f THE r GREAT LIBERATION (MAH5NIRVSNA TANTRA) * TRANSLATION & COMMENTARY El E GANESH & CO. (MADRAS) PRIVATE LTD. THE GREAT LIBERATION First Second Third Edition 1913 „ 1927 „ 1953 Printed by D. V. Syamala Rau, at the Vasanta Press, The Theosophical Society, Adyar, Madras THE GREAT LIBERATION (MAHANIRVANA TANTEA) TRANSLATION AND COMMENTARY ARTHUR AVALON (Third Edition) Publishers : GANESH & Co., (MADRAS) Ltd., MADRAS— 17 1953 PREFACE The Indian Tantras, which are numerous, constitute the Scripture ( Shdstra ) of the Kaliyuga, and as such are a voluminous source of present and practical orthodox “Hinduism”. The Tantra Shastra is, in fact, whatever be its historical origin, a development of the Karmakanda (using that term in the general sense of ritual section of the scripture), promulgated to meet the needs of that age. Shiva says: “ For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine, O auspicious one ! is given ” (Ch. IX, verse 12). To the Tantras we must therefore look if we would understand aright both ritual, yoga , and sadhana of all kinds as they exist to-day, as also the general principles of which these practices are but the objective expression. Yet of all the forms of Indian Shastra, the Tantra is that which is least known and understood, a circumstance in part due to the difficulties of its subject-matter and to the fact that the key to much of its terminology and method rests with the initiate. The present translation is, in fact, the first published in Europe of any Indian Tantra. An inaccurate version rendered in imperfect English was pub- lished in Calcutta by a Bengali editor some twelve years ago, preceded by an Introduction which displayed insuffi- cient knowledge in respect of what it somewhat quaintly VI THE GREAT LIBERATION described as “the mystical and superficially technical passages ” of this Tantra. A desire to attempt to do it greater justice has in part prompted its selection as the first for publication. Another reason for such selection is that this Tantra has been the subject of Indian Commen- tary and Bengali translation. This Tantra is, further, one which is well known and esteemed, though perhaps more highly so amongst that portion of the Indian public which favours “ reformed Hinduism ” than amongst some Shakta Tantrikas, to whom, as I have been told, certain of its pro- visions appear to display unnecessary timidity. The former admire it on account of its noble exposition of the worship of the Supreme Brahman, and in the belief that certain of its passages absolutely discountenance the orthodox ritual. Nothing can be more mistaken than such belief, even though it be the fact that “ for him who has faith in the root, of what use are the branches and leaves ”. This any- one will discover who reads the text. It is true that, as Ch. VII, verse 94, says : “ In the purified heart, knowledge of Brahman grows,” and Brahmajndne samutpanne Jcritya- krityang na vidyate. (When Brahman knowledge has arisen there is no longer distinction of what should or should not be done.) But the statement assumes the attainment of Brahmajnana, and this, the Shastra says, can be attained, not by Vedantic discussions nor mere prayer, after the manner of Protestant systems of Christian worship, but by the Sadhana which is its main subject-matter. I have referred to Protestant systems, for the Catholic Church possesses an elaborate ritual and a sadhana of its own which is in many points strikingly analogous to the Hindu system. The section of Tantrikas to whom I have referred are, I believe, also in error. For the design of this Tantra appears to be, whilst conserving commonly-recognised Tantrik principles, to secure that, as has sometimes proved PREFACE vii to be the case, they are not abused. Parvati says (Ch. I, verse 67) : “ I fear, 0 Lord ! that even that which Thou hast ordained for the good of men will, through them, turn out for evil.” Hitaya ydni karmani kathitani tvayd prabho Manye tani mahadeva viparltdni manave. It is significant, in connection with these observations, to note that this particular Tantra was chosen as the sub- ject of commentary by Shrlmad Hariharananda Bharati, the Guru of the celebrated Hindu “ reformer,” Raja Ram Mohun Roy. As to this see Chapter V of “ Shakti and Shakta ”. The Tantra has been assigned by one of my informants to the division known as Vis/mukranta and the eclectio Vilasa Sampradaya. According to the Mahasiddhasara it belongs to Rathakranta. It was first published by the Adi- Brahma-Samaja in 1798 Shakabda (a.d. 1876), and was printed in Bengali characters, with the notes of the Kula- vadhata Shrlmad Hariharananda Bharati under the editorship of Anandachandra Vidyavaglsha. The preface to this edition stated that three MSS. were consulted ; one belonging to the library of the Samaja; the second supplied by Durgadasa Chaudhurl, and the third taken from the library of Raja Ram Mohun Roy. This text appears to be the basis of subsequent publications. It was again printed in 1888 by Shri Krishna, Gopala Bhakta, since when there have been several editions with Bengali translations, includ- ing that of Shri Prasanna Kumara Shastii. The late Pandit Jivananda Vidyasagara published an edition in Devanagara character, with the notes of Hariharananda ; and the Venkateshvara Presej at Bombay have issued another in similar character with a Hindi translation. The translation published is that of the first part only. It is commonly thought (and was so stated by the Vlll THE GREAT LIBERATION author of the Calcutta edition in English to which I have referred) that the second portion is lost. This is, however, not so, though copies of the complete Tantra are rare enough. The full text exists in manuscript, and I hope that an opportunity may some day be given of publishing a translation of it. I came across a complete manuscript some two years ago in the possession of a Nepalese Pandit. The exact date of the MSS. I forget. It was about Shakabda 1,300 or say some 500 years old. He would, however, only permit me to make a copy of his manuscript on the condition that the Shatkarma Mantras were not published. For, as he said, virtue not being a condition precedent for the acquisition of siddhi in, that is, power to work, such Mantras, their publication might enable the evilly disposed to harm others, a crime which, he added, was, in his own country, where the Tantra Shastra was current punishable by the civil power. I was unable to persuade him even with the observation that the mere publication of the Mantra without knowledge of what is called the Prayoga (which cannot be learned of books) would in any case be ineffectual. I could not give an undertaking which would have involved the publication of a mutilated text, and the reader must therefore for the present be content with a translation of the first part of the Tantra, which is generally known, and has, as stated, been several times printed. The incident has further value than the direct purpose for which I have told it. There are some to whom “ the Tantra,” is “ nothing but black magic,” and all its followers are “ black magicians ”. This is of course absurd. In this connection I cannot avoid interposing the observation that certain practices are described in Tantra which, though they are alleged to have the results described therein, yet exist “for delusion.” The true attitude of the higher Tantrika is illustrated by the action of the PREFACE IX Pandit who, if he disappointed my expectations, at any rate by his refusal afforded an answer to these too general allegations. The second portion of the manuscript in his possession contained over double the number of Shlokas to be found in the first part here published. The edition which has been used for the translation is that (now out of print) edited and published at Calcutta by Shrl Krishna, Gopala Bhakta in Chaitra 1295 Bengali era (April, 1888), with Commentary of Shrlmad Harihara- nanda Bharatl, and with additional notes by the learned and lately deceased Pandit Jaganmohana Tarkalamkara. A new edition of the same work has been published with further notes by the latter’s son, Pandit Jnanendranatha Tantraratna since deceased. This valuable Commentary alone is not, however, suitable for the general reader, for it assumes a certain amount of knowledge on his part which he does not possess. I have accordingly, whilst availing myself of its aid, written my own commentary. For the first edition I also wrote an Introduction explaining certain matters and terms referred to or presupposed by the text which, as they required a somewhat more extended treatment, could not be conveni- ently dealt with in the footnotes. Some of the matters there explained were, though common and fundamental, seldom accurately defined. Nothing, therefore, was lost by a re-statement of them with an intention to serve such accuracy. Other matters were of a special character, either not generally known or misunderstood. The Introduction, however, did not profess to be an exhaustive treatment of that with which it dealt. On the contrary, it was but an extended note written to help some way towards a better understanding of the text by the ordinary reader. Since however the date of the first edition I have published X THE GREAT LIBERATION a number of works on the Shastra both of a popular and technical nature. These more fully deal with the matters treated of in the former Introduction which is therefore no longer needed. * 1 To the reader who would understand this work I would recommend the books “ Shakti and Shakta ” where in a popular manner the author has explain- ed the doctrine and ritual of the Shakta Tantras of which the present volume is one ; “The Garland of Letters ” (Vamamala) dealing with “Sound” (Shabda) and the technique of Mantra which forms so important a part of the Tantrashastra that its other and common name is Mantra- Shastra ; and the “ Serpent Power,” which has as its subject Yoga and in particular that portion of it which is done by the arousing of KuwdalinI Shakti famous in all Tantras. The reader who desires to come into the closest contact with the Indian spirit in these matters will find what he wants in the two volumes “Princi- ples of Tantra under which title I have published a trans lation of the Tantratattva by Pandit Shivachandra Vidyar- wava. Other works on the Tantrashastra which I have published will be found in the advertisements at the end of this book. Further ritual detail is given in the English In- troductions to my series of “ Tantrik Texts ”. There are, how- ever, some matters in the Shastra or its accompanying oral tradition which the reader must, and if disposed thereto will, find out for himself. This, too, is implied by the saying in this Tantra that it is by merit acquired in previous births that the mind inclines to Kaula doctrine (Chapter VII, verse 99). However this may be, no one will understand the Shastra who starts his inquiry with a mind burdened with the current prejudices agaist it, whatever be the truth some 1 Since published as “ Introduction to Tantra Shastra ” 2nd Edn. 1952. 1 Now published in one volume 2nd Edn. 1952. PREFACE xi of them may possess by reason of actual abuse of Shastric principles. I have taken advantage of the present edition which supersedes the last to correct mistakes and to improve the translation generally. Working in a new field it is difficult to escape error. The Sanskrit text 1 is in preparation and when ready will form Vol. XIII of the series of Tantrik Texts issued with the aid of Indian Pandits under my general editorship. In conclusion, I wish to thank my Indian friends for the aid they have given me in the preparation of this and other kindred works, and to whom I am indebted for much information gathered during many pleasant hours which we have spent together in the study of a subject of common interest to them and myself. The Tantras generally are written in comparatively simple Sanskrit. For their render- ing, however, a working knowledge of their terminology and ritual is required, which can be only fully found in those to whom it is familiar through race, upbringing, and environment, and in whom there is still some regard for their ancient inheritance. As for others, they must learn to see through the Indian eye of knowledge until their own have been trained to its lines of vision. In this way we shall be in the future spared some of the erroneous present- ments of Indian beliefs common in the past and even now too current. Fagernes Valdres 17th August, 1927 Arthur Avalon CONTENTS CHAPTER I THE LIBERATION OF BEINGS PAGES Description of Kailasa and of Sadashiva— -Devi prays for and obtains leave to question Sadashiva. After describing the ways of the four ages— Satya, Treta, Dvapar, Kali— and of the different dispositions of men — Pashu, Divya, Vlra — and the dangers that attend Vlrasadhana, Devi asks about the means of the Liberation of the men of the present age . . 1 — 18 CHAPTER II THE WORSHIP OF BRAHMAN Verses 1-6: Sadashiva in reply to Devi’s question speaks of the incom- petency of the men of the present age for Vedic and Pauranik rites, 7-20 : and says that the Tantra is the sole means of Liberation. 21-29: The reason why there are different Tantras and different Sampradayas. 30-31 : Praise of the Mahanirvana Tantra. 32-54 : What Brahman is . . 19—29 CHAPTER III THE WORSHIP OF BRAHMAN ( Contd .) 1-4 : Devi questions about the Sadhanaof the Supreme Brahman. 5-13 : In reply Sadashiva speaks of the characteristics of the Brahman, and how the Mantra of Brahman is formed. 14-30 : Praise of the Brahma-mantra. 31-38 : Meaning and Chaitanya of Brahma mantra and the different forms thereof. XIV THE GREAT LIBERATION Verses pages 89-48: Ny&sa. 44-49: Pr&w&y&ma. 50: Dhy&na. 51, 62: Mental worship. 58-58 : Outward worship. 59-63 : Hymn (Stotra) of five gems fPancharatna). 67-73: Protective Mantra (Kavacha). 74 : Mantra of obeisance. 75 : Purity of disposition necessary. 76-95 : Sanctity of offerings made to the Brahman. 96 104; The ways of the Brahma-Sadhaka. 105-108: Sandhya. 109-113: Gayatrl. 114-119: Purash- charana. 120-141 : Necessity of and manner of initiation. 142 : The competency of all for initiation into Brahma- mantra. 143-154 : Praise of Brahma-mantra . . 80 — 63 CHAPTER IV THE WORSHIP OP SHAKTI 1-8 : Devi’s question relating to Sadhana of Shakti or Supreme Prakriti. 9-18 : Svarupa of Supreme Shakti. 19 : Absence of Pashu and Divya in the present age. 20, 21 : No Siddhi without Kulachara. 22, 23 : Purity and Impurity. 24-87 : Creation, continuance and dissolution are in Shakti. 38-46 : Praise of Kulachara. 47-55 : Signs of Kali. 56-66 : Whom Kali cannot control. 67-79 : The Slaves of Kali. The great- ness of truth in Kali. 80-106 : All rites should be performed according to Agamic injunctions .... 64 — 84 CHAPTER V MANTRAS AND PURIFICATION 1-8: Praise of Shakti. 4-8: Praise of secret Sadhana. 9-20: Mantra of Adya Kali. 21-24 : Panchatattva. 25-70: Morning rites. Meditation on the Guru. Obeisance to the Guru. Ablution, Devl-gayatrl, etc. 71-179: Worship, Bhutashuddhi, Jlva-nyasa, Matrika-nyasa, Pranayama, RisAyadinyasa, Pl£/ia- nyasa, Meditation on Adya-kall, her Yantra, Mental worship. 180-190 : The jar of nectar, made of different materials for different objects. 191-205 : Purification of wine. 206-208 : Purification of meat. 209-210: Purification offish. 211-212: Purification of Mudra ..... 85 — 142 CONTENTS CHAPTER YI XV MANTRAS AND RITES Verses pages 1-10: Different kinds of wine, flesh, fish and Mudra. 11-13: Shuddhi. 14 : Maithuna. 15-20 : Purification of Shakti. 21-42: Shrlpatra. The five invocatory Mantras. 43-46 : The nine cups and how to place them. 47-62 : How to partake of consecrated food and drink. Offering to Vafuka, JoginI, Ganesha, Shiva, etc. 63-77 : Meditation, prayer, welcome to Kali. 78-86: The sixteen offerings. 87-97: Mantra of offering. 98-99 : Offering to Guru. 100-104 : To the Matris, Bhairavas, etc. 105-107: Animals which may be sacrificed. 108-110: Pashugayatrl. 111-114 : Worship of the sacrificial sword. 115- 118: Offering of the blood and the head. 119-161 : Homa. 162-165: Purnahuti. 166-186: Japa, Stava, and Kavacha, worship of the rosary. Self-surrender, etc. 187-200 : Measure and material of the drinking cup and distribution of con- secrated food ...... 143 — 188 CHAPTER VII HYMN AND AMULET 1-7 : Devi’s question. 8-54 : Hymn of a hundred names, and its greatness. 55-74 : Kavacha or protective mantra, and its greatness. 75-91 : Purashcharana. 92-94 : Necessity of rituals and when same may be dispensed with. 95 : Devi’s question relating to Kulachara and the meaning of Kula and the true significance of the five Tattvas. 96-111: Sadashiva’s reply thereto ....... 189-— 212 CHAPTER VIII CASTES AND ASHRAMAS 1-20 : Description of Varna and Ashrama. 21-75 : Duties of house- holders. 76-81 : Sandhya. 82-93 : Vaidik and Tantrik rites. xvi THE GREAT LIBERATION Verses pages 94, 95 : Fasting and alms. 96, 97 : Holy days. 98-101 : Pilgri- mage. 102-107 : Duties of women. 108, 109 : Food. 110-117: Duties of castes. 118 182: Duties of Kings. 133-142 : Agri- culture and trade. 143-150 : Duties of Servants. 151, 152 : Marriage. 153-203: Description of Bhairavl Chakra. 204-220: Description of Tattva-chakra. 221-284: Ascetics. 285-287: Necessity of ritual worship. 288-290 ; Yet liberation cannot be obtained thereby ..... 213—255 CHAPTER IX THE TEN SACRAMENTS 1-13 : The ten sacraments (Samskara). 14-89 : KusharccZika. 40-45 : Dhara Homa. 46-50 : SvisM-krit Homa. 51-56 : Vyahriti Homa 57-70: Shanti-karma. 71-84: Charu-karma. 85-106: jRitusamskara. 107-116 : Garbhadhana. 117-127 : Pumsavana. 128-130: PanchamWta. 131-138 : Slmantonnayana. 139-145: Jata-karma. 146-157 : Namakarana. 158-164 : Nis/ikramana. 165-170 : Annaprashana. 171-185 : ChucZakara?ia. 186-230 : Upanayana. 231-284 : Udvaha .... 256 — 304 CHAPTER X RITES AND INITIATION 1-5 : Briddhi Shraddha and Kushan^ika. 6-10 : Consecration of waters, images, houses, and gardens. 11-74 : BWddhi Shrad- dha, Abhyudayika Shraddha, Ekoddis/zia Shraddha, Parvana Shraddha, Preta Shraddha. 75-78 : Period of uncleanliness. 79: Cremation. 80: Prohibition of Satl. 81: Burial. 82-94: Obsequial rites. 95, 96 : Honouring of Kaulika. 97, 98 : Days for ceremonies. 99, 100 : Building of or entry into new houses. 101-103 : Worship of Devata. 104-108 : Worship of Kaula. 109-199 : Initiation of Kaula, PurnabhisAeka. 200, 201 : Guru. 202 : Worship of Kaula. 203-212 : Pashu, Ylra, Kaula . 305 — 840 CONTENTS CHAPTER XI XVII EXPIATORY ACTS Verses pages 1-4: Devi questions Shiva as to the Liberation of men of the Kaliyuga. 5-11: Shiva’s praise of the Devi. 12-17 : Shiva speaks of sin. 18-103 : Punishments by the King for various offences. 104 : Even Kula-dharma, if not properly followed, leads to sin. 105-123 : Excessive and wrongful wine-drink- ing. 124-133: Wrongful eating and sexual error. 134-142: Killing of animals. 143 : Killing to be avoided except for sacrifice. 145, 146 : 111 speaking. 147, 148 : Voyages. 149- 151 : Fasting. 152-155 : 111 habits and disease. 156-162 : Defilement by death. 163, 164: Purification after seeing certain acts done by others. 165: Pursuits forbidden by twice-born. 166: Tridinavrata. 167: Violation of secrecy. 168: Respect 841—861 CHAPTER XII THE ETERNAL PHA RMA 1-4 : Laws. 5, 6 : Relationship. 7-66 : Inheritance. 67-74 : Periods of uncleanliness. 75-79: Adoption. 80: Observ- ance of Dharma by person inheriting. 81, 82 : Uncleanliness in case of death. 88-87 : Disappearance. 88-92 : Ancestral and self-acquired property. 93, 94 : Dedication to religious uses. 95-96: Gift of self-acquired property. 97: Self-acquisi- tion with help of paternal property. 98 : Acquisition of lost ancestral property. 99-101 : Paternal and self-acquired pro- perty. 102 : Lifting hand against parents. 108 : Murderer does not inherit. 104 : Eunuchs and cripples. 105, 106 : Finding of lost property. 107-112 : Pre-emption. 118-114 : Reclaimed lands. 115: Excavation and building to danger of public. 116, 117: Water rights. 118-121: Mortgage: sale: deposit. 122: Uses of joint property. 123: Sale. 124: Brahma marriage. 125 : Adoption of only son or Shaiva marriage of only wife or daughter. 126, 127 : Agency. 128 : All dealing to be in accordance with Dharma. 129 : Men should always act for the good of the world . . 862—877 xviii THE GREAT LIBERATION CHAPTEB XIII INSTALLATION OP THE DEVATA Vebses pages 1-13: On Mahakali. 14-22: On images and those for whom they are necessary. 23-28 : On the dedication of Temples, bridges, trees, gardens, and waters. 29-35: Dedication of images and vahana. 36-38 : On gift of dags and dag-staffs. 39, 40 . Other gifts to Devata. 41 : The reward for such : liberation is only for those who act without hope of reward. 42-125 : Ritual of dedication. 126-135 : Mantras for consecration. 136 : Worship of Vahana. 137 : What Devatas should be worshipped. 138-310 : Order of the rites and their mantras : PratisMM of the illustrious Adya .... 878—427 CHAPTER XIV CONSECRATION AND AVADHtJTAS 1-25 : On the worship of Shiva Linga. 26-29 : Adhivasa rite of Devata. 80, 81: Bathing of Devata. 82-88: Nyasa and Dhyana. 39 : Prana Pratis/ii/ia. 40,41 : Mula mantra of Mahesha. 42, 48: Consecration and worship of Devi in Gaurlpatta. 44, 45 : Dhyana of the Great Devi ; worship of of Bull and ten Dikpalas. 46, 47: Mantra of Bhagavatl. 48-52 : Ritual : completion of Adhivasa. 68-55 : Worship of other Devatas. 56-94 : Worship of Limga and Tarim. 95- 102 : Omissions and faults in worship. 108-106 : Necessity of Sadhana for those who act with a view to the fruits of action. 107: Good and evil action. 108: Result of good action. 109, 110: No Liberation until all action, good or had, is destroyed. 111-121 : Knowledge alone secures Libera- tion. 122 : Description of different Bh&vas. 123 : Defini- tion of Yoga and Puja. 124-126: Ritual unnecessary for those who have attained Brahma-jnana. 127, 128: The detached soul is liberated. 129-184 : Nature of the Atma. 185-140 : Atmajnana. 141-172 : Four classes of Avadhutas. 178-178: Worship of Kaulika Yogi. 179-180: Kaula-dharma. 181-198 : Kulachara and the Kaulas. 194 : End of first portion of Maha-nirvana Tantra. 195-199 : Fruit of reading this Tantra. 200-211 : Glorification of this Tantra . 428—461 THE GREAT LIBERATION (MAHANIRVA2VA TANTRA) 1 CHAPTER I THE LIBERATION OF BEINGS The enchanting summit of the Lord of Mountains, 2 res- plendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of many a bird, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees ; 3 where cool groves resound with the sweet-voiced songs of troops of 1 Bharat! says that Sadashiva of limitless power (Ameyashakti) after having framed the Six Amnayas (see Woodroffe’s “ Shakti and Shakta ”) was moved hy the Mother, the Adishakti, to reveal this Tantra which is mighty and the Bridge across the Ocean of Kula (Kulavarirashi). When the Kali age, the uprooter of all acts of merit and the instigator of endless hateful sins, commenced then Parvatl, the Mother, became anxious for the salvation of men who are averse to meditation upon the Supreme (Paramatma) and other religious prac- tices and on the other hand are addicted to sinful acts. She therefore questioned Shiva who abides on Mount Kailasa concerning the means whereby they may be saved. 2 Mount Kailasa, the Paradise of Shiva. Esoterically, the Sahas- rara Padma (see Tripura-sara, cited in Bhaskararaya’s Commentary on Lalita-sahasra-nama, v. 17). The Kularnava says that there is Kailasa where His worshippers are gathered. The first few lines on this page are somewhat freely rendered. 3 Literally ; covered by the shadows of great trees, the shadows of which are motionless : that is, the trees are so great and so close to one another that there is perpetual shade. 2 THE GREAT LIBERATION Apsara, 1 * and in the forest depths flocks of Kokila 1 mad- dened with passion sing ; where (Spring) 3 Lord of the Seasons with his followers ever abides — (the Lord of Moun- tains, (Kailasa); peopled by troops of 4 5 Siddha,* Charana, 6 Gandharva, 7 and Ganapatya 8 (1-5). It was there that Parvatl, 9 finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent Deva, 10 Lord of all things movable and immovable, 11 the ever Beneficent 12 and ever 1 Beautiful and voluptuous Deva-yoni [vide post) of Indra’s heaven, wives of the Gandharvas, produced at the churning of the ocean. s Or Koel, the black or Indian cuckoo ( Cuculus Indicus). s Vasanta, whose followers are the Koel bird {supra), the vernal breeze, the black bee, etc. (see Raghuvamsha of Kalidasa, chap, ix, verses 24 et seq.). 4 Hence the Mountain Kailasa— the residence of Shiva— is called Gawa-parvata (frequented by troops of Spirits), because peopled and surrounded by enormous hosts of attendant Spirits and Deva-yoni begotten by the Deva (Devas eva yonift — nidana-bhuta/i — yasya), who are, according to the definition of the Amara-kosha, Vidyadhara, Apsara, Yaksfta, R&ks/msa, Gandharva, Kinnara, Pishacha, Guhyaka, Siddha, and Bhuta. 5 Beneficent Deva-yoni of great purity, possessing the eight magical powers (Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to the Gayatrl Tantra, chap, x) Gawesha first preached the Tantras after he himself had received them from the mouth of Shiva. 6 Celestial dancers, singers, and bards or panegyrists of the Devas. 7 Deva-yoni, who, according to the Vis/mu Purana, were sons of Brahma, “ born imbibing melody ” ; celestial musicians and choristers, who play and sing at the banquets of the Devas, belonging, together with the Apsaras— their wives — to Indra’s heaven. 8 The Vinayakas. Aspects and followers of Ganesha, one of whose names is Gana-pati. 9 Spouse, or Shakti, of Shiva, so called as being the Daughter of Parvata, the Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence She is called Giri-ja, Giri-suta, Haimavatl. 10 Because then observing the vow of silence (Mauna-vrata). Deva = luminous One. Devam = Dlptimantam (Bharatl). 11 The organic and inorganic world. He is Characharajagadguru, that is, the Father (Pita) of all that move and are motionless. 18 Sadashiva the Ever Gracious One from whom all that is good and auspicious issues. THE LIBERATION OF BEINGS 3 Blissful One, 1 the nectar of Whose mercy abounds as a great ocean, Whose body is Pure Sattva Guna, 2 He Who is white as camphor and the Jasmine flower, 3 the Omni- present One, Whose raiment is space 4 5 itself, Lord of the poor and the beloved and loving Master of all Yogis, 6 1 Sadananda : He who is All-bliss and who is the delight of the good (Sat). * Shuddha-sattva-maya— that is, whose body is predominently composed of the first of the three Gunas or qualities in things, Sattva, Rajas, and Tamas. And so Shiva is stated to be S&ttvika. The Guwas are never disassociated. Rajas and Tamas are always operating in relation to Sattva but here Sattva is predominant (Sattva-pradhana). In the experience of Parameshvara during cosmic life all is presented (this is Sattva). Sattva goes on (this is the effective force of Rajas which merely keeps Sattva going on as such). Hence Sattva is not strained or pierced by Rajas. Tamas operates as a tendency only but not as an effective force because nothing is veiled or suppressed in Ishvara Experience. He is Sarvajna and Sarvavit. Still everything may be veiled during Laya or Cosmic Sus/iupti, so that there is a tendency to veiling. Here, Shiva is referred to as the Supreme Lord, in His Sattva aspect, called Sadashiva, the Cause of Release, the Conferrer of Blessing (Anugrahada), the ever Blissful One [vide post), and (later) Jnanamaya. Shiva, in His Sattvika quality, is also called Mrida> (Happiness) in the Mahimna/fc-stava. He has other aspects (see post). 3 Kunda (Jasminum multifloram or pubescens). Similar descrip- tions of the Deva to that which follows are found in almost all the Tantras, as in Sharada-tilaka (chap, xviii). The Nibandha Tantra describes Him as of a vermilion colour (Sindura-vama) : “ I salute Isha, gem-crowned, Whose head ornament is the shining beauty of the Moon, with smiling lotus-face, from Whose forehead an eye looks forth ; Whose body is beautified by bright ornament ; Who, holding a trident and Tangka, places the palm of His hand on the high and rounded breast of His Beloved (Spouse), Who Herself places one hand on His left thigh and holds a red night-lotus (Kuvalaya) in the other.” The night lotus, “ the wife of the moon,” is also generally white. 4 Exoterically, he is represented naked as the Yogis are. In the esoteric sense he is Digambara, or “ clothed with space,” in the sense that He is Omnipresent. The infinity of space or the points of the compass clothe Him. 5 Ascetic followers of, and adepts in, the Yoga doctrine. Shiva, by his great austerities, is the Lord and Exemplar of all ascetics. He is Yogindra. Yoga is Param&tmachintana (Bh&ratl). Yogi-vallabha which is rendered “ beloved of Yogis ” may also mean “ He whose loved ones are the Yogis ”. 4 THE GREAT LIBERATION Whose coiled and matted hair 1 is wet with the spray of Gamga 2 3 and (of Whose naked body) ashes are the adorn- ment 8 only ; the passionless One 4 5 Whose neck is garlanded with snakes and skulls of men, the three-eyed One , 6 Lord of the three worlds , 6 with one hand wielding the trident and with the other bestowing blessings 7 ; easily appeased, Whose very substance is unconditioned Knowledge ; 8 the Bestower of eternal Liberation , 9 unconditioned , 10 from whom 1 Jafa, as worn by ascetics in serpentine coils (Jatf&jutfa). 2 Hence He is called Gamga-dhara. When the Ganges descended from heaven He intercepted it by His head, so that the earth might not be crushed by the weight of the falling stream. It is said that the Ganges was first held in the water-jar (Kamandalu) of Brahma, then in the hair of Shiva, and lastly in the body of Jahnu, whence it is called the Jahnavl (see Shangkaracharya’s Gamg&s/^akam in “ Hymns to the Goddess ”). 3 Vibhuti-bhus/nta, which Bharat! translates as in text, but, as pointed out (ed. Bhakta), Vibhuti may here also refer to the eight Siddhis which Shiva possesses, viz., Anima, Laghima, Prapti, Prakamya, Mahima, Ishitva, Vashitva, Kamavasayita. Vibhuti is also halo or aura. 4 Shanta (the tranquil) and Atlta (the transcendent), are aspects of Shiva. In man Shanta is he who has controlled his AntaAkarana. As Shruti says : " This fire is verily Rudra Himself ; of Him there are two bodies, one fierce and the other gentle ” (Taittirlya samhita, 5-7-8). 5 Tri-loch ana : one eye (symbolically the inner eye of wisdom) being in the forehead. From this eye flashed the light which consumed the body of the Deva of Love — Kama-deva— and at the expiration of a Kalpa, the Devas. According to Arrian, the Indian Bacchus (Bhaga, or Shiva) was called Thriambus, possibly a corruption of Tryambaka, " three-eyed ”. The Devi is called Tryambaki, because She is the Mother of the Three —Brahma, Vis/mu, and Rudra. And this also is the esoteric meaning of Tryambaka as applied to Shiva, the “ Father of the Three” (see the Mrityunjaya-mantra, chap, v, 210). 8 Tri-loka, i.e. The heavenly, earthly and nether worlds. 7 Trishftla-vara-dharinam which Bharat! says may also mean “ He who carries the excellent Trishula” (trident). 8 Jn&na-maya, that is who is, Samvit itself. Jnana is here, accord- ing to Hariharananda, experience of the true nature of all that is (Tattvata/i samasta-padarthavabodhaW. 9 Kaivalya-pbala-dayaka : the giver of the fruit of Sadhana and Yoga which is Kaivalya or Videha-mukti the bodiless Liberation or Nirvana of the Advaitins. 10 Nirvikalpa/i=Nirgato vikalpo vividha kalpana yasmat ; that is He who is free of all Kalpana the dual experience in which there is “ this” and " that ,B . THE LIBERATION OF BEINGS 6 comes no fear, 1 Changeless, Stainless, 2 One without defeot, 3 the Benefactor of all, and the Deva of all Devas 4 5 (6-10). Shrl Parvatl said : 0 Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Thee I am ever depen- dent and to Thee I am ever obedient. Nor can I say ought without Thy word. If Thou hast affection for me, I crave to lay before Thee that which passes in my mind. Who else but Thee, O Great Lord, 8 in the three worlds is able to solve these doubts of mine, Thou Who knowest all and all the Scriptures (11-13). Shrl Sadashiva 6 7 said : What is that Thou sayest, 0 Thou Great Wise One 1 and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Gawesha 8 and Skanda 9 Commander of the 1 Niratangka. There is no need to fear Him. 1 Niranjana (Anjana :a Collyrium), which, however, Hariharananda Bharatl translates as “ incomprehensible to the ignorant TheShabda- kalpa-druma gives the definition as Nirgatam anjanam iva ajnanam yatra (one in whom no ignorance like a black stain exists) : “ the perfect Knower 3 Niramaya. He is Health itself. 4 Devadeva = Devesha : that is He rules over the Devas, Indra and others. 5 Maheshvara, or Great Lord, and Supreme Person. b It is Shiva, “ the Ever-Auspicious,” and Mahashunya who here speaks, voluntarily assuming form for the benefit of His devotees (see also verse 8 of Ananda-laharl of Shangkaracharyya, and verses 42-48 of Sureshvaracharya’s Manasollasa, and Bhaskararaya, Commentary on Lalita-sahasra-nama, v. 174). 7 Maha-prajne. 8 and 9 Both sons of Shiva, the first being the elephant-headed Deva (for Dhyana, see Mantra-mahodadhi, chap, ii), who — according to the Gayatrl Tantra (chap, x) — wrote down the Tantras at the dictation of Shiva ; and the second Kumara, or Karttikeya, the War God and Leader of the celestial army, who was begotten by Shiva at the re- quest of the Devas to destroy the Demon TacZakasura, and so called because brought up by the six celestial Knttikas. In begetting 6 THE GREAT LIBERATION Hosts of Heaven. What is there in all the three worlds whioh should be concealed from Thee ? For Thou, 0 Devi, art My very Self. There is no difference between Me and Thee. 1 Thou too art omnipresent. What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14-16). The pure 2 Parvatl, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara 3 (17). Kaittikeya Parvatl was unable to retain Shiva’s seed, which was then thrown into Fire (hence called Kaumara-teja/t, see ch. vi, 148 notes), Who, unable to keep it, threw it into Garnga, who in turn threw it into a, reed-forest, where Karttikeya was born. Hence he is called “ Reed- born (Shara-janma) ; and because he shamed Kama-deva by his beauty, iie is called Kumara (see Matsya Purawa). The reason why these two are referred to is to show the greatness of the mystery revealed. Beloved and powerful as they are they yet know it not. Mama rupa’si devi tvam na bhedo’sti tvaya mama : for in their ultimate ground both Shiva and Shakti are one. The former is the static aspect of the Supreme Consciousness (Samvid) and the latter its kinetic aspect as Creative Power. Power (Shakti) and Possessor of power (Shakti- man) are one. It is a commonplace of the Shakta Tantras that there is no Shiva without Shakti nor Shakti without Shiva. In the Sanat- kumara Sam., speaking of devotion to Parvatl, it is said : “ Janardana (Vis/mu) is thus in the form of Devi as well as in His own form, for the husband and wife, being one, the only One is worshipped as two.” Kupa is form and function. Rupyate rupakriyavishis/itfa vidhiyate, iti, ruP j\r They are one in tlie g round and one in the manifestation. Some read Matsvarupa for Mama rupa, that is, my self. _ Sadhvi, fern, of Sadhu, good, virtuous, pure. The Devl-bhagavata Purana says : Thou art praised as Sadhvi (the virtuous One) on account of unequalled fidelity (to Thy Lord).” Also Lalita-sahasra- nama, v. 43, where the Commentator Bhaskararaya cites the Acharya Ibaundaryya-laharl), 96 : How many poets share the wife of Brahma ? Cannot every one by means of wealth become the lord of Shrl (wife of Vis/tnu; ? But, 0 Virtuous One (Sadhvi) ! First among faithful women, Iby breasts are untouched save by Maha-deva, and not even by the paste of Kuruvaka ” (made of the leaves of the red amaranth, and used to leaden the cheeks, breasts, palms, and soles of Indian women). ’ Shiva the “ Blissgiver ” is as Hara the protector, and as Rudra, destroyer. creator ; as Shangkara THE LIBERATION OF BEINGS 7 Shrl Adya 1 said : 0 Bhagavan ! 