Mahanirvana Tantra

CHAPTER IV

HAVING listened with attention to that which has been said concerning the worship of the Supreme Brahman, the Supreme Devi greatly pleased again thus questioned Shankara (i).

Shri Devi said:

O Lord of the Universe and Husband!^l I bathe with contentment in the nectar of Thy words concerning the excellent worship of the Supreme, which lead to the well-being of the world and to the path of Brahman, and gives light,² intelligence,³ strength, and prosperity⁴ (2-3). Thou hast said, O Ocean of Mercy! that as union with the Brahman⁶ is attainable through worship of Him, so it may be attained by worship of Me (4). I wish to know, O Lord! of this excellent worship of Myself, which as Thou sayest is the cause of union of the worshipper with the Brahman (5). What are its rites, and by what means may it be accomplished? What is its Mantra, and what ‘the form of its meditation⁶ and mode of worship?⁷ (6). ; 0 Shambhu⁸! who but Thee, great Physician of earthly ills, is fit to speak of it, from its beginning to its end, and in all its detail agreeable as it is to Me and beneficent to .all humanity? (7).

Hearing the words of the Devi, the Deva of Devas,

1    Natha, also a name of Shiva.

2 Tejas, which also connotes brilliance and energy.    ³ Buddhi.   . 4 Aishvaryya, which also connotes dominion and superhuman power. 5 Brahma-sayujya (see Introduction).

6 Dhyana.                               7 Puja.  8 A name of Shiva; from Sham (happiness, bliss, beatitude), and bhu (to be). He Who is and grants happiness (see Introduction). 46

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Husband of Parvati,¹ was delighted, and spoke to Her thus: (8)

Shri Sadashiva said:

Listen, O Thou of high fortune and destiny, to the reasons why Thou shouldst be worshipped, and how thereby the individual becomes united with the Brah­man (9). Thou art the only Para Prakriti² of the Supreme Soul³ Brahman, and from Thee has sprung the whole Universe—O Shiva—its Mother (10). O gracious One! whatever there is in this world, of things which have and are without motion, from Mahat⁴ to an atom, owes its origin to and is dependent on Thee (ii). Thou art the Original of all the manifestations⁶; Thou art the birth­place of even Us⁶; Thou knowest the whole world, yet none know Thee (12).

Thou art Kali, Tarini, Durga, Shodashi, Bhuvaneshvari, Dhumavati.⁷ Thou art Bagala, Bhairavi, and Chhinna-mastaka.⁸ Thou art Anna-purna,⁹ Vagdevi,¹⁰ Kama-lalaya.¹¹ Thou art the Image or Embodiment of all the

1 Daughter of Parvvata, the mountain Himalaya. A name of the Devi.                   

² The Para Prakriti and Paramatma are united in the one (see Introduction).

³ Paramatma. Bharati explains the word as follows: Parama = He Who is possessed of the Supreme Maya or Shakti; and Atma = He Who exists in all things.

⁴ Mahadadi, the Tattva Mahat (intelligence), and the others of the Sankhya Philosophy. This word does not, as is sometimes supposed, mean “ great “ (mahat), but is derived from the Vedic “ manas,” or “ maghas,” which means “ jyotih,” or “ light.”

^t That is, the Dasha-Mahavidya. The Devi as Kali, Tara, Chhinna-masta, Dhumavati, Shodashi, Bhuvaneshvari, Bagala, Kamala, Matangi, Bhairavi—names sometimes written on the Namavali, or chudder, worn by the pious (see Introduction).     ⁶ Brahma, Vishnu, and Shiva.

i See Introduction. Tarini is Tara; Durga is a Manifestation of same Devi; as to others, see Introduction.           ⁸ See Introduction.

⁹ The Devi as Dispenser of food; an Image addressed by Shangkara­charya as the Devi bountiful.

¹⁰ Devi of speech, wisdom, knowledge, science, art, eloquence, music —that is, Sarasvati, a Wife of Brahma.

¹¹ Lakshmi, spouse of Vishnu, “ Who lives in the lotus.”

