Mahanirvana Tantra

CHAPTER IX

THE Adorable Sadashiva said:

O Virtuous One!¹ I have spoken to Thee of the custom and religious duties appropriate to the different castes² and stages of life.³ Do thou now listen whilst I tell Thee of the purificatory rites⁴ of the different castes (i). Without such rites, O Devi! the body is not puri­fied, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris⁵ (2). Therefore it is that men of every caste, commencing with the Vipras,⁶ who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites⁴ which have been ordained for their respective castes (3).

The ten purificatory ceremonies⁷ are those relating to conception 8 pregnancy,⁹ and birth¹⁰ of the child; the giving of its name,¹¹ its first view of the sun,¹² its first eating of rice,¹³ tonsure,¹⁴ investiture,¹⁶ and marriage¹⁰ (4).

The Shudras and mixed¹⁷ castes have no sacred thread, and but nine purificatory ceremonies; for the twice-born classes there are ten (5). O Beautiful Lady!¹⁸ all observances, whether they be obligatory,¹⁹ occasional,²⁰

¹ Su-vrate—i.e.. Thou all of Whose vrata are good.     ² Varna. ³ Ashrama.         ⁴ Sangskara.            ⁶ See Introduction. ⁶ Brahmanas.      ⁷ Sangskara (see Introduction).    ^t1 Jiva-seka ⁹ These are Pungsavana and Simantonnayana.      ¹⁰ Jata-karma. ¹¹ Nama-karana.    “ Nishkramana.,      ¹³ Anna-prashana. ¹⁴ Chuda-karana.    ¹⁵ Upanayana.          ^la Udvaha.

¹⁷ Samanya, or Varna-sangkara (Bharati).

¹⁸ Vararoha—a woman with large hips, a handsome woman.

19 Nitya (see Introduction),                20 Naimittika (vide ibid.).

193                    13

194 TANTRA OF THE GREAT LIBERATION

or voluntary,¹ should be performed according to the in­junctions of Shambhu² (6). O Dearest One! I have already, in My form of Brahma, spoken of the rules appro­priate to the purificatory and other observances (7), and of the Mantras appropriate to the various purificatory and other observances, according to the differences in

caste (8).

In the Satya, Treta, and Dvapara Ages,³ the Mantras,

O Kalika! were in their application preceded by the Pranava⁴ (9); but in the Kali Age, O Supreme Devi! the decree of Shangkara is that man do perform all rites with the aid of the same Mantras, but preceded by the Maya Vija⁶ (10). All Mantras in the Nigamas,⁶ Agamas,⁶ Tantras,⁰ Sanghitas⁰ and Vedas, have been spoken by Me. Their employment,⁷ however, varies according to the Ages (ii). For the benefit of men of the Kali Age, men bereft of energy and dependent for existence on the food they eat, the Kula doctrine, O Auspicious One! is given (12). I will now speak to Thee in brief of the purificatory and other rites, suitable for the weak men of the Kali Age, whose minds are incapable of continued effort (13), Kushandika⁸ precedes all auspicious ceremonies. I shall, therefore, O Adored of the Devas [ speak firstly of it. Do Thou listen (14). In a clean and pleasant spot, free from husks and charcoal,⁹ let the wise one make a square,¹⁰ the sides of which are of one cubit’s length (15). Then draw in it three lines from the West to East (of the square). Let him then sprinkle water over them, utter­ing the Kurcha¹¹ Vija the while. Then Fire should be brought to the accompaniment of the Vahni Vija¹² (16). The Fire, when so brought, should be placed by the side

Kamya, rites performed with a specific object (kama).

Shiva.         ³ See Introduction.* Ongkara (see ibid).

Hring.        ⁸ See Introduction.

Prayoga, or application. From Kusha+ kandika. The rite by which the Fire is purified

for all the different kinds of Homa.

• So that the ground be smooth for the making of the sthandila.

¹⁰ Sthandila.            11 Hung.                 “ Kang.

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of the square, the worshipper breathing the Vagbhava Vija¹ (17). Then, taking up a piece of burning wood with the right hand from the Fire, he should put it aside as the share of the Rakshasas,² saying,:

mantra. Hring, Salutation to the raw-meat eaters:³ Svaha (18).

The worshipper, lifting up the consecrated Fire with both hands, should place it in front of him on the three lines (above mentioned), inwardly reciting the while the Maya Vija⁴ before the Vyahritis (19). Grass and wood should then be thrown upon the Fire to make it blaze, and two pieces of wood should be smeared with ghee and offered as an oblation to it. Thereafter Fire⁶ should be named according to the object of worship,⁰ and then meditated upon as follows (20):

dhyana.

Ruddily effulgent like the young Sun, with seven tongues and two crowned heads of matted hair, seated on a goat, whose weapon is Shakti.⁷ (21)

Having so meditated upon the Carrier of oblations,⁸ He should be thus invoked with joined palms (22).

¹ Aing.

² The share of the Rakshasas (Demons) should be put away on the South of the sthandila (Bharati).

³ Hring kravyadebhyo namah: Svaha.

⁴ That is, Hring Bhuh Bhuvah Svah: Hring to the terrestrial, atmospheric, and celestial worlds.  As the Vaidika Sadhaka says, “ Ong Bhuh Bhuvah Svah,” the Tantrika here substitutes for Ong the Vija of Mahamaya, or Hring, and contemplates Her as the manifested Active Brahman pervading the three worlds which are Its revealed form.                                  ⁸ Dhananjaya.

⁸ The Shat-karma-Dipika says that, in Purnahuti, Fire is called Mri-da; in Shanti-kriya, Vara-da; in Pushti-kriya, Bala-da; in Abhi­chara, Krodha; in Vashi-karana, Kama-da; in Vara-dana, Chudaka:

in Laksha-homa, Vahni; in Koti-homa, Hutashana.

⁷ The Shakti is the name of the weapon of Agni, as pasha is that of Varuna.             ⁸ Havya-vahana, or Havya-vaha—Fire.

\

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MANTRA.¹

Hring, come, O Carrier of Oblations to all the Im­mortals, come! Come with the Rishis and Thy followers, and protect the sacrifice. I make obeisance to Thee.

Svaha (23).

Having thus invoked Him, the worshipper should say, “ O Fire! this is Thy seat,”² and then worship him, the Seven-tongued,⁸ with appropriate offerings (24). The seven licking Tongues of Fire are: Kali,⁴ Karali,⁶ Manojava,⁶ Sulohita,⁷ Su-dhumra-varna,⁸ Sphulingini,⁹ and Vishva-nirupini¹⁰ (25). Then, O Great Devi! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North

(26). Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water, and follow­ing that the articles of sacrifice should be thrice sprinkled

(27). Then spread kusha grass¹¹ on the sides of the square, beginning with the East and ending with the North. The ends of the blades of grass on the North should be turned towards the North, and the rest of the grass should be placed with its ends towards the East (28). The wor-

¹ Hring ehi ehi sarvvamara-havya-vaha sva-ganaih munibhih saha adhvarang raksha namah: svaha.

·         Vahne I ayang te yoni.

³ Sapta-jihva—a name of Fire.

⁴ “ The Black One,” which brings about the end at the destined time (Markandeya Purana, chap. xcix.. Hymn to Agni).

⁶ “ The Dreadful One.” The cause of the great Dissolution of the

world (ibid.).

< “ Swift as thought,” because of its quality of lightness (ibid.}.

⁷ “ The Ruddy One “ (very red), which accomplishes the desires of

created things (bid.).

⁸ “ Who is of a smoky colour,” which causes sickness amongst

breathing things (ibid.).

·         “ Having sparks of Fire,” because it is altogether shapeless (ibid.). 10 “ That which makes manifest the Universe, bestows blessings on all breathing things” (ibid.).  The Purana reads Vishvasa-da (bestowing confidence), or Vishva-srij (creating the universe).

^u See Introduction

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shipper should then proceed to the seat placed for Brahma,¹ keeping the Fire on his right, and, picking up with his left thumb and little finger a blade of kusha grass from the seat of Brahma, should throw it along with the remaining blades of kusha grass on the South side of the

fire, uttering the

mantra.

“ Hring,² Destroy the abode of the enemy “ (29-30).

(The performer of the sacrifice should then say to Brahma:)

“ O Brahman,⁸ Lord of Sacrifices, be thou seated here.’ This seat is made for thee.”

The Brahma, saying “ I sit,” should then sit down, with his face turned towards the North (31).

After worshipping Brahma with scent, flowers, and the other articles of worship, let him be supplicated thus (32):

mantra.

O Lord of Sacrifices! protect the sacrifice. O Brihaspati!⁴ protect this sacrifice. Protect me also, the per­former of this sacrifice. O Witness of all acts! 1 bow to Thee (33).

Brahma should then say, “ I protect,” and if there is no person representing Brahma, then the performer of the sacrifice should, for the success of the sacrifice, make an image with darbha grass of the Vipra,⁶ and himself say

¹ A Brahmana personates Brahma at this ceremony.

³ Nirastah paravasuh. The Bhashya-kara Guna-vishnu says that this is the place near the sacrificial Fire where preside the Rakshasas, enemies of the sacrificial rite.

