| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra: Rites relating to Vriddhi Shraddha, Funeral Rites, and Purnabhisheka
Shri Devi said:
I have now learned from Thee, O Lord! of the ordinances relating to Kushandika1 and the ten Sang-skaras.2 Do Thou now, O Deva! reveal to Me the ordinances relating to Briddhi Shraddha3 (1).
O Shangkara! tell Me in detail, both for My pleasure and the benefit of all beings, in which of the sacramental4 and dedicatory5 ceremonies Kushandika and Briddhi Shraddha6 should be, or be not, performed. Say this, O Maheshana (2-3).
Shri Sadashiva said:
O Gentle One! I have already in detail spoken of all that should be done in the ten Sangskaras7 commencing from Jiva-seka and ending in marriage (4),
and of all that which should be performed by wise men who desire their own weal.8 O Beauteous One! I will now speak of what should be done in other rites. Do Thou listen to it (5).
My Beloved! in consecrating tanks, wells, and ponds, images of Devatas houses, gardens and in vrata,9 the five Devas10 and the celestial Mothers11 should be worshipped, and the Vasu-dhara12 should be made and Briddhi Shraddha13 and Kushandika14 should be performed (6-7).
In ceremonies which may be, and are, performed by women alone there is no Briddhi Shraddha, but (in lieu thereof) a present of edibles15 should be made for the satisfaction of the Devatas and the Pitris (8).
O Lotus-faced One! in such ceremonies the worship of the Deva, Vasu-dhara, and Kushandika should be devoutly performed by the women through the aid of priests (9).
If a man cannot perform a rite himself, then his son, the son’s son, the daughter’s son, agnate relatives, sister’s son and son-in-law and the priest, are, O Shiva! the best substitutes (10).
I will, O Kalika! now in detail speak of Briddhi Shraddha. Do Thou listen to it (11).
After performing the daily duties, a man should with mind intent worship Ganga, Vishnu–the Lord of Sacrifice,16 the Divinity17 of the homestead, and the King18 (12);
and inwardly reciting the Pranava, he should make nine, seven, five, or three Brahmanas of Darbha grass19 (13).
The Brahmanas should be made with ends of the grass which have no knots in them,20 by twisting the upper ends of the blades from right to left two and a half times (14).
In Briddhi Shraddha and Parvana Shraddha21 there should be six Brahmanas, but, O Shiva! in Ekoddishta22 Shraddha there should be only one (15).
The wise one should place the Brahmanas made of kusha grass all in one receptacle, with their faces to the north, and bathe them with the following (16)
Mantra
Hrim:23 May the Divinity of water, who is like the Maya Vija, be propitious for the attainment of our desire. May He be propitious in that which we drink, May He always stand forward for our good24 (17).
Then with scents and flowers the Brahmanas25 made with kusha grass should be worshipped (18).
The wise one should then place on the west and the south six vessels in pairs with kusha, sesamum-seed, and Tulasi26 (19).
On the two vessels placed on the west two of the Brahmanas should be seated facing east, and on the four seats on the south the four Brahmanas should be seated facing north (20).
The Divinities should be imagined to be in the two seated on the west and the paternal Ancestors in the two seated on the left of those on the south and the maternal ancestors on the right. Know this, O Parvati (21).
In Abhyudayika27 Shraddha the Nandimukha fathers and the Nandimukhi28 mothers, as also the maternal Ancestors in the male line and in the female line, should be mentioned by name.
Before this, however, one should turn to his right and face the north, and after the performance of the requisite ceremonies for the worship of the Devas he should turn to his left and face the south and perform the rites necessary for the offering of the Pindas29 (22-23).
In this Abhyudayika Shraddha, O Shiva! all the rites should be performed in their order, beginning with the rites relating to the Devas, and if there be any deviation the Shraddha fails in its object30 (24).
The word of supplication addressed to the Devas should be said whilst facing the north, and when the same is addressed to the paternal or maternal Ancestors it should be said whilst facing south. And now, O Thou of pure Smiles! I will first state the words of entreaty31 which should be addressed to the Devas (25).
After mentioning the name of the month and paksha,32 the tithi33 and the occasion, the excellent worshipper should say "for the prosperous result of the ceremony."34 Then he should repeat the names and gotras35 of the three fathers36 and of the three mothers,37 and of the three maternal grandfathers38 and of the three maternal grandmothers,39 in the possessive case, and he should thereafter say: "I am performing the Shraddha of the Vishva-Devas40 represented by the image of the two Brahmanas made of kusha grass." These, O Great Devi! are the words of entreaty"41 (26-29).
O Parvati! when the Anujna-vakya42 is either for paternal or maternal Ancestors, the same words should, with the necessary alterations, be said for the paternal and maternal Ancestors,43 and the Vishva-Devas left out (30).
Then, O Shiva! the worshipper should recite the Brahma-Vidya Gayatri44 ten times (31).
He should next say the following
Mantra
I salute the Divinities, the Fathers–i.e., the Fathers and Mothers–the great Yogis; I salute Pushti45 and Svaha46; may we have such auspicious occasions over and over again.(32)
The excellent worshipper, having repeated the above Mantra three times, and taking water in his hand, should wash the Shraddha articles with the
Mantra
Vang, Hung, Phat (33).
O Mistress of the Kula! a vessel should next be placed in the corner of Agni.47 Then uttering the
Mantra
O Water! Thou art the nectar which killest the Rakshasas, protect this sacrifice of mine.
Water with Tulasi-leaves and barley should be put into it; and the wise one should, after first offering handfuls of water to the Devas and then to the Vipras,48 give them seats of kusha grass (34-35).
The learned men, O Shiva! should then invoke the Vishva-Devas,49 the fathers, the mothers, the maternal grandfathers, and the maternal grandmothers (36).
Having so invoked them, the Vishva-Devas should first be worshipped; and then the three fathers, the three mothers, the three maternal grandfathers, and the three maternal grandmothers should be worshipped, with offets of Padya, Arghya, Achamaniya,50 incense, lights, cloths. Then, O Beauteous One! permission should be asked in the first place of the Devas for the spreading of the leaves51 (37-38).
Then a four-sided figure52 should be drawn uttering the Maya Vija,53 and then in a similar way for the paternal and maternal sides two figures each should be drawn (39).
After these have been sprinkled with the Varuna Vija,54 leaves should be spread over the figures. These leaves should be sprinkled with the Varuna Vija,55 and then drinking-water and different kinds of edibles and rice should be distributed in their order56 (40).
After giving honey and grains of barley and sprinkling the offerings with water, accompanied by the
Mantra
Hrang, Hrung, Phat,
the worshipper possessed of the knowledge of Truth should dedicate the edibles by the names of the Vishva-Devas,57 the fathers, the mothers, the maternal grandfathers and the maternal grandmothers, and thereafter repeat the Gayatri ten58 times and thrice repeat the
Mantra
"I salute the Divinities," as aforesaid.59
After this, O Adya!60 he should take the directions (of the officiating Brahmanas) relating to the disposal of the remnants of edibles and of the Pindas61 (41-43).
Upon receiving the directions of the Brahmana, he should, O Beloved! make twelve Pindas of the size of bael fruits with the remnants of the Akshata62 and other things (44).
He should make one more Pinda equal in size with the others, and then, O Ambika!63 he should spread some kusha grass and barley on the Nairrita corner64 of the figure65 (45).
