Mahanirvana Tantra

CHAPTER XIII

PARVATI, the Mother of the three worlds, Her mind engrossed with thoughts for the purification of men polluted with the impurities of the Kali Age, humbly asked Mahesha, the Deva among Devas, who had thus spoken of the essence of all the Nigamas, which is the seed of heaven¹ and final liberation² (as follows) (i):

Shri Devi said:

How should the form of Mahakali be thought of She who is the Great Cause,⁸ the Primordial Energy,⁴ the Great Effulgence, more subtle than the subtlest ele­ments? (2).

It is only that which is the work of Prakriti which has form.⁶ How should She have form? She is above the most high. It behoves thee, O Deva ‘ to completely remove this doubt of mine (3).

Shri Sadashiva said:

Beloved! I have already said that to meet the needs⁶ of the worshippers the image of the Devi is formed accord­ing to Her qualities and actions (4).

As white, yellow, and other colours all disappear in black, in the same way, O Shailaja!⁷ all beings enter Kali (5).

Therefore it is that by those who have attained the knowledge of the means of final liberation,⁸ the attribute-

¹ Svarga.           ^a Moksha.           ^a Mahad-yoni.

·         Adi-Shakti.            ^B Rupang prakriti karyyanam.

·         So it has been said—Upasakanang karyyarthe Brahmano rupakalpana. The Supreme Brahman takes on various forms for the benefit of the worshipper.

⁷ ShailaJa—Born of the Mountain. So She is also called Girija.

⁸ Jnana here means brahmajnana. 295

296 TANTRA OF THE GREAT LIBERATION

less, formless, and beneficent Kalashakti is endowed with the colour of blackness (6).

As the eternal and inexhaustible One image of Kala¹ and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead (7). As She surveys the entire universe, which is the product of time,² with Her three eyes—the Moon, the Sun, and Fire³—therefore she is endowed with three eyes (8).

As She devours⁴ all existence,⁶ as She chews all things existing with her fierce⁶ teeth, therefore a mass of blood⁷ is imagined to be the apparel of the Queen of the Devas (at the final dissolution) (9).

As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel⁸ fear and grant blessings⁹ (10).,

As She encompasses the universe, which is the product of Rajoguna,¹⁰ she is spoken of, O Gentle One!, as the. Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing¹¹ with the universe.¹² The Devi also, whose substance is intelligence,¹³ witnesseth all things¹⁴ (11-12).

It is for the benefit of such worshippers as are of weak intelligence that the different shapes¹⁶ are formed^w according to the attributes (of the Divinity) (13).

¹ Time (see verse 141, Chapter V.).      ..

•* Space and time are not things separate from Ishvara—Dikkalayor

ishvaranatiriktatvat (Sangkhya Darshanam).’

³ The Ichchha Kriya and Jnana Shaktis.* Grasana. 5 Sarva-sattva.    ^B Kala-danta.    ‘• Bharati adds—of all beings. ⁸ Abhaya.         ^B Vara.         ¹⁰ I.e., the active quality. ^u I.e., the restless play of. Time with the universe is seen in the

never-ceasing changes it effects.

^u Universe—Kalika (because it is originated from Kala, or Time).

In the dhyana in verse 141, Chapter V., Kala is described as dancing

before the. Devi.

·         ^M Chinmayi. The term is also given to the Supreme Brahman.

^M Sarva-sakshi-sva-rupini, “ Sva-rupini,” .because, though it is the Purusha who is the witness She is Herself the Brahman, and therefore also a witness, just as She, too, is also Chinmayi.        ^1B Rupa

¹⁸ Kalpita—that is, the Devi assumes such forms to meet the needs of the ordinary man, who in such matters is generally weak of intelligence.’

TANTRA OF THE GREAT LIBERATION 297

Shri Devi said:        .

What merit does the worshipper gain who makes an image of the Great Devi, of mud, stone, wood, or metal, in accordance with the representation¹ described by Thee for the salvation of humanity, and who decks the same with clothes and jewels, and who, in a beautifully decorated house, consecrates it? (14-15).

O Lord! out of Thy kindness for me, reveal this also, with all the particular rules according to which the image of the Devi should be consecrated (16).

Thou hast already spoken of the consecration of Tanks, Wells, Houses, Gardens, and the images of Devas, but Thou didst not speak in detail (17).

I wish to hear the injunctions relating to them from thy lotus-mouth. Out of thy kindness, speak, O Parameshana! if it pleases Thee (18).

Shri Sadashiva said:

O Parameshvari! this supreme essence² about which Thou hast asked is very mysterious. Do thou, therefore, listen attentively (19).

There are two classes of men—those who act with,³ and without,⁴ a view to the fruits of action. The latter attain final liberation. I am now speaking of the former (20).

Beloved! the man who consecrates the image of a Deva goes to the region of such Deva, and enjoys that which is there attainable (21).

He who consecrates an image of mud stays .in such region for ten thousand kalpas. He who consecrates an image of wood stays there ten times that period. In the case of the consecration of a stone image the length of, stay is ten times the latter period, and in the case of the consecration of a metal image it is ten times the last-mentioned period (22).

Listen to the merit⁶ which is acquired by the man

¹ Dhyanam, or representation which is the subject of it, ³ Tattva. 3 Sakama, or Kami. • Punya.

298 TANTRA OF THE GREAT LIBERATION

who, in the name of any Deva, or for the attainment of any desire, builds and consecrates and gives away a temple made of timber and thatch and other materials, or renovates such a temple, decorated with flags and images of the carriers^l of the Deva (23).

He who gives away a thatched temple shall live in the region of the Devas for one thousand koti² years (24).

He who gives away a brick-built temple shall live a hundred times that period, and he who gives away a stone-built temple, ten thousand times the last-mentioned period (25).

Adya!³ the man who builds a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras,⁴ and will there have enjoyment in their company (26).

He who dedicates trees and gardens goes to the region of the Devas,⁶ and lives in celestial houses surrounded by Kalpa⁸ trees in the enjoyment of all desired and agree­able enjoyments (27).

Those who give away ponds and the like for the comfort of all beings are washed of all sins, and, having attained the blissful region of Brahma, reside there a hundred years for each drop of water which they contain (28).

Devi! the man who dedicates the image of a Vahana⁷ for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him (29).

Ten times the merit which is acquired on earth by the gift of a Vahana made of mud is acquired by the gift of one made of wood, and ten times the latter is acquired by the gift of one made of stone. Should one made of

¹ I.e., the Vahanas of the Devas—e.g.. the peacock of Kartikeya (see post).

^a Koti = Crore 100 lacs—i.e., 10,000,000.      ³ Primordial One.

⁴ I.e., Devas whose abode is heaven.

⁶ Tridasha-mandira.            « Trees which grant all desires.

i Each Deva has got his separate Vahana, or carrier, usually an animal. Thus, Vishnu has Garuda, Shiva the Bull, Yama the Bison, etc.                                             

TANTRA OF THE GREAT LIBERATION 299

brass or bell-metal or copper, or any other metal, be given, then the merit is multiplied in each case tenfold (30-31).

The excellent worshipper should present a great lion¹ to the temple of Devi, a bull² to the temple of Shangkara,3’ and a Garuda⁴ to the temple of Keshava⁶ (32).

The geat lion has sharp teeth, a ferocious mouth, and mane on his neck and shoulder. The claws of his four feet are as hard as the thunderbolt (33).

The bull is armed with horns, is white of body, and has four black hoofs, a large hump, black hair at the end of his tail, and a black shoulder (34).

The Garuda is winged, has thighs like a bird, and a face like a man’s, with a long nose. He is seated on his haunches, with folded palms (35).

By the present of flags and flag-staffs the Devas remain pleased for a hundred years. The flag-staff should be thirty-two cubits long (36), and should be strong, without defects, straight, and pleasant to look at. It should be wrapped round with a red cloth, with a chakra⁸ at its

top (37).

The flag should be attached to the top of the staff, and

should be marked with the image of the carrier⁷ of the particular Devata. It should be broad at the part nearest the staff and narrow at the other end. It should be made of fine cloth. In short, whatever ornaments the top of the flag-staff is a flag (38).

Whatever a man presents with faith and devotion in the name of a Deva, be it clothes, jewels, beds, carriages, vessels for drinking and eating, pan plates,⁸ spittoon, precious stones, pearl, coral, gems, or anything else with which he is pleased, such a man will reach the region of such Deva and receive in turn a Koti⁰ times the presents he made (39-40).

« Maha-singha.          ³ Vrishava.            ^a Shiva. « Garuda is the Bird King Vahana of Vishnu.     ⁶ Vishnu. • The discus carried by Vishnu.                  ⁷ Vahana. ⁸ Pan Plates—Plates (or serving made-up betel-leaves (Pan, or Tambula).* Ten millions

300 TANTRA OF THE GREAT LIBERATION

; Those who worship with the object of attaining¹ a particular reward gain such reward which (however) is as destructible as a kingdom acquired in a dream. Those, however, who rightly act without² hope of reward attain nirvana, and are released from rebirth (41).