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Shaktis¹ and of all the Devas (13-14). Thou art both Subtle and Gross, Manifested and Veiled, Formless, yet with form. Who can understand Thee? (15). For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas,² Thou dost assume various forms (16).. Thou art four-armed, two-armed, six-armed, and eight-armed, and boldest various missiles and weapons for the protection of the Universe (17). In other Tantras I have spoken of the different Mantras³ and Yantras,⁴ with the use of which Thou shouldst be worshipped according to Thy different forms, and there, too, have I spoken of the different dispositions of men⁶ (18). In this Kali Age there is no Pashu-bhava: Divya-bhava is difficult of attainment, but the practices relating to Vira-sadhana⁶ yield visible fruit (19).

In this Kali Age, O Devi! success is achieved by Kaulika worship⁷ alone, and therefore should it be per­formed with every care (20). By it, O Devi! is acquired the knowledge of Brahman, and the mortal endowed therewith is of a surety whilst living⁸ freed from future births and exonerated from the performance of all religious rites (21). According to human knowledge the world appears to be both pure and impure,⁹ but when Brahma-jnana has been acquired there is no distinction between pure and impure (22). For to him who knows

¹ The energy or active power of a Deva, worshipped as His wife under various names. Each Deva necessarily has His Shakti (see Introduction).

³ A class of Asuras or Demons, sons of Danu, daughter of Daksha, and Kashyapa. There are sixty-one, of which eighteen are principal. ³ See Introduction. Diagrams (see Introduction). ^B That is, the Pashu, Vira, and Divya dispositions (see Introduction). 6’ The worship suited to men in whom the passionate guna (rajas) prevails.

⁷ Kulachara.                ⁸ Jivanmukta (see Introduction). ⁹ For him who is endowed with Brahma-jnana, who sees the Brah­man in everything, there is no distinction.

Jnanena medhyam akhilam amedhyang jnanato bhavet, Brahma-jnane samutpanne medhyamedhyang na vidyate.

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that the Brahman is in all things and eternal, what is there that can be impure? (23). Thou art the Image of all

and above all Thou art the Mother of all. If Thou art pleased, O Queen of the Devas! then all are pleased (24).

Before the Beginning of things Thou didst exist in the form of a Darkness which is beyond both speech and mind, and of Thee by the creative .desire of the Supreme Brahman was the entire Universe born (25).   This Universe, from the great principle of Mahat¹ down to the gross elements,² has been created by Thee, since Brahman Cause of all causes is but the instrumental Cause³ (26). It is the Ever-existent, Changeless, Omnipresent, Pure Intelligence unattached to,⁴ yet existing in and enveloping all things (27). It acts not, neither does It enjoy. It moves not, neither is It motionless. It is the Truth and Knowledge, without beginning or end, Ineffable and Incomprehensible (28).

Thou the Supreme Yogini⁶ dost, moved by his mere desire,⁸ create, protect, and destroy this world with all that moves and is motionless therein (29). Mahakala,⁷ the Destroyer of the Universe, is Thy Image. At the Dissolution of things, it is Kala Who will devour all (30), and by reason of this⁸ He is called Mahakala, and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika⁹ (31).

¹ Mahat-tattva, intelligence (see Introduction).

2    Earth, water, fire, air, and ether.

³ Nimitta—that is, Instrumental or Efficient Cause, as opposed to upadana or Material Cause.  Prakriti is the latter, whilst Purusha is the former. Prakriti cannot move without the Purusha. The prox­imity of the latter affects the rajah-guna or stirring passionate quality in Prakriti, and with this stirring the Evolution of matter commences. Under the influence of the gaze of Purusha, Prakriti commences the world dance.  4 Nirlipta, as a drop of water on the lotus-leaf.

⁵ Maha-yogini. Maha-yogin is a title of Shiva.      ⁶ Ichchha.

⁷ A form of Shiva as the Destroyer, under which He is represented as of a black colour of terrific aspect. The term comes from Maha= Great, and Kala = to swallow

⁸ Kalanat sarvva-bhutanam by reason of His devouring all gross or material existence.               ⁹ Adya Kalika.

