Mahanirvana Tantra

CHAPTER VII

PARVATI was pleased at hearing the revelation of the auspicious Mantra of the Adya Kalika, which yields abundant blessings, is the only means of attaining to a knowledge of the Divine essence, and leads to liberation;

as also at hearing of the morning rites, the rules relating to bathing, Sandhya, the purification of Bhang, the methods of external and internal Nyasa¹ and worship, the sacrifice of animals,² Homa, the formation of the circle of worship,³ and the partaking of the holy food.⁴ Bowing low with modesty, the Devi questioned Shankara (1-3).

Shri Devi said:

O Sadashiva!⁶ Lord,⁰ and Benefactor of the Universe, Thou hast in Thy mercy spoken of the mode of worship of the supreme Prakriti⁷ (4), which benefits all being, is the sole path both for enjoyment and final liberation, and which gives, in this Age,⁸ in particular, immediate success (5). My mind, immersed in the ocean of the nectar of Thy word, has no desire to rise therefrom, but craves for more and more (6). O Deva, in the direc­tions Thou hast given relating to the worship of the great Devi, Thou hast but given a glimpse of the hymn of praise,⁹ and of the protective Mantra.¹⁰ Do Thou reveal them now (7).

 See Introduction.                     2 Vali.

³ Chakra (see Introduction).           ⁴ Maha-prasada.

⁵ See p. 4, note 5.                    ^B Jagannatha.

⁷ Vide Introduction. Para-prakriti-sadhana. Prakriti (Pra=before, kriti= creation). That which precedes creation. The Devi is so called. From Her and Purusha the creation (Srishti) has come.

⁸ Kali Yuga.                          » Stotra. 10 Kavacha (see p. 32, note 4).

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Shri Sadashiva said:

Listen, then, O Devi, Who art the adored of the worlds, to this unsurpassed hymn, by the reciting of or listening to which one becomes the Lord of all the Siddhis¹ (8), (a hymn) which allays evil fortune, increases happiness and prosperity, destroys untimely death, and removes all calamities (9), and is the cause of the happy approach to the gracious Adya Kalika. It is by the grace of this hymn, O Happy One, that I am Tripurari² (10).

O Devi! the Rishi³ of this hymn is Sadashiva,⁴ its metre is Anushtup,⁶ its Devata is the Adya Kalika, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha⁶ (ii).

hymn entitled ADYA-KALl-SVARUPA.⁷

Hring,⁸ O Destroyer of Time,⁹

Shring,¹⁰ O Terrific One,11

Kring,¹² Thou Who art beneficent,¹~’

·         Vide Introduction.

² Tri-pura+ ari (enemy). A title of Shiva as the destroyer of the Tri-pura, of the Asura. It was by the Devi’s grace that He became the Destroyer of the Tri-pura.

³ Or Revealer (vide Introduction).

·         Shiva.                            ^B Vide p. 81, note 5.

·         Piety, Wealth, Fulfilment of Desire, Liberation (see Introduction).

⁷ It will be observed that all the names of the Devi here commence with K~. Kadi is that which has Ka in the beginning. In the Tantra-raja Devi says to Shiva: “ The syllable Ka is in thy form, and that Shakti confers all siddhis “ (see Lalita-sahasra-nama, verse 13, where a number of the following names appear).

⁸ Maya-Vija (see Ullasa v., verse 10).

⁹ Kali (see Chapter IV., verses 30 et seq.}. She is thus also called Kala-karshini.

¹⁰ Vija of Lakshmi, Goddess of Prosperity.

¹¹ Karali.

¹² Ka==Kali, Ra=Brahma, I=Mahamaya (She who possesses Great Power of Illusion, and Who conquers Maya). The half-circle of Chandra-Vindu (~O) is the Universal Mother, and the point is the Destroyer of misery (Vijabhidhana).

“ Kalyani—i.e., She Who bestows peace and happiness. According to the Padma Purana, Devi is worshipped as Kalyani in the Malaya Mountain (see also Lalita-sahasra-nama, verse 73).

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Possessor of all the Arts,¹

Thou art Kamala,²

Destroyer of the pride of the Kali Age,³

Who art kind to Him of the matted hair,⁴ (12)

Devourer of Him Who devours.⁵

Mother of Time,⁶   ~

Thou Who art brilliant as the Fires of the final Dissolu­tion,⁷ . Wife of Him of the matted hair,⁸

O Thou of formidable countenance,⁹

Ocean of the nectar of compassion,¹⁰ (13)

Merciful,¹¹ • Vessel of Mercy,¹²

Whose Mercy is without limit,¹³

Who art attainable alone by Thy mercy,¹⁴

Who art Fire,¹⁶ •

¹ Kala-vati (see ibid., verse 74). The Kala or Arts are sixty-four in number. The Shakti should always be Kala-vati. Devi is also called ‘. Kala-mala, or Garland of the Arts (Lalita-sahasra-nama, verse 151). Kala-vati may also mean “ possessed of all parts, complete, perfect.”

^a Kamala (see Lalita-sahasra-nama, verse 73, where the Devi is called Kama-kala-rupa). On this Bhaskara-raya says that there are three Vindus and the hard akala. The first Vindu is Kama, and the last Kala; according to the rules of pratyahara, Kamala includes all four. Kamala is a name of Lakshmi, but the Kalika Purana says Devi is alone indicated by Kama. Devi is also Kamala, as She is all Shaktis.

