Mahanirvana Tantra

CHAPTER X

SHRI DEVI said:

I have now learned from Thee, O Lord! of the ordinances relating to Kushandika¹ and the ten Sang­skaras.² Do Thou now, O Deva! reveal to Me the ordinances relating to Briddhi Shraddha³ (i). O Shang­kara! tell Me in detail, both for My pleasure and the benefit of all beings, in which of the sacramental⁴ and dedicatory⁶ ceremonies Kushandika and Briddhi Shraddha should be, or be not, performed. Say this, O Maheshana

(2-3).

Shri Sadashiva said:

O Gentle One! I have already in detail spoken of all that should be do ie in the ten Sangskaras⁶ commencing from Jiva-seka and ending in marriage (4), and of all that which should performed by wise men who desire their own weal.    Beauteous One! I will now speak of what should be   .ie in other rites. Do Thou listen to it (5).

My Beloved! in consecrating tanks, wells, and ponds, images of Devatas houses, gardens and in vrata,⁷ the five Devas⁸ and the celestial Mothers⁹ should be wor­shipped, and the Vasu-dhara¹⁰ should be made and

¹ Vide p. 203, verse 70.

^a The ten “ Sacraments “ or purificatory ceremonies of the Hindus (see Introduction). ³ See verses ii et seq. to verse 63, post.

·         Sangskara         ⁶ Pratishtha.      • Vide ante. Chapter VI 11. ⁷ See Introduction. ⁸ Brahma and others .

·         The Matris—Gauri and others. ^u Vide p. 206, note 3.

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234 TANTRA OF THE GREAT LIBERATION

Briddhi Shraddha¹ and Kushandika² should be performed (6-7). In ceremonies which may be, and are, performed by women alone there is no Briddhi Shraddha, but (in lieu thereof) a present of edibles³ should be made for the satisfaction of the Devatas and the Pitris (8).

O Lotus-faced One! in such ceremonies the worship of the Deva, Vasu-dhara, and Kushandika should be devoutly performed by the women through the aid of priests (9). If a man cannot perform a rite himself, then his son, the son’s son, the daughter’s son, agnate relatives, sister’s son and son-in-law and the priest, are, O Shiva! the best substitutes (10). I will, O Kalika! now in

·         detail speak of Briddhi Shraddha. Do Thou listen

to it (ii).

After performing the daily duties, a man should with mind intent worship Ganga, Vishnu—the Lord of Sacri­fice,⁴ the Divinity⁶ of the homestead, and the King (12);

and inwardly reciting the Pranava, he should make nine, seven, five, or three Brahmanas of Darbha grass⁶ (13). The Brahmanas should be made with ends of the grass which have no knots in them,⁷ by twisting the upper ends of the blades from right to left two and a half times (14).

In Briddhi Shraddha and Parvana Shraddha⁸ there

should be six Brahmanas, but, O Shiva! in Ekoddishta⁹ Shraddha there should be only one (15). The wise one should place the Brahmanas made of kusha grass all in one receptacle, with their faces to the north, and bathe them with the following (16)

¹ Vide p. 210, note 4.                ^a Vide p. 203, verse 70 ³ Bhojya.* Vishnu Yajneshvara. ^s Vastvisha, or Vastu-devata. 6 Little bundles of Kusha Grass are tied up to represent Brahmanas.

⁷ Nirgarbha.

⁸ The’ Shraddha performed on the new moon day, called Mahalaya, preceding the Durga Puja. Water and sesamum-seed (tarpana) are daily off; red to the Pitris during the month preceding Mahalaya; on the last day the Shraddha is performed.

⁹ Shraddha in name of one person only, and performed only once.

The first Shraddha (see verse 70,71,and 73,post).

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mantra.

May the Divinity of water, who is like the Maya Vija,¹ be propitious for the attainment of our desire. May He be propitious in that which we drink. May He always stand forward for our good² (17).

Then with scents and flowers the Brahmanas³ made with kusha grass should be worshipped (18). The wise one should then place on the west and the south six vessels in pairs with kusha, sesamum-seed, and Tulasi⁴ (19). On the two vessels placed on the west two of the Brahmanas should be seated facing east, and on the four seats on the south the four Brahmanas should be seated facing north (20).

The Divinities should be imagined to be in the two seated on the west and the paternal Ancestors in the two seated on the left of those on the south and the maternal ancestors on the right.  Know this, O Parvati (21).

In Abhyudayika⁶ Shraddha the Nandimukha fathers and the Nandimukhi mothers, as also the maternal .   Ancestors in the male line and in the female line, should be mentioned by name. Before this, however, one should turn to his right and face the north, and after the per­formance of the requisite ceremonies for the worship of the Devas he should turn to his left and face the south and perform the rites necessary for the offering of the Pindas⁶ (22-23).

In this Abhyudayika Shraddha, O Shiva! all the rites should be performed in their order, beginning with the

¹ Hring.

² The Mantra is Vaidika, and the Vija in it Tantrika. The meaning is that the Devata of Water is identical with the Devi Maya. The Adya is invoked as such that She may be beneficent.

³ Bhu-sura= Devas on earth, or Brahmanas.

⁴ The Tulasi plant {Ocymum sanctum), which is sacred to Vishnu. ‘ Also called Nandimukha Shraddha (see p. 236, note i). ⁹ Funeral cakes.

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rites relating to the Devas, and if there be any deviation the Shraddha fails in its object¹ (24).

The word of supplication addressed to the Devas should be said whilst facing the north, and when the same is addressed to the paternal or maternal Ancestors it should be said whilst facing south. And now, 0 Thou of pure Smiles! I will first state the words of entreaty² which should be addressed to the Devas (25).

After mentioning the name of the month and paksha,³ the tithi⁴ and the occasion, the excellent worshipper should say “ for the prosperous result of the ceremony.”⁶ Then he should repeat the names and gotras⁶ of the three fathers⁷ and of the three mothers,⁸ and of the three maternal grandfathers^a and of the three maternal grandmothers,¹⁰ in the possessive case, and he should thereafter say: “ I am performing the Shraddha of the Vishva-Devas¹¹ represented by the image of the two Brahmanas made of kusha grass.” These, 0 Great Devi! are the words of entreaty¹² (26-29).

¹ This Shraddha is performed on all joyful occasions, such as mar­riage. The word Abhyudayika is derived from Abhyudaya, which means prosperity, happiness, festival. It is also called Nandimukha Shraddha. The word Nandimukha means the prelude (mukha=face) of any auspicious rite (Nandi being derived from Nand=to please). In this rite the name of each of the Ancestors is preceded by the word Nandimukha in the case of a male, and Nandimukhi if a female. It is a Shraddha or commemorative offering to the Pitris preliminary to any joyous occasion, initiation, marriage, etc., to the father, grand­father, great-grandfather, maternal grandfather, etc.

² Anujna== Assent, Permission, Command, Entreaty (see post, verses 26-20).