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Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya Kali¹ (32). Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. (33). Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya,² Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou ^art (34). Hence it is, O Gentle One! that whatsoever fruit is attained by initiation in the Brahma-Mantra, the same may be had by the worship of Thee (35).

According to the differences in place, time, and capacity of the worshippers I have, O Devi! in some of the Tantras spoken of secret worship suited to their respective customs and dispositions (36). Where men perform that worship which they are privileged³ to perform, there they partici­pate in the fruits of worship, and being freed from sin will with safety cross the Ocean of Being (37). By merit acquired in many previous births the mind inclines to Kaulika doctrine, and he whose soul is purified by such worship himself becomes Shiva⁴ (38). Where there is abundance of enjoyment, of what use is it to speak of Yoga,⁵ and where there is Yoga there is no enjoyment, but the Kaula⁸ enjoys both⁷ (39).

¹ Primeval Kali.                     ^a See Introduction. ³ Ye yatradhikrita martyyaste tatra phala-bhaginah.  Thus a • Vaishnava should not follow Shaiva practice, and only a Kaulika Tantrika is privileged to perform its rites. By yatra, Bharati says, is meant either secret or overt worship. Man’s mode of worship, it is said, should be according to his privileges (adhikara, or competency), and it is only if he worships within his adhikara that he will enjoy the fruit of his worship, and thereby be freed from his sins and attain

liberation.

4 Bahu-janmarjjitaih punyaih kulachare matirbhavet,

kulacharena putatma sakshachchhivamayo bhavet. 5 See Introduction.   6 Kaula Tantrika. ⁷ The Kaula thus enjoys both Bhoga and Yoga, the worship being with enjoyment (see Introduction). So also the Rudra-yamala and the Mangala-raja-stava say: “ Where there is worldly enjoyment,

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If one honours but one man versed in the know­ledge of the essence of Kula doctrine,¹ then all the Devas and Devis are worshipped—there is no doubt of that (40).

The merit gained by honouring a Kaulika is ten million times that which is acquired by giving away the world with all its gold (41). A Chandala versed in the knowledge of Kaulika doctrine excels a Brahmana, and a Brahmana who is wanting in such knowledge is beneath even a ^/ Chandala² (42).

I know of no Dharmma superior to that of the Kaulas, by adherence to which man becomes possessed of Divine knowledge⁸ (43). I am telling Thee the truth, O Devi! Lay it to the heart and ponder over it. There is no doctrine superior to the Kaulika doctrine, the most excellent of all (44). This is the most excellent path kept hidden by reason of the crowd of Pashus,⁴ but when the Kali Age advances this pathway will be revealed (45).

Verily and verily I say unto you that when the Kali Age reaches the fullness of its strength there will be no Pashus, and all men on earth will be followers of the Kaulika doctrine (46). O Vararohe⁵! know that when

there” is no liberation; where there is liberation, there is no worldly enjoyment. But in the case of excellent devotees of Shri-sundari both liberation and enjoyment are in their hands.”

¹ He who acquires divine knowledge (Brahma-tattva) becomes no longer subject to change; the bond which holds him to worldly things is cut. The Kula-tattva-jna is one versed in the knowledge of Kula, which means here Brahma, and Kula means Brahma Sanatanam, as the Kularnava Tantra states: “ Na kulang kulamityahuh kulang Brahma Sanatanam “—i.e., by Kula is not meant family dignity, but the Sanatanam Brahma. It is also said: “ Kulang Kundalini shaktirakulang tu Maheshvara.” Kundali is Kula, for She is Shakti and Chaitanya, and Brahman is Chaitanya and Shakti.,

² One of the degraded castes engaged in work on the cremation-ground, bone collecting, and the like. Their touch is pollution. ³ Kaula-dharmmat paro dharmmo nasti jnane tu mamake,

Yasyanushthana-matrena Brahma-jnani naro bhavet. 4 See Introduction.

⁸ A title of respect, but also means as here, oh I beauteous one (one with beautiful hips).