³ Kali-darpa-ghni.

;;* Kapardisha-kripanvita.  Kapardisha is a title of Shiva, derived , from His matted hair.

⁸ Kalika, because She devours Shiva as Maha-kala (see Chapter IV.. ? verse 31).  ^a Kala-mata.                 -    ^T Kalanala-sama-dyuti.

⁸ Kapardini, wife of Shiva, so called Kapardi from His matted hair (see Lalita-sahasra-nama, verse 151). The Vishva says that Kaparda means the matted hair of Shiva and the cow-dung cakes, When Shiva incarnated as Milara, his wife, called Mahalasa, was decked with a garland of cow-dung cakes.

⁹ Karalasya.

¹⁰ Karunamrita-sagara (see Lalita-sahasra-nama, verse 73).

¹¹ Kripa-mayi.                     “ Kripadhara. ¹³ Kripapara.                      »« Kripagama. ¹⁸ Krishanu. Krishanu-retas is an epithet of Shiva whose male seed is tire.

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Tawny,¹

Black of hue,²

Thou Who increasest the joy of the Lord of Creation.³

(14)

Night of Darkness,⁴ Image of Desire.⁶

Yet Liberator from the bonds of desire,⁰ Thou Who art (dark) as a bank of Clouds,⁷ And bearest the crescent-moon,⁸ Destructress of sin in the Kali Age,⁹ (15) Thou Who art pleased by the worship of virgins,¹⁰

·         Kapila.                             ² Krishna.

³ Krishnananda-vivardhini. Krishna here is the Supreme Lord.

·         Kala-ratri. Lalita-sahasra-nama, verse 101, speaks of the Devi as attended by hosts of Shaktis, Kala-ratris, etc.—that is, the twelve Shaktis from Kala-ratri to Tankari, one in each petal of Anahata Padma.  The Varaha Purana says that Raudri, who was born from darkness, and went to the Blue Mountains to perform penance (the Shakti causing destruction), is called Kala-ratri.

⁸ Kama-rupa (see Lalita-sahasra-nama, verse 73). The Kalika Purana says that Devi is called Kama because she came to the secret place in the Blue peak of the Great Mountain (Kailasa) along with Shiva for the sake of desire, and because She fulfils desires and destroys and restores the body of Kama.

^B Kama-pasha-vimochini.

⁷ Kadambini. In the heat of India the rain-cloud is welcomed.

⁸ Kaladhara.

‘ Kali-kalmasha-nashini (see Lalita-sahasra-nama, verse 113). The Kurma Purana says that the repetition of the names of Devi destroys the multitude of sins in the Kali Age.

¹⁰ Kumari-pujana-prita. The Kumari Puja, or worship of Virgins, is a puja common in Bengal. The worship is by men, whereas the Sadhava-puja, or worship of married women, is done by women. A girl in her eighth year is called Gauri. The Devi as Parvati was married to Shiva in her eighth year. Girls of eight are considered Gauris and forms of the Devi. Or Kumari may refer directly to the Devi Herself. She is known as the “ unmarried “(Kumari). A sutra of the Shiva Sutras runs: “ Ichchha-shakti h Uma Kumari “ (the energy of desire is Uma, the unmarried). Bhaskara-raya, in his Com­mentary in the Lalita-sahasra-nama, pp. 54, 76, gives the following explanations: As play She creates the Universe, hence She is Kumari, or She destroys (marayate) the ground (ku) of the Great Illusion, hence She is Ku-mari. Kumari is the Enjoyer, and not to be enjoyed, as She is One with the Yogi, Who is the Enjoyer

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Thou Who art the Refuge of the worshippers of virgins,¹ Who art pleased by the feasting of the virgins,² Who art the Image of the virgins (16) Thou Who wanderest in the kadamba forest,⁴ - Who art pleased with the flowers of the kadamba forest,⁶ Who hast Thy abode in the kadamba forest,⁰ Who wearest a garland of kadamba flowers,⁷ (17) Thou Who art youthful,⁸ Who hast a soft low voice,⁹

Whose voice is sweet as the cry of a Chakravaka bird,¹⁰ Who drinkest¹¹ and art pleased with the kadambari wine,¹² (18)

¹ Kumari-pujakalaya, or Who art the Refuge of such worshippers.

² Kumari-bhojanananda. At the Kumari-puja sweets, a basket of shells, and a new sari are given to the little girls, the soles of whose feet .are then painted with alakta (lac-dye).

³ Kumari-rupa-dharini.

·         Kadamba-vana-sanchara. It was under and on the Kadamba-trees, with their beautiful yellow blossom, that Krishna played with the Gopinis.

^B Kadamba-pushpa-santosha (see Lalita-sahasra-nama, verse 23).

6 Kadamba-vana-vasini (see Lalita-sahasra-nama, verse 23). The palace of Chintamani is surrounded by a gallery of gems (mani-mandapa). Around this is the grove of Kadamba-trees, which in the Puranas are said to be seven yojanas in height in the space between the walls of gold and silver. The Bhairava-yamala says: “ The abode of Vindu is the ocean of nectar, the five yonis—that is, five shakti angles in the shri-chakra—are the divine trees. There is the grove of nipa-trees. Within that is the gallery of gems. Within that is the palace of ‘ Chintamani.”