2 Lord of all, Greatest among those who are versed in Dharma, 3 Thou in former ages in Thy mercy 4 didst through Brahma 5 6 reveal the four Yedas b which are the propagators of all Dharma 7 and which ordain the rules of life for all the varying castes 8 * of men and for the differ- ent stages 0 of their lives (18-19). In the First Age, 10 men 1 Parvati, so called as being the Adya, or Primordial Shakti, or Power of the Deva symbolised as Her Spouse. * Bhagavan — that is, one possessed of the six Aishvaryyas : Shrl (auspiciousness), Viryya (power), Jnana (wisdom), Vair&gya (dispassion), Klrti (glory), and Mahatmya (greatness). See Wilson’s Vis/mu Purafia, vol. v, p. 212. All these are in the Devi, Who is hence called Bhagavatl (see Devl-bhagavata Purana, Shakti-rahasya, Bhaskarar&ya, loc . cit v. 65). * Law of Form and rule of right living. 4 Appeal is made to the pity of the Lord so that as he had liberated the men of the Satya and Treta and Dvapara ages (Yuga) by the teachings of Shruti, Smriti and Purana so He may save the men of the Kali age by revealing this Tantra. 6 Brahmantaryamina, that is, He as the Supreme Brahman inspired Brahma. The Sacred Scripture of the Hindus was communicated by the Supreme to, and revealed by, Brahma, called in the Shrlmad bhagavata “ the Primeval Poet ”. The Shrlmadbhagavata says : “ Let the sage be pleased with Me, Who am the remembrancer of the sublime Shruti unto the mind of Aja (Brahma), Who sent Brahma, from Whose mouth issued the Word (Sarasvati) ” (Book II, chap, iv, verse 22). In the text Shiva is thus spoken of as the Supreme. The Veda is Brahman. Brahma was not its Author, but Revealer (BWhannlla Tantra, chap. iv). It came out of Brahman as His breathing (Yamala Tantra). 6 ifogveda, Yajurveda, Samaveda, and Atharvaveda, which are breathed forth by Brahman (BWhadaranyaka Upanisftad, chap, xi, 1, 4, v. 10). These are known as Shruti. 7 Sarvadharmopabrimhita/i. 8 Varna. f Ashrama. 10 KWta, or Satya Yuga. This and the following verses deal with the characteristics of the different Yugas, or Ages. 8 THE GREAT LIBERATION by the praotice of Yoga 1 * and Yajna* prescribed by Thee were virtuous and pleasing to Devas and Pitris 3 (20). By the study of the Vedas, by Dhyana and Tapas, 4 and the conquest of the senses, by acts of mercy 5 and charity 6 men were of exceeding power 7 and courage, 8 industry 9 and prowess, 10 adherents of the true Dharma, 11 good 12 and truth- ful, 13 14 and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned I Yoga is defined in chap, xiv, verse 128, as the union of the indivi- dual and the Supreme Atma (Jlvatmanor aikyam). C/. Patanjali — Yoga li chitta-vntti-nirodha/j and Sharadatilaka, ch. xxv. 3 In a particular sense sacrifice and in a general sense worship. 3 Mean the human Ancestors, generally up to the seventh genera- tion, to whom Pinda and water are offered, and whose food is Svadha ; and then the lunar Ancestors of the human race. From Brahma, the first Pita, issued Marlchi, Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, the mental sons, and thence the Agnis/ivattaft, Saumya h, Havis/&manta/&, Us/imapa/^, Ajyapa/i. 4 Meditation and austerities. The term Tapas is also used in a very wide sense such as here observance of the Chandrayawa and other rites which involve mortification of the body for self-discipline and worship generally. It is of three kinds, bodily (Sharlra), by speech (Vachika), and in mind (Manasa). Each of these again may be Sattvika, Rajasika or Tamasika. Dhyana is meditation on the supreme Spirit (Paramatma-chintana) . 4 Daya : that is the desire to relieve the distress of others without being moved thereto by hope of reward. 8 Dana is gift to the deserving of money and other things honestly acquired by the giver, that is, they were not covetous. 7 Mah&bala/fc. Amara defines Bala = Sthaulya-samarthya-sainyes/&u, that is, material or physical power or soldiery. 8 Mah&vIryy&/& or valour of which MedinI says : Viryyam prabh&vo shukre cha teja/&-s&marthyayorapi. 8 Mah&sattvaparakrama/& : Sattva=Vyavasaya or industry. 10 Parakrama = Shauryya, might or prowess. II Satyadharmapar&/&. 13 Sadhava/i which Bharatl says = Svasvadharmavartinaft, that is, they followed their respective Dharmas. 14 Satyasangkalpa/*. THE LIBERATION OF BEINGS 9 with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose ohildren they regarded as their very own (23). The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharma, 1 kept to the path of righteousness (24). There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmawas, Ks/iatriyas, Vaishyas, and Shudras 2 kept to and followed the Dharma 3 of their res- pective castes in their worship and attained the final Liberation (28-29). After the Knta 4 Age had passed away, Thou didst in the Treta Age 5 perceive Dharma to be in disorder, and that men were no longer able by Yedic rites to accomplish their desires. For men, through their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made. 6 In constant distress of mind they were 1 S a t y a d h a r m a p a r&h. * The four varwas, or castes. ' See p. 7, n. 8. They used to worship Parameshvara according to their respective Dharmas or in other practices suited to each of these castes. 1 The First, or Satya Yuga. 6 The Second Age. 6 E.g., Austerities which accompany the singing of the Samaveda and the Soma-yajna — the Krichchhra-prayashchitta, the Ati-knchchhra- prayashchitta, and the Knchchhra, and the like. 10 THE GREAT LIBERATION neither able to perform nor yet were willing to abandon the rites (30-32). Having observed this, Thou didst make known on earth the Smnti Scripture 1 2 which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of Tapas 3 and the study of the Vedas. For men in this terrible ocean of the world, 3 who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord ? (33-34). Then, in the Dvapara Age, 4 when men abandoned the good works prescribed in the SmWtis, and were deprived of one half of Dharma 5 and were afflicted by ills of mind and body, they were yet again saved by Thee, through the instructions of the Samhitas 6 7 and other religious lore (35-36)/ 1 Suck as the Dharmashastra of Manu and other books on family and social duty prescribing for Pravritti-Dharma as the Upanis/iads reveal NivWtti-Dharma. Each of the four ages has its special Shastra, differing presentments of the Truth revealed by Shruti : in SatyaYuga, Shruti ; in Treta, Smriti ; in Dvapara, Purana ; in Kaliyuga the Agama or Tantra Shastra. See Tara-pradlpa, ch. I, and Introduction to “ Principles of Tantra ”. 2 Ibid, and ante p. 8, n. 4. 3 Ghora-sangsara-sagara — that is, the world is an ocean, in the waters of which are things of terror and evil, causing sorrow and pain. For a safe crossing there is need of the guidance of the Lord, and so in the Stotra in chap, iii, verse 68, He is called the Vessel of Safety in the Ocean of Being ”. c; , The Third, or Dvapara Yuga. 5 That is, had but one-half of the religious merit of the First Age. r> The term literally means collection and varies as Tarkalangkara says according to the age to which it is applied. Thus in Treta it means Manu and other Smntis, in Dvapara the Puranas and in Kali the Agamas, Nigamas and 64 Tantras for each of the Krantas. 7 The Puranas and the like. THE LIBERATION OP BEINGS 11 Now the sinful Kali Age 1 is upon them, when Dharma 2 is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smntis are forgotten, and many of the Puranas , 3 which contain stories 4 of the past, and show the many ways (which lead to Liberation), will, O Lord ! be destroyed. Men will become averse from religious; rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel, heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calum- nious, malicious, quarrelsome, depraved, cowards, and ever-ailing , 5 devoid of all sense of shame and sin, shame- less seducers of others’ wives . 6 Vipras will live like the 1 The Fourth, or worst of the Ages. It is for this age that the Tantra Shastra is prescribed. So it is said in the Kularnava Tantra. Krite shrutyudito dharmas tretayang smWti-sambhava/&. Dvapare tu puranokta/i kalavagamasammata/fc. In the Satya or Krita Age Dharma is as taught in Shruti- In Treta Smnti is followed. The Dharma of the Dvapara Age is as spoken of in the Puranas and in the Kali Age it is as approved in the Agama. That is these are the respective Scriptures for the Ages, differing presentments of the means for attainment of the one Truth which all Ages seek. 3 See ante , p. 7, n. 3. 3 Sacred Books of the Hindus. 4 Itihasa (histories). 5 In Shrlmad-bhagavata (chap, i, verse 10) it is said : “ Verily, O Righteousness, in the Kali Age men are generally short-lived, indolent, of short understanding, unfortunate, and afflicted.” On which Vishva- natha Chakra vartin’s gloss is : “ Men in this age are generally short- lived, yet, if they live a little longer, they care not to know about the Supreme Being. Where persons are somewhat active in this respect, yet they are very short of understanding, and therefore unable to understand the nature of the Supreme Being. Even if they be intelli- gent and endeavour to understand such things, they are unfortunate, and fail to secure the company of righteous men ; and even if they do they are subject to disease, pain, and sorrow ” (ed. Mahendranath Chatterjee, p. 34). 6 That is devoid of the sense of the depravity in so doing Pas/zanda : followers of Non-Vaidik sects. 12 THE GREAT LIBERATION ShMras , 1 and whilst neglecting their own Sandhya 2 will yet officiate at the sacrifices of the low . 3 They will be greedy, given over to wicked and sinful acts, liars, hypocrites, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters, 4 * degraded, 6 averse to allTapas and Yrata . 6 They will be false in doctrine and practice, and yet think themselves wise. They will be without faith or devotion , 7 and will do Japa 8 * and Puja 8 with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shtidras, be dependent on others 8 and lust after low women , 10 and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread 11 they wear. Observing no rule in eating or drinking or in 1 The lowest caste. Vipras are Brahmanas. {Veda-path.ad bhaved vipra h.) a SandhyS-vandana, for Sandhya is also a Devi. The prayers said thrice daily by the Br&hmana. J A-y&jva-yajaka. Ayftjya is a person for whom by reason of his habits in life religious rites cannot he performed, and incompetent to employ a Br&hmana. A superior BrShmana will not perform sacrifices in their houses. Degraded (Patita) Brahmanas do so. 4 That is, demanding money for giving their daughters (or sons) in marriage. 6 Vratya : one fallen from his Dharma. One who is ignorant of the Gayatrl and has not been invested with the sacred thread before completion of this sixteenth year. * A part of the ritual called Naimittika Karma. 7 Shraddha-bhakti-parangmukha, that is, devoid of belief in the Vedas. 8 Recitation of Mantra and worship. 0 Bkrttak&/t=Bharanayatta-jIvanft/t, i.e., dependent on others for their support. 10 Bris /tall- rat i-kamuka/t : a Bris/tali is a low Shudra woman, with usually strong animal passions. “ That is, the Yajna-sutra, or sacrificial thread. Br&hmanya- chihnam et&vat kevalam sfttra-dh&ranam. THE LIBERATION OF BEINGS 13 other matters, scoffing at the Dharma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50). By Thee also have been spoken for the good and Liberation of men the Tantras, a mass of Agamas and Nigamas, 1 * which bestow both Enjoyment and Liberation/ containing Mantras 3 and Yantras 4 and rules as to the S&dhana 5 6 of both Devis and Devas. By Thee, too, have been described many forms of Nyasa/ such as those called Srishti, Sthiti (and Samhara). 7 By Thee, again, have been 1 See Introduction to Author’s “ Principles of Tantra The Agama is that form of Tantra in which Shiva is the Guru and the Devi the Shis/jya (disciple), whilst in the Nigama the converse is the case. Ganesha wrote down both these and gave them to the Siddhas. Sometimes the two terms are used in the same sense. 3 Tantrani bhukti-mukti-karani. Bhoga, as enjoyment, is of five kinds : pleasant sound (Shabda), pleasure of touch (Sparsha), the sight of beautiful things (Rupa), the pleasure arising from the faculties of taste (Rasa), and smell (Gandha). The Tantra gives both Enjoyment and Liberation. 3 See “ Shakti and Shakta”. 4 Diagrams used for worship, as to which see ibid, Kaulavall Tantra says : “ Yantram mantra-mayam proktam, mantratma devataiva hi, Dehatmanor yatha bhedo, yantra-devatayos tatha. (The substance of Yantra is Mantra ; the Devata is Mantra. The distinction between Yantra and Devata is of that between the body and the Atma or Self). As to the great Shr! Yantra of which the Yoginl-hHdaya says (Ch. I) : “ When the Supreme Shakti of Her own will assumes the form of the Universe and sees Her own becoming then the Shrlchakra (Yantra) comes into being.” See Introduction to Tantraraja in my Tantrik Texts. * Ritual worship, etc., see as to all the above “ Shakti and Shakta,” and “ Garland of Letters ”. 6 A rite, as to which see Ibid. 7 Antar-matWka-nyasa, which consists in mentally placing the Matnkas in the six Chakras, is called Sthiti (existence, maintenance) Nyasa. Bahya-matrika-nyasa is of two kinds — the external placing by voice and hand of the letters of the alphabet from A to Ks/&a, which is called S rishti (creation) Nyasa ; and the placing of letters in the reverse order from Ks/ia to A, is called Samhara (dissolution) Matrtka. 14 THE GREAT LIBERATION described the various seated positions 1 (of Yoga), such as that of the “ tied ” 2 and “ loosened ” lotus ; 3 4 the Pashu, Ylra, and Divya classes of men," (the knowledge of which, leads to the attainment of Siddhi in the Mantras of the Devatas 5 (51-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, 6 and the rites which are done with the use of skulls, 7 a 1 Asanas are positions in Yoga practice, as to which see Arthur Avalon’s “ Serpent Power”. ’ Baddha-padmasana. * Mukta-padmasana. 4 This refers to the three characteristic dispositions of men Pashu-bhava, Vira-bhava, Divya-bhava— as to which see “ Shakti and Shakta”. “ Tarkalangkara refers the reader to Kaulavall (p. 84) Hara-tattvadTdhiti (p. 364) and Prawatos/iini ( p . 644, 2nd Ed.), also to Kaulikarchanadlpika. The B h a va c h fi d a m a? * i and Sarvollasa give these distinctions in greater detail. 5 Devata-mantrasiddhida/t, that is, grant Siddhi or mastery in the Mantras of the Devatas. All men cannot worship alike, all men can- not realise the supreme experience hy one and the same process. So different aspects of Divinity (Is/ifadevata) and forms of worship are prescribed by the Gurus to men of different temperaments. Thus the Kularnava Tantra says that the Guru must ascertain what the disciple is qualified for before he initiates him. Liata-sadhana, the fifth Tattva. Lata, which literally means a creeper, is a Tantrika term for woman, who is thus thought of embrac- ing man as the creeper clings to a tree. And so the Yoga-Vashisfa/m describes (Nirvana Prakarana, chap, xviii) : Gaurl, the half of the body (Ardhaihgl) of Shiva, “ embracing Him as the Madhavl creeper clasps the young Amra-tree with Her bosom like a cluster of blossom, and her eyes resembling the lines of black bees fluttering in the summer sky.” In “ Shakuntala ” the Madhavl is described as married to the Sahakara (mango-tree). Tarkalangkara says that Latasadhana is that Sadhana in which the Sadhaka is assisted by his Shakti. Rules relating to it are given in the Kaulavall, p. 29, PranatosMnl, p. 618, 2nd edition. Gandharva Tantra, p. 60. The Yoga method is different in Shivasamhita, p. 76, also Hafftapradlpika and Yoga Chintamani. 7 Munda-sadhana, one of the Tantrika Asanas. Mundasana is of differing kinds. The Sadhaka sits in manner enjoined over the head of a Chandala, or on the heads of a Chawcfala, a jackal or a monkey or on the heads of a jackal, a monkey, a snake and two Chandalas or on a hundred human heads. All these heads are put inside a raised mud platform on which the Sadhaka sits. THE LIBERATION OF BEINGS 15 corpse, 1 or when seated on a funeral pyre 2 (53). By Thee, too, have been forbidden both Pashu-bhava and Divya-bhava. 3 If in this Age the Pashu-bhava cannot exist, how can there be Divya-bhava ? (54). For the Pashu must with his own hand 4 collect leaves, flowers, fruits, and water, and should not look at a Shudra 5 6 or even think of a woman ® (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, 7 free from attachment to worldly things, 8 the same to all creatures 9 and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of 1 Shavasana. This is another Tantrika Asana. In Shavasana in the Mantra method the Sfidhaka sits on the corpse of a Chantfala and does japa of his Mantra (see Kaul&vall, p. 52). In the Yoga method the Sadhaka lies on his back and practises Yoga according to the instructions of his Guru. See the account given in the Gheranda Sanghita, Hai/iapradlpika. 2 Chitaroha, a Tantrika Asana. In Chitaroha or Chitasadhana the Sadhaka sits on an extinguished but not purified pyre and does Japa of his Mantra in manner enjoined (see Kaulavali, p. 48). 3 Pashu-bhava-divya-bhavau svayam eva nivaritau. As to these dispositions, see “ Shakti and Shakta ”. For the apparent meaning of this passage, vide Introduction by A. Avalon to vol. vi, Tantrik Texts. 4 In Smarta worship, or that prescribed by Smnti, the worshipper (or his wife) must with his own hand collect the materials for his worship, and with his own hand cook his food, which he dedicates to the Deity. The meaning of the text is that in this Age this is im- possible or difficult. 6 The follower of Snmti (Pashu) should not at worship see the face of a Shudra, or think of woman for his mind is weak. 6 As to the “ Pancha-tattva ” in which woman is worshipped, see “ Shakti and Shakta ”. 7 Dvandvatlta, beyond all contraries. He to whom heat and cold, pain and pleasure, etc., are the same. 8 Vltaraga = free from both love and hate. He is not attracted or repelled by anything. 9 Sarvabhate samaft- nothing worldly is pleasing or displeasing to him. He is the same to all men and animals. 16 THE GREAT LIBERATION disposition ? 1 (57). 0 Shangkara 2 by Thee, too, have been spoken the rites of Yira-sadhana, 3 wherein are used the Panohatattva 4 — namely, wine, 5 6 meat, 6 fish, 7 parched grain 8 and sexual union of man and woman 9 (58-59). But since the men of the Kali Age are full of greed, lust and gluttony, they will on that account neglect Sadhana 10 and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong 11 (60-61). Some men will 1 Having in the preceding verses described the characteristics of the Pashu and Divya Bhavas, He now proceeds to show that they do not avail for the lazy and evil men of the Kaliyuga. * one of the names of Shiva. The meaning of which is “ the beneficent one”. Shaih=Kalyawam=Good : Karoti = does. He who does good. s Sadhana of Vlra-bb&va, practised by Vamftcharls ahd some Kaulas. See " Shakti and Shakta ”. 4 Next described (see Ibid.). 5 Madya. This Tantra substitutes in certain cases Madhu-traya (see Chap, viii, vv. 172-178). c Mangsa ( vide Ibid.). 7 Matsya ( vide Ibid.). 8 Mudra which has been spoken of as follows : Devanam moda-da mndra tasmat tang yatnatashcharet ; (“ That which gives pleasure to the Devas is Mudra. Therefore should it be done with care,”) and see chap, ii of Nirvana Tantra. 9 Maithuna, vv. 172 and 173 of chapter viii, however, state that, • „ t0 the limited intelligence and lust of the men of the Kali Age, Pflnnot recognise women to be manifestations of Shakti or Divine Power ?nd for them, therefore, the worship of the feet only of the TWI is prescribed, just as Madhu-traya is substituted in lieu of wine. Tv, the Sattvika Sadhana, this and the preceding terms have another and esoteric meaning (see “ Shakti and Shakta ”). There is Kishorl- Sadhana amongst Vais/mavas. 10 See Ibid. n Kaii-ja manava lubdha/i shishnodara-parayana/i : Lobhat tatra patis/iyanti, na karis/iyanti sadhanam. Indriyanam sukharthaya pitva cha bahulam madhu, Bhavis/iyanti madonmatta hitahita-vivarjita/(. rrhat is owing to the lusts of men of this Age, the latter are likely to partake of the Pancha-tattva (wine, meat, etc.) rather for the mere THE LIBERATION OF BEINGS 17 violate the wives of others, some will become robbers, and others sinful men, in the indiscriminating rage of lust, will go (whoever she be) * 1 with any woman (62). Excessive drinking and the like will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, 2 and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharma 3 (65-66). I fear, 0 Lord ! that even that which Thou hast ordained for the good of men will through them turn out for evil 4 5 (67). 0 Lord of the World ! who will practise Yoga 6 or the many kinds of Nyasa, 6 who will sing the hymns and draw the Yantra 7 and make Purashcharawa 8 ? (68). Under the influences of the Kali Age man will of his gratification of the senses than in the manner and for the object for which they were prescribed. As to drinking see Ch. XI, vv. 105-122 post. 1 Indicative of incest. Na karisftyanti te matta/a papa yonivi- ckaranam. • Tarkalangkara here quotes the following verse from the Kular- ?iava (ch. xi). Parihasam pralapancha yitajidam bahu-bhas/iauam. Aud&sinyam bhayam krodham chakramadhye vivarjayet. When traced in the Chakra or circle of worship just, purposeless talk, recrimination, gamility, indifference and anger should he avoided. 8 Dharmamargavilopakafe ; that is destroyers of the true meaning of the injunctions of Dharma. 4 Hitaya yani karmawi kathitani tvaya Prabho ! Manye tani mahadeva viparltani manave. In the event a true prophecy. 5 Yoga (see A. Avalon’s “ Serpent Power ”). 6 Nyasa (see “ Shakti and Shakta ”). 7 Diagrams (see Ibid.). 5 Purashcharawa is the repetition, a specific number of times and under specific conditions, of Mantras (see “ Shakti and Shakta ” by Woodroffe and “ Purashcharyarnava ” by the King of Nepal). 2 18 THE GREAT LIBERATION nature become indeed wicked and bound to all manner of sin (69). Say, 0 Lord of all the distressed ! 1 in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, devoted to their wives, 2 mindful of the good of their neighbour, reverent to the Devas and to their Gurus, 3 cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, 4 learned in the lore of, and ever medidating on, the Brahman. Say, O Lord ! for the good of the world, 5 what men should or should not do accord- ing to their different castes 6 and stages of life. 7 For who but Thee is their Protector in all the three worlds ? (73-74); End of the First Chapter, 8 of the Mahanirvana Tantra which is the most excellent of all Tantras and wherein is set forth the essence of all Dharma, entitled “ Questions 9 relating to the Liberation of Beings . 1 Dinesha, an epithet of Shiva. * Svadaranirata/r. 8 Spiritual teachers. 4 The Supreme. 5 Lokayatraya/i siddhyartham, that is, for the accomplishment of the world-harmony which is the realisation of the Dharma of each being. 6 Varwa. 7 Ashrama. 8 Ullasa a term which means that which arises or appears ; that which is revealed. Ullasa also indicates joy. 9 The questions of the Devi begin at v. 18 and go on to the end of the Chapter, that is 57 verses in all. CHAPTER II THE WORSHIP OF BRAHMAN Having heard the words of the Devi, Shangkara, 1 Bestower of happiness on the world, 2 great Ocean of Mercy, thus truly spoke. 3 Sadashiva 1 said : 0 Exalted and Holy One ! 4 Benefactress of the universe, well has it been asked by Thee. By none has such an auspicious question been asked aforetime (1-2). Worthy of all honour art Thou, Who knoweth, what is right, 0 Bene- factress of all born in this age ! 5 0 Gentle One ! what Thou hast said is verily true. O Parameshvari, Thou art Omni- scient. Thou knowest the past, present, and future, 6 and Dharma. What Thou hast said about Dharma of the past, present, and future, is without doubt true 7 according to the injunctions 8 and appropriate. 9 10 0 Sureshvaii ! lu men, whether they be of the twice born 11 or other castes, afflicted 1 Shiva (see note to v. 58, ch. I.) * Loka-shangkaraft = Jananang kalyanasya utpadaka/i. 9 Tattvena kathayamasa. He spoke of the essentials concerning which he was asked. Here He commences to answer the Devi’s questions relating to the saving of creatures. 4 Maha-bhage. 5 Kali Yuga. 0 Tri-kala. 7 Yathatattva. 9 Yathanyaya. 9 Yathayogya. 10 Sureshvarl, feminine of Sureshvara, Lord of the Suras or Devas. 11 Referring here to the Brahmanas, Ks/iatriyas, and Vaishyas, who are spiritually reborn on being invested with the sacred thread. 20 THE GREAT LIBERATION as they are by this sinful Age, 1 and unable to distinguish the pure from the impure, cannot gain purity by the Vedie rituals, or the success of their desired ends or by the Sarhhitas 2 and Smritis 3 (3-6). Yerily, verily, and yet again verily, I say unto you, 0 beloved, that in this Age 4 5 there is no way to Liberation but that proclaimed by the Agama 6 (7). I, O Blissful One, 6 have already foretold in the Vedas, 7 Smntis, 8 and Purawas, 9 that in this Age the wise shall worship the Devas according to the method enjoined in the Agama (8). Yerily, verily, and beyond all doubt, I say to you that there is no Liberation for him who in this Age, goes counter to such scripture and follows another (9). There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Purawas, and Snmtis and Samhitas 10 (10). All these teach that My abode is the Purifier of all 1 Kalikalmas/mdlnanam. As to which Bharatl says : those who are rendered wretched as a result of sins which are concomitants of the Kali Age. 8 Here Purawas ( vide Ch. I, vv. 30-88). 3 v. ante, p. 10, n. 1. 4 Kali Yuga. 5 That is, the Tantra Shastras (see Introduction to “ Principles of Tantra ”)• Tarkalangkara quotes as from the Uttara Tantra the following verse, which also occurs in the Kularnava. Sarvacharat paribhrasMa/i kulacharang samashrayat Kulacharatparibhras/ifo rauravang narakang brajet. (Let him who is fallen from all other Acharas seek shelter in Kulachara but he who is fallen from Kulachara goes to the Raurava Hell.) 6 Shiva, feminine of Shiva. 7 As to the assent of other Shastras to the authority of the Tantras, see “ Principles of Tantra ” ; the Atharva Veda, the Prashna, Kalika, Tara, Narayana, Shiva, NWsirhha-tapam, GopalatapanI Upanh s/iads, and other works. 8 See notes under ch. I, 84-86. 9 The “ Principles of Tantra ” loc. cit., refers to Kalika Purana, Skanda Purana, Bhagavata Purana, and others. 10 Here collections of Shastras other than those named. See p. 10, n. 1. “He who is spoken of” (Pratipadyo’smi) that I am proved, shown, established in all these scriptures. THE WORSHIP OF BRAHMAN 21 the worlds, 1 and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana (11). Therefore, 0 Devi ! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell 2 (12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmawa or of a woman, or a parricide ; have no doubt of that (13). s In this Age 3 the Mantras 4 of the Tantras are efficacious, 5 6 yield immediate fruit, and are auspicious for Japa,” Yajna, 7 * and all such practices and ceremonies (14) .* The Yedic rites and Mantras which were efficacious in the First Age 9 have ceased to be so in this. They are now as powerless as snakes, the poison-fangs of which are drawn. They were fruitful in the Satya and other ages but in the Kali Age they are as if dead (15). The whole heap of other Mantras have no more power than the organs of sense of some image in a wall. To worship with the aid of other Mantras is as fruitless as it is to cohabit with a barren woman. Nothing is gained and the labour is lost (16-17). He who in this 1 Matpadang lokapavanam. Pada says Bharat!— Sthana — place. That is He is the source of all purity. »'• JL * Naraka, the region of Yama, the Judge of men and Ruler of the Hells, in which the wicked suffer (Vis/mu Purawa, 207, 286). 3 Kali Yuga. 4 See Woodroffe’s “ Garland of Letters 6 Siddha. 6 Recitation of Mantras. See “ Shakti and Shakta ”. 1 Sacrificial rites. h He here says that in the Kali Age the Mantras given in the Vedas (Shrauta-jatlya), are not of efficacy and it is the Mantras given in the Tantras which are efficacious to quickly give the desired object (Bharatl). 9 Satya Yuga. 22 THE GREAT LIBERATION Age 1 seeks salvation by ways prescribed by others is like a thirsty fool who digs a well on the bank of the Jahnavl * (IB), 1 Kali Yuga. See as to these verses Preface. On this Tarkalangkara observes as follows : What is the reason why the Vaidik Mantras were formerly fruitful but are no longer so. As a fact the prescribed fruit may be gained by the doing of Vedic rites and following the Vaidika achara as also by doing the rites approved in the Snmtis, Puranas, Shaivachara, Vais/mavachara, Daks/iinachara, Vamachara, Siddhantachara and Kaulachara. The Uttara Tantra gives the relative excellence of Vedachara, Vais/mavachara, Shaivachara, Daks/finachara, Vamachara, Siddhantachara and Kaulachara the highest beyond which there is nothing higher. (Each of these Acharas is more excellent than that_ which precedes them — see also Kularnava, Ch. II, vv. 7, 8.) Of these Acharas the first three are included in Pashubhava. Daks/iinachara is mid-way between Pashu and Vlra. Varna and Siddhanta are in Virabhava and Kulachara, though it is in Vlrachara, in its highest stage attains to Divyabhava. The reason why the Pashubhava is forbidden in this Tantra is that in the Kali age no one can fully observe the rules of Vedachara, Vais/mavachara and Shaiva- chara. If this is not done then the Vaidika, Smarta, and Paura?uk Mantras, rules and sacrifices cannot bear any fruit. Who in the pre- sent day is able to observe Vedachara ? Who after his investiture with the sacred thread lives in the family of the Guru rigidly observing the continent life (Brahmacharyya) and who returning therefrom between the ages of 24 and 80 takes a wife and enters the life of a householder ? Who again on his attaining the age of 50 years enters the stage of Vanaprastha ? Do the Brahmawas of the present day maintain them- selves by what they earn by teaching or the performance of sacrifices : If (as is patent) the men of the present age are not observant of the injunctions (Shasana) of the Vedas then how can they hope that the Vaidika rules will do them good ? As a faco it is impossible to observe Pashubhava. Thus no one can carry out the injunction which says that the Pashu should collect for himself leaves, flowers, fruits and water and should not look on a Shudra or think of a woman. It is difficult to come across a pure Pashu who is not fallen by association with the wicked — with those who are fallen by keeping the company of Mlechchhas, wine-drinking and other bad habits. On this account Shiva has said that there is no Pashubhava in the Kali age. If there is no Pashubhava there are no rites of Pashubhava. Therefore under present circumstances no fruit can be gained by the use of Vaidik Mantras and the like which are appropriate for Pashubhava only. It is on this account that Shiva revealed the Agamas for the salvation of men who have fallen from their Achara. At present there is no path to Liberation outside the Agama. 9 Gamga, Ganges ; so called as coming from out of the thigh of the sage Jahnu. THE WORSHIP OF BRAHMAN 23 and he who, knowing My Dharma, craves for any other is as one who with nectar in his house yet longs for the poisonous juice of the Akanda plant 1 2 (19). No other path is there to salvation and happiness in this life or in that to come like unto that shown by the Tantras which give both happiness a.nd Liberation ' (20). From my mouth have issued the several Tantras with their sacred legends and practices both for Siddhas and Sadhakas 3 (21). At times, O My Beloved ! by reason of the great number of men of the Pashu 4 disposition, as also of the diversity of the quali- fications 5 6 of men, it has in some places been said that the Dharma spoken of in the Kulachara 0 Scriptures should be kept secret (22). And in some places again I have, O Beloved ! revealed some Tantras with the object of inclin- ing the minds of men thereto. 7 * 9 Various are the Deva and Devis who have been spoken of as also Bhairavas, Vetalas 1 This exudes a white juice like milk but poisonous. 2 Nanya h pantha mukti-hetur ihamutra sukhaptaye. 3 Or, as it might be said analogically, for adept and novice . 4 See “ Shakti and Shakta 5 Adhikari-vibhedena. Adhikara means competency, qualification to perform a particular act or worship. Thus that boy is entitled (Adhikarl) to the Upanayana ceremony whose Chudakarana (tonsure) ceremony has been performed. 6 The Tantrika division of worshippers of that name, who follow the way (Achara) of Kula : see Woodroffe s Shakti and Shakta . 7 Jlva-pravWtti-karlni kanichit kathitanyapi— that is, to create some desire in their minds so that they may be inclined towards it. On this Bharat! says: In the preceding verse He has enjoined secrecy in respect of some practices. In this He says that He has also revealed some Tantras to induce men towards these practices without disclosing their difficulties. In verses 23-24 he further develops the topic of the difference in Adhikara. * Manifestation of Shiva (see following notes). 9 The monkey-faced son of Shiva, born of Gauri after She had entered into the body of Raw! Taravatl, wife of Raja Chandra-shekhara. There were two sons born, one Bhairava and another Vetala, See his history as given by the Muni Aurvva to Raja Sagara in chap, xlv of the Kalika Purana. 24 THE GREAT LIBERATION Vatfukas, 1 Nayikas 2 and forms of worship such as Shaktas/ Shaivas, 4 Vais/mavas, 5 Sauras, 6 Ganapatyas, 7 and others. In them too, are described various Mantras 8 and Yantras" which aid men in the attainment of Siddhi, 10 and which, though they demand great effort, yet yield the desired fruit (23-25). As and when questions were asked of me by any one, so 0 Beloved, did I give as reply which was appropriate and of benefit to him 11 (26). None before has ever questioned Me as Thou hast done for the advantage of all mankind — nay, for the benefit of all that breathes, and that, too, in such detail and with reference to the needs of the present age. Therefore, out of My affection for Thee, 0 Parvatl ! I will speak to Thee of the supreme Essence of essences (27-28). 0 Deveshi ! I will state before Thee the very 1 One of the terrific manifestations of Shiva, known as Bhairava, whose Vahana is a dog. There are others, such as Kala Bhairava, Nakuleshvara Bhairava. a Nayikas are forms of Shakti, eight in number— Ugrachanda, Prachaada, Chandogra, Chanda-nayika, Ati-ohanda, Chamunda, Chanda, and ChancZavatl. * Worshippers of the Devi, as the Shakti or Divine energy. 4 Worshippers of Shiva. 6 Worshippers of Vishnu , of which the four chief sects are the Nimbarka, Ramanuja, VaUabhacharl, and Madhavacharl. 6 Worshippers of the Sun. 7 Worshippers of Ganesha formerly, but hardly now, a distinct sect. The worship of the Deva is popular in the Mahratta country, and all Hindus invoke this Deva before commencing any work or devotion. 8 See Woodroffe’s “ Shakti and Shakti ” or “ Garland of Letters s) Ibid . 10 Success, accomplishment, realisation (Ibid.). 11 All these worships lead to the same goal — the Brahman. But, as men vary, so do the forms of worship. Some natures attain spirituality in one way, others in another. For the same reasons, the means such as Yantra, Mantra and Upasana vary. 12 Yugadharmanusarena. As to Dharma, special duties exist in each Yuga with reference to its varying circumstances. THE WORSHIP OF BRAHMAN 25 essence distilled from the Vedas and Agamas, 1 and in parti- cular from the Tantras (29). As men versed in the Tantras are to other men, as the Jahnavl 2 is to other rivers, as I am to all other Devas, so is this (Mahanirvana) Tantra to all other Agamas 3 (30). O Auspicious One ! of what avail are the Vedas, the Puranas, or the Shastras, since he who has the knowledge of this great Tantra is Lord of all Siddhi ? 4 (31). Since I have been moved by Thee for the good of the world, I will speak to Thee of that which will lead to the benefit of the universe (32). O Parameshvarl ! should good be done to the universe, the Lord of the universe 5 is pleased, since He is its Self, and it depends on Him (33). He is One. He ever is. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest. 6 He is Eternal 1 Vide “ Shakti and Shakta.” * Ganges, Gamga. See p. 22, n. 2. 