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Vedic and Puranic initiations cease then the Kali Age has become strong (47). O Shive! O Peaceful One! when virtue and vice are no longer judged by the Vedic rules, then know that the Kali Age has become strong (48).

O Sovereign Mistress of Kaula doctrine! when the Heavenly Stream¹ is at some places broken, and at others diverted from its course, then know that the Kali Age has become strong (49). O Wise One! when kings of the Mlechchha race² become excessively covetous, then know that the Kali Age has become strong (50).

When women become difficult of control, heartless and quarrelsome, and calumniators of their husbands, then know that the Kali Age has become strong (51). When men become subject to women and slaves of lust, oppres­sors of their friends and Gurus,⁸ then know that the Kali Age has become strong (52). When the fertility of the earth has gone and yields a poor harvest, when the clouds yield scanty rain, and trees give meagre fruit, then know that the Kali Age has become strong (53). When brothers, kinsmen, and companions, prompted by the desire for some trifle, will strike one another, then know that the Kali Age has become strong (54). When the open partaking of flesh and liquor will pass without condemnation and punishment, when secret drinking will prevail, then know that the Kali Age has become strong⁴ (55).

As in the Satya, Treta, and Dvapara Ages wine and the like could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharmma⁶ (56).

¹ The Ganges—Ganga.

³ Mlechchha is a term applied to all non-Aryan peoples, such as the English, the term Arya, according to Hindu notions, being confined to the people of Aryavarta.

³ Guru includes, besides spiritual teachers, others who are deserving of respect. Thus mother and father are called Mahaguru, and the husband is Mahaguru of the wife.

·         This eating and drinking is the eating and drinking of non-Kaulas. (see next verse).

⁸ Tantrika doctrine of the Kaulas, or Kulachara.

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The Kali Age cannot harm those who are purified by. truth, who have conquered their passions and senses, who are open in their ways, without deceit, are compassionate and follow the Kaula¹ doctrine (57), The Kali Age cannot harm those who are devoted to the services of their Guru, to the lotus of their mothers’ feet, and to their own wives (58). The Kali Age cannot harm those who are vowed to and grounded in truth, adherents of the true Dharmma,² and faithful to the performance of Kaulika rites and duties (59). The Kali Age cannot harm those who give to the truthful Kaulika Yogi the elements of worship,³ which have been previously purified by Kaulika rites (60).

The Kali Age cannot harm those who are free of malice, envy, arrogance, and hatred, and who are firm in the faith of Kaulika⁴ dharmma (61). The Kali Age cannot harm those who keep the company of Kaulikas, or live with Kaulika Sages,⁶ or serve the Kaulikas⁴ (62). The Kali Age cannot harm those Kaulikas⁴ who, whatever they may appear outwardly to be,⁶ yet remain firm in their Kaulika ⁴ Dharmma, worshipping Thee according to its doctrine (63). The Kali Age cannot harm those who

¹ Tantrika doctrine of the Kaulas, or Kulachara.

² See Introduction.;

³ Tattva, meat, fish, wine, parched food, and woman after purifica­tion by the Tantrika ritual (shodhana).

⁴ Vide ante.

^s Sadhu, such as practise Shmashana Sadhana (worship in the crema­tion-ground), Shava Sadhana (worship seated on a corpse), etc.

·         ^s Nana-vesha-dharah—literally, having different dress or sectarian marks, etc. This is often understood to mean that the Vamacharis’s open professions are different from, and help to conceal their adherence to, the secret doctrine.  But the true meaning is said to be, not that the Kaula is enjoined to practise hypocrisy, but that a man may be a Shakta at heart, whatever his apparent sect may be. Thus there are Gossains who are known to be Vaishnavas, but who are in fact Sbakteyas. Cf. Nitya Tantra, chap. iii.; also Niruttara Tantra, chap. i.;

. also Tantra-sara, Kulachara-Prakarana, which says: “ Shaktas in their heart and outwardly Shaivas, and in assemblies as Vaishnavas; the Kaulas go about in this world in different guises,” The reference is

·         made to “ assemblies,” because Vaishnavas worship in assemblies.