³ Divisions of the lunar month, of which there are two—the light and dark half.

⁴ A lunar day, which may be less than twenty-four hours. ⁸ Karmabhyudayartham         • Lineage.

⁷ Father, Grandfather, Great-grandfather.

⁸ Mother, Grandmother, Great-grandmother.

9 Maternal Male Ancestors.        ^l0 Maternal Female Ancestors, ¹¹ That is, Vasu, Satya, Kratu, Daksha, Kala, Kama, Dhriti, Kuru. 12 The words of the ritual are as follows: Vishnur Ong, tat sat to-day

——, in the month of ——, when the Sun is in Rashi ——, in Paksha

·         . the tithi ——, I, —— Devas Sharma, —— tor the prosperity of

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0 Parvati! when the Anujna-vakya is either for paternal or maternal Ancestors, the same words should, with the necessary alterations, be said for the paternal and maternal Ancestors,¹ and the Vishva-Devas left out (30). Then, 0 Shiva! the worshipper should recite the Brahma-Vidya Gayatri² ten times (31). He should next say the following

mantra.

I salute the Divinities, the Fathers—i.e., the Fathers and Mothers—the great Yogis; I salute Pushti⁸ and Svaha;* may we have such auspicious occasions over and over again.

this—ceremony, of my father, Nandimukha, whose gotra is ——, and name is ——; of my grandfather, the Nandimukha, whose gotra is—and name is —— ; of my great-grandfather, the Nandimukha, whose gotra is—and name is —— ; of my mother, the Nandimukhi, whose gotra is—and name is —— ; of my paternal grandmother, the Nandimukhi, whose gotra is—and name is —— ; of my paternal great-grandmother, the Nandimukhi, whose gotra is—and name is

——; of my maternal grandfather, the Nandimukha, whose gotra is

·         and name is —— ; of my maternal great-grandfather, the Nandi­mukha, whose gotra is—and name is —— ; of my maternal great-great-grandfather, the Nandimukha, whose gotra is—and name is

——; of my maternal grandmother, the Nandimukhi, whose gotra is

·         and name is —— ; of my maternal great-grandmother, the Nandimukhi, whose gotra is—and name is —— ; of my maternal great-great-grandmother, the Nandimukhi, whose gotra is—and name is ——; and of the Vishva-Devas ——, beg leave to perform the Abhyudayika Shraddha in the Brahmanas made of kusha grass. The Shraddha is performed of—(i) On Father’s side: Father, Mother, Grandfather, Grandmother, Great-grandfather, Great-grandmother;

(2) on Mother’s side: Grandfather, Grandmother, Great-grandfather, Great-grandmother, Great-great-grandfather, Great-great-grand­mother; and (3) the Vishva-devas. It may be noted that the gotra of the father and his Ancestors and the mother is the same, and the gotra of the maternal Ancestors is the same. A woman’s gotra changes, some say, after marriage, others after her death and Sapindi-karana Shraddha ceremony, and becomes that of her husband.

¹ If any of the Ancestors be living, he or she should be presented with food, drink, etc.                           ² See p. 39.

³ Vedic Devi—also called Pushan, who nourishes living beings— wife of Ganapati. She is also a Matrika (Markandeya Purana, xxii. 13). Pushti is also a title of the Devi (see Lalita-Sahasra-Nama, verse 94).

⁴ See p. 39, verses 109-111.

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The excellent worshipper, having repeated the above Mantra three times, and taking water in his hand, should wash the Shraddha articles with the

mantra. Vang, Hung, Phat (32-33).

0 Mistress of the Kula! a vessel should next be placed in the corner of Agni.¹ Then uttering the

mantra.

0 Water! Thou art the nectar which killest the Rakshasas, protect this sacrifice of mine.

Water with Tulasi-leaves and barley should be put into it; and the wise one should, after first offering handfuls of water to the Devas and then to the Vipras,² give them seats of kusha grass (34-35).

The learned men, 0 Shiva! should then invoke the Vishva-Devas,³ the fathers, the mothers, the maternal grandfathers, and the maternal grandmothers (36). Having so invoked them, the Vishva-devas should first be worshipped; and then the three fathers, the three mothers, the three maternal grandfathers, and the three maternal grandmothers should be worshipped, with offers of Padya, Arghya, Achamaniya,⁴ incense, lights, cloths. Then, 0 Beauteous One! permission should be asked in the first place of the Devas for the spreading of the leaves⁶ (37-38).

Then a four-sided figure⁰ should be drawn uttering the Maya Vija,⁷ and then in a similar way for the paternal and maternal sides two figures each should be drawn (39). After these have been sprinkled with the Varuna Vija,⁸ leaves should be spread over the figures. These leaves should be sprinkled with the Varuna Vija,⁸ and then

¹ North-West.        ^a Brahmanas.    ³ Vide ante, p. 215, note 3.

·         Water for the feet, offering, sipping water, etc.

·         Plantain leaves are spread to place the Pindas thereon.

6 Mandala.          1 Hring        ⁸ Vang.

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drinking-water and different kinds of edibles and rice should be distributed in their order¹ (40). After giving honey and grains of barley and sprinkling the offerings with water, accompanied by the

mantra. Hrang, Hrung, Phat,

the worshipper possessed of the knowledge of Truth should dedicate the edibles by the names of the Vishva-Devas,² the fathers, the mothers, the maternal grandfathers and the maternal grandmothers, and thereafter repeat the Gayatri3 ten times and thrice repeat the

mantra. “ I salute the Divinities,” as aforesaid.⁴

After this, 0 Adya!⁵ he should take the directions (of the officiating Brahmanas) relating to the disposal of the remnants of edibles⁶ and of the Pindas ^e (41-43).

Upon receiving the directions of the Brahmana, he should, 0 Beloved! make twelve Pindas of the size of bael fruits with the remnants of the Akshata⁷ and other things (44). He should make one more Pinda equal in size with the others, and then, 0 Ambika!⁸ he should spread some kusha grass and barley on the Nairrita corner⁹ of the figure¹⁰ (45).

¹ That is, beginning with the Devas.        ^s See p. 215, note 3

³ See Introduction.

⁴ I.e., the Mantra “ Devatabhyah,” etc., verse 32,

⁶ Primordial One. ^B Thus:

Question. “ Ong, there is some edible left over; to whom should it

be given?”

Answer. “ Ong, give it to the honoured ones.” Question. “ Ong, I wish to give Pindas.” Answer. “ Ong, do so.”

⁷ See p. 230, note 8,

⁸ A title of the Devi. Ambika = Mother.

• That is. the South-West corner.                10 Mandala.

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mantra.

Such of my family as have none to offer Pindas to them whom neither son nor wife survive, who were burnt to death or were killed by tigers or other beast of prey, such kinsmen¹ of mine as themselves are without kins­men,² all such as were my kinsmen in previous births, may they all obtain imperishable satisfaction by the Pinda and water hereby given by me (46-47).

