 |
 |
 |
 |
 |
 |
 | ||
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
|
|
|
 |
|
|
|
|
                      |
|
SHRI DEVI said: As Thou hast kindness for Me, pray tell Me, 0 Lord! more particularly about the Pancha-tattvas[1] and the other observances of which Thou hast spoken (1). Shri Sadashiva said: There are three kinds of wine which are excellent – namely, that which is made from molasses,[2] rice,[3] or the Madhuka flower.[4] There are also various other kinds made from the juice of the palmyra and date tree, and known by various names according to their substance and place of production. They are all declared to be equally appropriate in the worship of the Devata (2). Howsoever it may have been produced, and by whomsoever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanctified (3). Meat, again, is of three kinds, that of animals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well-being (5). Only male animals should be decapitated in sacrifice.[5] It is the command of Shambhu that female animals should not be slain (6). There are three superior kinds of Fish – namely, Shala, Pathina and Rohita.[6] Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7-8). There are also three kinds of parched food, superior, middle, and inferior. The excellent and pleasing kind is that made from Shali rice,[7] white as a moonbeam, or from barley or wheat, and which has been fried in clarified butter.[8] The middling variety is made of fried paddy. Other kinds of fried grain are inferior (9-10). Meat, fish, and parched food, fruits and roots, or anything else offered to the Devata along with wine, are called Shuddhi[9] (11). 0 Devi! the offering of wine without Shuddhi, as also puja and tarpana (without Shuddhi), become fruitless, and the Devata is not propitiated (12). The drinking of wine without Shuddhi is like the swallowing of poison. The disciple is ever ailing, and lives for a short time and dies[10] (13). 0 Great Devi! when the weakness of the Kali Age becomes great, one’s own Shakti or wife should alone be known as the fifth Tattva. This is devoid of all defects[11] (14). 0 Beloved of My Life! in this (the last Tattva) I have spoken of Svayambhu and other kinds of flower.[12] As substitutes for them, however, I enjoin red sandal paste (15). Neither the Tattvas nor flowers, leaves, and fruits should be offered to the Mahadevi unless purified. The man who offers them without purification goes to hell (16). The Shri-patra[13] should be placed in the company of one’s own virtuous Shakti;[14] she should be sprinkled with the purified wine[15] or water from the common offering[16] (17). The Mantra for the sprinkling of the Shakti is –
Mantra If she who is to be Shakti is not already initiated, then the Maya Vija[18] should be whispered into her ear, and other Shaktis who are present should be worshipped and not enjoyed[19] (20). The worshipper should then, in the space between himself and the Yantra, draw a triangle with the Maya Vija[20] in its centre, and outside the triangle and in the order here stated a circle, a hexagon, and a square (21). The excellent disciple should then worship in the four corners of the square the Pithas,[21] Purna-shaila, Uddiyana, Jalandhara, and Kama-rupa, with the Mantras formed of their respective names, preceded by Vijas formed by the first letter of their respective names, and followed by Namah[22] (22). Then the six parts of the body should be worshipped in the six corners of the hexagon.[23] Then worship the triangle,[24] with the Mula-Mantra, and then the Shakti of the receptacle with the Maya Vija and Namah[25] (23).Wash the receptacle with the Mantra Namah, and then place it (as in the case of the jar) on the Mandala, and worship in it the ten parts of Vahni with the first letters of their respective names as Vijas (24). These parts,[26] which are ten in number – viz., Dhumra, Archih, Jvalini, Sukshma, Jvalini, Vishphulingini, Sushri, Surupa, Kapila,Havya-kavya-vaha[27] – should be uttered in the Dative singular, and followed by the Mantra Namah (25-26). Then worship the region[28] of Vahni[29] (in the adhara or receptacle) with the following:
Mantra Then, taking the vessel[31] of offering and purifying it with the Mantra Phat, place it on the receptacle, and, having so placed it, worship therein the twelve parts of the Sun with the Vijas, commencing with Ka-Bha[32] to Tha-Da (28). These twelve parts are – Tapini, Tapini, Dhumra, Marichi, Jvalini, Ruchi, Sudhumra, Bhoga-da, Vishva, Bodhini, Dharini, Kshama[33] (29). After this, worship the region[34] of Sun in the vessel[35] of offering with the following:
Mantra Then the worshipper should fill the cup of offering three-quarters full with wine taken from the jar, uttering the Matrika Vijas in the reverse[36] order (31). Filling the rest of the cup with water taken from the special offering, let him worship with a well-controlled mind the sixteen digits[37] of the Moon, saying as Vijas each of the sixteen vowels before each of the sixteen digits spoken in the dative singular, followed by the Mantra Namah (32). The sixteen desire-granting digits of Moon are – Amrita, Pranada, Pusha, Tushti, Pushti, Rati, Dhriti, Shashini, Chandrika, Kanti, Jyotsna, Skri, Priti, Angada, Purna, and Purnamrita[38] (33). As in the case of the other Devas mentioned, the disciple should then worship the region of the Moon with the following:
Mantra Durva grass, sun-dried rice, red flowers, Varvara, leaf,[41] and the Aparajita[42] flower should be thrown into the vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine and the vessel of offering with the Avagunthana Mudra,[43] and uttering the Armour Vija,[44] protect it with the Weapon-Vija,[45] and converting it into ambrosia with the Dhenu-Mudra,[46] cover it with the Matsya-Mudra[47] (36). Making japa of the Mula-Mantra ten times, the Ishta-devata[48] should be invoked and worshipped with flowers offered in the joined palms. Then charge[49] the wine with the following five Mantras, beginning with akhanda:[50] (37)
Mantras Thou who art like the nectar which is in Ananga,[53] and art the embodiment of Pure Knowledge, place into this liquid the ambrosia of Brahmananda (39). 0 Thou, who art the very image of That![54] do Thou unite[55] this arghya with the image or self of That, and having become the kulamrita,[56] blossom in me[57] (40). Bring into this sacred vessel, which is full of wine, essence of ambrosia produced from the essence of all that is in this world, and containing all kinds of taste (41). May this cup of self, which is filled with the nectar of self, Lord, be sacrificed in the Fire of the Supreme Self[58] (42). Having thus consecrated the wine with the Mantra, think of the union[59] in it of Sadashiva and Bhagavati[60] and wave lights and burning incense-sticks before it[61] (43). This is the consecration of the Shri-patra[62] in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless[63] (44). The wise one should then, according to the rules prescribed for the placing of the common offering,[64] place between the jar and the Shri-patra the cups of the Guru,[65] the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively,[66] making nine cups in all (45-46). Then, filling the cups three-quarters full of wine from the jar, a morsel of Shuddhi[67] of the size of a pea should be placed in each of them (47). Then, holding the cup between the thumb and the fourth finger of the left hand, taking[68] the morsel of Shuddhi in the right hand, making the Tattva-mudra, Tarpana should be done. This is the practice which has been enjoined (48). Taking an excellent drop of wine from the Shripatra and a piece[69] of Shuddhi, Tarpana[70] should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi[71] (49). Then, with the wine in the cup of the Guru,[72] offer oblations to the line of Gurus.[73] in the first place to the worshipper’s own Guru seated together with his wife on the lotus of a thousand petals, and then to the Parama Guru, the Parapara Guru, the Parameshti Guru successively.[74] In offering oblations to the four Gurus, the Vagbhava Vija[75] should first be pronounced, followed in each case by the names of each of the four Gurus[76] (50). Then, with wine from the cup of enjoyment,[77] the worshipper should, in the lotus of his heart, offer oblations to the Adya-Kali. In this oblation Her own Vija[78] should precede, and Svaha should follow Her name.[79] This should be done thrice (51). Next, with wine taken from the cup of the Shakti,[80] oblation should be similarly offered to the Devata of the parts of Her body and their Avarana[81]-Devatas (52). Then, with the wine in the cup of the Yogini,[82] oblation should be offered to the Adya-Kalika, carrying all Her weapons and with all Her followers. Then should follow the sacrifice to the Vatukas[83] (53). The wise worshipper should draw on his left an ordinary rectangular figure, and after worshipping it, place therein food with wine, meat, and other things (54). With the Vijas of Vak, Maya, Kamala,[84] and with the Mantra: “Vang,[85] Salutation to Vatuka,”[86] he should be worshipped in the East of the rectangle, and then sacrifice should be offered to him (55).