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perform their ablutions, charities, penances, pilgrimages, devotions,¹ and offerings of water⁸ according to the

Kaulika⁸ ritual (64). The Kali Age cannot harm those who perform the ten

purificatory ceremonies,⁴ such as the blessing of the womb,⁶ obsequial ceremonies of their fathers.⁰ and other rites according to Kaulika ritual (65). The Kali Age cannot harm those who respect the Kaula-tattva, Kaula-

dravya,⁷ and Kaula-yogi⁸ (66).

The Kali Age is but the slave of those who are free of all crookedness and falsehood, men of candour, devoted to the good of others, who follow Kaulika⁸ ways (67). In spite of its many blemishes, the Kali Age possesses one great merit, that from the mere intention of a Kaulika of firm resolution desired result ensues (68). In the other Ages, O Devi! effort of will produced both religious merit and demerit, but in the Kali Age men by intention merely acquire merit only, and not demerit⁹ (69). The slaves of

1 Vrata (see Introduction).     ^a Tarpana (ibid.).    ³ Vide ante.

4 Sangskara (see post, verses 83-90, and Chapter IX.).

5 The Garbhadhana cerimony, from garbha (womb) and adhana (placing upon), described in Chapter IX., verse 107.

⁹ Shraddha (see p. 26, note 6).

⁷ The tattva is ordinarily used in the sense of Pancha-ma-kara, as in

verse 60, but the commentator Bharati says that Kula-dravya here refers to these, and that in this context Kula-tattva are five kinds of Tantrika “ flowers “—viz., (i) Vajra-pushpa, (2) Svayambhu-kusuma, (3) Kunda-pushpa, (4) Gola-pushpa, (5) Sarvva-kalika-pushpa. The word “ flower “ is (as in English) used symbolically for the ritu, as to which see Chapter V., verse 174, where the meaning of (2), (3), (4) is given. Sarvva-kalika-pushpa, which literally means “ the flower of all seasons,” is of any kind—that is, is not, as in (2), (3), (4), confined to the ritu which first appears and of any woman. According to Kula­chudamani No. (i) is used in drawing on a plate of gold the Tantra of Tara.

⁸ As to Yoga, see Introduction.

⁹ Apare tu yuge devi punyam papancha manasam

Nrinam-asit kalau punyang kevalang na tu dush-kritam. . The shloka is stuti-vada, and means that in former Ages men’s inten­tions had result in good or evil as they wished, but in the present Age, whilst good intentions are quickly realized, from bad intentions evil is slow to result; for the Kali Age, though a degraded Age, is also a ^\ favoured one. The child himself may be a weakling, but the greater its infirmities the greater the Mother’s help and favours.

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the Kali Age, on the other hand, are those who know not Kulachara,¹ and who are ever untruthful and the perse­cutors of others (70). They too are the slaves of the Kali Age who have no faith in Kulacharas,¹ who lust after others’ wives, and hate them who are faithful to Kaulika^l doctrine (71).

In speaking of the customs of the different Ages, I have, O Gentle One! and out of love, O Parvati! truly recounted to Thee the signs of the dominance of the Kali Age (72). When the Kali Age is made manifest, piety² is enfeebled and Truth alone remains; therefore should one be truth­ful (73). O Thou Virtuous One! know this for certain, that whatsoever man does with Truth³ that bears fruit (74). There is no Dharmma higher than Truth, there is no sin greater than falsehood; therefore should man seek protection under Truth with all his soul (75). Worship without Truth is useless, and so too without Truth is the Japa ⁴ of Mantras and the performance of Tapas.⁶ It is in such cases just as if one sowed seed in salt earth (76).

Truth is the appearance of the Supreme Brahman;

Truth is the most excellent of all Tapas⁵; every act is rooted in Truth. Than Truth there is nothing more excellent (77). Therefore has it been said by Me that when the sinful Kali Age is dominant, Kaula ways6 should be practised truthfully and without conceal­ment⁷ (78). Truth is divorced from concealment. There is no concealment without untruth. Therefore is it that the Kaulika-sadhaka should perform his Kaulika-sadhana openly (79). What I have said in other Kaulika Tantras about the concealment⁷ of Kaulika-dharmma not being

¹ Vide ante.                    ² Dharmma (see Introduction).