³ The Priests, or Ritviks, were in Vedic times divided into four classes—Adhvaryu, Hota, Udgata, and Brahma. The first and second performed the rites, the third sang the hymns, and the fourth (who was a Master of the Shastras and of Brahma-Vidya) superintended and rectified any errors, and averted any ill-effects. He was known as Brahma, and spoke to the assembled people of the Brahman, future life, the object of performing sacrifices, etc. The Tantras also recognize his office.

·         Guru of the Devas.             • Or Brahmana.

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this (34). The worshipper should then invoke Brahma, saying, “ O Brahman, come here, come here I” and, after doing honour to him by offering water for washing his feet and the like,¹ let him supplicate him, saying, “ So long as this sacrifice be not concluded, do Thou deign to remain here,” and then make obeisance to him (35). He should then sprinkle the space between the North-East comer² of the fire and the seat of Brahma three times with water taken in his hand, and should thereafter sprinkle the fire also three times, and then, returning the ‘way he went, take his own seat. Let him then spread on the North side of the square some darbha grass, with the ends of the blades towards the North (36-37). He should then place thereon the articles necessary for the sacrifice, such as the vessel³ (filled with water) for sprinkling, and the vessel⁴ containing ghee, sacrificial fuel,⁶ and kusha grass. He should also place the sacrificial ladle⁸ and spoon⁷ on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze,⁸ uttering the

mantra. Hrang Hring Hrung (38-39).

Then, with his right knee touching the ground, let him put ghee into the spoon with the ladle, and, with desire for his own well-being, let him offer three oblations, saying the

mantra.

Hring to Vishnu. Svaha⁹ (40).

Taking again ghee in the same way, and meditating upon Prajapati, oblations should be offered with ghee

¹ Padya—the first offering to the guest, water to wash his feet, arghya, etc.

·         Ishana.                    ³ Prokshani-patra.* Ajya-sthali. ⁶ Samidh, or samit-wood. 6• Sruk.               ⁷ Sruva. ⁸ That is, without winking or moving the eyelids. Divya-drishti = Celestial gaze, for the Deva’s eyes are steadfast in regard, and winkless.

·         Hring Vishnave svaha.

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streaked across the fire from the comer of Agni¹ to that of Vayu² (41). Taking ghee again and meditating on Indra,⁸ let him offer oblations from the comer of Nairrita⁴ to that of Ishana⁶ (42). O Devi! oblations should there­after be offered to the North, the South, and to the middle of the fire, to Agni,⁸ Soma,⁷ and to Agni and Soma to­gether (43). Upon that three oblations should be offered, uttering the

mantras.

Hring salutation to Agni,⁸

Hring salutation to Soma,⁰

Hring salutation to both Agni and Soma,¹⁰

respectively.  Having performed these (preliminary) rites,¹¹ the wise one should proceed to that prescribed for the Homa sacrifice, which is to be performed (44). The offering of oblations (as above described), commencing with the three offerings made to Vishnu and ending with the offering to Agni and Soma, is called Dhara Homa (45).

When making any offering, both the Deva, to which the same is being made, and the thing offered should be mentioned, and upon the conclusion of the principal rite he should perform the Svishti-krit¹² Homa (46). O Beautiful One! in the Kali Age there is no Prayashchitta Homa.¹³ The object thereof is attained by Svishti-krit and Vyahriti¹⁴ Homas (47). O Devi! (for Svishti-krit Homa) ghee should be taken in manner¹⁶ above men-

¹ South-East.   ^a North-West.   ³ Purandara—a name of Indra. * South-West.   ⁸ North-East.    • Fire.     1 Moon. ⁸ Hring Agnaye namah.           • Hring Somaya namah. ¹⁰ Hring Agni-somabhyang namah. ^u That is, offering of ahuti.

¹² Su-ishti-krit=good-sacrifice-making, or that which makes the sacrifice good or faultless. The following is an example of the Mantra:

Hring Vishnave: svaha: havir idam Vishnave (Hring to Vishnu:

Svaha: this offering to Vishnu).

¹³ Prayashchitta Homa is an expiatory oblation. i* Vyahriti—Bhuh, Bhuvah, and Svah (see p. 130, note 13). ¹ That is, with the Sruv and sruk (Bharati).

200 TANTRA OF THE GREAT LIBERATION

tioned, and, whilst mentally reciting¹ the name of Brahma, oblation should be offered with the following:

mantra.

Hring, 0 Deva of the Devas! do Thou make faultless any shortcomings that there may be in this rite, and any­thing done needlessly, whether by negligence or mistake. Svaha (48-49).

Then oblation should be offered to Fire, thus:

mantra.

Hring, 0 Fire! Thou art the Purificator of all things. Thou makest all sacrifices propitious,² and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their success. Do Thou fulfil all my desires (50).

The sacrificing priest, having thus concluded the Svishtikrit Homa, should thus (pray to the Supreme Brahman);

mantra.

0 Supreme Brahman! 0 Omnipresent One! for the removal of the effects of whatsoever has been improperly done in this sacrifice, and for the success of the sacrifice, I am making this Vyahriti Homa.

Saying this, he should offer three oblations with the

three,,

mantras.

Hring Bhuh Svaha, Hring Bhuvah Svaha, Hring Svah Svaha.³

Thereafter offering one more oblation with the

mantra. Hring Bhuh, Bhuvah, Svah Svaha,⁴

¹ Literally, remembering,           2 Svishti-krit. * Salutation is made to the terrestrial, atmospheric, and celestial planes.                               4 This is to all three planes.

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the wise priest should, jointly with the giver of the sacrifice, offer the complete oblation¹ (51-53). If the latter has performed the sacrifice without a priest, he should offer the oblation himself. This is the rule in Abhisheka² and other observances (54). The Mantra for the complete oblation³ is—

mantra.

Hring, 0 Lord of Sacrifice! may this Sacrifice of mine be complete. May all the Devatas of sacrifices be pleased and grant that which is desired.⁴ Svaha (55).

The wise one should then, with the giver of the sacri­fice, stand up, and, with a well-controlled mind, offer oblations with fruit and pan leaves, uttering the while the aforesaid Mantra (56).

The learned one should, after offering the complete oblation, perform Shanti-karma.⁶ Taking water from the sprinkling vessel, he should with kusha grass sprinkle it over the heads of the persons present (57), reciting the

mantra.

May the water be friendly to me, may water be like a medicament to me, may water preserve me always; water is Narayana⁶ Himself (58). Do thou, 0 water! grant me happiness and my earthly desires, and so forth.⁷

¹ Purnahuti.

^a Abhisheka—primarily means bathing, then sprinkling and initi­ating: here initiatory ceremonies.                 ³ Purnahuti.

⁴ After having uttered Maya Vija, say: “ Yajna-pate! may my yajna be complete, may the Devatas be pleased, may they grant adequate fruits 1” The Mantra ends with the Wife of Vahni (Svaha).

⁶ Shanti-Karma is that which is done at the end of the rite: the sprinkling of the assembly, the Mantras, the saying of “ peace,” “ peace,” “ peace “ (Shanti), etc. He who recites the Shanti Mantra does so for the benefit of the persons present, over whose heads he sprinkles the water.                              ^e Vishnu.

^: This last portion is Vedic, and the first line of the Mantra is cited in full in verses 150-152: Apo hi shtha. mayobhuvah sta na urje dadhatana.

202 TANTRA OF THE GREAT LIBERATION

Having said this, and sprinkled water over the heads of those present, throw a few drops on the ground,’

saying (59):

mantra.

To those who are ever hostile to me, and to those to whom we are ever hostile, may water be their enemy and engulf them (60).

Sprinkling a few drops of water in the North-East¹ comer to the accompaniment of the above-mentioned Mantra, the kusha grass should be put away, and sup­plication should be made to the Carrier of oblations² as

follows (61):

mantra.

O Carrier of Oblations! do Thou grant unto me under­standing,⁸ knowledge,⁴ strength, intelligence,⁶ wisdom,⁶ faith, fame, fortune, health, energy, and long life⁷ (62).

Having thus prayed to Fire,⁸ he should, O Shiva! be bidden to depart with the following (63):

mantra.

Sacrifice! do thou depart to the Lord of Sacrifice.⁹ Fire! do thou depart to the Sacrifice itself. Lord of Sacrifice! do Thou depart to Thine own place and fulfil my desires (64).

Then saying, “ Fire, forgive me,” the Fire should be moved to the South by pouring oblations of curd on the North of Fire¹⁰ (65). Then the worshipper should

¹ Ishana.                                   ³ Fire.

³ Buddhi—capacity to understand the essence of the Shastras (Bhakta).                 ^A Vidya—Atma-jnana, self-knowledge.

⁶ Medha—retentiveness of the mind.

·         Prajna—the power of discriminating the essential, spiritual wisdom. ⁷ Tejas—vigour.

⁸ Viti-hotra—a name of Fire. The eater of oblations, or the Carrier of oblations.

⁹ Lord of Sacrifice—i.e., Vishnu--—do thou reach the place of Vishnu. ^w And thus extinguishing the Fire on the North.

