| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra: Installation of the Devata
Parvati, the Mother of the three worlds, Her mind engrossed with thoughts for the purification of men polluted with the impurities of the Kali Age, humbly asked Mahesha, the Deva among Devas, who had thus spoken of the essence of all the Nigamas, which is the seed of heaven1 and final liberation2 (as follows) (1).
Shri Devi said:
How should the form of Mahakali be thought of, She who is the Great Cause,3 the Primordial Energy,4 the Great Effulgence, more subtle than the subtlest elements? (2).
It is only that which is the work of Prakriti which has form.5 How should She have form? She is above the most high. It behoves thee, O Deva! to completely remove this doubt of mine (3).
Shri Sadashiva said:
Beloved! I have already said that to meet the needs6 of the worshippers the image of the Devi is formed according to Her qualities and actions (4).
As white, yellow, and other colours all disappear in black, in the same way, O Shailaja!7 all beings enter Kali (5).
Therefore it is that by those who have attained the knowledge8 of the means of final liberation, the attributeless, formless, and beneficent Kalashakti9 is endowed with the colour of blackness (6).
As the eternal and inexhaustible One image of Kala10 and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead11 (7).
As She surveys the entire universe, which is the product of time,12 with Her three eyes – the Moon, the Sun, and Fire13 – therefore she is endowed with three eyes (8).
As She devours14 all existence,15 as She chews all things existing with her fierce16 teeth, therefore a mass of blood17 is imagined to be the apparel of the Queen of the Devas (at the final dissolution) (9).
As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel fear18 and grant blessings19 (10).
As She encompasses the universe, which is the product of Rajoguna,20 she is spoken of, O Gentle One! as the Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing with the universe. The Devi also,21 whose substance is intelligence, witnesseth all things22 (11-12).
It is for the benefit of such worshippers as are of weak intelligence that the different shapes23 are formed24 according to the attributes (of the Divinity) (13).
Shri Devi said:
What merit does the worshipper gain who makes an image of the Great Devi of mud, stone, wood, or metal, in accordance with the representation25 described by Thee for the salvation of humanity, and who decks the same with clothes and jewels, and who, in a beautifully decorated house, consecrates it? (14-15).
O Lord! out of Thy kindness for me, reveal this also, with all the particular rules according to which the image of the Devi should be consecrated (16).
Thou hast already spoken of the consecration of Tanks, Wells, Houses, Gardens, and the images of Devas, but Thou didst not speak in detail (17).
I wish to hear the injunctions relating to them from thy lotus-mouth. Out of thy kindness, speak, O Para-meshana! if it pleases Thee (18).
Shri Sadashiva said:
O Parameshvari! this supreme essence about26 which Thou hast asked is very mysterious. Do thou, therefore, listen attentively (19).
There are two classes of men – those who act with,27 and without,28 a view to the fruits of action. The latter attain final liberation. I am now speaking of the former (20).
Beloved! the man who consecrates the image of a Deva goes to the region of such Deva, and enjoys that which29 is there attainable (21).
He who consecrates an image of mud stays in such region for ten thousand kalpas. He who consecrates an image of wood stays there ten times that period. In the case of the consecration of a stone image the length of stay is ten times the latter period, and in the case of the consecration of a metal image it is ten times the last-mentioned period (22).
Listen to the merit30 which is acquired by the man who, in the name of any Deva, or for the attainment of any desire, builds and consecrates and gives away a temple made of timber and thatch and other materials, or renovates such a temple, decorated with flags and images of the carriers31 of the Deva (23).
He who gives away a thatched temple shall live in the region of the Devas for one thousand koti32 years (24).
He who gives away a brick-built temple shall live a hundred times that period, and he who gives away a stone-built temple, ten thousand times the last-mentioned period (25).
Adya!33 the man who builds a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras,34 and will there have enjoyment in their company (26).
He who dedicates trees and gardens goes to the region of the Devas,35 and lives in celestial houses surrounded by Kalpa36 trees in the enjoyment of all desired and agreeable enjoyments (27).
Those who give away ponds37 and the like for the comfort of all beings are washed of all sins, and, having attained the blissful region of Brahma, reside there a hundred years for each drop of water which they contain (28).
Devi! the man who dedicates the image of a Vahana38 for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him (29).
Ten times the merit which is acquired on earth by the gift of a Vahana made of mud is acquired by the gift of one made of wood, and ten times the latter is acquired by the gift of one made of stone. Should one made of brass or bell-metal or copper, or any other metal, be given, then the merit is multiplied in each case tenfold (30-31).
The excellent worshipper should present a great lion39 to the temple of Devi, a bull40 to the temple of Shangkara,41 and a Garuda42 to the temple of Keshava43 (32).
The geat lion has sharp teeth, a ferocious mouth, and mane on his neck and shoulder. The claws of his four feet are as hard as the thunderbolt (33).
The bull is armed with horns, is white of body, and has four black hoofs, a large hump, black hair at the end of his tail, and a black shoulder (34).
The Garuda is winged, has thighs like a bird, and a face like a man’s, with a long nose. He is seated on his haunches, with folded palms (35).
By the present of flags and flag-staffs the Devas remain pleased for a hundred years. The flag-staff should be thirty-two cubits long (36),
and should be strong, without defects, straight, and pleasant to look at. It should be wrapped round with a red cloth, with a chakra44 at its top (37)
The flag should be attached to the top of the staff, and should be marked with the image of the carrier45 of the particular Devata. It should be broad at the part nearest the staff and narrow at the other end. It should be made of fine cloth. In short, whatever ornaments the top of the flag-staff is a flag (38).
Whatever a man presents with faith and devotion in the name of a Deva, be it clothes, jewels, beds, carriages, vessels for drinking and eating, pan plates,46 spittoon, precious stones, pearl, coral, gems, or anything else with which he is pleased, such a man will reach the region of such Deva and receive in turn a Koti47 times the presents he made (39-40).
Those who worship with the object of attaining48 a particular reward gain such reward which (however) is as destructible as a kingdom acquired in a dream. Those, however, who rightly act without49 hope of reward attain nirvana,50 and are released from rebirth (41).
In ceremonies relating to the dedication of a reservoir of water, a house, a garden, a bridge, a causeway, a Devati, or a tree, the Vastu Spirit51 should be carefully worshipped (42).
The man who performs any of these ceremonies without worshipping the Vastu-Daitya is troubled by the Vastu-Daitya and his followers (43).
The twelve followers of the Vastu Daitya are Kapi-lasya,52 Pingakesha,53 Bhishana,54 Raktalochana,55 Kotara-raksha,56 Lambakarna,57 Dirghajanggha,58 Mahodara,59 Ashvatunda,60 Kakakantha,61 Vajravahu,62 and Vratantaka,63 and these followers of Vastu should be propitiated with great care (44-45).
Now, listen! I am speaking of the Mandala where the Vastu-Purusha should be worshipped (46).
On an altar64 or on a level space, which has been well washed with pure water, a straight line should be drawn, one cubit in length, from the Vayu65 to the Ishana66 corner.
In the same manner another line should be drawn from the Ishana67 to the Agni68 corner, and another from the Agni69 to the Nairita70 corner, and then from the Nairita71 to the Vayu72 corner (47-48).
By these straight lines a square mandala should be drawn (49).
Then two lines should be drawn from corner to corner (diagonally) to divide the mandala into four parts, like four fish-tails (50).
The wise man should then draw two lines, one from the West to the East, and the other from the North to the South, through the point where the diagonal lines cut one another, so as to pass through the tip of the fish-tails (51).
Then four diagonal lines should be drawn connecting the corners of the four inner squares so formed by the lines at each of the corners (52).
According to these rules, sixteen rooms should be drawn with five different colours, and an excellent yantra thus made (53).
In the four middle rooms draw a beautiful lotus with four petals, the pericarp of yellow and red colour, and the filaments of red (54).
The petals may be white or yellow, and the interstices may be coloured with any colour chosen (55).
Beginning with the corner of Shambhu,73 the twelve rooms should be filled up with the four colours – viz., white, black, yellow, and red (56).74
In filling up the rooms one should go towards one’s right, and in the worship of the Devas therein one should go to the left (57).
The Vastu Spirit should be worshipped in the lotus, and the twelve daityas,75 Kapilasya and others, should be worshipped in the twelve rooms, beginning with the Ishana76 corner (58).
Fire should be consecrated according to the injunctions laid down for Kushandika,77 and after offer of oblations to the best of one’s ability, the Vastu-yajna should be concluded (59).
I have thus described, O Devi! the auspicious Vastu worship, by the performance of which a man never suffers dangers from Vastu (and his followers) (60).
Shri Devi said:
Thou hast described the mandala of, and the injunctions relating to, the worship of Vastu, but thou hast not spoken of the Dhyana, my husband; do thou now reveal it (61).
Shri Sadashiva said:
I am speaking of Dhyana of the Vastu-Rakshasa,78 by constant and devoted repetition of which all dangers are destroyed. O Maheshani! do thou listen (62).