⁷ Kadamba-pushpa-malini.  The Lalita-sahasra-nama, verse 8, speaks of Devi as decked above her ears with clusters of kadamba flowers.

⁸ Kishori.

⁹ Kala-kantha.  She is also Kala-kanthi (Lalita-sahasra-nama, verse 96), or wife of Kala-kantha, a name of Shiva, whose throat was , coloured by poison. According to the Devi Purana, Kala-kantha was worshipped at Kalanjara.

¹⁰ Kala-nada-ninadini—water birds which. sing to one another at night, the male to the female and the female to the male, each sitting on opposite sides of the river. Their passionate devotion is often alluded to by poets.

¹¹ Kadambari-pana-rata.

¹² Kadambari-priya (see Lalita-sahasra-nama, verse 74). Kadam­bari is mead. The Tripura Upanishad says: “ On mead, fish, flesh,

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And Whose cup is a skull,¹

Who wearest a garland of bones,²

Who art pleased with,³

And Who art seated on the Lotus,⁴ (19)

Who abidest in the centre of the Lotus,⁶

Whom the fragrance of the Lotus pleases,”

Who movest with the swaying gait of a Hangsa,⁷ Destroyer of fear,⁸

Who assumest all forms at will,⁹

Whose abode is at Kama-rupa,¹⁰ (20)

Who ever plays at the Kama-pitha,¹¹

O beautiful One,¹²

O Creeper Which givest every desire,¹³

Who art the Possessor of beautiful ornaments,¹⁴ (21)

Adorable as the Image of all tenderness,¹⁶

cooked cereals being offered in the triangle on behalf of the Great Devata, the fortunate devotee recovering himself attains perfection.” Bhaskara-raya’s Commentary on this Upanishad says that it enjoins those who are allowed to take wine, flesh, etc., that they should do so first after dedicating them to God, and minimize the habit of gradation.

The same idea is expressed in Manu Smriti, verse 56 (Bhagavata Purana, xi. 5-11).

¹ Kapala-patra-nirata.            ^a Kangkala-malya-dharini. ³ Kamalasana-santushta. 4 Kamalasana-vasini. ^s Kamalalaya-madhya-stha.       ⁹ Kamalamoda-modini.

⁷ Kala-hangsa-gati. Hangsa is variously translated goose, swan, etc. A swaying waddle like that of a duck is admired.

⁸ Klaibya-nashini.                 ⁸ Kama-rupini.

¹⁰ Kamarupa-krita-vasa. ,Kama-rupa, the great Tantrika centre in Assam, one of the Maha-pithas (see Introduction), where the genital organ of the Devi fell on the severance of Her body by Vishnu. Kama-rupa is also one of the Adi-bhuta, which are in the Muladhara and other power centres (see Lalita-sahasra-nama, p. 159).

¹¹ Kama-pitha-vilasini—that is, the Yoni-pitha at Kama-rupa in Assam (see Introduction).

¹² Kamaniya.

“ Kalpa-lata. The Kalpa-tree is a tree in the heaven of Indra, which yielded whatever one desired. Woman is likened to a creeper (see p. 11 note 7). See also Lalita-sahasra-nama, where the Devi is called Bhakti-matkalpa-latika=the kalpa creeper of the devotee.

^M Kamaniya-vibhushana.

¹⁸ Kamaniya-gunaradhya; or it may mean that the Devi is to be worshipped by the worshipper with all best and tender feeling.

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Thou with a tender body,¹

And Who art slender of waist,²

Who art pleased with the nectar of purified wine,⁸

Giver of success to them whom purified wine rejoices,⁴

(22) The own Deity of those who worship Thee when joyed

with wine,⁶ Who art gladdened by the worship of Thyself with

purified wine,⁰

Who art immersed in the ocean of purified wine,⁷ Who art the Protectress of those who accomplish

vrata with wine,⁸ (23) Whom the fragrance of musk gladdens,⁹ And Who art luminous with a tilaka-mark of musk,¹⁰ Who art attached to those who worship Thee with

musk,¹¹

Who lovest those who worship Thee with musk,¹² (24) Who art a Mother to those who burn musk as incense,¹⁸ Who art fond of the musk-deer and art pleased to eat

its musk,¹⁰

Whom the scent of camphor gladdens,¹⁰ Who art adorned with garlands of camphor,¹⁷ And Whose body is smeared -with camphor and sandal

paste,¹⁸ (25)

¹ Komalangi.

² Krishodari, literally, small of belly. A-pivara-stana-tatin tanuvritta - madhyam (Bhuvaneshvari Stotra): Tanu-madhya (Lalita-sahasra-nama, verse 79).

‘ Karanamrita-santosha. Karana is the name given to the purified wine used in the Tantrika ritual.        ⁴ Karanananda-siddhi-da. 5 Karananda-japeshta.               • Karawarchc^ • na-harshita. ⁷ Karanarnava-sangmagna.          .^s Karana-vra< palini. ^B Kasturi-saurabhamoda.  Musk is used in worship to scent chandana, etc.