3 Yatha mares/m tantra-Jna/j saritaru Jahnavl yatha, Yathaham tridiveshanam agamanam idam tatha. Verses 30 and 81, speak of the excellence of this Tantra as each Tantra and in fact each Shastra does of its own. 4 Siddhi ( vide p. 4, n. 8). The Tantra is thus the cream of all previous doctrine extracted for the use of the men of this Age, who may thus, without the learning of the other Shastras, acquire knowledge of the Brahman. 5 Vishvesha. That is the Director of all including Shiva himself. (Vishves/iam asmadadlnam sarves/iam niyanta). Now why should doing good to all be pleasing to Sim ? The answer is that the Vishva (the universe or all) is in Him. Now how is it that you say that He is Vishvatma or Soul of the Universe. The answer is that the Vishva has its support on Him. * “ Without a second ” — that is, every creature is one of a class but the Supreme stands apart, and is unlike any other thing, and there ' is none other like Him. “ Ever-full ” (Sada-puma), entire, whole, un- divided. “ Self-manifest ” (Sva-prakasha), self-lustre. He has not to depend on anything else for His manifestation, such as the Sun, Moon or other Energy. “ He is the Truth,” and all else is relative to Him unreal. 26 THE GREAT LIBERATION Consciousness and Bliss 1 (34). He is without change, 2 self-existent, 3 and ever the same, 4 * serene,® above all attri- butes. 6 He beholds 7 and is the Witness 8 of all that is, Omnipresent, 9 the Self of everything that is. 10 He, the Eternal and Omnipresent, is hidden and pervades all things. 11 Though Himself devoid of senses, He is the Illuminator of 1 Bharat! says that v. 84 establishes that the Paramatma is alone Sat and all else Asat. It alone should be meditated upon and worship- ped, since It is Reality, the pleasing subject of meditation and the Cause of Liberation. The Lord is Sadrupa, Sat, Being itself (Svabhava), the one true Reality (Eka/a Satya/a). From this it is to be inferred that all else is Asat. The Text proceeds to prove this reality stating that He is Advaita which is Sajatlya-vijatlya-shunya, that is, free of both intrinsic and extrinsic distinctions (see n. 4) and therefore Paratpara (Parat Brahmader api para/a, shresAtf/aa/a), that is, higher than the High such as Brahma and the rest. He is self-manifesting (Svaprakasha) and not manifested as objects are by Sun, Moon or other Lights. Cf. Na tatra Suryo bhati, na chandratarakam, etc. He is Sadapurna, the eternally existing whole, Sarvada akhawcZa and the eternal Chit (Jnana) and Ananda. 2 Nir-vikara. He is free of Vikara which means deviation from the primary character (PrakWti) of any thing. Prakriter anyatha- bhava/a vikara/a tadrahita/a. 3 Nir-adhara. That which supports itself and is supported by nothing. 4 Nir-vishes/aa=Svagatabhedarahita. Bheda or difference and distinction which marks finitized being is of three kinds, viz., intrinsic or Svagata such as the distinction which exists between the leases and branches of the same tree and extrinsic which is Sajatlya such as the distinction which exists between one kind of tree and another and Vijatlya the distinction which exists between trees and things which are not trees. The Brahman is free of all Bheda. 6 Nir-akula. Gunatlta. The Supreme Being is, in Its ultimate Nir-guna aspect, without attribute, though, when It unfolds Itself by Shakti, It appears as One possessing attributes. The Supreme is but One and the Same, but by reason of the various beings which It pervades, It appears differently according to the characters of such being, and enjoys their attributes (Shrlmad-bhagavata, chap, ii, verses 80-82). He is beyond the Gu/aas, pleasure and pain, etc. Sarva-dWk. 8 Sarva-saks/a! = witness of all Karma both good and evil. Vibhu or in whom all the Powers (Aishvarya) are. 10 Sarvvatma = Sarvasvarupa : the Reality of all. 11 Gudhsbh sarves/au bhutes/au. Sarvavyap! Sanatana/j. THE WORSHIP OF BRAHMAN 27 all the senses and their powers 1 (35-36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him 2 (37). He sways this incomprehensible universe, and all that has movement and is motionless in the three worlds depends on Him ; and depending on His reality the world of forms appears as true. 1 2 3 4 * 6 We too have come from Him as our Cause 1 (38-39). He, the one Supieme Lord, 3 is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Yishnn protects and I dissolve. Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme PrakWti art adored in all the three worlds (41-42). Each one does his work by the power of Him who dwells within and directs. None is ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower season- able rain, and the Trees in the forest flower (44). It is He who destroys Time at the Great Dissolution, of whom even Fear and Death itself are afraid. He is 1 Sarvendriya-vivarjita/t sarvendriya-gunabhasa/t ; or it may be translated, " Yet all the senses tell of Him. 2 Tam na janati kashchana. The All-knowing Paramatma knows all but no one knows Him. 5 Tat-satyatam upashritya sadvad bhati prithak prithak : that is the reality of Brahman gives the appearance of reality to the different forms seen in the world such as earth, water and the like. Their apparent reality is really His. 4 Tenaiva hetu-bhutena vayang jata h. The “ We ” refers to Shiva Himself considered as an emanation and others. 6 Ishvara, God as Creator and Ruler of the universe. 6 See Woodroffe’s “ Shakti and Shakta ”. His Power as material cause of the universe. 1 That is, in obedience to Him, through fear of disobedience (see Sixth Valll, Kan the head Obeisance to Chhanda/i anusbtup on the mouth. Obeis Sc? to toe NirVo.. Pav.btd.mac the Inner Director ol .all I taw on .. n heart, The Viniyoga of this is for the attainment of Dharma, Artha Kama, Moks/ia. Shirasi Sadashivaya Rish&yc Nama h. Makhe AnusMun-chhandase Nama h Hridi Sarvtotaryftmimrguna-paiabiah- mane Nama h Dharmarthakamamoks/iaptaye viniyoga h. The above called JRis/iyadi-Nyasa. It is followed by Karanyasa (vv. 41, 42), Amganyasa (v. 48) and spoken of in the following verses. _ 3 The ceremonial touching of the fingers (see ante, P- 25, bhakti end Sh&kta ”) Karanyasa is done with the following Mantras Om nrifeusSabhyang Nama h. Sat tarjanlbhyang Svaha Chit madhyama- bhvang Vas/iat. Ekam Anamikabhyang Hum. Brahma K a nis/i76 the great liberation open in their ways, without deceit, are compassionate and follow the Kaula 1 * doctrine (57). The Kali Age cannot Vi arm those who are devoted to the service of theii Guru, to the lotus of their mothers’ feet, and to their own wives (58). The Kali Age cannot harm those who are vowed to and grounded in Truth, adherents of the true Dharma, and faithful to the performance of Kaulika rites and duties (59). The Kali Age cannot harm those who give to the truthful Kaulika Yogi the elements of worship, 3 which have been previously purified by Kaulika rites (60). The Kali Age cannot harm those who are free of malice, envy, hypocrisy, and hatred, and who are firm in the faith of Kaulika 4 Dharma (61). The Kali Age cannot harm those who keep the company of Kaulikas, or live with Kaulika devotees, 5 or serve the Kaulikas (62). The Kali Age cannot harm those Kaulikas who, whatever they may appear outwardly to be, 6 yet remain firm in 1 Tantrika doctrine of the Kaulas, or Kulachara. 3 Law of conduct. 3 Tattva : meat, fish, wine, parched food, and woman after purifi- cation by the Tantrika ritual (Shodhana). 4 Vide ante. 5 Sadhus, such as practise Shmashanasadhana (worship in the cremation-ground), Shavasadhana (worship seated on a corpse), Lata- sadhana, etc., are called Kulasadhus. 6 Nana-vesha-dhara/t — literally, having different dress oi sectarian marks, etc. This is often understood to mean and may mean that the Vamacharls* open professions are different from, and help to conceal their adherence to, the secret doctrine. But another inner meaning is said to be, not that the Kaula is enjoined to practise hypocrisy, but that a man may be a Shakta at heart, whatever his apparent sect may be. Thus there are Gossains who are known to be Vais/mavas, but who are in fact Shakteyas. Cf. Nitya Tantra, chap, iii ; also Niruttara Tantra, chap, i ; also Tantra-sara, Kulachara-Pra- karana, which says : “ Shaktas in their heart and outwardly Shaivas, and in assemblies as Vais/mavas, the Kaulas go about in this world m different guises." The reference is made to “ assemblies,” because Vais/mavas worship in assemblies, that is congregational worship. THE WORSHIP OF SHAKTI 77 their adherence to Kaula 1 Achara, and worship Thee ac- cording to its doctrine (63). The Kali Age cannot harm those who perform their ablutions, charities, penances, pilgrimages, devotions,* and offerings of water 3 according to the rules of Kulachara 4 (64). The Kali Age cannot harm those who perform the ten purificatory ceremonies, 5 such as the blessing of the womb, 0 obsequial ceremonies of their fathers,' and other rites ac- cording to Kaulika ritual (65). The Kali Age cannot harm those who respect the Kula-tattva, Kula-dravya 8 and Kula- yogl 9 (66). The Kali Age is but the slave of those who are free of all crookedness and falsehood, men of candour, devoted to the good of others, who follow Kaulika ways (67). In spite of its many blemishes, the Kali Age possesses one 1 Vide ante. 9 Vrata. 8 Tarpawa. 4 Vide ante. 5 Sangskara (see post, verses 88-90, and Chapter IX). * The Jivaseka or Garbhadh&na ceremony, from Garbha (womb) and Adhana (placing upon), the placing of seed in the womb described in Chapter IX, verse 107. ’ Shraddha (see note, Ch. Ill, 2). 8 The Tattva is ordinarily used in the sense of Pancha-makara, as in verse 60, but the commentator Bharat! says that Kula-dravya here refers to these, and that in this context Kula-tattva are five kinds of T&ntrika “ flowers ’’—viz., (l) Vajra-pus/ipa. (2) Svayambhu-kusuma, (8) Kunda-pus/ipa, (4) Gola-pus/ipa, (5) Sarva-kalika-pus/ipa. The word “ flower ” is (as in English) used symbolically for the Ritu, as to which see Chapter V, verse 174, where the meaning of (2), (3), (4), is given. Sar va-k&l ika- pus ftpa , which literally means “ the flower of all seasons,” is of any kind— that is, is not, as in (2), (8), (4), confined to the Ritu which first appears and of any particular woman. According to Kulachudamani No. (l) is used in drawing on a plate of gold the Yantra of Tara. 9 KulamargI, 78 THE GREAT LIBERATION great merit, that from the mere resolve 1 of a Kaulika if sincere, desired result ensues (68). In the other Ages, 0 Devi ! effort of will produced both religious merit and demerit, but in the Kali Age men by intention acquire merit only, and not demerit 2 (69). The slaves of the Kali Age, on the other hand, are those who know not Kulachara, 3 and who are ever untruthful and the persecutors of others (70). They too are the slaves of the Kali Age who have no faith in Kulachara, 3 who lust after others’ wives, and oppress the faithful followers of Kaulika 3 doctrine (71). In speaking of the customs of the different Ages, I have, O Gentle One ! 0 Parvatl ! briefly recounted to please Thee the signs of the dominance of the Kali Age (72). When the Kali Age is made manifest, all Dharma 4 is enfeebled and Truth alone remains ; there- fore should one be truthful 5 (73). 0 Thou Virtuous One ! know this for certain, that whatsoever man does with Truth 6 that bears, 7 fruit (74). There is no Dharma higher 1 Sangkalpa. 3 Apare tu yuge devi puny am papancha manasam. Nrin&m aslt kalau punyang kevalang na tu dus/i-krztam. The Shloka is Stuti-vada, or honorific speech and means that in former Ages men’s intentions had result in good or evil as they wished, but in the present Age, whilst good intentions are quickly realised, from bad intentions evil is slow to result ; for the Kali Age, though a degraded Age, is also a favoured one. The child himself may be a weakling, but the greater its infirmities the greater the Mother’s help and favours. * Vide ante. See Kularnava. 4 Sarve dharma/t, all observances prescribed for the maintenance of the individual and community. 5 Tasmat satyamayo bhavet ; that is, should become one with Truth, realise it in all his being. Bh&ratl says that in this and the following verse Mahadeva desires to say that when Kali Yuga is domi- nant then Kulachara should be practised openly. 6 Satya-dharma. 7 Saphalang Karma. THE WORSHIP OF SHAKTI 79 than Truth, 1 * there is no sin greater than falsehood ; there- fore should man seek protection under Truth with all his soul (75). Worship without Truth is useless, and so too without Truth is the Japa 8 of Mantras and the performance of Tapas. 3 It is in such cases just as if one sowed seed in salt earth (76). Truth is the appearance of the Supreme Brahman ; Truth is the most excellent of all Tapas 3 ; every act is rooted in Truth. Than Truth there is nothing more excellent (77). Therefore has it been said by Me that when the sinful Kali Age is dominant, Kaula ways 4 5 should be practised truthfully and without concealment 6 * (78). Truth is divorced from concealment. There is no concealment without un- truth. Therefore is it that the Kaulika-sadhaka should perform his Kaulika-sadhana openly (79). What I have said in other Kaulika Tantras about the concealment ,J of Kaulika- dharma not being blameworthy is not applicable when the Kali Age becomes strong 6 (80). In the (First or) Satya Age, 0 Devi ! Virtue possessed the four quarters of its whole ; in the Treta Age it lost one-quarter of its Virtue ; in the Dvapara Age there was 1 Na hi satyat paro dharma/i. 3 Recitation. 8 Austerities (see Ch. LY, 21, and notes). 4 Kulachara. 5 Vide ante , note to verse 63, and Niruttara Tantra, chap, i, “ Ratrau kula-kriyam kuryat, diva kuryat cha vaidiklm ” (In the day do the Vaidika and in the night the Kaulika rites)— a rule of Vlrachara only, as Pashus are, however, prohibited from performing Sadhana at night, as all such Sadhana connotes Maithuna it has been said — Ratrau naiva yajed Devlng sandhyayang vaparahnake (Nitya Tantra). It is said “ at night ” not for concealment, but as denoting the particular form of worship then done. See Ch. X, verse 111. In this verse, Bharat! says, a question is anticipated and answered. 6 This is an ordinance abrogating during the period mentioned the law of secrecy, which had governed the Tantrika Vlrachara ritual when the Vaidikachara prevailed. 80 THE GREAT LIBERATION of Virtue but two quarters, and in the Kali Age it has but one (81). In spite of that Truth will remain strong, though Tapas 1 and Charity become weakened. If the one quarter which is Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support (82). O Sovereign Mistress of the Kaula-Dharma 2 ! since men can in this Age have recourse to Kaulika Dharma only, if that doctrine be itself infected with untruth, how can there be Liberation ? (83). With his soul purified in every way by Truth, man should, perform all acts enjoined by his caste and stage 3 of life, in the manner shown by Me (84). Initiation, 4 5 worship, 6 recitation of Mantras, 6 the offering of oblation to Fire with Ghee, 7 repetition of Mantras, 8 occasional devotions, 9 marriage, 10 II the conception ceremony,” and that performed in the fourth, sixth, or eighth months of pregnancy, 12 the natal rite, 13 the naming 14 15 and tonsure 16 17 ceremonies, and obse- quial rites upon cremation 16 and after death” — all suoh I Austerity, etc. * Kuleshvari. 5 Ashrama. * Dlksfoa. 5 Puja. 6 Japa. 7 Homa. 8 Purashoharana. 9 Vrata. 10 Udvaha. For this and the following, see Ch. IX, post. II Pungsavana. '* Simantonnayana. 15 Jata-karma. 14 NSma-karana. 15 Chuda-karana. In all castes the Shikha or tuft at the back of the head is kept. The KsAatriya preserves also the Kaka-paksAa (the hair on the cheek). 16 Mrita-kritya, or Mrita-kriya. 17 Sbraddba, THE WORSHIP OF SHAKTI 81 ceremonies should be performed in the manner approved by the Agamas (86-86). The ritual which I have ordained should be followed, too, as regards Shr&ddha at holy places, 1 dedication of a bull, 2 the autumnal festival, 3 on setting out on a journey, 4 5 on the first entry into a house, 8 the wearing of new clothes or jewels, dedication of tanks, wells or lakes, 6 in the cere- monies performed at the phases of the Moon, 7 the building 8 and consecration of houses, the installation 9 of Devas, and in all observances to be performed during the day 10 or at night, or on special occasions 10 in each month, season, or year, and in observances both daily or occasional, 11 and also in deciding generally what ought and what ought not to be done, and in determining what ought to be rejected and what ought to be adopted (87-90). Should one not follow the ritual ordained, whether from ignorance, wickedness, or lack of faith, then one is disquali- fied for all observances, and becomes a worm in dung (91). I As at Gaya, PraySga. , * VrisAotsarga Shraddha of the second degree, the first being Danasagara (Ocean of gifts) ; the third is Chandana-dhenu (Sandal- wood and Cows), which is performed only for women who leave surviving their husbands and sons ; the fourth is Tila-k&nchana (Til seed and Gold). * Sh&radotsava, i.e. t the Durga Puja, in autumn (Sharat), the vernal (Vasanta) worship being called Vasantl. 4 Yatra. 5 GWha-pravesha — that is, entering into a house for the first time to live there. 6 See chapter xiii, post , verse 166. 7 Tithikarma. 8 Griharambha = beginning to build a house, laying the foundation of a house. 9 Pratis/ifM. 0 DivakWtya, Nishikritya and Parvakritya. The first is any rite required to be done in day time ; the second what is enjoined to be done at night and the last as what is ordered to be done on special occasions (Parva) such as festival, day of eclipse and the like. II Naimittika=That is rites necessary foy $be attainment of any special object. THE GREAT LIBERATION 0 Maheshi 1 ! if when the Kali Age has become very powerful any act be done in violation of My precepts, then that which happens is the very contrary of that which is desired (92). Initiation of which I have not approved destroys the life of the Sadhaka 2 * and an act of worship not so approved is as fruitless as oblations poured on ashes,* and the Deva whom he worships becomes angry or hostile, and at every step he encounters danger (93). Ambika 4 5 ! he who during the dominance of the Kali Age, knowing My ordinances, yet performs his religious observances in other ways^ is a great sinner (94). The man who performs any Vrata, or marries according to other ways, will remain in a terrible Hell so long as the Sun and Moon endure (95). By his performance of Vrata he incurs the sin of killing a Brah- mana, and similarly a boy invested with the sacred thread becomes degraded. 6 He merely wears the thread, and is lower than a Chandala 7 (96), and so too the woman who is married according to other ways than Mine is to be despised, and, O Sovereign Mistress of the Kaulas ! the man who so marries is her associate in wrong, and is day 1 Feminine of Mahesha Great Lord. * cs^VinkanranaghSitinl ; that is if the Sadhaka does Sadhana with a Mantra not communicated in manner approved by Mahadeva then it leads to bis death. * They should be poured on living Fire. 1 A title of the Devi, meaning Mother of the Universe (see Lalita- v,ccvn -nflrna verse 69). Devi is also called Holy Mother (Shrt-mata). In a technical sense Ambika is the name for the first movement of the Vimarsha Shakti. 5 Occasional devotion. 6 Vratya = a degraded or disqualified Brahmana. ! See note under ch. iii, 84. * Knla-navika used here in this sense (Mistress of the Tantrikas). though also denoting the woman worshipped as Shakti in Latasadhana hv V&macharls. THE WORSHIP OF SHAKTl 83 after day guilty of the sin of going with a prostitute 1 (97). From him the Devata will not aocept food, water, and other offerings, nor will the Pitns * eat his offerings, con- sidering them to be as it were mere dung and pus (98). Their children are bastards, 3 and disqualified for all reli- gious, ancestral, and Kaulika 4 observances and rites (99) To an image dedicated by rites other than those prescribed by Shambhu 8 the Deva never comes. Benefit there is none either in this or the next world. There is but mere waste of labour and money (100). A Shraddha performed according to other rites than those prescribed by the Agamas is fruitless, and he who performs it will go to Hell together with his Pitris 6 (101). The water offered by him is like blood, and the funeral cake 7 like dung. Let the mortal then follow with great care the precepts of Shangkara 8 (102). What is the need of saying more ? Verily and verily I say to You, 0 Devi ! that all that is done in disregard of the precepts of Shambhu 8 is fruitless (103). For him who follows not His precepts there is no future merit. That which has been already acquired is destroyed, and for him there is no escape from Hell (104). O Great Ruler 9 ! the perform- ance of daily and occasional duties in the manner spoken . 1 Maithuna purchased at a price (Kraya-krlta-maithuna) is greatly condemned. * The departed Spirits of the Ancestors. 8 Kanina = son of an unmarried woman. Kanlna/f kanyaka-Jato matamaha-suto mataA (Yajnavalkya). 4 Observances of Kula worship. 5 Shiva. b The departed Spirits of the Ancestors (see note, ch. i, 20), for whose spiritual benefit Shraddha is performed. 7 Pinaa. 8 Title of Shiva (see note, ch. i, 5). 9 Maheshani, feminine of Maheshana, title of Shiva. 84 THE GREAT LIBERATION of by Me is the same as worshipping Thee (105). Hear from Me O Devi! the particulars of the worship with its Mantras 1 and Yantras* which is the medicine for the ills of the Kali Age (106). End of the Fourth Chapter, entitled “ Introduction of the Worship of the Supreme Praknti ”, 1 See ‘Woodroffe’s “ Garland of Letters ” and “ Shakti and Shakta ". » Used in worship as Pratika or representative of the Devata. Each Devata has His or Her own Yantra. Yantra which literally means instrument is the instrument by which worship is done. Diagrams (see Ibid.). CHAPTER V MANTRAS AND PURIFICATION ShrI SadXshiva said: Thou art the Adya Parama Shakti, 1 * Thou art all power. 8 It is by Thy power 3 that We (the Trinity) are powerful 4 in the aots of Creation, Preservation, and Dissolu- tion. Endless and of varied colour and form are Thy appearances, and various are the strenuous efforts whereby (Thy Sadhakas) may realise them. Who can describe them ? (1-2). In the Kula Tantras and Agamas 5 I have, by the aid of but a small part of Thy mercy and with all My powers, described the Sadhana and Archana 6 of Thy appear* ances ; yet nowhere else is this secret Sadhana revealed. It is by the grace of this (Sadhana), O Blessed One 7 ! that Thy mercy in Me is so great (3-4). Questioned by Thee I am no longer able to conceal it. For Thy pleasure, O Beloved ! I shall speak of that which is dearer to Me than even life itself (5). To all sufferings it brings relief. It 1 That is. Primordial Supreme Power. In this chapter Sadashiva describes the particular worship (VishesMr&dhana) of Devi in which Mantra and Yantra is used (Bharatl). 3 Sarva- shakti -s vai'iipim. That is the Devi is the one Shakti which manifests itself in different forms. 3 Tava shaktya. 4 Shaktafo. 5 See “ Principles of Tantra.” 6 As to the specific meaning of these terms, which, speaking gener- ally, mean spiritual discipline and worship, see Woodroffe’s “ Shakti and Shakta ”. 7 Kalyanl. This word has elsewhere been interpreted to mean “ Giver of Liberation ” — Moks/tadayinl. 86 THE GREAT LIBERATION wards off all dangers. It gives Thee pleasure, and is th6 way by which Thou art most easily obtained (6). For men rendered wretched by the taint of the Kali Age, 1 short-lived and unfit for strenuous effort, this is the greatest wealth (7). In this (Sadhana which will be described) there is no need for a multiplicity of Nyasa, 2 for fasting or other prac- tices of self-restraint. 3 It is simple and pleasurable, yet yields great fruit to the worshipper (8). Then first listen, 0 Devi ! to the Mantroddhara 4 of the Mantra, the mere hear- ing of which liberates man from future births while yet living 5 * (9). By placing “Pranesha” on “Taijasa,” and adding to it “Bheruwda” and the Bindu, the first Blja c is formed. 7 After this, proceed to the second (10). By placing “ Sandhya ” on “Rakta,” and adding to it “Vamanetra” and Bindu, the second Blja is formed. 8 * * Now listen, O Blessed One! to the formation of the third Blja. 1 The last and worst age. * See “ Shakti and Shakta.” * Samyama. 4 See note, ch. iii, 11, ante. * Jlvanmukta. c Or Mantra. As to the meaning of Blja Mantra see Woodroffe's " Garland of Letters ”. ’ For secrecy the letters are given different names which are only known to the learned. They may however also be got fi’om the Blja- koshas one of which is published as Tantrabhidhana in vol. I of my series of 11 Tantrik Texts ”. Pranesha means “ the Lord of Life,” and signifies the letter Ha. Ha-kara may mean either Vis/mu or Shiva, or the latter alone, according to the Mantrabhidhana. Ha-kara is the Blja of Akasha (Vyoma) — Shiva being Mahakasha-rup! : in the form of the Great Ether. Taijasa (Tejas) means Fire, and signifies the letter Ra (Rang being the Blja of Fire). Bhernnda, an attendant of Durga, signifies the long vowel!. Thus, Ha + Ra = Hra+I=HrI + the Bindu (point or sign Anusvara) = Hrlng. * Sandhya : =Sha, Rakta=Ra, Vama-netra=the long vowel !, and Bindu is the point Anusvara. Thus, Sha+Ra=Shra+I=ShrI+the Bindu=Shrlng. As to the significance of Bindu see ** Garland of Letters ”. 87 MANTRAS And PURIFICATION “ Prajapati ” is placed on “ Dipa,” and to them is added “ Govinda ” and Bindu. 1 It yields happiness to the worshippers : After making these three Bljas add the word Parameshvarl 2 in the vocative, and then the word for Vahni-kanta. 3 Thus, O Blessed One ! is the Mantra of ten letters formed. 4 5 This Vidya 8 * is the Supreme Devi, is the substance which is all Mantra * s 6 (11-18). The most excellent worshipper should for the attain- ment of wealth and all his desires make Japa of each or all of the first three Bljas ' (14). By omitting the first three Bljas the Vidya 8 of ten letters becomes one of seven. 0 By prefixing the Blja of Kama, 10 or the Vagbhava, 11 1 Praja-pati, or Brahma, Lord of creation = Ka; Dipa, or Fire (whose Blja is Rang) = Ra; Govinda 3 long vowel I; and Bindu is the sign Anusv&ra which is Hasanta Makara, i.e., the letter M without the vowel. Thus, Ka + Ra — Kra + i = KrI + Bindu= Krlng. a Title of the great Devi, as the Supreme Lord. s Consort of Vahni — Fire — that is, the Mantra 11 Svaha, ” used in making oblation to Fire or at the conclusion of the feminine Mantras (see post). 4 That is, Hring, Shrlng, Kring Pa-ra-me-shva-ri Sva-ha. The vowels are the Shaktis of the consonants, which cannot be uttered with- out them. Therefore, consonant and vowel annexed are treated as one letter. See Ananda-laharl, v. 1. 5 Vidya is the feminine Mantra, the sex of the Mantra changing with that of its presiding Devata. The Sbarada-tilaka says that if a Mantra is followed by Hung or Phaf, it is a masculine Mantra (Purus/ia ; Pung-Mantra). Those which end with Svaha are feminine, and those ending with Nama/i are neuter. * Sarva-vidya-mayl is Sarvavidyasvarupa (Hari-harananda Bharati). All the Vidyas are included in it (Tarkalangkara). The Vidya is identical with its Devata ; Gf. Devata mantrarupiwl. * Hring, Shrlng, Kring. Bharati gives a variant — “ for the attain- ment of piety (Dharma), desire (Kama), wealth (Artha) ”. * Feminine Mantra ( vide ante). * That is, omitting the first three letters, Hring, Shrlng and Kring. The Mantra is then Pa-ra-me-shva-ri Sva-ha. “ The Blja of Kama— Deva of Desire— is Kllng. u Vagbhava is Sarasvatl, Devi of Learning, Music, Speech, the Fine Arts, and so on. Her Blja is Aing. 88 THE GREAT LIBERATION or the Tara, 1 three Mantras of eight letters eaoh or formed * (15). At the end of the word 3 in the vocative in the Mantra of ten letters the word Kalike 4 should be uttered, and then the first three Bijas, 5 followed by the name of the Wife of Vahni 6 (16). This Vidya 7 is called SftoeZasb!, 8 and is oonoealed in all the Tantras. 9 If it be prefixed by the Bija of Badhu 10 or by the Pranava, 11 two Mantras of seven- teen letters each are formed 12 (17). 0 Beloved ! there are tens of millions upon tens of millions, 13 nay an hundred millions, 14 nay countless Mantras that Thou hast. I have here but shortly stated twelve of them 15 (18). Whatever Mantras are set forth in the various Tantras, they are all Thine, since Thou art the 1 That is, the Pra«ava=Oih. 1 That is, to the Mantra of seven letters thus formed either of the following three Mantras are added — that is, Kllng, or Aing, or Orh then separate Mantras of eight letters each are formed, which are Kllng Parameshvari Svaha, Aing Parameshvari Svaha, Om Parameshvari Svaha. ' i.e., Parameshvari. * Name of the Devi. ' That is, Hrlng, Shrlng, Kring. ' That is, Svaha. 7 The Mantra thus formed is ; Hrlng, Shrlng, Kring, Parameshvari Kalike, Hrlng, Shrlng, Kring Svaha. 8 Feminine of S/sodasha, so called because composed of sixteen letters. * But is disclosed by Sadashiva out of his affection for Parvati (Bharatl). 10 That is, the Badhu (woman) Bija — String. 11 Om. 18 That is, the Mantra in Note 5, ante, plus either “ String ” or “ Om ”. u Ko£i. “ Arvuda. '* Namely one of ten letters in v. 18, one of three letters and three of one letter in v. 14, one of seven letters and three of eight letters in v. 16 and in v. 16 two of seventeen letters each, Mantras and purification 89 Adya Prakriti 1 (19). There is but ODe mode of Sadhana in the case of all these Mantras, and of that I shall speak for Thy pleasure and the benefit of humanity (20). Without Kulachara, 2 0 Devi ! the Shakti-Mantra 3 is powerless to give success, and therefore the Sadhaka should practise Shakti Sadhana with Kulachara rites (21). 0 Adya 4 * ! the five essential Elements in the worship of Shakti have been prescribed to be Wine, 6 Meat, 6 Fish, 7 parched Grain, 8 and the Union of man with woman 9 (22). The worship of Shakti without these five elements 10 is but the practice of evil magic. 11 That Siddhi which is the object of Sadhana is never attained thereby, and obstacles I Tvarn adya prakritir yata/i. Primordial material cause as Maya- Shakti and efficient cause as Chit-Shakti. Here is established the con- nection between PrakWti and all Mantras (Tarkalangkara). All Devas, Devls, and Mantras have originated from the Parabrahma united with PrakWti either directly or mediately. They are not separate from Him. Therefore whatsoever Devas, Devls or Mantras are worshipped it is the Adya Herself who is worshipped. 3 Tantrika doctrine in its Kaula form. * The Mantra of the Devi — Shakti of Shiva. 4 Adya, Who is from the beginning. 6 Madya (or other fermented liquor). G Mangsa. 7 Matsya. 8 Mudra, a term here used in its technical Panchatattva sense, but which ordinarily means “ ritual gestures with the fingers or postures of the body See as to these last four Tattvas Woodroffe’s “ Shakti and Shakta 9 Maithuna. 10 Ordinarily called the Pancha Makara (Five M’s), as to which see 11 Shakti and Shakta,” ante . They are here called Pancha-tattva, and elsewhere Pancha- dravya. II Abhichara. Abhichara is a ritual to injure or destroy, and is, according to Harlharananda Bharatl, the equivalent of Hingsa- karma — an act injurious to others. Jaganmohana Tarkalangkara says that if the special treatment prescribed by the Tantras is not followed then the sensual proclivities are not eradicated and the ritual is for the desired end of Tantra useless as magic which leads only to the injury of others. See also Woodroffe’s “ Shakti and Shakta ”, 90 THE GREAT LIBERATION are encountered at every step (23). As seed sown on barren rocks does not germinate, so worship 1 without these five elements is fruitless (24). # 1 Puja. * On this verse Tarkalangkara says what Shiva says is plainly this : By the poison which kills all animals, by that same poison the physician destroys disease. The root of Homeopathy is to cure illness by that which causes illness. Amongst us also there is the tradition that poison is destroyed by poison. What then is that which makes man sin and die before his time the object of contempt of all : The first amongst these causes are wine and woman ; meat, fish, Mudra (fried rice, gram and other such things taken along with drinks) are accessories. These five Tattvas are the primary cause of the terrific incurable disease which is Sangsara. Man under the influence of wine and the like becomes devoid of manliness and worthless. The stupe- fying power of wine and woman is so great as to attract even the pious and wise and hurl them into the abyss of darkness and ignorance. Here Shiva prescribes the poison which eradicates poison. We know as other Sadhakas do that this Homeopathic system of Shiva is infallible and yields speedy results. He who thirsts for wine or lusts after woman can be cured by this treatment within a very short time. But the physician, that is the Guru, must be experienced and skilful. A slight error in the administration of the poison may lead to fatal result. On this account Shiva has said that the path of Kulachara is more difficult than it is to walk on the edge of a sword or to embrace the neck of a tiger. Here we give a popular or exoteric explanation of the Tattvas. But if the esoteric meaning of them be also known then it will be seen that in the matter of Sadhana they are absolutely necessary. No one who is not a Tattva-Jnam can master their esoteric meaning. On this account Shiva has prohibited the disclosure of the Sadhana to ordinary people. We have ourselves seen people who claim to be Kaulas but as ^ a fact they are no better than drunkards and libertines. O Reader, blame not Kulachara on seeing these erring men. A libertine and drunkard can never be a Kaula. The Kaula method is unique. He cannot be a libertine and drunkard. On seeing a woman he sees his mother and Is/^adevata in her and in either mind or body makes obeisance to her. The saints Gauramga, Nityananda and Advaita are brilliant examples of the true Kaula. In the Mahabharata and Vis/mu- purana it has been said that desire cannot be quenched by the enjoy- ment of objects of that desire. On the contrary desire flames up like fire when Ghee is thrown upon it. This is very true. No one says that the drinking of poison will not kill. But the physician administers poison in such a wonderful way that it does not kill the patient but on the contrary the poison in the body is destroyed. The way in which the Guru administers the poison of wine and thus destroys the poison of Sangsara cannot be disclosed before the unworthy (Anadhikarl) and so this is prohibited by Shiva. MANTRAS AND PURIFICATION 9i Unless he has performed the morning rites 1 a man is not qualified to perform the others. And therefore, 0 Devi ! I shall first speak of those which are to be performed in the morning (25). In the second half of the last quarter of the night 2 the Sadhaka should rise from sleep. Having shaken off drowsiness, he should seat himself in appropriate posture and meditate on the Guru as being in his head : 3 Dhyana As two-eyed and two-armed, situate in the white lotus of the head 4 * (26) ; clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of the Sadhaka (27-28). O Kuleshvari 6 ! the Sadhaka should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship, 6 do Japa with the excellent Vagbhava-Blja T (29). * PrAta/i-kntya, such as bathing, morning prayers, etc. ( vide post). * Arunodaya. 3 For the purpose of meditation a definite picture is formed in the mind’s eye, which is to be the subject of Dhyana. 4 One of the higher Chakras— the Lotus of twelve white petals under the Sahasrara, resting on the Sus/tumna Nadi. 6 Feminine of Kuleshvara, a name of Shiva as Lord of Kala, 6 Mftnasa upachara= articles of mental worship (see verses 142-157 of the Chapter). ' 1 That is, “ Aing,” VAgbhava being Sarasvatl (vide ante). The mode of mental worship (Manasapuja) is Kanis/it/iabhyAng Lang PHthivyAtmakang gandhang samarpayAmi Nama/i Aihgutshtl i A b b y a n g Hang AkashAtmakang pus/ipang samarpayAmi Nama/t and so on. 92 THE GREAT LIBERATION After doing Japa 1 * * of the Bija as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow to him, saying meanwhile the following (30) : Mantra I bow to thee, 0 Sad-guru, Thou who destroyeth the bonds which hold us to this world, Thou who bestoweth the vision of Wisdom,* Together with worldly enjoyment and final Liberation, 4 5 6 Dispeller of ignorance, Revealer of the Kula-dharma, 0 Image in human form of the Supreme Brahman Obeisance to the Shii Guru (31-32). The disciple, having thus made obeisance to his Guru, should then meditate upon his IsTitfa-devata, 7 and worship Her as aforesaid, 8 9 inwardly reciting the MCila-mantra meanwhile (33). Having done this to the best of his 1 Recitation of the Mantra. 