The Deva Vastu-pati79 should be meditated upon as four-armed, of great body, his head covered with matted hair, three eyed, of ferocious aspect, decked with garlands and earrings, with big belly and long ears and hairy body, wearing yellow garments, holding in his hand the mace, the trident, the axe, and the Khatvanga.80 Let him be pictured as (red) like the rising Sun and like the God of Death to one’s enemies, seated in the padmasana81 posture on the back of a tortoise, surrounded by Kapilasya and other powerful followers, carrying swords and shields (63-66).
Whenever there is panic caused by pestilence or epidemics, an apprehension of any public calamity, danger to one’s children, or fear arising from ferocious beasts or Rakshasas,82 then Vastu with his followers should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by the offer of oblations of sesamum-seeds, ghee, and payasa83 (67-68).
O Suvrata!84 in these rites the Grahas85 and the ten Dikpalas86 should be worshipped in the same way as Vastu is worshipped (69).
Brahma, Vishnu, Rudra,87 Vani, Lakshmi, the celestial mothers, Ganesha, and the Vasus,88 should also be worshipped (70).
O Kalika! if in these rites the Pitris89 are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71).
Therefore, O Maheshi! in all these rites Abhyudayika.90 Shraddha should be performed for the satisfaction of the Pitris (72).
I shall now speak of the Graha-yantra,91 which is the cause of all kinds of peace. If Indra and all the planets are worshipped, then they grant every desire (73).
In order to draw the yantra three triangles92 should be drawn with a circle outside them, and outside, but touching the circle, eight petals should be drawn (74).
Then should a beautiful Bhupura93 be drawn (outside the yantra) with four entrances, and (outside the Bhupura) between the East and North-East corners a circle should be drawn with its diameter the length of a pradesha,94 and between the West and the South-West corners another similar circle should be drawn (75-76).
Then the nine corners95 should be filled up with colours of the nine planets, and the left and right sides of the two inner triangles should be made white and yellow, and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters96 (77-78).
The walls of the Bhupura should be decorated with white, red, and black powders, and, O Devi! the two circles outside the Bhupura should be coloured red and white, and the intervening spaces of the yantra may be coloured in any manner the wise may choose (79-80).
Listen now to the order in which each planet should be worshipped in the particular chambers, and in which each Dikpati97 should be worshipped in the particular petals, and as to the names of the Devas who are present at each particular entrance (81).
In the inner triangle the Sun should be worshipped, and in the angles of the two sides Aruna98 and Shikha99. Behind him with the garland of rays100 the two standards of the two fierce ones (Shikha and Aruna) should be worshipped (82).
Worship the maker of nights101 in the corner above the Sun on the East, in the Agni102 corner Mangala,103 on the South side Budha,104 in the Nairrita105 corner Vrihaspati,106 on the West Shukra,107 in the Vayu108 corner Shani,109 in the corner on the North Rahu,110 and in the Ishana111 corner Ketu,112 and, lastly, round about the Moon the multitude of stars (83-84).
Sun is red, Moon is white,113 Mangala is tawny, Budha is pale114 or yellowish-white, Vrihaspati is yellow,115 Shukra is white,116 Shani is black,117 and Rahu and Ketu are of variegated colour; thus I have spoken of the different colours of the Grahas (85).
The Sun should be meditated upon as having four hands, in two of which he is holding lotuses; and of the other two, one hand is lifted up to dispel fear,118 and the other makes the sign of blessing.119
The Moon should be meditated upon as having nectar in one hand, and the other hand in the attitude of giving.120 Mangala should be meditated upon as slightly bent and holding a staff in his hands.
Budha, the son of Moon, should be meditated upon as a boy, the locks of whose hair play about upon his forehead.
Guru121 should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraksha beads in the other; and the Guru of Daityas122 should be meditated upon as blind of one eye, and Shani as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-88).
Having worshipped each of the planets in this manner, the eight Dikpalas, Indra and others, beginning from the East, should be worshipped (89).
He of a thousand eyes,123 of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunder in his hand, is seated on Airavata124 (90).
The body of Agni is of red hue. He is seated on a goat; in his hand is the Shakti.125 Yama is black, and, holding a staff126 in his hand, is seated on a bison.
Nirriti is of dark green colour,127 and, holding a sword in his hand, is seated on a horse.
Varuna is white, and, seated on an alligator,128 holds a noose129 in his hand.
Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a hook.130 Kuvera is of the colour of gold, and seated on a jewelled lion-seat,131 holding the noose132 and hook133 in his hands. He is surrounded by Yakshas,134 who are singing his praises. Ishana is seated on the bull; he holds the trident in one hand, and with the other bestows blessings, He is dressed in raiments of tiger-skin, and his effulgence is like that of the full moon (91-95).
Having thus meditated upon and worshipped them in their order, Brahma should be worshipped in the upper circle, which is outside the mandala, and Vishnu in the lower one. Then the Devatas at the entrances should be worshipped (96).
Ugra,135 Bhima, Prachanda, and Isha, are at the eastern entrance; Jayanta, Kshetra-pala, Nakulesha, and Vrihat-shirah, are at the southern entrance; at the door on the west are Vrika, Ashva, Ananda, and Durjaya; and Trishirah, Purajit, Bhimanada, and Mahodara are at the northern entrance. As protectors of the entrances, they are all armed with weapons, offensive and defensive (97-98).
Suvrata! listen to the meditation136 on Brahma and Ananta. Brahma is of the colour of the red lotus, and has four hands and four faces. He is seated on a swan. With two of his hands he makes the signs which dispel fear and grant boons, and in the others he holds a garland and a book. Ananta is white as the snow, the Kunda flower, or the Moon. He has a thousand hands and a thousand faces, and he should be meditated upon by Suras and Asuras137 (99-101).
Beloved! I have now spoken of the meditation,138 the mode of worship, and the yantra.139 Now, my beloved, listen to their Mantras in their order, beginning with the Vastu Mantra (102).
Mantras
When Ksha-kara140 is placed on the Carrier141 of Oblations. and the long vowels are then added to it, and ornamented with the nada-vindu,142 the six-lettered Vastu Mantra is formed (103).
The Suryya Mantra is thus formed: first the tara143 should be said; then the Maya144; then the word tigma-rashme145; then the word arogya-daya146 (in the dative singular); and, last of all, the wife147 of Fire (104).
The recognized or approved Mantra of Soma is formed by saying the vijas148 of Kama, Maya and Vani, then Amrita-kara, amritam plavaya plavaya svaha (105).
The Mantra of Mangala is proclaimed to be Aing hrang hring sarva-dushtan nashaya nashaya svaha149 (106).
The Mantra of the son of Soma150 is Hrang, Shring, Saumya sarvan kaman puraya svaha151 (107).
The Mantra of the Sura-Guru152 is formed thus: Let the tara153 precede and follow the Vija of Vani, and then say, Abhishtam yachchha yachchha, and lastly svaha154 (108).
The Mantra of Shukra is Shang, Shing, Shung, Shaing, Shaung, Shngah (109).
The Mantra of the Slowly Moving One155 is Hrang hrang hring hring sarva-shatrun vidravaya vidravaya Martan-dasunave namah – Destroy, destroy all enemies – I bow to the son of Martanda156 (110).
The Mantra of Rahu is Rang, Hraung, Bhraung,157 Hring – Soma-shatro shatrun vidhvangsaya vidhvangsaya Rahave namah - O Enemy of Soma (Moon)! destroy, destroy all enemies. I bow to Rahu (111).
Krung, Hrung, Kraing to Ketu – is proclaimed to be the Mantra of Ketu158 (112).
Lang, Rang, Mring, Strung, Vang, Yang, Kshang, Haung, Vring, and Ang are in their order159 the ten Mantras of the ten Dikpalas, beginning with Indra and ending with Ananta (113).
The names of the other attendant Devas are their Mantras; in all instances where there is no Mantra mentioned this is the rule. (114).
Sovereign Mistress of the Devas160! the wise man should not add Namah to Mantras that end with the word Namah, nor should he put the wife161 of Vahni to a Mantra that ends with Svaha (115).
To the Planets and others should be given flowers, clothes, and jewels, but the colour of the gifts should be the same as that of the respective Planets; otherwise they are not pleased (116).
The wise man should place fire in the manner prescribed for Kushandika,162 and perform homa either with flowers of variegated colours or with sacred fuel163 (117).
In rites for the attainment of peace164 or good fortune, or nourishment165 or prosperity, the Carrier of Oblations166 is called Varada167; in rites relating to consecration168 he is called Lohitaksha169; in destructive rites170 he is called Shatruha171 (118).
Maheshani! in Shanti,172 Pushti,173 and Krura174 rites the man who sacrifices to the Planets will obtain the desired end (119).
As in the rites relating to the consecration175 the Devas should be worshipped and libations offered to the Pitris,176 so also should there be the same sacrifices to Vastu and the Planets (120).
Should one have to perform two or three consecratory and sacrificial rites on the same day, then the worship of the Devas, the Shraddha of the Pitris, and consecration of fire are required once only (121).