Mantra
Such of my family as have none to offer Pindas to them whom neither son nor wife survive, who were burnt to death or were killed by tigers or other beast of prey, such kinsmen66 of mine as themselves are without kinsmen,67 all such as were my kinsmen in previous births, may they all obtain imperishable satisfaction by the Pinda and water hereby given by me (46-47).
O Adored of the Devas! having with the above Mantra offered the Pinda to those who have no one to offer them Pindas, he should wash his hands and inwardly recite the Gayatri,68 and repeat the
Mantra
"I salute the Divinities,"69
and so forth, three times, and then make the square70 (48).
O Devi! the wise man should in front of the vessels containing the remnants of the offerings make such squares in twos (for his Ancestors), beginning with the paternal Ancestors (49).
O Shive! he should then sprinkle the squares with water with the Mantra already prescribed,71 and then spread kusha grass over them and sprinkle them with the Vayu Vija72, beginning with the kusha spread on the square for the paternal (male) Ancestors, and then offer three Pindas, one at the top, another at the bottom, and one in the middle, in each of the squares73 (50).
O Maheshvari! the names of each of the Ancestors should be mentioned, inviting him or her, and then the Pinda should be given with honey and barley,74 concluding with Svadha (51).
After the Pindas are given (in manner aforesaid) the Lepa-bhoji75 Ancestors should be satisfied by the offer to them of the remnants which remain on the hand. These should be scattered on all sides with the
Mantra
Ong, may the Lepa-bhoji Ancestors be pleased.
In Ekoddishta Shraddha76 the offering to the Lepa-bhoji Ancestors is not made (52).
Then for the satisfaction of the Devas and Pitris the Gayatri77 should be inwardly recited ten times, and the Mantra, "I salute the Divinities,"78 as aforesaid should be similarly recited three times, and then the Pindas should be worshipped79 (53).
Lighting an incense-stick and a light, the wise one should, with closed eyes, think of the Pitris in their celestial forms partaking of their allotted Pindas, each his own, and should then bow to them, uttering the following (54)
Mantra
My father is my highest Dharmma.80 My father is my highest Tapas.81 My father is my Heaven. On my father being satisfied, the whole Universe is satisfied (55).
Taking up some flowers82 from the remnants, the Pitris should be asked for their blessings, with the following (56)
Mantra
Give me your blessings, O Merciful Pitris. May my knowledge, progeny, and kinsmen always increase. May my benefactors prosper. May I have food in profusion. May many always beg of me, and may I not have to beg of any (57-58).
Then he should remove the Devas and Brahmanas made of kusha grass, as also the Pindas, commencing with the Devas. The wise one should then make presents to all three83 (59).
He should then make japa of the Gayatri ten times, and the Mantra, "I salute the Divinities,"84 five times, and, after looking at the fire and the Sun, should, with folded palms, ask the Vipra85 the following question (60):
"Is the Shraddha complete?"86
and the Brahmana should make reply:
"It has been completed according to the injunctions"87 (61).
Then, for the removal of the effects of any error or omission, the Pranava88 should be inwardly recited ten times, and the ceremony should be brought to a close, uttering the following
Mantra
"May the Shraddha rite be faultless";89
and then the food and drink in the vessels should be offered to the officiating Brahmana (62).
In the absence of a Vipra, it should be given to cows and goats, or should be thrown into water. This is called "Vriddhi Shraddha," enjoined for all obligatory sacramental90 rites (63).
Shraddha performed on the occasion of any Parvvan91 is called "Parvvana Shraddha"92 (64).
In ceremonies relating to the consecration of emblems or images of Devas, or while starting for or returning from pilgrimage, the Shraddha should be according to the injunctions laid down for Parvvana Shraddha (65).
On the occasion of Parvvana Shraddha the Pitris should not be addressed with the prefix "Nandimukha," and for the words "Salutation to Pushti"93 should be substituted the words "Salutation to Svadha"94 (66).
O Beautiful One! if any of the three Ancestors be alive, then the wise one should make the offerings to another Ancestor of higher degree (67).
If the father, grandfather, and great-grandfather95 be alive, then, O Queen of the Devas! no Shraddha need be performed. If they are pleased, then the object of the funeral rite and sacrifice96 is attained (68).
If his father be living, then a man may perform his mother’s Shraddha, his wife’s Shraddha, and Nandi-mukha Shraddha; but he is not entitled to perform the Shraddha of anyone else (69).
O Queen of the Kula!97 at the time of Ekoddishta Shraddha98 the Vishva-Devas99 are not to be worshipped. The word of entreaty100 should be addressed to one Ancestor only101 (70).
At the time of Ekoddishta Shraddha102 cooked rice and Pinda should be given whilst facing south. The rest of the ceremony is the same as that which has been already described, with the exception that sesamum should be substituted for barley (71).
The peculiarity in Preta Shraddha103 is that the worship104 of Ganga105 and others is omitted, and in the framing of the Mantra the deceased should be spoken of as Preta106 whilst rice and Pindas are offered to him (72).
The Shraddha performed for one man is called "Ekoddishta." In offering Pinda to the Preta, fish and meat should be added (73).
O Mistress of the Kula!107 know this, that the Shraddha which is performed on the day following the end of the period of uncleanliness108 is Preta Shraddha (74).
If there is a miscarriage, or if the child dies immediately on birth, or if a child is born or dies, then the period of uncleanliness is to be reckoned according to the custom of the family (75).
The period of uncleanliness in the case of the twice-born is ten days (for Brahmanas), twelve (for Kshatriyas), and a fortnight (for Vaishyas); for Shudras and Samanyas the period is one month (thirty days) (76).
On the death of an Agnate109 who is not a Sapinda,110 the period of uncleanliness is three days, and on the death of a Sapinda,111 should information of it arrive after the period prescribed, one becomes unclean for three days (77).
The unclean man, O Primordial One! is not entitled to perform any rite relating to the Devas and the Pitris, excepting Kula worship112 and that which has been already commenced (78).
Persons over five years of age should be burnt in the burning-ground, but, O Kuleshani! a wife should not be burnt with her dead husband113 (79).
Every woman is Thy image–Thou residest concealed in the forms of all women in this world.114 That woman who in her delusion115 ascends the funeral pyre of her lord shall go to hell (80).
Kalika! the corpses of worshippers of Brahman should be either buried, thrown into running water, or burnt, according as they may direct (81).
Ambika!116 death in a holy place or a place of pilgrimage, or near the Devi, or near the Kaulikas,117 is a happy one (82).
He who at the time of his death meditates on the one Truth, forgetful of the three worlds, attains to his own Essential Being118 (83).
After death the corpse should be taken to the burning-ground, and when it has been washed it should be smeared with ghee and placed on the pyre, with the face to the north119 (84).
The deceased should be addressed by his name, and Gotra and as Preta.120 Giving the Pinda to the mouth of the corpse, the pyre should be lighted by applying the torch to the mouth of the corpse, inwardly the while reciting the Vahni Vija121 (85).
Beloved! the Pinda should be made of boiled or unboiled rice, or crushed barley, or wheat, and should be of the size of an emblic myrobalam122 (86).
To the eldest son of the Preta is given the privilege of performing the Shraddha; in his absence to the other sons, according to the order of their seniority (87).
The day after the day upon which the period of uncleanliness expires, the mourner should bathe and purify himself, and give away gold and sesamum for the liberation of the Preta123 (88).