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give a present¹ to Brahma,² and, after bowing to him respectfully, bid him go, and, with the ashes adhering to the ladle, the officiating priest should then make a mark³ on his own forehead and on that of the giver of the sacri­fice, uttering the

mantra.

Hring, Kling, do thou bring peace; mayest thou cause prosperity⁴ (66-67). By the grace of Indra, of Agni, of the Maruts, Brahma, the Vasus, the Rudras, and Praja­pati, may there be peace, may there be prosperity.’⁶

Whilst saying this Mantra, he should place a flower on his own head. Thereafter the giver of the sacrifice should, as his means allow, offer presents⁸ for the success of the sacrifice⁷ and for the Kushandika rite (68-69).

I have spoken to Thee, O Devi! of Kushandika, which is the groundwork of all auspicious ceremonies, and which all Kula worshippers should with care perform at the commencement thereof (70).

O Auspicious One! I will now speak to Thee of Charu-karma, in order to insure the ritual success in those families in which the cooking of charu⁸ is a traditional practice in the performance of all rites (71). The pot for cooking charu should be made of either copper or mud (72). In the first place, the articles should be consecrated according to the rules prescribed in Kushandika, and then the pot of charu should be placed in front of the worshipper (73). After careful examination to see that it is without holes

¹ Dakshina. ‘ That is, the Brahmana who personates Brahma.

·         Tilaka.

·         Hring Kling Sarva-shanti-kara bhava. This is addressed to the Tilaka.

·         To be read when placing the flower on the head (vide next verse)

·         Dakshina, given to the officiating priest. i That is, of the Homa and of the object for which the preliminary Kushandika is done.

·         Charu (see post}. Charu =Devatarthang paramannam (Bharati).

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and unbroken, a blade of kusha grass¹ of the length of a pradesha² should be put in the pot (74). The rice should be placed near the square,⁸ and then, O Adored of the Devas! the names of such of the Devas as are to be worshipped in each particular ceremony should be uttered in the dative case, followed by the words “ to please Thee,”⁴ and then “ I take,” “ I place it in the pot,” and “ I put water into it,”⁶ and put four handfuls of rice in the name of each Deva. He should then take the rice, put it in the pot, and pour water over it (75-77). O Virtuous One!⁸ milk and sugar should be added thereto, as is done in cooking. The whole should then be well and carefully cooked over the consecrated fire (78). And when he is satisfied that it is well cooked and soft, the sacrificial ladle, filled with ghee, should be let into it (79). Thereafter placing the pot on kusha grass on the northern side of the Fire, and adding ghee to the charu three times, the pot should be covered with blades of kusha grass (80). Then, putting a little ghee into the sacrificial spoon, a little charu should be taken from the pot. With it Janu Homa⁷ is done (81). Then, after doing Dhara Homa,⁸ oblations should be made with the Mantras of the Devas, who are directed to be worshipped in the principal rite (82). Completing the principal Homa after performance of Svishti-krit Homa,⁸ expiatory Homa¹⁰

¹ Pavitra, or the pure thing. Kusha is so called because Garuda placed the celestial nectar (Amrita) on blades of kusha grass.

³ Pradesha is the distance between the top of the thumb and the fourth finger outstretched.       ³ Sthandila.* Tvajushtam.

^B The meaning of this Mantra is: I take this handful of rice in the name of (the Deva); I put it in a pot in the name of (the same Deva), etc.

^e Su-vrate. This word is by some translated “ Virtuous.”

⁷ The Homa is so called because it is performed with the right knee () anu) touching the ground.

⁸ The ghee is poured from one corner of the sthandila to the next but one—thus, from N.E. to S.W.. from N.W. to S.E., from S.W. to N.E.. and from S.E. to N.W.              » See p. 199, verse 45.

¹⁰ Prayashchittatmaka—that is, the Vyahriti Homa, which, accord­ing to this Tantra, is the equivalent of Prayashchitta

TANTRA OF THE GREAT LIBERATION 205

should be performed, and the rite thus completed (83). In the sacramental¹ and consecratory² ritual this is the method to be observed. In all auspicious ceremonies it should be followed for the complete success thereof (84).

Now, O Mahamaya!³ I will speak of Garbhadhana⁴ and other rites. I will speak of them in their order, beginning with Ritusangskara.⁶ Do Thou listen (85).

After performing his daily duties and purifying himself, (the priest) should worship the five deities—Brahma, Durga, Ganesha, the Grahas,⁶ and the Dikpalas⁷ (86). They should be worshipped in the jars⁸ on the East side of the square, and then the sixteen Matrikas⁹—namely, Gauri and others—should be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper’s own tutelary Devata,¹⁰ and the family Devata¹¹ (88).

mantra.

May the Mothers that cause the joy of the Devas come and bring all success to weddings, vratas,¹² and yajnas.¹³ May they come upon their respective earners,¹⁴ and in all the fulness of their power, in their benign aspect, and add to the glory of this festival¹⁶ (89-90).

·         Sangskara.* Pratishtha.

³ The Devi Who is above and controls Maya.

⁴ See Introduction and next note.

⁶ See Introduction. The rite (purification of the menses) precedes the Garbhadhana, or Puberty rite, which takes place on the fifth day after their appearance. Garbhadhana is, literally, the placing of the seed in the womb, which is preceded by the rite of that name.

·         The nine Planets.

⁷ Seep. 129, note 6. According to the Dharmma-Sangraha (“ Anecdota Oxoniensia,” vol. i., part v., verses 8, 9)—a collection of Buddhist technical terms—there are four, eight, ten, or fourteen Dikpalas, or Loka-palas, or Regents of the Quarters.

⁸ That is, five jars placed there for these Devas (Bharati). ⁸ See p. 27, note 7.        ¹⁰ Atma-devata.        ^u Kula-devata. ¹² Devotions (see Introduction).           “ Sacrifices (vide ibid.}. ¹⁴ The Vahana, or vehicle, of the Deva, as Garuda of Vishnu, etc. “ Utsava.

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Having thus invoked the Mothers and worshipped them to the best of his powers, the priest should make five or seven marks with vermilion and sandal paste on the wall, at the height of his navel, and within the space of a pradesha¹ (91).

The wise one should then, whilst breathing the three Vijas—Kling, Hring, and Shring—pour an unbroken stream of ghee from each of the said marks, and there worship the Deva Vasu² (92). The wise man, having thus made the Vasu-dhara³ according to the directions which I have given, and having made the square⁴ and placed the Fire thereupon, and consecrated the articles requisite for Homa, should then cook the excellent charu (93). Charu which is cooked in this (Ritu-sangskara) is called Prajapatya, and the name of this Fire is Vayu. After concluding Dhara Homa,⁶ the rite of Ritu-sangs­kara should be begun (94). Three oblations of charu should be offered with the

mantra. Hring, salutation to Prajapati. Svaha.⁶

The one oblation should be offered with the following (95):

mantra.

May Vishnu grant the power to conceive. May Tvashta give the form. May Prajapati sprinkle⁷ it, and may Dhata give the power to bear⁸ (96).

¹ See p. 130, note I.

³ There are eight Vasus. Chedi-raja, or Indra, is here referred to (see Bhakta, 399).

³ That is, the mark ~U~, within which the five or seven marks are placed ~(“\^/”)~, and from which the ghee is poured (see verse 92).

⁴ Sthandila.                              ⁵ See p. 204, note 8. • Hring Praja-pataye. Svaha. ⁷ I.e., with my seed. ⁸ Vishnur yoning kalpayatu, Tvashta rupani pingshatu,

Asinchatu Prajapatih, Dhata garbhang dadhatu te. “ May Vishnu make the yoni capable of offspring, may Tvashta give the visible shapes, may Prajapati sprinkle, may Dhata support thy

TANTRA OF THE GREAT LIBERATION 207

This oblation should be made with either ghee or charu, or with ghee and charu, and should be offered meditating upon the Sun, Vishnu, and Prajapati (97).

mantra.

May Sinibali¹ give support to thy womb, may Saras­vati² give support to thy womb, may the two Ashvins,⁸ who wear garlands of lotuses, give support to thy womb⁴ (98).

Meditating upon the Devis Sinibali and Saraswati and the two Ashvins, excellent oblations should be offered with the above Mantra, followed by Svaha (99). Then oblation should be offered to the sanctified Fire, medi­tating upon Surya’⁶ and Vishnu with the

mantra.

Kling, String, Hring, Shring, Hung, grant conception to her,6 who desires a son: Svaha (loo).

Then, in the name of Vishnu, oblations should be offered with the following:

mantra.

As this extended Earth ⁷ ever carries a full womb, do thou likewise carry for ten months until delivery. Svaha (101).

Meditating upon the Supreme Vishnu, let a little more ghee be thrown into the Fire with the following:

uterus.” This Mantra is in Brihadaranyaka Upanishad, Adhyaya VI., Brahmana IV., verse 21, and the Mantra in verse 98 follows this—the two, in fact, make one Mantra.

·         The Vedic Devata of conception.