One who desires the fruit of his observances should not give to any Deva reservoirs of water, houses, gardens, bridges, causeways, carriers,177 conveyances,178 clothes, jewels, drinking-cups, and eating-plates, or whatever else he may desire to give, without first sanctifying179 the same (122-123).
In all rites performed with an ultimate object the wise one should in all cases perform a sangkalpa,180 in accordance with directions, for the full attainment of the good object (124).
Complete merit is earned when the thing about to be given is first sanctified, worshipped, and mentioned by name, and then the name of him to whom it is given is pronounced (125).
I will now tell you the Mantras for the consecration of reservoirs of water, houses, gardens, bridges, and cause-ways. The Mantras should always be preceded by the Brahma-Vidya181 (126).
Mantras
Reservoir of Water! thou that givest life to all beings! thou that art presided over by Varuna! may this consecration of thee (by me) give satisfaction to all beings that live and move in water, on land, and in air (127).
House made of timber and grass! thou art the favourite of Brahma; I am consecrating thee with water; do thou be always the cause of pleasure (128).
When consecrating a house made of bricks and other materials, one should say: "House made of bricks," etc. (129).
Mantras
Garden! thou art pleasant by reason of thy fruits, leaves, and branches, and by thy shadows. I am sprinkling thee with the sacred water182 (of sacred places); grant me all my wishes (130).
Bridge! thou art like the bridge across the Ocean of Existence, thou art welcome to the wayfarer; do thou, being consecrated by me, grant me the fitting reward thereof (131).
Causeway! I am consecrating thee, as thou helpest people in going from one place to another: do thou likewise help me in my way to Heaven (132).
The wise ones shall use the same Mantra in consecrating a tree as is prescribed for the sprinkling of a garden (133).
In consecrating all other things, the Pranava,183 Varuna,184 and Astra185 should be used (134).
Those vahanas that can (or ought to be) bathed should be bathed with the Brahma-gayatri186; others should be purified by arghya-water taken up with the ends of kusha grass (135).
After performing prana-pratishtha,187 calling it by its name, the vahana called by its name should be duly worshipped, and when decked out should be given to the Devata (136).
Whilst consecrating a reservoir, Varuna, the lord of aquatic animals, should be worshipped. In the case of a house, Brahma, the lord of all things born,188 should there be worshipped. Whilst consecrating a garden, a bridge a causeway, Vishnu, who is the protector of the universe,189 the soul of all,190 who witnesseth all and is omnipresent, should be worshipped (137).
Shri Devi said:
Thou hast spoken of the different injunctions relating to the different rites, but thou hast not yet shown the order in which man should practise them (138).
Rites not properly performed according to the order enjoined do not, even though performed with labour, yield the full benefit to men who follow the life of Karmma191 (139).
Shri Sadashiva said:
O Parameshani! thou art beneficent like a mother. What thou hast said is indeed the best for men whose minds are occupied with the results (of their efforts) (140).
The practices relating to the aforementioned rites are different. Devi! I am relating them in their order, beginning with the Vastu-yaga. Do thou listen attentively (141).
(He who wishes to perform the Vastu-yaga) should the day previous thereto live on a regulated or a restricted diet.192 After bathing in the early auspicious hour of morning, and performing the ordinary daily religious duties, he should worship the Guru and Narayana193 (142).
The worshipper should then, after making sangkalpa,194 worship Ganesha and others for the attainment of his own object, according to the rules shown in the ordinances (143).
Dhyanam
Worship Ganapati195 who is of the colour of the Bandhuka196 flower, and has three eyes; whose head is that of the best of elephants; whose sacred thread is made of the King of Snakes; who is holding in his four lotus hands the conch, the discus, the sword, and a spotless lotus; on whose forehead is the rising young moon; the shining effulgence of whose body and raiments is like that of the Sun; who is decked with various jewels, and is seated on a red lotus (144).
Having thus meditated upon and worshipped Ganesha to the best of his ability, he should worship Brahma, Vani,197 Vishnu, and Lakshmi (145).
Then, after worshipping Shiva, Durga, the Grahas,198 the sixteen mothers, and the Vasus in the Vasudhara,199 he should perform the Vriddhishraddha200 (146).
Then the mandala201 of the Vastu-daitya should be drawn, and there the Vastu-daitya with his followers should be worshipped (147).
Then there make a sthandila202 and purifying fire as before; first perform Dhara-homa,203 and then commence Vastu-homa204 (148).
Oblations should be offered to the Vastu-purusha and all his followers according to the best of one’s ability. The sacrifice should be brought to a close by the gift of oblations to the Devas worshipped205 (149).
When Vastu-yajna is separately performed, this is the order which is prescribed, and in this order also the sacrifice to the planets should be performed (150).
Moreover, the Planets being the principal objects of worship, they should not be subordinately worshipped. The Vastu should be worshipped immediately after the sangkalpa206 (151).
Ganesha and the other Devas should be worshipped as in Vastu-yaga. I have already spoken to you of the Yantra207 and Mantra and Dhyana208 of the Planets (152).
I have, O Gentle One! during my discourse with thee spoken of the order to be observed in the yajnas of the planets and of Vastu. I shall now speak to thee of the various praiseworthy acts, beginning with the consecration of wells (153).
After making sangkalpa209 in the proper manner, Vastu should be worshipped either in a mandala, or a jar,210 or a Shilagrama,211 according to inclination (154).
Then Ganapati212 should be worshipped, as also Brahma and Vani,213 Hari,214 Rama,215 Shiva, Durga, the Planets, the Dikpatis216 (155).
Then the Matrikas217 and the eight Vasus218 having been worshipped, Pitrikriya219 should be performed. Since Varuna is principal Deva (for the purposes of this ceremony), he should then be worshipped with particular care (156).
Having worshipped Varuna with various presents to the best of his ability, Varuna Homa220 should then be performed in Fire duly consecrated (157).
And after offering oblations to each of the Devas worshipped, he should bring the Homa rite to an end by giving the Purnahuti221 (158).
Then he should sprinkle the excellent well, decorated with flagstaffs and flags, garlands, scents, and vermilion, with the Prokshana Mantra,222 spoken of before (159).
Then he should, in the name of the Deva,223 or for the attainment of the object of his desire, give away the well or tank for the benefit of all beings (160).
Then the most excellent worshipper should make supplication with folded palms as follows:
"Be well pleased, all beings, whether living in the air or on earth or in water; I have given this excellent water to all beings; may all beings be satisfied by bathing in, drinking from, or plunging into this water; I have given this common water to all beings. Should anyone by his ownmisfortune be endangered in this, may I not be guilty of that sin,224 may my work (good work) bear fruit!" (161-163).
Then presents should be made, and Shanti225 and other rites performed, and thereafter Brahmanas, Kaulas, and the hungry poor should be fed. Shive! this is the order to be observed in the consecration of all kinds of reservoirs of water (164-165).
In the consecration of a Tadaga226 and other kinds of reservoirs of water there should be a Nagastambha227 and some aquatic animals228 (166).
Aquatic animals, such as fish, frogs, alligators, and tortoises, should be made of metal, according to the means of the person consecrating (167).
There should be made two fish and two frogs of gold, two alligators of silver, and two tortoises, one of copper and another of brass (168).
After giving away the Tadaga or Dirghika or Sagara with these aquatic animals, Naga229 should, after having been supplicated, be worshipped (169).
Ananta, Vasuki, Padma, Mahapadma, Takshaka, Kulira, Karkata, and Shankha230 – all these are the protectors of water (170).
These eight names of the Nagas should be written on Ashvattha231 leaves, and, after making japa of the Pranava232 and the Gayatri, the leaf should be thrown into a jar (171).
Calling upon Sun and Moon to witness, the leaves should be mixed up together, and one-half should be drawn therefrom, and the Naga whose name is drawn should be made the protector of water (172).
Then a wooden pillar, auspicious and straight, should be brought and smeared with oil and turmeric, and bathed in consecrated water, to the accompaniment of the Vyahriti233 and the Pranava,234 and then the Naga who has been made the protector of the water should be worshipped with the Shaktis Hri, Shri, Kshama, and Shanti (173-174).
Mantra
O Naga! Thou art the couch of Vishnu, Thou art the adornment of Shiva; do Thou inhabit this pillar235 and protect my water (175).
Having thus made supplication to Naga, the pillar should be set in the middle of the reservoir, and the dedicator should then go round the Tadaga,236 keeping it on his right (176).
If the pillar has been already fixed, then the Naga should be worshipped in a jar, and, throwing the water of the jar into the reservoir, the remainder of the rites should be performed (177).
Similarly, the wise man who has taken a vow to consecrate a house should perform the rites, beginning with the worship of Vastu, and ending with that of the Vasus, and perform the rites relating to the Pitris as prescribed for the consecration of a well, and the excellent devotee should worship Prajapati and do Prajapatya237 homa (178-179).