¹⁰ Kasturi-tilakojjvala. (The tilaka is the mark worn by sectarian Hindus on the forehead.)               ^u Kasturi-pujana-rata. 12 Kasturi-pujaka-priya.              13 Kasturi-daha-janani. ¹⁴ Kasturi-mriga-toshini .              “ Kasturi-bhojana-prita. ^u Karpuramoda-modita. (Camphor is burnt in worship during arati, and is used to scent the padya, betel-leaf, etc., offered to the Devi.) ¹⁷ Karpura-malabharana.             18 Karpura-chandanokshita

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Who art pleased with purified wine flavoured with camphor,¹

Who drinkest purified wine flavoured with camphor,⁸ Who art bathed in the ocean of camphor,^& Whose abode is in the ocean of camphor 4 (26) Who art pleased when worshipped with the Vija Hung,’ Thou Who threatenest with the Vija Hung,⁸ Embodiment of Kulachara,⁷ , Adored by Kaulikas,⁸

Benefactress of the Kaulikas,⁹ (27) . Observant of Kulachara,¹⁰

Joyous One,11 Revealer of the path of the Kaulikas,”

Queen of Kashi,¹³

Allayer of sufferings,11

Giver of blessings to the Lord of Kashi,¹⁶ (28)

Giver of pleasure to the Lord of Kashi,¹⁸

Beloved of the Lord of Kashi,¹⁷ (29)

Thou Whose toe-ring bells make sweet melody as

Thou movest,¹⁸ Whose girdle bells sweetly tinkle,¹⁹

1 Karpura-karanahlada.            ² Karpuramrita-payini ³ Karpura-sagara-snata.            ⁴ Karpura-sagaralaya.

⁵ Kurchcha-vija-japa-prita. “ Hung “ is the Kurchcha Vija.

⁶ Kurchcha-japa-parayana—that is She Who mutters Hung. When conquering the demons, the Goddess constantly made the hungkara, the threatening roaring sound.

⁷ Kulina (see Lalita-sahasra-nama, p. 71). Kula, according to the Tantra, means Shakti, Akula = Shiva, and the union of Kula with Akula is called Kaula, which is the essence common to both Shiva and Shakti. Hence Devi is called Kaulini.

⁸ Kaulikaradhya; and so also in the Lalita-sahasra-nama, verse 71, the Devi is addressed as Dakshinadakshinaradhya. ^B Kaulika-priya-karini.

¹⁰ Kulachara (see Introduction, ante).

¹¹ Kautukini.                      “ Kula-marga-pradarshini. ¹³ Kashishvari. Kashi is Benares, the sacred city of Shiva.

·         ^M Kashta-hartri—and thus the Lalita, verse 79, speaks of the Devi as “ the moonlight which soothes those burned by the triple fire of misery.”

^ls Kashisha-vara-dayini (Lord=Shiva).

¹⁶ Kashishvara-kritamoda.

¹⁷ Kashishvara-manorama.         ^tB Kala-manjira-charana. i” Kkanat-kanchi-vibhushana.

10

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Who abidest in the mountain of gold,¹ Who art like a Moon-beam on the mountain of gold, 2

(30) Who art gladdened by the recitation of the Mantra

Kling, 3

Who art the Kama Vija, 4 Destructress of all evil inclinations,⁶ And of the afflictions of the Kaulikas,⁸ Lady of the Kaulas,⁷ (31) 0 Thou Who by the three Vijas, Kring, Hring, Shring,

art the Destructress of the fear of Death.⁸  (To

Thee I make obeisance.)

These are proclaimed as the Hundred Names of Kalika (32), beginning with the letter Ka. They are all identical with the image of Kali (33). He who in worship recites these names with his mind fixed on Kalika, for him Mantra-siddhi⁹ is quickly obtained, and with him Kali is pleased (34). By the mere bidding of his Guru he acquires intelligence, knowledge, and becomes wealthy, famous, munificent, and compassionate (35). Such an one enjoys life happily in this world with his children and grandchildren with wealth and dominion (36). He who, on a new moon night,¹⁰ when it falls on Tuesday, worships the great Adya Kali, Mistress of the three worlds,

¹ Kanchanadri-kritagara, the mountain Kanchana—i.e., Sumeru,

³ Kanchana-chala-kaumudi.

‘ Kama-vija-japananda.. Kling is the Kama Vija. When Ka and La are eliminated, the remaining Ing is called Kama-kala, which is in the turiya state. In the Lalita-sahasra-nama, verse 125, Devi is called “ Creatrix of the Mantra Kling “ (Kling-kari). Kling-kara is Shiva-Kama, and She is his Spouse.

4 Kama-vija-svarupini—that is. She is Kling itself. ⁵ Kumati-ghni. Devi is also (Lalita, verse 78) Sadachara-pravartaka

, because She incites to right action.

^a Kulinarti-nashini.                    1 Kula-kamini. ⁸ Kring, Hring, Shring, Mantra-varnena Kala-kantaka-ghatini—

literally, “ Thorn “ of Death.

9 Mantra-success (see Introduction).

¹⁰ Nisha—that is. Maha-nisha=Midnight.

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with the five Ma-karas,¹ and repeats Her hundred names, becomes suffused with the presence of the Devi, and for him there remains nothing in the three worlds which is beyond his powers³ (37-38).