² Brahmi, Shakti of Brahma.            ³ Celestial Physicians. ⁴ In the Brihadaranyaka Upanishad, from which these Mantras are taken, they are said by the husband desirous of offspring when he places his mouth on hers.                 ^B The Sun.

·         Here the name of the wife is given in the dative case. 1 Prithivi.

208 TANTRA OF THE GREAT LIBERATION

mantra.

Vishnu! do Thou in Thy excellent form put into this woman an excellent son: Svaha (102).

And, uttering the following

mantra. Kling, Hring, Kling, Hring, String, Hring, Kling, Hring,

let the husband touch his wife’s head¹ (103).  Then the husband, surrounded by a few married women² having sons, should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi,³ and Surya,⁴ place three fruits on the cloth of her lap. There­upon he should bring the ceremony to a close by making Svishti-krit oblations and expiatory rites⁶ (104-105). Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving obla­tions to Sun (106).

I have now spoken of Ritu-sangskara. Now listen to that relating to Garbhadhana (107). On the same night, or on some night having a date of an even number,⁶ after the ceremony, the husband should enter the room with his wife, and, meditating on Prajapati, should touch

his wife and say:    - MANTRA.

Hring, O Bed! be thou propitious for the begetting of a good offspring of us two (108-109).

·         Literally, let him, after reciting Maya Vija, preceded and followed by Kama and Vadhu, preceded and followed by Maya, and then Kama and Maya, touch her head.

^a Pati-putra-vati—a woman whose husband and children are living. 3 Brahma.                            ⁴ The Sun. ^B To remedy mistake or error during the ceremony. ^B Yugma—that is, a “ coupled night,” or a night on a date with an even number, such as the second or fourth of a month, as distinguished from uneven dates, such as the first or third. It is believed that union on an even date is productive of a son, and on an uneven date of a daughter. Here the even number is as counted from the day of the Ritu-sangskara; the second, fourth, or sixth day, and so on, counted from that day.

TANTRA OF THE GREAT LIBERATION 209

He should then with the wife get on the bed, and there sit with his face to ~vards the East or the North. Then, looking at his wife, ~iet him embrace her with his left arm, and, placing his right hand over her head, let him make ~japa of the Mantra on the different parts of her body (as follows) (no): Let him make japa over the head of the Kama Vija¹ a hundred times; over her chin of the Vagbhava Vija² a hundred times; over the throat of the Rama Vija⁸ twenty times; and the same Vija a hundred times over each of her two breasts (iii). He should then recite the Maya Vija⁴ ten times over her heart, and twenty-five times over her navel. Next let him place his hand ( i her member,⁶ and recite jointly the Kama⁶ and Vagbhava Vijas⁷ a hundred and eight times, and let him ~milarly recite the same Vijas over his own member⁸ a hundred and eight times; and then, saying the Vija “ Hring,” let him part the lips of her ‘ ~’I’^-nember, and let him go into her with the object of U begetting a child (112-113). The husband should, at I P® the time of the spending of his seed, meditate on Brahma, ~yc and, d ~scharging it below the navel into the Raktikanadi i in the Chitkunda.,⁹ he should at the same time recite the

following (114, 115):

mantra.

As ~ae Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as the Points of the compass are pregnant of the Air they contain, so do thou also be­come ~i-rbgnant (by this my seed¹⁰) (116)

If the wife then, or at a subsequent period, conceive, the householder, O Maheshvari! should perform in the third month after conception the Pungsavana rite (117).

¹ Kling.         ^a Aing.         ³ Shring.         ⁴ Hring. ¹ Yoni.          ^a Kling.         ⁷ Aing.           ⁸ Linga. ⁸ The Chitkunda is described to be that part of the uterus “ which is just below the navel.” The Vaidyaka-ratna-mala speaks of the Raktikanadi as the one which is of the colour of blood.

¹⁰ Yathagnina sagarbha Bhuh, Dyauryatha Vajra-dharina, Vayuna Dig garbha-vati, tatha garbha-vati bhava.

1 4

210 TANTRA OF THE GREAT LIBERATION

After the performance of his daily duties, the hus­band should worship the five Devas¹ and the heavenly Mothers, Gauri and others,² and should make the Vasu-dhara³ (118). The wise one should then perform Briddhi Shraddha,⁴

and, as aforementioned, the ceremonies up to Dhara-Homa,⁶ and then proceed to the Pungsavana rites, (119). “ The charu prepared for Pungsavana⁶ is called “ Praja-patya,” and the fire is called Chandra⁷ (120). One grain of barley and two Masha⁸ beans should be put into curd made from cow’s milk, and this should be given to the wife to drink, and, whilst she is drinking it, she should be asked three times: “ What is that thou art drinking, O gentle one?” (121). The wife should make answer; “ Hring, I am drinking that which will cause me to bear a son.” In this manner the wife should drink three mouthfuls of the curd (122). The wife should then be led by women whose husbands and children are living to the place of sacrifice, and the husband should there seat her on his left and proceed to perform Charu-

Homa (123). Taking a little charu as aforementioned,⁹ and uttering

the Maya Vija¹⁰ and the Kurcha Vija,¹¹ he should offer it as oblation, with the following:

mantra.

. Do thou destroy, do thou destroy all these Bhutas,¹² Pretas,¹⁸ Pishachas,¹⁴ and Vetalas,” who are inimical to

^I Vide Introduction,                  a The Matrikas (see p. 205).

·         Vide ante, p. 206, note 3.

·         Performed on all auspicious occasions, the same as Abhyudayika Shraddha. .          » See p. 199, verse 45. ‘ ^t- See p. 193, note 9.     ⁷ Moon.     ⁸ A kind of dbal. » I.e., in a sacrificial spoon (Bharati).     ^l0 Hring.     ^u Hung.

* • “ Those who have been,” the departed, ghosts. ¹³ “ Those who have gone before,” technically applied to those spirits whose obsequial rites have not been performed.

^II Filthy and malignant spirits.

^u> Spirits occupying the corpses of the dead.

TANTRA OF THE GREAT LIBERATION 211

conception and destroyers of the child in the womb, and of the young. Do thou protect (the child in) the womb, do thou protect (the child in) the womb (124-125).

Whilst reciting the above Mantra, meditate upon Fire, as Raksho-ghna,¹ and on Rudra and Prajapati,² and then offer twelve oblations (126).

He should then offer five oblations with the

mantra. Hring, Salutation to Chandra.⁸ Svaha.

And then, touching his wife’s heart, breathe inwardly the Vijas Hring and Shring one hundred times (127). He should then perform Svishti-krit Homa⁴ and Prayash­chitta,⁶ and complete the ceremony. Panchamrita 6 should be given in the fifth month of pregnancy (128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it (130). Then, in the sixth or eighth month, the Simantonnayana⁷ rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, do Dhara-Homa,⁸ and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying:

mantra.

To Vishnu Svaha, to the Effulgent One⁸ Svaha, to Brahma¹⁰ Svaha (132).

 

212 TANTRA OF THE GREAT LIBERATION

Then, meditating on Chandra,¹ let him offer seven oblations to Soma ² into Fire under his name of Shiva (133). Then, O Shiva! he should meditate upon the Ashwins, Vasava,² Vishnu, Shiva, Durga, Prajapati,⁸ and offer five oblations to each of them (134). The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon⁴ (135). He should, whilst so combing the hair, meditate upon Shiva, Vishnu and Brahma, and pronounce the Maya

Vija⁶ (136) and the

mantra.

O Wife! thou auspicious and fortunate one, thou of auspicious vows! do thou in the tenth month, by the grace of Vishva-karma,⁶ be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity!

Saying this Mantra, the ceremony should be com­pleted with Svishti-krit Homa⁷ and other rites (137-138). Immediately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa⁸ in the manner already described (139). He should then offer five oblations to Agni, Indra, Prajapati,⁹ the Vishva-devas,¹⁰ and Brahma (140).

¹ Moon.                   ^a Indra.                ³ Brahma. * In the old days the women used to dress the hair so as to divide it and let it hang on each side. The hair on each side was called churna-kuntala. The portion tied up at the back was called baddha-kesha. During pregnancy the side hair used to be tied up with the

chignon (ed. Bhakta, p. 411).

^B Hring.                  ⁶ The divine Architect, son of Brahma.

See p. 199.               ⁸ See p. 199, verse 45. ⁸ Prajapati is usually an epithet of Brahma. It is also an epithet of Vishva-karma, the divine Architect, also of Vishnu. Here Prajapati

is used for Vishnu.

¹’ Vishva-devas. According to the Mahabharata, they are the following: (i) Vasu, (2) Satya, (3) Kratu, (4) Daksha, (5) Kala, (6) Kama. (7) Dhriti, (8) Kuru, (9) Puru-ravas, and (10) Madrava. The Smriti lays in Ishti-shraddha, Kratu and Daksha; in Nandi-mukha, Satya and

TANTRA OF THE GREAT LIBERATION 213

The father should thereafter mix equal quantities of honey and ghee in a bell-metal¹ cup, and, breathing the Vagbhava Vija² over it a hundred times, make the child swallow it (141). It should be put into the child’s mouth with the fourth finger of the right hand, with the fol­lowing:

mantra.