The house should be sprinkled with the Mantra already mentioned, and then worshipped with incense, etc.; after that, with his face to the Ishana238 corner, he should pray as follows (180):
Mantra
"O Room (or House)! Prajapati is thy Lord; decked with flowers and garlands and other decorations, be thou always pleasant for our happy residence." (181).
He should then offer presents,239 and, performing Shanti rites,240 accept blessings.241 Thereafter he should feed Vipras,242 Kulinas, and the poor to the best of his ability (182).
O Daughter of the Mountain! if the house is being consecrated for someone else, then in the place "our residence" should be said "their residence"; and now listen to the ordinances relating to the consecration of a house (or room) for a Deva (183).
After consecrating the house in the above manner, the Deva should be approached with the blowing of conch-shells and the sound of other musical instruments, and he should be supplicated thus (184):
Mantra
Rise, O Lord of the Deva among Devas! thou that grantest the desires of thy votaries! come and make my life blessed,243 O Ocean of Mercy! (185).
Having thus invited (the Deva) into the room, he should be placed at the door, and the Vahana244 should be placed in front of Him (186).
Then on the top of the house a trident245 or a discus246 should be placed, and in the Ishana247 corner a staff should be set with a flag flying from it (187).
Let the wise man then decorate the room with awnings,248 small bells, garlands of flowers, and mango-leaves, and then cover the house up with celestial cloth249 (188).
The Deva should be placed with his face to the North, and in the manner to be described he should be bathed with the things prescribed. I now am speaking of their order; do thou listen (189).
After saying Aing, Hring, Shring, the Mula Mantra250 should be repeated, and then let the worshipper say:
Mantra
I am bathing thee with milk; do thou cherish me like a mother251 (190).
Repeating the three Vijas and the Mula Mantra252 aforesaid, let him then say:
Mantra
I am bathing thee to-day with curds; do thou remove the heat253 of this mundane existence (191).
Repeating again the three Vijas and the Mula Mantra, let him say:
Mantra
O Giver of Joy to all! being bathed in honey,254 do Thou make me joyful (192).
Repeating the Mula Mantra as before, and inwardly reciting the Pranava and the Savitri, he should say:
Mantra
I am bathing Thee in ghee, which is dear to the Devas, which is longevity, seed, and courage;255 do Thou, O Lord! keep me free from disease (193).
Again repeating the Mula Mantra, as also the Vyahriti and the Gayatri, let him say:
Mantra
O Devesha ! bathed by me in sugar water, do Thou grant me (the object of) my desire (194).
Repeating the Mula Mantra, the Gayatri, and the Varuna Mantra,256 he should say:
Mantra
I am bathing thee with cocoanut-water, which is the creation of the Vidhi,257 which is divine, which is welcome to Devas, and is cooling, and which is not of the world258; I bow to thee (195).
Then, with the Gayatri and the Mula Mantra, the Deva should be bathed with the juice of sugar-cane (196).
Repeating the Kama Vija259 and the Tara,260 the Savitri,261 and the Mula Mantra, he should, whilst bathing the Deva, say:
Mantra
Be thou well bathed in water scented with camphor, fragrant aloe262, saffron, musk, and sandal; be thou pleased to grant me enjoyment and salvation263 (197).
After bathing the Lord of the World in this manner with eight jarfuls (of water, etc.), He should be brought inside the room and placed on His seat (198).
If the image be one which cannot be bathed,264 then the Yantra,265 or Mantra, or the Shalagrama-shila,266 should be bathed and worshipped (199).
If one be not able to bathe (the Deva) in manner above, then he should bathe (Him) with eight, seven, or five jars of pure water (200).
The size and proportions of the jar267 has been already given whilst speaking of Chakra worship. In all rites prescribed in the Agmas that is the jar which is appropriate (201).
Then the Great Deva268 should be worshipped according to the injunctions to be followed in His worship. I shall speak of the offerings. Do thou, O Supreme Devi! Listen (202).
A seat,269 welcome,270 water271 to wash the feet, offerings,272 water273 for rinsing the mouth, Madhuparka,274 water275 for sipping, bathing water,276 clothes and jewels, scents and flowers, lights and incense-sticks, edibles and words of praise,277 are the sixteen278 offerings requisite in the worship of the Devas (203-204).
Padya,279 Arghya,280 Achamana,281 Madhuparka,282 Achamya,283 Gandha,284 Pushpa,285 Dhupa,286 Dipa,287 Naivedya288 – these are known as Dashopachara (ten requisite offerings) (205).
Gandha,289 Pushpa,290 Dhupa,291 Dipa,292 and Naivedya,293 are spoken of as the Panchopachara (five offerings) in the worship of a Deva (206).
The articles should be sprinkled with water taken from the offering294 with the Weapon Mantra,295 and be worshipped with scents and flowers, the names of separate articles being mentioned. (207)
Mentally repeating the Mantra that is about to be said, as also the Mula Mantra,296 and the name of the Deva in the dative case, the words of gift should be repeated (208).
I have told you of the way in which the things to be given to the Devas should be dedicated. The learned man should in this manner give away an article to a Deva (209).
I have shown (whilst describing) the mode of worship of the Adya297 Devi how Padya, Arghya, etc., should be offered, and how Karana298 should be given (210).
To such of the Mantras as were not spoken then, do thou, O Beloved ! listen to them here; these should be said when Asana299 and other requisites are offered (211).
Mantra
(O Deva!) Thou who residest within all beings! who art the innermost of all beings! I am offering this seat300 for Thee to sit. I bow to Thee again and again (212).
O Deveshi! after giving the excellent asana in this way, the giver of the asana sbould with folded arms bid him welcome as follows (213):
Mantra
(O Deva!) Thou art He whom even the Devas seek for the accomplishment of their objects, yet for me Thy auspicious visit has easily been obtained. I bow to Thee, O Supreme Lord! (214).
My life’s aim is accomplished to-day; all my efforts are crowned with success; I have obtained the fruits of my tapas301 – all this by Thy auspicious coming (215).
Ambika!302 the Deva should thus be invited, prayed to, and questioned as to His auspicious coming,303 and then, taking padya,304 the following Mantra should be repeated (216):
Mantra
By the mere touch of the washings of Thy feet the three worlds are purified; I am offering Thee padya for washing Thy lotus feet (217).
He by whose grace is attained all manner of supreme bliss, to Him who is the Soul305 of all beings I offer this Anandarghya306 (218).
Then pure water which has been scented with nutmeg, cloves, and kakkola,307 should be poured out, and taken and offered with the following (219):
Mantra
(O Lord!) By the mere touch of that which Thou hast touched308 the whole of this impure world is purified; for washing that lotus mouth I offer thee this achamaniya309 (220).
Then, taking madhuparka,310 offer it with devotion and with the following (221):
Mantra
For the destruction of the three afflictions,311 for the attainment of uninterrupted bliss, I give Thee to-day, O Parameshvara! this madhuparka; be Thou propitious (222).
By the mere touch of anything which has touched Thy mouth things impure become pure: this punarachama-niyam312 is for the lotus mouth of Thine (223).
Taking water for the bath, and pouring it and consecrating it as before, it should be placed before the Deva, and the following Mantra should be repeated (224):
Mantra
To Thee whose splendour envelops the world, from whom the world was born, who is the support of the world, do I offer this water for Thy bath (225).
When offering bathing water, clothes, and edibles, achamaniya should be given as each is offered, and, after offering other articles, water should be given only once313 (226).
Bringing the cloth consecrated314 as aforementioned, holding it up with both hands, the wise man should repeat the following (227):
Mantra
Without any raiments as Thou art, Thou hast kept Thy splendour or glory315 concealed by Thy maya.316 To Thee I offer these two pieces of cloth. I bow to Thee (228).
Taking different kinds of ornaments made of gold and silver and other materials, and sprinkling and consecrating them, he should offer them to the Deva, uttering the following (229):
Mantra
To Thee who art the ornament of the Universe, who art the one cause of the beauty of the universe, I offer these jewels for the adornment of Thy illusion-image317 (230).
Mantra318
To Thee who by the subtle element of smell319 hast created the earth which possesses all scents, to Thee, the Supreme Soul, I offer this excellent scent (231).
Mantra320
By me have been dedicated with devotion beautiful flowers, and charming and sweet scents prepared by Devas: do Thou accept this fiower (232).
Mantra321
This incense-stick is the sap of the trees; it is Divine, and possesses a delicious scent, and is charming, and is fit to be inhaled by all beings. I give it to Thee to smell (233).
Mantra322
Do Thou accept this light which illumines and has a strong flame, which removes all darkness, and which is brightness itself, and makes bright that which is around it323 (234).
Mantra324
This offering of food is of delicious taste, and consists of various kinds of edibles. I offer it to Thee in a devout spirit; do Thou partake of it (235).
Mantra325
O Deva! this clear drinking-water, perfumed with camphor and other scents which satisfies all, I offer to Thee – Salutation to Thee (236).
The worshipper should then offer pan326 made with camphor, catechu, cloves, cardamums, and, after offering achamaniya, bow to Him327 (237).
