Mahanirvana Tantra (Tantra of the Great Liberation): Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites

1. The Panca-tattva (the five elements of worship)—wine, meat, fish parched food, and woman, which in the Shyama rahasya are said to destroy great sins (Maha-pataka-nashana). For the preparation of sura (wine) see Katyayana, XIX, 1, 20, 21. As to Ananda,vide Sh. Br., XII, 7, 3, 11, 12: not propitious but made so by Mantra: Sh. Br., XII, 8, 1, 5; XII. 8, 1, 16; XII, 8, 1, 4. See also Rig-Veda, VIII, 2, 12; X, 107, 9; IX, 1, 1. Ait. Br., VIII, 37, 4; VIII, 39, 6. As to Patra Sthapana, cf. Ait. Br., III, 1, 5; Sh. Br.,, V, 5, 4, 23. Paddhati in Sautramani Yaga, Sh., Br., XII, 7, 3, 14. As to the eating of flesh and animal sacrifice see Sh., Br., XI, 7, 1. Food is of three kinds: Sh. Br., VIII, 5, 3, 3; VIII, 6, 2, 2; XII, 7, 3, 20. As to sexual intercourse: Agnihotra ahuti Sh. Br., XI, 6, 2, 10. See also V, 2, 1, 10; III, 2, 1, 10, 11.

2. Gaudi (Guda=Molasses).

3. Paisti.

4. Madhvi. Wine made from grapes is also called Madhvi. Tarkalangkara says that wine made from molasses is Gaudi. What is made from half cooked rice, paddy and the like is called Paishti. This is made in French Candernagore. Wine made from grapes, raisins, honey, different kinds of flower particularly the Madhuka flower is called Madhvi. Wine betel nuts, coriander seed, nutmeg, myrabolam, Bhang, ginger, bamboo, bananas, bark of the ber fruit tree and acacia tree and other substances. The Bhutias make an excellent wine from some kind of leaf. In fact in everything there is Sat, Chit, Ananda of the Saccidananda Brahma. If the part which is the basis of Ananda in Molasses and the like be separated then it becomes known as wine. It is on this account that it is helpful in Sadhana of the Brahman vvho is Saccidananda and it is on this account that the knower of Brahman looks upon it as sacred and worships it.

5. On this verse Tarkalamkara says that in one of the Tantras it has been said that shortly after the churning of the ocean the inexhaustible jar of Amrita or nectar was placed in the hands of Ganesha. Whenever any of the Devatas wanted to drink the nectar, Ganesha would pour it out for him. In this way he got no leisure. On one occasion Ganesha became very tired and some impurity (Mala) came out of his trunk, out of that a man came. Because he came out of the trunk (Shunda) he was called a Shaundika or brewer. Ganesha placed the jar of nectar in the hands of this man and granted him the following boon, viz., that as the Devatas churned the ocean after throwing into it drugs and other substances and thus produced nectar so the brewer and his descendants would put into water different things and churning it would produce nectar which they were to give to other people but never drink it themselves. In the drinking of this no one should make any distinction of caste. If the brewer of the present day make wine from the prescribed articles according to the method laid down in the Tantras then man becomes long lived and free of ailments. Old men by the use of wine become young again.

6. Sadhakechchha valavati deye vastuni daivate.
i.e., The wish of the Sadhaka is the main factor in determining what should be offered to the Devata.

7. Vali-dana. As to male animals, see Sh. Br., XI, 7, 1, 3.

8. The two latter are commonly called Boal and Ruhr respectively in the vernacular.

9. A variety of rice of very small grain and very white.

10. Ghee

11. The meat, fish, grain, etc., are called Shuddhi. Shuddhi is also commonly used foe anything which is eaten to take away the taste after drinking wine, such as salt or pan-leaf. Milk and water cannot be used as Shuddhi. As to the effect of drinking without Shuddhi, see verse 13.

12. Another check upon indiscriminate wine-drinking, for it cannot be indulged in until Shuddhi is obtained, prepared, and eaten with the necessary rites.

13. Shesha-tattvang Maheshani! nirvirye prabale Kalau
Svakiya kevala jneya sarva-dosha-vivarjita.
The allusion here is to the three classes of woman 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 Saktis of the second and third kind, and ordains that the Sakti should be the wife of the Sadhaka (worshipper). With her the fifth Tattva or coition (maithuna) should be done.

14. See verse 174 of Chapter V-that is, Svayambhu, Gola, and Kunda. Kathaitam tatpratinidhau kushidam parikirtitam. A form of ritual which will disgust all but those who practise it whose principle however it is to free themselves of all Ghrina and other Pashas.

15. See note under ch. X, v. 148. If the Bhogya Shakti be absent, the Shripatra may be placed for worship with the aid of the Pujya Shakti after the Pujya Shakti has been worshipped and her leave obtained.

16. The wife is Saha-dharmini (co-worshipper with the husband), and shares the merit acquired by the husband.

17. Karana.

18. Samanyarghya. The Sakti should be sprinkled if she is not already an initiate.

19. Aing, Kling, Sauh Tripurayai Namah: imang shakting pavitrikuru mama shakting kuru: Svaha.

20. Hring. "Initiated" in this verse is used as equivalent for Diksita.

21. Narhastadana-karmani. The reference is to sexual intercourse. Shaktis are of two kinds: Bhagya, to be enjoyed; and Pujya, to be worshipped. The first sit on the left, and the second on the right. If the worshipped yields to desire for the latter, he commits the sin of incest with his own mother and becomes fallen (see Bhakta, 214). By "other Shaktis" is meant Parakiya, as opposed to Sviya (one's own).

22. i.e., Hrim.

23. These Pithas are the correspondences in the outer world (Bahyatah) of the four Shaktik manifestations of the general Vimarsha Sakti called Ambika, Vama, Jyeshtha, Raudri. The first denotes the "seeing" of the Divine Mother of Her own forthcoming (Sphurana) when She is Para Vak. Vama is the state when she is outward turned (Unmukhi) Sakti being them in its seed or Bija state. She is them Ichchha Sakti and pasyanti in which she is in the form of a goad (Angkusha).Jyeshtha is Jnana-Sakti, Madhyama Vak, in the form of a straight line (Rijurekha). Raudri is Kriya-Sakti and Vaikhari-Vak in the form of Shrimgata (Pyramidal and triangular) and as Samhara Sakti is in the form of Bindu in the return movement (Pralaya). The first is the root of the Sushumna Nadi or Muladhara. Pada is Hamsa in Anahata cakra the seat of Jiva. Rupa is Bindu in Ajna Cakra, Rupatita is Nishkala in the Brahmrandhra. The outer subtle manifestation are here the inner Cakras of the body. The gross Cakra are the holy places, named in the Text, great seat of Shakta worship.
See Nityashodhashikarnava, vi-36 to 42 verses and Commentary of Bhaskararaya. This part of the Nitya is also known as Yoginihridaya. (Anandashrama Series of Sanscrit Texts, vol. 56, pp. 209-212.)