In ceremonies relating to the dedication⁸ of a reservoir of water, a house, a garden, a bridge, a causeway, a Devata, or a tree, the Vastu Spirit⁴ should be carefully worshipped (42).

The man who performs any of these ceremonies with­out worshipping the Vastu-Daitya is troubled by the .Vastu-Daitya and his followers (43).

The twelve followers of the Vastu Daitya are Kapilasya,⁶ Pingakesha,⁶ Bhishana,⁷ Raktalochana,⁸ Kotararaksha,⁰ Lambakarna,¹⁰ Dirghajanggha,”11 Mahodara Ashvatunda,¹³ Kakakantha,¹⁴ Vajravahu,¹⁶ and Vratantaka,¹⁶ and these followers of Vastu should be propitiated with great care (44-45).

. Now, listen i I am speaking of the Mandala where the Vastu-Purusha should be worshipped (46).

On an altar¹⁷ or on a level space, which has been well washed with pure water, a straight line should be drawn, one cubit in length, from the Vayu¹⁸ to the Ishana¹⁹ corner.

¹ Kami.

³ I.e., for the sake of right itself, and without regard to the fruits thereof. ³ Pratishtha—which is derived from Prati and Stha ==to stay, means

·         the act of making anything, stand firmly, establishing firmly.

·         Vastu=site, foundation. Vastu is usually sued in Bengal to signify homestead lands. All Vastu lands—in fact all lands—are controlled by the Vastu Spirit—called Vastu Purusha—and the Vastu Purusha should be propitiated by Vastu-yajna.

⁶ Of a tawny face.               ⁸ Of tawny hair. : ⁷ The ferocious one.              ⁸ With red eyes. ^B Having deep-sunk eyes.        ¹⁰ Having long ears.

^u Having long thighs.             ^l2 Having a large belly.

“ Horse-faced.            .      ^M Having the voice of a crow.

^u Having arms like the thunder-bolt. .* • Destroyer of Vratas (see Introduction, sub voce, Vrata).

·         ” Vedi.                           ¹⁸ S.E. corner. 19 N.E. corner.

TANTRA OF THE GREAT LIBERATION 301 •

In the same manner another line should be drawn from the Ishana¹ to the Agni² corner, and another from the Agni² to the Nairita³ corner, and then from the Nairita⁸

to the Vayu ⁴ corner (47-48).

By these straight lines a square mandala should be drawn (49). Then two lines should be drawn from corner to corner (diagonally) to divide the mandala into four

parts, like four fish-tails (50).

The wise man should then draw two lines, one from the West to the East, and the other from the North to the South, through the point where the diagonal lines cut one another, so as to pass through the tip of the fish­tails (51).

Then four diagonal lines should be drawn connecting

the corners of the four inner squares so formed by the

lines at each of the comers (52).

According to these rules, sixteen rooms should be drawn with five different colours, and an excellent yantra thus

made (53).

In the four middle rooms draw a beautiful lotus with four petals, the pericarp of yellow and red colour, and the

filaments of red (54). The petals may be white or yellow, and the interstices

may be coloured with any colour chosen (55).

Beginning with the comer of Shambhu,⁶ the twelve rooms should be filled up with the four colours—viz.,

white, black, yellow, and red (56).

In filling up the rooms one should go towards one’s right, and in the worship of the Devas therein one should

go to the left (57).          .

The Vastu Spirit should be worshipped in the lotus,

and the twelve daityas,⁶ Kapilasya and others, should be worshipped in the twelve rooms, beginning with the Ishana¹ corner (58).,.

, ^l N.E. corner.        •,* N.W. corner.        ³ S.W. corner. * S.E. corner.                 ^B I.e., Ishana corner ==N, E.    .. ^a Demonic Spirits—that is, the Vastu Daityas.    •; •,.-•;  

302 TANTRA OF THE GREAT LIBERATION

Fire should be consecrated according to the injunctions laid down for Kushandika,¹ and after offer of oblations to the best of one’s ability, the Vastu-yajna should be concluded (59).

I have thus described, O Devi! the auspicious Vastu worship, by the performance of which a man never suffers dangers from Vastu (and his followers) (60).

Shri Devi said:

Thou hast described the mandala of, and the injunc­tions relating to, the worship of Vastu, but thou hast not spoken of the Dhyana, my husband; do thou now reveal it (61).

Shri Sadashiva said:

I am speaking of Dhyana of the Vastu-Rakshasa,² by constant and devoted repetition of which all dangers are destroyed. O Maheshani! do thou listen (62).

The Deva Vastu-pati³ should be meditated upon as four-armed, of great body, his head covered with matted hair, three eyed, of ferocious aspect, decked with garlands and earrings, with big belly and long ears and hairy body, wearing yellow garments, holding in his hand the mace, the trident, the axe, and the Khatvanga.⁴ Let him be pictured as (red) like the rising Sun and like the God of Death to one’s enemies, seated in the padmasana⁶ posture on the back of a tortoise, surrounded by Kapilasya and other powerful followers, carrying swords and shields (63-66).

Whenever there is panic caused by pestilence or epi­demics, an apprehension of any public calamity, danger to one’s children, or fear arising from ferocious beasts or Rakshasas,⁶ then Vastu with his followers should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by

·         See Chapter IX., §§ 14.39, ante.      ^a Demonic Spirit.

·         Lord of Vastu.

⁴ Khatvanga is a staff with a skull at the top of it, considered to be a weapon of Shiva carried by penitent yogins.

·         See Introduction.                  • Demonic Spirits.

TANTRA OF THE GREAT LIBERATION 303

the offer of oblations of sesamum-seeds, ghee, and

payasa¹ (67-68).

O Suvrata!² in these rites the Grahas³ and the ten Dikpalas⁴ should be worshipped in the same way as Vastu is worshipped (69).

Brahma, Vishnu, Rudra,⁶ Vani, Lakshmi, the celestial mothers, Ganesha, and the Vasus,⁰ should also be wor­shipped (70).

O Kalika! if in these rites the Pitris⁷ are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71).

Therefore, O Maheshi 1 in all these rites Abhyudayika Shraddha⁸ should be performed for the satisfaction of

the Pitris (72).

I shall now speak of the Graha-yantra,⁹ which is the cause of all kinds of peace. If Indra and all the planets are worshipped, then they grant every desire (73).

In order to draw the yantra three triangles should be drawn with a circle outside them, and outside, but touch­ing the circle, eight petals should be drawn (74).

Then should a beautiful Bhupura¹⁰ be drawn (outside the yantra) with four entrances, and (outside the Bhu­pura) between the East and North-East corners a circle should be drawn with its diameter the length of a pra­desha,¹¹ and between the West and the South-West corners another similar circle should be drawn (75-76). •

Then the nine comers¹² should be filled up with colours of the nine planets, and the left and right sides of the two inner triangles should be made white and yellow,

1. Payasa is a kind of custard made with milk, sugar, ghee, and rice usually (no eggs). For rice, other grains, or soojee (coarse wheat flour), are sometimes substituted.

² Virtuous One.                    ³ The nine Planets.

·         Guardian regents of the quarters.

⁶ Shiva. Vani is Sarasvati. As to Celestial Matrikas, see p. 27. note 3.

⁶ They are eight in number,

1 The forefathers—Manes.           ⁸ See p. 236 note i.

·         Diagram of the Planets.           ^l0 See Introduction.

^u See p. 130 note I.** Apparently of the three trangles.

304 TANTRA OF THE GREAT LIBERATION

and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters¹ (77-78).

The walls of the Bhupura should be decorated with white, red, and black powders, and, O Devi! the two circles outside the Bhupura should be coloured red and white, and the intervening spaces of the yantra may be coloured in any manner the wise may choose (79-80).

Listen now to the order in which each planet should be worshipped in the particular chambers, and in which each Dikpati² should be worshipped in the particular petals, and as to the names of the Devas who are present at each particular entrance (81).

In the inner triangle the Sun should be worshipped, and in the angles of the two sides Aruna³ and Shikha.⁴ Behind him with the garland of rays⁶ the two standards of the two fierce ones (Shikha and Aruna) should be wor­shipped (82).