1 That is, the merit of it. 8 Jnana-drisMi. 4 See Yoga-Vashis/&£/m, Nirvana-Prakarana, III, chap, lxxxv. 5 T&ntrika doctrine of the Kaulas. 6 The Guru is not a mere man. It is not as such that obedience to Him is due. He is Shiva the Supreme Guru (Adiguru) in human form. 7 That is, the particular Devata whom the particular disciple wor- ships. " There ” that is in the head (Bharati). Tarkalangkara says this is unusual, for ordinarily IsAfa-devata is worshipped in the heart. To Her also mental offerings should be made (v. post). They are not the same as those made to the Guru. 6 That is, the way the Guru has been worshipped. 9 That is, the root or primary Mantra — Hrlng, Shrlng, Krlng, Parameshvari Kalike, Hrlng, Shrlng, Krlng Svaha. As regards mental MANTRAS AND PURIFICATION 93 powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Is/iia-devata with the following (34) : Mantra To Thee I bow Who art one with, and the Supporter of, the Universe, I bow to Thee again and yet again, the Adya Kalika, 1 both Creatrix and Destruotress 2 (35). worship of the Is/ifa-devata Tarkalangkara says : Offer the lotus of the heart as seat (Asana), the nectar from the Sahasrara for Padya (water for washing the feet) and the Mind for Arghya (offering to show honour) offer the same Nectar for Achamanlya (water for rinsing the mouth) and Snanlya (bathing) give Ether (AkSsha-tattva) for clothing and earth (Gandha-tattva) for perfume. The mind (Chitta) should be used in place of flowers and the vital forces (Pranas) for incense. For light give Tejas-tattva (Light) and for food the ocean of Nectar. In lieu of ringing the bell offer Anahata-shabda (in the heart) and Vayu-tattva (Air) for fanning. The Sahasrara is the umbrella and Shabda-tattva singing. The functions and movements of the mind are dancing and the Sus/iumna Nadi is a garland of lotuses vanamaleti klrtita. 6 Tamasika as Shaivl. Each Deva or De\I has His or Her Vahana or vehicle. In this case the Bull Nandi. Shiva is always represented of a white colour, and is described in the Shiva-stotra as shining like a mountain of silver (Rajata-giri-nihha). Yati is the self-coptrolled worshipper, MANTRAS AND PURIFICATION 99 Having thus meditated on the great Devi G&yatrl, and offered water three times with the hollow of his joined hands, the worshipper should make Japa with the G&yatrl mantra either ten or a hundred times (61). Listen now, 0 Queen of the Devas ! while I out of my love for Thee recite the Gayatrl (62). After the word “ Adyayai ” say “ Vidmahe,” and then “ Parameshvaryyai dhlmahi ; tanna h Kali prachoday&t ” l . This is Thy Gayatrl which destroys all great sins (63). The inward recitation of this Vidya 2 * thrice daily obtains the fruit of the performance of Sandhya. Water should then be offered to the Devas, Rishis / and the Pitris 4 * (64). First say the Pranava, 6 and then the name of the Deva (the Rishi or the Pit ri) in the accusative case, and after that the words “ Tarpayami nama/i ”. 6 When however, oblation is offered 1 “ Let us think upon Adya ; let us meditate on Parameshvarl (the Supreme Devi). May Kali direct us (in the path of Dharma, Artha, Kama, and Moks/ia) ”. Adya, Parameshvarl, and Kali are one and the same. To the Shakta reciting this Gayatrl the Adya is the only Divinity he thinks of, knows, and contemplates. To Her alone his whole soul is bent with a prayer for the attainment of the fourfold aim of sentient being. Bharat! reads : “ May Kali Whom we seek to know and on Whom we meditate that we may attain the Adya Parameshvarl, may She Who is verily the Cause of this universe, direct us in the path of Dharma, Artha, Kama and Moksfta.” * Feminine Mantra. * Seer. 4 Forefathers. * Om. 6 “ Him I satisfy : Nama/i.” The Mantra for the offering is given in the verse which follows and runs : Om Devan tarpayami Nama/j, Om Rishi n tarpayami Namaft, Om Pitrin tarpayami Namato, Hrlm Adyang Kallng tarpayami Svaha, for Devas, Rishia, Pitris and Adya Shakti respectively (Bharatl). Tarkalankara says the mode of Tarpana is not fully given, but following the authority of other Tantras it should be done with the Tattva IMudra (formed by the union of the thumb and ring finger of the left hand). In doing Tarpana (as in Ra- basya tarpana) to a male Devata it should be done in the Sadhaka's 100 THE GREAT LIBERATION to Shakti, the Maya Blja * 1 should be said in place of the Prawava, and in lieu of Nama7t the Mantra Svaha 2 (65). After reoiting the Mula-mantra, 3 say Sarva-bhtita- nivasinyai,” and then “ Sarva-svarupa and Sayudha in the dative singular, as also l< Savarawa and Parat- para,” and then “ Adyayai, Kalikayai, te, idam arghyam : Svaha (When the Mantra will be :) 4 5 Mantra Hring, Shring, Kring, to Thee the Supreme Devi, Thou Who dwelleth in and art in the form of all things, Who art surrounded by Thy attendant Devatas, and Who bearest all Thy insignia, Who art above even the most high, to Thee, Who art the Adya Kalika, I offer this oblation : Svaha (66-67). Having offered this Arghya to the MahadevI the self- controlled Sadhaka should make Japa with the Mula- mantra with all his powers, and then place the Japa in the left hand of the Devi* (68). Then let the Sadhaka bow to the Devi, take such water as is needed for the own head within a triangle the apex of which is upwards and to a female Devata in the heart the triangle having its apex downward. The triangle so placed is symbolic of the YonI or Cause of all. 1 That is, Hring or Hrim. 8 That is. the Devas, Rishis and Pitris are worshipped with the Mantra prefixed by Oih, and ending with Nama/i hut a Devi with Hrim, or whatever Her Blja may be, concluding with Svaha. ’ The primary Mantra— that is, “ Hring. Shring, Kring, Paramesh- vari Svaha.” Shiva proceeds to describe the formation of the Mantra for offering oblation. 4 The Mantra is thus : “ Hring. Shring, Kllng, Parameshvarl, Svaha : Sarva-bhuta-nivasinyai Sarva-svarup&yai Sayudhayai^ Sava- ranayai Paratparayai Adyayai Kalikayai te idam arghyam : Svaha," 5 That is, the merit of it is offered to Her, MANTRAS AND PURIFICATION 10i worship, bowing to the water whence he has drawn it, and proceed to the place of worship, 1 earnestly meditating on and reciting hymns of praise to the Devi meanwhile. On his arrival there let him wash his hands and feet, and then make in front of the door the Samanyarghya 2 (69-70). The Sadhaka should draw a triangle, and outside it a circle, and outside the circle a square, and after worshipping the Adhara-shakti place the vessel on the figure 3 (71). Let him wash the vessel with the Weapon-Mantra, 4 5 and while filling it with water let him say the Heart- Mantra. 6 Then, throwing flowers and perfume into the water, let him invoke the waters of the holy places into it (72). Worshipping Fire, Sun, and Moon in the water of the vessel, let him say 6 the Maya Blja 7 over it ten times (73). The Dhenu and Yoni Mu^ras 8 should then be shown. 9 1 Yaga-mandapa. * Samanyarghya, the common or universal oblation — that is, the oblation which is to serve for the whole ritual worship which follows. The following verses to the seventy-fourth explain it. 3 That is, the worship is to be of the Shakti which supports the vessel of oblation — Adhara-shakti. This worship is done with scents, flowers and the like and with the Mantra Om. Adhara-shaktaye Nama h (Om obeisance to the Shakti of support) for the universe is sustained in and by Her. 4 That is the Astra-Mantra or Pha£. 5 HWn-Mantra, or Nama/i — said in the heart. 6 Mantrayet, by which the power of the Mantra is discharged into it. 7 That is, Hrlng. 8 The Yoni Mudra — symbolical of the sexual organ of woman — is used in the Durga and Kali Puja. The little finger is placed on little finger, the first finger on first finger, and the thumb on thumb. The knuckles of second and third fingers of each hand are bent, and rest on one another. A triangular Yantra is thus formed, of which the first fingers are the apex and the others the base. The Dhenu (Cow) Mudra representing the udder of a cow is shown when offering food, water, etc., to the Devata changing it to Amrtta. See, post , VI, verses 187 - 138 . 9 That is, over the vessel containing the Arghya. 102 THE GREAT LIBERATION This is known as Samanyarghya. 1 * * 4 * With the water and flowers of this oblation the Devata of the entrance to the place of worship should be worshipped (74). They are Gawesha, Ks/ietrapala,' Vafuka, YoginI, Garhga> Yamuna, LaksTiml, and Vam 5 (75). The Sadhaka, lightly touching that part of the door-frame which is on his left, should then enter the place of worship with his left foot forward, meditating the while on the lotus-feet of the Devi (76). Then, after worship of the presiding Devata of the site, and of Brahma in the south-west corner, the place of worship should be cleansed with water taken from the oommon offering 6 (77). Let the good Sadhaka then by steadily gazing 7 in front of him with winkless eyes remove all celestial obstacles, 8 and by the repetition of the Weapon- Mantra 9 10 and springling of water remove all obstacles in the Antarlks/ia 10 (78). Striking the ground three times with his heel, let him drive away all earthly obstacles, and then fill the place of 1 Vide p. 101, note 2. * The Deva protector of the ground. The Mantra for His worship is KsAang KsAetra-pftlaya NamaA and for Vaiuka Vang Vaiukftya NamaA. 5 One of the manifestations of Bhairava. 4 YoginI is an influence or force recognised in Hindu Astrology which shifts from place to place in all the eight directions, like N., N.B., E., S.E., S., S.W., W., N.W. 4 LaksAmI, of Shakti of VisAnu, and Van! or Sarasvati, Shakti of Brahma. 6 Samanyarghya. 7 Divya-drisAfi— literally, “celestial gaze," which is achieved by practice of the process of HatAa Yoga called TriMaka. The Sadhaka without winking, gazes at some minute object until tears start from his eyes. Practice in Trafaka secures Divya-drisAii (see the Second Dpadesha of the Gheranda Samhita). A Deva’s eyes do not wink. The gaze is Bteady. The Sadhaka’s must be that. 8 Divya-vighna— those obstructive beings which originate from SvaA. ' Astra-Mantra, or Phat. 10 The Plane BbuvaA, between earth and heaven (SvaA). MANTRAS AND PURIFICATION 103 worship with the incense of burning sandal, fragrant Aguru, 1 saffron and camphor. He should then mark off a rectangular space as his seat, draw a triangle within it, and therein worship Kama-rUpa with the Mantra To Kama-rUpa, 2 Nama h: (79-80), Then for his seat spreading a mat 3 over it, let him worship the Adhara-Shakti 4 of the Mat with the Mantra Kllng, Obeisance to the Adhara-Shakti of the lotus- seat 5 6 (81). The Sadhaka well versed in Mantra should then seat himself according to the “ Virasana posture, 1 ’ fi with his face towards the East or the North, and should purify the Vijaya 7 (82) with the following Mantra Ong, Hrlng, Ambrosia, that springeth from ambrosia, Thou that showerest ambrosia, draw ambrosia for me again 1 Aguru a kind of aromatic wood obtainable in the Garo hills much used in worship. 1 Who is the Presiding Divinity or Adhishth&tri Deva of the place. 3 Asana, generally a mat of Kusha grass. A Shakti of the support. 6 Kllng Adh&ra-shakti-kamalasanaya Nama h — that is, the power of support of the lotus-seat. 6 Baddha-vir&sana. C/. Gheranda Samhita : Ekapadam athaikasmin vinyased Orusangsthitam Itarasming statha pashchad vlrasanam udahritam. 7 That is, the narcotic Bhang (hemp) or siddhi, as it is called in Bengali, and which is used in all ceremonies- 104 THE GREAT LIBERATION and again. Bring Kalika within my control. Give Success ; Svaha. 1 * This is the Mantra for the consecration of Vijaya (88- 84). Then inwardly reciting the Mula-mantra * seven times over the Vijaya, show the Dhenu, 3 the Yoni, 4 * the AvahanI, and other 6 Mudras (85). Then satisfy the Guru in the Lotus of a thousand petals 7 by thrice offering him the Vijaya with the Sangketa-Mudra, and the Devi in the heart by thrice offering the Vijaya with the same Mudra, and reciting the MGla-mantra 8 (86). Then offer oblations to the * “ AmWte amritodbhave amrita-vars/rijii amritam akarsAaya- kars/iaya : siddhim dehi : Kalikam me vasham anaya svaha ”. * Vide p. 100, note 8. * The Cow-Mndra. The two little and ring fingers are joined, the latter crossing one another. The two middle cross one another, and join two index fingers. See note under v. 74. * Vide ante, note 8 under v. 74. 4 The two hands joined together, showing the palms with two thumbs turned in— the gesture with which honoured guests are received. * The other Mudras referred to, but not mentioned in the text, are _(l) AvahanI, (2) SthapanI, (8) SannidhapanI, (4) Sannirodhini, and (5) Sammukhlkaranl. These are meant by AvahanI and others. Cf. Daks/iinamurti Samhita. These are gestures of— (l) invoking and welcoming, (2) placing, (3) fixing or placing on a seat, (4) restraining or detaining, and (6) confronting. All these gestures are made by the fingers and palms. 7 That is, the Sahasrara Lotus in the head. The Mantra when bowing to the Guru is _Om Shrlghrubhyo Nama/i ; to Ganesha Om Ganeshaya Nama/i ; to Adya Kalika Shakti Om Sanatanyai Adyayai Kalyai Nama/t (Bharatl). Other lengthier Mantras are given by Tarkalangkara. 8 Bharatl says : Reciting the Mantra, “ Aing ( name of Guru) Ananda-natha — ShrI-guru*ShrI-padukang tarpayami : NamaA," and with the peculiar gesture (Sangketa-Mudra) taught by the Guru, the Guru should be satisfied three times by (offer of) Vijaya (Bhang) and reciting the Mala- mantra — i.e. , “ Hrlng Adyang Ealing tarpayami : Svaha and with the Sangketa-Mudra the Devi should be satisfied three times in the heart. The Sangketa Mudra in the text is the Tattva-Mudra taught by the Guru. Mantras and purification 105 mouth of the KuncZall, 1 with the Vijaya reciting the following Mantra Aing (0 Devi Sarasvati), Thou Who controllest all life, do Thou inspire me, do Thou inspire me, and remain ever on the tip of my tongue. Svaha 2 (87). After drinking the Vijaya 3 he should bow to the Guru, plaoing his folded palms over the left ear, then to Ganesha, placing his folded palms over his right ear, and lastly to the Eternal Adya Devi, 4 by placing his folded palms in the middle of his forehead, and should meditate meanwhile on the Devi (88). The Sadhaka should place the articles necessary for worship 5 on his right, and scented water and other Kula articles 6 on his left (89). Saying the Mala-mantra terminated by the Weapon-Mantra, 7 let him take water from the common offering and sprinkle the articles of worship with it, and then enclose himself and the articles in a circle of water. 8 After that, 0 Queen of Devas ! let 1 That is, the Shakti Kundalinl, as to whom see A. Avalon’s " Serpent Power Oblation is made to KundEall by the Sadhaka, placing the Vijaya in his own mouth. * “ Aing vada vada Vagvadini mama jivhagre sthiribhava sarva- sattva-vashangkari : Svaha.” 3 Bhang. 4 The primordial Devi. 5 Pujadravya, that is, flowers and the like. 6 Kula-dravya— i.e., wine, etc. 7 Pha£. 8 That is, water is taken in the hand, and a few drops allowed to drop at a time while the hand makes a circle. A streak of water is thus made to surround (according to the text) the articles of worship. According, however, to Tark&langk&ra’s Bengali translation, the wor- shipper (Sadhaka) surrounds both himself and the articles with the water. 106 THE GREAT LIBERATION him by the Vahni Bija 1 * * * surround them with a wall of Fire (90). Then for the purification of the palms of his hands he should take up a flower which has been dipped in sandal paste, rub it between the palms, reciting e while the Mantra Pha£, and then throw it away (to his left) (91). , . , „ ii ~ Then in the following manner let him fence ^all the quarters so that no obstructions proceed from them. Join the first and second fingers of the right hand, and tap the palm of the left hand three times, each time after the firs with greater force, thus making a loud sound, and then snap the fingers while uttering the Weapon-Mantra (92). He should then proceed to purify the elements of his body. The good Sadhaka should place his hands in his lap with the palms upwards, and fix his mind on the Mfiladhara Chakra 5 6 7 and rouse Kuwdalini by uttering the Bija Hung . Having so roused Her, he should lead Her with Prithvi by means of the Hangsa Mantra to the SvadhisWMna Chakra, and there unite 8 the Tattva (of Prithivi or Earth and • That is, Rang, the Bija of Fire. " This is the Dig-bandhana rite. * Astra — that is, “ Phai ”. 1 This is the Bhuta-sbuddhi rite in which the cemponentelements and Shakta \ , , t «« 5 The lowest of the six Chakras in the human body (see Ser- pent Power ”). 6 Barth element. The PrithivI Tattva together with whatever there is in the Muladhara is brought up and dissolved in the Jala- tattva. The Tattva in each of the lower centres is first united with an then dissolved into that in a highei. 7 The Chakra next above the Muladhara at the sexual organs (see “ Serpent Power ”). In actual Yoga the vayu is gently driven up the middle of the Susfcumna Nadi, by the Hangsa Mantra and Prtthm, which is in the Muladhara, is absorbed in Kuwdali. 6 N iyojayet = Vilapayet. Mantras and purification 107 so forth) with the Tattva (of Jala or Water and the rest) 1 (93-94). Then let him dissolve PrithivI as also odour, and the organ of Smell into the Tattva of Water. 2 Dissolve Water and Taste, as also the sense of Taste itself, 3 into the Tattva of Fire (95). Dissolve Fire and Form, and the sense of Sight itself, 4 into Air. Let Air and all conneoted therewith 5 and Touch, as also the sense of Touoh itself be dissolved into Ether 6 (96). Dissolve Ether along with Sound into Ahangkara 7 and the latter into Mahat, 8 Mahat itself into Prakriti, and Prakriti Herself into Brahman (97). Let the Sadhaka, having thus dissolved all the Tattvas, 9 then think of a black man in the left cavity of his abdomen the embodi- ment of all sin. 10 He is of the size of a thumb, with red beard and red eyes, holding a sword and shield, angry with his head ever held low (99). 1 Here commences the description of the rite of Bhuta-shuddhi. * The Guna of PrithivI is smell. This Guna and the sense of smell is dissolved in Water. Odour is the objective and the sense of Smell the subjective side of PrithivI. Both are dissolved in “ Water ” in the Svfidhis/ii/i&na. * The tongue. The objective physical quality of Water affects us as Taste. Subjectively the Tattva is the sense of Taste through the organ the tongue. 4 The eyes. Both objective Fire and Form and subjective Vision are dissolved in Air. 0 Everything that can be touched. * Vyoma — that is, the void in which Ether is. 7 The “ I-making ” faculty of Consciousness, from which the five subtle elements (already in the worship ideally dissolved) proceed. 8 Mahat, or the Mahat-tattva, that is, Buddhi. 9 There are altogether twenty-five Tattvas, categories, principles, or elements in the Samkhya Philosophy. The twenty-three emanations from Prakriti are dissolved into Her who is one with Brahman. 10 Papatmakam deham — papam &tmani svasmin yasya evam bhutam deham (Bb&ratl) — the body wherein sin abides. This is the P&papurus/ia. See “ Sinful body ” next verse. ios THE GREAT LIBERATION Then the foremost of Sadhaka should meditate on the smoky-coloured Vayu Blja 1 as in his left nostril, and as he inhales through that nostril mentally repeat it sixteen times, and thus dry the sinful body (100). Next, meditating on the red Blja of Agni 2 3 whioh is in the navel, the (Sadhaka’s) body with all its sinful inclinations should be burnt up by the fire born of the Blja, assisted by sixty-four Kumbhakas * (101). Then, thinking of the white Varuna Blja 4 * in his forehead, let him bathe (the body which has been so burnt) with the nectar-like water dropping from the Varuna Blja by thirty-two repetitions thereof whilst exhaling 8 9 (102). Having thus bathed the whole body from feet to head, let him consider that a new born Deva body has come into being (103). Then, thinking of the yellow Bija of the Earth 6 as situate in the Muladhara circle, 7 let him strengthen his body by that Blja and by a steadfast and winkless gaze 8 (104). ' That is, Yang. The colour Dhumra is smoky grey— the reddish colour of fire seen through smoke. Vayu is a friend of fire because it is necessary to and fans it. a That is, Rang— Blja of Fire. 3 Kumbhaka. The technical name of inspiration is Puraka: of expiration, Rechaka ; and the restraining or holding of breath is known as Kumbhaka. Here, then, there are to be sixty-four Kumbhakas, at the same time sixty-four repetitions of the Agni Blja, that is, the period is one requiring sixty-four repetitions of the Blja. 4 That is, Vang— Blja of Water. 6 Rechaka, which is also repetitions of Varuna Bija, is to be per- formed thirty-two times. 6 Prithivi Blja — Lang. 7 The Muladhara Lotus, two digits below the sexual organ and two digits above the anus. 9 Divya-dris£i. Here ends the rite of Bhuta-shuddhi, and the Text proceeds to the rite known as Jivanyasa (see verses 106-108). Tark&- langk&ra says that in this verse Jivanyasa is only given in brief. The full procedure is as follows. After Bhuta-shuddhi, the Sadhaka places his hand on his heart and says “ He I am " (So’ham). The sense of the MANTRAS AND PURIFICATION 109 Placing his hand on his heart and uttering the Mantba Ang, Hrlng, Krong, Hangsa/*, So’hang, * 1 let him infuse therewith, into his new body the life of the Devi (105). 2 O Ambika ! having thus purified the elements 3 in his body the Sadhaka should realise that he is one with the Mantra is “ She I am “ I am the Adya Kalika who is Brahman (Brahmamayl).” Thereafter he puts Kula Kundalinl and others in these places and with his hand on the heart recites the following Mantras — Ang, Hrlng, Krong, Yang, Rang, Lang, Vang, Shang, Sh ang. Sang, Haung Haung, Hangsa/i, ShrImadadya-KalIkaya/& prana iha pranah. (The Pranas or vital airs of the glorious primordial Kalika are the vital airs here). Then repeating the Bijas as above says Shrlmadadya Kalikaya jlva iha sthitaft. (The Jlva or life of the glorious Adya Kalika is here). Then same Bijas Shrlmadadya-Kalikayafe sarvendriyani ; same Bijas Shrlmadadya Kalikaya vangmanashchaksAuft shrotra ghrana pranash chagatya sukhang chirang tisA^Aantu Svaha (may all the senses of the glorious Adya Kalika, may the speech, mind, vision, hearing, smell, life of the Adya Kalika come here and abide in happiness always). 1 That is, “ He I am SaA=he, Aham = I. The two words, when combined, according to the rules of Sandhi, become So’ham, or the unity of the individual and Supreme Spirit. 3 Literally, “ Place the vital air of the Devi into his body.” Taddehe DevyaA pranan nidhapayet. The Sadhaka puts into the newly formed body of his the life of the Devi. He realises in his body the identity of himself with Her. This Shloka concludes Jlva-nyasa, and then next proceeds to Matrika-nyasa (see “ Shakti and Shakta ”). C/.: 1. The Deva alone should worship Deva : A non-Deva (a-deva) should not worship Deva. — Gandharva Tantra. 2. An a-Vis/mu (non-Vis/mu), should he worship Vis/mu, gains no merit thereby : Become Vis/mu yourself before you worship Vis/mu. — Yoga-vashisAtf/aa. 8. By worship of Rudra one becomes Rudra himself. By worship of Surya one becomes Surya himself. By worship of Vis/mu one becomes Vi$7mu, and By worship of Shakti one becomes Shakti. — Agni Purana, 3 i c., performed Bhftta-shuddhi, 112 THE GREAT LIBERATION Having placed the letters according to the rules of Nyasa, the Sadhaka should next meditate upon Sarasvati : DhyAna I seek refuge 1 in the Devi of Speech, three-eyed en- circled with a white halo, whose face, hands, feet, middle body, and breast are composed of the fifty letters of the alphabet, on whose radiant forehead is the crescent moon, whose breasts are high and rounded, and who with one of her lotus hands makes Jnana-mudra, 2 and with the other holds the rosary of Rudraks/ia 3 beads, the jar of nectar, and learning 4 5 (112). Having thus meditated upon the Devi Matnka, the Sadhaka places the letters in the six Chakras 6 as follows : 1 Ashraye=Bhaje — I adore (Bharati). i » gesture of the hands. The index finger is pointed upwards, and the g fingers closed. She is represented with four arms. The text has Mudr& only which the Commentator says is Jnana-mudra. • Rudr&ks/ia is the stone of a fruit, which grows in Nepal, in use by S ?v7dva learning, which consists of— (l) Anviks/tikl, Logic and Metanhvsics • (2) Trayi, the three Vedas ; ( 3 ) Varta, Practical Arts, Sich as* Agriculture, Medicine, etc. ; (4) Da«da-n!ti, Science of Govern- mett To these Vbmn adds (vii, 48) a fifth-Atma-vidya, Knowledge t Snirit Others divide Vidya into fourteen sections : Pour Vedas, ^ VedEgas, PuraLs, the Mimangsa, Nyaya, and Dharma-shastra nv tIw Others, again, add the four Upa-vedas, making the division eighteen The Vedftmgas are Shiks/ia (Science of proper articulation), Rnlna (ceremonial), Vyakarana (linguistic analysis, or Grammar) Nirukta (explanation of Vedic words) Jyotisfca (Astron °“ y ^’ ^ rVihandas (Metre). These are regarded as auxiliary to, and m this 2Se as part of, the Vedas. Some people interpret Vidya to mean the Mudra of that name. 5 Sarasvati. 6 That is, the six Chakras or centres situate between the eyebrows /a* si m the region of the throat (Vishuddha), heart (Anahata), navel o r%n (ivldhi'htlma). and in apportion of tie nSeum which lies two digits from that organ and the anus respec; frve°y (Muladhara). The letters are said, and with suitable action placed in these six regions, MANTRAS AND PURIFICATION 118 Ha and KsTm in the Xjn& 1 Lotus, the sixteen vowels in the Vishuddha 2 Lotus, the letters from Ka to 27ia in the An&hata 3 Lotus, the letters from Da to Pha in the Mam* pflra 4 Lotus, the letters from Ba to La in the SvadhisTi- tlmna, 5 Lotus, and in the Mflladhara 6 Lotus the letters Va to Sa. And having thus in his mind placed these letters of the alphabet, let the Sadhaka place them out- wardly (113-115). Having placed them on the forehead, the face, eyes, ears, nose, cheeks, upper lip, 7 teeth, head, hollow of the mouth, back, the hump of the back, 8 navel, belly, heart, shoulders, (four) joints in the arms, ends of the arms, 1 Ajn& Chakra, a Lotus of two petals, with the letters Ha and Ks/ia, whose presiding Shakti is Hakim. Within the petal there is the eternal Seed, brilliant as the autumnal moon (Shiva Samhita, chap, v, verses 96-119 ; and SAatfchakra-nirupawa, A. Avalon’s “ Serpent Power”). 3 Vishuddha Chakra, the Lotus Circle of sixteen petals, with the sixteen vowels, whose presiding Shakti is ShakinI (see Shiva Samhita, chap, v, verses 90-95). s Anahata Chakra, the Lotus Circle of twelve petals, with the letters Ka, Kha, Ga, Gha, Nga, Cha, Chha, Ja, Jha, Nya, Ta, TAa. [Ibid., verses 88-89.) 4 Manipura, a Lotus of ten petals, with the letters Ha, HAa, Na,, Ta, Tha, Da, Dha, Na, Pa, Pha. {Ibid., verses 79-82.) 6 SvadhisAfAana Chakra of six petals, situate at the root of the organ of generation. The six petals contain the letters Ba, Bha, Ma, Ya, Ra, La. Its Shakti is RakmI. 6 The Miiladhara, Root Lotus of four petals, with Va, Sha, SAa, Sa, two fingers above the anus and two below the genital organ, with its face towards the back. This space is called the root (muJa). In this Chakra dwells the Devi KundalinI, embodied energy and like burning gold. There is the seed (Blja) of Kama (Kama-Bija), beautiful as the Bandhuka flower, brilliant like burnished gold. Its Blja is the great energy, subtle with a flame of fire. It encircles Svayambhu Limga (see “ Serpent Power,” by A. A.) 7 See Woodroffe’s “ Shakti and Shakta”. In the text only OsAfAa (upper lip) is mentioned, but the practice is as described in the work cited. 8 Kakud. The hump of the bull is called Kakud. Here it means the portion of the back between the two shoulder-blades, where & hump, if it existed, would be, 8 114 THE GREAT LIBERATION heart, (four) joints of the legs, ends of legs, and on all parts from the heart to the two arms, from the heart to the two legs, from the heart to the mouth, and from the heart to the different parts as above indicated, Pranay&ma should be performed 1 (116-118). Draw in the air by the left nostril whilst inwardly uttering the Maya Blja 2 sixteen times, then fill up the body by Kumbhaka by stopping the 'See “Serpent Power" and Woodroffe’s “ Shakti and Shakta”. Mode of doing Matrika nyasa is as follows. With middle and third finger place letter A on forehead and say Ang Namaft. With first, middle and third fingers put round the mouth and say Ang Nama/i. With thumb and third place I on right eye and say Ing NamaA, Same fingers on left eye Ing NamaA. Back of thumb on right ear Ung NamaA and left ear ting NamaA. Little finger and thumb on right nostrils Bing Nama h: on left nostrils Bring Nama/i. First, second, third on right cheek Lling NamaA : on left Ling NamaA. Middle finger upper lip Eng NamaA, On lower lip Aing NamaA. Third fingers upper teeth Ong NamaA. Lower teeth Aung NamaA, Middle finger head Ang NamaA. Third finger on opened mouth Ah NamaA. Then passing to the consonants, with middle, third and little fingers joined together place on right shoulder Kang, on elbow Khang, on wrist Gang. With same fingers place on lower forms of fingers of right hand Ghang and on tips of fingers Ngang in the same way on left arm place Chang, Chhang, Jang, Jhang and Nyang. Then on right leg on hip-joint knee ankle, lower joints and tips of toes place Tang, TTiang, Bang, B/ianp, Wang and on the left place Tang, Thang, Dang, Dhang and Nang. With same fingers on right side place Pang on left Phang. on back Bang, With thumb middle third and little fingers place Bhang on navel. On belly place Mang with all the fingers.. On the heart put Yang saying Tvagatmane NamaA with the palm of the hand. On the right shoulder with palm put Rang saying Asrigatmane NamaA. With palm place Lang on the hump saying Mftngsatmane NamaA. On left shoulder place Vang with palm saying Meda atmane NamaA. From the heart to the right shoulder place Shang saying Asthy&tmane NamaA. From the heart to the left shoulder Shang saying Majjatmane NamaA. From heart to right leg place Sang saying Shukratmane NamaA. From heart to left leg place Hang and say Pranatmane NamaA. From heart to belly place Liang and say Jlvatmane NamaA. From heart to mouth place Ksftang and say Paramatmane NamaA. This is the Vahiruyasa, of Matrika (Tarkalangkara). For those who cannot do the prescribed Mudras a flower may be used. (C/. Ullasa, iii, 44 et seq.) * That is HrTng. See as to this and other Bljas as Saguna Shakti Woodroffe’s “ Garland of Letters ", MANTRAS AND PURIFICATION 115 passage of both the nostrils with the little, third finger, and thumb whilst making Japa of the Bija sixty -four times, and, lastly, exhale the air through the right nostril whilst making Japa of the Bija thirty-two times 1 * (119-120). The doing of this thrice through the right and left nostrils alter- nately is Prawayama. After this has been done, -RisM-ny&sa 9 * should be per- formed (121). The Rishi * * s 3 of the Mantra are Brahma and the BrahmarsTiis/ the metre is of the Gayatri and other 6 forms, and its presiding Devata is the Adya Kali (122). 6 The Bija is the Bija of the Adya, 7 its Shakti is the Maya Bija, 8 and that which comes at the end 9 is the Kamala Bija ,0 . Then the Mantra should be assigned 11 to the head, mouth, heart, anus, the two feet, and all the parts I This is Puraka, Kumbhaka, Rechaka. The air inhaled by Puraka increases in volume by the heat of the body five times during Hum- bhaka, and, when exhaled, two-fifths only passes out, and the remaining three-fifths is retained, the object of Pranayama being the increase of the vital forces and the lightness of the body. The more the air (vital breath) is kept in, the lighter becomes the body and the stronger the vitality. a As to the meaning of Nyasa see 11 Shakti and Sh&kta * Rishi , the inspired Teacher by whom it has been originally seen — that is, to whom it has been revealed. * Mind-born sons of Brahma. 6 U$/mik , Anus^up, BWhatl, Pangkti, TrisAtfup, and Jagatl, are with Gayatri, the seven metres. 6 VV. 122, 128 give the jRisftyadi- Nyasa of the Mantra that is the Bis/ii-Nyasa and other kinds of Nyasa which are required to be done. T I.e., Krlng. $ I.e., Hrlng. 9 1.e ., the Kllaka. 19 I.e., Shrlng. II Nyasa. To these different parts these Bljas should be assigned — that is, when the Mantra is said, it is thought of as being located in the head, mouth, etc., the hands touching the part in question. Vinya- set =* Nyasa should be done =* should be placed. 116 THE GREAT LIBERATION of the body (123). 1 The passing of the two hands three or seven times over the whole body from the feet to the head, and from the head to the feet, making Japa meanwhile of the Mfila-mantra, 2 * is called Vyapaka-nyasa,’ which yields the declared result (124). O Beloved ! by adding in succession the six long vowels to the first Bija 4 5 of the Mula-mantra, six Vidyas’ are form- ed. The wise worshipper should in Amga-kalpana 6 utter in succession these or the Mula-mantra 7 alone (125), and then say “ to the two thumbs,” “to the two index fingers,” “to the two middle fingers,” “ to the two ring fingers,” “ to the two little fingers,” “ to the front and back of the two palms,” concluding with NamaTi, Svaba, Vasfcatf, Hang, Y&ush&t, and Pha t in their order respectively 8 (126). ' The mode of doing Eis/iyadi Nyasa of the Mantra Hring, Shrlng, Kring, Parameshvari Svaha is as follows : On the head place the hand saving salutation to Brahma, the B rah mars 7ns and other Rishis. On the Mouth salutation to the metres Gayatri and others. On the heart salutation to the Shrlmad Xdya Kalika the Devata In the Muladhara intotinn tn the Biia Kring. On the two feet salutation to the Shakti H^f and of ^ery paTof the body salutation to the Kllaka Shrlng. The RishiB of this Mantra are Brahma and the Brahmars/ns. The metres £e Gayatri and others. Shrlmad Xdyft Kalika is the Devata. Kring is Bija (of Kali), Hring is Shakti and Shrlng is kllaka. The object of using this Mantra is attainment of the four Purus/iarthas by jRis Tiy adi - N y asa. * The chief Mantra of the Rite. s From Vyapaka, meaning diffusive, comprehensive, spreading all over, which is Yathokta-phala-siddhi-da. Here follows Kara-nyasa which is done with the fingers. 4 Hnng. 5 That is, Hr&ng is assigned to the thumb, Hring to the first finger, Hr iing to the middle finger, Hraing to the fourth finger, Hraung to the little finger, Hra h to the palm and back of each hand. 6 That is, Amgus/j£/iadi-hWdayadi-s/mcZamga-nyasa. The Nyasa of the whole body, as distinguished from that of the fingers, is called Hridayadi-s/iadamga-nyasa. 7 Hring Shrlng Kring Parameshvari Svaha. * These verses speak of Amgus/fc£/iadi*s/iadamga-nyasa, beginning with thumb as Kara-nyasa. The Mantras are Hrang AmgusftMabhyang MANTRAS AND PURIFICATION 117 When touching the heart * 1 say “ Nama/i,” when touch- ing the head, “ Svaha,” and when touching the crown look say “ Yas/fcatf Similarly when touching the two upper portions of the arms, the three eyes 2 and the two palms, utter the Mantras Hung and Vausftatf and Pha£ respectively. In this manner Nyasa of the six parts of the body should be practised, and then the Ylra should pro- ceed to PliT&anyasa 3 (127-128). Then let the Ylra 4 place in the Lotus of the Heart, 5 the Adh&ra-shakti, 6 7 the Tortoise, 1 Nama/fc, Hrlng Tarjanlbhy&ng Svaha, Hrung Madhyam&bhy&ng Vas/&a£, Hraing Anamikabhyang Hung, Hraung KanistaMbhyang Vaus/ia^, Hra/i Karatala-pWs/&£/&abhyang Pha£. Kara Nyasa is done as follows : Hrang Nama/i to the two thumbs, Hrlng Svaha to the two first fingers, Hrung Vas/&a£ to the two middle fingers, Hraing Hung to the two third fingers, Hraung Vaus/ia£ to the two little fingers Hra h Pha£ to the palm and back of the hand. In ordinary Kara Nyasa the thumbs and fingers abovementioned are used. But the method is different in different Sampradayas. In vv. 125, 126 direction is given as regards Karanyasa and Amganyasa. 