24. Thus, Pung Purna-shailaya Pithaya Namah, Ung Uddiyanaya Pithaya Namah. These Pithas are in the Sadhaka's own body and are Shaktis and forms of Sakti. See Nityashodashikarnava, Ch. VI, vv, 37-42.

25. The Mantra which is used is as follows: Hrang Hridayaya (to the heart) Namah, Hrim Sirase (to the head) Svaha, Hrung Shikhayai (to the crown lock on 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. Kavaca 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”.

26. i.e., the Presiding Devata thereof.

27. Hrim Adhara-Saktaye Namah-Salutation to the Shakti of the support.

28. For Kala see Woodroffe's "Garland of Letters".

29. 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.

30. Mandala.

31. Lord of Fire.

32. Mang Vahni-mandalaya dasha-kalatmane Namah. The Kalas are the ten in v. 26. They are particular Saktis of Fire.

33. Arghya-patra.

34. The Mantras are thus: Kam Bham Tapinyai Namah, Kham Bam Cham Bham Tapinyai Namah, Gham Pam, etc, Gham Pam, Ngang Nang, Chang, Dhang, Chhang Dang, Jang Thang, Jhang Tang, Ngam Nam, Tang Dhang, Thang Dang.

35. The Kalas of Sun respectively literally mean "Contammg heat," "Emanating heat," "Smoky," "Ray-producing," "Burning," "Lustrous," "Smoky red," (as of fire seen through smoke) "Granting enjoyment", "Universal," "Which makes known," "Illuninating". 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.

36. The Mantra is Ang Suryamandalaya dvadasakalatmane Namah.

37. Arghya-patra

38. i.e., from Ksa to A.

39. Kala-e.g., Ang Amritayai Namah, Ang Pranadayai Namah, etc.

40. The literal meaning of the sixteen Kalas of Moon (Soma) are -- (1) Amrita=Ambrosial, (2) Pranada=life-giving, (3) Pusha=nourishing growth, Pusas is a Vedic Deity associated with Soma, (4) Tushti=Contentment, (5) Pusti=Nourishment, (6) Rati=Attachment, (7) Dhriti=Constancy, (8) Sashini=Containing the hare ("Man in the Moon"); (9) Candrika=beam spreading, (10) Kanti=effulgence, brauty, (11) Jyotsna=Moonlight, (12) Shri=Prosperity, ( 13) Priti=delight (14) Angada-Body or limb developing, (15) Purna=Full, Complete, (16) Purnamrita=Full of Nectar. Bharati reads Manada for Pranada.

41. That is the moon circle is to be worshipped in the wine in the cup as was done in the case of the wine in the jar.

42. Mandala.

43. Om Soma-mandalaya sodasa-kalatmane Namah.

44. A kind of basil.

45. Aparajita, the flower Clitoria, which is shaped like the female organ, is used in the worship of Durga and other Devis. By putting Karavi (Karavira) flower (representative of the Linga) dipped in red sandal paste into Aparajita flower, the Maithuna-tattva is performed. The two are offered as Arghya.

46. Gesture of the veil.

47. The Kavaca Bija or Hung.

48. This IS done by uttering the Mantra, Phat, tapping t the fore and middle fingers of the right hand on the palm of above, on a level with, and under the Patra.

49. Gesture of the Cow. Dhenu-Mudra is described m note un ch. V 85.

50. Or Fish Mudra. The right hand is placed flat on the back o left hand, and the thumbs are outstretched like fins.

51. The particular Devata of the worshipper here K.all.

52. Abhimantrayet.

53. The first word of the next verse.

54. Image of Kula Brahma-rupini (cf. Kula=Sanatana Brahman).

55. Svacchanda-Sphuranam—The words are difficult to translate but the sense seems as stated. Svacchanda=of one’s own will independently, spontaneous, natural; Sphurana=bursting forth and joy. That is the joy or thrill which is a form of Brahman bliss.

56. Akhandaikarasanandakare parasudhatmani.
Svacchandasphuranam atra nidhehxi kularupini.

57. A name of Kama=God of Love. That is the Svarupa of the nectar which is in Kama. Kama is here the cosmic Kama, the Will of Desire which produced the universe with all its desires. It is nectar for Nectar is the source of life and joy accompames it. This cosmic Will is in the individual sexual desire from which proceeds individual life. The interpretation adopted is that of Hariharananda Bharati. Tarkalamkara runs as follows: Although this liquid substance is for those who have desire do Thou yet place in it the nectar which is Brahman Bliss.

58. Amrita=here Brahmananda (Bharati).
Anangasthamrtakare suddhajnanakalevare
Amritatvam nidhehyasmin vastum klinnarupini.

59. Tatsvarupini=Tattatsvarupashlini (Bharati).

60. Tadrupena eka-rasyang kritva arghyang=Having unified this Arghya with That. Eka-rasyang=State of being in the same Rasa (emotion, sentiment). Tadrupena=Pradhanamadhurya-rupena (Bharati) that is, with supreme Bliss. Ekarasyam=Pradhana madhurya-vishishtam, i.e., endowed with supreme Bliss. Arghyam=the consecrated wine. The Sadhaka here invokes Brahman bliss into the wine he is about to use for the purpose of his Sadhana. Tat=Brahman=Supreme Bliss. The Sadhaka prays that through that wine he may be united with that Bliss.

61. Consecrated wine.

62. i.e., Bring me joy.
Tadrupenaikarasyancha kritvaraghyam tatsvarupini
Bhutva kulamritakaram mayi visphuranam kuru.