If the offerings are presented along with the vessels in which they are contained, then the names and description of the offerings may jointly be repeated when making the present, or the names (or description) of the vessels may separately be said and the same given328 (238).
Having worshipped the Deva in this manner, three double handfuls of flowers should be given to the Deva. Then, sprinkling the temple and its awnings with water, the following Mantra should be said with folded palms (239):
Mantra
Temple! thou art adorable of all men; thou grantest virtue329 and fame. In affording a resting-place to this Deva, do thou be like unto Sumeru330 (240).
Thou art Kailasa,331 thou art Vaikuntha,332 thou art the place of Brahma, since thou art holding the Deva,333 who is the adored of the Devas within thee (241).
Since thou holdest within thyself the image of Him whose body is produced by Maya, and within whose belly exists this universe, with all that is movable and immovable therein (242).
Thou art the equal of the Mother of the Devas; all the holy places are in thee; do thou grant all my desires, and do thou bring me peace. I bow to thee (243).
Having thus praised the temple decorated with the discus, flag, etc., and worshipped it three times, the worshipper should give it to the Deva, mentioning the object of his desire (244).
Mantra
To Thee, whose abode is the universe for Thy residence,334 I dedicate this temple. O Maheshana! do Thou accept it and in Thy mercy abide here (245).
Having said this and having made presents, the Deva to whom the temple has been dedicated should be placed on the altar to the accompaniment of the music of conches, horns, and other instruments (246).
He should then touch the two feet of the Deva and utter the Mula Mantra, and say, Sthang! Sthing! be Thou steady; this temple is made by me for Thee, and, having fixed335 the Deva there, he should pray again to the temple thus (247):
Mantra
Temple! be thou always in every way pleasant for the residence of the Deva; thou hast been dedicated by me; may the Lokas336 be lasting and without danger for me (248).
Help my fourteen generations of ancestors, my fourteen generations of successors, and me and the rest of my family to find places to reside in the abode of the Devas (249).
May I, by thy grace, attain the fruits attainable by performing all forms of yajnas, by visiting all the places of pilgrimage (250).
May my line continue so long as this world, so long as these mountains, so long as the Sun and Moon endure (251).
The wise man, after having thus addressed the temple and worshipped the Deva, should dedicate mirrors and other articles and the flag to Him (252).
Then the Vahana appropriate to the Deity should be given. To Shiva should be given a bull. Then pray to Him thus (253):
Mantra
O Bull! thou art large of body, thy horns are sharp, thou killest all enemies, thou art worshipped even by the Tridashas,337 as thou carriest on thy back the Lord of the Devas338 (254).
In thy hoofs are all the holy shrines, in thy hair are all the Vedic Mantras,339 in the tip of thy teeth are all the Nigamas, Agamas, and Tantras (255).
May the husband of Parvati,340 pleased with this gift of thee, give me a place in Kailasa,341 and do thou protect me always (256).
O Maheshani! do Thou listen to the manner of prayer upon giving a lion to Mahadevi342 or a Garuda343 to Vishnu (257).
Mantra
Thou didst display thy great strength in the wars between the Suras344 and the Asuras345; thou didst give victory to the Devas, and didst destroy the Demons. Thou formidable one, thou art the favourite of the Devi, thou the favourite of Brahma, Vishnu, and Shiva; with devotion I am dedicating thee to the Devi; do thou destroy my enemies. I bow to thee (258-259).
O Garuda! most excellent bird! Thou art the favoured one of the husband of Lakshmi346; Thy beak is hard like adamant347; Thy talons are sharp, and golder are Thy wings. I bow to Thee, O Indra among birds! I bow to Thee, O King of birds! (260).
As Thou abidest near Vishnu with folded palms, do Thou, O Destroyer of the pride of enemies! help me to be there as Thou art (261).
When Thou art pleased, the Lord of the Universe is pleased, and grants success348 (262).
When a gift is made to any Deva, an additional present349 should be made to the Deva for His acceptance of such gifts, and the merit of such rites350 should also be given to Him in a spirit of devotion (263).
He should then, with dancing, singing, and music, go round the temple, accompanied by his friends and kinsmen, keeping the temple on his right, and, having bowed to the Deva, feed the twice-born!351 (264).
This is the way in which a temple to a Deva should be dedicated, and the same rule is to be observed in the dedication of a garden, a bridge, a causeway, or a tree (265).
With this difference only: that in these rites the ever-existing Vishnu should be worshipped; but Puja352 and Homa,353 etc., are the same as in the case of the dedication of a temple (266).
No temple or other thing should be dedicated to a Deva whose image has not been consecrated. The rules laid down above are for the worship of and dedication to a Deva who has been worshipped and consecrated (267).
I shall now speak of the manner in which the auspicious Adya354 should be installed, and by which the Devi grants quickly all desires (268).
On the morning of the day (of Pratishtha) the worshipper should, after bathing and purifying himself, sit facing the North, and, having taken Sangkalpa,355 worship the Vastu-devata (269).
After performing the worship of the planets,356 the Protectors of the Quarters,357 Ganesha and others, and having performed the Shraddha of his Pitris,358 he should approach the image with a number of devout Vipras359 (270).
The excellent worshipper should then bring the image to the temple which has been dedicated, or to some other place, and there duly bathe it (271).
It should first be bathed with water, then with sandy earth, then with mud thrown up by the tusk of the boar or elephant, then with mud taken from the door of a Veshya,360 and then with mud361 from the lake of Pradyumna362 (272).
The wise man should then bathe the image with Pancha-kashaya363 and Pancha-pushpa,364 and three leaves,365 and then with scented oil (273).
The decoctions of Vatyala,366 Vadari,367 Jambu,368 Vakula,369 and Shalmali,370 are called the five Kashayas371 for bathing the Devi (274).
Karavira, Jati, Champaka, Lotus, and Patali, are the five flowers (275).
By three leaves are meant the leaves of Varvvara,372 Tulasi,373 and Vilva374 (276).
With the above-mentioned articles water should be mixed, but no water should be put into scented oil and the five nectars375 (277).
He should, after repeating the Vyahriti,376 the Pranava,377 the Gayatri, and the Mula Mantra, say, "I bathe thee with the water of these articles" (278).
The wise man should then bathe the image with the eight jars filled with milk and other ingredients in manners aforementioned (279).
The image should then be rubbed with powdered white wheat or sesamum cakes,378 or powdered shali rice,379 and thus cleansed (280).
After bathing the image with eight jars of holy380 water, and rubbing it with cloth of fine texture, it should bc brought to the place of worship (281).
Should one be unable to perform all these rites, then he should in a devout spirit bathe the image with twenty-five jars of pure water (282).
On each occasion that the Great Devi is bathed she should, to the best of one’s ability,381 be worshipped (283).
Then, placing the image on a well-cleaned seat,382 She should be worshipped by offering padya,383 arghya,384 etc., and then prayed to (as follows) (284):
Mantra
O Image! thou that art the handicraft of Vishvakarmma,385 I bow to thee; thou art the abode of the Devi, I bow to thee; thou fulfillest the desire of the votary, I bow to thee (285).
In thee I worship the most excellent386 primordial387 Supreme Devi388; if there be any defect in thee by reason of the want of skill of him who has fashioned thee, do thou make it good; I bow to thee (286).
He should then restrain his speech, and, placing his hand over the head of the Image, inwardly do japa of the Mula Mantra389 one hundred and eight times, and thereafter do Anga-nyasa (287).
He should then perform Shadanga-nyasa390 and Matrika-nyasa391 on the body of the Image, and, when performing Shadanga-nyasa, add one after the other the six long vowels392 to the Vija (288)393.
The eight groups394 of the letters of the alphabet preceded by the Tara,395 Maya,396 and Rama,397 with the Vindu,398 added to them, and followed by Namah, should be placed in different parts of the body of the Deva (289).
The wise man should place the vowels in the mouth;
kavarga399 in the throat; chavargaon400 the belly;
tavarga401 on the right and tavarva402 on the left arm;
pavarga403 on the right thigh, and
yavarga404 on the left thigh, and
shavarga405 on the head406 (290-291).
Having placed these groups of the letters of the alphabet on different parts of the image (the worshipper) should perform Tattva-nyasa407 (as follows): (292)
Place on the two feet Prithivi-tattva;
on the Linga408 Toya-tattva;
on the region of the navel Tejas-tattva;
on the lotus of the heart Vayu-tattva;
on the mouth Gagana-tattva;
on the two eyes Rupa-tattva;
on the two nostrils Gandha-tattva;
on the two ears Shabda-tattva;
on the tongue Rasa-tattva;
on the skin Sparsha-tattva.409
The foremost of worshippers should place Manas-tattva410 between the eyebrows, Shiva-tattva, Jnana-tattva, and Para-tattva on the lotus411 of a thousand petals;
on the heart Jiva-tattva and Prakriti-tattva.
Lastly, he should place Mahat-tattva and Ahangkara-tattva all over the body. The tattvas should, whilst being placed, be preceded by Tara, Maya, and Rama, and should be uttered in the dative singular, followed by namah (293-297).