O Adored of the Devas! having with the above Mantra offered the Pinda to those who have no one to offer them Pindas, he should wash his hands and inwardly recite the Gayatri,³ and repeat the

MANTRA. “ I salute the Divinities,”⁴

and so forth, three times, and then make the square⁶ (48).

O Devi! the wise man should in front of the vessels containing the remnants of the offerings make such squares in twos (for his Ancestors), beginning with the paternal Ancestors (49).

O Shive! he should then sprinkle the squares with water with the Mantra already prescribed,⁸ and then spread kusha grass over them and sprinkle them with the Vayu Vija⁷ (49), beginning with the kusha spread on the square for the paternal (male) Ancestors, and then offer three Pindas, one at the top, another at the bottom, and one in the middle, in each of the squares⁸ (50).

¹ Bandhavas.        ^a Without anyone to offer Pindas to them. ³ See Introduction.

·         I.e., the Mantra “ Devatabhyah,” etc. (in verse 32). » Mandala.           ^B I.e., the Varuna Vija, Vang.      ⁷ Yang. ⁸ The Mandala is drawn with water, and four Mandalas are so drawn, The first Mandala is for the paternal male Ancestors—father, father’s father, and father’s father’s father. The second Mandala is for the female Ancestors—mother, father’s mother, father’s father’s mother. These two Mandalas are for the paternal side. The third Mandala is for the maternal male Ancestors—mother’s father, mother’s father’s

TANTRA OF THE GREAT LIBERATION 241

O Maheshvari! the names of each of the Ancestors should be mentioned, inviting him or her, and then the Pinda should be given with honey and barley,¹ con­cluding with Svadha (51). After the Pindas are given (in manner aforesaid) the Lepa-bhoji² Ancestors should be satisfied by the offer to them of the remnants which remain on the hand. These should be scattered on all

sides with the

mantra.

Ong, may the Lepa-bhoji Ancestors be pleased.

In Ekoddishta Shraddha³ the offering to the Lepa-bhoji Ancestors is not made (52).

Then for the satisfaction of the Devas and Pitris the Gayatri⁴ should be inwardly recited ten times, and the Mantra, “I salute the Divinities,”⁶ as aforesaid should be similarly recited three times, and then the Pindas should be worshipped⁶ (53). Lighting an incense-stick and a light, the wise one should, with closed eyes, think of the Pitris in their celestial forms partaking of their allotted Pindas, each his own, and should then bow to them, uttering the following (54)

mantra.

My father⁷ is my highest Dharmma. My father is my highest Tapas.⁸ My father is my Heaven. On

mother, and the father of the last. The fourth Mandala is for the maternal female Ancestors—mother’s mother, mother’s father’s mother, mother’s father’s father’s mother. The last two Mandalas are for the female Ancestry.

¹ The Pindas are offered as follows: “ I offer thee (of such and such gotra), highly praiseworthy (Nandimukha) and well known (Pravara, see p. 226, note 6), this Pinda with honey and barley. It is thine: Svadha.

^a Lepa-bhoji Ancestors are the fourth, fifth, and sixth Ancestors. From the seventh upwards there are no Pindas to be offered.

³ Shraddha for one particular Ancestor only.

·         Vide Introduction.            ^s “ Devatabhyah,” etc. (verse 32}.

^B The commentator adds: “ With scents and flowers.”

⁷ Pita. Here collectively used for all the Pitris.

^B Vide Introduction.

16

242 TANTRA OF THE GREAT LIBERATION

my father being satisfied, the whole Universe is satis­fied (55).

Taking up some flowers¹ from the remnants, the Pitris should be asked for their blessings, with the following (56)

mantra.

Give me your blessings, O Merciful Pitris. May my knowledge, progeny, and kinsmen always increase. May my benefactors prosper. May I have food in profusion. May many always beg of me, and may I not have to beg of any (57-58).

Then he should remove the Devas and Brahmanas made of kusha grass, as also the Pindas, commencing with the Devas. The wise one should then make presents to all three² (59).

He should then make japa of the Gayatri ten times, and the Mantra, “I salute the Divinities,”³ five times, and, after looking at the fire and the Sun, should, with folded palms, ask the Vipra⁴ the following question (60):

“ Is the Shraddha complete?”⁶

and the Brahmana should make reply:

“ It has been completed according to the injunctions “^a (61).

Then, for the removal of the effects of any error or omission, the Pranava⁷ should be inwardly recited ten times, and the ceremony should be brought to a close, uttering the following

mantra. “ May the Shraddha rite be faultless “;

Nirmalya—Flowers left over after the Shraddha.

I.e., the Devas and the paternal and maternal Ancestors.

The Mantra “ Devatabhyah,” etc. (verse 32).

The Brahmana who is always present to assist at these ceremonies.

I.e., faultlessly done.

Vidhana.                               1 Ongkara.

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and then the food and drink in the vessels should be offered to the officiating Brahmana (62).

In the absence of a Vipra,¹ it should be given to cows and goats, or should be thrown into water. This is called “ Vriddhi Shraddha,” enjoined for all obligatory sacra­mental² rites (63). Shraddha performed on the occasion of any Parvvan³ is called “ Parvvana Shraddha “ ⁴ (64).

In ceremonies relating to the consecration of emblems or images of Devas, or while starting for or returning from pilgrimage, the Shraddha should be according to the injunctions laid down for Parvvana Shraddha (65). On the occasion of Parvvana Shraddha the Pitris should not be addressed with the prefix “ Nandimukha,” and for the words “Salutation to Pushti”⁶ should be substituted the words “ Salutation to Svadha “⁶ (66).

O Beautiful One! if any of the three Ancestors be alive, then the wise one should make the offerings to another Ancestor of higher degree (67). If the father, grand­father, and great-grandfather⁷ be alive, then, O Queen of the Devas! no Shraddha need be performed. If they are pleased, then the object of the funeral rite and sacrifice⁸ is attained (68).

If his father be living, then a man may perform his mother’s Shraddha, his wife’s Shraddha, and Nandi­mukha Shraddha; but he is not entitled to perform the Shraddha of anyone else (69). O Queen of the Kula! ° at the time of Ekoddishta Shraddha¹⁰ the Vishva-Devas¹¹

¹ Brahmana,                           2 Sangskara.

3 Name given to certain days of the lunar month, such as Amavasya (New Moon). Purnima (Full Moon), Ashtami (Eighth Day).

⁴ Parvvana-Shraddha is Shraddha performed on the occasions last mentioned—not only on Mahalaya Day—the New Moon preceding the Durga Puja.

^s Namo ‘stu Pushtyai.                   ⁶ Namah Svadhayai.

⁷ Literally, three Ancestors, beginning with father.

⁸ Shraddha and Yajna. If all the three Ancestors are alive, they are feasted instead of Pindas being offered to them.

⁹ Followers of Kulachara. ^w See p. 241, note 3.                       “ See p 215, note 3.