He becomes in learning like Brihaspati 3 himself, in  wealth like Kuvera.” His profundity is that of the ocean, and his strength that of the wind (39). He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love,⁶ and reaches the hearts of women⁶ (40). He comes forth as conqueror everywhere by the grace of this hymn of praise⁷ Singing this hymn, he attains all his desires (41). All these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42), at the hands of robbers, amidst burning villages, lions, or tigers, 43), in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44), in the sickness of children caused by the influence of adverse planets,⁸ or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm-tossed ship (45). 0 Devi! he who with form devotion meditates upon the Parama Maya⁹—image of the most excellent Kali—is without a doubt relieved of all dangers. For him there is never any fear, whether arising from sin¹⁰ or disease (46-47). For him there is ever victory, and defeat never. At the mere sight of him all dangers flee (48). He ex­pounds all Scriptures, enjoys all good fortune, and

¹ The five M’s (Pancha-ma-kara) of worship—Wine, Meat, Fish, Parched Food, and Woman, or Pancha-tattva.

² Asadhya = Impracticable, Inaccessible. 3 The Guru of the Celestials.

4 Deva of Wealth.                               5 Kama

·         See verses 2 and 22 of the Karpuradi-stotra.         ⁷ Stava. ⁸ Bala-graha, or Planets malignant to children.

·         The Devi in Whom is the Supreme Power of Illusion.

10 ° Papa.

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becomes the leader in all matters of caste and duty, and the lord among his kinsmen (49). In his mouth Vani¹ ever abides, and in his home Kamala.² Men bow with respect at the mere mention of his name (50). The eight Siddhis,’ such as Anima and others, he looks upon as but mere bits of grass.⁴

I have now recited the hymn of a hundred names, which is called “ The Very Form of the Adya Kali “• (51).

Purashcharana⁰ of this hymn, which is its repetition one hundred and eight times, yields all desired fruit (52). This hymn of praise of a hundred names, which is the Primeval Kali Herself, if read, or caused to be read, if heard, or caused to be heard, frees, from all sins and leads to union with Brahman •  (53-54) •

Shri Sadashiva said:⁷

I have. spoken of the great hymn of the Prakriti⁸ .of the Supreme Brahman 9 hear now the protective Mantra¹⁰ of the sacred Adya Kalika (55). The name of the Mantra is “ Conqueror of the three Worlds,”11” its Rishi¹² is Shiva, the verse is Anushtup,¹⁸ and its Devata the Adya Kali (56).

Its Vija¹⁴ is the Maya Vija,¹⁶ its Shakti¹⁰ is Kama Vija,¹⁷ and its Kilaka¹⁸ is Kring. It should be used for the attainment of all desired objects¹⁰ (57).

‘ Vani, or Saraswati; is the Devi of Speech.

³ Kamala, or ‘Lakshmi, is the Devi of Prosperity. Cf. Karpuradi Stotra, verse 6-i~-“ in their moonlike face the Devi of Speech ever wanders, and in their lotus-like eyes Kamala ever plays.”

³ I.e., the eight Powers—Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Ishitva, Vashitva—described in the Introduction.

·         I.e., as a mere trifle, they being to him so easy of accomplishment.

^I Adya-Kali-svarupa—name of the Hymn.    ⁹ See Introduction.

⁷ He is now about to speak of the Kavacha Mantra.

⁸ See Introduction.

⁸ Or Prakriti, who is the Brahman. ¹⁰ Kavacha (see p. 32, note 4).

^II Trailokya-vijaya.                 ¹² Revealer (see Introduction). “ See p. 29, note 9.                 ^w Mantra (see Introduction). “ Hring.                           1° See Introduction. ¹⁷ Shring.

^us Literally, the bolt—that is, that which shuts out, closes, and finishes the Mantra.                  ^l9 Kamya-siddhi.

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the protective mantra (KNOWN AS trailokya-vijaya).

Hring,¹ may the Adya protect my head;

hring,⁸ may Kali protect my face;

Kring,⁸ may the Supreme Shakti protect my heart;

May She Who is the Supreme of the Supreme⁴ protect my throat (58);

May Jagaddhatri⁶ protect my two eyes;

May Shankari⁰ protect my two ears;

May Mahamaya⁷ protect my power of smell;

May Sarvva-mangala⁸ protect my taste (59);

May Kaumari⁹ protect my teeth;

May Kamalalaya¹⁰ protect my cheeks;

May Kshama¹¹ protect my upper and lower lips;

May Charu-hasini¹² protect my chin (60);

May Kuleshani¹³ protect my neck;

May Kripa-mayi¹⁴ protect the nape of my neck;

May Bahu-da¹⁶ protect my two arms;

May Kaivalya-dayini¹⁸ protect my two hands; (61)

¹ The Maya Vija.                   ² Vija of Lakshmi.

³ The Supreme Shakti is the Adya Kali. Kring is the Kali Vija.

⁴ Paratpara.

·         The Devi, as Producing Mother and Supporter of the Universe.

·         Feminine of Shankara—epithet of Shiva—He Who confers prosperity.

⁷ The Devi as the power of Maya, with the objective world as Her effect.

⁸ Epithet of Devi as “ The All-Auspicious.”

⁹ Devi as Shakti of Kumara, or Karttikeya, Deva of War, Son of Shiva.