The son of the Preta should give away cattle, lands, clothes, carriages, vessels made of metals, and various kinds of edibles, in order that the Preta may attain Heaven (89).
He should also give away scents, garlands, fruits, water, a beautiful bed, and everything which the Preta himself liked to insure his passage to Heaven (90).
Then a bull should be branded with the mark of a trident, and decorated with gold and ornaments, and then let loose, with the object that the deceased may attain Heaven (91).
He should then with a devout spirit perform the Shraddha, according to the injunctions laid down for the performance of Preta Shraddha,124 and then feed Brahmanas and Kaulas possessed of Divine knowledge,125 and the hungry (92).
The man who is unable to make gifts should perform the Shraddha to the best of his ability, and feed the hungry, and thus liberate his father from the state of existence of a Preta126 (93).
This Preta Shraddha is known as Adya or Ekod-dishta Shraddha,127 and it liberates the deceased from the state of Preta. After this every year on the tithi128 of his death edibles129 should be given to the deceased (94).
There is no necessity for a multitude of injunctions nor for a multitude of rituals. Man may attain all siddhi130 by honouring a Kaulika. The object of all Sangskaras131 is completely attained if, in lieu of the prescribed Homa, Japa, and Shraddha,132 even a single Kaulika133 is duly honoured (96),
at the time of the ceremony.
The injunction of Shiva is that all auspicious ceremonies should be performed between the period beginning with the fourth day of the light half of the lunar half-month, and ending on the fifth of the dark half-month (97).
He, however, who is desirous of performing any rite which must be performed may perform it even on an inauspicious day,134 provided he be so directed by his Guru, by a Ritvij,135 or a Kaulika (98).
A Kaulika should commence the building of a house, should first enter a house, start on a journey, wear new jewels, and the like,only after worshipping the Primordial One with the five Elements136 (99).
Or the excellent worshipper may shorten the rite. He may thus, after meditating on the Devi, and inwardly reciting the Mantra and bowing to the Devi, go wherever he may desire (100).
In the worship of all Devatas, such as the Autumnal Festival137 and others, dhyana and puja138 should be performed according to the ordinances laid down in the Shastras relating to such worship (101).
According to the ordinances relating to the worship of the Primordial Kali, animal sacrifice139 and Homa140 should be performed, and the rite should be brought to an end by the honouring of Kaulikas141 and making of offerings142 (102).
The general rule is that Ganga, Vishnu, Shiva, Suryya, and Brahma should first be worshipped, and then the Deva the special object of worship (103).
The Kaulika is the most excellent Dharmma, the Kaulika is the most excellent Deva,143 the Kaulika is the most excellent pilgrimage,144 therefore should the Kaula be always worshipped145 (104).
The three and a half kotis146 of Places of Pilgrimage, all the Devas beginning with Brahma Himself, reside in the body of the Kaula. What, therefore, is there which is not attained by worshipping him? The land in which the good and fully initiated147 Kaula resides is blessed and deserving of honour. It is most holy, and is coveted even by the Devas (105-106).
Who can in this world understand the majesty of the fully initiated Sadhaka,148 who is Shiva149 Himself, and to whom there is nothing either holy or sinful? (107).
Such a Kaula, possessing merely the form of man, moves about this earth for the salvation of the entire world and the instruction of men in the conduct of life (108).
Shri Devi said:
Thou hast, O Lord! spoken of the greatness150 of the Soul of the fully initiated Kaula. Do Thou in Thy mercy speak to Me of the ordinances relating to such initiation151 (109).
Shri Sadashiva said:
In the three Ages152 this rite was a great secret.; men then used to perform it in all secrecy, and thus attain liberation (110).
When the Kali Age prevails, the followers of Kula rite should declare themselves as such, and, whether in the night or the day, should openly be initiated153 (111).
By the mere drinking of wine,154 without initiation,155 a man does not become a Kaula. The Kula worshipper becomes the Lord of the Kula Chakra only after full initiation156 (112).
The Guru should, the day before the initiation, worship the Deva of Obstacles157 with offerings, according to his ability for the removal of all obstacles (113).
If the Guru is not qualified to officiate at a full initiation158 ceremony, then it should, O Beloved! be performed by a duly initiated Kaula159 (114).
Gang is the Vija of Ganapati (Ganesha) (115).
Ganaka is the Rishi, the Chhanda is Nivrit,160 the Lord of Obstacles161 is the Devata, and the Mantra is applicable for the removal of obstacles to the performance of the rite162 (116).
Adding successively six long vowels to the Mula Mantra,163 Shadanga-nyasa164 should be performed, and O Shiva! after doing Pranayama165 let Ganapati be meditated upon (117).
Dhyana
Meditate on Gana-pati as of the colour of vermilion, having three eyes, a large belly, holding in His lotus-hands the conch,166 the noose,167 the elephant-goad,168 and the sign of blessing.169 His great trunk adorned with the jar of wine which it holds.
On His forehead shines the young Moon.170
He has the head of the King of elephants;
His cheeks are constantly bathed in wine.
His hody is adorned with the coils of the King of servants.
He is dressed in red raiment,171 and
His body is smeared with scented ointments (118).
Having thus meditated upon Ganapati, he should be worshipped with mental offerings,172 and then the protecting power of the seat173 should be worshipped.174 These are Tibra, Jvalini, Nanda, Bhoga-da, Kama-rupini, Ugra, Tejasvati, Satyi, and Vighna-vinashini.175 The first eight should be worshipped in their order, beginning from the east, and the last should be worshipped in the middle of the Mandala. Having thus worshipped them all, the lotus-seat itself should be worshipped (119-120).
Meditating on Ganesha once again, He should be worshipped with offerings of the five elements.176 On each of His four sides should the excellent Kaulika worship Ganesha, Gana-nayaka, Gana-natha, Gana-krida, Eka-danta, Rakta-tunda, Lambodara, Gajanana, Mahodara, Vikata, Dhumrabha, and Vighna-nashana177 (121-123).
Then the eight Shaktis, Brahmi,178 and others, and the ten Dikpalas179 and their weapons, should be worshipped, and after that Vighna-raja180 should be bidden to depart181 (124).
Having thus worshipped the King of Obstacles, the worshipper should perform the preliminary182 ceremony, and then entertain the Kaulas versed in divine knowledge with the five elements183 (125).
The next day, having bathed184 and performed his ordinary daily duties as already enjoined, he should, O Beloved! give away sesamum-seed and gold for the destruction of all sins from his birth, and a bhojya185 for the satisfaction of the Kaulas (126).
Then, giving arghya186 to Suryya, and having worshipped Brahma, Vishnu, Shiva, and the nine Planets, as also the sixteen divine Mothers, he should make a Vasu-dhara187 (127).
He should then perform Vriddhi Shraddha for the good result of the rite, and, going up to the Guru, bow to him, and pray to him as follows (128):
(Prayer to the Guru)
Save me, O Lord! thou that art the Sun of the Kaulas. Protect my head, O Ocean of Mercy! with the shade of thy lotus-foot (129).
Grant us leave, O Exalted One! in this auspicious Purnabhisheka that by thy grace I may attain the success of my undertaking without any hindrance (130).
(The Guru should then reply:)
My son! be thou, by the permission of the Shiva-Shakti,188 initiated with the full initiation. May thou attain the object of thy desire by the command of Shiva (131).
Having thus obtained the permission of the spiritual Preceptor, he should make the Sangkalpa189 for the removal of all obstacles and for the attainment of long life, prosperity, strength, and good health (132).