63. Brahmandarasa-sambhutam ashesha-rasa-sambhavam
Apuritam mahapatram piyusa-rasam avaha.

64. Ahamtapatra-bharitam idamtaparamamritam:
Parahantamaye vahnau homa-svikara-lakshanam.
Aham=I. Ahanta=“I-ness” (Ahamkara). Idam=this. Idamta=Thisness. These two as duality are offered to the one supreme Self beyond “I” and “This”. See as to Idamta, Taitt.-Up. Cf. Jnanarnava Tantra, XXI, v. 25.
A is the first and Ha the last letter of the alphabet, Ma (M) being the usual terminal; Aham then represents all the letters of the alphabet which is the manifested Sabda Brahman. Aham=Jivatma, Paraham=Brahman, So it is said Tato’hamnama abhavat. (Br. -Up., 1, 4, 1, 55, 4). When a man is asked “who are you?” (Kastvam) he replies “it is I” (Aham) and then gives his name. When he says Aham or I he affirms that he is Brahman. He refers to his individual self when he gives his name. “This” arises when the Atma as “I” posits itself over against it. Idanita=universe which is in the Aham and yet appears separate from it. Parahanta=the Supreme “I-ness” as Paramatma. By this Mantra the Sadhaka endeavours to realise the oneness of the individual self (Aharata) with the Supreme Self (Parahanta). The joy (Ananda) which is in the wine is a form of the supreme Bliss (Paramananda) of which it is a manifestation.

65. Samarasya=Eka-rasya (vide p 147, note 2).

66. Siva and His Sakti.

67. Arati

68. See p. 107, note 2.

69. See, as to Pancha-tattva. Woodroffe's "Sakti and Sakta".

70. Samanyarghya

71. The Bhoga-patra, Shakti-patra, Vira-patra, Vali-patra, Padya-patra and Achamaniya-patra (see Ullasa, x, 148) are cups used for different purposes in the Chakra ritual. The use to which they are put are set out in the Text.

72. See p. 140, note 5.

73. Bharati adds: "With the wise from the cup" - Patra-sthitamritam. In the Tattva-mudra the thumb and fourth finger are joined Jnanarnava Tantra, XVI, 135.

74. Seep 140, note 5.

75. The practice is to take it between the thumb and third finger of the right hand.

76. See p 140, note 5.

77. Oblation. Made for the satisfaction of the Devatas or Pitris, the word being derived from Trip=to please or gratify.

78. The Mantra for this Tarpana is as given under ch. v, verses 201 nnd 202 with the words Ananda-bhairavam tarpayami Namah in the case of Anandabhairava and Anandabhairavim tarpayami Namah in the case ot the Devi.

79. Guru santati. The Parama-Guru is the Guru’s own Guru , Parapara-Guru is the Guru of the latter; Paramesti Guru is the Guru of the last.

80. See last note. The Guru is seated in the twelve-petalled lotus in the region of the Sahasrara.

81. i.e., Aim.

82. It is customary also to add the Guru’s wife’s name, the wife being the Sakti. The Mantra thus runs Aim Sasaktika-Guru Sri (name)+anandanatha+name of Guru’s wife+devyamba sri padukamg tarpayami Namah and so with Parama-guru and the rest. In doing Tarpana to a Devata the nectar should be held in the left hand, the fingers of which are formed into the Tattva-mudra. The Suddhi is in the right hand the fingers being in Tattva-mudra. The two hands are then brought together and carried to the Brahma-randhra and offering made thereon. On the Brahma-randhra previously draw a reversed triangle if the Devata is female and upturned if male.

83. i.e., Krim

84. Kring Adyang Kaling tarpayami Svaha. Bharati says that the Mantra for the Tarpayana of the Devi is -Hring, Shring, Kring, Parameshvari Svaha Adyang Kaling tarpayami Svaha.

85. The word is Angavarana=Anga+Avarana-that is, the Devata of both classes (Bhakta, 226). By Amga is here meant the six limbs (Sadanga), of the Mula devata considered as Devatas, e.g., Anginitya and Amganitya and by Avarana-Devatas, the attendant Devatas (see verse 96, post).

86. Between the Tarpana to the Devi, as in verse 53, and before the sacrifice to Vatuka, the practice is to perform—(1) Tattva-suddhi, which is done by seven Mantras, in each of which the following pentads: Prana, Apana, Vyana, Udana, Samana-Prithivi, Ap, Tejas, Vayu, Akasa-Prakrti, Ahamkara, Buddhi, Manas, Shrotra-Tvak, Chakshu, Jihva, Ghrana, Vachas-Pani, Pada, Payu, Upastha, Shabda-Sparsha, Rasa, Rupa, Gandha, Akasa-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; (Jyotih aham viraja vipapma) and (2) Tattva-svikara; and (3) Bindu-Svikara. See Bhakta's edition, at p. 226. These rites are described at p. 227. Verse 54 describes the mode of sacrifice.

87. i.e., Aim, Hrim, Srim.

88. i.e., Bija of Vatuka.

89. Aim, Hrim, Srim, Vam, Vatukaya Namah. Conmentary: in Tattva-Svikara a triangle is drawn on the palm of the right hand. A piece of Suddhi of the size of a pea is a placed upon it. This is taken up with thumb and middle finger of left hand. Uttering the Mula-mantra together with the words Siva, Sakti, Sadasiva, Ishvara, Vidya, Kala, the Sadhaka says “I purify the gross body with Atma-Tattva” (that is, the Tattvas of the 36 Tattvas from Prakriti to Prithivi). Then he consumes the Suddhi. He next takes up another piece of Shuddhi and uttering the Mula-mantra together with the words Maya, Niyati, Suddha-vidya, Raga, Purusa says “I purify the subtle body of Vidya-Tattva” (that is, the Tattvas from Maya to Purusa of the 36 Tattvas). He consumes the Suddhi. Then he takes a third piece of Shuddhi and saying the Mantra as before with the words commencing with Prakriti and ending with Bhumi says “With the Siva Tatva (i.e., the Tattvas of the 36 commencing with Siva-Tattva and ending with Sadvidya Tattva) I purify my paradeha” (that is, causal body). Then saying the Mula-mantra and all the 36 Tattvas, the vowels and consonants, says “I purify the Jiva the Airaya of which (in which) are the Tattvas with all the Tattvas."
In Bindu-Svikara, the Sadhaka realises that Kundalini extends from the Muladhara to the tip of the tongue and so meditating on Her becomes filled with Her presence (Tanmayo bhavet: that is, becomes Her). Then taking the Bindu from the Bhogapatra uttering meanwhile the appropriate Mantra he should say “The hquid burns (Jvalati) I am the Light (Jyotih). The Light is flaming (Jyotih jvalati). Brahma am I (Brahmahamasmi) He I am (So’ham) I am I (Aham eva aham). I make offermg (Juhomi) Svaha. Then taking the Bindu he says “I vill speak of the Pratyaksa Brahma, of Ritam Satyam. May He protect me. May he protect the speaker. May he protect me. May he protect the speaker. Svaha.” Then having taken Bindu as before he says: Om Chhandasam rishayo yacchando hyamrita bhuvasa mandro medhaya sprinotu bhuvi sruvam menopayatu Svaha.