Then, with the
Uttering “Hring, Shring, Sarvva-vighna-kridbhyah,” add “Sarvva-bhutebhyah,” and then “Hung Phat Svaha;” this is how the Mantra is formed[92] (60). Then a sacrifice to Shiva[93] should be made with the following:
This is the Mula-Mantra in the worship of Shiva. Having said this, perform the sacrifice, saying, “This is Thy Vali. To Shiva, Namah. 0 Holy One! I have now described to Thee the mode of formation of the circle of worship[95] (and the placing of the cup[96] and other rites) (61-62). Then, making with the two hands the Kachchhapa-Mudra,[97] let the worshipper take up with his hands a beautiful fiower scented with sandal, fragrant aloes, and musk, and, carrying it to the lotus of his heart, let him meditate therein (in the lotus) upon the most supreme Adya[98] (63-64).
Then let him lead the Devi along the Sushumna Nadi,[99] which is the highway[100] of Brahman to the great Lotus of a thousand petals,[101] and there make Her joyful.[102] Then, bringing Her through his nostrils, let him place Her on the flower[103] (her presence being communicated) as it were, by one light to another,[104] and place the flower[105] on the Yantra[106] and with folded hands pray with all devotion to his Ishta-devata[107] thus (65-66):
Then, uttering the Vija Kring, say the following:
Having thus invoked (the Devi) into the Yantra,[110] the Vital Airs[111] of the Devi should be infused therein by the following pratishtha Mantra (70):
Mantra
Having recited the above three times, and having in due form placed the Vital Airs[117] (of the Devi) in the Yantra[118] with the Lelihina[119]-Mudra, with folded palms, he (the worshipper) should say (75):
Then, whilst repeating the primary Mantra, sprinkle thrice the water of the special oblation[121] over the Devi, and then make Nyasa[122] of the Devi with the six parts of Her body. This ceremony is called Sakalikarama or Sakalikriti. Then worship the Devi with all the sixteen offerings (77). These are: water for washing the feet, the water for the offering, water for rinsing the mouth and for Her bath, garments, jewels, perfume, flowers, incense-sticks, lights, food, water for washing the mouth,[123] nectar,[124] pan,[125] water of oblation,[126] and obeisance. In worship these sixteen offerings are needed (78-79).
Uttering the Adya Vija,[127] and then saying “this water is for washing the feet of the (Adya). To the Devata Namah,” offer the water at the feet of the Devi. Similarly with the word Svaha, in place of Namah, the offering should be placed at the head of the Devi (80). Then the wise worshipper with Svadha should offer the water for rinsing the mouth[128] to the mouth of the Devi, and then the worshipper should offer to the lotus-mouth of the Devi Madhu-parka[129] with the Mantra Svadha. He should then offer water to rinse the mouth (a second time) with the Mantra “Vang Svadha” (81). Then the worshipper, saying:
Then the worshipper should, with the same Mantra, but ending with Namah, offer scent with his middle and third finger to the heart-lotus (of the Devi), and with the same Mantra, but ending with Vaushat, he should similarly offer to Her flowers[130] (83). Having placed the burning incense and lighted lamp in front of Devi, and sprinkling them with water, they should be given away with the
After worship of the Bell with the
Mantra Then, drawing a figure (in front of the Yantra), according to the rules of ordinary worship, place the plate with food thereon (89). Sprinkle the food (with the Mantra Phat) and veil it with the Avagunthana-Mudra[138] (and the Mantra Hung[139]), and then again protect it (by the Mantra Phat[140]) (Saying Vang[141]), and, exhibiting the Dhenu-Mudra[142] over it, make it into the food of immortality.[143] Then, after recitation of the Mula-Mantra seven times, it should be oftered to the Devi with the water taken from the vessel of offering[144] (90). The worshipper, after reciting the Mula-Mantra, should say: “This cooked food, with all other necessaries, I offer to the Adya-Kali, my Ishta-devi.”[145] He should then say: “0 Shiva! partake of this offering” (91). Then he should make the Devi eat the offering by means of the five Mudras called Prana, Apana, Samana, Vyana, and Udana[146] (90). Next, form with the left hand the Naivedya[147]-Mudra, which is like a full-blown lotus. Then, whilst reciting the Mula-Mantra, give away the jar with wine to the Devi for Her to drink. After that offer again water for rinsing the mouth, and following that a threefold oblation should be made to the Devi with wine from the cup of the Shri-patra[148] (93-94). Then, reciting the Mula-Mantra, let the worshipper offer five handfuls of flowers to the head, heart, Muladhara Lotus,[149] the feet, and all parts of the body of the Devi (95), and thereafter with folded palms he should pray to his Ishta-devata thus:
Mantra The six parts of the body[151] of the Devi should then be worshipped at the four corners of the Yantra,[152] and in front and behind it in their order; and then the line of Gurus should be worshipped[153] (97). Then, with scent and flowers, worship the four Kula-gurus – namely, Guru, Parama-guru, Parapara-guru, Parameshti-guru[154] (98). Then, with the wine in the cup of the Guru, make three Tarpanas[155] to each, and on the lotus of eight petals[156] worship the eight Mother Nayikas – namely, Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, and Kaumari[157] (99-100), and on the tips of the petals worship the eight Bhairavas – Asitanga, Ruru, Chanda, Krodhonmatta, Bhayangkara, Kapali, Bhishana, and Sanghara[158] (101-102). Indra and the other Dik-palas[159] should be worshipped in the Bhu-pura,[160] and their weapons outside the Bhu-pura, and then Tarpana should be made to them (103). After worshipping (the Devi) with all the offerings,[161] sacrifice should be carefully made to Her (104). The ten approved beasts which may be sacrificed are – deer, goat, sheep, buffalo, hog, porcupine, hare, iguana,[162] and rhinoceros (105); but other beasts may also be sacrificed if the worshipper so desires (106). The worshipper versed in the rules of sacrifice should select a beast with good signs, and, placing it before the Devi, should sprinkle it with the water from the Vishesharghya,[163] and by the Dhenu-Mudra[164] should make it into nectar.[165] Let him then worship the goat (sheep, or whatever other animal is being sacrificed) with (the Mantra) “Namah[166] to the goat,” which is a beast, and with perfumes, flowers, vermilion, food, and water. Then he should whisper into the ears of the beast the Gayatri Mantra, which severs the bond of its life as a beast (107-108). The Pashu-Gayatri, which liberates a beast from its life of a beast,[167] is as follows: After the word “Pashu-pashaya” say “ Vidmahe,” then, after the word “Vishva-karmane,” say “Dhimahi,” and then “Tanno jivah prachodayat.”[168]
Mantra
Then, taking the sacrificial knife,[169] the excellent worshipper should worship it with the Vija “Hung,” and worship Sarasvati and Brahma at its end, Lakshmi and Narayana[170] at its middle, and Uma and Maheshvara[171] at the handle (111-112). Then the sacrificial knife should be worshipped with the
Then, dedicating it with the Great Word,[172] he should, with folded hands, say: “May this dedication to Thee be according to the ordained rites” (114).