The Sadhaka, having solemnly formed his resolve, should worship the Guru, by presenting him with clothes and jewels, and karana190 with Shuddhi,191 and do honour to him (133).
The Guru should then make with earth an altar four fingers in height and measuring one and a half cubit either way in a beautiful room painted with red earth, etc., decorated with pictures, flags, fruits, and leaves, and strings of small bells.
The room should have a beautiful ceiling-cloth,192 lighted with lines of lamps fed with ghee to dispel all traces of darkness, and should be scented with burning camphor, incense-sticks, and incense, and ornamented with fans,193 fly-whisks,194 the tail feathers of the peacock, and mirrors, etc., and then he should with rice powdered and coloured yellow, red, black, white, and dark blue draw Mandala195 called Sarvato-bhadra,196 beautiful and auspicious in every way (134-138).
Then each person should perform the rite preparatory to mental worship, according to his Sangkalpa,197 and then, having made mental worship, should purify the five elements with the Mantra previously mentioned (139).
After the Pancha-tattvas198 have been purified, the jar, which must be either of gold or silver or copper or earth, should be placed with the Brahma Vija199 on the Mandala.200 It should be washed with the Weapon Mantra201 and smeared with curd, Akshata,202 and then a vermilion mark should be placed on it with the Mantra "Shring" (140-141).
He should then recite three times the letters of the alphabet, with the Vindu superposed from Ksha to A,203 and recite inwardly the Mula Mantra, and fill the jar with wine204 or water from some holy place, or with ordinary pure water, and then throw into the jar nine gems or gold205 (142-143).
The merciful Guru should then place over the mouth of the jar a leafy branch of a Jack-tree, a Fig-tree,206 an Ashvattha-tree,207 and of a Vakula and Mango-tree, with the Vagbhava Vija208 (144).
He should then place on the leafy branch a gold, silver, copper, or earthen platter, uttering the Rama Vija209 and Maya Vija210 (145).
Then, O Beauteous One! two pieces of cloth should be tied to the neck of the jar. When worshipping Shakti the cloth should be of a red colour, and in the worship of Shiva and Vishnu it should be white (146).
Inwardly reciting the
Mantra
Sthang, Sthing, Hring, Shring,
the jar should be fixed in its place, and after putting into it the Pancha-tattvas211 the nine cups should be placed in their order (147).
The Shakti Patra should be of silver, the Guru Patra of gold, the Shri Patra212 should be made of the human skull,213 the rest of copper (148).
Cups made of stone, wood, and iron should be rejected; the material of the cups in the worship of the Maha-Devi should be according to the means of the worshipper (149).
After placing the cups, libations should be offered to the four Gurus214 and the Devi, and the wise one should then worship the jar filled with nectar (150).
Lights and incense should then be waved215 and sacrifices made to all beings,216 and after worshipping the divinities of the pitha217 he should perform Shadangganyasa218 (151).
He should then do Pranayama, and, meditating on the Great Devi, invoke Her, and thereafter worship Her, the Object of his worship, to the best of his ability and without niggardliness (152).
The excellent Guru, O Shiva! should perform all the rites ending with Homa, and then honour the Kumaris219 and worshippers of Shakti by presenting them with flowers, sandal-paste, and clothes (153).
The Guru should then ask the permission of those present with the following words:
O you Kaulas! who are vowed to Kula-worship, be kind to my disciple. Do you give your permission to his Sangskara of Purnabhisheka (154).
The Lord of the Chakra, having thus asked those present, should respectfully say: "By the grace of Mahamaya220 and the majesty of the Supreme Soul,221 may thy disciple be perfect and devoted to the Supreme Essence"222 (155).
The Guru should then make the disciple worship the Devi in the jar, which has been worshipped by himself, and then, mentally repeating the
Mantra
Kling, Hring, Shring223
over it, move the immaculate jar, with the following
Mantra
Rise, O Brahma-kalasha,224 thou art the Devata225 and grantest all success. May my disciple, being bathed with thy water and leaves, be devoted to Brahman (156-157).
Having moved226 the jar in this manner, the Guru should mercifully sprinkle the disciple seated with his face to the North with the Mantra about to be spoken (158).
The Rishi of the Mantra of this auspicious Purnabhisheka rite is Sadashiva, the presiding Devata is the Adya Devata, the Vija is "Ong," and its applicability is for the auspicious sprinkling227 on the occasion of the Purnabhisheka ceremony (159).
Mantra
May the Gurus sprinkle228 thee. May Brahma, Vishnu, and Maheshvara229 sprinkle thee; may the Mothers Durga, Lakshmi, Bhavani, sprinkle thee;230
may Shodashi, Tarini,231 Nitya,232 Svaha,233 Mahisha-mardini,234 all these sprinkle thee with the water that has been sanctified by the Mantra;
may Jaya-durga, Vishalakshi, Brahmani, Sarasvati,235 may all These sprinkle thee; may Bagala, Varada, and Shiva236 sprinkle thee; may the Shaktis, Narasinghi, Varahi, Vaishnavi,237 Vana-malini, Indrani, Varuni, Raudri,238 sprinkle thee;
may Bhairavi,239 Bhadra-kali,240 Tushti, Pushti, Uma, Kshama, Shraddha, Kanti, Daya, Shanti,241 always sprinkle thee; may Maha-kali, Maha-lakshmi, Maha-nila-sarasvati,242 Ugra-chanda, Prachanda,243 constantly sprinkle thee;
may Matsya, Kurma, Varaha, Nrisingha, Vamana, Rama, Bhrigu-Rama,244 sprinkle thee with water; may Asitanga, Ruru, Chanda, Krodhonmatta, Bhayangkara, Kapali, Bhishana,245 sprinkle thee;
may Kali, Kapalini, Kulla, Kurukulla, Virodhini, Viprachitta, Mahogra,246 ever sprinkle thee; may Indra, Agni, Shamana,247 Raksha, Varuna, Pavana, Dhana-da, Maheshana,248 who are the eight Dikpalas,249 sprinkle thee;
may Ravi, Soma, Mangala,250 Budha, Jiva,251 Sita,252 Shani,253 Rahu, Ketu,254 with all their Satellites, sprinkle thee; may the stars, the Karanas,255 the Yogas,256 the Days of the Week, and the two Divisions of the Month,257 the Days, Seasons, Months, and the Year anoint thee always;
may the Salt Ocean, the Sweet Ocean, the Ocean of Wine,258 the Ocean of Ghee, the Ocean of Curd, the Ocean of Milk, the Ocean of Sweet Water sprinkle thee with their consecrated waters;
may Ganga, Yamuna, Reva, Chandra-bhaga, Sarasvati, Sarayu, Gandaki, Kunti, Shveta-ganga, Kaushiki,259 may all these sprinkle thee with their consecrated waters; may the great Nagas260 beginning with Ananta, the birds beginning with Garuda,261 the trees beginning with the Kalpa tree,262 and the great Mountains sprinkle thee;
may the beneficent Beings263 residing in Patala,264 on the earth, and in the air, pleased at this hour of thy Purnabhisheka, sprinkle thee with water (160-175).
May thy ill-luck, bad name, illness, melancholy and sorrows be destroyed by the Purnabhisheka, and by the glory of the Supreme Brahman (176).