90. See p. 121, note 3.

91. Protecting Devata of the ground.

92. The Mantra is—Ksam, Ksim, Ksum, Ksaim, Ksaum, Ksah Ksetrapalaya Namah. The offering to Vatuka consists of food with wine.

93. i.e., Gam, Gim, Gum, Gami, Gaum, Gah Gana-pataye Svaha.

94. Sarva-bhuta (explamed in the Mantia in next note). The manner of offering Sarva-bhuta-vali is described m following Sloka. The offering is the same as to Vatuka.

95. i.e., Hrim, Srim, sarva-vighna-kribdhyah sarva-bhutebhyah Hum Phat Svaha, or Hrim, Srim, Salutation to all Beings which cause obstruction, Hum Phat Svaha—that is, cause obstruction to the worship. The ritual will be found described in detail in Bhakta’s Edition, at p. 230.

96. This is Sivabak or offering to the jackal. The word means a jackal, and in the commentary of Bharati the word is said here to be the equivalent of Phet-karika (=Howling), which means a jackal. 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 midnignt. The jackal feeds on carcases and frequents cremation grounds and hence is emblematic of final dissolution.

97. Kalagni-rupini

98. Chakranushthana. The Manta of offering to Shiva consists of the two lines beginning with Grihna and ending valing tava following Hring, Shring, Kring, Paramesvari Svaha, Esha Balih Shivayaih Namah.

99. The Shri-patra. and other Patras.

100. 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 hand is 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.

101. Brahma-vartman: just as Raja-vartman means the King's highway.

102. See "Serpent Power" as to this Sahasrara-Padma.

103. For Her Lord and Husband is there, with whom She is there united. See "Serpent Power", v. 52, and notes under it.

104. Referred to in verses 63, 64.

105. To which the presence of the Devi has been communicated.

106. Diagram of worship. See "Sakti and Sakta".

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 (Mudra) (1)Avahani, (2) Sthapani, (3) Sannidhapani, (4) Sammukhi-karani, and (5) Sannirodhini

110. Diagram (vide ante).

111. This is the Prana-pratistha ceremony. Accordmg 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 or presence of the Deva or Devi is invoked into it. That is, in the consciousness of the worshipper the presence of the Devata in the image is recognised. The Prana-pratishtha Mantra follows in next verse. The five Mudras should also be shown.

112. Pranah-Life. Life presupposes the presence in the body of the five vital airs, namely, Prana, Apana, Samana, Udana, and Vyana.

113. i.e., Adya-Kali.

114. Life uidividualised.

115. Pranah (see note 8, p 154).

116. The Ever-glorious Primordial Devi Kali—i.e., Adya Kali Devata.

117. Prana-pratistha.

118. Diagram.

119. Literally, showing the Lelihana-Mudra. Lelihana is derived from the root Liha=to lap, to lick. It is also a name of Shiva. Lelihana-Mudra is of two kinds. In the Dakshina-murti-Samhita 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 Daksina-rnurti-Samhita. 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 by Tarkalangkara that it is the practice among worshippers to show Lelihana-Mudra, Khadga (sword) Mudra, Mundl (head) Mudra, Vara-Mudra, and Abhaya-Mudra after Prana-pratistha.

120. A usual form of welcome.

121. Vishesharghya.

122. See "Shakti and Shakta". This is the Shakalikriti or Sakalikarana rite: "Devatange sadanganam nyasah syat sakalikritih."

123. There are two offerings of this water Acamaniva, as water is used for rinsing the mouth both before and after the repast of the guest, to whom also water is used 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. If the rite is performed in the day time Madhuparka is substituted for wine. For paria is substituted for wine. For as the Tantrantara says the night rites should be done according to Kulachara and during the day according to Vedacara: Ratrau kulakriyang kuryat diva kuryachcha vaidikim.

128. i.e., Hring Shring Kring Parameshvari Svaha.

129. Achamaniya.

130. A mixture of curd, ghee, and honey.

131. Bael-leaves are also offered.

132. 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).

133. And then, according to the ritual, he should place it on the right. Tarkalangkara says: After recitation of the Bija say: This Padya (water for the feet) to the Adya Kalika Devata Namah. Then place it at Her feet. The Bija should be repeated at every offering. Thus "This Arghya to - Namah and then the Arghya should be offered to Her head: Then Achamaniya should be offered to Her mouth with the Mantra This Achamaniya to - Svadha. Then offer Madhuparka to the mouth to - Svadha. Similarly with the second Achamaniya. In offering bathing water sprinkle it all over Her. In offering wearing apparel (Vasana) cover Her therewith. Dedicate ornaments to Her and place them on different parts of the body. Then offer scent, flower and sandal paste. Bael leaves should be offered and then incense and light.

134. Vide p. 104, note 5.

135. i.e., to the Devi in the Yantra (diagram).

136. Ten millions.

137. Duration of the life of Brahma, or 4.320.000 human years at the end of which the universe comes to an end. By Kotikalpantakarini is meant that the Devi is the cause of endless creations, maintenance and withdrawal thereof.

138. Varuni-kalpa is "like Varuni". It is excellent because it is like Varuni. Varuni is like the Shakti of Varuna, Deva of Ocean by the churning of which nectar was produced. Varuni=Varunastri (Vachaspatya) Varunipriya and Varunikanta are names of Vishnu. Varuni=Lakshmi who also came out of the water at the churning of the ocean. Varuni is liquor made from rice.

139. Gesture of veiling.

140. The Mantras are not in the text, but are in fact those used with sprinkling, veiling, and protecting.

141. The Mantras are not in the text, but are in fact those used with sprinkling, veiling, and protecting.

142. The Mantras are not in the text, but are in fact those used with sprinkling, veiling, and protecting.

143. See notes under vv. 74 and 85, ch. v.

144. Amrita.

145. Arghya. That is Arghya water.

146. See p. 156, note 6.

147. It is said that there are five different kinds of Vayus, working various functions in the human body-manifestations of Prana in its generic sense, constituting a part of the life sac or Pranamaya-kosha. 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 Samana Mudra the 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. After the Mudras is said Apanaya, etc., Svaha.