1 The ceremony which now follows is called HHdayadi-s/^aaamga- n yg sa — that is, Nyasa done with, the six parts of the body, beginning with the heart — viz., heart, head, the crown lock, Kavacha (literally, armour, the covered hands touch arms above the elbow), the three eyes (see next note), and two palms. The Mantra is Hrang Hridayaya Nama h, Hrlng Shirase Svaha, etc. 9 The central eye, situated in the forehead between the other two. The eye of Wisdom (Jnana-chaks/iu). * Here the Pi^as take the place of the Matrika. These Prt/ias are the ten from Adhara Shakti to Padmasana. 4 From here to verse 135 Pl£/&a-nyasa is dealt with. 6 HWdayambuje. The Lotus, with all it contains, is called Ananda Kanda ( vide post). This is the Sthula aspect for worship of that which exists in the twelve-petalled lotus. 6 Adhara-shakti, Shakti of support. Everything in the universe has a support, or energy by which it is upheld. 7 Kurma on which the worlds are said to rest. The Karma is the emblem of patient endurance. Cf. Sh. Br. t vii, 5, 1. 118 THE GREAT LIBERATION ShesT&a (the serpent), 1 PrithivI, 2 the Ocean of Ambrosia, 3 the Gem Island, 4 the P&rijata tree, 5 the Chamber of Gems which fulfil all desires, 6 the Jewelled Altar, 7 and the Lotus Seat (129-130). Then he should place on the right shoulder, the left shoulder^ the right hip, the left hip, respectively 1 Which is on the Tortoise. The Deva, King of Serpents, with a thousand hoods, crown on its head, red like the leaf of a mango-tree, brown-bearded, brown-eyed, wearing yellow silk cloth, holding lotus, mace, conch, and discus, adorned with ornaments lying in the ocean of milk (Bhavis/&ya Purana). He supports the worlds (Kurma Purana, verse 48, where the Dhyana is given). 3 PrithvI, or PrithivI, Devi Earth. Supported by Shes/ia. In the body it is in Muladhara below which in the lower limbs are the previous supporting Shaktis. 3 Sudhambudhi. 4 Isle of Gems (Mani-dvlpa) in the Ocean of Ambrosia. There are seven oceans, of milk and other substances. The Budra-yamala says : “ Outside and beyond the countless myriads of gross world-systems, in the centre of the Ocean of Nectar, more than 1,000 crores of Yojanas in extent, is the Gem Island, 100 crores of Yojanas in area, the lamp of the world. There is the supreme city of Shrl-vidya, three lakhs of Yojanas in height, adorned with twenty-five halls, representing the twenty-five Tattvas.” 5 A Tree with scented flower in the Heaven of Indra. One of the five celestial Trees in the garden of Indra — viz ., Mandara, Parijata, Santana, Kalpa-vriks/ia, Hari-chandana. Here a tree in the Isle of Gems. 6 Chint&mam-griha. Chintamani is that gem which yields all objects desired. Of that the chamber or house is built in the Isle of Gems. In the house of Chintamani, which is on the northern side of Shringara-vana, all is Chintamani. In the commentary on the Gaudapada Sutra (No. 7) the Chintamam house is said to be the place of origin of all those Mantras which bestow all desired objects (Chintita). The Lalitasahasra-nama speaks of the Devi as residing there (Chintamam-grihanta/istha). ' The jewelled altar is in the Chintamani Gnha and on the altar is the Lotus-seat on which is Devi with whom the Jlvatma is one. She is Svasamvit-tripura Devi (see Yoginlhridaya Tantra). The Mantra for placing them in the heart lotus is : Hridayambuje (in the heart lotus (Adnara-shaktaye Nama h % Kfirmaya Nama h, ShesAaya Nama/&, Prithivyai Nama /&, Sudhambudhaye Nama h t Mani-dvlpaya Nama/i, Panjata-tarave Nama/t, Chintamani grihaya Nama/i, Manimanikya- vediKayai Nama h t Padmasanaya Namaft. MAttTRAS AND PURIFICATION 119 and in their order, Dharma, 1 Jnsina, 2 * Aishvarya/ and Yairagya 4 (131), and the excellent worshipper should place the negatives of these qualities on the mouth, the left side, the navel, and the right side respectively 5 (132). Next let him place in the heart, Ananda Kanda, 6 7 Sun, Moon, Fire, T the Three Guwas 8 preceded by the first of their letters with the Bindu added thereto 9 , the filaments and pericarp of the Lotus, and the eight Nayikas 10 of the PxfTias on the petals. The eight Nayikas are Mamgala, Vijaya, Bhadra, 1 The universal and special Law. * Knowledge. * Dominion and Power. 4 Dispassion, the state of freedom from all desires. 5 The Mantra is : Daksfta-skandhe Dharm&ya Nama h, Varna* skandhe Jnanaya Nama h, Yama-kafau Aish\aryaya Nama/t, Daks/ia- ka£au Vairagyaya Nama h, Mukhe Adharmaya Nama h, Vama-parshve Ajnanaya Nama/i, Nabhau Anaishvaryaya Nama /i, Daks/ta-parshve Avairagyaya Namaft. 6 Literally “ Boot of Bliss ” which gives the name to an eight- petalled lotus in the heart (which, however, is not one of the six Chakras), where the lshto> Devata is thought of. It is immediately beneath the Anahata Chakra, facing upwards to the Anahata Chakra, which faces downwards. The eight petals of this lotus are the eight Siddhis. The eight Nayikas whose names are given in the Text are the eight Shaktis, and the eight Bhairavas their consorts are emanations of Shiva. By Surya, Soma, and Hutashana (Eater of Oblations) are meant the Sthula aspect of 1 Sun,” Moon ” and Fire ” in the head : as to which see Chapter so-named in Woodroffe’s Garland of Letters ” and “ Serpent Power ”. In the early stage of Sadhana the Devata is here invoked. On attainment of Yoga-siddhi the lotus is merged in the Sahasr&ra. 7 Standing for Ida, Pimgala, and Sus/iumnft. 8 That is, Sattva, Bajas, Tamas. 9 That is, the Sadhaka says : Sang Sattv&ya Namafe, Bang Bajase Nama/i, and Tang Tamase Nama h. 10 The Nayikas like all other subordinate Shaktis represent dif- ferent aspects and portions (Angsha) of the general Power in bene- ficence, supremacy, happiness, continuance in victory, invincibility, pleasing (NandinI — daughter so called because pleasing to parents), majesty and might (Narasimhl) ; Shakti of Kartikeya (Kaumarl) or of VisAnu (Vais/wavi) which last name is given ch. vi, vv. 99, 100 post . 120 THE GREAT LIBERATION JayantI, Apar&jita, NandinI, NarasimhI, Vais/mavl. 1 * The eight Bhairavas* are Asitamga, ChamZa, Kapall, Krodha, Bhls/iawa, Unmatta, Ruru, Samharl. These should be placed on the tips of the petals of the lotus and then after PlZ/ian- ySsa is done in this way Prawayama should be done (133-135). Then the Sadhaka should, after forming his hands into the Kachchhapa Mudra, 3 * take perfume and flower, and, placing his hands held in the same Mudra on his heart, meditate upon the eternal Devi (136). The nature of meditation upon Thee, 0 Devi ! is of two kinds, accord- ing as Thou art thought of as formless or with a form. As formless Thou art ineffable and incomprehensible, unmanifest, all-pbrvading. Of Thee it cannot be said that Thou art either this or like this. Thou art omnipresent, transcendent, attainable only by Yogis through austerities such as the many acts of self-restraint and the like (137- 138). 5 I will next speak of meditation upon Thee in 1 The ceremony is accompanied by the following Mantra : HWdaye Ananda-kandftya Nama h, Suryfiya Nama/i, Somftya Nama h, Agnaye Namaft, Sang Sattvaya Nama/i, Rang Rajase Nama/i, Tang Tamase Nama/i, Kesarebhyo Nama/t, Karnikayai Nama/i, Hntpadma-patrebhyo (to the petals of the heart lotus) Nama/i, Mamgal&yai Nama/i, Vijay&yai Nama/i, etc. Hritpadma-patragrebhyo (to the tips of the petals of the heart lotus) Nama/i, Asitamgaya Nama/i, etc. ’ He of the black body, the Fierce One, the Wearer of skulls, the Angry One, the Terrific One, the Mad One, Ruru, and the Destroyer. These Bhairavas are aspects or emanations of the God Shiva (see notes under ch. II. v. 28 and ch. VI. v. 2). Some texts read Bhayamkara for Unmatta. 8 The Sadhaka first makes with his hands the Kachchhapa or Karma (Tortoise) Mudra (as to which, see Tantrasara, p. 689), and, keeping his hands in this position, picks up the flower. * Dhyana is Sa-rfipa or A-rfipa. 5 Shama= control of the inclinations (Anta/ikarana). Dhyana is of two kinds, namely, Sthfila gross or with form and Sfiks/»ma or subtle. If the Brahman is thought of with form and attributes then it is Sthfila Dhyana. Dhyana of the formless (Nirakara) and attributeless (Nirguwa) is Sfiks/ima Dhyana. The latter again is of two kinds : (a) Bindudhyana, (6) Sbfinyadhyana. The Bindu or Point has neither length nor height nor depth nor breadth. It is however united with Maya (Mayayukta). MANTRAS AND PURIFICATION 121 corporeal form in order that the mind may learn concen- tration, that the desired end be speedily achieved, and that the power to meditate according to the subtle form may be aroused * 1 (139). The form of the greatly lustrous Kalika, Mother of Kala, 2 Who is without form, is imagined according to Her qualities 3 and actions 4 (140). DhyAna I adore the Adya Kalika Whose body is of the hue of the (dark) rain-cloud, upon Whose forehead the Moon gleams, the three-eyed One 5 clad in crimson raiment, 6 Whose two hands are raised — the one to dispel fear, and It is from this Bindu that Brahma, Vis/mu and Maheshvara and others originated. Meditation on that which is undifferentiated (Aparich- chhinna), attributeless, formless, changeless, incomprehensible Sat Chit Ananda is Shunyadhyana. This is beyond the scope of mind and speech. When by Yoga practice another “ sense ” is awakened then Yogis by Yoga-power experience the Bindu or Shunya. This is called Brahma-saksAfttkara (Tarkalangkara). 1 That is, the meditation of the Devi as the Formless One. Dhyana is of two kinds. Some speak of three kinds of Dhyana ; Sthula, Suks/una and Para. The GherancZa Sanghita speaks of three forms of Dhyana — Sthula, Jyoti/t, and SuksAma. * Kalamata which may mean as in Text or she who “ measures,” that is, creates time (Kala). 3 Sattva, Rajas and Tamas. 4 Creation, Preservation, and Destruction, Anugraha and Nigraha or Nirodha. In this verse is given the answer to the anticipated ques- tion. “ One may meditate on form in Sthula Dhyana but how can there be Sthula Dhyana of Her who is formless without beginning or end ? ” Symbolising the Past, Present and Future of Time, of whom she is the Mother. 0 The Asana of the Devi is also red, which is the Rajasika colour. Red is an active (Rajasika) colour. The flower of these Tantrikas is the red Jaba-pusApa (hibiscus), and in the ritual of Latasadhana the Madanagara is sprinkled with red sandal. Red indicates Will and Desire (Ichchha) and Vimarshha Shakti and so it is said Sarvasya etasya lauhityam Vimarsha/i. See Introduction to Tantraraja, Vol. VIII Tantrik Texts, Ed. A. Avalon. 122 THE GREAT LIBERATION the other to bestow blessing Who is seated on a red lotus in full bloom, Her beautiful face radiant, watching Maha-Kala, 1 2 Who, elated with the delicious wine of the MadhuEa flower, 3 is dancing before Her (141). After having meditated upon the Devi in this manner and placed a flower on his head, the Sadhaka should with all devotion worship Her with the articles of mental wor- ship (142). Let him offer the Lotus of the heart 4 for Her seat, the Ambrosia trickling from the Lotus of a thousand petals 5 for the washing of Her feet, and his mind as offering 6 7 (143). Then let him offer the same ambrosia as water for rinsing of Her mouth and bathing of Her body, and the essence of the Ether as raiment of the Devi, the essence of smell for the perfumes, his own heart and vital airs, 8 fire, 9 and the Ocean of nectar respectively as the flowers, incense, light and food offerings (of worship). (144-145.) 1 That is, She makes the Abhaya-mudra and Vara-mudra. * Shiva as the destroyer or as the embodiment of Time, in Tantraraja (ch. 86, v. 40) Shiva says whatever the letters in the word Kala signify that is my body.” 8 The Madhuka flower, of which an intoxicating Jiquor is made. The Kaulikachara-bheda Tantra, which speaks of the different wines which should be drunk on different occasions, says : On a joyful occasion should Madbvika be drunk.” Maha-kfila is dancing because of the benignant state of the Adya. Here the worship is mental (Manasa) not exterior (Bahya). 4 The eight-petalled lotus— Ananda-kanda (see verse 188, ante). b The Lotus which is situated in the Brahma-randhra (Cavity of Brahma) is called Sahasrara (the thousand-petalled). 6 Arghya = off ering of worship. 7 Chitta— the heart considered as the seat of intellect as modified by the sentiments. Akashatattva (Ether) or space itself is offered as raiment because the Devi being all-pervading, it is limitless space alone which can be imagined as Her garment. Outer space is the objectifica* tion of the infinite extensity of the supreme experience. 8 Pr&nafr. * Tejastattva in Manipura. The ocean which follows (Sudbambudhi) is one of the seven oceans by which the universe is surrounded. MANTRAS AND PURIFICATION 123 Let him offer the Sound in the Anahata Chakra 1 for the ringing of the bell, the essence of the Air for the fan and fly-whisk, 2 * and the functions of the Senses and the restlessness of the mind for the dance before the DevU (146). Let various kinds of flowers (of mind) be offered for the attainment of purity of mind 4 * : Amaya, 6 Anahang- kara, 6 Araga, 7 Amada, 8 Amoha, 9 Adambha, 10 Adves/m, 11 AksAobha, 12 Amatsarya, 13 Alobha, 14 * and thereafter the five flowers — namely, the most excellent flowers, AhimsS., 16 1 The Yogis hear the sound as of a bell in this Chakra (See Mana- sollasa, verse 39 and ninth Shloka of the DaksMna-murti Stotra). The Chakra is so called because there without a sound-producing cause — e.g ., a stroke — sounds are heard, emanating from the Shabda Brahma. This is the Pulse of the Universal Life. 2 Chamara, which is used in the worship of the image. 8 In full worship there is always dancing and singing before the Devata for its entertainment. This is Rajasika-pftja. The Puja of the text is Sattvika, the dance being the ideal one of the mind and senses. All things offered are in the human body, which is called the Ks/iudra Brahmanda, or small egg or spheroid, of Brahma. 4 Bhava-siddhi. That is leading to Shuddha-bodha or Brahma- jnana. Svabhipreta-padartha-nisApatti (BharatlJ. 6 Guilelessness. b Absence of egotism. Ahangkara= Atmani atipriyatv&bhimana/f. 7 Detachment. According to Bharatl= absence of anger. 8 Absence of pride — Dhanavidyadi-nimittakan chittasyag utsuka- tvam (Bharatl). 9 Freedom from delusion. Viveka — Power to discriminate the real and unreal, coupled with dispassion. 10 Absence of duplicity : straightforwardness or absence of hypo- crisy (Dambha : =Kapa£ata). 11 Want of all enmity. 12 Freedom from mental disturbance or repentance. 13 Absence of envy. 14 Absence of greed. Desire for more even when possessed of what is necessary. Harmlessness. No oppression of others. 124 THE GREAT LIBERATION Indriya-nigraha, 1 Daya, 2 Ksfoama, 3 and Jnana. 4 * With these fifteen flowers, which are fifteen qualities of disposition, 6 he should worship the Devi (147-149). Then let him offer (to the Devi) the Ocean of Ambrosia, 6 8 9 a mountain of meat and fried fish, a heap of parched food, grain cooked in milk with sugar and ghee, the Kula nectar, the Kula flower, 0 and the water which has been used for the washing of the Shakti. 10 Then, having sacrificed all lust and anger, the cause of all impediments, let him do Japa (150-151). The Mala (rosary) prescribed consists of the letters of the alphabet, strung on Kuwdalinl 11 as the thread (152). After reciting each of the letters of the alphabet from A" I Control of the senses such as of the eyes over their objects. * Mercy, pity, kindness. The desire to remove the pain and suffer- ing of others without hope of reward. * Forgiveness. 4 Spriritual knowledge. Knowledge of what is essential and non* essential (Sarasaravivekanaipunyam). ' Bhavarupa : Bh&ratl says Bbavyante, chintyante iti bbava h tadrupai/i bh&vyamanair ity arthah. Bhavarupa is the mental attitude and content of the Sadhaka. 6 Wine. ’ Mudra. 8 Kulamrita nectar produced by means of Shakti. It is defined by Hariharananda as Shakti-ghatitam amritavishes/iam. 9 Tatpus/ipa that is, Strl-pus/tpa or Kulapus/ipa. When a girl attains puberty and its symptoms, she is said to have “ borne the flower”. A ceremony is celebrated in the inner apartments on this occasion, which is called Pus/ipotsava. 10 Pif/ta-ksMlana-vari, or water which has been used in washing the Pif/ia of the Kula-nayika, of which it is said that he who offers an Arghya of the same becomes a great Yogi (see Tantrasara, 698 et seq.). Hariharananda says Stryamga-vishcs/iadhavanambha/f. II The Devi awakened in the Mflladhara. Usually a rosary is used for Japa. Here the beads are the letters of the Alphabet, and the string is KundalinI herself. 11 Which is called Shrl-kanffta. The letter A is so called because it is an enquivalent of Vis /mu, and Shrl-kanof tlip S&dhaka householder may drink up to five cups. Here iUs said that a householder is not to drink at all. The apparent whose mind is occupied with worldly matters and rites for the attain- ment of worldly advantages should not drink. * Sva-bhavat kali -janmana/t kama-vibhranta-chetasa/t. Tadrupena na jananti Shakting samanya-buddaya/i. 4 Atastes/iang pratinidhau shes/ia-tattvasya Parvati ! Dhyanang Devyafc padambhoje svesfcta- mantra- japas tatha. 6 i.e., the Mantra given at initiation. Here it is the Kalika Mantra Hrlne. Shring, Kring, Adyakalikayai Nama/t. CASTES AND ASHRAMAS 237 as suffused by Brahman, 1 then offer them as before to Kali, and, lastly, eat and drink the consecrated elements (176). 0 Gentle One ! 2 3 * * * * this is the Bhairavi-chakra, which is not revealed in the other Tantras. I have, however, spoken before Thee of it. It is the essence of essences, and more excellent than the best (177). Parvatl! in Bhairavi-chakra and Tattva-chakra the excellent worshipper should be wedded to his Shakti, according to the laws prescribed by Shiva 8 (178). The 1 Brahma-maya. 1 Bhadre. 3 Vivaho bhairavl-chakre tattva-chakre’pi Parvati Sarvatha sadhakendrewa kartavya/i Shaiva-vartmana. Two forms of marriage are, Brahma (the usual kind) and Shaiva. There is in the last no restriction as regards age or caste. A widow can also so marry. The only restriction is that the woman has not already a husband (ix, 279). The latter marriage is of two kinds, one terminated by the Chakra and the other lifelong (ix, 269 and in verse 280). The persons so married are Shaktis. A Shakti again may be Pujya or Bhogya. The latter may be enjoyed and not the former who merely acts as Uttara-sadhika, that is, assists in the ritual the man whose Shakti she is. A Pujya Shakti is never for life. The Bhogya Shakti may he for life or for the Chakra only. In all cases some form of marriage precedes intercourse where it takes place. On verse 174 Tarkalamkara says that the Brahma wife is called Svashakti or Aparashakti (that is not Parashakt). The Shaiva wife is called Parashakti. The Brahma wife, if purified by Shaiva marriage ritual or taken as a Shakti in the Bhairavi-chakra, becomes a Parashakti. Parashakti should (he says) he treated as the Sadhaka’s mother and as Divinity (Is/rfa-devata). If the thought of wife relationship (Bharyabhava) arise in the mind there is a fall. Here (he says) Shiva has prohibited the last Tattva ere long for men of ordinary intelligence and weak control over their desire (Kama). Such are not competent to take a Shakti. (This is not clear. But presumably what is meant is that they are not in a position to do Sadhana with a Shakti. For such a man the presence of a woman is rather an obstacle — Vighna — than a help). Those, however, who by Sadhana have conquered lust, may do Sadhana with Shakti. The Uttara and other Tantras say that after doing Sadhana with Svashakti and obtaining success (Siddhi) then when the mind is free of temptation, Sadhana may be done with Parashakti. Guptasadhana Tantra says that “in Kulachara the Siddhamantrin should worship (Prapujayet) the Kula women.” I may add that the various grades of competency and Chakra must be considered, There are men who do Sadhana with a woman the great liberation 238 Vira 1 who without marriage worships by enjoyment of Shakti 2 is, without doubt, guilty of the sin of going with another man’s wife 3 (179). When seated in the Bhairavi- chakra men of all castes composing it are like the best of the twice-born; but when the circle 18 broken ’ tkey revert again to their own respective castes (180 . In this Circle there is no distinction of caste nor impurity of food. She V.ra worshipper in the Circle are My image ; there is no doubt of that (181). In the formation of this Circle there is no rule as to time or place or question as to fitness. The necessary articles may be used by whomsoever they may have been brought (182). Food brought from a long distance whether it be cooked or uncooked, whethei biough by a Vira 7 or a Pashu , 8 becomes pure, immediately it is brought within the Chakra (183). While the Chakra is being formed, all dangers flee m oonfusion, awed by the Brahmamk 9 lustre of its Viras (1 ). — U OQVnQ i intercourse with her nor thought of it. The KuS torn. is identifled not the Parashakti in Supreme P ° W6 p„r status el Shaiva wile and her children, see Chapter IX, eerse 267, qvmkti and Shakta ”. The worshipper in whom the Rajoguna predominates! and tor whom worship must he in the Y.raohar. term. ’ Shakti-seva. . , 3 vi na Parinayang vira/t shakti-sevang samacharan Pn ra-strl- gaminam papam prapnuyan natra samshayaft. t T ,i i s nothing to be considered Uchchhis/iia. This >tter he b “ flm6hea eooki^'n^ there “has been cooked ; il so, it becomes .mpure. | ee ';?;“ c “ted h l“d "should not be touched by a lower caste; •f so it e becomes impure But the rule does not apply to uncooked food. 8 i , i • mbn W ord Brahmanik is here to be understood in its • Brahma-tejas. Jheworama ^ Br _ hmana/i he who knoW8 ?;L m SSS”s a Brkhmana. and not as signilying the Brhhmana caste. CASTES AND ASHRAMAS 239 Upon the mere hearing that a Bhairavl circle has been formed at any place, fierce Pishachas, Guhyakas, YaksTias, and Vetalas 1 depart afar off in fear (185). Into the circle come all the holy places, 2 3 the great and holy places,* and with reverence Indra 4 and all the immortals (186). Shiva ! the place where a circle is formed is a great and holy place, more sacred than each and all the other holy places. Even the Thirty-three 5 desire the excellent offerings 6 made to Thee in this circle (187). Whatever the food be, whether cooked or uncooked, and whether brought by a Mlechchha, 7 Chawdala, 8 Kirata, 9 or Huna, 10 it becomes pure as soon as it is placed in the hand of a Ylra 11 (188). By the seeing of the circle and of the worshippers therein, who are but images of Myself, men infected with the taint of the Kali Age are liberated from the bonds of the life of a Pashu 12 (189). When, however, the Kali Age is in full sway, the circle should not be concealed. The Ylra should at all places and at all times practise Kula 13 rites and make Kula worship (190). I See note under Ch. Ill, v. 25. a Tlrtha — Shrines, places of pilgrimage. 3 Maha-tirtha. 4 King of the Celestials. 5 Tri-dasha— i.e., the thrity-three Devas — viz., twelve Adityas, eight Vasus, eleven Rudras, and two Ashvins. The word also means “ Devas,** as they do not go through the three (Tri) stages (Dashas) : growth, maturity, decay. 6 Naivedya. 7 Non-aryan. 8 See p. 52, note 1. 9 Untouchables, living by hunting. 10 Hun. II See “ Shakti and Shakta **. lt See “ Shakti and Shakta **. Man is liberated from the bonds which hind his humanity to the animal element in him. A Pashu is one in whom the Tamoguna is dominant. He is not fit for Vlra SadhanS, 18 Tantrika rites of the Kaula form. 240 the great liberation In the Circle all distinction of caste, frivolous talk, levity, garrulity, spitting, and breaking wind should be avoided (191). Such as are cruel, mischievous, Pashu, sinful, atheists, blasphemers of Kula doctrine, and calum- niators of the Kula* Scriptures, should be kept far away from the Circle (192). Even the Vira * 2 3 * 5 * 7 8 9 10 who, induced by affection, fear, or attachment, admits a Pashu ' into the circle falls from his Kula duty,* and goes to hell (193). All who have sought refuge in the Kula Dharma, whether Brahmanas, Ks7iatriyas, Yaishyas, Shudras, or Samanyas, should ever be worshipped like Devas (194). He who, whilst in the Circle, makes, from pride in supremacy of his caste, distinctions of caste, descends to a terrible hell even though he should have gone to the very end of the Vedanta" (195). How within the Circle can there be any fear of sin foi Kaulas, 6 who are good and pure of heart, and who are mani- festly the very image of Shiva ? (196). Vipras 1 and others who are followers of Shiva 8 should, so long as they are within the circle, follow the ordinance of Shiva n and the observances prescribed by Him 1 (197). ' See “ Shakti and Shakta ” also see p. 239, note 12. 2 See p. 289, note 18, ante. 3 Tantrika of the Vira class. The Vira is a man of strong impulses and passions. In him the Rajoguna is dominant. Tantrik Sadhana is mainly aimed at using these impulses and passions in such a way that they help the man in the upward path. * See “ Shakti and Shakta ”. 5 That is, his duty as a kulasadhaka. c i.e., even though he be a master of Vedantic doctrine. 7 ‘ Here the word is used as the equivalent of the Brahmanik caste. 8 Shaiva-margin, he who follows the mode of life and worship ordained by Shiva. 9 Shiva-shasana. 10 Shambhavachara. Emanating from Sambhn (Shiva) both words —beneficent. CASTES AND ASHRAMAS 241 Without the Circle each should follow his own calling according to his caste and stage of life, 1 and should discharge his respective duty for the ordered continuance of the world (198). One Japa 2 made by a devout 3 man, when seated within the circle, bears the fruit attainable by the perform- ance of a hundred Purashcharana 4 and by Shavasana Mundasana, and Chitasana 5 (199). Who can describe the glory of the Bhairavl-chakra ? Its formation, though but once only frees of all sins (200). The man who for six months worships in such a circle will become a King, he who so .worships for a year becomes the Conqueror of Death, 6 and by the daily performance of such worship he attains to Nirvana (201). What is the need, O Kalika ! of saying more ? Know this for certain, that for the attainment of happiness in this or the next world there is only the Kula-dharma, and no other (202). When the Kali Age is dominant and men are devoid of all Dharma, even a Kaula merits hell by concealment of the Kula-dharma 7 8 (203). I have spoken of the Bhairavl-chakra, which is the sole means of attaining enjoyment and final Liberation. I will now speak to Thee, O Queen of the Kaulas ! of the Tattva circle. Do Thou listen (204). The Tattva-chakra is the king of all Chakra. It is also called the Divine Circle. 3 Sadhakas who have not attained 1 Ashrama. 2 Repetition of Mantra. 3 Sudhl (Su = good ; dhi = intellect), or Wise. * A Mantra rite. See ante , p. 56, n. 8. 5 These are particular postures — on a corpse, on skulls, and funeral pyre respectively. In the case of Japa done on these the Mantra if of one letter should he said 10,008, if of two letters 8,008, if of three letters 5,008, and of more letters 1,008 times. 6 Mrityunjaya, a title of Shiva, means “ Conqueror of Death ”. 7 Gopanat kuladharmasya kaulo’pi naraki bhavet. 8 Divya-chakra : possibly so called because those who join it are of the Divyabhava. 16 242 THE GREAT LIBERATION to a Knowledge of Brahman 1 may not take part in it (205). Only those worshippers of the Supreme Brahman 2 are com- petent to take part in this circle who have attained to Knowledge of Brahman, who are devoted to Brahman, 3 pure of heart, tranquil, 4 devoted to the good of all beings, who are unaffected by the external world, 5 who see no differences, but to whom all things are the same, 6 who are merciful, faithful to their vows, 7 8 and who have realized the Brahman 5 (206-207). 0 Knower of That ! 9 only those who, possessing the Knowledge of the Real, 10 look upon this moving and motion- less Existence as one with Brahman, suoh men are com- petent to take part in this Circle (208). They who regard everything in the Tattva Circle as Brahman, 11 they alone, 0 Devi, are qualified 12 to take part therein (209). In the formation of this Circle there is no necessity for placing the wine-jar, no lengthy ritual. It can be formed every- where in a spirit of devotion to Brahman (210). O Dearest One ! the worshipper of the Brahma-Mantra 13 and a devout believer in Brahman should be the Lord 14 of the Circle, I Brahma-jna. * Parabrahmopasaka. 3 Brabma-tatpara— He to whom the Brahman is his highest Aim, 4 Than ta= Free from attachment and envy (Bharatl). 4 Nir-vikara — Changeless. 6 Nirvikalpa — no distinction, to whom there is no longer “ I ” and “ Thou,” “ I ” and “ This,” but to whom all things are the Brahman. 7 Satya-samkalpaka. 8 Brahma. 9 Tattva-jna. Tat = That= Brahman. Tattva = Brahman state or Thatness. Tattva is the real. Tattvajna = the knower of That. 10 Tattva-vid= Tattva-jna, or Brahma-jna : Knower of the Brahman. II Brahma-maya. 12 Tattva-chakrina/i. Brahma-Mantra— Ong Sachchidekang Brahma, 14 That is, Chakreshvara, CASTES AND ASHRAMAS 243 which he should form of other worshippers who know the Brahman 1 (211). In a beautiful and clean place, pleasant to the worshippers, should be spread beautiful carpets for seats 2 3 (212). There, 0 Shiva ! the Lord of the Circle should seat himself with the worshippers of Brahman, and have the elements of worship brought and placed in front of him (213). The Lord of the Circle should inwardly recite the Mantra, beginning with the Tara* and ending with the Prawa-blja, 4 5 a hundred times, and then pronounce the following Mantra over the elements (214) : Mantra The act of offering is Brahman. The offering itself is Brahman. Into the Fire which is Brahman offering is made by him who is Brahman. By him alone, who is absorbed in the offering to Brahman, is unity with Brahman attained 6 (215). All the elements should be purified by the inward recitation of this Mantra seven or three times (216). Then, with the Brahma-Mantra, 6 making an offering of the food and drink to the Supreme Spirit, he should partake thereof with the other Sadhakas, Knowers of the Brahman (217). ' That is, who have realized the identity of all things with Brahman. a Vichitra= Beautifully made or coloured-Asana = mats, carpets. 3 Om. 4 That is, Hangsa/t — the Mantra, “ Ong Hangsaft.” The Hangsa Mantra is called Ajapa. Hangsa is Prawabija (Life mantra). Ha is outgoing breath and Sa=Indrawn breath. Breathing is the Mantra which is constantly said of itself : Hangkarena Vahir yati saAkarena vishet punaft. According to some SaA is the outgoing and Hang the indrawn breath. 5 Brahmarpawam Brahma-havir Brahmagnau Brabmana hutam, Brahmaiva tena gantavyam Brahma-karma-samadhina. vide ante, p. 45. 6 That is, Om sachchidekang Brahma. The words “ Brahmawi arpanam astu ” are also added. 244 THE GREAT LIBERATION 0 Great Queen ! 1 there is no distinction of caste in the Brahma Circle, 2 * nor rule as to place or time or cup/* The foolish men who in their ignorance, make distinctions of birth 4 or caste 5 when seated in the Divyachakra go upon the downward path 6 7 (218-219). And therefore should those excellent worshippers, possessed of the Knowledge that the Supreme Brahman pervades all things, perform the rites of the Tattva Circle with every care for the attainment of religious merit, fulfilment of desire, wealth, and Liberation ' ( 220 ). Shrl Devi said: Lord ! Thou hast spoken in full of the duties of the householder ; it now behoves Thee ^kindly to speak of the duties appropriate to the ascetic life (221). Shrl Sadashiva said : Devi ! the stage of life of an Avadhuta 9 10 is in the Kali Age called Sannyasa. Now listen while I tell Thee what should be done (222). When a man who is versed in Spiritual Wisdom acquires Brahman knowledge, and distaste for all Karma he should seek refuge in the life of an ascetic (228). If, 1 Maheshani. * That is, Tattva- chakra. 5 Patra (Tarkalamkara). It may also mean worthiness— that is, there is to be no distinction as to persons deserving, or undeserving, to take part in the Chakra. The expression Desha-kala-patra is very often used, and there it means the worth of the person one deals with. 4 Kula— family, or rank. 5 Varna. 6 Adhama gati. 7 Dharma, Artha, Kama, Moks/ia. 8 Sannyasa. 9 Avadhutashrama (Avadhuta + Ashrama). Avadhuta -Ava + dhu + kta = Shaken off, rejected; hence, one who h ^ 8 from the world (see p. 215, note 1, and Shakti and Shakta. ) Ashrama = hermitage, place of rest or refuge, also stage of lite. 10 A/qVivn.f,ma.vidva-ninuna=AtmaYidyabhijna. 1 CASTES AND ASHRAMAS 245 however, one abandons an old mother or father, infant children and a devoted wife, or helpless dependents, and adopts the life of a wandering mendicant, one goes to Hell 1 (224). All, whether Brahmawa, Kshatriya, Yaishya, Shadra, or Samanya, are equally entitled to take part in the purificatory ceremony of the Kula ascetic 2 * (225). After the performance of all the duties of a house- holder, and after satisfying all dependents and others, 8 one should go forth from his house, indifferent, free from desires, with all his senses conquered (226). He who wishes thus to leave his house should call together his kinsmen and friends, his neighbours and men of his village, and lovingly ask of them their permission (227). Having obtained it, and made obeisance to his Ishtfa-devata, 4 * 6 he should go round his village, and then without attachment, set forth from his house (228). Liberated from the bonds of household life, and immersed in exceeding joy, s he should approach a Kula ascetic of divine knowledge, and pray to him as follows : (229) 0 Supreme Brahman ! all this life of mine has been spent in the discharge of household duties. Do Thou, O Lord ! b$ gracious to me in this my adoption of the life of an ascetic (230). 1 See Bhakta, p. 857. Tark&lamkara says that Veda teaches that when there arises the sense of detachment in a man he should take the ascetic path (Sannyasa). The verse may seem to conflict with this. But the answer is that the prohibition there does not apply where there is intense dispassion (Vairagya such as that of Shuka-deva, Buddha* deva, Chaitanya, Shamkaracharya and other great men like them. * Kulavadhuta-sangskara, or purificatory rites upon entrance into life of an Avadhuta. * Literally, persons outside the domestic circle. * The text has Para-devata, which literally means the Supreme Deva (Brahman), but which is translated by Tarkalamgkara as Abhls/ita- devata (or IsMa-devata), such Devata being to each worshipper his .Supreme Devata. So far as the Tantra is concerned the IsMadevata is either the Brahman or Supreme Devi Kalika. 6 Paramananda, or in the Brahman who is Supreme Bliss. -tHE GREAT LIBERATION 246 been accomplished, “d. on fin g 8ec0 nd stage and fall of discernment, initiate mm u . controUe d (231). The disciple should and mind. “ alle “ s f tTbeing absolved from the threefold tbt ■ itto thet worship th g e Devas, the Bishis, 8 and the PitWs (2B2). ■RvoVima Visfowu, and Rudra, fVip Devas are meant Branma, v^u, 4 u TT fv»p 7?isMs 3 are meant Sanakaand with their followers ; by the » h Ms » (233). others, as also the Devarsh.s and * Q ^d Listen, whilst I S— ev, be worshipped (234). The hit , grand . paternal great-grand , ^ maternal father and others in the ascending line anatne • The threefold debt is tbat due^o the ^^ff^anava) is that for protection, teaching, parentag . d by Yajna, the second by to men for their help. T by giving birth to children, and the fourth Brahmacharya, the third the Ash ram a. by the performance o ^ r00 t; Drish = to see for 5 Rishi accor ^ g , ^ ® t °“ e d e?