May Alakshmi,265 Kala-karni,266 the Dakinis, and the Yoginis,267 being driven away by the Kali Vija, be destroyed by the Abhisheka (177).
May the Bhuta,268 Preta,269 Pishachas,270 and the maleficent Planets be driven out, put to flight, and destroyed by the Rama Vija;271 may all misfortune caused thee by magic and by the incantations of thy enemies, may all thy transgressions of mind, word, and body be destroyed as the result of this initiation; may all thy adversities be destroyed, may thy prosperity be undisturbed, may all thy desires be fulfilled as the result of this Purnabhisheka (178-180).
With these twenty-one Mantras the disciple should be sprinkled with water; and if he has obtained already the Mantra from the mouth of a Pashu,272 the Guru should make him hear it again273 (181).
The Kaulika Guru should, having informed the worshippers of Shakti, call his disciple by his name and give him a name ending with Anandanatha (182).
Being thus initiated in the Mantra by the Guru, the disciple should worship his Ishta-devata274 in the Yantra275 (of the Guru), and then honour the Guru by presenting him with the Pancha-tattvas276 (183).
The disciple should also give as Dakshina277 cows, land, gold, clothes, drinks, and jewels to the Guru, and then honour the Kaulas,278 who are the very embodiments of Shiva279 (184).
The self-possessed, purified, and humble disciple, having honoured the Kaulas, should touch the sacred feet of the Guru with veneration, and, bowing to him, pray to him as follows (185):
Prayer to Guru
Holy Lord! Thou art the Lord of the world. Lord! thou art my Lord.O Ocean of Mercy! do Thou gratify my heart’s desire by the gift of the excellent nectar (186).
The Guru should then say:
"Give me leave, O Kaulas! you who are the visible images of Shiva Himself, that I may give to my good and humble disciple the excellent nectar" (187).
The Kaulas will then say:
"Lord of the Chakra! thou art the Supreme Lord Himself, Thou art the Sun of the Kaula lotus. Do Thou gratify this good disciple, and give him the Kaula nectar" (188).
The Guru, having obtained the leave of the Kaulas, should place in the hand of the disciple the drinking-cup filled with the excellent nectar, as also the Shuddhi (189).
The Guru should then, devoutly meditating on the Devi in his heart, place the tilaka280 on the forehead of the disciple, as also of the Kaulas, with the ashes adhering to the sacrificial spoon (190).
Let the Guru then distribute the Tattvas offered281 to the Devi, and partake of the food and drink as directed in the injunctions relating to the formation of Chakra282 (191).
O Devi! I have spoken to Thee of the auspicious rites relating to Purnabhisheka. By this one attains divine knowledge and becomes Shiva Himself (192).
The Purnabhisheka should be performed for nine or seven or five or three or one night (193).
There are, O Kuleshani! five different forms283 in this purificatory rite. In the rite which lasts nine nights the Mandala284 known as Sarvato-bhadra285 should be made (194).
Beloved! in the rite which lasts seven nights the Mandala Nava-nabha, in the rite which lasts five nights the Mandala Panchabja, in the rite which lasts three nights and in the rite which lasts one night the Mandala of eight-petalled lotus should be respectively made (195).
O Devi! the injunction is that on the Sarvato-bhadra and Nava-nabha Mandalas nine jars286 should be placed, on Panchabja Mandala five, and on Ashta-dalabja Mandala one jar, and the Angga-Devatas287 and the Avarana-Devatas288 should be worshipped in the filaments and other parts of the lotuses (196-197).
The Kaulas who have been fully initiated are pure of soul. All things are purified by their looking, touching, and by their smelling them (198).
All men, whether they are Shaktas, Vaishnavas, Shaivas, Sauras,289 or Ganapatas, should worship the Kaula Sadhu290 with devotion (199).
It is good for a Shakta to have a Guru who is a Shakta, for a Shaiva a Shaiva Guru is commendable, and for a Vaishnava a Vaishnava, for a Saura a Saura as Guru is advised, and a Ganapata is the proper Guru for a Ganapata, but a Kaula is excellent as Guru in the case of all; therefore the wise one should with all his soul be initiated by a Kaula (200-201).
Those who worship the Kaulas with Pancha-tattva291 and with heart uplifted cause the salvation292 of their Ancestors, and themselves attain the highest end (202).
The man who has obtained the Mantra from the mouth of a Pashu293 is of a certainty a Pashu, and he who has obtained the Mantra from a Vira294 is a Vira, and he who obtains it from a Kaula knows the Brahman (203).
One who has been initiated according to Shakta rites295 is a Vira; he may purify the Pancha-tattvas only in the worship of his own Ishta-devata,296 he may never be the Chakreshvara297 (204).
He who kills a Vira, he who drinks wine which has not been consecrated,298 he who seduces the wife of or steals the property of a Vira, these four are great sinners, and the man who associates with any of these is the fifth sinner (205).
Those evil-natured men who disparage the Kula Way,299 Kula articles, and the Kula worshipper go down the low and vile path (206).
The Rudra-dakinis and Rudra-bhairavis300 dance in joy (at the thought of) chewing the bones and flesh of men who hate wine and the Kaulas (207).
They are merciful and truthful, and ever desire the good of others, for such as slander them there is no escape from Hell (208).
I have in the various Tantras spoken of various ceremonies and of many repetitions of practices;301 but in the case of a Kaula who is devoted to the Brahman, it is a matter of indifference whether he practises or omits them302 (209).
There is one Supreme Brahman Who exists, spread throughout the Universe (or any part of it). He is worshipped,303 because there is nothing which exists apart from Him (210).
Beloved! even those who look to the fruit of action and are governed by their desires and by the worship of different Devas, and addicted to worldly pursuits,304 go to and become united with Him (211).
He who sees everything in Brahman, and who sees Brahman everywhere, is undoubtedly known as an excellent Kaula, who has attained liberation while yet living305 (212).
End of the Tenth Joyful Message, entitled "Rites relating to Vriddhi Shraddha, Funeral Rites, and Purnabhisheka."
Footnotes
1. Vide p. 263, verse 70.
2. The ten “Sacraments” or purificatory ceremonies of the Hindus (see Shakti and Shakta).
3. See verses 11 et seq. to verse 63, post.
4. Samskara.
5. Commemorative offering to the Pitris done on all auspicious occasions.
6. Pratishtha.
7. Vide ante, Chapter VII.
8. May also mean “The well-being of all’’.
9. See “Sakti and Sakta”.
10. Brahma and others up to Sadasiva.
11. The Matris—Gauri and others.
12. Vide p. 266, note 9.
13. Vide p. 271, note 7.
14. Vide p. 263, verse 70.
15. Bhojya.
16. Bhupati as Lord of the soil.
17. Visnu Yajneshvara.
18. Vastvisha, or Vastu-devata.
19. Little bundles of Kusha Grass are tied up in a particular way to represent Brahmanas.
20. Nirgarbha.
21. The Shraddha performed on the new moon day, called Mahalaya, preceding the Durga Puja. Water and sesamum-seed (Til seed) are daily offered to the Pitris during the half month preceding Mahalaya, on the last day the Shraddha is performed.
22. Shraddha in name of one person only, and performed only once. The first Shraddha (see verses 70, 71, and 73, post).
23. Maya bija—the Svarupa of the Jaladevata (Tarkalamkara).
24. The Mantra is Vaidika, and the Bija in it Tantrika. The meaning is that the Devata of Water is identical with the Devi Maya. The Adya is invoked as such that She may be beneficent.