148. With left hand the palm is shown, and all fingers kept straight.

149. See p. 106, note 9.

150. See p. 78, note 5.

151. Avarana-devata - i.e., the
minor Devatas accompanying the Devi. Theworshipper asks the leave of the Devi to worship them.

152. The six Amgas 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 note under III, 57), three eyes (see note under ch. v. 125), and two sides of the hand (palm and back). The Mantras for the worship of the six limbs of the Devi are: (1) Hrang Hridayaya Namah, (2) Hring Shirase Svaha, (3) Hring Shikhayai Vashat, (4) Hraing Kavachaya Hung, (5) Hraung Netratrayaya Vaushat, (6) Hrnah Karatala-prista bhyam Phat.

153. Diagram - i.e., at Agni, S.E.; Nairrita, S.W., Vayu, N.W., and Ishana, N.E. Agni is Fire, Nairrita is a name of Yama, Vayu is Wind, and Ishana, Shiva as Ruler.

154. There are three lines of Guru-Divyaugha (Heavenly line). Sid-dhaugha (Siddha line), Manavaugha (Human line or type). The Gurus of the first class are four - Mahadevananda-natha, Mahukalananda-natha, Bairavananda-natha, Purnadevananda-natha, Chalachchittananda-natha, Chalachalananda-natha, Kumarananda-natha. Of the third class are - Vimalananda-natha, Bhimasenanda-natha, Sudhakarananda-natha, Nilananda-natha, Gorakshananda-natha, Bhoja-devananda-natha, Vighneshvarananda-natha, Hutashananda-natha, Samayananda-natha, and Nakulananda-natha. See also Tantraraja, Ch. I, Introduction, Vol. 8, A. Avalon's Tantrik Texts. Jnanarnava Tr., XVI, 50, et seq., gives both additions and variations these. These are the names of the three classes of Gurus for Sadhakas of Adyakali. For Sadhakas of other Devatas the name differes. See Tantraraja, Ch. I, where names of the Gurus of the Sadhakas of Tripura are given. These three lines are Avarana of the Ishtadevata. When a Sadhaka does Sannyasa then the Guru selects for him out of the names of his Istadevata group (the Kaulavadhuta need not do Sannyasa) such name as he is qualified to receive. Some Gurus select a name from the eight Bhairavas and add ananda-natha to it.

155. Vide p. 149, note 5.

156. Oblation.

157. Cf. Chapter v, verse 134.
Tarkalangkara gives the Mantras for the Tarpana of the four Kulagurus. He says that in almost all Tantras the rule is to worship and do Tarpana of the fifteen Yoginis and eight Saktis. The former are Kali, Kapalini, Kulla, Kurukulla, Virodhmi, Vipracitta, Ugra, Ugraprabha, Dipta, Nila Ghana, Valaka, Matra, Mudra, Mita. The latter are Brahmi, Narayani, Maheshvari, Camunda, Kaumari, Aparajita, Varahi and Narasimhi. The Mantra for worship is Om Kalidevyamba Shripadukam pujayami Namah Svaha and so with the rest, when saying the Mantra wine is taken from the Yoginipatra and cup is held m the left hand with Tattva-Mudra. The Suddhi is similarly held in the right hand. The two hands are united and Tarpana is done on an inverted triangle drawn on the Sadhaka’s heart. The Tarpana of the other Yoginis is done in the same way.

158. Cf. Chapter 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. The Dikpalas are Indra, Agni, Yama, Yaksa, Varuna, Vayu, Kuvera, Ishana, Brahma, Ananta.

160. See Introduction to Prapancasara (vol. III, Tantrik Texts).

161. The weapons are, Vajra of Indra, Sakti of Vahni, Danda of Yama, Khadga of Yaksa, Pasha of Varuna, Ankusha of Vayu, Gada of Kubera, Sula of lshana, Padma of Brahma, Chakra of Ananta.

162. Upacara, that is offerings beginning with Padya.

163. Godha (in Bengali, Go-sarpa). Sometimes cocks and pigeons are sacrificed. According to the Nila-Tantra and Annada-kalpa, a triangular Yantra representmg the Yoni of the Devi 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.

164. i.e., Special offering, at the same time saying the Mantra “Phat”.

165. Cow Mudra (see p.100, note 5).

166. Amrita—i.e., food fit for the Immortals (Immortalising Food).

167. Namah Chagaya-pashave.

168. 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.

169. Translation follows

170. Khadga. A heavy knife with a straight blade and a curved end like a crescent. The cutting is done with the straight blade.

171. Visnu—a compound word made of Nara (water) and Ayana (abode) — "He Whose abode was in water in the beginnmg 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 Daksa and Dharmma (Shrimad-bhdgavata, ii, 77). Accordmg to the Kalika-Purana, Narayana is the Simha portion of the Nara-simha-Avatara. Vagishvari is a name of Sarasvati.

172. Siva—“the Great Lord”.

173. Maha-vakya—ordinarily means a great Vedic saying pre-eminently “Tat tvam asi”, but here Vakya=Samkalpa, declaration, expression of purpose of rite, i.e., the following Mantra: Vishnurom tatsat adya (today, 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 all desires; here is given the name and Gotra of the performer of the sacrifice) aham Ista-devatayai pashum imam sampradade (I give away to the Ista devata this beast). Hariharananda-Bharati.

174. Hitherto the animal has been standing, but before sacrifice it is raised and held before the Devi, and then placed on the ground.

175. Su-hrid—a well disposed person.

176. Sapinda—an agnate.

177. The Mantra for offering to the Vatukas is: Om esah kavosna-rudhira-valih Vatukadibhyo Namah.

178. Krim.

179. After the head is severed, a light is placed on it between the horns.

180. Kring Esah sa-pradipa-sirsa-valih: Srimadadya-Kalikayai Devyai Namah.

181. Tantrikas of that Achara.

182. Sacrifice in fire.

183. See ante, ch. v, 66, and note.

184. Phat.

185. Hum. It is to be veiled by the veil (Avakuntana) Mudra.

186. Sthandila—i.e., the square piece of raised groimd marked off as above. The Mantra here for worshipping it is: Snmadadya-Kalika-devata-sthandilaya Namah. The worship is with scent and flower.

187. i.e., the length between the tip of the thumb and that of the first first finger when fully stretched out.