¹⁰ Devi in the form of Lakshmi, “ Whose abode is the lotus.” ^u Benevolence, or Forgiveness—a title of Devi.

¹² Devi, “ Sweetly smiling.”

¹³ The Sovereign Mistress of the Kaulas.

^M The Merciful One.

¹⁶ Bahu-da =” Arm-Giver,” Who gives strength to the arms.

^IB Giver of emancipation. Kaivalya is the fifth state. Bhoja-ri Commentator on the Yoga Sutra, chap. iv., verse 33, explains Kaivalya a to be that state in which modification is extinct, and when it remains alone with its own nature.

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May Kapardini¹ protect my shoulders;

May Trailokya-tarini² protect my back;

May Aparna⁸ protect my two sides;

·         May Kamathasana⁴ protect my hips (62);

May Vishalakshi⁶ protect my navel;

May Prabha-vati⁰ protect my organ of generation;

May Kalyani⁷ protect my thighs;

May Parvati⁸ protect my feet;

May Jaya-durga⁹ protect my vital breaths;

And Sarvva-siddhi-da¹⁰ protect all parts of my body (63).

As to those parts as have not been mentioned in the Kavacha, and are unprotected, may the Eternal Primeval Kali protect all such (64).

I have now spoken to Thee of the wonderful heavenly Protective Mantra of the Adya Devi Kalika, which is known as the “Conqueror of the three Worlds” (65). He who repeats it at his devotions with his mind fixed upon the Adya11” obtains all his desires, and She becomes propitious unto him (66). He quickly attains Mantra-siddhi.¹² The lesser siddhis¹⁸ become, as it were, his slaves (67). He who is childless gets a son, he who desires

¹ Feminine of Kapardin, an epithet of Shiva, “ The wearer of knotted or braided hair “ (Jata). Vide ante, p. 140, note 8.

² Saviour of the three Worlds.

³ She Who had not even leaves for food during the performance of her religious austerities prior to the birth of Karttikeya.

·         She whose abode is in Kamatha, a vessel usually made of hollow gourd or cocoa-nut, and used by ascetics. Kamatha is also a particular

seated posture called the Tortoise posture.

^B Large-eyed, Beautiful-eyed—an epithet of Parvati. •

⁶ The Radiant One.                   ^T The Propitious One.’

⁸ Daughter of Himalaya (vide p. 2, note 5).

·         The Conquering Durga.

¹⁰ The Giver of all success (Siddhi).

¹¹ Adyadhikrita-manasa= (His) mind occupied by the Adya, or over-

·         come by Adya.

·         “ Mantra-success (see Introduction).

¹³ Kshudra-siddhi—i.e., the eight siddhis—Anima, Laghima, etc. They are lesser as compared with the Great Siddhi—Liberation.

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wealth gains riches. The seeker of learning attains it, and whatsoever a man desires he attains the same¹ (68).

The Purashcharana² of this Protective Mantra⁸ is its repetition a thousand times, and this gives the desired fruit (69). If it be written on birch-bark,⁴ with the paste of sandal, fragrant aloe, musk, saffron, or red sandal, and encased in a golden ball, worn either on the right arm, round the neck, in the crown lock,⁶ or round the waist, then the Adya Kali becomes devoted to its wearer, and grants him whatsoever he may desire (70-71). Nowhere has he fear. In all places he is a conqueror. He becomes ready of speech,⁶ free from ailments, long-lived and strong, endowed with all power of endurance⁷ (72), and an adept in all learning. He knows the meaning of all Scriptures,⁸ has Kings under his control, and holds both pleasure and emancipation in the hollow of his

hand (73).

For men affected with the taint of the Kali Age it is a most excellent Mantra for the attainment of final liberation⁹ (74).

Shri Devi said:

Thou hast, O Lord! in Thy kindness told me of the Hymn and Protective Mantra; I now desire to hear of the rules relating to Purashcharana¹⁰ (75).

¹ Kami kamam va ‘pnuyat.             ² See Introduction.

³ Varman= Armour, or Kavacha (see p. 32, note 2).

⁴ Birch-bark—Bhurjja—is brought from the Himalaya, and is used for the writing of Mantras instead of paper, etc., on account of its sanctity.

^B Shikha, the long tuft of hair which is left uncut at the tonsure ceremony, and which is retained by the orthodox through life.

⁶ Kavi, which also means Poet. Cf. Karpuradi-stotra, verse i.

⁷ Dharana-kshama, which, however, Tarkalangkara interprets to mean “ Master of various Shastras.”

⁸ Sarvva-shastrartha-tattva-vid = One who knows the meaning (artha) and essence (tattva =true significance) of all the Shastras.

⁹ Nihshreyashkara.

¹⁰ Purashcharana, or Purashkarana, means literally “the act of placing in front.” By repetition of the name or Mantra of the Deity, His or Her presence is invoked before the worshipper. See as to the

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Shri Sadashiva said:

The rules relating to Purashcharana in the worship of the Adya Kalika are the same as those relating to the Purashcharana in the worship with the Brahma-Mantra¹ (76). For Sadhakas who are unable to do them com­pletely, both Japa, Puja and Homa, and Purashcharana² may be curtailed (77), since it is better to observe these rites on a small scale than not to observe them at all. Now listen, 0 Gentle One! the while I describe to Thee the shortened form of worship (78). Let the wise one rinse his mouth with the Mula-Mantra, and then perform Rishi-nyasa.³ Let him purify the palms of the hands, and proceed to Kara-nyasa⁴ and Anga-nyasa⁶ (79). Passing the hands all over the body,⁶ let him practise Pranayama,⁷ and then meditate,⁸ worship,⁹ and inwardly recite.¹⁰ This is the ceremonial for the shortened form of worship (8o).