Worship the maker of nights⁶ in the corner above the Sun on the East, in the Agni⁷ corner Mangala,⁸ on the South side Budha,⁸ in the Nairrita¹⁰ corner Vrihaspati,¹¹ on the West Shukra,¹² in the Vayu¹³ corner Shani,¹⁴ in the corner on the North Rahu,¹⁵ and in the Isha~ a¹⁸ corner Ketu,¹⁷ and, lastly, round about the Moon the multitude of stars (83-84). Sun is red, Moon is while,¹⁸ Mangala is tawny, Budha is pale¹⁹ or yellowish-\~ ^ ‘ e, Vrihaspati is yellow,²⁰ Shukra is white,²¹ Shani is blac~. ‘^s6 and Rahu and Ketu are of variegated colour; thus I have spoken of the different colours of the Grahas (85-86).

¹ Dikpalas. Their colours are—Yellow (Indra), Red (Agni), Black (Yama), Shyamala or ‘Dark blue or Dark green (Nairriti), White (Varuna), Black (Vayu), Golden (Kuvera), and colour of the Full Moon (Ishana).       ‘” ‘ ‘

³ Or Dikpala.* The charioteer of the Sun. * The rays of the sub. ‘        • Angshumali. ^B Rajanikara—the Moon.       ^T North-West.      ^a Mars. ^B Mercury.      l° South-West.      » Jupiter.      ¹² Venus. ¹³ South-East.   “ Saturn. “ Rahu.* « North-East.  “ Ketu. “ Shukla.  Pandu” • ^ Pita.    » Shveta.      22 Asita.

TANTRA OF THE GREAT LIBERATION 305

The Sun should be meditated upon as having four hands, in two of which he is holding lotuses; and of the other two, one hand is lifted up to dispel fear,¹ and the other makes the sign of blessing.² The Moon should be meditated upon as having nectar in one hand, and the other hand in the attitude of giving.³ Mangala should be meditated upon as slightly bent and holding a staff in his hands. Budha, the son of Moon, should be medi­tated upon as a boy, the locks of whose hair play about upon his forehead. Guru⁴ should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraksha beads in the other; and the Guru of Daityas⁵ should be meditated upon as blind of one eye, and Shani as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-89).

Having worshipped each of the planets in this manner, the eight Dikpalas, Indra and others, beginning from the East, should be worshipped (89).

He of a thousand eyes,⁰ of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunder in his hand, is seated on Airavata⁷ (90).

The body of Agni is of red hue. He is seated on a goat;

in his hand is the Shakti.⁸ Yama is black, and, holding a staff⁹ in his hand, is seated on a bison. Nirriti is of dark green colour,¹⁰ and, holding a sword in his hand, is seated on a horse. Varuna is white, and, seated on an alligator,¹¹ holds a noose¹² in his hand. Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a hook.¹³ Kuvera is of the colour of gold, and

⁴ Abhayakara.,                  ^a Vara. ³ I.e., making the Dana-mudra (Gesture of bestowing). * Brihaspati—the Guru of the Devas. ⁶ Shukra (Venus), the Guru of the Daityas (Demonic Spirits). ⁶ Indra.         ⁷ Airavata is the name of the Indra’s elephant. ⁸ The name of Agni’s weapon.* Danda. ¹⁰ Shyamala.     ^u Makara.     ^u Pasha.    “ Angkusha.

20

306 TANTRA OF THE GREAT LIBERATION

seated on a jewelled lion-seat,¹ holding the noose² and hook³ in his hands. He is surrounded by Yakshas,⁴ who are singing his praises. Ishana is seated on the bull; he holds the trident in one hand, and with the other bestows blessings. He is dressed in raiments of tiger-skin, and his effulgence is like that of the full moon (91-95).

Having thus meditated upon and worshipped them in their order, Brahma should be worshipped in the upper circle, which is outside the mandala, and Vishnu in the lower one. Then the Devatas at the entrances should be

worshipped (96).

Ugra,⁶ Bhima, Prachanda, and Isha, are at the eastern

entrance; Jayanta, Kshetra-pala, Nakulesha, and Vrihatshirah, are at the southern entrance; at the door on the west are Vrika, Ashva, Ananda, and Durjaya; and Trishirah, Purajit, Bhimanada, and Mahodara are at the northern entrance. As protectors of the entrances, they . are all armed with weapons, offensive and defensive

(97-98).

Suvrata! listen to the meditation⁶ on Brahma and

Ananta. Brahma is of the colour of the red lotus, and has four hands and four faces. He is seated on a swan. With two of his hands he makes the signs which dispel fear and grant boons, and in the others he holds a gar­land and a book. Ananta is white as the snow, the Kunda flower, or the Moon. He has a thousand hands and a thousand faces, and he should be meditated upon

by Suras and Asuras⁷ (99-101).

Beloved! I have now spoken of the meditation,⁸ the mode of worship, and the yantra.⁸ Now, my beloved, listen to their Mantras in their order, beginning with the Vastu

Mantra (102).

 

·         Singhasana—Throne.         ² Pasha.

·         Devayoni (see p. I, note 6, ante) of that name. ⁸ This and the others are the Dvara-devatas. ^< Dhyana.         ⁷ Devas and Daityas.

TANTRA OF THE GREAT LIBERATION 307

mantras.

When Ksha-kara¹ is placed on the Carrier² of Oblations, and the long vowels are then added to it, and ornamented with the nada-vindu,⁸ the six-lettered Vastu Mantra is

formed (103).

The Suryya Mantra is thus formed: first the tara⁴ should be said; then the Maya⁶ ; then the word tigmarashme,6 then the word arogya-daya⁷ (in the dative singular); and, last of all, the wife⁸ of Fire’ (104).

The recognized or approved Mantra of Soma is formed by saying the vijas⁹ of Kama, Maya and Vani, then Amrita-kara, amritam plavaya plavaya svaha (105).

The Mantra of Mangala is proclaimed to be Aing hrang hring sarva-dushtan nashaya nashaya svaha¹⁰ (106).

The Mantra of the son of Soma¹¹ is Hrang, Shring, Saumya sarvan kaman puraya svaha¹² (107).

The Mantra of the Sura-Guru¹⁸ is formed thus: Let the tara⁴ precede and follow the Vija of Vani, and then say, Abhishtam yachchha yachchha, and lastly svaha¹⁴ (108).

The Mantra of Shukra is Shang, Shing, Shung, Shaing, Shaung, Shngah (109).

The Mantra of the Slowly Moving One¹⁶ is Hrang hrang

¹ I.e., the letter Ksha. ^a Agni (Fire)—i.e., the Vija of Fire Ra.

³ The sound point (Chandra-Vindu) =Ng or M. The Vastu Mantra

is—Kshrang, Kshring, Kshrung, Kshraing, Kshraung, Kshrngah.

⁴ I.e., Ong-kara=0m.             ^B I.e., Maya-vija = Hring.

⁹ O Thou with fierce rays I        ⁷ To the giver of good health.

⁸ Svaha. The Mantra is—Ong hring tigma-rashme arogya-daya

svaha.

• Vijas of Kama, etc., are—Kling, hring, aing. The Mantra is— Kling, hring, aing Amritam plavaya plavaya svaha (O Thou with

·         nectar rays 1 do thou pour nectar again and again). ¹⁰ Destroy all the wicked again and again.        ^u Budha. ¹² O Son of Soma I gratify all desires.              ^t3 Vrihaspati. ¹⁴ The Mantra is: Ong Aing Ong Suraguro Abhishtam yachchha yachchha svaha—O, Guru of the Suras (Devas) I grant the wished for thing (abhishta—Abhi-shta, from root Ish, to wish for). ^u Shani, who is lame.

308 TANTRA OF THE GREAT LIBERATION

hring hring sarva-shatrun vidravaya vidravaya Martan-dasunave namah—Destroy, destroy all enemies—I bow to the son of Martanda¹ (no).

The Mantra of Rahu is Rang, Hraung, Bhraung,² Hring—Soma-shatro shatrun vidhvangsaya vidhvangsaya Rahave namah—O Enemy of Soma (Moon)! destroy, destroy all enemies. I bow to Rahu (in).

Krung, Hrung, Kraing to Ketu—is proclaimed to be the Mantra of Ketu³ (112).

Lang, Rang, Mring, Strung, Vang, Yang, Kshang, Haung, Vring, and Ang are in their order⁴ the ten Mantras of the ten Dikpalas, beginning with Indra and ending with Ananta (113).

The names of the other attendant Devas are their Mantras; in all instances where there is no Mantra men­tioned this is the rule. (114).

Sovereign Mistress of the Devas⁶ ! the wise man should not add Namah to Mantras that end with the word Namah, nor should he put the wife⁶ of Vahni to a Mantra that ends with Svaha (115).

To the Planets and others should be given flowers, clothes, and jewels, but the colour of the gifts should be the same as that of the respective Planets; otherwise they are not pleased (116).

The wise man should place fire in the manner prescribed for Kushandika,⁷ and perform homa either with flowers of variegated colours or with sacred fuel⁸ (117).