188. Visnu—"Giver of liberation”.

189. Siva—Isha is God, the Ruler.

190. Indra, so called as destroying the Asura Tripura.

191. Yama—Son of the Sun.

192. Candra—the Moon, the pleasing one.

193. This is the Maha-preta-Bija, the formation of which is shown in the eighth verse of the Ananda-lahari of Sankaracarya and in the 2nd Ch. of Jnanarnava-Tantra. The Maha-Pretas are the five Sivas—Brahma, Visnu, Rudra, Isana and Sadasiva (Rudra-yamala-Tantra). Ha-kara=Siva, and Sa-kara=Sakti, Au-kara=Sudha-sindhu (Ocean of Nectar).

194. Bhu (Earth), Pura (town, city, etc.). This is the part of the diagram outside the drawing, the marked-off space within which the special diagram is drawn (see Introduction).

195. Diagram.

196. See note under ch v, 66, 67.

197. Mandala, or Yantra.

198. i.e., Ghee, plantain, rice, fried paddy (Bengali khai, or Laja in Sanskrit), bael-leaf, flowers, curd, and charu (rice boiled with milk) of Pallasha-tree, and leaves of Sami (a thorn).

199. Om.

200. Hrim.

201. Sakti of the Support.

202. i.e., Prakrti, Kurma (tortoise), Ananta (Serpent), Prithivi (Earth), Sudhambudhi (Ocean of Nectar), Mani-dvipa (Island of Gems), Chintamani-griha (Room of Cintamani stones, which grant all desires), Parijata (Tree so called), Kalpaka-vriksa (The tree which grants all desires), Ratna-vedika (Jewelled altar), Ratna-simhasana (Lion seat of gems), Mani-pitha (Gem-set seat)—all to be worshipped in the pericarp (see ante, p. 118). To which Tarkalangkara adds Muni, Deva Vahumamsasthimodamanasiva (she-jackals), Savamunda (Head of a corpse), Citangkarasthi (fuel and bones from the funeral pyre), Dharma, Jnana, Vairagya, Aishvarya, Adharma, Ajnana, Avairagya, Anaisvarya, Samvinnala (the stalk which is Samvid), Prakrti-mayapatra (the leaves which are Prakrti), Vikara-maya-kesara (the filaments which are Vikara), Tattva-mayakarnika (the Tattva which is the pericarp) Arkamandala (the solar circle with 12 Kalas), Somamandala (Lunar circle with 16 Kalas), Vahni-mandala (the fire circle with 10 Kalas), Sattva, Rajas, Tamas, Atma, Antaratma, Paramatma, Jnanatma (see "Sakti and Sakta", Ch. 1), Ichchha, Jnana, Kriya, Kamini, Kama-dayini, Rati, Rati-priya, Ananda, Manonmani, Para, Parapara, Sada-siva-mahapretapadmasana.
These are given from the Shyamarahasya, Shyamapradipa and other Tantrik works.

203. i.e., Dharma, Jnana, Vairagva, Aisvarya. The latter term, comes from Isvara (Lord, God), a divine attribute of Isvara, of which there are eight (see p. 5, note 5). It means also the prosperity, power, might.

204. i.e., the South-East, North-East, North-West, South-West, of which the Devas named are regents.

205. Ananta, the endless one - Vishnu. Padma, the lotus from navel of Vishnu.

206. Kalas. See for the Kalas of Sun and Moon, pp. 107, 108.

207. Pragadi-keshara. The others are Ishana (Shiva), North-East, Uttara (North), Vayu (Wind), (North-West), Pashchima (West), Nairrita (South-West, whose regent is Yama), Dakshina (South), Agni (Fire), or South-East.

208. i.e., Yellow, White, Tawny-red, Black, Smoky (Red seen through smoke), Fierceness, 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., Sphulimgini in S., and Ruchira in S.E.

209. Om.

210. Vahni.

211. Rang Vahner asanaya Namah.

212. One versed in the Mantras - the worshipper, sacrificer.

213. 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. Vagishvari or Sarasvati - Devi of Speech, Learning, Fine Arts, etc.

214. i.e., Brahma.

215. Hrim.

216. i.e., either on a mud or bell-metal platter.

217. Tarkalamkara says that "Phat" is here incongruous in that it is the Astra or Weapon Mantra used to avert danger, and there can be no invocation by Phat. He would therefore read "phata tadanam," or "phata rakshanam," in lieu of "phatavahanam". It would then mean driving out or protecting by Phat.

218. Ong Vahner Yoga-pithaya Namah. Yoga-pitha is Yoga Seat.

219. See next note. Vama is Ichchha, Jyeshtha Jnana, and Raudri is Kriya Shakti. See Ch. I. Yoginihridaya Tantra, vv. 36-42.

220. See next note. Vama is Ichchha, Jyeshtha Jnana, and Raudri is Kriya Shakti. See Ch. I. Yoginihridaya Tantra, vv. 36-42.

221. Cf. Bhuta-shuddhi Tantra, chap. iv: "O Maheshani! Vama is Brahma and Jyesththa 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 Bindus from which everything has originated. Brahma, Vishnu, and Rudra are Prakriti Herself. And O Parameshani! it is the Bindu which prompts them to action. It is by Bindu that everything is created, protected, and absorbed (Srishti, Sthiti, Laya). The Bindu is the Bija (Cause) of Brahma, Vishnu, and Mahesha.") Possibly "navel" may indicate the whole region from Muladhara to the heart.

222. Mother. Here the state when the creative Shakti first saw Her own Sphurana.

223. Sthandila.

224. Shrimad-Adya-Kalikayah Devatavah Sthandilaya Namah.

225. Devi of Speech—Sarasvati.

226. i.e., Kali.

227. Kravyadebhyah - that is the Demonic, Raksasas. Hum is Kurchha-Bija.

228. i.e., Phat.

229. Avakuntana-Mudra.

230. Cow Mudra (see p. 100, note 5).

231. Female organ diagram - i.e., the triangle, which is symbolical of the Yoni.

232. Hrim Vahni-murtaye Namah

233. Caitanya derived from cit=to awaken, to be conscious.

234. Ram Vahni-caitanyaya Namah.

235. See p. 167, note 9.

236. Fire.

237. Om cit-pingala, hana hana, daha daha, paca paca, sarvajna-jnapaya: Svaha “Ripen,” either in the sense that Fire should assimilate the oblation, or convey them matured to the other Devas.