Having thus offered the beast to the Devi, it should be placed on the ground[173] (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother’s son, a friend,[174] or a kinsman,[175] but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas.[176] Then[177] the head with a light on it[178] should be offered to the Devi with the following:
This is the sacrificial rite of the Kaulikas[180] in Kaula worship. If it be not observed, the Devata is never pleased (118). After this Homa[181] should be performed. Listen, 0 Beloved One! to the rules which relate to it (119). The worshipper should, with sand, make on his right a square, each side of which is one cubit. Let him, then, while reciting the Mula-Mantra,[182] gaze at it, stroke it with a wisp of kusha grass, uttering the Weapon-Vija,[183] and then sprinkle it with water to the accompaniment of the same Vija (120). Then, veiling it with the Kurchcha[184]-Vija, he should say: “Obeisance to the sthandila of the Devi,” and with this Mantra worship the square[185] (121). Then, inside the square three lines should be drawn from East to West, and three lines from South to North, of the length of a pradesha.[186] When this has been done, the (following Devatas, whose names are hereinafter given) should be worshipped over these lines (122). Over the lines from West to East worship Mukunda,[187] Isha,[188] and Purandara:[189] over the lines from South to North, Brahma, Vaivasvata,[190] and Indu[191] (123). Then a triangle should be drawn within the square, and within the triangle the Vija Hsauh[192] should be written. Outside the triangle draw a hexagon, outside this a cirde, and outside the circle a lotus with eight petals, and outside this a (square) Bhu-pura,[193] with four entrances; so should the wise one draw the excellent Yantra[194] (124). Having worshipped with the Mula-Mantra[195] and with offerings of handfuls of flowers, the space thus marked off[196] and washed, the articles[197] for the Homa sacrifice with the Pranava,[198] the intelligent one, should, after first uttering the Maya Vija,[199] worship in the pericarp of the lotus the Adhara-shakti[200] and others,[201] either individually or collectively (125). Piety, Knowledge, Dispassion, and Dominion[202] should be worshipped in the Agni, Ishana, Vayu, and Nairrita corners of the Yantra respectively,[203] and the negation of the qualities in the East, North, West, and South respectively, and in the centre Ananta and Padma[204] (126-127). Then let him worship Sun with his twelve parts, and Moon with her sixteen digits,[205] and, on the filament commencing from the East,[206] worship Pita, and then Shveta, Aruna, Krishna, Dhumra, Tibra, Sphulingini, Ruchira, in their order, and in the centre Jvalini[207] (128-129). In all worship Pranava[208] should commence the Mantra, and Namah should end it. The seat of Fire[209] should be worshipped with the
Mantra Then the Mantrin[211] should meditate upon the Devi Sarasvati after She has bathed,[212] with eyes like the blue lotus on the seat of Fire in the embrace of Vagishvara,[213] and worship in the seat of Fire with the Maya-Vija[214] (130). Then let him bring Fire in the manner prescribed,[215] and gaze intently on it, and, whilst repeating the Mula-Mantra, invoke Vahni into it with the Mantra Phat[216] (131-132). Then the seat of Fire should be worshipped in the Yantra with the
Mantra
Then the marked-off space[222] should be worshipped with the
The Mantrin[234] will then think in his mind of the awakened form of Vahni,[235] and kindle the fire with the following (140)
Mantra After adoration of Fire in this manner, cover the marked-off space[240] with kusha grass, and then the worshipper, giving Fire the name of his own, Ishta-devata,[241] should worship[242] him (144).
Mantra Then the seven Tongues[244] of Fire, Hiranya and others, should be worshipped (145-146). The worshipper should next adore the six Limbs of Vahni[245] uttering the word “of a thousand rays” in the dative singular, and at the end “obeisance to the heart”[246] (147). Then the wise one should worship the forms of Vahni (147), the eight[247] forms Jata-veda and others (148), and then the eight Shaktis – namely, Brahmi[248] and others, the eight Nidhis[249] – namely, Padma and others, and the ten Dik-palas[250] – namely, Indra and others (149).
After worshipping the thunderbolt and other weapons,[251] the sacrificer should take two blades of kusha grass of the length of the space between his stretched-out thumb and forefinger,[252] and place them lengthwise in the ghee[253] (150). He should meditate on the Nadi Ida[254] in the left part of the ghee, and on the Nadi Pingala[255] in the right portion, and on the Nadi Sushumna[256] in the centre, and with a well-controlled mind take ghee from the right side, and offer it to the right eye of Vahni[257] with the following:
Then, taking ghee from the left side, offer it to the left eye of Vahni with the
Then, taking ghee from the middle portion, offer it to the forehead of Vahni with the
Then, saying namah, take the ghee again from the right side, say first the Pranava,[261] and then
With this Mantra he should offer oblation to the mouth of Vahni.[263] Then, uttering the Vyahriti[264] with the Pranava[265] at the commencement, and Svaha at the end, the Homa sacrifice should be performed (155-156). Then he should offer oblations thrice with the
Then, invoking the Ishta-Devata with the proper Mantra into the Fire, let him worship Her and the Pitha-Devata.[267] Twenty-five oblations should then be offered (uttering the Mula-Mantra with Svaha at the end), and, contemplating on the union (or identity) of his own soul with Vahni and the Devi, eleven oblations should also be offered with the Mula-Mantra[268] to the Anga-Devatas,[269] concluding with Svaha (158-159). Then, with a mixture of ghee, tila-seed, honey, or with flowers and bael-leaves, or with (other prescribed) articles, oblation[270] should be made for the attainment of one’s desire. This oblation should be made not less than eight times, and with every attention and care (160-161). Then, reciting the primary Mantra ending with Svaha, complete oblation should be made (with a full ladle[271]) with fruits and leaves.[272] The worshipper, with the Sanghara-Mudra,[273] transferring the Devi from the Fire to the lotus of his heart (162), should then say “Pardon me,” and dismiss[274] Him who feeds on oblations.[275] Then, distributing presents,[276] the Mantrin should consider that the Homa has been duly performed (163). Then the excellent worshipper should place between the eyebrows what is left over of the oblations[277] (164). This is the ordinance relating to Homa in all forms of Agama[278] worship. After performance of Homa the worshipper should proceed to do japa[279] (165). Now, listen, 0 Devi! to the instructions which relate to japa by which the Vidya[280] is pleased. During japa, the Devata, the Guru, and the Mantra should be considered as one (166). The letters of the Mantra are the Devata, and the Devata is in the form of the Guru. To him who worships them as one and the same, his is the greatest success[281] (167). The worshipper should then meditate upon his Guru as being in his head, the Devi in his heart, the Mula-Mantra in the form of tejas[282] on his tongue, and himself as united with the glory of all three (168). Then, adding the Tara[283] to the beginning and the end of the Mula-Mantra, it should be made japa of seven times, and then it should be recapitulated with the Matrika Vija[284] at its beginning and end (169). The wise worshipper should make japa of the Maya-Vija[285] over his head ten times, and of the Pranava ten times over his mouth, and of the Maya-Vija again seven times in the lotus of his heart, and then perform Pranayama[286] (170).
Then, taking a rosary of coral, etc, let him worship it thus:
Having thus worshipped the Mala, and also made Tarpana[290] to it thrice with wine taken from the Shri-patra,[291] accompanied by recitation of the Mula-Mantra, the worshipper should, with well-controlled mind, make japa[292] one thousand and eight, or at least one hundred and eight times (171-173). Then, doing Pranayama, he should offer on the left lotus-hand of the Devi the fruit of his japa, whose form is Tejas,[293] together with water[294] and flowers from the Shri-patra, and, bowing down his head to the ground, say the following:
After this, let him with folded hands recite the hymn[296] and the protective Mantra[297] (174-176). Then the Sadhaka should, with the special oblation[298] in his hand, going round the Devi, keeping Her to his right, say the following, and dedicate his own self[299] by offering Vilomarghya[300] (177).