In rites for the attainment of peace⁹ or good fortune, ‘ or nourishment¹⁰ or prosperity, the Carrier of Oblations¹¹ is called Varada¹²; in rites relating to consecration¹³ he

¹ I.e., the Sun.   ² A variation is Bhraing.    ³ See p. 257, note 5. ⁴ Lang, Indra; Rang, Agni; Mring, Yama; Strung, Nirriti; Vang,. Varuna; Yang, Vayu; Kshang, Kuvera; Haung, Ishana; Vring, Brahma and Ang, Ananta or Vishnu. The last two are above and below the eight corners of the plane.

⁶ Deveshi.       ⁶ Svaha.        ⁷ See pp. 194, note 9; 203, v. 70 ⁸ Samidh—certain kinds of wood used as fuel for sacrificial purposes. • Shanti.        ^t0 Pushti.       ^u Havya-vahana = Fire. ^u One who grants boons.           “ Pratishtha.

TANTRA OF THE GREAT LIBERATION 309

is called Lohitaksha¹; in destructive rites² he is called Shatruha³ (118).

Maheshani! in Shanti,⁴ Pushti,⁴ and Krura⁴ rites the man who sacrifices to the Planets will obtain the desired end (119).

As in the rites relating to the consecration the Devas should be worshipped and libations offered to the Pitris,⁵ so also should there be the same sacrifices to Vastu and the Planets (120).

Should one have to perform two or three consecratory and sacrificial rites on the same day, then the worship of the Devas, the Shraddha of the Pitris, and consecration of fire are required once only (121).

One who desires the fruit of his observances should not give to any Deva reservoirs of water, houses, gardens, bridges, causeways, carriers,⁶ conveyances,⁷ clothes, jewels, drinking-cups, and eating-plates, or whatever else he may desire to give, without first sanctifying the same (122-123).

In all rites performed with an ultimate object the wise one should in all cases perform a Sangkalpa,⁸ in accord­ance with directions, for the full attainment of the good object (124).

Complete merit is earned when the thing about to be given is first sanctified, worshipped, and mentioned by name, and then the name of him to whom it is given is pronounced (125).

I will now tell you the Mantras for the consecration of reservoirs of water, houses, gardens, bridges, and cause­ways. The Mantras should always be preceded by the Brahma-Vidya⁹ (126).

¹ The red-eyed one.

² Krura-karmani—that is, in rites to avenge a wrong or injure an enemy, etc.

³ Destroyer of enemies.* See previous shloka (118). ^B The forefathers—Manes.         ⁸ Vahana.         » Yana.

⁸ Preliminary rite expressive of determination. Sangkalpa means determination (see Introduction).

⁹ I.e., Brahma-gayatri (seep. 39, vv. 109-111, and Introduction).

310 TANTRA OF THE GREAT LIBERATION

mantras.

\

Reservoir of Water! thou that givest life to all beings! thou that art presided over by Varuna! may this con­secration of thee (by me) give satisfaction to all beings that live and move in water, on land, and in air (127).

House made of timber and grass! thou art the favourite of Brahma; I am consecrating thee with water; do thou be always the cause of pleasure (128).

When consecrating a house made of bricks and other materials, one should say: “ House made of bricks,” etc. (129).

mantras.

Garden! thou art pleasant by reason of thy fruits, leaves, and branches, and by thy shadows. I am sprink­ling thee with the sacred water¹ (of sacred places); grant me all my wishes (130).

Bridge! thou art like the bridge across the Ocean of Existence, thou art welcome to the wayfarer; do thou, being consecrated by me, grant me the fitting reward thereof (131).

Causeway! I am consecrating thee, as thou helpest people in going from one place to another: do thou like­wise help me in my way to Heaven (132).

The wise ones shall use the same Mantra in consecrating a tree as is prescribed for the sprinkling of a garden (133).

In consecrating all other things, the Pranava,² Varuna,³ and Astra⁴ should be used (134).                    i

Those vahanas⁶ that can (or ought to be) bathed should be bathed with the Brahma-gayatri⁶ ; others should be purified by arghya-water taken up with the ends of kusha grass (135).

After performing prana-pratishtha,⁶ calling it by its name,

 

TANTRA OF THE GREAT LIBERATION 311

the vahana called by its name should be duly worshipped, and when decked out should be given to the Devata (136).

Whilst consecrating a reservoir, Varuna, the lord of aquatic animals, should be worshipped. In the case of a house, Brahma, the lord of all things born,¹ should there be worshipped. Whilst consecrating a garden, a bridge. a causeway, Vishnu, who is the protector of the universe,² the soul of all, who witnesseth all and is omnipresent, should be worshipped (137).

Shri Devi said:

Thou hast spoken of the different injunctions relating to the different rites, but thou hast not yet shown the order in which man should practise them (138).

Rites not properly performed according to the order enjoined do not, even though performed with labour, yield the full benefit to men who follow the life of Karmma³

(139).

Shri Sadashiva said:

O Parameshani! thou art beneficent like a mother. What thou hast said is indeed the best for men whose mainds are occupied with the results (of their efforts) (140).

The practices relating to the aforementioned rites are different. Devi! I am relating them in their order, be­ginning with the Vastu-yaga. Do thou listen atten­tively (141).

(He who wishes to perform the Vastu-yaga) should the day previous thereto live on a regulated or a restricted diet.⁴ After bathing in the early auspicious hour of mom-ing, and performing the ordinary daily religious duties,;’ he should worship the Guru and Narayana⁶ (142).      ;

The worshipper should then, after making Sangkalpa,6 worship Ganesha and others for the attainment of his own object, according to the rules shown in the ordinances

(143).

¹ Prajapati.         ^{\    2} Jagatpata.* Work.

·         Such as Havishyanna (see Introduction).

^B Vishnu.                ^a See ante and Introduction.

312 TANTRA OF THE GREAT LIBERATION

. .       dhyanam.

Worship Ganapati,¹ who is of the colour of the Band­huka² flower, and has three eyes; whose head is that of the best of elephants; whose sacred thread is made of the King of Snakes; who is holding in his four lotus hands the conch, the discus, the sword, and a spotless lotus;

on whose forehead is the rising young moon; the shining effulgence of whose body and raiments is like that of the Sun; who is decked with various jewels, and is seated on a red lotus (144).                             ‘

Having thus meditated upon and worshipped Ganesha to the best of his ability, he should worship Brahma, Vani,³ Vishnu, and Lakshmi (145).

Then, after worshipping Shiva, Durga, the Grahas,⁴ the sixteen mothers, and the Vasus in the Vasudhara,⁶ he should perform the Vriddhishraddha⁶ (146).

·         Then the mandala⁷ of the Vastu-daitya should be drawn, and there the Vastu-daitya with his followers should be worshipped (147).

Then there make a sthandila⁸ and purifying fire as before; first perform Dhara-homa,⁹ and then commence Vastu-homa¹⁰ (148).

Oblations should be offered to the Vastu-purusha and all his followers according to the best of one’s ability. The sacrifice should be brought to a close by the gift of oblations to the Devas worshipped (149).

When Vastu-yajna is separately performed, this is the

·         order which is prescribed, and in this order also the sacrifice to the planets should be performed (150).

Moreover, the Planets being the principal objects of

‘ Ganesha. He is also called Siddhidata—the Giver of success— and therefore is first worshipped (cf. as to verse 144, Chapter X., verse 118, ante).

² A red flower.            ³ Sarasvati.* Planets.

⁶ See p. 206, note 3.       ^e See p. 233.           ^T Diagram.

⁸ A square.                 ⁸ See pp. 204, ants. ¹⁰ Fire sacrifice to the Vastu spirit.

TANTRA OF THE GREAT LIBERATION 313

worship, they should not be subordinately worshipped. The Vastu should be worshipped immediately after the

Sangkalpa¹ (151).

Ganesha and the other Devas should be worshipped as

in Vastu-yaga. I have already spoken to you of the Yantra² and Mantra and Dhyana³ of the Planets (152).

I have, O Gentle One! during my discourse with thee spoken of the order to be observed in the yajnas of the planets and of Vastu. I shall now speak to thee of the various praiseworthy acts, beginning with the consecration

of wells (153).

After making Sangkalpa¹ in the proper manner, Vastu

should be worshipped either in a mandala, or a jar,⁴ or a Shalagrama,⁶ according to inclination (154).

Then Ganapati⁶ should be worshipped, as also Brahma and Vani,⁷ Hari,⁸ Rama,⁹ Shiva, Durga, the Planets, the

Dikpatis¹⁰ (155). Then the Matrikas¹¹ and the eight Vasus¹² having been

worshipped, Pitrikriya¹³ should be performed. Since Varuna is principal Deva (for the purposes of this cere­mony), he should then be worshipped with particular

care (156).