238. See p. 171, n. 4, and Rig-veda (x, 79, 80).

239. Hutasana is a name of sacrificial Fire.

240. Agnim prajvahtam vande Jata-vedam Hutasanam
Suvarna-varnam-amalam samiddham sarvato-mukham.

241. Sthandila

242. See note under ch v, 33 This is done thus “Agne” tvam Adya-Kalika-namasi”=Agni, Thy name is Adya Kalika.

243. Arcana: in external Arcana 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 Arcana the Deva must be invoked with the Avahana-Mantra, which is as follows “Adya-kalika-namagne! ihagaccha ihagaccha, iha tistha iha tistha, iha sannidhehi, iha sannidhehi, iha sammukhibhava, iha sammukhibhava, iha sanniruddho bhava, iha sanniruddho bhava, mama pujang grihana” (O Agni! whose name is Adva-Kalika, come here, come here, stay here, stay here, fix thyself here, fix thyself here, be here and face towards me, be here and face towards me, be here detained, be here detained. Accept my worship.).

244. Om Vaisvanara jataveda ihavaha ihavaha, lohitaksa, sarvakarmani sadhaya: Svaha Vishvanara=“Ruling or benefiting all men,” is a name of Savitri. Vaisvanara=Son of Vishvanara, an epithet of Agni. As to Jataveda, see below, note 5.

245. i.e., Kali, Karali, Mano-java, Su-lohita, Sudhumra-varna, Ugra or Sphuhngini, Pradipta. The Mantra is Om Vahner Hiranyadi-sapta-Jihvabhyo Namah.

246. Fire The worshipper should do Hridyadi-sadanga-nyasa of Fire. The first Mantra applicable to the heart is given. The rest is understood (see next note)./FN] uttering the word "of a thousand rays" in the dative singular, and at the end "obeisance to the heart"[FN]The full Mantra runs thus: Om Sahasrarcishe Hridayaya Namah
(Om salutation to the heart of a thousand rays), Om Svasti-purnaya Sirase Svaha (salutation to the head full of prospenty), Om Uttistha-purusaya Shikhayai Vashat (salutation to the crown lock where abides the Supreme Purusa 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 Astraya Phat (carrying the bow and his weapon).

247. The eight forms of Vahni (Fire) are - (1) Jata-veda (which, according to the Nirukta=all knowing (Sarvajna); (2) Saptajihva (Seven-tongued); (3) Vaishvanara (from Vishvanara, see note 1, above); (4) Havya-vahana (Carrier of oblations); (5) Ashvodara-ja (Badavanala, or Badavagni-literally, Mare's fire=Submarine fire said to come from a cavity called the mare's month); (6) Kaumara-tejah (The Fire or Seed from which Kumara or Karttikeya was born, see note to Shlokas 14-16, Chapter I, ante); (7) Vishvamukha (since it can devour the universe); (8) Deva-mukha (because as all oblations are offered to him he is the mounth of the Devas).

248. i.e., Brahmi, Narayani, Maheshvari, Chamunda, Kaumari, Aparajita, Varahi, Narasimhi (cf. Ashta-nayikas, Ch. v. 134 and Ch. vi, 100). The Ashta-nayikas are also Ashta-matris, or eight Mothers.

249. Treasures of Kuvera (Deva of Wealth), of which mention is made of eight - Padma, Maha-padma, Shamkha, Makara, Kachchhapa, Mukunda, Nanda and Nila. Tarkalangkara quoting Markandeya Purana says these are the Adhara of Laksmi.

250. Regent 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), Visnu’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. Ida and Pingala are the two Yoga- "nerves" (Nadi) on each side of the central Susumna-Nadi. See "Serpent Power" by A. Avalon.

255. See last note.

256. See ibid.

257. Hutashita=Easter of oblations. Fuel is the ear of fire, the smoky part is the nose, where the flame is dim that is the eye. The head is the glowing coal and the light flame is the tongue of Fire. If Homa be done without knowing this and the order in which the offering is to be made then harm results, see Tantrasara.

258. Om Agnave Svaha.

259. Om Somaya Svaha.

260. Om Agni-somabhyam Svaha.

261. Om.

262. Om Agnaye svisti-krite Svaha. Svisti-krit=one who causes good sacrifice, a form of Fire.

263. Fire.

264. The names of the three worlds,—Bhuh (Earth), Bhuvah (Space between Earth and Heaven), and Svah (Heaven). These, with Om and the Gavatri, are according to Manu, the principal part of the Vedas. By these, says Yajnavalkya, the Most High, the Source of all, 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 nex 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 Vaisvanara! Jataveda! ihavaha ihavaha: Lohitaksa sarvakarmam sadhaya: Svaha. See p. 171, note 4.

266. The Ista-devata is here the Primordial Kali. The Mantia is given by Tarkalamkara. As to Pitha-Devata, see p 147, note 3. But here Adhriarashakti, Shesha and the rest are meant.

267. This should also be with the Mula-Mantra ending ivith Svaha.

268. Literally, Purnahuti should be offered—i.e., complete oblation made with a full ladle, in testimony of the completion of the rite.

269. Leaf; Tambula or Pan-leaf (Bharati).

270. Samhara-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 fingers, and brought near the nose, and, when smelling it, the worshipper should think that he has brought Her to the heart.

271. Visarjana.

272. Hutasana—i.e., Vahni, Fire.

273. Daksina. At the conclusion of Homa the officiating priest tells the assembled people to consider that everything has been faultlessly done. This Achchidravadharana ("Kritam idam homakarma-chchhidram astu").

274. i.e., he should mark his forehead with the mixture of ashes and Ghee left. This is called Tilaka.

275. Tantrika.

276. Part of Mantra-sadhana.

277. i.e., the Devi Adya-Sakti.

278. Siddhi. As the Mantra is made of letters, the Devata has a celestial and the Guru a human body it may be asked, says Tarkalamkara, where is their identity. He answers. Suppose in three houses three images of Jagaddhatri are worshipped. If I bow to the materials of these images then obeisance to them is obeisance to three separate things. But I did not bow to the materials. I do not bow before life is placed in the image (Jivanyasa). I bow to the one Jagaddhatri who is invoked into all the merely a human being. As the material of the image is place (Adhishthana) of the Devata. Now eliminate the material of the image, the human form, and the letter form or Shabda-brahman of the Mantra and look for the object of worship. That is the one Brahman in the form of all three. The Guru, Devata, and Mantra are one and the same Brahman.