“es it from root Rish=to go, that is, -they are seers. Vachaspatya denves , g & BigM> Bharati one who has gone to e en are tbe Manasa-putras of Brahma classifies them as follows^ _ the h J“ n _ tana and othe rs. The second class who are Sanaka, Sana i < - The third class are the Brahma- are the Devars/us-Narada and • different classification, Bhngu vshis Bhrigu and others. i® then the same as Brahmars/u. Another is there « Rishis (RajarsM). that “their followers- should be “ his ”, that is, Radras followers. . Nyasakarma = Sanny&sakarma. iritns. CASTES AND ASHRAMAS 247 (236). Spreading two seats on each of these sides, begin- ning from the East, and invoking the Devas and others thereto, they should therebe worshipped 1 (237). Having worshipped them in proper form, Pinzas 2 should be offered to each of them separately according to the rules relating thereto. And then, with folded palms, let the disciple thus supplicate the Devas and Ancestors (238) : Mantra 0 Fathers ! O Devas ! O Rishis ! O Mothers ! be you satisfied. Do you absolve me, about to enter upon the path of Renunciation 3 from all debts 4 5 (239). Having thus prayed to be free from all debts, bowing again and again, and being thus freed of all debts, he should perform his own funeral rites 6 (240). The father and paternal grandfather and great-grandfather are one’s Self. In offering, therefore, the individual Self to the Supreme Spirit, he who is wise should perform his own funeral rites (241). 0 Devi! sitting with his face to the North, and invoking the spirits of his ancestors 6 upon the seats which he has prepared for them, he should, after doing them homage, offer the funeral cakes 7 (242). In so offering he should spread Kusha grass with the ends towards the East, 8 1 That is, the Devas and Riahis in the East, the paternal Ancestors in the South, and the maternal Ancestors in the West. And each should be worshipped there separately. a Funeral cakes. a Gunatita-pada — literally, beyond the life of attributes. 4 Vide verse 232, ante. 5 Shraddha in order to realise his severance from the world and to consign the individual Self (Atma) into the Supreme Self (Paramatma). 6 Who are his Sva-rupa (Bharati). 7 Piwda. 8 For the Devas and Rishie. The Pindas are placed on the Kusha grass. 248 THE GREAT LIBERATION South, 1 West, 2 and towards the North for himself 3 (243). After completion, according to the directions of the Guru, of the funeral rites, the seeker after Liberation should, in order to purify his heart inwardly, recite the following Mantra a hundred times (244) : Mantra Hrim, Let us worship Tryarhbaka 4 sweet-scented in- creaser of nourishment. May He free us from the bond of death just as the Urvaruka 5 is freed of its stalk. May He not cast us away from immortality (245). Then the religious Preceptor 6 * should draw a MaraZala ' on the altar of a shape in accordance with the form of worship of the Is7?ia-devata of the Sadhaka, 8 and then place the jar on the altar and commence worship (246). Then the Guru, possessed of Brahma knowledge, should meditate upon and worship the Supreme Spirit in the manner prescribed by Shambhu, and place fire on the altar (247). The Guru should then offer unto the fire so sanctified the oblation according to his own Kalpa, 9 and then make his disciple perform the complete Homa 10 (248). He 1 For the paternal Ancestors. * For the maternal Ancestors. 3 For his own Shraddha, offering Pin^a to himself as dead. 4 Tryambaka, which, according to Tarkalangkara, means the Father of the three Devas— Brahma, Vis/mu, and Rudra — though the Rig- vidhana uses it as an equivalent of Mahadeva (see Chapter v, 210). 5 A kind of melon (see as to Mantra, Rig Veda, vii, 59, 12). See ante p. 141. 6 Guru. 1 Man^ala, or diagram which should be that of the Isft£a-devat& of the disciple. • That is, the shape of the figure will vary with the Devata worshipped. The VedI or altar should be made according to the form of worship. 9 See post , under ch. x, v. 189. 10 Sakalya Homa— the universal oblation or sacrifice to Fire. CASTES AND ASHRAMAS 249 should first offer oblation with the Vyahntis, and then with the vital airs, Prana, Apana, Samana, Udana, Yyana 1 * (249). For the destruction of the false belief that the body, whether gross or subtle, is the Atma, the Tattva-Homa 1 should be performed, uttering the following words : Mantra “ Earth, Water, Fire, Air, Ether ; (then) Smell, Taste* Vision, Touch, Hearing ; (then) Mouth, Hands, Feet, Anus, and Organ of generation ; (then) Ears, Skin, Eyes, Tongue, and Smell ; (then) Manas, Buddhi, Ahamkara, and Chitta ; 3 (and lastly) all involuntary acts the functions of the senses and of life, 4 ” He should then say (after each group) : “ May all these of mine be purified ; ” (adding) “ Hritii : 5 6 * I am the Light, may I be free from Desire 8 and from the Sin of Ignorance : Svaha ” ' (250-254). Having consigned as oblations into the fire the twenty- four Tattvas and the functions of the body, he who is now actionless should consider his body as dead (255). 1 The Vyahriti are Bhu/t, Bhuva/a, Sva h. See p. 250, note 1. a Cf. Tattva-Shuddhi, Chapter VI, verse 58. 3 Constituting the mental Self, or Anta/ikarana. • The twenty-four Tattvas have been grouped under their different heads— (five) PWthivi, Salila, Vahni, Vayu, Akasha; (five) Gandha, Rasa, Rupa, Sparsha, Shabda ; (five) Vak, Pani, Pada, Payu, Upastha ; (five) Shrotra, Tvak, Nayana, Jihva, Ghrana ; (four) Manas, Buddhi, Chitta, Ahangkara. 5 Or Mabamaya. The union of Chit (Shiva) and (Shakti), that is, “ May I be like unto the universal Chaitanya united with Hrlng. 6 Viraja, that is free Rajoguna which is the iihpulse to action. ’ Vipapma, the “ Sin ” being Avidya. This should be repeated at the end of each of the seven groups and an oblation made into Fire. The seven groups include that of the vital airs. This rite resembles Tattva- shuddhi. See p. 156, note 4. Cf. A. Avalon’s “ Serpent Power,” v. 40. THE GREAT LIBERATION 250 Considering his body as dead and devoid of all fu “^ 0 ^“ d calling to mind the Supreme Brahman, let him take off h sacred thread (256). He, the knower of the Tattva, should take it from his shoulder, uttering the Mantra Aing Kllng Hangsa/i Holding it in his hand while he recites the three Vyahrttis,’ ending with Svaha, let him throw it steeped in ghee into the fire (257). Having thus ofiered the sacred threa an oblation to the fire, he should, whilst uttering the Earn Bija,* out off his orown-lock * and take and place it in the ghee 4 5 * * 8 * 10 (258) [with the] Mantra 0 Crown Look! Daughter of Brahman! thou art an ascetic 1 in the form of hair. I am now giving ere a ;r°in the Purifying One' Depart, O Dev.! I make obeisance to thee (259) . „ 7 M = ** He should then, whilst uttering the Kama, May , Karelia,* and Astra '* Bljas, ending with the Mantra Svaha, collectively called “» b4 - BbOk, Bhovak. Svak, Mahal.. ■“ the homaD bods - See A. Avalon’s “ Serpent Power. 1 Kling. 5 See pp. 165, note 4, 205, note 8. 4 Clarified butter. nws-vin, one who has performed 5 TapasvinI— feminine of lapas vin, penances. * Pavaka=the purifier, i.e., Fire. ’ Kling. 8 Hring. * Hung. 10 Phaf. CASTES AND ASHKAMAS 251 make the Homa 1 * sacrifice of that lock of hair in the sanctified fire (260). The PitWs, Devas, and Devars/iis,* as also all acts performed in the worldly stage of life, 3 reside in that lock and have it as their support (261). Therefore the man who renounces the crown-lock and sacred thread after the performance of the oblation becomes one with Brahman (262). The twice-born enter the stage of an ascetic by renunciation of the crown-lock and sacred thread, and the Shudras and Samanyas by the renunciation of the crown-lock 4 only (263). Then he whose crown-lock and sacred thread have been thus removed should make obei- sance to the Guru, laying himself full length upon the ground. The Guru should then raise his disciple and say into his right ear: “0 wise one ! Thou art That. 5 Think within thyself ‘ I am He ’ 6 * and ‘ He is I ’. T Free from all attachments 8 and sense of Self, 9 do thou go as thou pleasest as moved thereto by thy nature ” 10 (264-265). The Guru, knower of the Brahman, should then, after removal of the jar and the fire, bend his head in obeisance to the disciple, recognizing in him, his own very Self 11 (266), and say : I Shikha-Homa. “ ’ See p. 246, n. 3. 3 Ashramas. Or “ previous stage," if, as according to the Agama, there are, now, but two stages. 4 These classes have no thread, which is worn by the “ twice-born ” only. 6 Tat tvam asi, the Maha vakya or Great Word of the Upanis/tads. II Hangsa/i Ahang+Sa/i, the A being deleted. ; So’hang is Hangsa/t reversed. R Nir-mama — literally, devoid of the sense of mineness. 5 Nir-ahamkara. '* Sva-bhava, which is now divine. 11 Atma-svarupa, which may also mean Brahman, which is the same thing. 252 THE GREAT LIBERATION “ 0 Thou whose form is this Universe l 1 * I bow to Thee and to Myself. To Thee and Me I bow again and again. Thou art ‘That ’ and ‘ That ’ is Thou. Again I bow to Thee.” (267). The worshippers of the Brahma-Mantra, who know the Tattva and have conquered themselves, attain the stage of an ascetic by cutting off the crown-lock with their own Mantra* (268). What need is there of sacri- ficial 3 or funeral 4 5 rites or ritual worship 4 for those purified by divine knowledge. 6 7 For those, who act as they please, there is no fault 6 (269). The disciple, devoid of all con- traries/ of tranquil mind because desireless, may, as he pleases, roam the earth, the visible image of Brahman (270). He will think of everything, from Brahma to a blade of grass, as the form of the Brahman, 8 and, medi- tating upon the Supreme in himself, will forget all name and form (271). Homeless, merciful, fearless, devoid of attachment, claiming nothing as his own, devoid of egoism, the ascetic will move about the earth (272). He is free of all injunctions and prohibitions. He shall not strive to attain what he has not, nor to protect what he has. He knows himself. He is equally unaffected by either joy or sorrow. He is calm, the conqueror of himself, and free from all desires (273). His soul is untroubled even in sorrow, desireless even in prosperity. He is ever joyful, 1 Vishva-rupa. * That is, the Brahma-Mantra. See p. 242, note 18. 3 Yajna. 4 Shraddha. Pujana. On the contrary, disjunctive knowledge is inherent in ceremonial ordinances. 5 Brahma-jnana-vishuddhanam : that is, for those whose nature is purified by the knowledge of Brahma tattva. 6 Pratyavaya, from prati~l~ava+ i = to go downwards ; hence detri- ment, decrease, omission, fault, etc. Such an one acts prompted by the divine light in him. 7 i.e., devoid of the sense of happiness and misery, etc. 8 Sat = Truth, Being = Brahman. CASTES AND ASHRAMAS 253 pure, calm, independent and unperturbed. He will hurt no living thing, but will be ever devoted to the good of all being. He is free from anger and fear, with his senses under control and without desire. He strives not for the preservation of his body. He is not obsessed by any longing (274-275). He will be free from grief and resentment, equal to friend and foe, patient in the endurance of cold and heat, and to him both honour and disgrace are one and the same (276). He is the same in good or evil fortune, pleased with whatsoever, without effort, he may obtain. 1 He is beyond the three attributes, 2 and ignorance, 3 4 * free of covetousness, and (wealth) he will hoard not 4 (277). He will be happy in the know- ledge that, as the unreal universe, which is not Sat, has its support in Sat or the Truth, 6 so the body has the Spirit as its support (278). He attains Liberation by the realization that the Spirit is completely detached from the organs of sense which function each its own way, and is the witness of that which is done 6 (279). 1 That is, whatever comes to him. * Nis-traigunya. Tri-guna, the three qualities of manifested being, are Sattva, Rajas, Tamas. The state of possession of the three qualities is Traigunya, which is Sakama and that of freedom from them Nis- traigunya. * Nir-vikalpa, which, Bharat! says, means here devoid of imagin- ings (Kalpanfi). Vikalpa, according to Yoga-Sutra (i, 9), is a notion conveyed by mere words, but of which there is no corresponding real object. 4 Asanchayi. A Sanshay! is a person who makes provision for the uncertainty of the future not necessarily in a bad sense. An Asanchayi who leaves the future to take care of itself. So Jesus said “ Take no heed for the morrow ” which is Yoga practice. 4 Satya— that is, the Supreme spirit = Paramatma. Atma=Selfor Spirit. “Supported” (Upashritya) for the Self is the support of all (Ashraya). In it which is the eternally enduring Sat are the changing passing forms which are Asat. The term unreal leads to misconception. Asat is the contrary of Sat, and Sat is that which endures. As to “ Reality ” see “ World as Power : Reality ” (Ganesh & Co, Madras) by the author. 6 The intelligent man becomes aware that his spirit is distinct from the body, and in no way dependent on it (see Chapter VIII, Part XII, the great liberation 254 The ascetic should not touch any metal, and should .? palumnY untruth, jealousy, all dallying with woman, Z * discharge oi seed « He ^d^th an TldTnorX; Brataan is in 'evening that is done He Thould eat without making any distinction as to (281). He s & ou {ood Aether it comes f e Tvlpv 0 ’ or C a^7or tom any other source or from a Vipia o ^ aBce tic, though passing his person whatsoev * Scriptures relating to nature turned towards the path of meditation, in their faith there- Vat I have spoken of ( 286). Ik 19 ° n f “° the purification of the heart, and “with the same object devised many names and At mil saksfti ehetah keva „ and to its perma nency w due, K»n"r^ geology, the ««» •>' “ the ,! ' ntbet, ° “ apperception*’. • Vide p. 52, note 1. 1 Vide p. 256, note 6. • Adby&tma-shsstra, such as the Vedanta and the like. < qvttva— that is, Brahma-tattva. • I^a-yosa-that is, these who have not so. Vos*, that » Bt,b .^mT-that is. Kamm-kanda ; in worship, ritualism. 7 mi l CASTES AND ASHRAMAS 255 forms 1 (287). 0 Devi ! without knowledge of the Brahman and the abandonment of all action, man cannot attain Liberation, even though he performed countless such acts of worship 2 (288). The householder should consider the Kula ascetic, possessed of divine knowledge, to be the visible Narayawa 3 in the form of man, and should worship Him as such (289). By the mere sight of one who has subdued his passions 4 a man is freed of all his sins, and earns that merit which he obtains by journeying to places of pilgrimage, the giving of alms, and the performance of all vows, penances, and sacrifices (290). End of the Eighth Chapter entitled “ The Dharma and Customs of the Castes and Ashramas.” 1 As Shamkaracbarya, in the Commentary on the Chhandogya Upanis/iad, says : “ Rites are enjoined on one who is conscious of the nature of actor and recipient, and is subject to the defects of envy, anger, and the rest. Forms of knowledge contribute to the knowledge to the non-dual, and are easy of accomplishment. They are primarily propounded, and first of all adoration with ceremony, inasmuch as, mankind being habituated to ceremony, adoration without it is difficult. In the case, however, of him who has overcome disjunctive knowledge, there is no necessity for religious restraint, observances, or for penance (Tapas).” * Because, as stated, only non-dual knowledge liberates, and duality is inherent in ceremonial worship. * Vishnu as collective humanity. 4 Yati, CHAPTER IX THE TEN SACRAMENTS The Adorable Sadashiva said : O Virtuous One ! 1 * * I have spoken to Thee of the custom and religious duties appropriate to the different castes * and stages of life. 8 Do thou now listen whilst I tell Thee of the purificatory rites 4 of the different castes (1). Without such rites, O Devi ! the body is not purified, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris 5 (2). Therefore it is that men of every caste, commencing with the Vipras, 6 who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites 7 which have been ordained for their respective castes (3). The ten purificatory ceremonies 7 are those relating to conception, 8 pregnancy, 9 and birth 10 of the child ; the giving 1 Su-vrate — t.e., Thou all of Whose Vratas are good. * Varna. * Ashrama. 4 Samskara or Sacraments. See “ Shakti and Shakta ”. 5 The manes of deified ancestors. 6 Brahmanas is, in ordinary language, the equivalent. Strictly Vipra is one who has learnt the Vedas and Brabmana is he who knows the Brahman. 7 Samgskara (described in this Chapter). 8 Jlva-seka, or Garbhadhana. * These are Pungsavana and Simantonnayana, 10 Jata-karma, THE TEN SACRAMENTS 257 of its name, 1 * its first view of the sun, a its first eating of rice, 3 tonsure, 4 * investiture, 8 and marriage 6 (4). The Shtidras and mixed 7 oastes have no saored thread, and but nine purificatory ceremonies; for the twice-born classes there are ten (5). 0 Beautiful Lady; 8 all obser- vances, whether they be daily, 9 occasional, 10 or voluntary, 11 should be performed according to the injunctions of Shambhu 12 (6). 0 Dear One! I have already, in My form as Brahma, spoken of the rules appropriate to the purificatory and other observances (7), and of the Mantras appropriate to the various purificatory and other obser- vances, according to the differences in caste (8). In the Satya, Treta, and Dvapara Ages, 1 * the Mantras, 0 Kalika! were in their application preceded by the Prawava 14 * (9); but in the Kali Age, 0 Supreme Devi! the decree of Shamkara is that man do perform all rites with the aid of the same Mantras, but preceded by the Maya Blja ls (10). All Mantras in the Nigamas, 16 Agamas, 1 * Tantras, 16 Samhitas 16 and Vedas, have been spoken by Me. I Nama-karawa. 3 Nis/&kramana. 3 Anna-prashana or Ann&shana. 4 Chuda-karawa. * Upanayana. 6 Udvaha. 7 Samanya, or Varna-samkara (Bharatl). 8 Vararoha — also a high-born woman. 9 Nitya. 10 Naimittika. II Kamya, rites performed with a specific object (Kama). That is to give something particularly desired. 19 Shiva. 13 See p. 88, n. 5. 14 Ongkara (see ibid). 11 Hrlng. 10 See “ Principles of Tantra/* 17 THE GREAT LIBERATION 258 Their employment,' however, (U). ^r the food they elCthe* KtOa doctrine ,C therefore O Ado pleasant t _ free from Thou listen (14). In a eie r ft Square> . husks and oharcoa ,Je ^ length (IB). Then the sides o t0 Bast (of the Square). r--- s Lessees r;^:tS^X^Lfdeasthe share of the Raks/iasas, saying . Mantra Hring : Salutation to the Raw-meat eaters : * Svaha (18). The rite by »h,ch the Fire i. perihed - ^h" “hi smlh for the making (4 the sthanaiia. ‘ Sthandila is a Vedi or low altar square m s ap . * Hung. 6 Rang. • The 8 .hare of the Eak.hae.s , (Demonic beings) shonia he put »W on the Sooth of the Stharniila (Bharat, ) THE TEN SACRAMENTS 269 The worshipper, lifting up the consecrated Fire with both hands, should place it in front of him on the three lines (above mentioned), inwardly reciting the while the Maya Bija 1 before the Vyahritis (19). Grass and wood should then be thrown upon the Fire to make it blaze, and two pieces of wood should be smeared with ghee and offered as an oblation to it. Thereafter Fire 2 should be named according to the object of the rite, 3 and then medi- tated upon as follows (20) : Dhyana Ruddily effulgent like the young Sun, with seven tongues and two crowned heads of matted hair, seated on a goat, and holding, in his hand his weapon Shakti 4 * (21). Having so meditated upon the Carrier of oblations, 6 He should be thus invoked with joined palms (22). Mantra 6 Hrim : Come, O Carrier of Oblations to all the Immortals ! Come with the Munis and Thy followers, 1 That is, Hrlng Bhu/t Bhuva/t Sva h : Hring to the terrestrial, atmospheric, and celestial worlds. As the Vaidika Sadhaka says, “ Om Bhuft Bhuvafo Sva h,” the Tantrika here substitutes for Oih the Bija of Mahamaya, or Hring, and contemplates Her as the manifested Active Brahman pervading the three worlds which are Its revealed form. ’ Dhananjaya. * The SAaf-karma-dipika says that, in Purnahuti, Fire is called Mrida ; in Shanti-kriya, Vara-da ; in PusM-kriya, Bala-da ; in Abhi- chftra, Krodha ; in Vashi-karana, Kama-da ; in Vara-dana, Chudaka : in Laks/ta-homa, Vahni ; in Kofi-homa, Hutashana. * The Shakti is the name of the weapon of Agni, as Pasha is that of Varuna. 4 Havya-vahana, or Havya-vaha — Fire. Carries the oblation to the Devas. 6 Hring ehi ehi sary5mara-havya-vaha munibhi/i sva-gawai/j saha adhvarang raks/ia raks/ia ; Naraait ; Sv&ha. 260 THE GREAT LIBERATION and proteot the sacrifice. I make obeisoace to Thee: Svaha (23). _ Having thus invoked Him, the worshipper should say, “ 0 Fire ! this is Thy place,” 1 and then worship Him, with appropriate offerings. He should then worship the seven licking Tongues 2 of Fire: Kali , 3 Karali, 4 5 Manojava, 6 Sulo- hita, 6 Sudhumra-varna, 7 SphulimginI, 8 and Vishvanirupmi, 9 (24-25). Then, 0 Great Devi ! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North (26). Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water, and following that the articles of sacrifice should be thrice sprinkled (27). Then spread Kusha grass on the sides of the square, beginning with the East and ending with the North. The ends of the blades of grass on the North should be turned towards the North, and the rest of the grass should be placed with its ends towards the East (28). The worshipper should then pro- ceed to the seat placed for the Brahma, 10 keeping the Fire on his right, and, picking up with his left thumb and little 1 Vahne ayang te yoni h. * Sapta-jihva=seven-tongued — a name of Fire. * “ The Black One," which brings about the end at the destined time (Markandeya Purana, chap, xcix, Hymn to Agm). 4 “ The Dreadful One.” The cause of the great Dissolution of the world (ibid.). ,. , , \ 5 “ Swift as thought,” because of its quality of lightness (ibid.). 6 “ The Ruddy One ” (very red), which accomplishes the desires of created things (ibid.). 7 “ Who is of a smoky colour,” which destroys sickness amongst breathing things (ibid.). 8 “ Having sparks of Fire.” It is altogether shapeless. The flame which grants prosperity (ibid.). 9 “ That which makes manifest the Universe, bestows blessings on all breathing things” (ibid.). The Purana reads Vishva or Vishva-srij. . 10 A Brahmana who is the Brahma or chief priest at the ceremony. the ten sacraments 26i finger a blade of Kusha grass from the seat prepared for Brahma, he should throw it along with the remaining blades of Kusha grass on the South side of the Fire, after uttering the] Mantra Hiim : Paravasu be expelled ! 1 (29-30). (The performer of the sacrifice should then say to the Brahma) : O Brahman ! 2 Lord of Sacrifices ! be thou seated here. This seat is made for thee. The Brahma, saying “ I sit,” should then sit down, with his face turned towards the North (31). After worshipping the Brahma with scent, flowers, and the other articles of worship, let him be supplioated thus (32) : Mantra O Lord of Sacrifices ! protect the sacrifice. 0 Brihas- pati ! 3 proteot this sacrifice. Protect me also, the per- former of this sacrifice. 0 Witness of all aots ! 4 1 bow to thee (33). 4 ‘ Nirastafc ParavasuTt. Paravasu is the Hota or Sacrificial priest of the Asuras. His presence is an obstruction. See Shatapatha Br., 1.5.1-23. The Bhasfcya-kara Guwa-vis/mu says that this is the place near the sacrificial Fire where preside the Raks/iasas, enemies of the sacrificial rite. * The Priests, or jRitviks, were in Vedic times divided into four classes — Adhvaryu, Hota, Udgata, and Brahma. The first and second performed the rites, the third sang the hymns, and the fourth (who was a Master of the Shastras) superintended and rectified any errors, and averted any ill-effects. He was known as Brahma. * Guru of the Devas said in praise of Brahma. 4 KarmasaksMn. This is a request to the Brahma to see that the ritual be correctly performed. THE great liberation 262 Brahma should then say, “ I protect,” and if there is no Brahma present, then the performer of the sacrifice should, for the success of the sacrifice, make an image with Darbha grass of the Vipra,' and himself say this (84). The worshipper should then invoke the Brahma, saying, “ O Brahman, come here, come here ! " and, after doing honour to him by offering water for washing his feet and the like,* let him supplicate him, saying, “ So long as this sacrifice be not concluded, do Thou deign to remain here,” and then make obeisance to him (35). He should then sprinkle the spaoe between t e North-East corner* of the fire and the seat of Brahma three times with water taken in his hand, and should there- after sprinkle the fire also three times, and then, letuin- ing the way he went, take his own seat. Let him then spread on the North side of the Square some Darbha grass with the ends of the blades towards the North (86-37). He should then place thereon the articles necessary tor the sacrifice, such as the vessel * * * 4 (filled with water) for sprinkling, and the vessel 5 containing ghee, sacrifice fuel, 6 and Kusha grass. He should also place the sacrificial ladle 7 and spoon 8 on the Darbha grass, and purify them • nr Rrnhmana The Darbha or Kusha grass is used for making purposes. , , . - , • Padya-the first offering to the guest, water to wash his feet, arghya, etc. 8 Ishana. 4 Proks/iani-patra. 6 Ajya-sthalT. 6 Samidh, or samit-wood. 7 Sruk. • Sruva. 263 THE TEN SACRAMENTS by sprinkling water over them, and then, regarding them with a oelestial gaze, 1 uttering the Mantra Hrang Hring Hrung (38-39). Then, with his right knee touching the ground, let him put ghee into the spoon with the ladle, and, thinking of the object of his desire let him offer three oblations saying the Mantra Hrlm : To Vishnu : Svaha 2 (40). Taking again ghee in the same way, and meditating upon Prajapati, oblations should be offered with ghee streaked across the fire from the corner of Agni 3 to that of Vayu 4 (41). Taking ghee again and meditating on India, 5 * let him offer oblations from the corner of Nairnta 0 to that of Ishana 7 (42). O Devi! oblations should there- after be offered to the North, the South, and to the middle of the fire, to Agni, 8 to Soma, 9 and to Agni and Soma to- gether (43). Upon that three oblations should be offered, uttering the ' That is, without winking or moving the eyelids. Divya-dnsM— Celestial gaze, for the Deva’s eyes are steadfast in regard, and winkless. 1 Hring Vis/mave Svaha. * South-East. 4 North-West. 5 Purandara — a name of Indra. 0 South-West. 7 North-East. 8 Fire. 9 Moon. As to Agni and Soma who share the same Havi/& see note 8, next page. Narayana in his Comm, on Hangsa Up. says Agni = Ham *Puman and Soma * Sa/& = Prakriti. 264 THE GREAT LIBERATION Mantras Hrim Salutation to Agni, 1 Hrim Salutation to Soma,® g Hrim Salutation to both Agni and Soma, respectively. Having performed these (prelimin a ry) ritcs,' the wise one should proceed to that vreeonbei lor the Homa sacrifice which is to be performed (44). Tl* ing of oblations (as above desonbed, oommenomg wi three offerings made to Vishnu and ending wit e o er ing to Agni and Soma), is oalled Dhara Homa (45). When making any offering, both the Deva, to whom the same is being made, and the thing offered shou d be mentioned, and upon the conclusion of theprmeipal 11 * 4 5 ® the priest should perform the SvisMi-krrt ‘ Homa (46). O Beautiful One! in the Kali Age there is no Pra.yashch.tta Homa. 6 7 8 The object thereof is attained by SvisM.-kr»t and Vyahriti’ Homas (47). O Devi! (for SvisMi-krtt Homa) ghee should be taken in manner 6 above mentioned, an , whilst mentally reciting 6 the name of Brahma, oblation should be offered with the following : 1 Hrlng Agnaye Nama/t. 1 Hrlng Somaya Nama/t. . . * Hrlng Agnl-s/tomabhyang Nama/i. These are two Vedik divim- ties MS*: eat one oblation. Shruti say.: AgmsAomiyam pashum alabheta»” 4 That is, offering of Ahuti. 5 Su-isM-krit * good-sacrifice-making, or that which makes the sacrifice good or faultless. This Homa is done to make the sacrifice S^tmlchlna that is free from defect. The following is an example of the Mantra- Hring Yisnnave Svaha: havir idam Vis/mave (Hrmg to vSnu Svaha : this offering is to Vis/mu). The principal rite is called Prakritakarma. 6 Prayashchitta Homa is an expiatory oblation. 7 Vyahriti — Bhu/t, Bhuva/t, and Sva/t (see p. 179, note 9). 8 That is, with the Sruv and Sruk (Bharati). 5 T.if.ovallv. rpmpmbering. THE TEN SACRAMENTS 266 Mantra Hrlm : O Deva of the Devas ! do Thou make faultless any shortcomings that there may be in this rite, and any- thing done needlessly, whether by negligence or mistake : Svaha (48-49). Then oblation should be offered to Fire, thus : Mantra Hrlm : 0 Fire ! Thou art the Purifieator 1 of all things. Thou makest all sacrifices propitious,* * and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their success. Do Thou fulfil all my desires : Svaha (60). The sacrificing priest, having thus concluded the Svis/iti-krit Homa, should thus (pray to the Supreme Brahman) : Mantra 0 Supreme Brahman ! 0 Omnipresent One ! for the removal of the effeots of whatsoever has been improperly done in this sacrifice, and for the success of the sacrifice, I am making this Vyahriti Homa. Saying this, he should offer three oblations with the three Mantras Hrlm : Bhii/i Svaha, Hrlm : Bhuva/i Svaha, ‘ Pavana. * Svisftfi-krtt. 266 THE GREAT LIBERATION Hrlm : Sva h Svaha, 1 * Thereafter offering one more oblation with the Mantra Hrlm : Bhu/i, Bhuva h : Sva h Svaha," the wise priest should, jointly with the giver of the sacrifice, offer the Complete Oblation 3 (51-53). If the latter has performed the sacrifice without a priest, he should offer the oblation himself. This is the rule in Abhis&eka 4 and other observances (54). The Mantra for the Complete Oblation 5 6 is — Mantra Hrlm : O Lord of Sacrifice ! may this sacrifice of mine be complete. May all the Devatas of sacrifices be pleased and grant that which is desired : 0 Svaha (55). The wise one 7 should then, with the giver of the sacii* fice, stand up, and, with a well-controlled mind, offer obla- tions with fruit and pan leaves, uttering the while the aforesaid Mantra (56). 1 Salutation is made to the Terrestrial, atmospheric, and Celestial planes. * This is to all three planes. 8 Purnahuti. The last offering (ahuti) which completes the sacrifice (Yagna). * Abhis/teka — primarily means bathing, then sprinkling and ini- tiating : here initiatory ceremonies. 5 Purnahuti. 6 After having uttered Maya Bija, say : " Yajna-pate ! may my yajna be complete, may the Devatas be pleased, may they grant adequate fruits 1 ” The Mantra ends with the Shakti of Yahni (Svaha). 7 Matiman : by this the Yajna-sAdhaka is meant (Bh&ratl) : the same meaning is given for learned one (Vidvan) in next verse. THE TEN SACRAMENTS 267 The learned one should, after offering the Complete Oblation, perform Shanti-karma. 1 Taking water from the sprinkling vessel, he should with Kusha grass sprinkle it over the heads of the persons present (57), reciting the Mantra May the water be every friendly to me, may Water be like a medicament to me, may Water preserve me always ; Water is Narayawa 2 Himself (58). 0 Waters ! as you grant happiness so do you make sure our food. 3 * Having sprinkled water over the heads of those present with these two Mantras, a few drops of this water should be sprinkled on the ground (59). Mantra To those who are ever hostile to me, and to those to whom we are ever hostile, may Water be their enemy and engulf them (60). Sprinkling a few drops of water in the North-East 1 corner the while repeating the above-mentioned Mantra, the Kusha grass should be put away, and with joined palms supplication should be made to the Carrier of Oblations 5 6 as follows (61) : 1 Shanti-karma is that which is done at the end of the rite : the sprinkling of the assembly, the Mantras, the saying of “peace,” “peace,” “ peace ” (Shanti), etc. He who recites the Shanti Mantra does so for the benefit of the persons present, over whose heads he sprinkles the water (asperges). * Vis/mu. * This last portion^ is Vedic, and the first line of the Mantra cited in full in verse 150: Apo hi shth& mayobhuva sta na urje dadhatana. * Ishana. 6 Fire. 268 the great liberation Mantra be should, O Shiva! be bidden to depart with the following (63) . Mantra Sacrifice' do thou depart to the Lord of Sacrifice. 7 Eater of Oblations ! do thou depart to the Sacrifice itsel Lord of Sacrifice ! do Thou depart to Thine own place and fulfil my desires (64). Alter say s be mo ved to the South (65). “Give n present 9 to the Brahma,” and, after bowing to * Buddhi-Shftstrftdi-tattvajnftna— capacity to undei stand sence of the Shastras (Bharati). 2 Vidya — Atma-jnana, Self-knowledge. * Medha = Dharanavatl dhi- p °^r Tdiscriminating * Prajna = Sarasara-viveka-naipuny a P the essential, spiritual wisdom. Tejas vigour. Eater of oblations, or the 6 Viti-hotra— a name of tire, me ^S*S theTi^cS'tKK" h£ there i. hre on the Sonth. ^haUs^he Brahmana who looked after the ritual. 11 Tilaka. 269 THE TEN SACRAMENTS sacrifice, uttering the Mantra “ Hring, Kllng Be propitious in every way ” 1 (66-67). Then a flower should be placed on the head with the Mantra By the grace of Indra, of Agni, of the Maruts, Brahma, the Yasus, the Rudras and Prajapati, may there be peace, may there be prosperity. 2 Thereafter the giver of the sacrifice should, as his means allow, offer a gift 3 for the success of the sacrifice 4 and for the Kushandika rite (68-69). I have spoken to Thee, O Devi ! of Kushawdika, whioh is the groundwork of all auspicious ceremonies, and which all Kula worshippers should with care perform at the com- mencement thereof (70). 0 Auspicious One ! I will now speak to Thee of Charu- karma, in order to insure that rites done in those families, in which the cooking of Charu 5 6 is a traditional practice in the performance of all rites, may be attended with success * (71). The pot for cooking Charu should be made of either copper or mud (72). In the first place, the articles should be consecrated according to the rules prescribed in Kushaw- dika, and then the pot of Charu should be placed in front of the worshipper (73). After .careful examination to see that it is without holes and of a good surface, a blade of 1 Hring Kllng Sarva-shanti-karo bhava. This is addressed to the Tilaka. * To be recited when placing the flower on the head (vide next verse). 3 Daks/una, given to the officiating priest. 4 That is, of the Homa and of the object (Prakrita-karma) for which the preliminary Kushawdika is done. ‘Charu (see post). Charu = Devatarthang paramannam (Bharati). 6 Hariharananda Bharati says that this refers to Eitusamskara and other purificatory rites. Charu is made with milk and rice, 270 THE GREAT LIBERATION Kusha grass 1 of the length of a Pradesha 2 should be put in the pot (74). The rice should be placed near the Square, 3 and then, O Adored of the Devas ! the names of such of the Devatas as are to be worshipped in each particular ceremony should be uttered in the dative case, followed by the words “ to please Thee,” 4 5 6 7 and then “ I take,” “ I place in the pot,” and “ I put water in,” * and then put four handfuls of rice in the name of each Devata in the pot, and pour water over it (75-77). O Virtuous One ! 6 milk and sugar should be added thereto, as is done in cooking. The whole should then be well and carefully cooked over the consecrated fire (78). And when he is satisfied that it is well cooked and soft, the sacrificial ladle, filled with ghee, should be let intoit (70). Thereafter, placing the pot on Kusha grass on the northern side of the Fire, and adding ghee to the Charu three times, the pot should be covered with blades of Kusha grass (80). Then, putting a little ghee into the sacrificial spoon, a little Charu should be taken from the pot. With it Janu Homa T is done (81). Then after doing Dhara Homa, 8 oblations should be made with 1 Pavitra, or the pure thing. Kusha is so called because GarucZa placed the celestial nectar (Amnta) on blades of Kusha grass. ’ Pradesha is the distance between the top of the thumb and the fourth finger outstretched. * Sthandila. 4 Tvajus/ifam. 5 The meaning of this Mantra is : I take this handful of rice in the name of (the Deva) ; I put it in a pot in the name of (the same Deva), etc. After the name of the Devata in dative say it is for him or his pleasure and then say the rest. 6 Su-vrate. This word is by some translated “ Virtuous ”. 7 The Homa is so called because it is performed with the right knee (Janu) touching the ground. 