Having worshipped Varuna with various presents to

the best of his ability, Varuna Homa¹⁴ should then be per­formed in Fire duly consecrated (157). And after offering oblations to each of the Devas worshipped, he should bring the Homa rite to an end by giving the Purnahuti¹⁶

(158). Then he should sprinkle the excellent well, decorated

¹ See ante. In all other worships the Navagraha-puja (worship of the nine Planets) is done, and the Planets are objects of subordinate worship. Here the Planets are worshipped as the chief objects.

² Diagram.           ³ Meditation.            ⁴ Kalasa. ⁶ Sacred stones emblematic of Narayana, or Vishnu.

·         Ganesha.           ⁷ Sarasvati.   •         ⁸ Vishnu.         •

·         Lakshmi.           ^l0 Dikpalas (see ante).   ^u See p. 27, note 7 ^u See p. 97, note 4. ^{\ l3} Abhyudayika-shraddha (see p. 236, note l). ^M I.e., he should offer oblations to Varuna in the Fire, etc. “ Complete Oblation

314 TANTRA OF THE GREAT LIBERATION

with flagstaffs and flags, garlands, scents, and vermilion, with the Prokshana Mantra,¹ spoken of before (159).

Then he should, in the name of the Deva, or for the attainment of the object of his desire, give away the well or tank for the benefit of all beings (160).

Then the most excellent worshipper should make sup­plication with folded palms as follows:

“ Be well pleased, all beings, whether living in the air or on earth or in water; I have given this excellent water to all beings; may all beings be satisfied by bathing in, drink­ing from, or plunging into this water; I have given this common water to all beings. Should anyone by his own misfortune be endangered in this, may I not be guilty of that sin,² may my work (good work) bear fruit 1” (161-163).

Then presents should be made, and Shanti³ and other rites performed, and thereafter Brahmanas, Kaulas, and the hungry poor should be fed. Shive! this is the order to be observed in the consecration of all kinds of reservoirs of water (164-165).

. In the consecration of a Tadaga⁴ and other kinds of reservoirs of water there should be a Nagastambha⁶ and some aquatic animals⁸ (166).

Aquatic animals, such as fish, frogs, alligators, and tortoises, should be made of metal, according to the means of the person consecrating (167).

¹ See Shloka 127, ante.           ³ The sin of such man’s death.

³ An auspicious rite to secure peace, happiness, and wealth.

⁴ Tadaga is a reservoir over 2, 000 square cubits in area, and not less than 45 cubits in width. Other kinds are—(i) Drona, 40 by 40 cubits and over; (2) Vapi, 130 by 130 cubits and over; (3) Sarovara is a large tank where the lotus grows; (4) a Dirghika should be 35 cubits wide, with a superficial area of not less than 1.200 square cubits; (5) Pushkarini is not less than 20 by 20 cubits; (6) Kupa is a well; (7) Sagara is one that is larger than any of the above. These reservoirs should be long in shape from North to South; even those which are of a square form should be slightly longer from North to South.

⁶ When a tank is first dug out, a thick column or piece of wood is driven into its centre. It is also called yupa.

^a See next Shloka. Artificial fish or frogs, etc., made of brass, etc., are placed in the tank.

{

TANTRA OF THE GREAT LIBERATION 315

There should be made two fish and two frogs of gold, two alligators of silver, and two tortoises, one of copper and another of brass (163).

After giving away the Tadaga or Dirghika or Sagara with these aquatic animals, .~^figa¹ should, after having been supplicated, be worshipped (169).

Ananta, Vasuki, Padma, ~Mahapadma, Takshaka, Kulira, Karkata, and Shankha- all these are the protectors of water (170).

These eight names of the. ~ilagas should be written on : Ashvattha² leaves, and, after i ~making japa of the Pranava³ and the Gayatri, the leaf should be thrown into a jar (171). • Calling upon Sun and Moon ~o witness, the leaves should be mixed up together    ‘ one-half should be drawn therefrom, and the ‘         ~ name is drawn should be made the protector         ~£72).

Then a wooden p        ~icious and straight, should be brought and ~sme?       “ U and turmeric, and bathed in consecrated ~wa ->., to tne accompaniment of the Vyahriti⁴ and the Pranava,⁶ a~ld then the Naga who has been made the protector of the water should be worshipped with the Shaktis Hri, Shri, Kshama, and Shanti (173-174).

MANTRA.

O Naga! Thou art the couch of Vishnu, Thou art the adornment of Shiva; do Thou inhabit this pillar⁶ and

protect my water (175).

Having thus made supplication to Naga, the pillar should be set in the middle of the reservoir, and the dedicator should then go round the Tadaga,6 keeping it on his right (176).

If the pillar has been already fixed, then the Naga should be worshipped in a jar, and, throwing the water

¹ The serpent protector of water ( ee ante). As to Tadaga, etc., see p. 314, note 4, ante.           ² ~Fi-us religiosa.   ³ Om or Ong. « Bhuh. Bhuvah, Svah*.      • Stambha.        ^s See note i, ante.

316 TANTRA OF THE GREAT LIBERATION

of the jar into the reservoir, the remainder of the rites

should be performed (177).

Similarly, the wise man who has taken a vow to con­secrate a house should perform the rites, beginning with the worship of Vastu, and ending with that of the Vasus, and perform the rites relating to the Pitris as prescribed • for the consecration of a well, and the excellent devotee should worship Prajapati and do Prajapatya¹ homa (178-

179). The house should be sprinkled with the Mantra already

mentioned, and then worshipped with incense, etc.; after that, with his face to the Ishana² corner, he should pray as follows (180):

·         ma—

“O Room (or House)! P        ~s thy Lord; decked . with flowers and garlands a        decorations, be thou always pleasant for our ~hap^,.      nce.” (181).

He should then offer presents,⁸ ana, performing Shanti rites,⁴ accept blessings.⁶ Thereafter he should feed Vipras,⁶ Kulinas, and the poor to the best of his ability

(182).

O Daughter of the Mountain! if the house is being con­secrated for someone else, then in the place “ our resi­dence “ should be said “ their residence “; and now listen to the ordinances relating to the consecration of a , house (or room) for a Deva (183).

After consecrating the house in the above manner, the Deva should be approached with the blowing of conch-shells and the sound of other musical instruments, and he should be supplicated thus (184):

‘    ^l Prajapatya is an adjective derived from Prajapati.

» North-East.        3 Dakshina,* See p. 314, note 3, ante. * The blessings referred to are the blessing of Kaulas, Brahmanas, • Veshyas, and other honoured persons (Bhakta, ed. 679). By Veshya is not to be understood an ordinary prostitute, but a Shakti who has received her Purnabhisheka.* Brahmanas.

:   TANTRA OF THE GREAT LIBERATION 317

mantra.

Rise, O Lord of the Deva among Devas! thou that grantest the desires of thy votaries! come and make my life blessed,¹ O Ocean of Mercy! (185).

Having thus invited (the Deva) into the room, he should be placed at the door, and the Vahana² should be placed

in front of Him (186). Then on the top of the house a trident³ or a discus⁴

should be placed, and in the Ishana⁶ corner a staff should

be set with a flag flying from it (187).

Let the wise man then decorate the room with awnings, 6

small bells, garlands of flowers, and mango-leaves, and then cover the house up with celestial cloth⁷ (188).

The Deva should be placed with his face to the North, and in the manner to be described he should be bathed with the things prescribed. I now am speaking of their

order; do thou listen (189).

After saying Aing, Hring, Shring, the Mula Mantra⁸

should be repeated, and then let the worshipper say:

mantra.

i

I am bathing thee with milk; do thou cherish me like

a mother⁹ (190).

Repeating the three Vijas and the Mula Mantra⁸ afore­said, let him then say:

mantra.

I am bathing thee to-day with curds; do thou remove the heat of this mundane existence¹⁰ (191).     •   —

¹ Janmasaphalya—Fulfil the object of my life.

² Carrier of the Deity. • ³ The Trident is placed if the divinity is Shiva or any connected Deva.

⁴ The Discus (Chakra) is placed if the Deva be Vishnu or connected with Him. ⁸ North-East.           ⁸ Chandratapa.

⁷ Divyavasa—i.e., cloth of fine texture.

⁸ The principal Mantra of the Devata. ⁸ Because it is the mother who suckles. ‘ ¹⁰ I.e., the trials and tribulations. Curd is cooling.

318 TANTRA OF THE GREAT LIBERATION

Repeating again the three Vijas and the Mula Mantra, let him say:

mantra.

O Giver of Joy to all! being bathed in honey,¹ do Thou make me joyful (192).

Repeating the Mula Mantra as before, and inwardly reciting the Pranava and the Savitri, he should say:

mantra.

I am bathing Thee in ghee, which is dear to the Devas, which is longevity, seed, and courage²; do Thou, O Lord I keep me free from disease (193).