Repeating the Mula Mantra, preceded and followed by each of the Matrika-varnas,412 with vindu413 added to them, and followed by the word namah, Matrika-nyasa should be performed at the Matrikasthanas414 (298).
(The worshipper should then say):
Mantra
(Although) Thy radiance embraces all the sacrifices, and although Thy body embraces all being,415 this is the image that has been made of Thee. I place Thee here (299).
Thereafter the Devi should be meditated upon and invoked, according to the rules of worship,416 and after Prana-pratishtha417 the Supreme Devata should be worshipped (300).
The Mantras which are prescribed for the dedication of a temple to a Deva should be used in this ceremony,418 the necessary changes in gender being made (301).
The Devi should then be invoked into the fire, which has in due form been consecrated by the offer of oblations to the Devatas who are to be worshipped; and thereafter the Devi should be worshipped, and jata-karmma,419 etc., should be performed (302).
The Sangskaras420 are six in number – viz., Jatakarmma, Namakarana, Nishkramana, Annaprashana, Chudikarana, and Upanayana – this has been said by Shiva421 (303).
Repeating the Pranava,422 the Vyahritis,423 the Gayatri,424 the Mula Mantra,425 the worshipper used in the injunctions should say, "thine," and then the name of (the sangskara) jatakarmma, and others, and uttering, "I perform, Svaha," offer five oblations at the end of each sangskara426 (304-305).
Thereafter repeating the Mula Mantra and the name (given to the Devi), one hundred oblations should be offered, and the remnants of each oblation should be thrown over the head of the Devi (306).
The wise man, after having brought the ceremony to a close by Prayashchitta427 and other rites, should feed and thus please Sadhakas428 and Vipras429 and the poor and the helpless (307).
Should anyone be unable to perform all these rites, he should bathe (the Deva) with seven jars of water, and, having worshipped to the best of his ability, repeat the name of the Devi (308).
Beloved! I have now spoken to Thee of the Pratishtha430 of the illustrious Adya.431 In a similar way should men versed in the regulations carefully perform the Pratishtha432 of Durga433 and other Vidyas,434 Mahesha,435 and other Devatas, and of the Shiva-limgas that may be moved436 (309-310).
End of the Thirteenth Joyful Message, entitled "Installation of the Devata."
Footnotes
1. Svarga.
2. Moksha.
3. Mahad-yoni or Great Womb. Bharatl says the reference is to Mahat Tattva. From the Devi originated Mahat.
4. Adi-Shakti.
5. Rupam prakriteh karyanam, that is, Vikriti.
6. So it has been said—Upasakanam karyartham Brahmano rupakalpana. The Supreme Brahman takes on various forms for the benefit of the worshipper. See Saktamnda-taramgini, Ch. III, where the necessity of an image is dealt with.
7. Sailaja—Born of the Mountain. So She is also called Girija.
8. Yoga=Jnana here means Bnhmajnana.
9. i.e., Kali.
10. Kala-rupa. Kala is Time (see p. 192, notes 3 and 4). By Kalasakti in v. 6, Kali is meant without Her Time ceases to be.
11. From the Moon flows nectar. On Her forehead is the seventeenth digit (Saptadashi-Kala) known as Amakala.
12. The Universe is Brahman seen under the forms of Time and Space that is Maya.
13. That is the white, red arid mixed Bindus which form the Kamakala. See “Garland of Letters” and Kamakalavilasa, Vol. IX, Tantrik Texts, Ed A. Avalon.
14. Grasana. See ante, Ch. V, 141.
15. Sarva sattva.
16. Kala-danta or teeth which is Time (Kala).
17. Bharati adds—of all beings.
18. Abhaya.
19. Vara.
20. i.e., the active quality.
21. Chinmayi = Jnanasvarupa, for She is one with the Supreme Brahman who is Chit.
22. Sarva-sakshi-sva-rupinl. "Sva-rupini", because, though it is the Purusha who is the witness, She is Herself the Brahman, and therefore also a witness, just as She, too, is also Chinmayi.
23. Rupa.
24. Kalpita - that is, imagined by the Devi who assumes such forms to meet the needs of the ordinary man, who is such matters is generally weak of intelligence.
Evam gunanusarena rupani vividhani cha
Kalpitani hitarthaya bhaktanam alpa-medhasam.
(See as to this "Principles of Tantra" by Sir John Woodroffe).
25. Dhyana, or representation which is the subject of it.
26. Tattva.
27. Sakama, or Kami.
28. Nishkama, or Akama.
29. Bhogan tadudbhavan, i.e., the pleasures produced there.
30. Punya.
31. i.e., the Vahanas or carriers of the Devas—e.g., the peacock of Kartikeya (see post).
32. Koti=Crore=100 lacs - i.e., 10,000,000
33. Primordial One.
34. i.e., Devas whose abode is heaven.
35. Tridasha-mandira.
36. Trees which grant all desires.
37. Jalashaya—places where water can be had.
38. Each Deva has got his separate Vahana, or carrier, usually an animal. Thus, Visnu has Garuda, Shiva the Bull, Yama the Bison, etc.
39. Maha-simha.
40. Vrishabha.
41. Shiva.
42. Garuda is the Bird King Vahana of Vishnu.
43. Vishnu.
44. The discus carried by Vishnu.
45. Vahana.
46. Pan plates - Plates for serving made-up betel-leaves (Pan, or Tambula).
47. Ten millions.
48. Kami
49. i.e., for the sake of right itself, and without regard to the fruits thereof.
50. Pratishtha - which is derived from Prati and Stha=to stay, means the act of making anything, stand firmly, establishing firmly.
51. Vastu signifies homestead land. All Vastu lands—in fact all lands—are controlled by the Vastu Spirit—called Vastu Purusha—and the Vastu Purusha also called Vastu Daitya should be propitiated by Vastu-yajna. The Tantraraja (Tantrik Texts, XII) treats this differently.
52. Of a tawny face.
53. Of tawny hair.
54. The ferocious one.
55. With red eyes.
56. Having deep-sunk eyes.
57. Having long ears.
58. Having long shins.
59. Having a large belly.
60. Horse-faced.
61. Having the voice of a crow.
62. Having arms like the thunder-bolt, i.e., strong arms.
63. Destroyer of Vratas as were the Anaryas.
64. Vedi.
65. N.W. corner.
66. N.E. corner.
67. N.E. corner.
68. S.E. corner.
69. S.E. corner.
70. S.W. corner
71. S.W. corner
72. N.W. corner.
73. i.e., Ishana corner=N.E.
74. These are the colours of water, air, earth and fire. In doing worship one shold follow the direction the hands of a clock move.
75. Demonic Spirits—that is, the Vastu Daityas.
76. N.E. Corner
77. See Chapter IX, vv. 14-39, ante.
78. Another name of Vastudaitya.
79. Lord of Vastu. Vastu means a site or locality.
80. Khatvanga is a staff with a skull at the top of it, considered to be a Weapon of Siva carried by yogins.
81. The ordinary posture in worship.
82. Demonic Spints.
83. Payasa is a kind of custard made with milk, sugar, ghee, and rice usually (no eggs). For rice, other grams, or soojee (coarse -wheat flour) are sometimes substituted.
84. Virtuous One.
85. The nine Planets.
86. Guardian regents of the quarters.
87. Shiva. Vani is Sarasvati. Samkari is the consort of Samkara or Shiva. As to Celestial Matrikas, see p. 37, note 3 and p. 119, note 10.
88. They are eight in number.
89. The forefathers—Manes.
90. See p. 308, note 4.
91. Diagram of the nine Planets.
92. Of these two are downward turned, and the three intersect one another so that nine triangles are formed.
93. The part with four doors which surrounds and is common to every Yantra.
94. See Ch. VI, verse 150 at p. 173.
95. Formed by the intersection of the three triangles.
96. Dikpalas. Their colours are—Yellow (Indra), Red (Agni), Black
(Yama), Syamala or Dark blue or Dark green (Nirriti), White (Varuna), Black (Vayu), Golden (Kuvera), and colour of the Full Moon (Ishana). Also see v. 99 post for Brahma and Ananta.
97. Or Dikpala.
98. The charioteer of the Sun.
99. The rays of the Sun.
100. Amsumali, i.e., the Sun.
101. Rajanikara—the Moon.
102. South-East.
103. Mars.
104. Mercury.
105. South-West.
106. Jupiter.
107. Venus.
108. North-West.
109. Saturn.
110. Rahu. Ascending node of the Moon or point where the Moon intersects the ecliptic in passing northward.
111. North-East.
112. Ketu the descending node. See n. 15.
113. Shukla.
114. Pandu.
115. Pita.
116. Shveta.
117. Asita.
118. Abhayakara.
119. Vara.
120. i.e., making the Dana-mudra (Gesture of bestowing).
121. Brihaspati—the Guru of the Devas.
122. Sukra (Venus), the Guru of the Daityas (Demonic Spirits). The Daityas are the offspring of Kashyapa by Diti, one of his consorts. Kashyapa is another form of Pashyaka=the Seer, i.e., the Supreme. From Him all creatures originated. See the first chapter of Harivamsha.