Mantra Then, with folded hands, let him supplicate his Ishta-Devata,[302] and reciting the Maya-Mantra,[303] say:
Mantra Then, distributing Naivedya[308] to Brahma, Vishnu, and Shiva, and all the other Devas, the worshipper should partake of it (185). Then, placing his Shakti[309] on a separate seat to his left, or on the same seat with himself, he should make a pleasing drink in the cup (186), The cup should be so formed as to hold not more than five and not less than three tolas of wine, and may be of either gold or silver (187), or crystal, or made of the shell of a cocoa-nut. It should be kept on a support[310] on the right side of the plate containing the prepared food[311] (188). Then the wise one should serve the sacred food[312] and wine either himself or by his brother’s sons among the worshippers according to the order of their seniority[313] (189). The purified wine should be served in the drinking-cups, and the purified food in plates kept for that purpose, and then should food and drink be taken with such as are present at the time (190). First of all, some purified food should be eaten to make a bed as it were[314] (for the wine which is to be drunk). Let the assembled worshippers then joyously take up each his own cup filled with excellent nectar. Then let him take up each his own cup and meditate upon the Kula-Kundalini,[315] who is the Chit,[316] and who is spread from the Muladhara[317] lotus to the tip of the tongue, and, uttering the Mula-Mantra,[318] let each, after taking the others’ permission, offer it as oblation to the mouth of the Kundali[319] (191-193). When the Shakti is of the household,[320] the smelling of the wine is the equivalent of drinking it. Worshippers who are householders may drink five cups only (194). Excessive drinking prevents the attainment of success by Kula worshippers[321] (195). They may drink until the sight or the mind is not affected.[322] To drink beyond that is bestial[323] (196). How is it possible for a sinner who becomes a fool through drink and who shows contempt for the Sadhaka of Shakti to say “I worship the Adya Kalika”? (197). As touch[324] cannot affect food, etc, offered to Brahman, so there is no distinction of caste in food[325] offered to Thee (198). As I have directed, so should eating and drinking be done. After partaking of food offered[326]to Thee, the hands should not be washed,[327] but with a piece of cloth or a little water remove that which has adhered to the hands (199). Lastly, after placing a flower from the nirmalya[328] on his head, and wearing a tilaka mark[329] made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Deva (200). End of the Sixth Joyful Message, entitled “Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites.” [1] The Pancha-tattva (the five elements of worship)–wine, meat, fish, parched food, and woman. [2] Gaudi (Guda = Molasses). [3] Paishti. [4] Madhvi. Wine made from grapes is also called Madhvi. [5] Vali-dana. [6] The two latter are commonly called Boal and Ruhi respectively in the vernacular. [7] A variety of rice of very small grain and very white. [8] Ghee. [9] Purity. The meat, wine, grain, etc., are called Shuddhi. Shuddhi is also commonly used for anything which is eaten to take away the taste after drinking wine, such as salt or pan-leaf. As to the effect of drinking without Shuddhi, see verse 13. [10] Another check upon indiscriminate wine-drinking, for it cannot be indulged in until Shuddhi is obtained, prepared, and eaten with the necessary rites.
[11] Shesha-tattvang Maheshani! nirviryye prabale Kalau, The allusion here is to the three classes of women who might be Shaktis: Sviya (one’s own wife), Parakiya (the wife of another), and the Sadharani (one who is common). This Tantra (according to the present text) discountenances Shaktis of the second and third kind, and ordains that the Shakti should be the wife of the Sadhaka (worshipper). [12] See verse 174 of Chap. V.– that is, Svayambhu, Gola, and Kunda. [13] That is, the auspicious cup, or cup of prosperity or success (see Chap.. X, 148 note). If the bhogya Shakti (see note to Chap. VI., 20) be absent, the Shri-pitra maybe placed for worship with the aid of the pujya Shakti after the pujya Shakti has been worshipped and her leave obtained. [14] The wife is Saha-dharmmini (co-worshipper with the husband), and shares the merit acquired by the husband. [15] Karana. [16] Samanyarghya. The Shakti should be sprinkled if she is not already an initiate. [17] Aing Kling Sauh: Tripurayai namah: imang shakting pavitrikuru mama shakting kuru: Svaha. [18] Hring. “Initiated” in this verse is used as equivalent for Dikshita. [19] Narhas tadana-karmmaai. The reference is to sexual intercourse. Shaktis are of two kinds: Bhogya, to be enjoyed; and Pujya, to be worshipped. The first sit on the left, and the second on the right. If the worshipper yields to desire for the latter, he commits the sin of incest with his own mother (see Bhakta, 214). By “other Shakti” is meant Parakiya, as opposed to Sviya (one’s own). [20] I.e., Hring. [21] See Introduction. Sati, Wife of Shiva, was daughter of Daksha, who made preparations for a great yajna (sacrifice), but purposely neglected to invite Shiva. Sati went to the yajna, and, hearing Her father abuse Her Husband, whom She greatly loved, was so affected that She there and then fell down and died. When Shiva heard of this, fire Bashed from His three eyes, which took the terrible form of Bhairava. The sacrifice was destroyed. Shiva took up the dead body of Sati, and roamed, and sat with it in abstracted grief on Kailasa and inert, for His power of Shakti had gone from Him. With the withdrawal of His divine force (Prakriti) the world was overspread by Demons and given up to sin. To cause Shiva to save the world, Vishnu with His discus cut into fifty-two pieces the body of Sati, which fell in fifty-two different places of pilgrimage known as the Maha-Pitha-sthanas, and the celestials sent Kama, the God of Love, to tempt Shiva from his great yoga. As a result the Great God was reunited with His Shakti, but Kama himself was killed by the fire of His anger manifested in a flash of fire from Shiva’s central eye. Madana (Kama) was burnt to ashes, and then became known as Ananga, the bodiless one. As already explained, the Pithas are the fifty-two places of pilgrimage where the fifty-two various parts of the body of the Goddess Sati fell when it was cut to pieces by the discus of Vishnu. Thus the right and left breasts fell at Jalandhara (supra) and Rama-giri, where the Goddess is worshipped as Tripura-Malini. The organs of generation fell at the celebrated Tantrika centre Kama-rupa (supra), in Assam, where the Goddess is worshipped as Kamakhya Devi. The upper and middle parts of the body, the hands and fingers, the right and left buttocks, belly, navel, thighs, feet, toes (some at Kali-ghat), skeleton, hair, etc., fell at other Pithas, and at each of which the Devi is worshipped under different names, and is accompanied by a Shiva or Bhairava variously entitled. [22] Thus, Pung Puna-shailaya Pithaya namah, Ung Uddiyanaya Pithaya namah, Jang Jalandharaya Pithaya namah, Kang Kama-rupaya Pithaya namah. [23] The Mantra which is used is as follows: Hrang hridayaya (to the heart) Namah, Hring Shirase (to the head) Svaha, Hrung Shikhayai (to the crown lock of the head) Vashat, Hraing Kavachaya (to the upper body) Hung, Hraung Netra-trayaya (to the three eyes) Vaushat, Hrah Kara-tala-prishthabhyang (to the back and palm of the hands) Phat. Kavacha in the fourth verse of the Mantra means literally armour, but the action of the worshipper is to cover the arms over the chest, touching the