279. Light and energy. The Mantra is thought of at the root of the tongue.

280. Mantra and Devata are one: Mantrarna Devata prokta. Devata Gururupini. See Woodroffe's "Garland of Letters".

281. A to Ksa, the Anuloma and Ksha to A, the Viloma-Matrika

282. i.e., Hrim

283. Breath control (See Serpent Power). Making Japa (as in verse 169) of the Mula-Mantra, preceded and follwved by the Pranava, is called Ashauca-bhamga (=breaking or removing uncleanliness), and making Japa as above with the Matrika Bija in the Mani-pura is called Nirvana. Making Japa over the head is Kulluka (see Chapter iii, 119); making Japa of the Pranava is Mukhasodhana (purification of the mouth); making Japa of Maya-Bija in the heart is Setu (bridge). Meditating on the Mulamantra with the Bija Hum before and after it, in the Sahasrara, in the Heart, in the Muladhara and then again in the Sahasrara is called Mantrachaitanya. To do Japa seven times of the Mulamantra preceded and followed of the Bija Ing is Nidrabhanga. To meditate on the Istadevata from feet to head as composed of the letter of the Mantra is called Mantrartha-bhavana.
To do Japa of the Bija Krim or Om Krim in the heart or throat seven times is called Mahasetu. To meditate on the Guru in the head and on the Ishtadevata in the heart and to think of the Yonirupa Bhagavati as pervading one from the head to the Muladhara and the reverse and then doing Japa of the Bija Eng ten times is Yonimudra. Doing Japa of the Mantra seven times formed by three repetitions of the Bija, three of the Pranava and three of the Bija again is Jihvashodhana. Prana-yoga is done by Japa seven times of the Bija preceded and followed each time by Hring. Dipani is Japa of the Bija seven times preceded and followed in each case by the Pranava. Doing this seven times is Ashaucha-bhamga. There are other terms such as Mantra-shikha which relate to Japa-rahasya.

284. Mala.

285. Sarvasakti-svarupini, that is, all the Saktis are in Thee.

286. i.e., Dharma, Artha, Kama, Moksa.

287. Siddhi.

288. See p. 141, note 2.

289. The fruit of the Japa, is like Tejas itself.

290. i.e., Jala, here Wine and water mixed.

291. See p 146, note 2

292. Mahesvari.

293. Stotra.

294. Kavaca. The text of this and the hymn are given in the next Chapter.

295. Visesarghya.

296. Atma-samarpana. This should be done by reciting the Mantra in Verses 178-181.

297. Vilomarghya is offering of Arghya at the feet of the Devi. Arghja is generally offered at the head, but the worshipper, in offering his own self as Arghya, offers same at the feet. Vilomarghya=reversed Arghya.

298. Itah purvam prana-buddhi-deha-dharmadhikarato jagratsvapnasusuptyavasthasu manasa vaca karmana hastabhyam padbhvam, udarena sisnaya yat kritam yat smritam yaduktam tat sarvam brahmarpanam bhavatu mam madiyam sakalam Adya Kalipadambhoje arpayami. Om Tat Sat. See p. 21, note 2, as to the concluding words.

299. The particular Deity of the worshipper, here Kali.

300. Hrim.

301. Visarjana. This is the dismissal of the Devi to Her seat in the eightpetalled Lotus m the heart of the worshipper. He asks to be forgiven both because of the trouble he has given Her as also for his shortcomings in worship. At this time the jar is slightly tilted by the Sadhaka.

302. The Mudra of Dissolution (see p. 181, note 1).

303. Nirmalya is the remains of the offerings made to a Devata The flowers, etc, used in the ceremony. These, too, are sacred, and of them Nirmalya-vasini is the Devi.

304. Hrim Nirmalya-vasinyai Namah.

305. Anything offered to the deity, usually cooked or uncooked food.

306. The wife or other woman with whom the worship is done.

307. i.e., a tripod.

308. i.e., the Suddhi-patra, or dish containing the prepared meat, fish, etc., the cup being called Pana-patra.

309. Maha-prasada.

310. Here, seniority=priority in initiation and not in years. The practice, is, as given in the Kaulikarcanadipika, as follows: The worshipper first serves his own Guru, then the Sakti of the Guru, then his own Sakti, then the elders on the right and the juniors on his left, and then he helps himself. In Kalikula, the Sakti of the Guru is served before the Guru. If in a Chakra a Sadhaka has a Maha-patra (cup made of human skull) the wine should be put into that first.
Manu says that a man is not old because his hairs are grey. The Devas call him old though young in years is possessed of wisdom (Jnana). In ascertaining seniority the Purnabhishikta is senior to the Shaktabhishikta. The Kramadikshita is senior to the Purnabhishikta. The Samrajyabhisikta is senior to the Kramadikshita. Mahasamrajya is superior to Samrajya, Samrajyatita is superior to Mahasamrajya. The Purnadikshita is superior to the former. Of the Purnadikshita, he who is a Purnayogi, who is fully adept in Mantra and Yoga is above all. The Guru of the particular Chakra is above the Purna-yogi. He is above all as representing the Adiguru.

311. For drinking on an empty stomach would more strongly effect the worshipper and may be render him unfit for worship. This practice is not (I am told) followed, at any rate at present, by the Visnukranta worshippers. They hold the cup of wine in the left, and the Shuddhi in the right, and as they drink they take the Suddhi. With the first cup they take meat, with the second fish, with the third Mudra, and with the fourth all these, and with the fifrh cup anything they may desire.

312. The Sabda-Brahman in bodies.

313. Divine Consciousness as to which term, see "Shakti and Sakta".

314. The abode of Kundalini in the Pinda or body.

315. See note under ch v 66.

316. 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.

317. 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.

318. Sadhakanam grihasthanam panca-patram prakirtitam.

319. Ati-panat kulinanam siddhi-hanih prajayate.

320. Literally, "does not go round".

321. Yavan na chalayed drsting, yavan na calayen manah.
Tavat panang prakurvita, pasu-panamatah param.

322. Pane bhrantir bhaved yasya ghrinni cha sakti-sadhake. Sa papisthah katham bruyat adyam Kaling bhajamyaham.

323. Of a person of an infenor caste.

324. Prasada.

325. Naivedya.

326. The hands are always washed after meals. It is customary to use water to wash and clear the throat and mouth after meals.

327. Remnants of offerings (vide p. 180, note 1). 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 offeree to the Devata become stainless.

328. The sectarian mark.