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are not to be worshipped. The word of entreaty¹ should be addressed to one Ancestor only² (70).

At the time of Ekoddishta Shraddha⁸ cooked rice and Pinda should be given whilst facing south. The rest of the ceremony is the same as that which has been already described, with the exception that sesamum should be substituted for barley (71).

The peculiarity in Preta Shraddha⁴ is that the wor­ship⁶ of Ganga⁶ and others is omitted, and in the framing of the Mantra the deceased should be spoken of as Preta⁷ whilst rice and Pindas are offered to him (72).

The Shraddha performed for one man is called “ Ekod­dishta.” In offering Pinda to the Preta, fish and meat should be added (73). O Mistress of the Kula!⁸ know this, that the Shraddha which is performed on the day following the end of the period of uncleanliness⁹ is Preta Shraddha¹⁰ (74). If there is a miscarriage, or if the child dies immediately on birth, or if a child is born or dies, then the period of uncleanliness is to be reckoned according to the custom of the family (75).

The period of uncleanliness in the case of the twice-born is ten days (for Brahmanas), twelve (for Kshat­riyas), and a fortnight (for Vaishyas); for Shudras and Samanyas the period is one month (thirty days) (76).

On the death of an Agnate ^u who is not a Sapinda,¹² the period of uncleanliness is three days, and on the death of a Sapinda,¹² should information of it arrive after the period prescribed, one becomes unclean for three days (77).

The unclean man, O Primordial One!^ls is not entitled

·         Anujnaa-vakya.

² I.e., the person whose Ekoddishta Shraddha is being performed.

³ I.e., the first of Ekoddishta Shraddha.

·         See note 7.                               ‘ Archchana. ^B The Devi of the Ganges.

⁷ I.e., the spirit before obsequial rites.           ^a Kaula Tantrikas.

⁸ Commonly called period of mourning. ¹⁰ Vide ante.                                 ^u Jnati. “ I.e., having the same Pinda, or funeral rice-ball offering. A kins­man connected by the offering of the Pinda.13 Adya.

.

TANTRA OF THE GREAT LIBERATION 245

to perform any rite relating to the Devas and the Pitris, excepting Kula worship¹ and that which has been already commenced (78).

Persons over five years of age should be burnt in the burning-ground, but, O Kuleshani! a wife should not be burnt with her dead husband² (79). Every woman is Thy image—Thou residest concealed in the forms of all women in this world.⁸ That woman who in her delusion ⁴ ascends the funeral pyre of her lord shall go to hell (80).

Kalika I the corpses of worshippers of Brahman should be either buried, thrown into running water, or burnt, according as they may direct (81).

Ambika!⁶ death in a holy place or a place of pilgrimage, or near the Devi, or near the Kaulikas,⁸ is a happy one (82).

He who at the time of his death meditates on the one Truth, forget ~il of the three worlds, attains to his own Essential B»~ g⁷ (83).

After dea~  the corpse should be taken to the burning-ground, and when it has been washed it should be smeared with ghee and placed on the pyre, with the face to the north⁸ (84).

The deceased should be addressed by his name, and Gotra and as Preta.⁹ Giving the Pinda to the mouth of the corpse, the pyre should be lighted by applying the torch to the mouth of the corpse, inwardly the while reciting the Vahni Vija¹⁰ (85).

Beloved! the Pinda should be made of boiled or un-

¹ Kula-Puja.      ^a This passage condemns the practice of Sati. ‘ Tava Svarupa ramani, jagatyachchhanna-vigraha. * Moha.* See p. 239, note 8.     ^a Followers of Kulachara. ^T Svarupe tishthati—literally, “ stays in his own Essential Being.” Sva-rupa—“ the thing in itself “—is here the equivalent of Para­matma (Bharati). All are, in fact, one with the Brahman; but by the destruction of Karmma and the removal of Maya Jiva ceases to be such, and returns to its Essential Being, the Paramatma. ⁸ Uttarabhimukha.                     • See p. 244, note 7. ¹⁰ Kang—the Vija of Fire.

246 TANTRA OF THE GREAT LIBERATION

boiled rice, or crushed barley, or wheat, and should be of the size of an emblic myrobalam¹ (86). To the eldest son of the Preta is given the privilege of performing the Shraddha; in his absence to the other sons, according to the order of their seniority (87).

The day after the day upon which the period of uncleanliness expires, the mourner should bathe and purify himself, and give away gold and sesamum for the libera­tion of the Preta² (88).

The son of the Preta should give away cattle, lands, clothes, carriages, vessels made of metals, and various kinds of edibles, in order that the Preta may attain Heaven (89).

He should also give away scents, garlands, fruits, water, a beautiful bed, and everything which the Preta himself liked to insure his passage to Heaven (90).

Then a bull should be branded with the mark of a trident, and decorated with gold and ornaments, and then let loose, with the object that the deceased may attain Heaven (91).

He should then with a devout spirit perform the Shraddha, according to the injunctions laid down for the performance of Preta Shraddha,³ and then feed Brahmanas and Kaulas possessed of Divine knowledge, and the hungry (92).

The man who is unable to make gifts should perform the Shraddha to the best of his ability, and feed the hungry, and thus liberate his father from the state of existence of a Preta (93).

This Preta Shraddha is known as Adya or Ekod­dishta Shraddha, and it liberates the deceased from the state of Preta.  After this every year on the

¹ Haritaki.

·         The Mantra said whilst giving away is: “ Ong: to-day (here men­tion month, paksha, tithi, etc.), for the liberation of my father, whose gotra is—and whose name is ——, I give away gold, etc., to the Brahmana, whose name is—and whose gotra is—“

·         See p. 244.

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tithi¹ of his death edibles2 should be given to the deceased (94).

There is no necessity for a multitude of injunctions nor for a multitude of rituals. Man may attain all siddhi³ by honouring a Kaulika. The object of all Sangskaras* is completely attained if, in lieu of the pre­scribed Homa, Japa, and Shraddha,⁶ even a single Kau­lika⁸ is duly honoured (96), at the time of the ceremony.

The injunction of Shiva is that all auspicious ceremonies should be performed between the period beginning with the fourth day of the light half of the lunar half-month, and ending on the fifth of the dark half-month (97).

He, however, who is desirous of performing any rite which must be performed may perform it even on an inauspicious day,⁷ provided he be so directed by his Guru, by a Ritvij,⁸ or a Kaulika ° (98).

A Kaulika¹⁰ should commence the building of a house, should first enter a house, start on a journey, wear new jewels, and the like, only after worshipping the Primordial One with the five Elements¹¹ (99).

Or the excellent worshipper may shorten the rite. He may thus, after meditating on the Devi, and inwardly reciting the Mantra and bowing to the Devi, go wherever he may desire (loo).

In the worship of all Devatas, such as the Autumnal Festival¹² and others, dhyana and puja¹² should be per-

¹ A lunar day, which may be less than twenty-four hours.