shoulders with the hands. It is thus translated “upper body.” [24] I.e., the Presiding Devata thereof. [25] Hring Adhara-Shaktaye Namah–Salutation to the Shakti of the support. [26] Kala. [27] These ten kalas respectively mean–(1) Smoky Red; (2) Flame; (3) Shining; (4) Subtle; (5) Burning; (6) Shining with sparks; (7) Beautiful; (8) Well-formed; (9) Tawny; (10) That which is the carrier of oblations to Devas and Pitris. [28] Mandala. [29] Lord of Fire. [30] Mang Vahni-mandalaya dasha-kalatmane namah. [31] Argha-patra. [32] The Mantras are thus: Kang Bhang Tapinyai Namah, Khang Bang Tapinyai Namah, Gang Phang, etc., Ghang Pang, Ngang Nang, Chang Dhang, Chhang Dang, Jang Thang, Jhang Tang, Nyang Nang, Tang Dhang, Thang Dang. [33] The kalas of Sun respectively mean “Containing heat,” “Emanating heat,” “Smoky,” “Ray-producing,” “Burning,” “Lustrous,” “Purple or smoky red,” “Granting enjoyment,” “ Universal,” “Which makes known,” “Quality productive of consciousness.” Dharini and Kshama denote the qualities in virtue of which the Sun draws water from the Earth to himself, and showers it again on the Earth as rain. [34] Mandala. [35] Arghya-patra. [36] I.e., from Ksha to A. [37] Kala–e.g., Ang Amritayai namah, Ang Pranadayai namah, etc. [38] The meaning of the sixteen halls of Moon (Soma) are–(1) Amrita = Ambrosial; (2) Pranada = That which nourishes the plants which produce drugs; (3) Pusha = Shame-producing; (4) Tushti = Pleasing; (5) Pushti = Nourishing; (6) Rati = Playful; (7) Dhriti = Constancy; (8) Shashini = Containing the hare (“Man in the Moon”); (9) Chandrika = That which produces joy; (10) Kanti = Charming; (11) Jyotsna = Ray-producing; (12) Shri = Prosperity-giving; (13) Priti = Affection-producing; (14) Angada = Body-purifying; (15) Purna = Complete;(16) Purnamriti = Full of Nectar. [39] Mandala. [40] Ung Soma-Mandalaya Shodasha-Kalatmane namah. [41] A kind of basil. [42] Aparajita, the flower Clitoria, which is shaped like the female organ, is used in the worship of the Devi Durga. By putting Karavi flower (representative of the Linga) dipped in red sandal paste into Aparajita flower, the maithuna-tattva is performed. The two are offered as arghya. [43] Gesture of the veil. [44] The Kavacha Vija or Hung. [45] This is done by uttering the Mantra Phat, tapping three times with the fore and middle fingers of the right hand on the palm of the left hand above, on a level with, and under the patra. [46] Gesture of the Cow. See Chap. V., 85 note. [47] Or Fish Mudra. The right hand is placed flat on the back of the left hand, and the thumbs are outstretched like fins. [48] The particular Devata of the worshipper: here Kali. [49] Abhimantrayet. [50] The first word of the next verse. [51] Image of Kaula: Brahma-rupini (cf. Kula = Sanatana Brahman). [52] Sphurana–literally, trembling, pulsating. [53] A name of Kama = God of Love. The interpretation adopted is that of Hariharananda Bharati. Tarkalangkara’s runs as follows: “0 Embodiment of pure knowledge! I place the nectar of Brahmananda into this liquid, which is loved by those who seek sensual pleasure.” The meaning of the Mantra is that the wine is converted into that by the mere taking of which a man becomes happy. [54] The Vedantic Tat in the Tat Tvam Asi–”Thou art That,” or the Supreme Brahman. [55] Tadrupena eka-rasyang kritva arghyang = Having unified (as in sexual union) this arghya with the image of That. Eka-rasyang = State of being in the same rasa (emotion, sentiment). [56] Consecrated wine. [57] I.e., Bring me joy.
[58] Ahantapatra-bharitam idantaparamamritam: [59] Samarasya = Eka-rasya. [60] Shiva and his Shakti. [61] Arati. [62] Cup of prosperity, or auspicious cup, set apart for all purificatory rites during the ceremony. [63] See Introduction (sub voce Pancha-tattva). [64] Samanyarghya. [65] Guru-patra. [66] I.e., the Bhoga-patra, Shakti-patra, Yogini-patra (see as to Yogini, Chap. V., 159 note), Vira-patra (as to Vira, see Introduction), Vali-patra, Padya-patra, and Achamaniya-patra (see Ullasa x., x48). [67] See Chap VI., 11 note. [68] Bharati adds: “With the wine from the cup”–patra-sthitamritam. In the Tattva-mudra the thumb and fourth finger are joined. [69] The practice is to take it between the thumb and third finger of the right hand. [70] Oblation. [71] The Mantra for this Tarpana is given in Chap. V., 201-202. [72] Guru-patra. [73] Guru-santati. The Parama Guru is the Guru’s own Guru; Para-para Guru is the Guru of the latter; Parameshti Guru is the Guru of the last. [74] See last note. The Guru is seated in the twelve-petalled lotus in the region of the Saharasra. [75] I.e., Aing [76] It is customary also to add the Guru’s wife’s name, the wife being the Shakti. [77] Bhoga-patra. [78] I.e., Kring. [79] Kring Adyang Kaling tarpayami: Svaha. Bharati says that the Mantra for the Tarpana of the Devi is–Hring, Shring, Kring, Parameshvari Svaha Adyang Kaling tarpayami. [80] Shakti-patra. [81] The word is Angavarana = Anga + Avarana–that is, the Devata of both classes (Bhakta, 226). By Anga is here meant the six limbs (Shadanga), considered as Devatas, and by Avarana-Devatas, the attendant Devatas (see verse 96, post). [82] Yogini-patra. [83] Between the tarpana to the Devi, as in verse 53, and before the sacrifice to Vatuka, the practice is to perform–(1) Tattva-shuddhi, which is done by seven Mantras, in each of which the vital airs, the constituent parts of the body (prithivi, ap, tejas, vayu, akasha), the emotions, the sentiments, the senses, constituent parts of the body, and vayu, tejas, salila, bhumi, atma, are mentioned by name, with the prayer that the same may be purified, and, a declaration by the worshipper that he is the jyotih (light) and free from sins; and (2) Tattva-Svikara; and (3) Vindu-Svikara. See Bhakta’s edition, at p. 226. These rites are described at p. 227. Verse 54 describes the mode of sacrifice. [84] I.e., Aing, Hring, Shring. [85] I.e., Vija of Varuna. [86] Aing, Hring, Shring, Vang, Vatukaya namah. [87] See Chap. V, 159 note. [88] Protecting Devata of the ground. [89] The Mantra is–Kshang, Kshing, Kshung, Kshaing, Kshaung, Kshah Kshetra-palaya namah. [90] I, Gang, Ging, Gung, Gaing, Gaung, Ga-h Gana-pataye Svaha. [91] Sarvva-bhuta (explained on the Mantra in next note). The manner of offerjng Sarvva-bhuta-vali is described in following shloka. [92] I.e, Hring, Shring, Sarvva-vighna-kridbhyah Sarvva-bhutebhyah Hung Phat Svaha, or Hring, Shring, Salutation to al1 Beings which cause obstruction, Hung Phat Svaha–that is, cause obstruction to the worship. The ritual will be found described in detail in Bhakta’s Edition, at p. 230. [93] A title of the Devi. The word also means a jackal, and in the commentary of Bharati the word is said here to be the equivalent of Phet-kirini ( = Howling), a name of the Devi. There is a well-known Tantra of this name. The jackal accompanies the Devi, and feasts on the leavings. It is a Tantrika usage to feed female jackals at and after midnight, and their flesh is used in the puja of Chhinna-masta (see Mantra-mahodadhi, sixth Taranga). [94] Kalagni-rupini. [95] Chakra. [96] Shri-patra. [97] Tortoise Gesture. The right thumb is left free, the first finger of right hand is placed on the first finger of left, the second and third fingers of the right are placed between the thumb and first finger of left, the little finger of right hand is placed on first finger of left, and the remaining three fingers of left are placed on the back of the right hand, which is slightly curved. [98] Paratparam Adyam = The Supreme Adya or Kali. [99] See Introduction. [100] Brahma-vartman: just as Raja-vartman means the King’s highway. [101] See Introduction. [102] For