In this form of worship, in lieu of Homa¹¹ and other rites, the Mantras may be recited four times the number prescribed in the case of each of them respectively (81). There is also another mode of performance. A person who, when the fourteenth day of the dark half of the month¹² falls on a Tuesday or Saturday, worships Jaganmayi¹³ with the five elements of worship,¹⁴ and recites with fully

rite the Introduction. As a term of social usage, Purashkara means the singling out of a person from a number, and placing him in a position of honour. The word in the text is Purashcharyya-vidhi Method of Purashcharyya (= Purashcharana). ¹ See Chapter III., verse 114, ante.

·         For the meaning of these terms, see Introduction.

3 See Introduction.

·         Ibid.                         5 Ibid.

·         This is called Vyapaka-nyasa.

^T See Introduction.

⁸ Dhyana.                 9 Puja.

¹⁰ Japa. These terms are explained in the Introduction.

¹¹ See Introduction.

^u Krishna. Chaturdashi, the fortnight in which the Moon wanes ¹³ A. name of Devi as pervading the Universe, which is Her form. 14 Pancha-tattva—i.e., wine, meat. fish, parched grain, and Shakti.

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attentive mind the Mantra ten thousand times at mid­night and feasts believers in the Brahman has performed Purashcharana (82-83). From one Tuesday to another Tuesday the Mantra should every day be inwardly recited a thousand times. The Mantra thus recited eight thousand times is equal to the performance of Purash­charana (84-85).

In all Ages, 0 Devi! but particularly in the Kali Age, the Mantras of the Sacred Primeval Kalika are of great efficacy, and yield complete success (85-86). 0 Parvati! in the Kali Age, Kali in her various forms is ever watchful,¹ but when the Kali Age is in full sway, then the form of Kali Herself is for the benefit of the world (87). In initiation into this Kalika Mantra there is no necessity to determine whether it i.e. siddha or su-siddha, or the like, or favourable or inimical.² If japa is made of it, which is both niyama⁸ and a-niyama,⁴ the Adya Devi is

‘ In this Kali Age (says Shiva-chandra Bhattacharya Vidyarnava) only Kali, Krishna, Gopala, and Kalika are Jagrata Devatas (awakened, watchful, efficacious Devatas) (Tantra-tattva, p. 109).

² See p. 25, note 8. Cf. Chapter III., verse 15. The manner in which the successful, friendly, or inimical character of the Mantra is determined is described by the Tantra-sara in dealing with the A-ka-tha-ha and A-ka-da-ma Chakras at p. 34. Calculations are made with reference to the “ house “ of the Chakra within which the first letter of the worshipper’s name and the first letter of the Mantra respectively fall. The Mantra which falls within a certain “ house “ is called Siddha, that on the next house Sadhya, that in the next Susadhya, and that in the fourth Ari. Siddha and Susadhya Mantras are favour. able, and of easy accomplishment. Sadhya is difficult of accomplish. ment. Ari is inimical, and leads to disaster. These and the like calculations are not necessary either in the Brahman (Chapter III.) or the Adya Mantras of the present chapter. These Mantras are always favourable.

³ According to prescribed rules—that is, japa should first be done, according to the Pashu method (Pashvachara) by living on havishyanna (see Introduction), continence, restraint of the senses, and so forth.

·         That is, not according to the ordinary prescribed rules, but accord­ing to Virachara, by drinking wine, eating meat and fish, and union with Shakti. The Karpuradi-stotra says: “ 0 Mother! he who during the day remains self-controlled, lives on havishyanna, and, meditating

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pleased (88). The mortal, by the grace of the glorious Adya, attains a knowledge of the divine essence,¹ and, possessed of such knowledge, is, without a doubt, liberated even while living² (89). Beloved, there is no need here for over-exertion or endurance or penances. The religious exercises of the worshippers of the Adya Kali are pleasant to accomplish (90).  By the mere purification of the heart³ the worshipper attains all that he desires (91). So long, however, as the heart is not purified, so long must the worshipper practise the rites with devotion to Kula.⁴ (92)

The carrying out of the practices ordained produces purification of the heart. The Mantra should, however, first be received from the mouth of the Guru in the case of the Brahma-Mantra (93). O Great Queen! Purash-kriya⁶ should be done after the performance of the necessary worship and of other prescribed rites.⁶ In the purified heart knowledge of Brahman grows.⁷ And when knowledge of Brahman is attained, there is neither that which should, nor that which should not, be done⁸ (94).

on Thy two feet, does japa of Thy Mantra one lakh times, and there­after (abandoning his Pashu-bhava) at niglit takes off his clothes, and whilst with Shakti does japa another lakh times, shall become on earth like the Destroyer of Smara (Kama)—i.e., Shiva, who destroyed Kama, Deva of Desire.” It is elsewhere said: “ In the daytime remaining chaste, japa should be done one lakh of times, and at night in bed, with mouth full of pan, another lakh of japas should be done “ (see Chapter III., verse 14—Purashcharana-rasollasa, Durgarchchana-mukura, Agama-tattva-vilasa, Kalikarchchana-dipika). By “ mouth full of pan “ is implied that japa is done after a meal, and whilst enjoying oneself in a restful position.