123. Indra.
124. Airavata is the name of the Indra’s elephant, so called because he was churned out of the Ocean (Iravat).
125. The name of Agni’s weapon shaped like an axe.
126. Danda.
127. Shyamala.
128. Makara is a mythological animal a cross between a fish and an alligator. It is the Vahana of Devi Gamga.
129. Pasha.
130. Amkusha.
131. Simhasana—Throne.
132. Pasha.
133. Amkusha.
134. Devayoni (see p. 2, note 7, ante) of that name.
135. This and the others are the Dvara-devatas.
136. Dhyana, mental image.
137. Devas and Daityas. Thousands of eyes, etc., in the sense of countless eyes and so on. Cf. Purusha-sukta.
138. Dhyana, mental image.
139. Diagram.
140. i.e., the letter Ksha.
141. Agni (Fire)—i.e., the Bija of Fire, Ra.
142. The sound point (Chandra-bindu) =Ng or M. The Vastu Mantra is—Kshram, Kshrim, Kshrum, Kshraim, Kshraum, Kshrmah.
143. i.e., Om-kara=Om.
144. i.e., Maya-bija=Hrim.
145. O Thou with burning rays!
146. To the giver of good health
147. Svaha. The Mantra is—Om Hrim Tigma-rashme arogya-daya Svaha.
148. Bijas of Kama, etc., are - Kling, Hring, Aing. The Mantra is—Kling, Hring, Aing, Amritam plavaya Svaha (O Thou with nectar rays! do thou pour nectar, do thou pour nectar).
149. Destroy all the wicked, destroy all the wicked.
150. Budha.
151. O Son of Soma! gratify all desires.
152. Brihaspati.
153. Brihaspati.
154. The Mantra is: Ong Aing Ong Suraguro abhishtam yachchha yachchha Svaha—O, Guru of the Suras (Devas): grant the wished-for thing (Abhishta-Abhi-ishta, from root Ish, to wish for).
155. Shani, who is lame.
156. i.e., the Sun.
157. A variation is Bhraim.
158. See p. 328, note 12.
159. Lam, Indra, Ram, Agm, Mrim, Yama, Strum, Nirriti, Vam, Varuna, Yam, Vayu, Ksham, Kubera, Haum, Ishana, Brim, Brahma and Am, Ananta or Visnu. The last two are above and below and the others at the eight corners of the Yantra.
160. Deveshi.
161. Svaha.
162. See pp 252, note 2: 263, v. 70.
163. Samidh—certain kinds of wood used as fuel for sacrificial purposes.
164. Shanti. Rite to avert evil.
165. Pushti. Rite for the attainment of worldly prosperity.
166. Havya-vahana=Fire.
167. One who grants boons.
168. Pratishtha.
169. The Red-eyed one.
170. Krura-karmani - that is, in rites to avenge a wrong or injure an enemy, etc.
171. Destroyer of enemies.
172. See previous sloka (118).
173. See previous sloka (118).
174. See previous sloka (118).
175. Pratishtha.
176. The forefathers—Manes.
177. Vahana.
178. Yana.
179. Samskritya.
180. Preliminary rite expressive of determination. Samkalpa means determination.
181. i.e., Brahma-gayatri (see p. 55, vv 109-111).
182. Tirtha-vari: Consecrated water.
183. Om.
184. Varuna-Bija, Vam.
185. Phat.
186. See p. 55, vv 109-11.
187. The life-giving rite.
188. Prajapati.
189. Jagatpata.
190. Sarvatma.
191. Karmanujivi: a man who does pious acts in the hope of reward.
192. Such as Havisyanna.
193. Visnu as collective humanity.
194. See p. 390, n. 10.
195. Ganesa. He is also called Siddhidata—the Giver of Success—and therefore is first worshipped (cf. Chapter X, verse 118, ante). Ganesha has fifty-one names and aspects.
196. A red flower.
197. Sarasvati.
198. Planets.
199. See p. 266, note 9.
200. See p. 299, n. 5 which has changed place with n. 6.
201. Diagram.
202. A square.
203. See p. 265, verse 82.
204. Fire sacrifice to the Vastu spirit.
205. That is when it is the principal rite. In a case like this the order prescribed for any other rite is to be followed.
206. See p. 390 n. 10. In all other worships the Navagraha-puja (woeship of the nine Planets) is done, and the Planet are objects of subordonate worship (Anga-puja). Here the Planets are worshipped as the chief (Mukhya) objects.
207. Diagram.
208. Meditation.
209. See p. 390 n. 10. In all other worships the Navagraha-puja (woeship of the nine Planets) is done, and the Planet are objects of subordonate worship (Anga-puja). Here the Planets are worshipped as the chief (Mukhya) objects.
210. Kalasa.
211. Sacred stone emblematic of Narayana, or Vishnu.
212. Ganesha.
213. Sarasvati.
214. Vishnu.
215. Lakshmi.
216. Dikpalas (see p. 383, n. 4).
217. See p. 37, note 3.
218. See Bhava, Dhruva, Soma, Vishnu, Anala, Anila, Prabhusha and Prabhava who originated from Ganga.
219. Abhyudayika-shraddha (see p. 303, note 10).
220. i.e., he should offer oblations to Varuna in the Fire.
221. Complete or Final Oblation.
222. The Mantra said when sprinkling. See Sloka 127, ante.
223. The dedication is made merely to the Istadevata by a Nishkama dedicator and the Sakama man mentions the object of his desire (Kama).
224. The sin of such man’s death.
225. An auspicious rite to secure peace, happiness, and wealth.
226. Tadaga is a reservoir over 2,000 square cubits in area, and not less
than 45 cubits in width. Other kinds are—(1) Drona, 40 by 40 cubits and over, (2) Vapi, 130 by 130 cubits and over, (3) Sarovara is a large tank where the lotus grows, (4) a Dirghika should be 35 cubits wide, with a superficial area of not less than 1,200 square cubits, (5) Puskarini is not less than 20 by 20 cubits, (6) Kupa is a well, (7) Sagara is one that is larger than any of the above. These reservoirs should be long in shape from North to South, even those which are of a square form should be slightly longer from North to South.
227. When a tank is first dug out, a thick column or piece of wood is driven into its centre. It is also called Yupa.
228. See next Sloka. Artificial fish or frogs, etc., made of brass, etc., are placed in the tank.
229. The serpent protector, of water (see ante). As to Tadaga, etc., see note 1 above.
230. All names of Nagas or Serpent-Divinities.
231. Ficus religiosa.
232. Om.
233. Bhuh, Bhuvah, Svah.
234. Om.
235. Stambha.
236. See note 1, p. 397.
237. Prajapatya is an adjective derived from Prajapati.
238. North-East.
239. Daksina.
240. See p. 396, note 6, ante.
241. The blessings referred to are the blessing of Kaulas, Brahmanas, Venyas, and other honoured persons (Bhakta, ed. 679). By Veshya is not to be understood a prostitute, which the word also means but a Sakti who has received her Purnabhiseka. The root Vish=to surround.
The Veshyas are divided into seven classes, namely, Guptavesya, Mahaveshya, Kulaveshya, Rajaveshya, Devaveshya, Brahmaveshya, Sarvaveshya. Their Laksanas are described in Guptasadhana Tantra and Pranatoshini. They are Avarana Devatas of the Mahavidya. The Mahavidyas themselves are sometimes called Veshya.
242. Brahmanas.
243. Janmasaphalya—Fulfil the object of my life.
244. Gamer of the Deity.
245. The Trident (Trisula) is placed if the divinity is Siva or any connected Deva.
246. The Discus (Chakra) is placed if the Deva be Vishnu or connected with Him.
247. North-East.
248. Gandratapa.
249. Divyavasa—i.e., cloth of fine texture.
250. The principal Mantra of the Devata.
251. Because it is the mother who suckles.
252. Literally “heat” (Tapa), i.e., the trials and tribulations. Curd is cooling and is ofTcred to cool the feet.
253. Madhu also means consecrated wine.
254. Ghee is heat-producing. Longevity etc. i.e., which prolongs life, increases semen (Shukra) and courage.
256. Vam.
257. Brahma, that is, it is the best of created things (Stuti).
258. Alaukika. The idea is that it is uncommon.
259. Klim.
260. Om.
261. Gayatri. (See "Garland ofLetters".)
262. A kind of tree native in the Garo hills. The wood of this yields a strong sweet scent.
263. Bhukti and Mukti.
264. e.g., a mud image.
265. Diagram.
266. See p. 395, note 5, ante.
267. Ghata. See ante, ch v. 182.
268. The word in the text is Mahadeva, by which Shiva is generally meant. As the principal object of worship is for the time being raised above the rest, the particular Deva whose temple is being consecrated is called here Mahadeva.