² The offering of Pindas on the anniversary of his death is called Vatsarika Shraddha.         ³ Sarva-siddhi—Success in all things.

·         “ Sacraments “ (see Introduction).

⁵ That is, the burnt sacrifice, recitation of Mantra, or obsequial rites (see Introduction).

^e Follower of Kulachara (see Introduction).

⁷ Viruddhe ‘hni.             8 Priest.

^B Tantrika of Kulachara.    ^l0 Vide last note.

¹¹ Pancha-tattva—Wine, meat, etc. (see Introduction).’ “ Sharadiyotsava. The Durga Puja is so called because it is celebrated in Autumn. Durga Puja is also celebrated in Spring, and is then called Vasanti, or Vernal Festival. *³ Meditation and external worship.

248 TANTRA OF THE GREAT LIBERATION

formed according to the ordinances laid down in the Shastras relating to such worship (101).

According to the ordinances relating to the worship of the Primordial Kali, animal sacrifice¹ and Homa² should be performed, and the rite should be brought to an end by the honouring of Kaulikas³ and making of offerings⁴ (102).

The general rule is that Ganga, Vishnu, Shiva, Suryya, and Brahma should first be worshipped, and then the Deva the special object of worship (103).

The Kaulika⁶ is the most excellent Dharmma,⁶ the Kaulika is the most excellent Deva, the Kaulika is the most excellent pilgrimage,⁷ therefore should the Kaula be always worshipped⁸ (104).

The three and a half kotis⁹ of Places of Pilgrimage, all the Devas beginning with Brahma Himself, reside in the body of the Kaula. What, therefore, is there which is not attained by worshipping him? The land in which the good and fully initiated¹⁰ Kaula resides is blessed and deserving of honour. It is most holy, and is coveted even by the Devas (105-106). Who can in this world understand the majesty of the fully initiated Sadhaka,11” who is S~!, va¹² Himself, and to whom there is nothing either hoi .) r sinful? (107).

Such a ~aula, possessing merely the form of man, moves about this earth for the salvation of the entire world and the instruction of men in the conduct of life (108).

Vali.                      .            ² See Introduction. Followers of Kulachara; also called Kaulas. Dakshina.                              ⁶ Vide ante, note 3. I.e., embodiment of righteousness (see Introduction). I.e., he is the embodiment of all the Holy Places. A visit to him is the equivalent of the visit to all Holy Shrines.

⁸ Archchayet.

·         A koti is a crore or ten million—i.e., all the multitude.

¹⁰ Purnabhishikta.

11 One who is intently striving to attain siddhi.

‘* Shivatma (Brahman).

TANTRA OF THE GREAT LIBERATION 249

Shri Devi said:

Thou hast, O Lord I spoken of the greatness of the Soul¹ of the fully initiated Kaula. Do Thou in Thy mercy speak to Me of the ordinances relating to such initiation² (109).

Shri Sadashiva said:

In the three Ages³ this rite was a great secret; men then used to perform it in all secrecy, and thus attain liberation (no).

When the Kali Age prevails, the followers of Kula rite should declare themselves as such, and, whether in the night or the day, should openly be initiated⁴ (in).

By the mere drinking of wine,⁶ without initiation,6 a man does not become a Kaula. The Kula worshipper becomes the Lord of the Kula Chakra only after full initiation⁷ (112).

The Guru should, the day before the initiation, worship the Deva of Obstacles⁸ with offerings, according to his ability for the removal of all obstacles (113).

If the Guru is not qualified to officiate at a full initia­tion⁹ ceremony, then it should, O Beloved! be performed by a duly initiated Kaula¹⁰ (114). Gang is the Vija of Ganapati (Ganesha) (115).   Ganaka is the Rishi, the Chhanda is Nivrit,¹¹ the Lord of Obstacles¹² is the Devata, and the Mantra is applicable for the removal of obstacles to the performance of the rite¹³ (116).

Adding successively six long vowels to the Mula

¹ Mahatmya,                a Abhisheka.

³ Yuga—that is, Satya, Treta, and Dvapara, the three past Ages (see Introduction).

·         See p. 55, verse 78.         ^B Kevalang madya-sevanat.

⁸ Abhisheka.                  ⁷ Purnabhisheka (see Introduction).

⁸ Ganesha.                   » Purnabhisheka. ¹⁰ Vide p. 248, note 3. Changing one’s Guru is not allowed unless the latter is not qualified when the services of a qualified preceptor may be sought. It is said “ the disciple thirsting for knowledge may go from one Guru to another in the same way that a bee longing for honey goes from flower to flower.”           ^u A form of metre.

^u Vighna—that is. Ganesha.   ^u I.e.,., initiatory rite.

250 TANTRA OF THE GREAT LIBERATION

Mantra,¹ Shadanga-nyasa² should be performed, and, ,’ O Shiva! after doing Pranayama⁸ let Ganapati be meditated upon (117). .’,’

dhyana.

Meditate on Gana-pati as of the colour of vermilion, having three eyes, a large belly, holding in His lotus-hands the conch,⁴ the noose,⁶ the elephant-goad,⁶ and the sign of blessing.⁷ His great trunk adorned with the jar of wine which it holds. On His forehead shines the young Moon.⁸ He has the head of the King of ele­phants; His cheeks are constantly bathed in wine. His body is adorned with the coils of the King of servants. He is dressed in red raiment,⁹ and His body is smeared with scented ointments (118).

¹ Gang.

·         Shadanga-nyasa proper is also called Hridayadi-shadanga-nyasa— i.e., of the six parts of the body, beginning with the Heart: (i) Heart, (2) the Head, (3) the Crown-lock, (4) the Thorax, (5) the three Eyes, (6) the palm and back of the Hand. Kara-nyasa is also called Angush­thadi-shadanga-nyasa—i.e., nyasa of six parts, beginning with the Angushtha, or thumb: (i) Thumb, (2) Index finger, (3) Middle finger, (4) Ring finger, (5) Little finger, and (6) the palm and back of the Hand.

³ For the details of this practice, see ed. Bhakta, p.497. Commence inhalation with the left nostril, making japa, of the Vija Gang sixteen times; retain the breath, making japa sixty-four times; lastly, exhale through right nostril, making japa thirty-two times. Then the order is reversed by commencing with right nostril, and lastly with the left nostril. These three actions make one Pranayama. This Tantra speaks of two ways of Pranayama—the Gheranda Sanghita of seven and the Hatha-yoga-pradipika of three.

·         Shangkha.

⁶ Pasha.

⁹ Angkusha—the hook for driving elephants.

7 The text has Is/Ka. Vara Mudra = Sign of Blessing. This is done by merely turning in the thumb, its end touching the palm below the ring finger, all the fingers being held straight out.

⁸ Bharati explains this passage to mean—“ His diadem shining with the young Moon.”