Her Lord and Husband is there, with whom She is then united. [103] Referred to in verses 63, 64. [104] The idea is that, when the light of one lamp is transferred to another, the light exists at both places. [105] To which the presence of the Devi has been communicated. [106] Diagram (see Introduction). [107] The particular Devata of the Sadhaka. [108] Bhakti–i.e, by Bhakti-marga. [109] As the Worshipper says the Mantra he makes the gestures (Mudras,–(1) Avahani, (2) Sthapani, (3) Sannidhapani, (4) Sammukhi-karani, and (5) Sannirodhini. [110] Diagram (vide ante). [111] This is the Prana-pratishtha ceremony. According to the general belief of all Hindu worshippers of images, the latter are not made the object of worship until this ceremony is performed, whereby the life of the Deva or Devi is invoked into it. The Prana-pratishtha Mantra follows in next verse. The five Mudras should also be shown. [112] I.e, Prana, Apana, Samana, Udana, and Vyana. [113] The Ever-glorious Primordial Devi Kali–i.e, Adya Kali Devata. [114] Life, vitality, energy, existence, the individual or personal soul. [115] Pranah. [116] The Ever-glorious Primordial Devi Kali–i.e, Adya Kali Devata. [117] Prana-pratishtha. [118] Diagram. [119] Literally, showing the Lehihana-Mudrl. Lelihana is derived from the root Lih(a) = to lap, to lick. It is also a name of Shiva. Lelihana-Mudra. is of two kinds. In the Dakshina-murti-Sanghita it is described to be as follows: Hold the index, middle, and ring finger straight downward; hold the little finger out straight. The thumb should touch the root of the ring finger. Bharati refers to the Dakshini-murti-Sanghita. The other kind is as follows: The two closed fists are placed near the two ears, the mouth is opened wide, and the tongue protruded and moved about. In the notes in the Edition of Bhakta it is said that it is the practice among worshippers to show Lelihana-Mudra, Khadga (sword) Mudra, Munda (head) Mudra, Vara-Mudra, and Abhaya-Mudra after Prana-pratishtha. [120] A usual form of welcome. [121] Vishesharghya. [122] See Introduction. [123] There are two offerings of this water Achamaniya, as water is used for rinsing the mouth both before and after the repast of the guest, to whom also water is offered for washing the feet. [124] Wine. [125] Tambula–i.e, Areca nut, lime, catechu, cardamum, cinnamon, etc, wrapped up in betel-leaf and fastened with a clove. [126] Tarpana–literally, satisfaction, or satisfying act. [127] I.e, Hring, Shring, Kring, Parameshvari, Svaha. [128] Achamaniya. [129] A mixture of curd, ghee, and honey. [130] Bael-leaves are also offered. [131] Arati is done by waving the light and incense-stick in an elliptical circle in front of the image, the top of the circle being under the nostrils or the eyes (see next verse). [132] And then, according to the ritual, he should place it on the right. [133] See Chap. VI, 11 note. [134] I.e, to the Devi in the Yantra (diagram). [135] Ten millions. [136] A day and night of Brahma, or 4,320,000,000 human years (see Introduction). [137] Varuni-kalpa. Varuni is liquor made from rice. [138] See Chap. VI, 11 note. [139] The Mantras are not in the text, but are those used with sprinkling, veiling, and protecting. [140] See previous note. [141] See previous note. [142] See Chap. V, 85 note; Chap. V, 74 note. [143] Amrita. [144] Arghya. [145] The particular Devata of the Sadhaka. [146] It is said that there are five different kinds of Vayus, or “airs,” working various functions in the human body–manifestations of prana in its generic sense, originating in activities of the elements, and constituting, with the organs of action, the life sac or annamaya-kosha (see Introduction). In the Prana Mudra the tip of thumb, middle, and third finger are joined together; in Apana Mudra the thumb, index, and middle finger are similarly joined; in Sarmana Mudra the little finger, third, and thumb are so joined; in the Udana Mudra, the thumb, index, middle, and third; and in the Vyana Mudra all the fingers are so joined. [147] With left hand the palm is shown, and all fingers kept straight. [148] See Chap. VI, 44 note. [149] See Chap. V, 113-115 note. [150] Avarana-Devata,– i.e, the minor Devatas accompanying the Devi. The worshipper asks the leave of the Devi to worship them. [151] The six angas are the heart, head, tuft (shikha)–when Hindu women worship they gather together a lock of their hair, and knot it as their shikha–kavacha (see Chap. III, 57 note), three eyes (see Chap. V, 127-128 note), and two sides of the hand (palm and back). [152] Diagram–i.e, at Agni, S.E.; Nairrita, S.W.; Vayu, N.W.; and Ishana, N.E. Agni is Fire, Nairrita is the name of Yama, Vayu is Wind, and Ishana Shiva. [153] There are three lines of Guru–Divyaugha (heavenly line), Siddhaugha (Siddha line), Manavaugha (ordinary human line). The Gurus of the first class are four–Mahadevananda-natha, Mahakalananda-natha, Bhairavananda-natha, Vigneshvarananda-natha. There are five of the second class, and ten of the third class. Of the second class are–Brahmananda-natha, Purnadevananda-natha, Chalachchittananda-natha, Chalachalananda-natha, Kumarananda-natha. Of the third class are–Vimalananda-natha, Bhimasenananda-natha, Sudhakarananda-natha, Nilananda-natha, Gorakshananda-natha, Bhoja-devananda-natha, Vighneshvarananda-natha, Hutashanananda-natha, Samayananda-natha, and Nakulananda-natha. [154] See Chap. VI, 50 note. [155] Oblation. [156] The Heart lotus (see Chap. V, 133-135 note). [157] See Chap. V, 133-135 note (cf. Ullasa v, verse 134). [158] See Chap. V, 133-135 note (cf. Ullasa v, verse 135) [159] Protectors of the ten sides–that is, North, East, South, West, Above and Below, South-East, South-West, North-East, and North-West. [160] See Introduction. [161] Upachara. [162] Godha (in Bengali, Go-sap). Sometimes cocks and pigeons are sacrificed. According to the Nila Tantra and Annada-kalpa, a triangular Yantra is drawn on a mud platter, and the head of the bird is held in such a way that when severed the blood falls on the Yantra, and is then offered to Vatuka, the Yoginis, etc. [163] I.e, Special offering, at the same time saying the Mantra “Phat.” [164] Cow Mudra (see Chap. V, 85). [165] Amrita–i.e, food fit for the Immortals (Immortalizing Food). [166] Salutation. [167] The sacrifice is as much for the benefit of the beast sacrificed as for the benefit of the sacrificer, since the beast, though sacrificed, attains after death a higher state of existence. The sacrificer says to the beast the Gayatri of release. [168] Translation follows. [169] A heavy knife with a straight blade and a curved end like a crescent. The cutting is done with the straight blade. [170] Vishnu–a compound word made of Nara (water) and Ayana (refuge)–”He Whose refuge was in water in the beginning of the creation.” The Supreme Lord first created water, on which He reposed Himself. It is said also that the Lord descended on earth as the Sages Nara and Narayana, sons of Murti (daughter of Daksha) and Dharmma (Shrimad-bhagavata, ii. 77). According to the Kalika Purana, Narayana is the Singha portion of the Nara-singha Avatara. [171] Shiva – “the Great Lord.” [172] Maha-vakya–i.e, the following Mantra: Vishnurong tatsat adya (to-day; here the worshipper inserts the date, month, paksha, or half of the lunar month, and the position of the Sun in the Zodiac) samasta-bhipsita-padartha-siddhi-kamah (desirous of obtaining success and the object of desire) (here is given the name and gotra of the performer of the sacrifice) aham Ishta-devatayai pashum imam sampradade (I give away to the Ishta-devata this beast). [173] Hitherto the animal has been standing, but before