Child, may thy life, vitality,³ strength, and intelligence ever increase (142).

After performing this rite for the longevity of the child, the father should give him a secret name, by which at the time of the investiture with the sacred thread he should be called (143). The father should then finish the Jata-karma⁴ by the performance of the usual ex­piatory and other rites, and then the midwife should with firmness cut the umbilical cord (144). The period of uncleanliness⁵ commences only after the cord is cut;

therefore all rites relating to the Devas and the Pitris” should be performed before the cord is cut (145). If a daughter is born, all the acts as above indicated are to be performed, but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is usually known (146). At the time of

Vasu; in Naimittika, Kala and Kama; in Kamaja, Dhuri and Lochana;

and in Parvana, Puru-ravas and Madrava are mentioned. From the above it will be seen that Dhuri and Lochana of the Smriti do not occur in the first list, which mentions Dhriti and Kuru.. Some say they are twelve, thus avoiding the difficulty. The Amarakosha says that the Vishva-devas are a class of Gana-devatas, and the Shabda-Kalpa-Druma under this head quotes Jata-dhara, who gives the Adityas (12 in number), the Vishva-devas (10), the Vasus (8), the Tushitas (36), the Bhasvaras (64), the Vayus (49), the Maharajikas (220), the Sadhyas (12), and the Rudras (ii).

¹ Kangsya, from Kangsa.                       ² Aing.

³ Varchas == Vigour, Vitality, Energy, Firmness.

·         Birth-rite (see p. 193, note 10).

⁸ Ashaucha. The period of uncleanliness after the birth of a child, which begins after the cutting of the umbilical cord, is called Shubha Ashaucha (auspicious ashaucha), as opposed to the inauspicious un­cleanliness after a death.                            ⁸ Ancestors.

214 TANTRA OF THE GREAT LIBERATION

naming of the child the mother should, after bathing him and dressing him in two pieces of fine cloth, come to and place him by the side of her husband, with his face towards the East (147). The father should thereupon sprinkle the head of the child with water . taken up upon blades of kusha grass and gold, saying, at the time the following:

mantra.

May Jahnavi, Yamuna, Reva, the holy Sarasvati, Narmada, Varada, Kunti,¹ the Oceans and Tanks, Lakes

·         all these bathe thee for the’ attainment of Dharmma, Kama, and Artha² (149).

O Waters! thou art the Pranava, and thou givest all happiness. Do thou therefore provide for us food in (this) world, and do thou also enable us to see the Supreme and Beautiful⁸ (Para-brahman). Water! thou art not different from the Pranava. Grant that we may enjoy in this world thy most beneficent essence.⁴ Your wishes arise of themselves spontaneously like those of mothers.⁵ -Water! thou art the very form6 of Pranava. We go to enjoy to our fill that essence4  of thine by which thou satisfieth (this Universe). May thou bring us enjoyment therein⁷ (150-152).

·         Indian Rivers.

·         Spiritual Merit, Fulfilment of Desire and Wealth (see Introduction)

·         that is. May thou be pious and wealthy, and may all your desires be gratified.

³ The meaning of the Mantra is—“ O waters 1 inasmuch as you lead to happiness, do you therefore unite us with (give us) the means of sustenance in this world, and with the most excellent Brahman in the next” (Bharati).

·         Rasa.

⁶ The meaning is—“ O waters I as mothers, prompted by their affec­tion, give enjoyment of good things to their children, so do thou grant us enjoyment of your beneficent rasa “ (Bharati).

•        Svarupa.

^T The meaning of the Mantra is—“ O waters I give us our enjoyment in the abode of that rasa where you please the Universe, that we may get satisfaction therein “ (Bharati). See also verse 59, ante.

TANTRA OF THE GREAT LIBERATION 215

The wise one should sprinkle water over the child, with the three preceding Mantras, and then, as aforesaid, consecrate the fire and perform the rites leading up to Dhara Homa in the manner already described, and then should offer five oblations (153). He should make the oblation to Agni, then to Vasava,¹ then to Prajapati.² then to the Vishva-Devas,³ and then to Vahni under his name of Parthiva (154).

Then, taking the son in his lap, the prudent father should speak into his right ear an auspicious name—one that is short, and that can easily be pronounced (155). After whispering the name three times into the son’s ear, he should inform the Brahmanas who are present of it, and then conclude the ceremony with Svishtikrit Homa and the other concluding rites (156).

For a daughter there is no Nishkramana, nor is Vriddhi Shraddha necessary. The wise man performs the naming, the giving of the first rice, and tonsure of a daughter without any Mantra (157).

In the fourth or sixth month after birth the Nish­kramana Sangskara ceremony of the son should be performed (158).

After performing his daily duties, the father should, after bathing, worship Ganesha, and then bathe and adorn his son with clothes and jewels, and, placing him in front of himself, pronounce the following (159):

mantra.

Brahma, Vishnu, Shiva, Durga, Ganesha, Bhaskara,⁴ Indra, Vayu, Kuvera, Varuna, Agni, and Brihaspati,⁵ may They always be propitious to this child, and may They always protect him throughout his going forth from the house (160):

¹ Indra.                   ² Brahma (see note to verse 207, post}. ³ These are ten—viz., Kratu, Daksha, Vasu, Satya, Kama, Kala,

Rochaka, Dhyani, Puru-ravas, Adrava. See Agni Purana, Gana-

bheda Adhyaya; also note under verse 140, ante. * I.e., Suryya, the Sun.       ‘ Guru of the Devas;

216 TANTRA OF THE GREAT LIBERATION

Having said this, he should take the child in his arms, and, preceded by vocal and instrumental music, and sur­rounded by his rejoicing kinsmen, take the son out of the house (161). Going a little distance, he should show the Sun to the child, with the following (162):

mantra.

Ong, yonder is the Eye (of Heaven) who excels even Shukra¹ in his effulgence, who is beneficent even to the Devas. May we see him a hundred years. May we live a hundred years² (163).

Having shown the Sun to his child, the father .should return to his own house, and, after making offering⁸ to the Sun, feast his kinsmen (164). O Shiva! in the sixth or eighth month either the father’s brother or the father himself should give the first rice to the child⁴ (165). After worshipping the Devas and purifying fire as afore­mentioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five oblations to Fire, under his name of Shuchi, to each of the following Devas: He should make the oblations first to Agni, next to Vasava, after him to Prajapati,⁶ then to the Vishva-devas, and then the fifth ahuti to Brahma (166-168). He should then meditate upon the Devi Annada,⁶ and, after giving Her five oblations in Fire, place the son, adorned with clothes and jewels, in his lap, and give him payasa,⁷ either in the same or in another room (169). The payasa should be put into the child’s mouth five times, uttering the Mantras for making oblations to the five vital airs⁸; and after that a little rice and curry

¹ The planet Venus.

² This should be the average age of man in the Kali Age, though, owing to the common violation of natural laws, it is the exception rather than the rule. ³ Arghya.

·         Vide ante, p. 193, note 13.                 ⁶ Here Vishnu. ‘ A form of the Devi, the Giver of food or rice. ^T Rice boiled in milk, with sugar and a little ghee.

·         To Prana Svaha, to Apana Svaha, to Samana Svaha, to Udana Svaha. to Vyana Svaha—that is. Salutation to the five Airs (see Introduction).

TANTRA OF THE GREAT LIBERATION 217

should be put into the child’s mouth (170). The cere­mony should be brought to a close by the blowing of conches and horns¹ and other music, and by performing the concluding expiatory rite.²

I have done speaking of the rice-eating ceremony. 1 shall now speak of the tonsure ceremony.³ Do Thou listen (171).

In the third or fifth year, according to the custom in the family, the tonsure of the boy should be performed for the success of the sacramental rites⁴ of the boy (172). The wise father should, after concluding the preliminary rites leading up to Dhara Homa, place on the north side of the Fire, called Satya, a mud platter filled with cow-dung, tila-seeds, and wheat, also a little luke­warm water and a keen-edged razor (173-174).

The father should place the son on his mother’s lap, the mother sitting on her husband’s left, and, after breathing the Varuna Vija⁶ ten times over the water, rub the hair of the boy’s head with lukewarm water. He should then tie the hair with two blades of kusha grass into a knot, uttering meanwhile the Maya Vija⁶ (175-176). Then, saying the Maya and Lakshmi Vijas⁷ three times, he should cut off the knot with the steel razor and place it in the hands of the child’s mother (177). The boy’s mother should then take it with both hands and place it in the platter containing the cow-dung, and the father should then say to the barber: “ Barber, do thou at thine ease proceed with the shaving of the boy’s hair, Svaha.” Then, looking at the barber, he should make three obla­tions to Prajapati,⁸ into Vahni,⁹ under his name of Satya (178-179). After the boy has been shaved by the barber he should be bathed and adorned with clothes and jewels, and placed near the fire on the left of his mother, and the father should, after performance

 

 

218 TANTRA OF THE GREAT LIBERATION

of Svishti-krit Homa and the expiatory rites,¹ offer the complete oblation² (180-181). Then, uttering the fol­lowing:

MANTRA.