³ Satya-dharmma (vide ibid.). 4 Recitation (see Introduction).

^B Austerities (see Introduction).  ⁶ Kulachara.

⁷ Vide ante, note to verse 63, and Niruttara Tantra, chap. i. “ Ratrau kula-kriya kuryyat, diva kuryyat cha vaidikim “ (In the day do the Vaidika and in the night the Kaulika rites—a rule of Virachara only), as Pashus are, however, prohibited from performing sadhana at night, as all such sadhana connotes maithuna—ratrau naiva yajed Deving sandhyayang vaparanhake (Nitya Tantra). It is said “ at night” not for concealment, but as denoting the particular form of worship then done.

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blameworthy is not applicable when the Kali Age becomes

strong¹ (80).

In the (First or) Satya Age, O Devi! Virtue possessed the four quarters of its whole; in the Treta Age it lost one-quarter of its Virtue; in the Dvapara Age there was of Virtue but two quarters, and in the Kali Age it has but one (81). In spite of that Truth will remain strong, though Tapas² and Charity become weakened. If Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support (82). O Sovereign Mistress of the Kaula-Dharmma³! since men can in this Age have recourse to Kaulika Dharmma only, if that doctrine be itself infected with untruth, how can there be libera­tion? (83). With his soul purified in every way by Truth, man should, according to his caste and stage⁴ of life, perform the following acts in the manner shown by Me (84): initiation,⁵ worship,⁸ recitation of Mantras,⁷ the worship of Fire with ghee,⁸ repetition of Mantras,⁹ private devotions,¹⁰ marriage,11 the conception ceremony,¹² and that performed in the fourth, sixth, or eighth months of pregnancy,¹⁸ the natal rite,¹⁴ the naming¹⁶ and tonsure¹⁸ ceremonies, and obsequial rites upon cremation¹⁷ and after death.¹⁸ All such ceremonies should be performed in the manner approved by the Agamas (85-86).

The ritual which I have ordained should be followed, too, as regards Shraddha at holy places,¹⁹ dedication of a

¹ This is an ordinance abrogating during the period mentioned the law of secrecy, which had governed the Tantrika Virachara ritual when the Vaidikachara was in greater force.

² Austerity, etc. (see Introduction).        ³ Kuleshvari.   

4 Ashrama (see Introduction).              ⁵ Diksha (ibid.).

6 Puja (ibid.).       7 Japa (ibid.).        ⁸ Homa (ibid,). .9 Purashcharana (ibid.).                  ¹⁰ Vrata (ibid.). ¹¹ Udvaha; For this and the following, see Introduction. ¹² Pungsavana.                          ¹³ Simantonnayana. ¹⁴ Jata-karmma.           .             ¹⁵ Nama-karana. ¹⁶ Chuda-karana. In all castes the shikha or tuft at the back of the head is kept. The Kshatriya preserves also the kaka-paksha. 17 Mrita-kritya, or mrita-kritya~.           18 Shraddha. 19 As at Gaya, Prayaga.

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bull,¹ the autumnal festival,² on setting out on a journey,³ on the first entry into a house,⁴ the wearing of new clothes or jewels, dedication of tanks, wells, or lakes,⁶ in the ceremonies performed at the phases of the Moon,⁶ the building⁷ and consecration of houses, the installation⁸ of Devas, and in all observances to be performed during the day or at night, in each month, season, or year, and in observances both daily or occasional, and also in deciding generally what ought and what ought not to be done, and in determining what ought to be rejected and what ought to be adopted (87-90). Should one not follow the ritual ordained, whether from ignorance, wickedness, or irrever­ence, then one is disqualified for all observances, and becomes a worm in dung (91). O Maheshi⁸! if when the Kali Age has become very powerful any act be done in violation of My precepts, then that which happens is the very contrary of that which is desired () 2). Initiation of which I have not approved destroys the life of the disciple, and his act of worship is as fruitless as oblations poured on ashes,¹⁰ and the Deva whom he worships becomes angry or hostile, and at every step he encounters danger (93). Ambika¹¹! he who during the dominance of the Kali Age, knowing My ordinances, yet performs his religious obser­vances in other ways, is a great sinner (94). The man

1 Vrishotsarga, Shraddha of the second degree, the first being Danasagara (Ocean of gifts); the third is Chandana dhenu (Sandal-wood and Cows), which is performed only for women who leave surviving their husbands and sons; the fourth is Tila-kanchana (Tilseed and Gold).