25. Bhu-sura=Devas on earth, or Brahmanas.
26. The Tulasi plant (Ocymum sanctum), which is sacred to Visnu.
27. Also called Nandimukha Shraddha.
28. See below, note 4.
29. Funeral cakes.
30. This Shraddha is performed on all joyful occasions, such as mariage. The world Abhyudayika is derived from Abhyudaya, which means prosperity, happiness, festival. It is also called Nandimukha Shraddha. The word Nandimukha means the prelude (Mukha=face) of any auspicious rite (Nandi being derived from Nand=to please). In this rite the name of each of the Ancestors is preceded by the word Nandimukha in the case of a male, and Nandimukhi if a female. It is a Sraddha or commemorative offering to the Pitris preliminary to any joyous occasion, initiation, marriage, to the father, grandfather, great-grandfather, maternal grandfather, etc.
31. Anujna=Assent. Permission, Command, Entreaty (see post, verses 26-29).
32. Divisions of the lunar month, of which there are two—the light and dark half.
33. A lunar day, which may be less than twenty-four hours.
34. Karmabhyudayartham.
35. Lineage.
36. Father, Grandfather, Great-grandfather.
37. Mother, Grandmother, Great-grandmother.
38. Maternal Male Ancestors.
39. Maternal Female Ancestors.
40. That is, Vasu, Satya, Kratu, Daksa, Kala, Kama, Dhriti, Kuru.
41. The words of the ritual are as follows: Visnur Om Tat Sat: to-day -, in the month of -, when the Sun is in Rasi -, in Paksa -, the Tithi -, I, - Deva Sarma, - for the prosperity of this - ceremony, of my father, Nandimukha, whose Gotra is -, and name is -, of my gradfather, the Nandimukha, whose Gotra is - and name is -, of my great-grandfather, the Nandimukha, whose Gotra
is -, and name is -, of my paternal grandmother, the Nandimukhi, whose Gotra is - and name is -, of my paternal great-grandmother, the Nandimukhi, whose Gotra is - and name is -, of my maternal grandfather, the Nandimukha, whose Gotra is - and name is -, of my maternal great-grandfather, the Nandimukha, whose Gotra is - and name is -, of my maternal great-great-grandfather, the Nandimukha, whose Gotra is - and name is -, of my maternal grandmother, the Nandimukhi, whose Gotra is - and name is -, of my maternal great-grandmother, the Nandimukhi, whose Gotra is - and name is -, of my maternal great-great-grandmother, the Nandimukhi, whose Gotra is - and name is -, and of the Visva-Deva -, beg leave to perform the Abyudayika Shraddha with the Brahmanas made of Kusha grass. The Sraddha is performed of—(1) On Father’s side Father, Mother, Grandfather, Grandmother, Great-grandfather, Great-grandmother (2) on mother’s side Grandfather, Grandmother, Great-grandfather, Great-grandmother, Great-great-grandfather, Great-great-grandmother, and (3) the Visva-devas. It may be noted that the Gotra of the father and his Ancestors and the mother in the same, and the Gotra of the maternal Ancestors is the same. A woman’s Gotra changes, some say, after marriage, others after her death and Sapindi-karana Shraddha ceremony, and becomes that of her husband.
42. See p. 308, n. 5.
43. If any of the Ancestors be living, he or she should be presented with lood, drink, etc.
44. See p. 55, vv. 109-111.
45. Vedic Devi—also called Pushan, who nourishes living beings—wife of Ganapati. She is also a Matrika (Markandeya Purana, xxii, 13). Pushti is also a title of the Devi (see Lalita-Sahasra-Nama, verse 94).
46. The consort of Agni (Fire).
47. South-East.
48. Brahmanas made of Kusha grass.
49. Vide ante, p. 281, note 5.
50. Water for the feet, offering, sipping water, etc.
51. Plantain leaves are spread to place the Pindas thereon.
52. Mandala.
53. Hrim.
54. Vam.
55. Vam.
56. That is, beginning with the Devas.
57. See p. 281, note 5.
58. Bharati says this. The text contains no direction as to how often it has to be repeated.
59. i.e., the Mantra “Devatabhyah,” etc , verse 32.
60. Primordial One.
61. Thus:
Question: “Om. There is some edible left over, to whom should it be given?”
Answer: “Om. Give it to the honoured ones.”
Question: “Om. I wish to give Pindas.”
Answer: “Om Do so.”
62. See p. 303, note 3.
63. A title of Devi Ambika=Mother.
64. That is, the South-West corner.
65. See verse 39, ante.
66. Bandhavas.
67. Without anyone to offer Pindas to them.
68. See "Garland of letters".
69. i.e., the Mantra “Devatabhyah”, etc. (in verse 32).
70. Mandalas which in this case are to be square in shape.
71. i.e., the Varuna Bija, Vam.
72. Yam.
73. The Mandala is drawn with water, and four Mandalas are so drawn. The first Mandala is for the paternal male Ancestors—father, father's father, and father’s father’s father. The second Mandala is for the female Ancestors—mother, father’s mother, father’s father’s mother. These two Mandalas are for the paternal side. The third Mandala is for the maternal male Ancestors—mother’s father, mother’s father’s mother, and the father of the last. The fourth Mandala is for maternal female Ancestors—mother’s mother, mother’s father’s mother, mother’s father’s father’s mother. The last two Mandalas are for the female Ancestry.
74. The Pindas are offered as follows: I offer thee (of such and such Gotra), highly praiseworthy (Nandimukha) and well known (Pravara see p. 298, note 5), this Pinda with honey and barley. It is thine; Svadha.
75. Lepa-bhoji Ancestors are the fourth, fifth, and sixth Ancestors. Fron the seventh upwards there are no Pindas to be offered.
76. Sraddha for one particular Ancestor only.
77. Vide "Garland ofLetters".
78. “Devatabhyah,” etc. (verse 32).
79. The commentator adds “With scents and flowers”.
80. Pita. Here collectively used for all the Pitris. My duty to him and them is my highest duty.
81. Here=object of devotion.
82. Nirmalya—Flowers left over after the Sraddha. Bharati says ’flowers and the like’ (Pushpadi).
83. i.e., the Devas and the paternal and maternal Ancestors. The present is made with the prescribed Mantra to be Brahmana.
84. The Mantra “Devatabhyah," etc. (verse 32).
85. The Brahmana who is always present to assist at these ceremonies.
86. i.e., faultlessly done.
87. Vidhana.
88. Omkara.
89. This is called Acchidrabhividhana.
90. Samskara.
91. Name given to certain days of the lunar month, such as Amavasya (New Moon), Purnima (Full Moon), Ashtami (Eighth Day). A festival.
92. Parvana-Sraddha is Sraddha performed on the occasions last mentioned—not only on Mahalaya Day—the New Moon preceding the Durga Puja.
93. Namo’stu Pustyai. See v. 32 ante.
94. Namo’stu Svadhayai, (ibid.).
95. Literally, three Ancestors, beginning with father.
96. Sraddha and Yajna. If all the three Ancestors are alive, they are feasted instead of Pindas being offered to them.
97. Kuledvari.
98. See p. 315, note 1.
99. See p. 281, note 5.
100. Anujna-vakya.
101. i.e., the person whose Ekoddiste Sraddha is being performed.
102. i.e., the first of Ekoddista Sraddha.