Hring, O Child! may the omnipresent Creator of the Universe grant thee well-being,

he should pierce the ears of the boy with gold or silver needles (182). He should then sprinkle the child with

water, uttering the

mantra.

O Water! thou art, etc. (aforementioned)³;

and, after performing Shanti Karma⁴ and other rites, and making presents,⁶ bring the ceremony to a close (183). The sacramental rites from Garbhadhana to Chuda­karana are common to all castes. But for Shudras and Samanyas⁸ they must be performed without Mantras (184).

In the case of the birth of a daughter all castes are to perform the rites without Mantras. In the case of a daughter there is no Nishkramana (185).

I will now speak of the Sacred Thread Ceremony of the twice-born classes, by which the twice-born become qualified for performing rites relating to the Devas and Pitris⁷ (186).

In the eighth year from conception, or the eighth year after birth, the boy should be invested with the sacred thread. After the sixteenth year the son should not be invested, and one so invested is disqualified for all rites (187).

The learned man should, after finishing his daily duties, worship the five Devas, as also the Matrikas,

¹ By means of Vyahriti Homa.                    ‘ Purnahuti. ³ The rest of the Mantra is in verses 150-152. * Rite that produces tranquillity and averts evil.    • Dakshina. ⁹ I.e., mixed castes (see Chapter VIII, verses 4-6). • ⁷ See Introduction.

TANTRA OF THE GREAT LIBERATION 219

Gauri, and others, and make the Vasudhara¹ (188). He should thereafter perform Briddhi Shraddha² for the satisfaction of the Devas and Pitris,³ and perform the rites, ending with Dhara Homa,⁴ as directed in the per­formance of Kushandika⁶ (189).

The boy should be given a little to eat; then his head, with the exception of the crown lock, should be shaved, and after that he should be well bathed and decked with jewels and silken clothes (190).

The boy should then be taken to the Chhaya-mandapa,6 near Fire, under his name of Samudbhava, and there made to sit on a clean seat to the left (of his father or Guru) (191). The Guru should say: “ My son, dost thou adopt Brahma-charyya?” The disciple should say re­spectfully: “ I do adopt it “ (192). The Preceptor should then with a cheerful mind give two pieces of Kashaya⁷ cloth for the long life and strength of mind of the gentle boy (193). Then when the boy has put on the Kashaya cloth, he should, without speaking, give him a knotted girdle⁸ made of three strings of munja or kusha grass (194). On that the boy should say, “ Hring, may this auspicious girdle prove propitious”; and, saying this, and putting it round his waist, let him sit in silence before the Guru (195).

mantra.

This sacrificial thread is very sacred; Brihaspati of old wore it. Do thou wear this excellent white sacrificial thread which contributes to prolong life. May it be for thee strength and courage (196).

With this Mantra the boy should be given a sacrificial thread made of the skin of the black buck, as also a staff9

¹ See ante, p. 206, note 3.

² Vide ante, p. 210, note 4.           3 See Introduction,    i ⁴ Vide ante, p. 199, verse 45.         B Vide ante, p. 203, verse 70. ^B I.e., a clean space with an awning over it. The ceremony is never done in a room, but in the courtyard of the house.

⁷ A cotton cloth of brick-red colour, as worn by Sannyasis.

⁸ Mekhala.                        • Danda.

220 TANTRA OF THE GREAT LIBERATION

made of bamboo, or a branch of Khadira, Palasha, or Kshira trees (197). When the boy has put the sacred thread round his neck and holds the staff in his hand, the Guru should three times recite the

mantra. “ O Water! thou art,” etc. (aforementioned),¹

preceded and followed by Hring, and should sprinkle the boy with water taken with kusha grass, and fill the joined palms of the latter with water (198). After the boy has offered the water to Suryya, the Guru should show the boy the Sun, and recite the

mantra. “ Yonder is the Sun,” etc. (aforementioned)² (199).

After the boy has viewed the Sun, the Guru should address him as follows: “ My Son! place thy mind on my observances.  I bestow upon thee my disposition.⁸ Do thou follow the observances with an undivided mind. May my word contribute to thy well-being” (200). After saying this, the Guru, touching the boy’s heart, . should ask, “ My Son! what is thy name?” and the boy should make reply: “ ... Sharmma,⁴ I bow to thee “ (201). And to the question of the Guru, “ Whose Brahma-chari⁵ art thou?” the disciple will reverently answer: “I am thy   Brahma-chari “ (202). The Guru should thereupon say: “ Thou art the Brahma-chari of Indra, and Fire is thy Guru.” Saying this, the good Guru should consign him to the protection of the Devas (203). “My Son! I give thee to Prajapati, to Savitri, to Varuna, to Prithivi, to the Vishva-devas,⁰

¹ The Mantra is at verses 150-152.

2 The Mantra is at verse 163.                        ³ Chitta.

⁴ I.e., I am (so-and-so) Sharmma. Whenever an orthodox Brahmana is asked his name, he should give his first name, followed by Sharmma. A Kshatriya should say Varmma, a Vaishya, Bhuti, and a Shudra, Dasa.

⁸ Student disciple of the second Ashrama (see Introduction).

^a Vide ante, p. 215, note 3.

TANTRA OF THE GREAT LIBERATION 221

and to all the Devas.   May they all ever protect thee “(204).

The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205). The Guru, O Beloved! should then, with his disciple touching him, offer five oblations to Five Devas (206)—namely, Prajapati,¹ Shukra,² Vishnu, Brahma, and Shiva (207). When the oblations are offered into Fire, under his name of Samud­bhava, the names of each of the Devas should be pro­nounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all cases (208). After this, oblation should be offered to Durga, Mahalakshmi, Sundari, Bhuvaneshvari, Indra, and the other nine regents of the quarters,⁸ and  Bhaskara⁴ and the eight planets (209). The name of each of these should be mentioned whilst the offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma-charyya: “ What is the ashrama⁶ thou desirest, my son! and what is thy heart’s desire?” (210). The disciple should thereupon hold the feet of the Preceptor, and, with a reverent mind, say:

“ First instruct me in Divine Knowledge, and then in that of the householder “⁶ (211).

¹ Prajapati—Lord of creatures—an epithet in the Veda originally applied to Savitri, Soma, Tvashtri, Hiranya-garbha, Indra, and Agni;

afterwards the name of a separate Deva presiding over procreation (Manu, xii. 121), and the bestower of progeny and cattle. Prajapati is sometimes invoked as the Creator, and sometimes as one of the thirty-three Rishis. It is also an epithet of the mental sons of Brahma, who, according to Manu (i. 34), are Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vashishtha, Prachetas or Daksha, Bhrigu, and Narada. Some say that there are seven Prajapatis (the first seven), and others three Prajapatis (the last three).

a Indra.

³ Dikpalas (see p. 129, note 6; p. 205, note 7).

⁴ Suryya, the Sun. There are nine “ Planets” (nava-graha), in-eluding the Sun.                                                  ¹ State of life (see Introduction).       • Grihasthashrama.

222 TANTRA OF THE GREAT LIBERATION

O Shiva! when the disciple in this manner has thus beseeched his Guru, the latter should three times whisper into bis disciple’s right ear the Pranava,¹ which contains all the Mantras in itself, and should also utter the three Vyahritis,² as also the Savitri³ (212). Sadashiva is its Rishi, the verse is Trishtup,⁴ the presiding Deva is Savitri, and its object is the attainment of final liberation (213). The Gayatri Mantra is:

mantra.

Ong, let us contemplate the wonderful Spirit of the Divine Creator. May He direct our understanding,⁶ Ong.

The Guru should then explain the meaning of the Gayatri (214-215). By the Tara,⁶ which contains the letters—i.e.,. A, U, and M—the Paresha⁷ is meant. He Who is the Protector, Destroyer, and Creator. He is the Deva⁸ Who is above⁹ Prakriti (216).

This Deva¹⁰ is the Spirit11” of the three worlds,¹² con­taining in Himself the three qualities.¹⁸ By the three Vyahritis,¹⁴ therefore, the all-pervading Brahman is ex­pressed (217). He Who is expressed by the Pranava¹⁶

1* Ong.                        ² Bhuh, Bhuvah, Svah. ³ The Gayatri Mantra (see Introduction and post). The word Gayatri means that which saves the gayat (singer, reciter). It is called Savitri, because the world is produced from It. Su = bring forth.

1* A form of metre.

⁶ Ong tat savitur varenyam bhargo devasya dhimahi Dhiyo yo nah prachodayat Ong.

•         Ong.

1 I.e., the Paramatma considered as Parama Purusha in relation to Prakriti (Bharati).                           ^{l 8} Deva here means abode of light and action {ibid.).

·         Uttama, which here means “ more excellent than “ (ibid.). ¹⁰ I.e., the radiant energy of the Paramatma (ibid.). “ Trilokatma.               “ Or regions—Bhuh, Bhuvah, Svah. » The Gunas—Sattva, Rajas, and Tamas. ¹⁴ Bhuh, Bhuvah. Svah.

• ^u The Brahman expressed by the Pranava is—That, the shadow of -~hich the three worlds are,. Who contains the three gunas. Therefore, ~^he three Vyahritis the universe pervading Brahman is meant (ibia.).