8 The ghee is poured from one corner of the Sthandila (the altar on which Homa is done) to the next but one— thus, from N.E. to S.W., from N.W. to S.E., from S,W. to N.E., and from S.E. to N.W, THE TEN SACRAMENTS 271 the Mantras of the Devas, who are directed to be worship- ped in the principal rite (82). Completing the principal Homa after performance of Svishti-krit Homa, 1 * * expiatory Homa 8 should be performed, and the rite thus completed (83), In the sacramental* and consecratory 4 ritual this is the method to be observed. In all auspicious ceremonies it should be followed for the complete success thereof (84). Now, 0 Mahamaya! 5 6 1 will speak of Garbhadhana 0 and other rites. I will speak of them in their order, beginning with i&tusariiskara. 7 Do Thou listen (85). After performing his daily duties and purifying him- self, (the priest) should worship the five Deities — Brahma, Durga, Gawesha, the Grahas, 8 and the Dikpalas 9 (86). They should be worshipped in the jars 10 11 on the East side of the square, and then the sixteen Matnkas”— namely, Gourl and others— should be worshipped in their order (87). The sixteen Matrikas are Gaurl, Padma, Shachl, Medha, Savitil, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, PusM, 1 See p. 199, verse 46. * Prayashchitt&tmaka— that is, the Vyahnti Homa, which, accord- ing to this Tantra, is the equivalent of Prayashchitta. 1 Sarhskara. 4 Prat is /&£/&&. 6 The Devi as the Great Maya. 6 See next note. 7 The rite (purification of the menses) precedes the Garbh&dhana- or Puberty rite, which takes place on the fifth day after their appear, ance. Garbhadhana is, literally, the placing of the seed in the womb, which is preceded by the rite of that name. 8 The nine Planets. As to the Tattva of these see Tantraraja (Tantrik Texts, Vol. 12) Chs. 85 and 86. 9 See p. 178, note 2. According to the Dharmma-Samgraha (“ Anec- dota Oxoniensia,” Vol. i, part v, verses 8, 9)— a collection of : Buddhist technical terms — there are four, eight, ten, or fourteen Dikpalas, oi Loka*palas, or Regents of the Quarters. 10 That is, five jars placed there for these Devas (Bharati). 11 Some read us Vushti and Dhrfti for Shanti and Ks/mma, 272 THE GREAT LIBERATION Dhnti, KsAama, the worshipper’s own tutelary Devata, 1 and the family Devata 2 (88). Mantra May the Mothers that cause the joy of the Devas come and bring all success to weddings, Vratas, 3 and Yajnas. 4 May they come upon their respective carriers, 5 and in all the fulness of their power, 6 in their benign aspect, and add to the glory of this festival (89-90). Having thus invoked the Mothers and worshipped them to the best of his powers, the priest should make five or seven marks with vermilion and sandal paste on the wall, at the height of his navel, and within the space of a Pradesha 7 (91). The wise one should then, whilst breathing the three Bijas — Klim, Hrirh, and Shrim — pour an unbroken stream of ghee from each of the said marks, and there worship the Deva Yasu 8 (92). The wise man, having thus made the Vasu-dhara 9 according to the directions which I have given, and having made the Square 10 and placed the Fire ‘thereupon, and consecrated the articles requisite for Homa, 1 Atma-devata * Kula-devata. * Devotions. * Sacrifices. 6 The Vahana, or vehicle, of the Deva, as Garuda of Vis/mu, etc. 6 Yana-shakti-samarud/ia : This compound word may also mean “ seated on their respective vehicles and attended by their respective Shaktis ”. 7 See p. 170, note 2. 8 There are eight Vasus. Chedi-rftja, or Indra, is here referred to (see Bhakta. 899). 9 That is, the mark like the lower half of an ellipse, within which the five or seven marks are placed across it in a straight line, and from which the ghee is poured (see verse 92). w Sthandila. THE TEN SACRAMENTS 273 should then cook the excellent Charu (93). Charu which is cooked in this (Ritu-samskara) is called Prajapatya, and the name of this Fire is Vayu. After concluding Dhara Homa, 1 the rite of Ritu-saiiiskara should be begun (94). Three oblations of Charu should be offered with the Mantra Hrlm : To Prajapati : Svaha. 2 * 4 Then one oblation should be offered with the fol- lowing (95) : Mantra May Yishnu grant thee power to conceive. May TvasTzia give the form or limbs (of the child). May Prajapati sprinkle it, and may Dhata give thee power to bear (96). This oblation should be made with either ghee or Charu, or with ghee and Charu, and should be offered meditating upon the Sun, Yishnu, and Prajapati (97). 1 See p. 270, note 8. * Hrlng Praja-pataye Svaha. * i.e., with my seed. 4 Vis/mur yoning kalpayatu, Tvas/ifa rupani pingshatu, Asinchatu Prajapatir Dhata garbhang dadhatu te. » May Vis /mu make thy Voni capable of offspring, may Tvasfcfa give the visible shapes, may Prajapati sprinkle, may Dhata support thy uterus ” This Mantra is in Brihadaranyaka UpanisAad, Adhyaya VI, Brahmana IV, verse 21, and the Mantra in verse 98 follows this— the two in fact make one Mantra. Garbhadhana is ordinarily performed bv the husband after Eitusnana. The Bhavadeva Paddhati gives the meaning of the first Mantra as follows : 0 wife ! may Vasudeva make thv Yoni capable of bearing (Prasava-samarthang karotu) may TvasMa make the forms (Rupani) manifest (Pingshatu = Prakashayatu). May Prajapati sprinkle into the Yoni as much seed as will lead to con- ception. Ma.y Dhata (Aditya) hold (Dadhatu = dharayatu) thy womb (Garbbam). 18 274 THE GREAT LIBERATION Mantra May Sinlball 1 give support to thy womb, may Saras- vatl 2 give support to thy womb, may the two Ashvins, 3 * 5 who wear garlands of lotuses, give support to thy womb 1 (98). Meditating upon the Devis Sinlball and Sarasvatl and the two Ashvins, excellent oblations should be offered with the above Mantra, followed by Svaha (99). Then oblation should be offered to the sanctified Fire, meditating upon Surya 6 * and 'Vishnu with the Mantra Kling, String, Hrlng, Shring Hum : Grant conception to her, 6 who desires a son : Svaha (100). Then, meditating upon VisTmu, oblations should be offered with the following : Mantra As this widely extended Earth' ever carries a full womb, do thou likewise carry for ten months until delivery. Svaha (101). aTtfgit 8 St m~n seen on the ChatordashI day ae it enters the new moon period. * Brahmi, Shakti of Brahma. , on h^The K^kSnlYthTtri” he“°torr?nne«°)’’oh {SrMvatll hold the womh. O wife ! may the t«o hitus garlanded Devas the Ashyln. impregnate thee. 5 The Sun. , . • Here the name of the wife is given in the dative case. •Piithivl. She is the mother of all and always giving forth Her nffanrine. Be like Jler, 275 THE TEN SACRAMENTS Meditating upon the Supreme Vishnu, let a little more ghee be thrown into the Fire with the following : Mantra Vis/mu ! do Thou in Thy excellent form put into this woman an excellent son : Svaha (102). And, uttering the following : Mantra Kling, Hring, Kllng, Hring, String, Hrlng, Kling, Hrim let the husband touch his wife’s head 1 * (103). Then the husband, surrounded by a few married women having sons ,* should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi, 3 and Surya, 4 place three fruits on (the cloth of) her lap. Thereupon he should bring the ceremony to a close by making Svisfofi-krit obla- tions and expiatory rites 5 (104-105). Or the wife and hus- band may be purified by worshipping Gaurl and Shangkara in the evening, and by giving oblations to Sun (106). I have now spoken of i?itu-samskara. Now listen to that relating to Garbhadhana (107). On the same night, 6 or on some night having a date of an even number, 7 after 1 Literally, let him, after reciting Maya Vlja, preceded and followed by Kama, and Badbu preceded and followed by Maya, and then Kama and Maya, touch her head. 3 Pati-putra-vatl — a woman whose husband and children are living. 3 Brahma. 4 The Sun. 6 To remedy mistake or error during the ceremony. 6 The night of the day the Ritu-sangskara has been done. 7 Yugma — that is, a “ coupled night,” or a night on a date with an even number, such as the second or fourth of a month, as distinguished from uneven dates, such as the first or third. It is believed that union pn an even date is productive of a son, and on an uneven date of a. 276 THE GREAT LIBERATION the ceremony, the husband should enter the room with his wife, and, meditating on Prajapati, should touch his wife and say ; Mantra Hrirh : 0 Bed ! be thou propitious for the begetting of a good offspring of us two (108-109). He should then with the wife get on the bed, and there sit with his face towards the East or the North. Then, looking at his wife, let him embrace her with his left arm, and, placing his right hand over her head, let him make Japa of the Mantra on the different parts of her body (as follows) (110) : Let him make Japa over the head of the Kama Bija * 1 2 * a hundred times; over her chin of the Yag- bhava Bija* a hundred times ; over the throat of the Rama Bija® twenty times; and the same Bija a hundred times over each of her two breasts (111). He should then recite the Maya Bija 4 5 ten times over her heart, and twenty-five times over her navel. Next let him place his hand on her member, 6 and recite jointly the Kama 6 and Vagbhava Bljas 7 a hundred and eight times, and let him similarly recite the same Bljas over his own member 8 a hundred and eight times; and then, saying the Bija “ Hrlm,” let him open daughter. Here the even number is as counted from the day of the jRitu-sangskara ; the second, fourth, or sixth day, and so on, counted from that day. 1 KlTng. 2 Aing. * Shrlng. 4 Hring. 5 Yoni. 6 Kling. 7 Aing. / 8 Limga, (THE TEN SACRAMENTS 277 her member, 1 2 * and let him go into her with the object of begetting a child (112-113). The husband should, at the time of the spending of his seed, meditate on Brahma, and, discharging it below the navel into the Raktika-nadi in the ChitkuncZa,* he should at the same time recite the fol- lowing (114-115) : Mantra As the Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as Space is pregnant of the Air it contains, so do thou also become pregnant * (by this my seed). (116). If the wife then, or at a subsequent perid, conceived, the householder, 0 Maheshvari! should perform in the third month after conception the Pumsavana rite (117). After the performance of his daily duties, the husband should worship the five Devas 4 and the heavenly Mothers, Gauri and others, 5 6 and should make the Vasudhara (118). The wise one should then perform Briddhi Shraddha, 7 and, as aforementioned, the ceremonies up to Dhara-Homa, 8 and then proceed to the Pumsavana rites (119). The Charu 1 Vikashya mayaya yonith. 2 The Chitkunda is described to be that part of the uterus “ which is below the navel (Bharatl.) The Vaidyaka-ratna-mala speaks of the Raktika-nacZi as the one which is of the colour of blood. 8 Yathagnina sagarbha bhdr, dyaur, yatha Vajra-dharirca, Vayuna dig garbha-vatl, tatha garbha-vatl bhava. 4 Brahma and the others (H. Bharatl), that is Vis/wtu, Rudra, Ishana, Sadashiva. 6 The Matrikas : see p. 271. 6 Vide ante , p. 272, note 9. 7 Performed on all auspicious occasions, the same as Abhyudayika Shraddha. * See p. 270, note 28. THE GREAT LIBERATION 278 prepared for Pumsavana' is called “ PA^W’ fire ie called Chandra’ (120). One gram of ' barley^ ^ Masfia * beans should be put into cur drink d milk, and this should be ^ tU; whilst she is drinking it, she sho „ (m) . •■What is that thou art dnnkmg 0 ^tle one The wife should thrice make answei • Hnng^ ^ ^ r^u^^a'S^on his left and ^^“^^^^i^tUe^Charu^as^ftermentioned, 5 and the SSfBJa- and the Karoha Bija,’ he should offer it as nhla.tiion. with the following . Mantra Do Thou destroy, do Thou destroy all those Bhtttas/ PreW Pishachas/and Vetalas,” who are inimical to 1 See p. 256, note 9. ’ Moon. ‘ A “none .1 whose Sntv^a^wom.o X ",t a child cannot i.in in the nte. 8 i.e., in a sacrificial spoon (Bharati). 6 Hring. 8 “ Those who have been,’’ the departed ghosts. , 10 Filthy and malignant spirits, u nponnvina the corpses of the dead. THE TEN SACRAMENTS 279 conception and destroyers of the child in the womb, and of the young. Do Thou proteot (the child in) the womb : Svaha (124-125). Whilst reciting the above Mantra, meditate upon Fire, as Raks/toghna, 1 and meditating on Rudra and Prajapati, 2 offer twelve oblations (126). He should then offer five oblations with the Mantra Hrlm : To Chandra : 3 Svaha. An d then, touching his wife’s heart, let him say inwardly the Bljas Hrlng and Shring one hundred times (127). He should then perform Svis/iii-kWt Homa 4 5 and Prayashchitta, 6 and complete the ceremony. Panchamrita 6 should be given in the fifth month of pregnancy (128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Doing Japa of the Bljas Aing, Kllng, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the hus- band, after mixing them together, should cause his wife to drink it 7 (130). Then, in the sixth or eighth month, the Simanton- nayana 8 rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, 1 Destroyer of Raks/aasas. 2 Brahma. 3 The Moon— a name of Fire. 4 See p. 264, n. 5. 5 See p. 264, n* 6. That is* by Vyahriti Homa. * Five nectars, described in the next Shloka. 7 In the fifth month. 8 See p. 256, note 9, the great liberation 280 , , n -f ^ifV, his wife on a seat, and otter do Dhara-Homa, an si Brahma, saying : three oblations to Vishnu, Surya, and isn Mantra O -V,- to the Effulgent One: s Svaha, to To Vis/mu: Svaha, to the un g Brahma : 3 Svaha (132). * let him offer seven Then, meditating on 0h ^/ e name of Shiva (188). oblations to Soma 4 into the two Ashvins, Then, 0 Shiva! and offer five Vasava, 6 Vishnu 8 tv ' , ’ The husband should after oblations to each of them ( )• ea ch side that take a gold comb, and ^" {gnon ■ (135). He of the head and tie 1 h ir me ditate upon Shiva, -s* (186) and the Mantra ' See p. 270, verse 8. * Bhasvat, or the Sun. 8 Dhatri. 4 Moon. 6 Indra. 6 Brahma. the hair so as to divide Baddbakesha (ed. Bhakta, p. «»• THE TEN SACRAMENTS 281 of Vishva-karma, 1 * be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity ! Saying this Mantra, the ceremony should be completed with Svis7&£i-knt Homa* and other rites (137-188). Imme- diately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa 3 in the manner already described (139). He should then offer five obla- tions to Agni, Indra, Prajapati, 4 the Vishvadevas, 5 and Brahma (140). The father should thereafter mix equal quantities of honey and ghee in a bell-metal 6 cup, and, doing Japa of the Vagbhava Blja 7 over it a hundred times, made the child swallow it (141). It should be put into the child’s mouth with the fourth finger of the right hand, with the following : 1 The divine Architect, son of Brahma. a See p. 264, n. 5. 3 See p. 264, n. 6. 4 Prajapati is usually an epithet of Brahma. It is also an epithet of Vishva-karma, the divine Architect, also of Vis/mu. Here Prajapati is used for Vis/mu. 0 Vishva-devas. According to the Mahabharata, they are the fol- lowing : (l) Vasu, (2) Satya, (8) Kratu, (4) Daks/ia, (5) Kala, (6) Kama, (7) Dhriti, (8) Kuru, (9) Puru-ravas, and (10) Madrava. The Smriti says in IsM-shraddha, Kratu and Daksha ; in Nandi-mukha, Satya and Vasu ; in Naimittika, Kala and Kama ; in Kamaja, Dhuri and Lochana ; and in Parvana, Puru-ravas and Madrava are mentioned. From the above it will be seen that Dhuri and Lochana of the Smriti do not occur in the first list, which mentions Dhriti and Kuru. Some say they are tweleve, thus avoiding the difficulty. The Amarakosha says that the Vishva-devas are a class of Gawa-devatas, and the Shabda- Kalpa-Druma under this head quotes Ja£a-dhara, who gives the Adityas (12 in number), the Vishva-devas (10), the Vasus (8), the TusMtas (86), the Bhasvaras (64), the Vayus (49), the Maharajikas (220), the Sadhyas (12), and the Rudras (ll). 6 Kamsya, from Karusa. 7 Aim. 282 the great liberation Mantua Child, may thy life, vitality,' strength, and intelligence ever increase (142). •+_ After performing this rite for the longevity of t > child the father should give him a secret name, by w at the time of the investiture with the sacred t ie & should " called (143). The father should then tosh the J&ta-karma’ by the performance of the S and other rites, and then the midwife should with firmness cut the umbilical cord (144). The period of unclean ““ commences only after the cord is out ; theie o: formed relating to the Devas and the Pitns shoul P before the cord is cut (145). If a daughter is born a 1 the alts as above indicated are to be performed but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is im* known y (146). At the time of naming of the child th mother should, after bathing him and dressing ; tor pieces of fine cloth, come to and place hm by ho side of her husband, with his faoe towards the East (147). Th father should thereupon sprinkle the head of the chi wi water taken up upon blades of Kusha grass and gold, saying at the time the following : Mantra May Jahnavi, Yamuna, Revs, the holy Sarasvati, Narmada, Varada, Kuntl,' the Oceans and Lakes *^Varchias— Vigour, Vitality, Energy, Firmness. ‘ Birth-rite (see p. 266, note 10). A as opposed to the inaospicoo. . cleanliness after a death. * Ancestors. 5 n J3 THE TEN SACRAMENTS 283 these bathe thee for the attainment of Dharma, Kama, and Artha 1 2 (149). Orh : 0 Waters ! inasmuch as you are the grantors of happiness therefore do you make sure our food and do you enable us to see the Beautiful (150) 3 . Om, O Waters ! you are most beneficent do you make us participators therein like unto a loving Mother (151) 8 . Om, O Waters ! we go to enjoy of that essence 4 * fully. Do you produce enjoyment for us therein whereby all are pleased (152) 6 . The wise one should sprinkle water over the child, with the three preceding Mantras, and then, as aforesaid consecrate the fire and perform the rites leading up to Dhara Homa in the manner already described, and then should offer five oblations (153). He should make the obla- tion to Agni, then to Vasava, 6 then to Prajapati, 7 then to the Vishva-Devas, 8 and then to Brahma, into Yahni under his name of Parthiva (154). 1 Spiritual Merit, Fulfilment of Desire and Wealth — that is, May thou be pious and wealthy, and may all your desires be gratified. 2 Ran ay a = RamanTyaya = Pa rab rah mane. The meaning of the Mantra is — “ o waters ! inasmuch as you lead to happiness, do you therefore unite us with (give us) the means of sustenance in this world, and unite us with the most excellent Brahman in the next ” (Bharatl). 3 The meaning is— “ O waters ! as mothers, prompted by their affec- tion, give enjoyment of good things to their children, equally so do thou grant us enjoyment of your beneficent Rasa” (Bharatl). 1 Rasa is the essence of the water which brings satisfaction. This may be physical but it is more than that. The feeling of pleasure produced by the water is itself a form of the Supreme Bliss of which water is a form. 6 The meaning of the Mantra is— “ 0 waters ! give us our enjoy- ment in that Rasa whereby you please the whole Universe, that we may get Satisfaction therein ” (Bharatl). 6 Indra. * Here, Vishnu. 8 See Agni Purana, Ganabheda Adhyaya ; also p. 281, note 5. THE GREAT LIBERATION 284 Then, taking the son in hie lap, the wise .lather AouW speak into his right ear an auspicious »» ""»* ie P short, and that can easily be pronounced £55). ^ whispering the name three times into the son e , should inform the then conclude the ceremony with Svis/itmm n t 6 tltrfie no Ni.bk_, nor is Bnd- dhi Shraddha necessary. The wise man performs the na - ing, the giving of the first rice, and tonsure of a daughte Wi Tr.onl ra or 6 sitth month after birth the Nish- kramana Saihskara oeremony of the son sho formed (158)^ dutie8; the father should, his son with clothes and jewels, and, placing m of himself, pronounce the following ( )• Mantra Brahma, Viafmn, Shiva, Dnrga, Ganesha, Indra, Vayn Kuvera Var^a, Agn, ^ ^ — <“ - house) (160). d take thG child in hi8 Having d d b ’ [ an( j instrumental musio, and "dedCht retell kinsmen, take the son out of ' The names given to Inaianrhikl^m are “a™ 8 ? 1 J he mtad ot th, ^StVi'n^onght Similarly amongst Catholic. a«.nt. ““‘i^rtheS outside the home to see th. Sun. 1 i.e., Surya. the Son. THE TEN SACRAMENTS 285 the house (161). Going a little distance, he should show the Sun to the child, with the following (162) : Mantka Om : Yonder is the Eye (of Heaven) who excels even Shukra 1 in his effulgence, who is beneficent even to the Devas. May we see him a hundred years. May we live a hundred years 2 (163). Having shown the Sun to his child, the father should return to his own house, and, after making offering 3 to the Sun, feast his kinsmen (164). 0 Shiva! in the sixth or eighth month either the father’s brother or the father himself should give the first rice to the child 4 (165). After worshipping the Devas and purifying fire as aforementioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five oblations into Fire, under his name of Shuchi, to each of the following Devas : He should make the oblations first to Agni, next to Vasava, after him to Prajapati, 5 then to the Vishva-devas, and then the fifth Ahuti to Brahma (166- 168). He should then meditate upon the Devi Annada, 6 and, after giving Her five oblations in Fire, place the son, adorned with olothes and jewels, in his lap, and give him 1 The planet Venus. * This should be the average age of man in the Kali Age, though, owing to the common violation of natural laws, it is the exception rather than the rule. The text says* ‘ one hundred autumns ’ (Sharada/s shatarii). The reference seems to be to the autumnal festivities held all over India. ' Arghya. 4 Vide ante, p. 257, note 8. 5 Here, Vis/mu. See ante pape 288, Verse 154. 6 A form of the Devi, as the Giver of food, THE GREAT LIBERATION 286 L -i. ,vt::Ai»rssvz:". rtufe rice and curry five vital airs , a ohad , g mout h ( no). The cere- ghould he put t h ^ cjose by the Mowing rf rU thorns- and other music, and hy performing ^ T" - rice-eating ceremon, I Bha „ n :l speak of the tonsure ceremony. Do third or the family, the ‘J su “ ° saorame ntal rites* of the boy for the success of the future concluding the ( 172 ). The wise father ah°u , wol . ship 0 f the preliminary rites beginning H „i aoe on the north Devasand leading “P ° d p i ft tter filled with water and a keen edge mother’s lap, T ^r ld on P C husbands left, and. ate the mother sitt g the water, rub the saying the ".fC with lukewarm water. He sh a ould then tie L hair with two blades of Kusha gras. s " e “ uthor ' B " Serpent Power " “ World as Power Life . ’ Turya. 4 i.e., Vyahriti Homa. 5 Chudakarana. 8 Samskara. 7 Yang, f THE TEN SACRAMENTS 287 into a knot, uttering meanwhile the Maya Bija 1 * (175-176). Then, saying the Maya and LaksTtml Bijas a three times, he should cut off the knot with the steel razor and place it in the hands of the child’s mother (177). The boy’s mother should then take it with both hands and place it in the platter containing the cow-dung, and the father should then say to the barber: “Barber, do thou at thine ease proceed with the shaving of the boy’s hair, Svaha.” Then, looking at the barber, he should make three oblations, into Vahni 3 who is named Satya, to Prajapati 4 (178-179). After the boy has been shaved by the barber he should be bathed and adorned with clothes and jewels, and placed near the fire on the left of his mother, and the father should, after performance of SvisM-krit Homa and the expiatory rites, 5 offer the Complete Oblation 6 (180-181). Then, uttering the following : Mantra Hrlm : O Child ! may the Omnipresent Creator of the Universe grant thee well-being, he should pierce the ears of the boy with gold or silver needles (182). He should then sprinkle the child with water, uttering the Mantra O Waters ! As You grant, (as aforementioned) 7 ; 1 Hrlng. * Hring and Shring. 3 Fire. 4 See p. 281, note 4. After the worship of Fire oblation is offered into it to Prajapati. * Prayashchitta by means of Vyahriti Homa. 6 Purwahuti followed by Shanti, Tilaka (made of ashes mixed with ghee) and DaksAina. 1 The Mantra as in verse 59. the great liberation 28 . «*..„« Karma 1 and other rites, and and, after performing a emQny to a 0 i 0 se (183). making presents,” bring ] h Garbha dhana to Chada- The sacramental rites for Shudras and karawa are common to all castes Mant ras (184). Samanyas 8 they must all castes are to - STT^S’ ^ ^ Pitris (186). conception, or the eighth year In the eighth J eaI inve sted with the sacred after birth, the boy ahou ^ gon shou i d not be thread. After the Bl * disqualified for all rites (187). invested, and one so ’ hould , after finishing his The father versed in ag a i 80 tbe Matns, daily duties, ^ orship d 6 make the vksudhara 5 (188). He Gauri, and others, Briddhi Shraddha 6 for the satis- should thereafter perform ^Bndd m tbe rlte s, 35 &2X* as directed in the performance of Kushandika 1 (189)- morning be given a little t 0 - — ° f the ° rown iook ’ •Ritetbat produce. tr. M uillitv and avert, evil. ;?r“d caste. Chapter VIII. «— «#• • Upavlta-kriya, Upanayana. 5 See ante, p. a7 ®* not ® ®' Als0 oa> n e d Abbyudayika Shraddha. « Vide ante, p. 277, note 7. Also 7 The manas. THE TEN SACRAMENTS 289 should be shaved, and after that he should be well bathed and decked with jewels and silken clothes (190). The boy should then be taken to the Chhaya-mawdapa 1 near Fire under his name of Samudbhava, and there made to sit on a clean seat to the left (of his father or Guru) (191). The Guru should say : “ My son, do thou adopt Brahma- charya.” 2 The disciple should say respectfully : “I do adopt it ” (192). The Preceptor should then with a cheerful mind give two pieces of Kas/iaya 3 cloth for the long life and strength of mind of the gentle boy (193). Then when the boy has put on the KasTiaya cloth, he should, without speaking, give him a knotted girdle 4 * made of three strings of Munja or Kusha grass (194). On that the boy should say, “ Hrlng, may this auspicious girdle prove propitious ” ; and, saying this, and putting it round his waist, let him sit in silence before the Guru (195). Mantra This sacrificial thread is very sacred ; Bnhaspati of old first wore it. Do thou wear this excellent white sacrificial thread which contributes to prolong life. May it be for thee strength and courage (196). With this Mantra the boy should be given a sacrificial thread made of the skin of the black buck, 6 as also a staff 6 1 i.e., a clean space with an awning over it. * Literally, Brahman-path. Here the Ashrama so called which is that of the chaste student life. To be the Diksto Guru is the privilege of the father who may depute the office to another Brahmana. 8 A cotton cloth of brick-red colour, as worn by Sannyasls. One piece is for Dhoti or loin cloth and the other is Chadar or cloth for upper body. 4 Mekhala. Munja grass is used to make ropes. fa Worn by Sannyasis until as Avadhutas they burn the sacred thread. 6 Danda. 290 THE GREAT LIBERATION made of bamboo, or a branch of Khadira, Palasha, or KsTura tree (197). When the boy has put the sacred thread round his neck and holds the staff in his hand, the Guru should three times reoite the Mantra “ O Waters ! you are,” (rest as aforementioned), 1 preceded and followed by Hrlng, and should sprinkle the boy with water taken with Kusha grass, and fill the joined palms of the latter with water (198). After the boy has offered the water to Surya, the Guru should show the boy the Sun, and reoite the Mantra “ Yonder is the Sun,” (as aforementioned) 2 3 (199) After the boy has viewed the Sun, the Guru should address him as follows: “My Son! place thy mind on my observances. I bestow upon thee my disposition. Do thou my child follow the observances with an undivided mind. May my word contribute to thy well-being ” (200). After saying this, the Guru, touching the boy’s heart, should ask, “ My Son ! what is thy name ? ” and the boy should make reply : “ . . . Sharma, 4 I bow to thee ” (201). And to the question of the Guru, “ Whose Brahma- char! 5 art thou?” the disciple will reverently answer: « I am thy Brahma-char! ” (202). The Guru should ' The Mantra is at verse 59. * The Mantra is at verse 168. 3 Chitta. 4 i.e., I am (so-and-so) Sharma. Whenever an orthodox Brahmawa is asked his name, he should give his first name, followed by Sharma. A Ks/tatriya should say Varma, a Yaishya, Bhuti, and a Shudra, Dasa, 1 Student disciple of the second Ashrama, THE TEN SACRAMENTS 291 thereupon say : “ Thou art the Brahma-charl of Indra, and Fire is thy Acharya.” 1 Saying this, the good Guru should consign him to the protection of the Devas (203). “ My Son! I give thee to Prajapati, to Savitri, to Varuwa, to PrithivI, to the Yishva-devas, 2 and to all the Devas. May they all ever protect thee ” (204). The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205). The Guru, 0 Beloved ! should then, with his disciple touching him, offer five oblations into Fire named Samudbhava to Five Devas (206) — namely, Prajapati, 3 Shakra, 4 5 Vishnu, Brahma, and Shiva (207). When the oblations are offered into Fire, under his name of Samudbhava, the names of each of the Devas should be pronounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all eases (208). After this, oblation should be offered to Durga, MahalaksTiml, Sundarl, Bhuvaneshvarl, and to Indra and the other nine regents of the quarters, 8 and Bhaskara 6 * and the eight planets (209). The name of each of these should be mentioned whilst the 1 Acharya is instructor. Fire is that because by doing Homa into Fire the boy makes progress in spiritual knowledge. a Vide ante, p. 281, note 5. 3 Prajapati— Lord of Creatures— an epithet in the Veda originally applied to Savit ri, Soma, Tv&shtri, Hiranya-garbha, Indra, and Agni ; afterwards the name of a separate Deva presiding over procreation (Manu, xii, 12l), and the hestower of progeny and cattle. Prajapati is sometimes invoked as the Creator, and sometimes as one of the thirty-three Rishis. It is also an epithet of the mental sons of Brahma, who, according to Manu (i, 34), are Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vashis/rf/ia, Prachetas or Daks/ia, Bhrigu, and Narada. Some say that there are seven Prajapatis (the first seven), and others three Prajapatis (the last three). 4 Indra. 5 Dikpalas (see p. 178, note 2 ; p. 271, note 9). 6 Surya, the Sun. There are nine “ Planets ” (Nava-graha), in. eluding the Sup, THE GREAT LIBERATION 292 offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma-charya : “What is the Ashrama 1 thou desirest, my son ! and what is thy heart’s desire ? (210). The disciple should thereupon hold the feet of the Pre- ceptor, and, with a reverent mind, say : “ First instruct me in Brahmavidya, 2 and then in that of the house- holder” (211). O Shiva! when the disciple in this manner has beseeched his Guru, the latter should three times whisper into his disciple’s right ear the Prawava, 3 which contains all the Mantras in itself, and should also utter the three Vyahntis, 4 as also the Savitrl 5 (212). Sadhashiva is its RisM, the metre is Tris7i£up, 6 the presiding Deva is Savitrl, and its object is the attainment of final Liberation (213). The Gayatrl Mantra is : Mantra Om : Let us contemplate the wonderful Spirit of the Divine Creator. May He direct our understanding. 7 Om. 1 State of life. * That is, the Gayatrl Mantra. 8 Om. 4 Bhu/fc, Bhuva/i, Sva h. 5 The Gayatrl Mantra (see post). The word Gayatrl means that which saves the Gayat (singer, reciter). It is called Savitrl, because the world is produced from It. Su=bring forth. See Author’s Gar- land of letters 6 A form of metre. 7 Om : Tat savitur varenyam bhargo devasya dhlmahi Dhiyo yo na h prachodayat : Om. Bharat! says that before doing Japa of the Gayatrl, iMs/n-nyasa should be done : on the head, to Sadashiva the Rishi , obeisance ; on the mouth, to the Metre Tris/i^up, obeisance ; on the head, to Savitrl the presiding Devata thereof, obeisance. The employment (Viniyoga) is for the attainment of Liberation. 5*HE TEN SACRAMENTS 293 The Guru should then explain the meaning of the Gayatri (214-215). By the Tara, 1 which contains three letters— 4.e., A, U, and M — the Paresha 2 is meant. He is the Protector, Destroyer, and Creator. He is the Deva 3 Who is beyond (the manifestation of) Pralmti 4 (216). This Deva is the Spirit of the three worlds, 5 con- taining in Himself the three qualities. 6 By the three Vyahritis, 7 therefore, the all-pervading Brahman 8 * is ex- pressed (217). He Who is indicated by the Prawava and the Yyahntis is also known by the Savitrl 10 . Let us meditate upon the great inner Light, 11 * of Savita, 13 the Creator I Om. * i.e., the Paramatma considered as Parama Purus/ta in relation to Prakriti (Bharatl). s Deva here means He in whom are the functions of illumination (Dlpti) and the like, Who functions as Creator, Destroyer and Main- tainer. Destroyer =Harta=Samharaka (derived from root Hri = to take). God does not destroy in our sense but He takes back the world which he has created (ibid.). 4 Prakrite/i para/t : Bharatl says that Para = Dura (distant from) = Uttama, highest. That is, though Prakriti-svarupa is Himself, He is beyond Her manifestation. Or as Shiva-Shakti are One and equal (in their Svarupa) Para may mean “ other aspect of or counterpart ” of Shiva. The latter is one aspect and Prakriti or Shakti another aspect of the one Brahman. 6 Trilokatma. Or regions — Bhu/t, Bhuva/i, Sva h. - The Guwas — Sattva, Rajas, and Tamas. ’ Bhu/t, Bhuva/t, Sva h. 8 Vishvamaya. 0 The Deva Who is indicated by the Prawava is— He Who is Trilokasvarupa, the Reality which is beyond and in the form of the three worlds, Who contains the three Guwas. Therefore, the three Vyahritis or three Lokas indicate Him. 10 That is, the Gayatri Mantra. The Paramatma who is designated by Tara and the Vyahritis is also designated by the Savitrl (Bharatl). II Antar-gatang mahad-varchcha/t, which is the Bharga (Spirit of the Sun). Omnipresence and Radiance are qualities of Deva (ibid.). l * Though Savita and Bharga might appear to be distinct, They are in reality one (ibid.) when rightly considered (Paramartha-chintayam). the great liberation 294 . 1 2 ^ ». - ~r££2Si‘"* all pervading Truth, ad ° ie Y d . g the Lord of all, 4 direct, Bharga 3 Who witnesseth inteUigence , and senses and keep engaged o , 1 d to the attainment of towards and in those acts ^" 21 g%20). Dharma, Artha, Kama an having thus instructed o Devi ! the excellent Guru ^avmg^^ wisdom . the disciple, and explained to > ^ ^ {m) . should direct him in the garments of a Brahma- “ My Son! do thou now iscax according to the ohari, 7 and honour the Devas an ^ i8 sancti- way revealed by Shambhu ( received in Divine fied by the instruc lon8 tho u hast reached the stage Wisdom. Do thou, now in thy duties appropriate nf a householder, engage thyseii i Jasad-rupa, which is His form as effect. : ^ of various who eee. ana direct. .11 Karmatoth g ood “X!" g ht conduct, Wealth, Fold, meet of Desire, and Liberation. h Tara-vyahriti-v&cbyo ya^ SavitryS^ 3 “® ya f 0 v ibho/i Jagadrupasya savit^ sangs iyang yatatmabh i h «h^rS^!T.Ucavlnl y o jW et. 8 Brama-Vidya contained in the Gayat ” _ ^ UyeB a oe i iba te life 8 Student. A B ^ a h t1nhLSon until he qualifies to enter upon with his preceptor after his minat i • n _ i? /> Ana nli nlnfir. 8 Forefathers. 9 Shiva. THE TEN SACRAMENTS 295 to that mode of life 1 * 3 (223). Put on two sacred threads, 1 two good pieces of cloth, jewels, shoes, umbrella, fragrant garland and paste ” (224). The disciple should then take off his Kas/taya cloth and his sacred thread of black-buck skin and his girdle, and give them and his staff, begging- bowl, and also what has been received by him in the shape of customary 8 alms, to his Guru. He should then put on two sacred threads and two fine cloths, 4 * and wear a garland of fragrant flowers, and perfume himself, and thereafter sit in silence near the Guru, who should address him as follows (225-227). “ Conquer the senses, be truthful and devoted to the acquisition of Divine Knowledge and the study of the Vedas, and discharge the duties of a householder according to the rules prescribed in the Dharma Shastras ” 6 * (228). Having thus instructed the disciple, the Guru should make him offer three oblations into Fire in the name of Samudbhava with the Mantra Hrim : Earth, Firmament, Heaven : Om. 6 * Ashrama. ’ i.e., two white cotton -threads. At the first part of the ceremony a thread of black-buck skin is put round the Brahma-charl, which is afterwards removed. The cotton-thread has three strands. One is called Kaya-danda, another Vag-danda, and the third Mano-danda — that is, controller of body, speech, and mind. They are also emblematic to the three Gunas — Sattva, Rajas, and Tamas. 