¹ Brahma-jnana.               ³ Jivan-mukta (see Introduction). ³ Chitta (considered as the seat of mind). By Chitta-shuddhi is here meant the removal from the mind and heart of all that is impure and likely to interfere with devotion.

·         I.e., Brahma-Sanatanam.        ^B I.e., Purashcharana. ^e Pratah-krityadi-niyaman—rules relating to morning and other daily rites.

⁷ Chitte shuddhe Maheshani I Brahma-jnanang prajayate.

⁸ Brahma-jnane samutpanne krityakrityang na vidyate.

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Shri Parvati said:

O Great Deva! what is Kula, and what is Kulachara? O Great Lord! what is the sign¹ of each of the five elements of worship?² I desire to hear the truth relating to these (95).

Shri Sadashiva said:

Thou hast asked well, O Lady of the Kulas.³ Thou art indeed the Benefactress of the worshippers. Listen! For Thy pleasure I shall accurately describe to Thee these things (96). The Kula are Jiva, Prakriti, space, time, ether, earth, water, fire, and air⁴ (97). O Primeval One! the realization that all this is one with Brahman is Kulachara, and produces Dharmma, Artha, Kama, and Moksha⁶ (98). Those whose sins are washed away by merits acquired in various previous births by penances, alms, and faithful observance of worship, it is they whose minds are inclined in Kaulika⁶ worship (99). When the intelligence⁷ realizes the essence of Kaulika worship, it becomes at once purified, and the mind inclines to the lotus-feet of the Primeval Kali (100). The excellent worshipper versed in Kaula doctrine who has received this most excellent Vidya⁸ by the service of a good spiritual teacher,⁹ if he remains firmly attached to

¹ Lakshana. ³ Pancha-tattva (Wine. Meat, Fish, Parched Food, and Woman).

³ Kuleshani.

⁴ I.e., Jiva, Prakriti-tattva, Dik (literally, points of the compass), Kala, Akasha, Kshiti, Ap, Tejah, and Vayu. Jiva is the embodied soul. As to Prakriti, see Introduction. The produced principles are, as the Vamakeshvara Tantra says, the displayed form of the Avyakta Prakriti. The Tantra says that Kula is Brahman (see Ed. Bhakta, p. 299). Kula is Kundalini Shakti, Shiva is Akula (ibid., p. 102).

^t Piety, Wealth, Fulfilment of desire, and Emancipation (see Intro­duction).

Brahma-buddhya nirvikalpam eteshvacharanan cha yat, Kulacharah sa ev’ Adye dharmma-kamartha-moksha-dah.

⁶ Appertaining to the Kaulas; Tantrika worshipper according to Kulachara (see Introduction).                   ⁷ Buddhi.

⁸ A Mantra whose Devata is a Devi.

·         Guru-seva. It was by service that disciples in olden time secured the favour of their Guru. And even now, when the Guru visits and

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Kaulika¹ worship and to the worship with the five elements² of the Primeval Kalika, the Patron Devi³ of < Kula, will enjoy a multitude of blessings in this life, and attain final liberation at its close. (102)

The characteristic of the first element⁴ is that it is the great medicine for humanity, helping it to forget deep sorrows, and is the cause of joy (103). But, O Dearest One! the element which is not purified stupefies and bewilders, breeds disputes and diseases, and should be rejected by the Kaulas (104). Beasts bred in villages,⁶ in the air,⁰ or forest,⁷ which are nourishing, and increase intelligence, energy, and strength, are the second ele­ment⁸ (105). O Beautiful One! of the animals bred in water, that which is pleasing and of good taste, and increases the generative power of man, is the third element⁹ (106). The characteristics of the fourth ele­ment¹⁰ are that it is easily obtainable, grown in the earth, and is the root of the life of the three worlds (107). And, O Devi, the signs of the fifth element11” are that it is the cause of intense pleasure to all living things, is the origin of all creatures, and the root of the world which is with­out either beginning or end¹² (108). Know, Dearest One! that the first element is fire, the second is air, the third is water, the fourth is the earth (109), and, O Beauteous Face! as to the fifth element, know it to be ether, the support of the Universe (no). O Sovereign Mistress of

stays with the disciple, all that is done for the Guru is considered to be the service (seva) of him, and certain daily practices are dispensed with during the time the Guru is with his disciple. * See p. 155, note 6, ants.

² Pancha-tattva (Wine, Meat. Fish, Parched Food. and Woman).

³ Ishta-devata.    « Wine.            ^t Such as Goat and Sheep. ^B Birds.           i Deer and the like.    ⁸ Meat. ^B Fish.           “ Mudra—Parched Food. ¹¹ Lata-sadhana—The worship with woman.

“ Mahananda-karan Devi ! praninang srishti-karanang,

Anadyanta-jaganmulang shesha-tattvasya lakshanam. Sexual union is the root of all being. As the Universe is without beginning or end, so is this energy, which is the loot of it.