TANTRA OF THE GREAT LIBERATION 223

and the Vyahritis is also known by the Savitri.¹ Let us meditate upon the sublime, all-pervading eternal Truth, the great immanent and lustrous energy,² adored by the self-controlled; Savita,⁸ effulgent and omnipresent One, Whose manifested form the world is,⁴ the Creator. May Bharga,⁶ Who witnesseth all, and is the Lord of all, direct and engage our mind, intelligence, and senses towards those acts, which lead to the attainment of Dharmma, Artha, Kama, and Moksha⁶ (218-220).

O Devi! the excellent Guru, having thus instructed the disciple, and explained to him the Divine Wisdom,⁷ should direct him in the duties of a householder (221). “ My Son! do thou now discard the garments of a Brahma-chari,⁸ and honour the Devas and Pitris⁹ according to the way revealed by Shambhu”¹⁰ (222). Thy body is sanctified by the instructions thou hast received in Divine Wisdom. Do thou, now that thou hast reached the stage of a householder, engage thyself in thy duties appropriate to that mode of life¹¹ (223). Put on two sacred threads,¹² two good pieces of cloth, jewels, shoes, umbrella, fragrant garland, and paste “ (224). The disciple should then take off his Kashaya

¹ That is, the Gayatri Mantra. The Paramatma who is designated by Tara and the Vyahritis is also designated by the Savitri (ibid.)

² Antar-gatang mahad-varchchah, which is the substance of Bharga (Spirit of the Sun). Omnipresence and Radiance are qualities of Deva (ibid.).

³ Though Savita and Bharga might appear to be distinct,. They are in reality one (ibid.)

⁴ Jagad-rupa.

¹ Bharga is the Deva in the solar circle (Brahman). ⁸ Piety or Religious Merit, Wealth, Fulfilment of Desire, and Libera­tion (see Introduction)

i Contained in the Gayatri.           ⁸ Student. ^B Forefathers (see Introduction).      ¹⁰ Shiva.      ^lt Ashrama. “ I.e., two white cotton-threads. At the first part of the ceremony a thread of black-buck skin is put round the Brahma-chari, which is afterwards removed. The cotton-thread has three strands. One is called Kaya-danda, another Vag-danda, and the third Mano-danda— that is, controller of body, speech, and mind. They are also emblematic of the three gunas—sattva, rajas, and tamas.

224 TANTRA OF THE GREAT LIBERATION

cloth and his sacred thread of black-buck skin and his girdle, and give them and his staff, begging-bowl, and also what has been received by him in the shape of customary¹ alms, to his Guru.

He should then put on two sacred threads and two fine cloths,² and wear a garland of fragrant flowers, and per­fume himself, and thereafter sit in silence near the Guru, who should address him as follows (225-227):

“ Conquer the senses, be truthful and devoted to the acquisition of Divine Knowledge and the study of the Vedas, and discharge the duties of a householder according to the rules prescribed in the Dharmma Shastras “³ (228).

Having thus instructed the disciple, the Guru should make him offer three oblations into Fire in the name of Samudbhava with the

mantra. Hring, Earth, Firmament, and Heaven, Ong.⁴

He should then himself perform Svishti-krit Homa,⁸ and then, 0 Gentle One! he should bring the investiture ceremony to a close by offering the complete oblation⁶ (229-230).

Beloved! all ceremonies, from the Jivaseka⁷ to Upana­yana⁸ ceremonies, are performed by the father alone. The ceremony relating to marriage may be performed either by the father or by the bridegroom himself (231). The pious man should on the day of marriage perform his ablutions and finish his daily duties, and should then

¹ The custom is that immediately after the investiture the friends and relatives should give him money as alms.

² I.e., he puts on a fine dhoti, or loin-cloth, and wraps an equally fine chuddur, or sheet, round the upper part of his body.

³ The moral and legal Scriptures.

4 Literally, with the three Bhuh, Bhuvah, Svah, preceded by Maya, and followed by Pranava—that is, Hring. Bhur bhuvah svah. Ong, or the three planes—terrestrial, atmospheric, and celestial.

⁵ See p. 199, verses 48 et seq.          ^e Purnahuti.

⁷ Vide Introduction.       ‘, ^B Ibid.

TANTRA OF THE GREAT LIBERATION 225

worship the five Devas and the Divine Mothers, Gauri and others, and making the Vasu-dhara¹ do Briddhi Shraddha² (232). At night the betrothed bridegroom, preceded by vocal and musical instrumental music, should be brought to the chhaya-mandapa³ and seated on an excellent seat (233). The bridegroom should sit⁴ facing the East,⁶ and the giver of the bride should face the west, and the latter, after rinsing his mouth, should, with the assisting Brahmanas, say the words “Svasti” and “.Riddhi”⁹

(234).

The giver of the bride should ask after the bridegroom’s welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like⁷ (235), and saying, “ I give this to you,” let him give the bridegroom the gifts. The water⁸ should be given at the feet and the oblation⁹ at the head (236). Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful orna­ments and gems, and a sacred thread should be given to the bridegroom (237). The giver should make madhu-

¹ Vide p. 206, note 3.               ³ Vide pp. 210, note 4, 233.

³ I.e., the pandal (see ante),

⁴ At the time of the actual ceremony.

·         Ordinarily a giver sits with face to East, and the person to whom the gift is given sits with his face to the North. But in the case of the gift of the bride in marriage the rule is as in the text.

⁹ I.e., one party says, Svasti-vachana (“ Be it well “), to which the others reply .Ridhyatam (“ May it be well done “): words of benedic-:.;

tion and prosperity. The giver of the bride first says Punyaha-vachana.

·         that is, he calls upon those present to declare that the time is auspi-;;’;

cious. Upon their so declaring, the giver then says .Rtddhi- Vachana

·         that is, he calls upon them to express their wish that the marriage may prove prosperous. On their saying, “ May it be prosperous,” the giver lastly asks them to say the word of benediction (Svasti-vachana, “ Be it well “). The following Mantra is then recited : “ May Indra who listens to the wise, bless us. May Pusha the all-knowing bless us. May Tarkshya (Aruna), the felloe of whose chariot-wheel is ever unbroken, bless us May Brihaspati bless us; Ong Svasti, Ong Svasti, Ong Svasti.” ^T Padya, etc             ⁸ Padya             • Arghya.

15

226 TANTRA OF THE GREAT LIBERATION

parka by mixing together curd, ghee, and honey in a bell-metal cup, and place it in the hand of the bridegroom with the, words, “ I give you “ (238). The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the madhu-parka, should smell it five times, reciting meanwhile the Pranahuti Mantra,¹ and then place the cup on his north. Having offered  the madhu-parka, the bridegroom should be made to rinse his mouth (239-240).

The giver of the daughter should then, holding durva and akshata,² touch the right knee of the bridegroom with his hand, and then, first meditating on Vishnu and saying “ Tat Sat,”³ he should mention the name of the month, the paksha,⁴ and tithi,⁶ and then the names of the gotra⁰ and pravara⁷ of the bridegroom and his • ancestors. one by one, from the great-grandfather, be-. ginning with the last, and ending with the father.⁸ The bridegroom’s name should be in the objective, and the names of the others in the possessive case. Then follow the bride’s name and the names of her ancestors, their

¹ I.e., Pranaya svaha, Apanaya svaha, Samanaya svaha, Udanaya . svaha, Vya svaha (see p. 119, note 9).

^a Durva Grass and sun-dried rice.

³ See p. 21, note 2, and Introduction.

·         The lunar month is divided into two pakshas (which literally means turn or wing)—the Shukla (=white or light) and the Krishna (=black or dark).

^B Each half of a lunar month is divided into fifteen tithis, or lunar days.

⁹ Gotra means lineage, descent, family. The gotra of each family is derived from its founder (Adi-purusha). Manu speaks of eight gotras, and the Dharmma-pradipa of forty-two gotras. Castes other than Brahmanas derive their gotra and pravara from their Gurus. Pravara means well-known, excellent, illustrious. Thus, in Jamadagni Gotra, the Pravaras are Jamadagni, Aurva, and Vashishtha.  In Bharadvaja Gotra they are Bharadvaja, Angiras, and Barhaspatya. In each Gotra there are usually three or five Pravara Purushas (illus­trious men). Pravara is, therefore, the branch of a Gotra named after a distinguished member of it. A person, therefore, has both a Gotra and a Pravara from which he is descended.

⁷ See last note.

⁸ As follows: The great-grandson of A, the grandson of B, the son of C, D, him I honour. The Gotra and Pravara should be mentioned.

TANTRA OF THE GREAT LIBERATION 227

gotras, etc.; and he should then say: “ I honour thee with the object of giving her to thee in Brahma marriage “ (241-244).¹

The bridegroom should then say: “ I am honoured.” The giver upon this should say, “ Perform the ordained marriage rites,” and the bridegroom should then say:

“I do it to the best of my knowledge” (245). The bride, adorned with beautiful clothes and jewels, and covered with another piece of cloth, should then be brought and placed in front of the bridegroom (246). The giver of the bride should once again show his respect to the bridegroom by the present of clothes and orna­ments, and join the right hand of the bridegroom with that of the bride (247). He should place in their joined hands five gems or a fruit and a pan-leaf, and, having saluted the bride, should consign her to his hands (248). At the time of consigning the bride the giver should, as before, mention his name twice in the nomin­ative case, and should state his wish,² and should also mention the names of the three ancestors of the bride­groom, with their gotras, all in the possessive case, as before.