² Sharadotsava=the Durga Puja, in autumn, the vernal worship being called Vasanti.                           ³ Yatra.

4 Griha-pravesha- that is, entering into a house for the first time to live there.

5 See Chapter XIII., post, verse 166.          ⁶ Tithi.

⁷ Griharambha = beginning to build a house, laying the foundation of a house.

⁸ Pratishtha.            ⁹ Feminine of Mahesha = Great Lord.

¹⁰ They should be poured on Fire.

¹¹ A title of the Devi, meaning Mother of the Universe (see Lalita-sahasra-nama, verse 69). Devi is also called Holy Mother (Shri-mata) (see Introduction).

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who performs any Vrata,¹ or marries according to other ways, will remain in a terrible Hell so long as the Sun and Moon endure (95). By his performance of Vrata he incurs the sin of killing a Brahmana, and similarly by, being invested with the sacred thread he is degraded.² He merely wears the thread, and is lower than a Chandala³ (96), and so too the woman who is married according to other ways than Mine is to be despised, and, O Sovereign Mistress of the Kaulas⁴! the man who so marries is her associate in wrong, and is day after day guilty of the sin of going with a prostitute⁶ (97). From him the Devata will not accept food, water, and other offerings, nor will the Pitris⁶ eat his offerings, considering them to be as it were mere dung and pus (98). Their children are bastards,⁷ and disqualified for all religious, ancestral, and Kaulika ⁸ observances and rites (99). To an image dedicated by rites other than those prescribed by Shambhu⁹ the Deva never comes. Benefit there is none either in this or the next world. There is but mere waste of labour and money (loo).

A Shraddha performed according to other rites than those prescribed by the Agamas is fruitless, and he who performs it will go to Hell together with his Pitris¹⁰ (101). The water offered by him is like blood, and the funeral cake¹¹ like dung. Let the mortal then follow with great

¹ See Introduction.

² Vratya = a degraded or disqualified Brahmana.  ³ See p. 36, note 3.

⁴ Kula-nayika, used here in this sense (Mistress of the Tantrikas),  though ordinarily denoting the woman worshipped as Shakti in Lata-sadhana by Vamacharis.

⁵ Maithuna purchased at a price (Kraya-krita maithuna) is greatly condemned.

6 The departed Spirits of the Ancestors (see Introduction).

⁷ Kanina = son of an unmarried woman. Kaninah kanyaka-jato matamaha-suto matah (Yajnavalkya).

⁸ Tantrika (see Introdurtion).                     ⁹ Shiva.

¹⁰ The departed Spirits of the Ancestors (see p. 6, note 10), for whose . spiritual benefit Shraddha is performed.

¹¹ Pinda.                                             .

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care the precepts of Shankara¹ (102). What is the need of saying more? Verily and verily I say to You, O Devi ! that all that is done in disregard of the precepts of Shambhu¹ is fruitless (103). For him who follows not His precepts there is no future merit. That which has been already acquired is destroyed, and for him there is no escape from Hell (104). O Great Ruler² ! the perform­ance of daily and occasional duties in the manner spoken of by Me is the same as worshipping Thee (105). Listen, O Devi! to the particulars of the worship with its Mantras ⁸ and Yantras,⁴ which is the medicine for the ills of the Kali Age (106).

End of the Fourth Chapter, entitled “ Introduction of the Worship of the Supreme Prakriti.”

¹ Title of Shiva (see p. 5, note 3, and Introduction). ² Maheshani, feminine of Maheshana, title of Shiva. ³ See Introduction. 4 Mystic Diagrams (see ibid .).