103. See note 7.
104. Armchana.
105. The Devi of the Ganges.
106. i.e., the spirit before obsequial rites.
107. Kaula Tantrikas.
108. Ashaucha: Erroneously called period of mourning.
109. Jnati.
110. i.e., having the same Pinda, or funeral rice-ball offering. A kinsman connected by the offering of the Pinda.
111. Kula-Puja.
112. Kula-Puja.
113. This passage condemns the practice of Sati.
114. Tava svarupa ramani, jagatyachchhanna-vigraha.
115. Moha is ignorance of right and wrong due to excess of grief, desire and the like.
116. See p. 313, note 1.
117. Followers of Kulachara.
118. Svarupe pratishthati—literally, “stays in his own Essential Being.” Sva-rupa is here the equivalent of Paramatma (Bharati).
119. Uttarabhimukha.
120. See p. 318, note 7.
121. Ram—the Bija of Fire.
122. Haritaki.
123. The Mantra said whilst giving away is: “Om: to-day (here mention month, Paksha, Tithi, etc.), for the Liberation of my father, whose Gotra is - and whose name is -, I give away gold, etc., to the Brahmana, whose name is - and whose Gotra is -”.
124. See p. 318, verse 74.
125. Brahmajna.
126. The impure earth-bound state after Sapindikarana he joins the other Pitris and then reaps the result of his karma.
127. This is the first (Adya) Shraddha done immediately after (verse 88) the expiry of the period of uncleanliness for the liberation from the State of a Preta of the person who is dead. Ekoddishta means directed (Uddishta) towards one (Eka).
128. A lunar day, which may be less than twenty-four hours.
129. The offering of Pindas on the anniversary of his death is called Vatsarika (annual) Shraddha.
130. Sarva siddhi—Success in all things.
131. "Sacraments" described in Ch. IX.
132. That is, the burnt sacrifice, recitation of Mantra, or obsequial rites.
133. Follower of Kulachara who has realised the One underlying the diversity of the world.
134. Viruddhe’hni.
135. Priest.
136. Pancha-tattva - Wine, meat, etc. (see "Shakti and Shakta").
137. Sharadiyotsava. The Durga Puja is so called because it is celebrated in Autumn. Durga Puja is also celebrated in Spring, and is then called Vasanti, or Vernal Festival.
138. Meditation and worship.
139. Vali.
140. Sacrifice in fire.
141. Followers of Kulacara, who see the Brahman in all and all in the Brahman Vide ante.
142. Daksina.
143. i.e., embodiment of righteousness.
144. i.e., he is the embodiment of all the Holy Places. A visit to him is the equivalent of the visit to all Holy shines.
145. Archchayet.
146. A Koti is a crore or ten million—i.e., all the multitude.
147. Punabhisikta=lit. Fully sprinkled. Purnabhiseka follows initiation.
148. One who is intently striving to attain Siddhi.
149. Shivatma that is, he is the embodiment of goodness and beneficence.
150. Mahatmya = Prabhava = Power, goodness, sanctity.
151. Purnabhisheka.
152. Yuga - that is, Satya, Treta, and Dvapara, the three past Ages.
153. See Ch. IV, verse 78.
154. Kevalam madhya-sevanat.
155. Abhisheka.
156. Purnabhisheka.
157. Ganesha.
158. Purnabhisheka.
159. Vide p. 323, note 3. Changing one's Guru is not allowed unless is not qualified when the services of a qualified preceptor may be sought. It is however said “the disciple thirsting for knowledge may go from one Gum to another in the same way that a bee longing for honey goes from flower to flower.”
Tarkalamkara says: At the time of Mantragrahana (reception of Mantra) the person imparting it becomes Guru, at time of Abhisheka the quality of Guru is transferred to him who performs it. Tantrasara says that by renouncing the Guru man incurs death, by giving up Mantra poverty comes, and by giving up both, goes to Raurava hell. The sense of this is that there is no fault in giving up the Guru if the disciple desires to be initiated in the Samskara in which the person who gave him Mantra is not initiated and qualified the disciple cannot leave him. The intention of Shiva is that the disciple who wishes to be initiated in Shaktabhisheka, Purnabhisheka, Kramadiksha and the like, may leave the Guru who gave the Mantra and go to another who can fill his desires.
160. A form of metre.
161. Vighna—that is, Ganesha.
162. i.e., initiatory rite.
163. Gang.
164. Sadanga-nyasa proper is also called Hridayadi-shadamga-nyasa - i.e., of the six parts of the body, beginning with the Heart: (1) Heart, (2) the Head, (3) the Crown-locK (4) the Thorax, (5) the three Eyes, (6) the palm and back of the Hand. Kara-nyasa is called Amgushthadi-Shadamga-nyasa - i.e., Nyasa of six parts, beginning with the Amgushtha, or thumb: (1) Thumb, (2) Index finger, (3) Middle finger, (4) Ring finger, (5) Little finger, and (6) the palm and back of the Hand.
165. For the details of this practice, see ed. Bhakta, p. 497. Commence inhalation with the left nostril, making Japa of the Bija Gang sixteen times, retain the breath, making Japa sixty-four times, lastly, exhale through right nostril, making Japa thirty-two times. Then the order is reversed by commencing with right nostril, and lastly with the left nostril. These three actions make one Pranayama. This Tantra speaks of two ways of Pranayama - the Gheranda Samhita of seven and the Hatha-yoga-pradipika of three.
166. Shamkha.
167. Pasha.
168. Ankusa - the hook for driving elephants.
169. The text has Ishta. Vara Mudra=Sign of Blessing. This is done by merely turning in the thumb, its end touching the palm below the ring finger, all the fingers being held straight out.
170. Bharati explains this passage to mean— "His diadem shining with the young Moon." For another Dhyana of Ganesha see Ch XIII 144.
171. Bharati interprets this passage to mean— "His body aglow with His red raiment." His is of the colour of Vermilion.
172. See Gh V, verses 142 et seq.
173. Pitha-shakti (see Adhara-shakti, ante).
174. Bharati adds— "With Mantras made up of the Pranava, the name of the Devata and Namah."
175. The first eight are to be worshipped on the eight sides, and the last—the "Destructress of Obstacles" —in the middle.
176. Pancha-tattva—i.e., wine, meat, fish, parched food, and woman.
177. These are called the surrounding (Avarana) Deities. They are forms of Gana-pati, Who is called by these names Himself.
178. Brahmi, Narayani, Maheshvari, Chamunda, Kumari, Aparajita, Varahi, Narasimhi (cf. Chapter V, verse 134, and Chapter VI, verse 100).
179. Indra, etc (see Chapter VI, verse 103).
180. King of Obstacles—Ganesha
181. “Lord of Obstacles! Pardon me,” is the Mantra of dismissal.
182. Adhivasana. The worshipper here is the Guru.
183. Pancha-tattva.
184. Bhakta adds—“With Sarvausadhi or Amalaki (a kind of Myrabolam) water.”
185. i.e., uncooked rice, vegetables, ghee, sugar, salt—what, in short, is given uncooked for the purpose of making a meal.
186. Offering.
187. See p. 266, note 9.
188. Shiva and Shakti—the Two in One.
189. "Solemnity declare his purpose." See ed. Bhakta, p 503, for details.