. He should then mention the name of the bridegroom in the dative singular, and then the names of the three ancestors of the bride, with their gotras, etc., in the possessive case. At the time of mentioning the bride’s name in the objective singular he should say after that, “ The honoured, adorned, clothed, and Prajapati-devataka,”⁸ and saying, “to thee I give,” he should

¹ Thus: I, A (the giver), give to thee, B (the bridegroom), the great-grandson of C of W Gotra and X Pravara, the grandson of D of W Gotra and X Pravara, the son of E of W gotra and X Pravara, F. I give to thee (name of bride) of Y Gotra and Z Pravara, the great-granddaughter of G of Y Gotra and Z Pravara,’ the granddaughter of N of Y Gotra and Z Pravara, the daughter of I of Y Gotra and Z Pravara in Brahma marriage.

² Kama.

³ As adjective of her name, meaning She who is dedicated or belongs to Prajapati (the Lord of Procreation).

228 TANTRA OF THE GREAT LIBERATION

give away the bride. The bridegroom should, saying “ Svasti,”¹ agree to take her as his wife (249-251). Let the giver then say, “ In Dharmma,² in Artha,³ in Kama,⁴ thou should be with thy wife;” and the bridegroom should reply, saying, “ So I shall,” and then recite the praise of Kama⁶ (252).

mantra.

It is Kama who gives and Kama who accepts. It is Kama who has taken the Kamini⁰ for the satisfaction of Kama. Prompted by Kama, I take thee. May both our kamas⁷ be fulfilled⁸ (253).

The giver should then, addressing the son-in-law and the daughter, say: “ May, by the grace of Prajapati, the desires of you both be accomplished. May you two fare well. Do you two together perform the religious observances”⁰ (254). Then both the bride and bride­groom, to the accompaniment of music and blowing of conch-shells, should be covered with the cloth, so that they may have their first auspicious glance at one another (255). Then gold and jewels, according to the giver’s means, should be offered to the son-in-law as presents. The giver should then think to himself that the ceremony has been faultlessly done¹⁰ (256). The bridegroom either, on the same night or the day following, should establish fire, according to the rules of Kushandika¹¹ (257).

The fire that is made in this Kushandika is called Yo-

¹ See p. 225, note 6.   ^a Religious observances.   ³ Worldly affairs.

·         Enjoyment.        ⁵ The God of Love. Kama means also desire.

·         Woman.           ⁷ Desires.

⁸ That is, the giver has expressed his desire (kama). The bride­groom desires and, prompted by desire, takes the kamini, which literally means a passionate, and then any, woman.

·         Literally, “ Protect the Dharmma,” by which is meant “ Perform pious and religious acts.”

¹⁰ As should be done in every ceremony for the tripti (satisfaction) of the Parama-purusha; for, if the worshipper is satisfied, the Brahman in him is satisfied.

11 Vide p. 203, verse 70.

TANTRA OF THE GREAT LIBERATION 229

jaka,¹ and the charu⁸ which is cooked is called Pra­japatya.⁸ After performing Dhara Homa⁴ in the fire, the bridegroom should offer five oblations (258). The oblation should, after meditation upon Shiva, Durga, Brahma, Vishnu, and the Carrier of Thunder,⁵ be made to them one after the other singly in the sanctified fire (259). Taking both his wife’s hands, the husband should say:

“ I take thy hands, O fortunate one! Do thou be de­voted to the Guru and the Devatas, and duly perform thy household duties according to the religious precepts “ (260). The wife should then, with ghee given by the husband, and fried paddy⁸ given by her brother, make four oblations in the name of Prajapati (261). The hus­band should then rise from his seat with his wife and go round the Fire with her and offer oblations to Durga and Shiva, Rama and Vishnu, Brahmi and Brahma, three times to each couple (262).

Then, without reciting any Mantra, the bride should step on a stone,⁷ and, standing thereon, the bride should take seven steps. If the Kushandika⁸ ceremony is per­formed at night, the bride and bridegroom, surrounded by the ladies present, should gaze upon the stars Dhruva and Arundhati⁹ (263). Returning to their seats and seated thereon, the bridegroom should bring the ceremony to a close by performing Svishti-krit Homa and offering complete oblations¹⁰ (264). The Brahma marriage, ac­cording to kula-dharmma, in order to be faultless, should take place with a girl of the same caste as the husband, but she should not be of the same gotra,¹¹ nor should she

¹ The Uniter.              2 See p, 203, verse 71.

³ Relating to. or dedicated to. Prajapati (the Lord of Procreation).

⁴ See p. 199, verse 45.     ^B Indra.              ⁸ Laja. ⁷ This is called the Shilarohana and Sapta-padi-gamana. Until

these seven steps the marriage is not complete. At each step a Mantra

is uttered.                    ⁸ See p. 203, verse 70.

⁹ Dhruva is the Polar Star, emblem of fixity (or devotion). Arun­dhati was a wife celebrated for her devotion to her husband. Vashishtha.

¹⁰ Purnahuti, and as to the Homa see p. 199, verse 48. ^u As the husband’s father and mother.

230 TANTRA OF THE GREAT LIBERATION

be a Sapinda¹ (265). The wife married according to Brahma rites is the mistress of the house, and without her permission another wife should not be married according to those rites (266). O Kuleshvari! if the children of the Brahma wife are living or any of her descendants be living, then the children of the Shaiva² wife shall not inherit (267).

O Parameshvari! the Shaiva wife and her children are entitled to food and clothing from the heir of her Shaiva husband in proportion to the property of the latter (268). Shaiva marriage³ celebrated in the Chakra⁴ is of two kinds. One kind is terminated with the Chakra and the other is lifelong (269). At the time of the formation of the Chakra the Vira,⁶ surrounded by his friends, relatives, and fellow-worshippers, should, with a well-controlled mind, by mutual consent, perform the marriage ceremony (270). He should first of all submit their wishes, saying to the Bhairavis⁶ and Viras⁷ there as­sembled, “Approve our marriage according to Shaiva form” (271). The Vira should, after obtaining their pennission, bow to the Supreme Kalika, repeating the Mantra of seven letters (Kalika Mantra⁷) one hundred and eight times (272).

O Shiva! he should then say to the woman: “ Dost thou love me as thy husband with a guileless heart?” (273).

O Queen of the Devas! the Kaula woman should then honour her beloved with scents, flowers, and coloured rice,⁸ and with a faithful heart place her own hands on

¹ See post. -  • See post (see Chapter VIII.. verse 178).

3* Shaiva Marriage is referred to in verse 178, Ullasa viii. .* The Circle of Worship (see Introduction).

3 Hero (see Introduction).

6 The Shaktis or Women worshippers of the circle.

^T Hring Parameshvari Svaha.

» Akshata. Ordinarily paddy is half boiled, and then husked. Akshata is husked without boiling. At marriage the rice is coloured yellow.

TANTRA OF THE GREAT LIBERATION 231

~r¹’ (274). The Lord of the Chakra should then sprinkle them with the following Mantra, and the Kaulas, seated in the Chakra, should approve and say: “It is well “^l (275~)

mantra.

May Raja-rajeshvari, Kali, Tarini, Bhuvaneshvari, Bagala, Kamala, Nitya, Bhairavi,² ever protect thee both, (276).

The Lord of the Chakra should sprinkle them twelve times with wine or water of oblation,³ reciting the above  Mantra. The two should then bow to him, and he  should upon that let them hear the Vijas of Vagbhava .and Rama⁴ (277). There is no restriction of caste or  age in Shaiva marriage. By the command of Shambhu, any woman who is not a Sapinda,⁶ and has not already . a husband, may be married⁸ (278).

·         The wife married for the purposes of Chakra in the Shaiva form should, in the case of the Vira who desires offspring, be released on the dissolution of the Chakra only after the appearance of her menses. The offspring of the Shaiva marriage is of the same caste as the mother if it be. an Anuloma marriage, and a Samanya if the marriage is Viloma⁷ (279-281). These mixed castes should, at the time of their fathers’ shraddha and other .ceremonies, give presents of edibles to, and feast the Kaulas⁸ only 82).

Eating and sexual union, O Devi! are desired by, and

¹ Svasti.              ^a That is, Sight of the Dasha Mabavidya. ³ Arghya.* Aing Shring. Rama is Lakshmi. ⁸ Blood relation within six degrees, together with the wives of the males. Among them are Sapinda relations to each other.

⁶ There are some additional rules observed by the Vishnu-kranta School of Tantrikas (vide Bhakta ed., p. 457).

⁷ Anuloma is where the man is of the same or a higher caste than the woman, and Viloma is where the man is of a lower caste than the woman.

⁸ Tantrikas (see Introduction).