⁹ Bharati interprets this passage to mean—“ His body aglow with His red raiment.” He is of the. colour of vermilion.

TANTRA OF THE GREAT LIBERATION 251

Having thus meditated upon Ganapati, he should be worshipped with mental offerings,¹ and then the pro­tecting power of the seat² should be worshipped.³ These are Tibra, Jvalini, Nanda, Bhoga-da, Kama-rupini, Ugra, Tejasvati, Satya, and Vighna-vinashini.⁴ The first eight should be worshipped in their order, beginning from the east, and the last should be worshipped in the middle of the Mandala. Having thus worshipped them all, the lotus-seat itself should be worshipped (119-1. o).

Mediating on Ganesha once again, He should be worshipped with offerings of the five elements.⁶ On each of His fo~   sides should the excellent Kaulika worship Ganesha- i Gana-nayaka, Gana-natha, Gana-krida, Ekadanta, Rakta-tunda, Lambodara, Gajanana, Mahodara, Vikata, Dhumrabha, and Vighna-nashana⁶ (121-123).

Then the eight Shaktis, Brahmi,⁷ and others, and the ten Dikpalas⁸ and their weapons, should be worshipped, and after that Vighna-raja⁹ should be bidden to de­part¹⁰ (124).

Having thus worshipped the King of Obstacles, the worshipper should perform the preliminary¹¹ ceremony, and then entertain the Kaulas versed in divine know­ledge with the five elements¹² (125).

·         See Ullasa v., verses 142 et seq.

² Pitha-shakti (see Adhara-shakti, ante).

³ Bharati adds—“ With Mantras made up of the Pranava, the name and Namah.”

⁴ The first eight are to be worshipped on the eight sides, and the last —the “ Destructress of Obstacles “—in the middle.

⁸ Pancha-tattva—i.e., wine, meat, fish, parched food, and woman.

⁹ These are called the surrounding (Avarana) Deities. They are forms of Gana-pati, Who is called by these names Himself.

⁷ Brahmi, Narayani, Maheshvari, Chamunda, Kumari, Aparajita, Varahi, Narasinghi (cf. Chapter V., verse 134; and Chapter VI., verse loo).

⁸ Indra, etc. (see Chapter VI., verse 103).

⁹ King of Obstacles—Ganesha.

¹⁰ “ Lord of Obstacles I Pardon me,” is the Mantra of dismissal. ^u Adhivasa.                          ^la Pancha-tattva.

353 TANTRA OF THE GREAT LIBERATION

The next day, having bathed¹ and performed his ordinary daily duties as already enjoined, he should, O Beloved! give away sesamum-seed and gold for the destruction of all sins from his birth, and a bhojya² for the satisfaction of the Kaulas (126). Then, giving arghya⁸ to Suryya, and having worshipped Brahma, Vishnu, Shiva, and the nine Planets, as also the sixteen divine Mothers, he should make a Vasu-dhara⁴ (127).

He should then perform Vriddhi Shraddha for the good result of the rite, and, going up to the Guru, bow to him, and pray to him as follows (128):

(prayer to the guru.)

Save me, O Lord! thou that art the Sun of the Kaulas. Protect my head, O Ocean of Mercy! with the shade of thy lotus-foot (129). Grant us leave, O Exalted One I in this auspicious Purnabhisheka that by thy grace I may attain the success of my undertaking without any hin­drance (130).

(The Guru should then reply:)

My son! be thou, by the permission of the Shiva-Shakti,⁵ initiated with the full initiation. May thou attain the object of thy desire by the command of Shiva (131).

Having thus obtained the permission of the spiritual Preceptor, he should make the Sangkalpa⁶ for the removal of all obstacles and for the attainment of long life, pros­perity, strength, and good health (132).

The Sadhaka, having solemnly formed his resolve, should worship the Guru, by presenting him with clothes

·         Bhakta adds—“ With sarvvaushadhi or Amalaki (a kind of Myrabolam) water.”

² I.e., rice, uncooked vegetables, ghee, sugar, salt—what, in short, U given uncooked for the purpose of making a meal.

³ Offering.                          ⁴ See p. 206, note 3 ⁸ Shiva and Shakti—the Two in One.

·         “ Solemnly declare his purpose” (see Introduction). See ed. Bhakta, p. 503, for details.

TANTRA OF THE GREAT LIBERATION 253

and jewels, and karana¹ with Shuddhi,² and do honour to him (133).

The Guru should then make with earth an altar four fingers in height and measuring one and a half cubit either way in a beautiful room painted with red earth, etc., decorated with pictures, flags, fruits, and leaves, and strings of small bells.

The room should have a beautiful ceiling-cloth,³ lighted with lines of lamps fed with ghee to dispel all traces of darkness, and should be scented with burning camphor, incense-sticks, and incense, and ornamented with fans,⁴ . fly-whisks,⁶ the tail feathers of the peacock, and mirrors, etc., and then he should with rice powdered and coloured , yellow, red, black, white, and dark blue draw Mandala 6 . called Sarvato-bhadra,⁷ beautiful and auspicious in every “ way (134-138).

Then each person should perform the rite preparatory to mental worship, according to his Sangkalpa,⁸ and then, having made mental worship, should purify the five ele­ments with the Mantra previously mentioned (139). After the Pancha-tattvas⁹ have been purified, the jar, which must be either of gold or silver or copper or earth, should be placed with the Brahma Vija¹⁰ on the Mandala.¹¹ It should be washed with the Weapon Mantra¹² and smeared with curd, Akshata,¹³ and then a vermilion mark should be placed on it with the Mantra “ Shring” (140-141).

He should then recite three times the letters of the alphabet, with the Vindu superposed from Ksha to A,¹⁴ and recite inwardly the Mula Mantra, and fill the jar with

¹ Wine.    ^a Seep. 104, note 5.    ³ Chandratapa.* Chamara

⁶ Made of the tuft of the tail of yak.                  • Diagram

⁷ Name of a Yantra—Sarvato-bhadra Mandala

⁸ Sva-kalpokta-vidhina. As to Sangkalpa, see Introduction.

⁸ I.e., the wine, meat, fish, mudra, and woman. 10 Ong.      11 Square—the Sarvato-bhadra Mandala. ^u Phat.                       “ See p. 230, note 8. ** l.e.. the Matrika Vija.

254 TANTRA OF THE GREAT LIBERATION

wine¹ or water from some holy place, or with ordinary pure water, and then throw into the jar nine gems or gold² (142-143).

The merciful Guru should then place over the mouth of the jar a leafy branch of a Jack-tree, a Fig-tree,⁸ an Ashvattha-tree,⁴ and of a Vakula and Mango-tree, with the Vagbhava Vija⁶ (144).

He should then place on the leafy branch a gold, silver, copper, or earthen platter, uttering the Rama Vija6 and Maya Vija⁷ (145). Then, O Beauteous One! two pieces of cloth should be tied to the neck of the jar. When worshipping Shakti the cloth should be of a red colour, and in the worship of Shiva and Vishnu it should be white (146).