190. A symbolic name for wine. See Ch. VII, vv. 22, 23.
191. See Ch. VI, verse 11. The invitation is done with a Mantra. See ed. Bhakta, p 504.
192. Chandratapa is an awning with various designs thereon.
193. Vyajana.
194. Made of the tuft of the tail of yak.
195. Diagram.
196. Name of a Yantra—Sarvato-bhadra Mandala.
197. Sva-sva-kalpokta-vidhina. Kalpa=Body of Ritualistic rules. Different Sampradayas have different Kalpas.
198. i.e., the wine, meat, fish, Mudra and woman.
199. Om.
200. Square—the Sarvato-bhadra Mandala.
201. Phat.
202. See p. 297, note 3.
203. i.e., the Matrika Bija in the reversed (Viloma) form.
204. Karana.
205. Diamond, sapphire, emerald, coral, pearl, moonstone, gomeda, topaz, ruby. A piece of gold is used weighing one tola, or a gold mohur.
206. Ficus glonuinata rox. Kaulikarcana-dipika substitutes Vata, or Ficus indica.
207. Ficus religiosa.
208. Aing.
209. Shring.
210. Kring.
211. Wine, meat, etc., not actually but by saying the Mantra "I here place meat" and so forth.
212. Sri-patra is the cup from which liquid is taken for sprinkling, etc., and which is not used for drinking. In some schools the drinking-cup is made of a skull.
213. Maha-shamkha (the great Conch-shell)—that is, human skull.
214. See Chapter VI, verse 50.
215. i.e., Arati.
216. Sarva-bhuta-vali.
217. Or seat (see p. 120, note 1).
218. See ante under verse 117.
219. Unmarried girls.
220. The Devi.
221. Paramatma.
222. Para-tattva-parayana, that is, a seeker of the Brahman.
223. That is, the bijas of Kama, Maya, and Rama, or Lakshmi.
224. Jar-which is the Brahman.
225. Devatatmaka, that is, in which are all the Devatas.
226. That is, by the Mantra.
227. That is, Consecration.
228. Or Consecrate (Abhishinchantu).
229. Shiva.
230. Parvati, Shakti of Vishnu, Shakti of Shiva as Bhava. These and the other Devatas are aspects of the one Adya.
231. Two of the ten Mahavidyas.
232. A name of Tripurasundari as Amginitya and of the fifteen Amgadevatas of Hers.
233. Shakti of Agni.
234. A name of the Devi as destructress of the demon of Anger in buffalo form. See Introduction to Kulachudamani Tantra and Kar-puradi-stotra, Vols. IV, and IX Tantrik Texts, Ed. A. Avalon.
235. Durga, Vasali, and Shaktis of Brahma.
236. One of the Mahavidyas, Devi as giver of boons, Shakti of Shiva.
237. Three of the eight Matrikas.
238. Shaktis of Vishnu, Indra, Varuna and Rudra.
239. Shakti of Bhairava. Bhairava = Udyama (effort), the inner Pari-spanda which is the sense of complete I-ness (Purnahambhava); with him all Shaktis are in Samarasa. (Bhaskararaya Comm. on v. 2, ch. 6, Nityashodashika). Popularly a Raudri Murti.
240. An aspect of Durga.
241. The eight names beginning wish Tushti are different Kalas of the Devi personifying different qualities.
242. Kali, Lakshmi and Tara. Mahalakshmi is also a name of one of the Matrikas.
243. Raudri Murtis of the Devi.
244. Avataras of Vishnu.
245. Bhairavas. See p. 120.
246. Bhairavis. As to Kurukulla matri-rupa, see Introduction, Tantraraja, vol. 8, Tantrik Texts, Ed. A. Avalon.
247. Lord of the celestials, Lord of fire, an epithet of Yama.
248. Nirrit protector of S. E. Corner, the direction of Yama, Lord of Ocean, Lord of Air, Kuvera, Lord of Wealth, another Dikpala.
249. Protectors of the Quarters.
250. Sun, Moon and Mars.
251. Mercury, Brihaspati or Jupiter.
252. Shukra, the planet Venus.
253. Saturn.
254. Ketu is the descending node, considered as the ninth planet, and the body or trunk of the demon Samhikeya. Rahu is the ascending node - a demon with head and without body, swallowing the Sun and Moon in eclipse. The name of Rahu means Bhu-chhaya or earth-shadow.
255. These are also divisions of time and are eleven in number: Vava, Valava, Kaulava, Taitila, Vanija, Vishti, Shakuni, Chatushpada, Kintughna, and Naga-Gara. The Nakshatras are the constellations. Time is divided according to their respective positions day after day.
256. Astrological divisions of time numbering twenty seven according to conjunctions of Planets or Stars.
257. The Pakshas, which are Shukla and Krishna - light and dark.
258. Sura.
259. Names of sacred Rivers.
260. Serpent-divinities, with human head and tail of serpent, said to inhabit the Nether Worlds (Patala).
261. The Vahana of Vishnu.
262. Tree in Indra’s heaven that yields all that is desired.
263. Kshemakarinah.
264. The Nether World.
265. Devi of Adversity as regards loss of wealth.
266. Devi of Misfortune.
267. Here Bad Female Spirits. Yogini is a name given to the Supreme Devi Herself and Yoginis are Her various powers. Some of which are great and beneficent. The Dakinis and Yoginis here are evil spirits. Dakini is also the name of Devi in the Muladhara.
268. Spirits, Ghosts primarily means the Elements.
269. Spirits before performance of Sraddha.
270. Bad and filthy disembodied souls, who are invoked by those who are Pishacha-siddha.
271. Srim.
272. See Shakti and Shakta.
273. From his own mouth.
274. The Divinity of his worship.
275. Diagram.
276. Wine, meat, etc.
277. Presents.
278. Who are present.
279. Shivatmaka.
280. Sectarian mark.
281. Prasada-tattva=Prasada is food offered to a Deva or Guru, and is deemed holy food.
282. See Chapter VI, verse 189 et seq.
283. Kalpa which varies according to the Devata, the Sampradaya and competency (Adhikara).
284. Yantra. For these Mandalas, see Tantra-sara, pp. 124-129, and p. 168.
285. All-propitious.
286. Ghatas.
287. The limbs or parts of the chief Devata which are considered as Devatas.
288. The attendant Devatas.
289. These are the five classes of worshippers—(Panchopasaka).
290. Holy man, or Sage.
291. Wine, etc.
292. Uddhritya=lifting up, rescuing, etc.
293. As to the meaning of these classes of men, see "Shakti and Shakta".
294. As to the meaning of these classes of men, see "Shakti and Shakta".
295. i.e., Shaktabhisheka as distinct from the higher initiation called Purnabhiseka.
296. Special tutelary Devata.
297. Lord of the Chakra, who alone can pour out wine from the jar, and drink and distribute as he thinks right. The others are prohibited from doing so.
298. Vritha-payi=Vain-drinker. These are Mahapatakis.
299. Kula Worship, etc.
300. Fierce Spirits of that name, attendant on Siva and Kali.
301. Prayoga and Karma: the former including the meanings, application, method, object. The latter is ritual action.
302. Because he is free from Raga and Dvesha in whatever he does (Tarkalamkara).
303. Vishvarchaya: that is, worship of anything in the universe. Everything is the form of the Brahman and provided what is worshipped is so worshipped with this knowledge it is worship of Brahman.
304. Prithaktvena yajantah. The reference is to dualists who think God is wholly separate from themselves and not, as the Advaitins hold, their own essential self. By ‘That’ the Niskala-Brahman is meant.
305. Jivanmukta.
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