Again repeating the Mula Mantra, as also the Vyahriti and the Gayatri, let him say:

mantra.

O Devesha! bathed by me in sugar water, do Thou grant me (the object of) my desire (194).

Repeating the Mula Mantra, the Gayatri, and the Varuna Mantra,⁸ he should say:

mantra.

I am bathing thee with cocoanut-water, which is the creation of the Vidhi,⁴ which is divine, which is welcome to Devas, and is cooling, and which is not of the world⁶ ;

I bow to thee (195).

Then, with the Gayatri and the Mula Mantra, the Deva should be bathed with the juice of sugar-cane (196).

·         Madhu also means spirituous drink.

^a Ghee is beat-producing. Longevity—i.e. which prolongs life, increases semen (shukra) and courage.

·         Vang.* Brahma.              » Alaukika.

TANTRA OF THE GREAT LIBERATION 319

Repeating the Kama Vija¹ and the Tara,² the Savitri, 3 and the Mula Mantra, he should, whilst bathing the Deva,

say:

mantra.

Be thou well bathed in water scented with camphor, fragrant aloe, saffron, musk, and sandal; be thou pleased to grant me enjoyment⁴ and salvation⁶ (197).

After bathing the Lord of the World in this manner with eight jarfuls (of water, etc.), He should be brought inside the room and placed on His seat (198).

If the image be one which cannot be bathed,⁸ then the Yantra,⁷ or Mantra, or the Shalagrama-shila,⁸ should be

bathed and worshipped (199).

If one be not able to bathe (the Deva) in manner above, then he should bathe (Him) with eight, seven, or five jars

of pure water (200).

The size and proportions of the jar⁹ has been already

given whilst speaking of Chakra worship. In all rites prescribed in the Agmas that is the jar which is appro­priate (201).

Then the Great Deva¹⁰ should be worshipped according

to the injunctions to be followed in His worship. I shall speak of the offerings. Do thou, O Supreme Devi! listen

(202).

A seat,¹¹ welcome,¹² water¹³ to wash the feet, offerings,¹⁴

water¹⁶ for rinsing the mouth, Madhuparka,¹⁶ water¹⁶ for

¹ Kling.                                        ² Ong or Om. ³ Gayatri (see Introduction).* Bhukti. ⁶ Mukti.          ^B E.g., a mud image.          ⁷ Diagram. ⁸ See p. 313, note 5, ante.                        ⁹ Ghata. •° The word in the text is Mahadeva, by which Shiva is generally meant. As the principal object of worship is for the time being raised above the rest, the particular Deva whose temple is being consecrated is called here Mahadeva.    ^l1 Asana.    “ Svagata.    “ Padya.

¹⁴ Arghya—respectful oblations of rice, durva grass, flowers, etc., and water.                                      ^lt Achamaniya.

^w Mixture of curd, ghee, and honey offered to an honoured guest (see Ullasa x.).

320 TANTRA OF THE GREAT LIBERATION

sipping, bathing water,¹ clothes and jewels, scents and flowers, lights and incense-sticks, edibles and words of praise,² arc the sixteen⁸ offerings requisite in the worship of the Devas (203-204).

Padya,⁴ Arghya,⁴ Achamana,⁴ Madhuparka,⁴ Achamya,⁴ Gandha,⁶ Pushpa,⁶ Dhupa,⁷ Dipa,⁸ Naivedya⁹—these are known as Dashopachara (ten requisite offerings) (205).

Gandha,⁶ Pushpa,⁶ Dhupa,⁷ Dipa,⁸ and Naivedya,⁹ are spoken of as the Panchopachara (five offerings) in the worship of a Deva (206).

The articles should be sprinkled with water taken from the offering¹⁰ with the Weapon Mantra, 11” and be wor­shipped with scents and flowers, the names of separate articles being mentioned. (207)

Mentally repeating the Mantra that is about to be said, as also the Mula Mantra,¹² and the name of the Deva in the dative case, the words of gift should be repeated (208).

I have told you of the way in which the things to be given to the Devas should be dedicated. The learned man should in this manner give away an article to a Deva

(209).

I have shown (whilst describing) the mode of worship of the Adya¹³ Devi how Padya, Arghya, etc., should be offered, and how Karana¹⁴ should be given (210).

To such of the Mantras as were not spoken then, do thou, O Beloved! listen to them here; these should be said when Asana¹⁶ and other requisites are offered (211).

¹ Snaniya.            •                ³ Vandana.       

³ These are called the Shodashopacharas. Cf. this list with that given in Ullasa vi., and mark the order in which they are given there. The Puja there described is Rahasya puja, or Secret worship.

⁴ See previous Shloka and Notes.       ⁸ Scent.      ^e Flowers. ‘ ⁷ Incense-Stick. ⁸ Light.              ⁹ Edibles.    ¹⁰ Arghya. » Phat.         “ See p. 317, note 8.  ¹³ The Primeval Deity. ^M Wine.         “ The seat offered to the Deva.

TANTRA OF THE GREAT liberation 321

•

mantra.

(O Deva!) Thou who residest within all beings! who art the innermost of all beings! I am offering this seat¹ for Thee to sit. I bow to Thee again and again (212).

O Deveshi! after giving the excellent asana in this way, the giver of the asana should with folded arms bid him welcome as follows (213):

mantra.

. (O Deva!) Thou art He whom even the Devas seek for the accomplishment of their objects, yet for me Thy auspicious visit has easily been obtained. I bow to Thee, O Supreme Lord! (214).

My life’s aim is accomplished to-day; all my efforts are crowned with success; I have obtained the fruits of my tapas²—all this by Thy auspicious coming (215).

Ambika³ ‘ the Deva should thus be invited, prayed to, and questioned as to His auspicious coming,⁴ and then, -taking padya,⁶ the following Mantra should be repeated (216):

mantra.

By the mere touch of the washings of Thy feet the three worlds are-purified; I am offering Thee padya for washing Thy lotus feet (217). He by whose grace is attained all manner of supreme bliss, to Him who is the Soul of all beings I offer this Anandarghya⁶ (218).

Then pure water which has been scented with nutmeg, cloves) and kakkola,⁷ should be poured out, and taken and offered with the following (219):

‘* Asana.-* Penance, etc. (see Introduction). ‘ Mother.       •* I.e., whether he has had a good journey, etc. • Water to wash the feet.

‘ The Arghya, or offering’ of bliss.* Coccutus indicus 21

322 TANTRA OF THE GREAT LIBERATION

mantra.

(O Lord 1) By the mere touch of that which Thou hast touched¹ the whole of this impure world is purified; for washing that lotus mouth I offer thee this achamaniya² (220).

Then, taking madhuparka,³ offer it with devotion and with the following (221):

mantra.

For the destruction of the three afflictions,⁴ for the attainment of uninterrupted bliss, I give Thee to-day, O Parameshvara 1 this madhuparka; be Thou propitious (222).

By the mere touch of anything which has touched Thy mouth things impure become pure: this punarachamaniyam⁶ is for the lotus mouth of Thine (223).

Taking water for the bath, and pouring it and conse­crating it as before, it should be placed before the Deva, and the following Mantra should be repeated (224):

mantra.

To Thee whose splendour envelops the world, from whom the world was born, who is the support of the world, do I offer this water tor Thy bath (225).

When offering bathing water, clothes, and edibles, achamaniya should be given as each is offered, and, after offering other articles, water should be given only once 6 (226).

¹ Uchchhishta a == Leavings; for what has been touched by another—• e.g., food—is impure. And so the saying is—Nochchhishtam kasyachid dadyat (“ Offer leavings to none “).

^a Water for rinsing the mouth.     ³ Honey, curds, etc. [vide ante).

·         I.e., Adhyatmika, Adhidaivika, Adhibhautika.

⁶ I.e., Second Achamaniya offered to rinse the mouth after the Deva takes the Madhuparka.              “ For Achamana.

TANTRA OF THE GREAT LIBERATION 323

i

Bringing the cloth consecrated¹ as aforementioned, holding it up with both hands, the wise man should repeat ‘the following (227):

mantra.

Without any raiments as Thou art, Thou hast kept Thy splendour or glory² concealed by Thy maya.⁸ To Thee I offer these two pieces of cloth. I bow to Thee (228).

Taking different kinds of ornaments made of gold and silver and other materials, and sprinkling and consecrating them, he should offer them to the Deva, uttering the following (229):

mantra.

To Thee who art the ornament of the Universe, who art the one cause of the beauty of the universe, I offer these jewels for the adornment of Thy illusion-image⁴ (230).

MANTRA.⁶

To Thee who by the subtle element of smell hast created the earth which possesses all scents, to Thee, the Supreme Soul, I offer this excellent scent (231).

mantra.6

By me have been dedicated with devotion beautiful flowers, and charming and sweet scents prepared by Devas: do Thou accept this flower (232).