Inwardly reciting the

mantra. Sthang, Sthing, Hring, Shring,

the jar should be fixed in its place, and after putting into it the Pancha-tattvas⁸ the nine cups should be placed in their order (147). The Shakti Patra should be of silver, the Guru Patra of gold, the Shri Patra⁸ should be made of the human skull,¹⁰ the rest of copper (148). Cups made of stone, wood, and iron should be rejected;

the material of the cups in the worship of the Maha-Devi should be according to the means of the worshipper (149). After placing the cups, libations should be offered to

•         Karana.

^a As to the gems used, see Introduction A piece of gold is used weighing one tola, or a gold mohur.

³ Ficus glonuiata rox. Kaulikarchana-dipika substitutes Vata, or Ficus indica.

·         Ficus religiosa.                ^s Aing.* Shring. ⁷ Kring.                        ⁸ Wine, meat, etc.

·         Shri-patra is the cup from which liquid is taken for sprinkling, etc., and which is not used for drinking. In some schools the drinking-cup is made of a skull.

·         Maha-snangkha (the great Conch-shell)—that is, human skull.

TANTRA OF THE GREAT LIBERATION 255

the four Gurus¹ and the Devi, and the wise one should then worship the jar filled with nectar (150). Lights and incense should then be waved² and sacrifices made to all beings,⁸ and after worshipping the divinities of the pitha⁴ he should perform Shadangganyasa⁶ (151). He should then do Pranayama, and, meditating on the Great Devi, invoke Her, and thereafter worship Her, the Object of his worship, to the best of his ability and without niggardliness (152). The excellent Guru, O Shiva! should perform all the rites ending with Homa, and then honour the Kumaris⁸ and worshippers of Shakti by presenting them with flowers, sandal-paste, and clothes (153).

·         The Guru should then ask the permission of those present with the following words:

O you Kaulas! who are vowed to Kula-worship, be kind to my disciple. Do you give your permission to his Sangskara of Purnabhisheka (154).

The Lord of the Chakra, having thus asked those present, should respectfully say: “ By the grace of Mahamaya⁷ and the majesty of the Supreme Soul,⁸ may thy disciple be perfect and devoted to the Supreme Essence “° (155).

The Guru should then make the disciple worship the Devi in the jar, which has been worshipped by himself, and then, mentally repeating the

mantra. Kling, Hring, Shring¹⁰

over it, move the immaculate jar, with the following

mantra.

Rise, O Brahma-kalasha,” thou art the Devata¹² ana grantest all success. May my disciple, being bathed

¹ See Chapter VI., verse 50.* I.e., Arati.    ³ Sarva-bhuta-vali

·         Or seat (seep. 106, note 2).         • See Introduction.

·         Unmarried girls.                1 The Devi (see Introduction). » Paramatma. • Para-tattva-parayana. ¹⁰ That is, the Vijas of Kama, Maya, and Rama, or Lakshmi. ^u Jar—that is, the Brahman itself.           “ Devatatmaka.

256 TANTRA OF THE GREAT LIBERATION with thy water and leaves, be devoted to Brahman

(156-157).

Having moved¹ the jar in this manner, the Guru should mercifully sprinkle the disciple seated with his face to the North with the Mantra about to be spoken

(158).

The Rishi of the Mantra of this auspicious Purnabhi­sheka rite is Sadashiva, the presiding Devata is the Adya Devata, the Vija is “ Ong,” and its applicability is for the auspicious sprinkling² on the occasion of the Purnabhisheka ceremony (158-159) •

mantra.

May the Gurus sprinkle³ thee. May Brahma, Vishnu, and Maheshvara sprinkle thee; may the Mothers Durga, Lakshmi, Bhavani, sprinkle thee; may Shodashi, Tarini, Nitya, Svaha, Mahisha-mardini, all these sprinkle thee with the water that has been sanctified by the Mantra;

may Jaya-durga, Vishalakshi, Brahmani, Sarasvati, may all These sprinkle thee; may Bagala, Varada, and Shiva sprinkle thee; may the Shaktis, Narasinghi, Varahi, Vaishnavi, Vana-malini, Indrani, Varuni, Raudri, sprinkle thee; may Bhairavi, Bhadra-kali, Tushti, Pushti, Uma, Kshama, Shraddha, Kanti, Daya, Shanti, always   sprinkle thee; may Maha-kali, Maha-lakshmi, Maha-

 nila-sarasvati, Ugra-chanda, Prachanda, constantly ^it sprinkle thee; may Matsya, Kurma, Varaha, Nrisingha, Vamana, Rama, Bhrigu-Rama, sprinkle thee with water;

may Asitanga, Ruru, Chanda, Krodhonmatta, Bha- yangkara, Kapali, Bhishana, sprinkle thee; may Kali, Kapalini, Kulla, Kurukulla, Virodhini, Viprachitta, Mahogra, ever sprinkle thee; may Indra, Agni, Shamana,⁴ Raksha, Varuna, Pavana, Dhana-da,⁶ Maheshana, who are the eight Dikpalas,⁶ sprinkle thee; may Ravi, Soma,

¹ That is, by the Mantra.             ^a That is Consecration.

·         Or Consecrate (Abhishinchantu).    ⁴ An epithet of Yama.

·         Kuvera.* Protectors of the Quarters.

TANTRA OF THE GREAT LIBERATION 257

Mangala,¹ Budha, Jiva,² Sita,³ Shani,⁴ Rahu, Ketu,5 with all their Satellites, sprinkle thee; may the stars, the Karanas,⁶ the Yogas,⁷ the Days of the Week, and the two Divisions of the Month,⁸ the Days, Seasons, Months, and the Year anoint thee always; may the Salt Ocean, the Sweet Ocean, the Ocean of Wine,⁹ the Ocean of Ghee, the Ocean of Curd, the Ocean of Milk, the Ocean of Sweet Water sprinkle thee with their consecrated waters;

may Ganga, Yamuna, Reva, Chandra-bhaga, Sarasvati, Sarayu, Gandaki, Kunti, Shveta-ganga, Kaushiki,¹⁰ may all these sprinkle thee with their consecrated waters;

may the great Nagas^u beginning with Ananta, the birds beginning with Garuda,¹² the trees beginning with the Kalpa tree,¹³ and the great Mountains sprinkle thee;

may the beneficent Beings residing in Patala,¹⁴ on the earth, and in the air, pleased at this hour of thy Purna­bhisheka, sprinkle thee with water (160-175).   May thy ill-luck, bad name, illness, melancholy and sorrows be destroyed by the Purnabhisheka, and by the glory of the Supreme Brahman (176). May Alakshmi,¹⁶ Kala-karni,¹⁶ the Dakinis,¹⁷ and the Yoginis,¹⁸ being driven away

^I Sun, Moon, and Mercury.            ^a Brihaspati, or Jupiter. ⁸ Shukra, the planet Venus.* Saturn. ,     ⁶ Ketu is the descending node, considered as the ninth planet, and the body or trunk of the demon Sainghikeya. Rahu is the ascending node—a demon with head and without body, swallowing the Sun and Moon in eclipse.