sacrifice it is raised and heid before the Devi, and then placed on the ground. [174] Su-hrid–Su, good; hrid, heart. [175] Sapinda. [176] See Chap. II, 23-25 note. The Mantra for offering to the Vatukas is: Ong esha kavoshna-rudhira-valih Vatukebhyo namah. [177] Kring. [178] After the head is severed, a light is placed on it between the horns. [179] Esha Sa-pradipa-shirsha-vali Shrimadadya-Kalikayai Devyai namah. [180] Tantrikas of that Achara. [181] See Introduction. [182] See Chap. V, 66-67 note. [183] Phat. [184] Hung. It is to be veiled by the veil (Avagunthana) Mudra. [185] Sthandila–i.e, the square piece of ground marked off as above. The Mantra for worshipping it is: Shrimadadya-Kalika-devata-sthandilaya namah. The worship is with scent and flower. [186] I.e, the length between the thumb and first finger when fully stretched out. [187] Vishnu–”Giver of liberation.” [188] Shiva–Isha is God, the Controller. [189] Indra, so called as destroying the Asura Tri-pura. [190] Yama–Son of the Sun. [191] Chandra–the Moon, the pleasing one. [192] This is the Maha-preta Vija, the formation of which is shown in the eighth verse of the Ananda-lahari of Shankaracharya. The Maha-Pretas are the five Shivas–Brahma, Vishnu, Rudra, Ishvara, and Sadashiva (Rudra-yamala Tantra). Ha-kara = Shiva, and Sa-kara Au-kara = Sudha-sindhu. [193] Bhu (Earth), pura (town, city, etc.). This is the part of the diagram outside the drawing, the marked-off space within which the diagram is drawn (see Introduction). [194] Diagram. [195] See Chap. V, 66-67 note. [196] Mandala, or Yantra. [197] I.e, Ghee, plantain, rice, fried paddy (Bengali khai, or laja in Sanskrit), bael-leaf, flowers, curd, and charu (rice boiled with milk), stick of Palasha-tree, and leaves of Shami (a thorn). [198] Ong. [199] Hring. [200] Shakti of the Support. [201] I.e, Prakriti, Kurmma (tortoise), Ananta (Serpent), Prithivi (Earth), Sudhambudhi (Ocean of Nectar), Mani-dvipa (Island of Gems), Chintamani-griha (Room of Chintamani stones, which grant all desire), Shmashana (Cremation ground), Parijita (Tree so called), Kalpa-vriksha (The tree which grants all desires), Ratna-vedika (Jewelled altar), Ratna-singhasana (Lion seat of gems), Mani-pitha (Gem-set seat)–all to be worshipped in the pericarp. [202] I.e, Dharmma, Jnana, Vairagya, Aishvaryya. The latter term, which comes from Ishvara (Lord, God), a divine quality of Ishvara, of which there are eight (see Chap. I, 18-19). It means also prosperity, power, might. [203] I.e, the South-East, North-East, North-West, South-West, of which the Devas named are regents. [204]Ananta, the endless one–Vishnu. Padma, the lotus–lotus-seat of Vishnu. [205] See for the Kalas of Sun and Moon, Chap VI, 22-37. [206] Pragadi-keshara. The others are Ishana (Shiva), North-East, Uttara (North), Vayu (Wind), (North-West), Pashchima (West), Nair-rita (South-West, whose regent is Yama), Dakshina (South), Agni (Fire), or South-East. [207] I.e, Yellow, White, Tawny-red, Black, Smoky (Red seen through smoke), Fierceness or Hilarity, Having Sparks of Fire, Brilliant, Flaming, the names of Fire. Shveta is worshipped in N.E, Aruna in N, Krishna in N.W, Dhumra in W, Tivra in S.W, Sphulingini in S, and Ruchira in S.E. [208] Ong. [209] Vahni. [210] Rang Vahner asanaya namah. [211] One versed in the Mantras–the worshipper, sacrificer. [212] Ritu-snata Vagishvari. This refers to the first bath after the monthly period, during which no bath of immersion is taken, such as bathing in the river, tank, etc. Vagishvan–Devi of Speech, Learning. [213] I.e, Brahma. [214] Hring. [215] I.e, either on a mud or bell-metal platter. [216] Tarkalangkara says that “Phat” is here incongruous in that it is the Astra or Weapon Mantra used to avert danger, and would therefore read “phata tadanam,” or “phata rakshanam,” in lieu of “phatavahanam.” [217] Ong Vahner Yoga-pithaya namah. Yoga-pitha is the Seat of Fire. [218] See next note. [219] See next note. [220] Cf. Bhuta-shuddhi Tantra, chap. iv.: “0 Maheshani! Vama is Brahma and Jyeshtha is called Vishnu, and by Raudri is to be understood Rudra. Vama dwells in the navel, Jyeshtha in the heart, and Raudri always in the head. These are the Vindus from which everything has originated. Brahma, Vishnu, and Rudra are Prakriti Herself. And 0 Parameshani! it is the Vindu which prompts them to action. It is by Vindu that everything is created, protected, and absorbed (srishti, sthiti, laya). The Vindu is the Vija (Cause) of Brahma, Vishnu, and Mahesha.” [221] Mother–here the Benign and Motherly aspect of the Devi. [222] Sthandila. [223] Shrimad-Adya-Kalikayah Devatayah sthandilaya namah. [224] Devi of Speech–Sarasvati. [225] I.e, Kali. [226] Kravyadebhyah–that is, to the Demons, Rakshasas. [227] I.e, Phat. [228] Avagunthana-Mudra (or Gesture of the Veil). [229] Cow Mudra (see Chap. V, 85 note). [230] Female organ diagram–i.e, the triangle, which is symbolical the Yoni. [231] Hring Vahni-murtaye namah. [232] Chaitanya. [233] Rang Vahni-chaitanyaaya namah. [234] One versed in the Mantras–the worshipper, sacrificer. [235] Fire. [236] Ong chit-pingala, bana hana, daha daha, pacha pacha, sarvvajna-jnapaya: svaha. “Ripen,” either in the sense that Fire should assimilate the oblation, or convey them matured to the other Devas. [237] Agni Vaishvanara is regarded as Author of the Hymns of the Rig-veda (x. 79, 80). [238] Agning prajvalitang vande Jata-vedang Hutashanang: Suvarna-varnam amalang samiddhang sarvvatomukham. [239] Hutashana is a name of sacrificial Fire. [240] Sthandila. [241] See Chap. V, 33 note. This is done thus: “Agni! tvam Adya-Kalika-namasi” = Agni, thy name is Adya Kalika. [242] Archchana: in external archchana scent and flower are offered. The Mantra is: “ Ete gandha-pushpe Adya-Kalika-namagnaye namah “ (These the flower and scent are to Agni, whose name is Adya Kalika); and before archchana the Deva must be invoked with the Avahana Mantra, which is as follows: “Adya-kalika-namagne! ihagachchha ihagachchha; iha tishtha, iha tishtha, iha sannidhehi, iha sannidhehi; iha sammukhibhava, iha sammukhibhava; iha sanniruddho bhava, iha sanniruddho bhava; mama pujang grihana” (0 Agni! whose name is Adya-Kalika, come here, come here, stay here, stay here, fix thyself here, fix thyself here, be here in front of me, be here detained, be here detained. Accept my worship). [243] Ong Vaishvanara Jataveda ihavaha ihavaha; lohitaksha, sarvva-karmani sadhaya: svaha. Vishvanara = “Ruling or benefiting all men,” is a name of Savitri. Vaishvanara = Son of Vishvanara, an epithet of Agni. As to Veda, see Chap, VI, 134-136 note. [244] I.e, Kali, Karali, Mano-java, Su-lohita, Sudhumra-varna, Ugra or Sphulingini, Pradipta. The Mantra is Ong Vahner Hiranyadi sapta-jihvabhyo namah. [245] Fire. The worshipper should do Hridayadi-shadanga-nyasa of Fire. The first Mantra applicable to the heart is given. The rest is understood (see next note). [246] The full Mantra runs thus: Om sahasrarchishe hridayaya namah (Om salutation to the heart of a thousand rays), Om svasti-purnaya shirase svaha (salutation to the head full of prosperity), Om uttishtha-purushaya shikhayai vashat (salutation to the crown lock where abides the Supreme Purusha or Being), Om dhuma-vyapine kavachaya hung (to the smoke-spreading body), Om sapta-jihvaya netra-trayaya vaushat (to the seven-tongued and three-eyed), Om dhanurdharaya astrava phat (carrying the bow as his weapon). [247] The eight forms of Vahni (Fire) are–(a) Jata-veda (which, according to Sayana’s Commentary on Rig-veda, means “known by itself as it is born (or spreads),” or “known by those who are born”); (2) Sapta-jihva (Seven-tongued); (3) Vaishvanara (from Vishvanara, see