MANTRA.⁷

This incense-stick is the sap of the trees; it is Divine, and possesses a delicious scent, and is charming, and is fit to be inhaled by all beings. I give it to Thee to smell (233).

¹ Shodhita = Purified, sanctified.

² Tejas.                        3 Maya (see Introduction). ⁴ Maya-vigraha. The image is Maya, and exists through the Devatas power of Maya.           » Mantra for offering scents. • Mantra for offering flowers.     ^T Mantra for offering incense-stick

324 TANTRA OF THE GREAT LIBERATION

MANTRA.¹

Do Thou accept this light which illumines and has a strong flame, which removes all darkness, and which is brightness itself, and makes bright that which is around it (234).

MANTRA.²

This offering of food is of delicious taste, and consists of various kinds of edibles. I offer it to Thee in a devout spirit; do Thou partake of it (235).

MANTRA.⁸                    .

O Deva! this clear drinking-water, perfumed with camphor and other scents which satisfies all, I offer to Thee—Salutation to Thee (236).

The worshipper should then offer pan⁴ made with camphor, catechu, cloves, cardamums, and, after offering achamaniya, bow to Him⁶ (237).

If the offerings are presented along with the vessels in which they are contained, then the names and description of the offerings may jointly be repeated when making the present, or the names (or description) of the vessels may separately be said and the same given⁶ (238).

Having worshipped the Deva in this manner, three double handfuls of flowers should be given to the Deva. Then, sprinkling the temple and its awnings with water, the following Mantra should be said with folded palms

(239):

mantra.

Temple! thou art adorable of all men; thou grantest virtue⁷ and fame. In affording a resting-place to this

¹ For offering light.   •       ² For offering edibles (Naivedya).

³ For offering water.* Betel-leaves.

^c This is the second Achamaniya, called Punarachamaniya in the original.

·         I.e., it may be said: ‘* I give you —•— in this vessel,” or “ I give you—and this vessel.”               ‘ ⁷ Punya.

TANTRA OF THE GREAT LIBERATION 325

Deva, do thou be like unto Sumeru¹ (240). Thou art Kailasa,² thou art Vaikuntha,³ thou art the place of Brahma, since thou art holding the Deva, who is the adored of the Devas within thee (241).

Since thou holdest within thyself the image of Him whose body is produced by Maya, and within whose belly exists this universe, with all that is movable and immovable therein (242). Thou art the equal of the Mother of the Devas; all the holy places are in thee; do thou grant all my desires, and do thou bring me peace. I bow to thee .(243).

Having thus praised the temple decorated with the discus, flag, etc., and worshipped it three times, the wor­shipper should give it to the Deva, mentioning the object of his desire (244).

mantra.

To Thee, whose abode is the universe for Thy residence, I dedicate this temple. O Maheshana I do Thou accept it and in Thy mercy abide here (245).

‘.. Having said this and having made presents, the Deva to whom the temple has been dedicated should be placed on the altar to the accompaniment of the music of conches, horns, and other instruments (246).

He should then touch the two feet of the Deva and utter the Mula Mantra, and say, Sthang! Sthing! be Thou steady; this temple is made by me for Thee, and, having fixed ⁴ the Deva there, he should pray again to the temple thus (247):

mantra.

Temple! be thou always in every way pleasant for the residence of the Deva; thou hast been dedicated by me;

¹ I.e., Be as great and as strong as the Himalaya Mountain.     •:

² Shiva’s Heaven (see Introduction)

³ Vishnu’s Heaven.                        .* Sthirikritya

326 TANTRA OF THE GREAT LIBERATION

may the Lokas¹ be lasting and without danger for me

(248).

Help my fourteen generations of ancestors, my fourteen generations of successors, and me and the rest of my family to find places to reside in the abode of the Devas

(249).

May I, by thy grace, attain the fruits attainable by performing all forms of yajnas, by visiting all the places of pilgrimage (250).

May my line continue so long as this world, so long as these mountains, so long as the Sun and Moon endure (251).

The wise man, after having thus addressed the temple and worshipped the Deva, should dedicate mirrors and other articles and the flag to Him (252).

Then the Vahana appropriate to the Deity should be given. To Shiva should be given a bull. Then pray to Him thus (253):

mantra.

0 Bull! thou art large of body, thy horns are sharp, thou killest all enemies, thou art worshipped even by the Tridashas,² as thou carriest on thy back the Lord of the Devas⁸ (254).

In thy hoofs are all the holy shrines, in thy hair are all the Vedic Mantras, in the tip of thy teeth are all the Nigamas, Agamas, and Tantras (255).

May the husband of Parvati,⁴ pleased with this gift of thee, give me a place in Kailasa,⁶ and do thou protect me always (256).

0 Maheshani! do Thou listen to the manner of prayer upon giving a lion to Mahadevi⁶ or a Garuda⁷ to Vishnu (257).

¹ The divisions of the universe (see Introduction). Some interpret Lokas “ in this verse to mean Svar-loka, or Heaven, and say that the plural is “ Gauravarthe.”        ‘ Devas Brahma and others. ³ Devesha.4 I.e.. Shiva.    ^B Shiva’s Heaven (see Introduction). ‘ The Great Devi.             7 See ante, p. 299, note 4.

TANTRA OF THE GREAT LIBERATION 327

mantra.

Thou didst display thy great strength in the wars between the Suras¹ and the Asuras²; thou didst give victory to the Devas, and didst destroy the Demons. Thou formidable one, thou art the favourite of the Devi. thou the favourite of Brahma, Vishnu, and Shiva; with devotion I am dedicating thee to the Devi; do thou destroy my enemies. I bow to thee (258-259).

0 Garuda! most excellent bird! Thou art the favoured one of the husband of Lakshmi³ ; Thy beak is hard like adamant⁴; Thy talons are sharp, and golden are Thy wings. I bow to Thee, 0 Indra among birds! I bow to Thee, 0 King of birds! (260).

As Thou abidest near Vishnu with folded palms, do Thou, 0 Destroyer of the pride of enemies! help me to be there as Thou art (261). When Thou art pleased, the Lord of the Universe is pleased, and grants success⁵ (262).

When a gift is made to any Deva, an additional present6 should be made to the Deva for His acceptance of such gifts, and the merit of such rites⁷ should also be given to Him in a spirit of devotion (263).,

He should then, with dancing, singing, and music, go round the temple, accompanied by his friends and kins­men, keeping the temple on his right, and, having bowed to the Deva, feed the twice-born!⁸ (264).

This is the way in which a temple to a Deva should be dedicated, and the same rule is to be observed in the dedication of a garden, a bridge, a causeway, or a tree (265).

With this difference only: that in these rites the ever-existing Vishnu should be worshipped; but Puja⁹ and

1 Devas.           ² Daityas, or Demons        ³ Vishnu. * Vajra-chanchu.    ^B Siddhi.                    ^B Dakshina.

⁷ Karmma-phala—the fruit of the work.

⁸ Dvija, which, though including the first three castes, probably here refers to the Brahmanas only.                 9 Honour, worship.

328 TANTRA OF THE GREAT LIBERATION

Homa,¹ etc., are the same as in the case of the dedication of a temple (266).

No temple or other thing should be dedicated to a Deva whose image has not been consecrated. The rules laid down above are for the worship of and dedication to a Deva who has been worshipped and consecrated (267).

I shall now speak of the manner in which the auspicious Adya² should be installed, and by which the Devi grants quickly all desires (268).

On the morning of the day (of Pratishtha) the wor­shipper should, after bathing and purifying himself, sit facing the North, and, having taken Sangkalpa,³ worship the Vastu-devata (269).

After performing the worship⁴ of the planets, the Pro­tectors of the Quarters,⁶ Ganesha and others, and having performed the Shraddha of his Pitris,⁰ he should approach the image with a number of devout Vipras⁷ (270).

The excellent worshipper should then bring the image . to the temple which has, been dedicated, or to some other place, and there duly bathe it (271).

It should first be bathed with water, then with sandy earth, then with mud thrown up by the tusk of the boar or elephant, then with mud taken from the door of a Veshya 8 and then with mud ⁹ from the lake of Pradyumna¹⁰ (272).

¹ Fire sacrifice (see Introduction).               ‘ I.e., Kali. ³ See Introduction.* Archana. ⁶ Dikpalas.           ⁶ Forefathers.           ^T Brahmanas. ⁸ Literally means a Kept Woman, or Prostitute. When a man visits the house of a prostitute, it is said that he leaves all his virtues at the door, with the result that the mud thereat is holy. This is the current explanation of the use of mud in general practice—an explana­tion which has the air of a modern attempt to explain that the origin and significance of which has been forgotten. As Tarkalangkara points out (Bhakta, edn. 676), a Veshya, who is purnabhishikta, is Avarana (attendant) Devi of one or other of the ten Mahavidyas, and it is such a Veshya who is here referred to, and not a common prosti­tute.        .                            » Mrit.