⁶ Astrological divisions of the day.

⁷ Lucky or unlucky conjunctions of Planets or Stars, which are ten in number: Vava, Valava, Kaulava, Taitila, Vanija, Vishti, Shakuni, Chatushpada, Kintughna, and Nago-yoga.

⁸ The Pakshas, which are Shukla and Krishna—light and dark. ^B Sura. ¹⁰ Names of Rivers.

^II Serpent-divinities, with human head and tail of serpent, said to inhabit the Nether Worlds (Patala). ^1:1 The Vahana of Vishnu.

*³ Tree in Indra’s heaven that yields all that is desired.

M The Nether World.

^w Devi of Adversity as regards loss of wealth.

^w Devi of Misfortune.

¹⁷ Female Spirits, attendants on Kali.

*⁸ Female Spirits, attendants on Durga.

17

258 TANTRA OF THE GREAT LIBERATION

by the Kali Vija, be destroyed by the Abhisheka (177). May the Bhuta,¹ Preta,² Pishachas,⁸ and the maleficent Planets be driven out, put to flight, and destroyed by the Rama Vija;⁴ may all misfortune caused thee by magic and by the incantations of thy enemies, may all thy transgressions of mind, word, and body be destroyed as the result of this initiation; may all thy adversities be destroyed, may thy prosperity be undisturbed, may all thy desires be fulfilled as the result of this Purnabhisheka

(178-180).

With these twenty-one Mantras the disciple should be sprinkled with water; and if he has obtained already the Mantra from the mouth of a Pashu,⁶ the Guru should

make him hear it again⁶ (181).

The Kaulika Guru should, having informed the wor­shippers of Skahti, call his disciple by his name and give him a name ending with Anandanatha (182).

Being thus initiated in the Mantra by the Guru, the disciple should worship his Ishta-devata⁷ in the Yantra⁸ (of the Guru), and then honour the Guru by presenting

him with the Pancha-tattvas⁹ (183).

The disciple should also give as Dakshina¹⁰ cows, land, gold, clothes, drinks, and jewels to the Guru, and then honour the Kaulas,¹¹ who are the very embodiments of

Shiva¹² (184). The self-possessed, purified, and humble disciple,

having honoured the Kaulas, should touch the sacred feet of the Guru with veneration, and, bowing to him, pray to him as follows (185):

¹ Spirits. Ghosts.

² Spirits before performance of Shraddha.

³ Bad and filthy Deva-yonis, who are invoked by those who are

Pishacha-siddha.* Shring. * See Introduction.                      • From his own mouth.

⁷ The Divinity of his worship.

“ Diagram.                              • Wine, meat, etc. ¹⁰ Presents.                              “ Who are present. ¹² Shivatmaka—whose soul is the soul of Shiva.

TANTRA OF THE GREAT LIBERATION 259

prayer TO guru.

Holy Lord! Thou art the Lord of the world. Lord 1 thou art my Lord. O Ocean of Mercy! do Thou gratify my heart’s desire by the gift of the excellent nectar (186).

The Guru should then say:

“ Give me leave, O Kaulas! you who are the visible images of Shiva Himself, that I may give to my good and humble disciple the excellent nectar “ (187).

The Kaulas will then say:

“ Lord of the Chakra! thou art the Supreme Lord Himself, Thou art the Sun of the Kaula lotus. . Do Thou gratify this good disciple, and give him the Kaula nectar “(188).

The Guru, having obtained the leave of the Kaulas, should place in the hand of the disciple the drinking-cup filled with the excellent nectar, as also the Shuddhi (189).

The Guru should then, devoutly meditating on the Devi in his heart, place the tilaka¹ on the forehead of the disciple, as also of the Kaulas, with the ashes adhering to the sacrificial spoon (190).

Let the Guru then distribute the Tattvas offered² to the Devi, and partake of the food and drink as directed in the injunctions relating to the formation of Chakra⁸

(191). O Devi! I have spoken to Thee of the auspicious rites

relating to Purnabhisheka. By this one attains divine knowledge and becomes Shiva Himself (192). . The Purnabhisheka should be performed for nine or seven or five or three or one night (193).

There are, O Kuleshani! five different forms in this purificatory rite. In the rite which lasts nine nights the Mandala⁴ known as Sarvato-bhadra⁶ should be made (194).

·         Sectarian mark.

² Prasada-tattva = Prasada is food offered to a Deva or Guru. and is deemed holy food. ³ See Chapter VI., verses 189 et seq.

·         Yantra. For these Mandalas, see Tantra-sara, pp. 124-129, and . p. 168. ⁵ All propitious.

260 .TANTRA OF THE GREAT LIBERATION

Beloved 1 in the rite which lasts seven nights the Manda­la Nava-nabha, in the rite which lasts five nights the Man­dala Panchabja, in the rite which lasts three nights and in the rite which lasts one night the Mandala, of eight-petalled lotus should be respectively made (195).

O Devi! the injunction is that on the Sarvato-bhadra and Nava-nabha Mandalas nine jars¹ should be placed, on Panchabja Mandala five, and on Ashta-dalabja Mandala one jar, and the Angga-Devatas² and the Avarana-Devatas⁸ should be worshipped in the filaments and other parts of the lotuses (196-197).

The Kaulas who have been fully initiated are pure of soul. All things are purified by their looking, touching, and by their smelling them (198). All men, whether they are Shaktas, Vaishnavas, Shaivas, Sauras, or Ganapatas,* should worship the Kaula Sadhu⁶ with devotion (199).

It is good for a Shakta to have a Guru who is a Shakta, for a Shaiva a Shaiva Guru is commendable, and for & Vaishnava a Vaishnava, for a Saura a Saura as Gum is advised, and a Ganapata is the proper Guru for a Gana-pata, but a Kaula is excellent as Guru in the case of all:

therefore the wise one should with all his soul be initiated by a Kaula (200-201). Those who worship the Kaulas with Pancha-tattva⁸ and with heart uplifted cause the salvation of their Ancestors, and themselves attain the highest end (202).

The man who has obtained the Mantra from the mouth of a Pashu⁷ is of a certainty a Pashu, and he who has obtained the Mantra from a Vira⁷ is a Vira, and he who obtains it from a Kaula knows the Brahman (203). One who has been initiated according to Shakta rites⁸ is & Vira; he may purify the Pancha-tattvas only in the

¹ Ghatas.

² The limbs of the Devi, which are considered as Devata.

³ The attendant Devatas.* I.e., Ganapatyas. ⁶ Holy man, or Sage                        ⁸ Wine, etc, 1 As to the meaning of these classes of men, see Introduction. • I.e., without Purnabhisheka.