269. Asana.
270. Svagata.
271. Padya.
272. Arghya—respectful oblations of rice, Durva grass, flowers, etc., and water.
273. Achamaniya.
274. Mixture of curd, ghee, and honey offered to an honoured guest (see ch. x).
275. Acamanlya
276. Snaniya.
277. Vandana.
278. These are called the Shodashopachara. Cf. this list with that given in Chapter vi, and mark the order in which they are given there. The Puja there desribed is Rahasya-puja, or Secret worship.
279. See previous Sloka and Notes.
280. See previous Sloka and Notes.
281. See previous Sloka and Notes.
282. See previous Sloka and Notes.
283. See previous Sloka and Notes.
284. Scent.
285. Flowers.
286. Incense-Stick.
287. Light.
288. Edibles.
289. Scent.
290. Flowers.
291. Incense-Stick.
292. Light.
293. Edibles.
294. Arghya.
295. Phat.
296. See p. 400, note 8.
297. The Primeval Shakti.
298. i.e., Wine, meat, etc.
299. The seat offered to the Devas.
300. Asana.
301. Devotion.
302. Mother.
303. i.e., whether he has had a good journey, etc.
304. Water to wash the feet.
305. Sarvatma bhuta.
306. The Arghya, or Offering of Bliss.
307. Cocculus indicus.
308. Uchchhishta=Leavings, for what has been touched by another—e.g., food—is impure. And so the saying is—Nochchhishtam kasyacid dadyat (”Offer leavings to none”).
309. Water for rinsing the mouth.
310. Honey, curds, etc. (vide ante).
311. i.e., Adhyatmika, Adhi-daivika, Adhi-bhautika.
312. i.e., Second Achamaniya offered to rinse the mouth after the Deva takes the Madhuparka.
313. For Achamana.
314. Shodhita=Purified, sanctified.
315. Tejas.
316. Maya. By absence of raiment is shown the all-pervasiveness of the deity. The offer made by the Sadhaka is for his own satisfaction overpowered as he is by the Maya of the Devata.
317. Maya-vigraha. The image is Maya, and exists through the Devata, power of Maya.
318. Mantra for offering scents.
319. Gandha-tanmatra from which comes the gross Prithivi-tattva.
320. Mantra for offering flowers.
321. Mantra for offering incense-stick.
322. For offering light.
323. That is, as I give Thee this light which illumines the outer darkness may my very inner being be illumined by Thy Light.
324. For offering edibles (Naivedya).
325. For offering water.
326. Betel-leaves
327. This is the second Achamaniya, called Punaracamaniya in the original.
328. i.e., it may be said: "I give you - in this vessel", or "I give you - and this vessel".
329. Punya. The merit earned by pious acts.
330. i.e., Be as great and as strong as the Himalaya Mountain.
331. Siva’s Heaven.
332. Visnu’s Heaven.
333. That is, the Deva whose image is consecrated and installed in the Temple.
334. The word used is Vasaya=for a residence. Ram Mohan Roy reads Vishvaya as such an adjective qualifying “Thee” and meamng “Who art the Universe”.
335. Sthirikritya, when repeating the Mantra the dedicator touches the feet of the image.
336. That is, the higher regions. Some interpret “Lokas” in this verse mean Svar-loka, or Heaven, and say that the plural is “Gauravarthe” i.e., honorific.
337. Devas, Brahma and others.
338. Devesha.
339. Which according to Tarkalamgkara are the Vedic Mantras.
340. i.e., Siva.
341. Siva’s Heaven.
342. The Great Devi in Her aspect as Durga. See p. 377, n. 1.
343. See ante, p. 376, note 4.
344. Devas.
345. Daityas, or Demons. See Durgasaptashati or Chandi.
346. Sripati Vishnu.
347. Vajra-chanchu.
348. Siddhi.
349. Dakshina in addition to the gift.
350. Karma-phala—the fruit of the work.
351. Dvija, ivhich, though including the first three castes, probably here refers to the Brahmanas only.
352. Honour, worship.
353. Fire sacrifice.
354. i.e., Kali.
355. See p. 390, n. 10.
356. Grahas. See ante, vv 82-85.
357. Dikpalas. See p. 383, n. 5.
358. Forefathers. This is the Abhyudayika Sraddha.
359. Brahmanas who are Sadhakas of the Devi. The true Vipra is one versed in the Vedas. Every twice born is not entitled to the name of Vipra or Brahmana.
360. See p. 405, n. 4, ante. Literally means a Kept Woman, or Prostitute. When a man visits the house of a prostitute, it is said that he leaves all the merits of his good acts at the door, with the result that the mud thereat is holy. This is the current explanation of the use of mud in general practice - an explanation which has the air of a modern attempt to explain that, the origin and significance of which has been forgotten. As Tarkalamkara points out (Bhakta, edn. 676), a Veshya is a Shakti who is Purnabhisikta, and is Avarana (attendant) Devi of one or other of the ten Mahavidyas, and it is such a Veshya who is here referred to, and not a common prostitute.
361. Mrit.
362. Pradyumna-hrada. Pradyumna=God of Desire. The “mud” is the excreta of the Nabhi-mula.
363. See Verse 274.
364. See Verse 275.
365. See Verse 276.
366. These are names of certain trees.
367. These are names of certain trees.
368. These are names of certain trees.
369. These are names of certain trees.
370. These are names of certain trees.
371. Astringent.
372. Names of Sacred trees—the leaves of which are used in worship.
373. Names of Sacred trees—the leaves of which are used in worship.
374. Names of Sacred trees—the leaves of which are used in worship.
375. Pancamrita.
376. Bhuh, Bhuvah, Svah.
377. Om.
378. Oil-cakes.
379. Rice that ripens in Winter.
380. Tirtha.
381. That is, with such articles as one can afford.
382. The altar.
383. Water to wash the feet.
384. Offerings (see ante).
385. The Architect of the Devas.
386. Paratpara.
387. Adya.
388. Parameshi.
389. See ante.
390. This is called Sakalikarana. See ante p. 155.
391. This is called Sakalikarana. See ante p. 155.
392. i.e., A, I, U, Ai, Au, Ah.
393. The Mula-Mantra is here Hrim to the base (Hr) of which is added the other vowels. The Mantra of the Sadamga-nyasa - Om Hrang Hridayaya (Heart) Namah; Om Hrim Shirase (Head) Svaha; Om Hrung Shikhayai (Crown-lock) Vashat; Om Hraim Kavachaya (Upper part of the body) Hum; Om Hraum Netratrayaya (three Eyes) Vaushat Om Hrmah karatala-prishthabhyam (the two sides of Palm) Phat.
394. Varga.
395. Om.
396. Hrim.
397. Shrim.
398. The nasal point.
399. Ka to Nga.
400. Cha to Nya.
401. Ta to Na (the first ofthe two Ta groups).
402. Ta to Na (the second Ta group).
403. Pa to Ma.
404. Ya to Va.
405. Sa to Ha.
406. In some of the Tantras in worship of the Devas, particularly in woirship of Adya Kalika, Panchanga-nyasa is performed—i.e., on heart, two hands, and two feet.
407. Described in the following verses (293-297).
408. Here meaning Yoni.
409. The Tattvas are constituent principles of the universe Prithivi (Earth), Toya (Water), Tejas (Fire), Vayu (Air), Akasha or Gagana (the Void or Ether), Rupa (Form, visibility), Gandha (Smell), Shabda (Sound), Rasa (Taste), Sparsha (Touch). The "Serpent Power" by A. Avalon partieularly v. 40 and notes thereunder.
410. The names of these Tattvas, or principles mean Mind, Shiva, Knowledge, the Supreme, Embodied Spirit, Prakriti, and Principle of Intelligence and Egoism. See Ch. V, verse, 39.
411. Sahasrara-padma (see "Serpent Power", and "Shakti and Shakta").
412. Letters of the alphabet.
413. Nada-bindu.
414. The places where the letters of the alphabet should, in doing Matrikanyasa, be placed (see Chapter V, verse 118.)
415. Tejas which is Sarvayjnamayam Sarvabhutamayam.
416. Puja-vidhana.
417. “Life-giving” ceremony (see "Shakti and Shakta").
418. i.e., the Pratishtha of the image.
419. Birth-rite.
420. Purificatory or Sacramental rites (alluded to in the previous Sloka).
421. See Chapter III, 109, 110, V, 63, and IX, 214, 225.
423. The Beneficent source of all good.
424. The Beneficent source of all good.
425. The Beneficent source of all good.
426. "I perform Thy (addressing the image) Jata-karma" and so on in other Samskaras (sacramental rites).
427. Expiatory rite.
428. Worshippers who are on the path of spiritual advancement.
429. Brahmanas.
430. Installation.
431. Kali.
432. Installation.
433. A form of the Supreme gakti usually worshipped in autumn.
434. Different manifestations of the Supreme Shakti.
435. Shiva.
436. Shiva-lingas, or phallic emblems of Shiva, ordinarily should not be moved from where they are fixed (cf. Chalayet sarva-limgani Shiva-limgam na chalayet). The Bana-limgas, however, are never fixed. Those which are fixed should not be moved.
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