¹⁰ Pradyumna-hrada. Pradyumna =God of Love. The “ mud “ is the excreta of the nabhi-mula.

TANTRA OF THE GREAT LIBERATION 329

The wise man should then bathe the image with Panchakashaya¹ and Pancha-pushpa,² and three leaves,⁸ and

then with scented oil (273).

The decoctions of Vatyala,⁴ Vadari,⁴ Jambu,⁴ Vakula,⁴ and Shalmali,⁴ are called the five Kashayas⁵ for bathing

the Devi (274).

Karavira, Jati, Champaka, Lotus, and Patali, are the

five flowers⁶ (275).

By three leaves are meant the leaves of Varvvara,²

Tulasi,² and Vilva² (276).

With the above-mentioned articles water should be mixed, but no water should be put into scented oil and

the five nectars⁷ (277).

He should, after repeating the Vyahriti,⁸ the Pranava,⁹

the Gayatri, and the Mula Mantra, say, “ I bathe thee ‘with the water of these articles “ (278),

The wise man should then bathe the image with the eight jars filled with milk and other ingredients in

manners aforementioned (279).

The image should then be rubbed with powdered white wheat or sesamum cakes,¹⁰ or powdered shali rice,¹¹ and

“thus cleansed (280).

After bathing the image with eight jars of holy12” water, and rubbing it with cloth of fine texture, it should be brought to the place of worship¹³ (281).

Should one be unable to perform all these rites, then he should in a devout spirit bathe the image with twenty-five

jars of pure water (282).

On each occasion that the Great Devi is bathed; she should, to the best of one’s ability, be worshipped (283).

Then, placing the image on a well-cleaned seat,¹⁴ She

See Shloka 274.;       ‘ See Shloka 275.:

See Shloka 276,   •  These are names of certain trees.;

Astringent.          .      ^a Pushpa.:

Panchamrita., ⁸ Bhuh, Bhuvah, Svah.         • Om or Ong.   \           “ Oil-cakes. ^u Rice that ripens, in Winter.                     ^u Tirtha. ¹³ The place where the Devi is to be worshipped.     ^u The altar.

330 TANTRA OF THE GREAT LIBERATION

should be worshipped by offering padya,¹ arghya, 2 etc., and then prayed to (as follows) (284):

mantra.

O Image! thou that art the handicraft of Vishvakarmma,⁸ I bow to thee; thou art the abode of the Devi, I bow to thee; thou fulfillest the desire of the votary, I bow to thee (285).

In thee I worship the most excellent⁴ primordial⁶ Supreme⁶ Devi; if there be any defect in thee by reason of the want of skill of him who has fashioned thee, do thou make it good; I bow to thee (286).

He should then restrain his speech, and, placing his hand over the head of the Image, inwardly do japa of the Mula Mantra⁷ one hundred and eight times, and there­after do Anga-nyasa⁸ (287).

He should then perform Shadanga-nyasa⁸ and Matri-kanyasa⁸ on the body of the Image, and, when performing Shadanganyasa, add one after the other the six long vowels⁹ to the Vija (288).”

The eight groups¹² of the letters of the alphabet pre­ceded by the Tara,¹³ Maya,¹⁴ and Rama,¹⁵ with the Vindu,¹⁸ added to them, and followed by Namah, should be placed in different parts of the body of the Deva (289).

The wise man should place the vowels in the mouth;

kavarga” in the throat; chavarga¹⁸ on the belly; tavarga¹⁹

¹ Water to wash the feet.              ² Offerings (see ante). ³ The Architect of the Devas.* Paratpara. • Adya.         ^a Parameshi.         1 See ante.

⁹ See Introduction.                    • I.e., A, I, U, Ai, Au, Ah..

¹⁰ Thus: Hrang, Hring, Hrung, etc.

¹¹ The Mantra of the Shadanga-nyasa—Ong Hrang Hridayaya (heart) namah; Ong Hring Shirase (head) svaha; Ong Hrung Shikhayai (crown-lock) vashat; Ong Hraing Kavachaya (upper part of the body) hung; Ong Hraung Netratrayaya (three eyes) vaushat; Ong Hrah karatala-prishthabhyam (the two sides of the palm) Phat.

“ Varga.        “ Ong.        ^u Hring.        »« Shring.

^IB The nasal point.              ^l7 Ka to Nga.    » Cha to Nya,

“ Ta to Na, (the first of the two Ta groups).

TANTRA OF THE GREAT LIBERATION 331

on the right and tavarva¹ on the left arm; pavarga² on the right thigh, and yavarga⁸ on the left thigh, and

shavarga⁴ on the head⁶ (290-291).

Having placed these groups of the letters of the alpha­bet on different parts of the image (the worshipper) should perform Tattva-nyasa⁶ (as follows): (292)

Place on the two feet Prithivi-tattva; on the Linga⁷ Toya-tattva; on the region of the navel Tejas-tattva;

on the lotus of the heart Vayu-tattva; on the mouth Gagana-tattva; on the two eyes Rupa-tattva; on the two nostrils Gandha-tattva; on the two ears Shabda-tattva; on the tongue Rasa-tattva; on the skin Sparsha-tattva.⁸ The foremost of worshippers should place Manas-tattva⁹ between the eyebrows, Shiva-tattva, Jnana-tattva, and Para-tattva on the lotus¹⁰ of a thousand petals; on the heart Jiva-tattva and Prakriti-tattva. Lastly, he should place Mahat-tattva and Ahangkara-tattva all over the body. The tattvas should, whilst being placed, be preceded by Tara,¹¹ Maya,¹² and Rama,¹⁸ and should be uttered in the dative singular, followed by

namah (293-297).

Repeating the Mula Mantra, preceded and followed by

each of the Matrika-varnas,¹⁴ with vindu¹⁶ added to them,

¹ Ta to Na (the second Ta group).

² Pa to Ma.            ³ Ya to Va. 4 Sha to Ha. ⁵ In almost all the Tantras in worship of the Devas, particularly in worship of Adya Kalika, Panchanga-nyasa is performed—i.e., on heart,

two hands, and two feet.

⁸ Described in the following verses (293-297).

⁷ Here meaning Yoni.

⁸ Tattva is principle or essence. Prithivi (earth). Toy a (water), Tejas (radiance), Vayu (air). Akasha or Gagana (the void or ether), Rupa (form, visibility). Gandha (Smell), Shabda (Sound), Rasa (taste),

Sparsha (touch).

• These tattvas, or principles or essences, refer to Mind, Shiva,

Knowledge, the Supreme, Embodied Spirit, Prakriti, and Principles of

Intelligence and Selfhood.

¹⁰ Sahasrara-padma (see Introduction).

¹¹ Ong.                 ¹² Hring.           “    » Shring. »* Letters of the alphabet, 15 • Nasal point

332 TANTRA OF THE GREAT LIBERATION

and followed by the word namah, Matrika-nyasa should be performed at the Matrikasthanas ¹ (298). (The worshipper should then say):

mantra.

(Although) Thy radiance embraces all the sacrifices, and although Thy body embraces all being, this is the image that has been made of Thee. I place Thee here (299).

Thereafter the Devi should be meditated upon and invoked, according to the rules of worship,² and after Prana-pratishtha⁸ the Supreme Devata should be wor­shipped (300).

The Mantras which are prescribed for the dedication of a temple to a Deva should be used in this ceremony,⁴ the necessary changes in gender being made (301).

The Devi should then be invoked into the fire, which has in due form been consecrated by the offer of oblations to the Devatas who are to be worshipped; and thereafter the Devi should be worshipped, and Jata-karmma,⁶ etc., should be performed (302).

The Sangskaras6 are six in number—viz., Jatakarmma. Namakarana, Nishkramana, Annaprashana, Chudakarana, and Upanayana—this has been said by Shiva⁷ (303).

Repeating the Pranava,⁸ the Vyahritis,⁸ the Gayatri,⁸ the Mula Mantra,⁸ the worshipper used in the injunctions should say, “ thine,” and then the name of (the sangskara) jatakarmma, and others, and uttering,” I perform. Svaha,” offer five oblations at the end of each sangskara⁹ (304-305).

Thereafter repeating the Mula Mantra and the name

‘ The places where the letters of the alphabet should be placed (see

Chapter V., verse 118 ff.}.

Puja-vidhana.     ³ “ Life-giving “ ceremony (see Introduction).

1.9., the Pratishtha of the image.

Birth-rite (see Introduction).

Purificatory or Sacramental rites (alluded to in the previous Shloka);

See Introduction.                    ⁸ See ante. “I perform your (addressing  the image) Jata-karmma and other

sangskaras (sacramental rites).”