Chap. VI, 145-146); (4) Havya-vahana (Carrier of oblations); (5) Ashvodara-ja (Badavanala, or Badavagni–literally, Mare’s fire = Fire of lower regions); (6) Kaumara-tejah (The Fire or Seed from which Kumara or Karttikeya was born, see note to Shlokas 14-16, Chapter I; (7) Vishva-mukha (since it can devour the universe); (8) Deva-mukha (because as all oblations are offered to him he is the mouth of the Devas). [248] I.e, Brahmi, Narayani, Maheshvari, Chamunda, Kaumari, Apara-jita, Varahi, Narasinghi (cf. Ashta-Nayikas, v. 134 and vi. 100). The Ashta-Nayikas are also Ashta-Matarah, or eight Mothers. [249] Treasures of Kuvera (Deva of Wealth), of which mention is made of eight–Padma, Maha-padma, Shankha, Makara, Kachchhapa, Mukunda, Nanda, and Nila. [250] Regents of the Quarters–Indra, Agni, Yama, Nairrita, Varuna, Vayu, Kuvera, Ishana, Brahma, and Vishnu (Ananta). [251] Of the guardians or regents (Dik-palas) of the quarters–viz, Indra’s Vajra (thunderbolt), Agni’s Shakti (spear, dart), Yama’s Danda (staff or stick), Nairrita’s Khadga (sword), Varuna’s Pasha (fetter), Vayu’s Angkusha (hook), Kuvera’s Gada (Mace), Ishana’s Trishula (trident), Brahma’s Padma (lotus), Vishnu’s Chakra (discus). [252] Pradesha. [253] Clarified butter used for oblation in the Homa sacrifice. The two blades of grass should be placed in such a way as to divide the ghee into three equal parts. [254] See Introduction. [255] See ibid. [256] See ibid. [257] Fire. [258] Ong Agnaye Svaha. [259] Ong Somaya Svaha (Moon). [260] Ong Agni-Somabhyam Svaha. [261] Om. [262] “Om Agnaye svishti-krite svaha. Svishti-krit, one who causes good sacrifice; a form ot Fire. [263] Fire. [264] The three great worlds, the three mansions–Bhuh (Earth), Bhuvah (Space between Earth and Heaven), and Svah (Heaven) These, with Om and the Gayatri, are, according to Manu, the principal part of the Vedas. By these, says Yajnavalkya, the Most High, the Source of Intellect, should be worshipped. To remove doubt whether or not that cause signified by Om exists separately from the effects, the text of the Vyahriti is next read explaining that God, the sole Cause, eternally exists pervading the Universe (Ram Mohan Ray, “Prescript for Worship by Means of the Gayatri,” 1827). [265] Om. [266] Om Vaishvanara! Jataveda! ihavaha ihavaha: Lohitaksha sarvva-karmani sadhaya: Svaha. [267] The Ishta-devata is here the Primordial Kali. As to the Pitha Devata, see Chap. VI, 22 note. [268] See Introduction. [269] Followed by Svaha. [270] This should also be with the Mula-Mantra ending with Svaha. [271] Literally, Purnahuti should be offered–i.e, complete oblation made with a full ladle. [272] Leaf: Tambula or Pan-leaf (Bharati). [273] Sanghara-Mudra. Left hand placed with palm downward, the right hand is placed on it, the back of the right hand touching the back of the left. The fingers of one hand are placed between the fingers of another; then the hands are given a turn, and the two index fingers are joined. In bringing the Devi to the heart a flower from those offered should be taken up with the tips of the index finger, and brought near the nose, and, when smelling it, the worshipper should think that he has brought her to the heart. [274] Visarjana. [275] Hutashana–i.e, Vahni, Fire. [276] Dakshina. At the conclusion of Homa the offciating priest tells the assembled people to consider that everything has been faultlessly done. This is Achchhidra Avadharana (“Kritam idam homakarma-chchhidram astu”). [277] I.e, he should mark his forehead with the mixture of ashes and ghee left. This is called Tilaka. [278] Tantrika. [279] See Introduction. [280] I.e, the Devi Adya Shakti (see Introduction). [281] Siddhi. [282] Light, heat, and energy. [283] I.e, the Pranava–Om. [284] A (short) to Ksha, the Anuloma Vija; and Ksha to A (long), the Viloma Vija. [285] I.e, Hring. [286] Making japa as (in 169) of the Mula-Mantra, preceded and followed by the Pranava, is called Ashaucha-bhangga ( = breaking or removing uncleanliness), and making japa as above with the Matrika Vija in the Mani-pura is called Nirvvana. Making japa over the head is Kulluka (see Ullasa iii. 119); making japa of the Pranava is Mukha-shodhana (purification of the mouth); making japa of Maya Vija in the heart is Setu (bridge) (see Introduction). [287] Mala. [288] I.e, Dharmma, Artha, Kama, Moksha (see Introduction). [289] Siddhi. [290] Litation. [291] See Chap. VI, 17 note. [292] See Introduction. [293] The fruit of the japa, which is like Tejah itself. [294] I.e, Wine. [295] Maheshvari. [296] Stotra. [297] Kavacha. The text of this and the hymn are given in the next chapter. [298] Vishesharghya. [299] Atma-samarpana. This should be done by reciting the Mantra in Shlokas 178-181. [300] Vilomarghya is offering of arghya at the feet of the Devi. Arghya is generally offered at the head, but the worshipper, in offering his own self as arghya, offers same at the feet. Vilomarghya = reversed arghya. [301] See Chap. II, 45 note. [302] The particular deity of the worshipper; here Kali. [303] Hring. [304] Visarjana. This is the dismissal of the Devi to Her seat of the eight-petalled Lotus in the heart of the worshipper. [305] The Mudra of Dissolution (see Chap. VI, 162 note). [306] Nirmalya is the remains of the offerings made to a Devata. The flowers, etc, left over after the ceremony. These, too, are sacred, and of them Nirmalya-vasini is the Devi. [307] Hring Nirmalya-vasinyai namah. [308] Anything offered to the deity, usually cooked or uncooked food. [309] The woman who represents the Devi in Tantrika worship. [310] I.e, a tripod. [311] I.e, the Shuddhi-patra, or dish containing the prepared meat, fish, etc, the cup being called Pana-patra. [312] Maha-prasada. [313] The practice is as follows: The worshipper first serves his own Guru, then the Shakti of the Guru, then his own Shakti, then the elders on the right and the juniors on his left, and then he helps himself. [314] This practice is not followed, at any rate at present, by the Vishnu-kranta worshippers. They hold the cup of wine in the left, and the shuddhi in the right, and as they drink they take the shuddhi. With the first cup they take meat, with the second fish, with the third mudra, and with the fourth all these, and with the fifth cup anything they may desire. [315] See Introduction. [316] Divine intelligence. [317] See Introduction. [318] See Chap. V, 66-67. [319] The offering to the mouth of the Kundali is done by pouring the wine down the throat of the worshipper in whom the Kundali resides. [320] Kula-stri–i.e, where the wife of the worshipper is his Shakti, as opposed to cases where the Shakti is Parakiya or Sadharani, a practice discountenanced by this Tantra (see Introduction). [321] Ati-panat kulinanang siddhi-hanih prajayate. [322] Literally, Does not go round. [323] Yavan na chalayed drishting, yavan na chalayen manah, Tavat panang prakurvvtta, pashu-panam-atah-param. [324] Of a person of an inferior caste. [325] Prasada. [326] Naivedya. [327] The hands are always washed after meals. It is customary to use a large quantity of water to wash and clear the throat and mouth after meals. [328] Remnants of offerings (see Chap. VI, 184). By Nirmalya is usually meant flowers, but in some temples (as in Puri) food offerings are so called. The word is from Nir-mala = stainless or dirtless. Things offered to the Devata become stainless. [329] The sectarian mark.
|
|
| ||||||||||||||||||
 |
|
 |
|
Home |
Site Map |
Get Past Editions |
Unsubscribing |
Send a Card! |
Tantra Links Disclaimer | Privacy Policy | Copyright | About Us |
this site you agree that neither we nor our ISP would be held liable for your actions.
|
|
 |