3 The custom is that immediately after the investiture the friends and relatives should give him money as alms. * i.e., he puts on a fine dhoti, or loin-cloth, and wraps an equally fine chuddur, or sheet, round the upper part of his body. 4 The moral and legal Scriptures. 6 Literally, with the three Bhu/&, Bhuva/j, Sva h, preceded by Maya, and followed by Pranava — that is, Hrlng, Bhur Bhuva/i Sva h, Om, or the three planes — terrestrial, atmospheric, and celestial. 296 THE GREAT LIBERATION He should then himself perform Svis7i£i-knt Homa, 1 * and then, 0 Gentle One ! he should bring the investiture ceremony to a close by offering the Complete Oblation' (229-230). Beloved ! all nine ceremonies, from the Jlvaseka 3 to Upanayana 4 are performed by the father alone. The ceremony relating to marriage may be performed either by the father or by the bridegroom himself (231). The pious man should on the day of marriage perform his ablutions and finish his daily duties, and should then wor- ship the five Devas and the Divine Mothers, Gaurl and others, and making the Vasu-dhara, 5 6 do Briddhi Shraddha b (232). At night the betrothed bridegroom, preceded by vocal and instrumental music, should be brought to the Chhaya-mandapa 7 and seated on an excellent seat (223). The bridegroom should sit 8 * facing the East, 0 and the giver of the bride should face the west, and the latter, after rins- ing his mouth, should, with the assisting Brahmanas, ask for the words “ Svasti ” and “ jRiddhi ” 10 (234). 1 See p. 264, verses 48 et seq. * Purnaliuti. * Vide v. 4. * Ibid. 6 Vide p. 272, note 9. 6 Vide p. 308, n. 2. 7 i.e. t the pandal (see ante). 8 At the time of the actual ceremony. 8 Ordinarily a giver sits with face to East, and the person to whom the gift is given sits with his face to the North. But in the case of the gift of the bride in marriage the rule is as in the text. “ i.e., one party says, Svasti-vachana (“ Be it well ”)> to which the others reply Bidhyatam (“ May it be well done ”) : words of benediction and prosperity. The giver of the bride first asks for Punyaha-vachana that is, he calls upon those present to declare that the time is auspi- oious. Upon their so declaring, the giver then asks for J&ddhi-vaohana —that is, he calls upon them to express their wish that the marriage 297 THE TEN SACRAMENTS The giver of the bride should ask after the bridegroom’s welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like * 1 * * (235), and saying, “ I give this to you,” * let him give the bridegroom the gifts. The water * should be given at the feet and the oblation 4 at the head (236). Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful ornaments and gems, and a sacred thread should be given to the bridegroom (237). The giver should make Madhuparka by mixing together curd, ghee, and honey in a bell-metal cup, and place it in the hand of the bridegroom with the words, “ I give you ” (238). The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the Madhuparka, should smell it five times, reciting meanwhile the Prawahuti Mantra, 5 and then place the cup on his north. Having offered the Madhu-parka, the bridegroom should be made to rinse his mouth (239-240). The giver of the daughter should then, holding Durva- and AksTiata, 6 touoh the right knee of the bridegroom with his hand, and then, first meditating on Yis/mu and saying may prove prosperous. On their saying, “ May it be prosperous, the giver lastly asks them to say the word of benediction (Svasti-vachana, “ Be it well ”)• The following Mantra is then recited : May Indra who listens to the wise, bless us. May Pusfe the all-knowing bless us. May Tarks/iya (Aruwa), the felloe of whose chariot-wheel is ever unbroken, bless us. May Bribaspati bless us ; Ong Svasti, Ong Svasti, Ong Svasti." 1 Padya, etc. * This is said with each gift. * Padhya. 4 Arghya. 6 i.e., Pr&n&ya Svaha, Apanaya Svaha, Samanaya Svaha, Udanaya Svaha, Vyanaya Svaha (see p. 164, note 7). 6 Durva Grass and sun-dried rice. 298 THE GREAT LIBERATION “ Tat Sat,” 1 he should mention the name of the month, the Paksfta, 2 and Tithi, 3 motive 4 and then the Gotra 5 and Pravara 6 7 8 of the bridegroom and the names of his ancestors in the possessive case one by one, from the great-grand- father, beginning with the last, and ending with the father. The bridegroom’s name should be said in the objective case along with his Gotra and Pravara. Then he says the bride s name and the names of her ancestors, their Gotra, and so forth ; and he should then say : “ I honour thee with the object of giving her to thee in Brahma marriage ’ (241-244). 1 See p. 28, note 2. 9 The lunar month is divided into two Paks/&as (which literally means turn or wing) — the Shukla ( — white or light) and the Kris/ma (= black or dark). 3 Each half of a lunar month is divided into fifteen Tithis, or lunar days. 4 Nimittani ; i.e ., the motive or object with which the gift is made. The giving away of a girl in marriage is an act of merit and usually the girl of the bride say “ For the attainment of imperishable heaven " or like pious wish. 6 and 6 Gotra means lineage, descent, family. The Gotra of each family is derived from its founder (Adi-purus/&a). Manu speaks of eight Gotras, and the Dharma-pradlpa of forty-two Gotras. Castes other than Brahmanas derive their Gotra and Pravara from their Gurus. Pravara means well-known, excellent, illustrious. Thus, in Jamadagni Gotra, the Pravaras are Jamadagni, Aurva, and Vashis/zi/&a. In Bharadvaja Gotra they are Bharadvaja, Angiras, and Barhaspatya. . In each Gotra there are usually three or five Pravara Purus/ias (illustrious men). Pravara is, therefore, the branch of a Gotra named after a distinguished member of it. A person, therefore, has both a Gotra and a Pravara from which he is descended. 7 As follows : The great-grandson of A, the grandson of B, the son of C, D, him I honour. The Gotra and Pravara should be mentioned. 8 Thus : I, A (the giver), give to thee, B (the bridegroom), the great-grandson of C of W Gotra and X Pravara, the grandson of D of W Gotra and X Pravara, the son of E of W gotra and X Pravara, F. I give to thee, (name of bride) of Y Gotra and Z Pravara, the great- granddaughter of G of Y Gotra and Z Pravara, the granddaughter of N of Y Gotra and Z Pravara, the daughter of I of Y Gotra and Z Pravara in Brahma marriage. THE TEN SACRAMENTS 299 The bridegroom should then say : “ I am honoured.’ The giver upon this should say, “ Perform the ordained marriage rites,” and the bridegroom should then say : I will do it to the best of my knowledge ” (245). The bride, adorned with beautiful clothes and jewels, and covered with another piece of cloth, should then be brought and placed in front of the bridegroom (246). The giver of the bride should once again show his respect to the bridegroom by the present of clothes and ornaments, and join the right hand of the bridegroom with that of the bride (247). He should place in their joined hands five gems or a fruit and a pan-leaf, and having saluted the bride, should consign her to his hands (248). At the time of giving the bride the giver should, as before, mention his name in the nominative case, and should state his wish, 1 * and should also mention the names of the three ancestors of the bridegroom, with their Gotras, all in the possessive case, as before. He should then mention the name of the bridegroom in the dative singular, and then the names of the three ancestors of the bride, with their Gotras, etc., in the posses- sive case. At the time of mentioning the bride’s name in the objective singular he should say after that, ‘ The honoured, adorned, clothed, and Prajapati-devataka, and saying, “ to thee I give,” he should give away the bride. The bridegroom should, by saying “ Svasti, 3 agree to take her as his wife (249-251). Let the giver then say, “ In Dharma, 4 in Artha, 5 in Kama, 6 thou should be with 1 Kama, viz, t that this is done for the attainment of the three Purus/iarthas — Dharma, Kama, Artha. a As adjective of her name, meaning She who is dedicated or belongs to Prajapati (the Lord of Procreation). * Su + asti = it is well. See p. 296, note 10. 4 Religious observances. 6 Worldly affairs. 6 Enjoyment. 300 THE GREAT LIBERATION thy wife ” ; and the bridegroom should reply, saying, “ So I shall,” and then recite the praise of Kama 1 (252). Mantra It is Kama who gives and Kama who accepts. It is Kama who has taken the Kamin! 2 3 for the satisfaction of Kama. Prompted by Kama, I take thee. May both our Kama* be fulfilled 4 * 6 (253). The giver should then, addressing the son-in-law and the daughter, say : “ May, by the grace of Prajapati, the desire of you both be accomplished. May you two fare well. Do you two together perform the religious observances (254). Then both the bride and bridegroom, to the accom- paniment of music and blowing of conch-shells, should be covered with the cloth, so that they may have their first auspicious glance at one another (255). Then gold and jewels, according to the giver’s means, should be offered to the son-in-law as presents. The giver should then think to himself that the ceremony has been faultlessly done s (256). The bridegroom either, on the same night or the day following, should establish fire, according to the rules of Kushandika 7 (257). 1 The God of Love. Kama means also desire. * Woman. 3 Desire of Bride and Bridegroom. # That is, the giver has expressed his desire or wish (Kama). The bridegroom desires and, prompted by desire for Dharma Artha, takes the KaminI, which literally means a passionate, and then any, woman. It is the Kama or wish of the father to give and the Kama of the bride- groom is to accept. 6 Literally, “ Protect the Dharma,” by which is meant “ Perform pious and religious acts ”. 6 As should be done in every ceremony for the Tripti (satisfaction) of the Parama-purus/fca ; for, if the worshipper is satisfied, the Brahman in him is satisfied. 7 Vide p. 269, verse 70. THE TEN SACRAMENTS 301 The fire that is made in this Kushawdika is called Yo- jaka, 1 and the Charu 2 which is cooked is called Prajapatya. 3 After performing Dhara Homa 4 in the fire, the bridegroom should offer five oblations (258). The oblation should, after meditation upon Shiva, Durga, Brahma, YisTmu, and the Carrier of Thunder, 5 be made to them one after the other, singly, in the sanctified fire (259). Taking both his wife’s hands, the husband should say : “ I take thy hands 0 fortunate one ! 6 Do thou be devoted to the Guru and the Devatas, and duly perform thy household duties according to the religious precepts ” (260). The wife should then, with ghee given by the husband, and fried paddy 7 given by her brother, make four oblations in the name of Pra- japati (261). The husband should then rise from his seat with his wife and go round the Fire with her and offer oblation to Durga and Shiva, Rama and Vis/mu, Brahml and Brahma, three times to each couple (262). Then, without reciting any Mantra, the bride should step on a stone, 8 9 and, standing thereon, the bride should take seven steps. If the Kushawdika 8 ceremony is performed at night, the bride and bridegroom, surrounded by the ladies 1 The Uniter. * See p. 269, verse 71. 3 Relating to, or dedicated to, Prajapati (the Lord of Procreation). 4 See p. 264, verse 46. * Vajradhari, that is, Indra. 6 She is so addressed not because She is fortunate in having him as a husband but because her good fortune will make him fortunate. The wife is called GHhalaks/imi or Devi of prosperity in the husband’s house (Gnha). Gf. Griheshvari in v. 266, post. 7 Laja. 8 This is called the Ashmftrohawa or Shilarohana and Sapta- mawdala-gamana or Sapta-padi-gamana. Until these seven steps the marriage is not complete. At each step a Mantra is uttered. 9 See p. 269, verse 70, 302 THE GREAT LIBERATION present, should gaze upon the stars Dhruva and Arundhati (263). Returning to their seats and seated thexeon, the bridegroom should bring the ceremony to a close by performing SvisM-knt Homa and offering Complete Oblation * 2 (264). The Brahma marriage, according to Kula-dharma, in order to be faultless, should take place with a girl of the same caste as the husband, but she should not be of the same Gotra, 3 nor should she be a SapiwZa 4 5 (265). The wife married according to Brahma rites is the Queen of the house, and without her permission another wife should not be married according to those rites (266). 0 Kuleshvari! if the children of the Brahma wife are living or any of her descendants be living, then the children of the Shaiva 6 wife shall not inherit (267). 0 Parameshvari ! the Shaiva wife and her children are entitled to food and clothing from the heir of her Shaiva husband in proportion to the property of the latter (268). Shaiva marriage 6 celebrated in the Chakra 7 is of two kinds. One kind is terminated with the Chakra and the other is lifelong (269). At the time of the formation of the Chakra the Vira, 8 surrounded by his friends, relatives, ‘Dhruva was a son of King Uttanapada. The King having .. , . . i ■ . r»i e ase a favourite wife — Dhruva though a mere child slighted h t pl . that he would get what his father never Jot and by his devotion and austerities became by the grace of Vishnu the fixed star named after him and which is the Polar Star, emblem of fixitv (or devotion). Arundhati was the wife, celebrated for her devotion to her husband, of VashisMfca. The morning star or according to some one of the Pleiades personifies her. 2 Purnahuti, and as to the Homa see p. 264, verse 48. 8 As the husband’s father and mother. 4 See post . 5 See post (see Chapter VIII, verse 178). j 6 Shaiva Marriage is referred to in verse 178, Chapter vii. The following verses give the Pules of Shaiva Marriage. 7 The Circle of "Worship (see “ Shakti and Shakta ”). 8 Hero (see ibid.)* THE TEN SACRAMENTS 303 and fellow-worshippers, should, with a well-controlled mind, by mutual consent, perform the marriage ceremony (270). He should first of all submit their wishes, saying to the Bhairavls 1 and Vlras 1 there assembled, “ Approve our mar- riage according to Shaiva form ” (271). The Vlra should, after obtaining their permission, bow to the Supreme Kalika, repeating the Mantra of seven letters (Kalika Mantra) 2 one hundred and eight times (272). 0 Shiva ! he should then say to the woman : “ O Devi ! accept me as thy husband with a guileless heart.” (273). 0 Queen of the Devas ! the Kaula bride should then honour her beloved with scents, flowers, and sundried rice, 3 and with trust place her own hands on his (274). The Lord of the Chakra should then sprinkle them with the following Mantra, and the Kaulas, seated in the Chakra, should approve and say : “ It is well ” 4 (275) Mantra May Raja-rajesvarl, Kali, Tarim, Bhuvaneshvarl, Bagala, Kamala, Nitya, Bhairavl, 5 ever protect ye both (276). The Lord of the Chakra should sprinkle them twelve times with wine or water of oblation, 6 reciting the above Mantra. The two should then bow to him, and he should upon that repeat to them the Bljas of Vagbhavaand Rama 7 (277). O Kuleshvari ! the Kullna husband and wife, who are 1 The Shaktis or Women worshippers of the circle. 1 Parameshvari Svaha. 3 Aks/mta. Ordinarily paddy is half boiled, and then husked. Aks/mta is husked without boiling. 4 Svasti. 5 That is, Eight of the Dasha (ten) Mahavidyas. 6 Arghya. 7 Aing, Shrlng. Rama is LabsAml. 304 THE GREAT LIBERATION married according to the injunctions of Shambhu, should very carefully carry out whatever they have promised (278). There is no restriction of caste or age in Shaiva marriage. By the command of Shambhu, any woman who is not a Sapmda, 1 and has not already a husband, may be married 2 (279). If a woman is married according to Shaiva Dharma and the rules of Chakra to a man who desires to have a son by her, then such a man may leave her if, after the Chakra is over, she has her flowers (280). 3 4 The offspring of the Shaiva marriage is of the same caste as the mother if it be an Anuloma marriage, and a Samanya if the mar- riage is Viloma 1 (281). These mixed castes should, at the time of their fathers’ Shraddha and other ceremonies give presents of edibles to, and feast the Kaulas 5 only (282). Eating and sexual union, O Devi ! are desired by, and natural to, men, and their use is regulated for their benefit in the ordinances of Shiva 6 (283). Therefore, 0 Mahe- shani ! he who follows the ordinances of Shiva undoubtedly acquires, Dharma, Artha, Kama and Moks7ia (284). End of the Ninth Chapter, entitled “ The Ten Kinds of Purificatory Rites (Sarhskara) ”. 1 Blood relation within six degrees, together with the wives of the males. Among them are Sapiwcfa relations to each other. ’ There are some additional rules observed by the Vis/mu-krant8 School of T&ntrikas ( vide Bhakta ed., p. 457). 3 That is, as the begetting of a child is the object of the union it no longer exists, when the purpose for which it was entered into is not achieved. 4 Anuloma is where the man is of the same or a higher caste than the woman, and Viloma is where the man is of a lower caste than the woman. s Tantrikas who know and observe injunctions of Kuladharma. 6 Nriwang svabhava-jang devi priyang hhojana-maithunam. Sangks/tepaya hitarthaya shaiva-dharme nirupitam. 1 Religious Merit, Piety, Wealth, Fulfilment of Desire, and Libera- tion. CHAPTER X RITES AND INITIATION ShrI Dev! said : I have now learned from Thee, 0 Lord ! of the ordi- nances relating to KushamZika 1 * and the ten Samskaras.* Do Thou now, O Deva ! reveal to Me the ordinances relating to Briddhi Shraddha 3 (1). O Shamkara ! tell Me in detail, both for My pleasure and the benefit of all beings, in which of the sacramental 4 and dedicatory 5 ceremonies Kushandika and Briddhi Shraddha 6 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 done in the ten Samskaras 7 commencing from Jiva-seka and ending in marriage (4), and of all that which should be performed by wise men who desire their own weal. 8 0 Beauteous One ! I will now speak of what should be done in other rites. Do Thou listen to it (5). 1 Vide p. 269, verse 70. 8 The ten “ Sacraments ” or purificatory ceremonies of the Hindus (see “ Shakti and Shakta ”). 8 See verses 11 et seq. to verse 63, post. 4 Samskara. 5 Commemorative offering to the Pitns done on all auspicious occasions. 6 Prati shth&. 7 Vide ante, Chapter VII. 8 May also mean “ The well-being of all ”, 20 306 THE GREAT LIBERATION My Beloved ! in consecrating tanks, wells, and ponds, images of Devatas, houses, gardens and in Vrata, 1 the five Devas 2 and the celestial Mothers 3 should be worshipped, and the Vasu-dhara 4 should be made and Bnddhi Shrad- dha 5 and Kushandika 6 should be performed (6-7). In cere- monies which may be, and are, performed by women alone there is no Bnddhi Shraddha, but (in lieu thereof) a present of edibles 7 should be made for the satisfaction of the Devatas and the Pitns (8). 0 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, 0 Shiva ! good substi- tutes (10). I will, 0 Kalika ! now in detail speak of Bnddhi Shraddha. Do Thou listen to it (11). After performing the daily duties, a man should, with mind intent, worship Gamga, Vis/wu— the Lord of Sacri- fice, 8 the Divinity 9 of the homestead, and the King 10 (12) ; and inwardly reciting the Pranava, he should make nine, seven, five, or three Brahmanas of Darbha grass 11 (13). I See “ Shakti and Shakta.” * Brahma and others up to Sadashiva. s The Matris — Gaurl and others. * Vide p. 272, note 9. s Vide p. 277, note 7. 6 Vide p. 269, verse 70. 7 Bhojya. 8 Bhupati as Lord of the soil. 9 Vishnu Yajneshvara. 10 Vastvlsha, or Vastu-devata. II Little bundles of Kusha Grass are tied up in a particular way to represent Brahmanas, RITES AND INITIATION 307 The B rah m anas should be made with ends of the grass which have no knots in them, 1 by twisting the upper ends of the blades from right to left two and a half times (14). In Bnddhi Shraddha and Parvawa Shraddha 2 there should be six Brahmanas, but, 0 Shiva ! in EkoddisTitfa 3 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) Mantra Hrim : 4 May the Divinity of water, be propitious for the attainment of our desire. May She be propitious in that which we drink. May She be propitious for our good 5 (17). Then with scents and flowers the Brahmanas 6 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 TulasI 7 (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). * Nirgarbha. 8 The Shraddha performed on the new moon day, called Mahalaya, preceding the Durga Puja. Water and sesamum-seed (Til seed) are daily offered to the Pitris during the half month preceding Mahalaya ; on the last day the Shraddha is performed. 8 Shraddha in name of one person only, and performed only once. The first Shraddha (see verses 70, 71, and 78, post). 4 Maya blja— the Svarupa of the Jaladevata (Tarkalamkara). 8 The Mantra is Vaidika, and the Blja 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. 6 Bhu-sura = Devas on earth, or Brahmanas. 7 The TulasI plant ( Ocymum sanctum), which is sacred to Vis/mu, 308 the great liberation 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, 0 Parvati (21). In Abhyudayika 1 Shraddha the Nandlmukha fathers and the Nandimukhi 2 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 PiwZas 3 (22-28). In this Abhyudayika Shraddha, 0 Shiva! all the rites should be performed in their order, beginning with the rites relating to the Devas, and if there be any deviation the Shraddha fails in its object 4 (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 Smile! I will first state the words of entreaty which should be addressed to the Devas (25). 1 Also called Nandlmukha Shraddha. * See below, note 4. s Funeral cakes. 4 This Shraddha is performed on all joyful occasions, such as mar- . flo mu p world Abhyudayika is derived from Abhyudaya, which ihr NanSmukhl in the case of a male, and Nandimukhi if a female. It is a Shraddha or commemorative offering to the Pitrts prehmmary to any joyous occasion, initiation, marriage, etc., to the father, grandfat , great-grandfather, maternal grandfather, etc. « Anujna= Assent, Permission, Command, Entreaty (see post, verses 26-29). RITES AND INITIATION 309 After mentioning the name of the month and Paksfta, 1 the Tithi 2 and the occasion, the excellent worshipper should say “ for the prosperous result of the ceremony.” 3 Then he should repeat the names and Gotras 4 of the three fathers 5 and of the three mothers, 6 and of the three maternal grand- fathers 7 and of the three maternal grandmothers, 8 in the possessive case, and he should thereafter say : “ I am per- forming the Shraddha of the Vishva-Devas 9 represented by the image of the two Brahmawas made of Kusha grass.” These, 0 Great Devi ! are the words of entreaty 10 (26-29). 1 Divisions of the lunar month, of which there are two— the light and dark half. a A lunar day, which may be less than twenty-four hours. 8 Karmabhyudayartham. 4 Lineage. 6 Father, Grandfather, Great-grandfather. 6 Mother, Grandmother, Great-grandmother. 7 Maternal Male Ancestors. 8 Maternal Female Ancestors. 9 That is, Vasu, Satya, Kratu, Daks/ta, Kala, Kama, Dhriti, Kuru. 10 The words of the ritual are as follows : Vis/mur Ong Tat Sat : to-day , in the month of , when the Sun is in Rashi , in P aks/m , the Tithi , I, Deva Sharma, for the pros- perity of this ceremony, of my father, Nandlmukha, whose Gotra is , and name is ; of my grandfather, the Nandlmukha, whose Gotra is and name is ; of my great-grandfather, the Nandl- mukha, whose Gotra is and name is ; of my mother, the Nandi- mukhI, whose Gotra is and name is ; of my paternal grand- mother, 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 Nandlmukha, whose Gotra is and name is ; of my maternal great-grandfather, the Nandlmukha, whose Gotra is and name is ; of my maternal great-great-grandfather, the Nandlmukha, whose Gotra is and name is ; of my maternal grandmother, the NandimukhI, whose Gotra is and name is j 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 with the Brahmawas made of Kusha grass. The 310 THE GREAT LIBERATION 0 Parvati! when the Anujna-vakya 1 * is either for paternal or maternal Ancestors, the same words should with the necessary alterations, be said for the paterna and maternal Ancestors, 8 and the Vishva-Devas left out (30). Then, 0 Shiva ! the worshipper should recite the Brahma- Vidya Gayatrl 3 ten times (31). He should next Bay the following Mantra 1 salute the Divinities, the Fathers— i.e., the Fathers and Mothers-the great Yogis; I salute PusMi 4 * and Svaha 6 * ; may we have such auspicious occasions over and over again (32). The excellent worshipper, having repeated the above Mantra three times, and taking water in his hand, should wash the Shraddha articles with the Mantra Yang, Hung, Pha t (33). Shraddha is performed of — (l) On Father’s side: Father, Mother, Grandfather, Grandmother, Great-grandfather, Grand-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 in the same, a » d the Gotra of the maternal Ancestors is the same. A woman s Gotra changes, some say, after marriage, others after her death and Sapmdikarana Shraddha ceremony, and becomes that of her husband. ' See p. 808, n. 6. 8 If any of the Ancestors be living, he or she should be presented with food, drink, etc. * See p. 56, vv. 109-111. 4 Vedic Devi — also called Pus/ian, who nourishes living beings— wife of Ganapati. She is also a Matrika (Markandeya Purana, xxii, 13). PusM is also a title of the Devi (see Lalita-Sahasra-Nama, verse 94). 6 The consort of Agni (Fire). RITES AND INITIATION 311 O Mistress of the Kula ! a vessel should next be placed in the corner of Agni. 1 Then utter the Mantra 0 Water ! Thou art the nectar which killest the Raks/iasas, protect this sacrifice of mine. Water with Tulasl-leaves and barley should next 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 man, 0 Shiva! should then invoke the Yishva-Devas, 3 the fathers, the mothers, the maternal grandfathers, and the maternal grandmothers (36). Having so invoked them, the Vishva-Devas should first be wor- shipped ; and then the three fathers, the three mothers, the three maternal grandfathers, and the three maternal grand- mothers should be worshipped, with offers of Padya, Arghya, Achamanlya, 4 * 6 incense, lights, cloths. Then, 0 Beauteous One! permission should be asked in the first place of the Devas for the spreading of the leaves s (37-38). Then a four-sided figure 8 should be drawn uttering the Maya Blja 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 Yaruwa Blja, 8 leaves should be spread over the figures. These leaves should be sprinkled with the Varuna Blja, 8 and then 1 South-East. * Brahmanas made of Kusha grass. 8 Vide ante , p. 281, note 5. 4 Water for the feet, offering, sipping water, etc. 6 Plantain leaves are spread to place the Pindas thereon. 6 Mandala. 7 Hrlng. 312 THE GREAT LIBERATION drinking-water and different kinds of edibles should be distributed in their order 1 (40). After giving honey and grains of barley and sprinkling the offerings with water, accompanied by the Mantra Hrang, Hrung, Pha£, the worshipper should dedicate the edibles uttering the names of the Vishva-Devas, 2 the fathers, the mothers, the maternal grandfathers and the maternal grandmothers, and thereafter repeat the Gayatri ten 3 times and thrice repeat the Mantra “ I salute the Divinities,” as aforesaid. 4 * After this, 0 Adya ! 8 he should take the directions (of the officiating Brahmana) relating to the disposal of the remnants of edibles 6 and of the PiwcZas 6 (41-43). Upon receiving the directions of the Brahmana, he should, 0 Beloved! make twelve PiwtZas of the size of bael fruits with the remnants of the Aks/tata 7 and other ' That is, beginning with the Devas. * See p. 281, note 6. * Bharat! says this. The text contains no direction as to how often it has to be repeated. * i.e., the Mantra “ Devatabhya/t,” etc., verse 82. 6 Primordial One. 6 Thus : Question : “ Om. There is some edible left over ; to whom should it be given ? ” Answer : “ Oth. Give it to the honoured ones.” Question : “ Oth. I wish to give Pinzas.” Answer : “ Oth. Do so.” 7 See p. 808, note 8. RITES AND INITIATION 318 things (44). He should make one more Pinda equal in size with the others, and then, 0 Ambika ! 1 he should spread some Kusha grass and barley on the Naimta corner 2 of the Mawdala 3 (45). Mantra Such of my family as have none to offer PiwcZas to them whom neither son nor wife survive, who were burnt to death or were killed by tigers or other beasts of prey, such kinsmen 4 of mine as themselves are without kins- men, 5 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 PiraZas, he should wash his hands and inwardly recite the Gayatrl, 6 and repeat the Mantra “ I salute the Divinities,” 7 and so forth, three times, and then make some Mawd!alas 8 (48). O Devi ! the wise man should in front of the vessels containing the remnants of the offerings make such squares 1 A title of the Devi. Ambika = Mother. * That is, the South-West corner. 8 See verse 89, ante. 4 Bandhavas. 5 Without anyone to offer Pindas to them. 6 See “ Garland of Letters ”. 7 i.e., the Mantra “ Devatabhya/t,” etc. (in verse 82). 8 Mandalas which in this case are to be square in shape. 314 THE GREAT LIBERATION in twos (for his Ancestors), beginning with the paternal Ancestors (49). O Shiva ! he should then sprinkle the squares with water with the Mantra already prescribed, 1 and then spread Kusha grass over them and sprinkle them with the Vayu Blja 2 , beginning with the Kusha spread on the square for the paternal (male) Ancestors, and then offer three PiwcZas, one at the top, another at the bottom, and one in the middle, in each of the squares 3 (50). O Maheshvarl ! the names of each of the Ancestors should be mentioned, inviting him or her, and then the PineZa should be given with honey and barley, 4 concluding with Svadha (51). After the Pinzas are given (in manner aforesaid) the Lepa-bhojI 5 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 Oih : May the Lepa-bhojI Ancestors be pleased. 1 i.e., the Yaruna Bija, Vang. 2 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 MancZala is for the female Ancestors— mother, father’s mother, father’s father’s mother. These two Mandates are for the paternal side. The third Mandate is for the maternal male Ancestors — mother’s father, mother’s father’s mother, and the father of the last. The fourth Mandate is for the maternal female Ancestors — mother’s mother mother s father s mother, mother’s father’s father’s mother. The last two Mandates are for the female Ancestry. 4 The Pindas are offered as follows : I offer thee (of such and such Gotra), highly praiseworthy (Nandlmukha) and well known (Pravara, see p. 298, note 5), this Pinda with honey and barley. It is thine : Svadha. 5 Lepa-bhojI Ancestors are the fourth, fifth, and sixth Ancestors. From the seventh upwards there are no Pindas to be offered. 315 RITES AND INITIATION In EkoddisT^a Shraddha 1 the offering to the Lepa-bhojl Ancestors is not made (52). Then for the satisfaction of the Devas and Pitn's the Gayatri 2 should be inwardly recited ten times, and the Mantra, “ I salute the Divinities,” 3 as aforesaid should be similarly recited three times, and then the PiwcZas should be worshipped 4 (53). Lighting an incense-stick and a light, the wise one should, with closed eyes, think of the Pitns in their celestial forms partaking of their allotted Pim£as, each his own, and should then bow to them, uttering the following (54) Mantra My father is my highest Dharma. 5 My father is my highest Tapas. 6 My father is my Heaven. On my father being satisfied, the whole Universe is satisfied (55). Taking up some flowers 7 from the remnants, the PitWs 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). 1 Shraddha for one particular Ancestor only* * Vide “ Garland of Letters 8 “ Devatabhya/&,” etc. (verse 82). 4 The commentator adds : u With scents and flowers.’ 5 Pita. Here collectively used for all the Pitris. My duty to him and them is my highest duty. 6 Here = object of devotion. 7 Nirmalya — Flowers left over after the Shraddha. Bharat! says 1 flowers and the like * (Pusftpadi). 316 THE GREAT LIBERATION Then he should remove the Devas and Brahmawas made of Kusha grass, as also the PmcZas, commencing with the Devas. The wise one should then make presents for all three 1 (59). He should then make Japa of the Gayatri ten times, and the Mantra, “ I salute the Divinities,” 2 five times, and, after looking at the fire and the Sun, should, with folded palms, ask the Vipra 3 the following question (60) : “ Is the Shraddha complete ? ” 4 * and the B rah m ana should make reply : “ It has been completed according to the injunctions (61). Then, for the removal of the effects of any error or omission, the Pranava 6 should be inwardly recited ten times, and the ceremony should be brought to a close utter- ing the following Mantra “ May the Shraddha rite be faultless 7 ” ; and then the food and drink in the vessels as also the Pincfas should be offered to the officiating Brahmana (62). In the absence of a Yipra, it should be given to cows and goats, or should be thrown into water. This is called “ Bnddhi Shraddha,” enjoined for all obligatory 1 i.e ., the Devas and the paternal and maternal Ancestors. The present is made with the prescribed Mantra to be Brahmana. 2 The Mantra “ Devatabhya/a,” etc. (verse 32). 8 The Brahmana who is always present to assist at these ceremonies. 4 i.e., faultlessly done. 6 Vidhana. 6 Ongkara. 7 This is called Achhidrabhividhana. RITES AND INITIATION 317 sacramental 1 rites (63). Shraddha performed on the occasion of any Parvan 2 * is called “ Parvawa Shraddha ” 3 (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 in- junctions laid down for Parvawa Shraddha (65). On the occasion of Parvawa Shraddha the PitWs should not be addressed with the prefix “ Nandimukha,” and for the words “ Salutation to PusM ” 4 should be substituted the words “ Salutation to Svadha ” 5 (66). 0 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-grandfather 6 be alive, then, 0 Queen of the Devas ! no Shraddha need be performed. If they are pleased, then the object of the funeral rite and sacrifice 7 8 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). 0 Queen of Kula ! 8 at the time of EkoddisMa Shraddha 9 the Vishva- Devas 10 are not to be 1 Samsk&ra. * Name given to certain days of the lunar month, such as Amavasya (New Moon), Purmma (Full Moon), As/^ami (Eighth Day). A festival. 8 Parvawa- Shraddha is Shraddha performed on the occasions last mentioned— not only on Mahalaya Day— the New Moon preceding the Durga Puja. 4 Namo’stu Pus/i^yai. See v. 82 ante. 6 Namo'stu Svadhayai, {ibid.). 6 Literally, three Ancestors, beginning with father. 7 Shraddha and Yajna. If all the three Ancestors are alive, they are feasted instead of Piwdas being offered to them, 8 KuleshvarT. 9 See p. 815, note 1. 10 See p. 281, note 5, 318 THE GREAT LIBERATION worshipped. The word of entreaty 1 should be addressed to one Ancestor only 2 (70). At the time of EkoddisMa Shraddha 3 cooked rice and Piwda should be given whilst facing south. The rest of the ceremony is the same as that which has been alieady described, with the exception that sesamum should be sub- stituted for barley (71). The peculiarity in Preta Shraddha 4 is that the wor- ship 5 of Gamga 6 and others is omitted, and in the framing of the Mantra the deceased should be spoken of as Preta 7 whilst rice and Piwdas are offered to him (72). The Shraddha performed for one particular dead ancestor is called “ Ekoddisfcia ”. In offering Pinda to the Preta, fish and meat should be added (73). 0 Mistress of the Kula ! 8 know this, that the Shraddha which is perform- ed on the day following the end of the period of unclean- liness 9 is Preta Shraddha (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 Brahmawas), twelve (for KsTiatriyas), and a fortnight (for Yaishyas) ; for Shudras and Samanyas the period is one month (thirty days) (76). 1 Anujna-vSkya. a i.e., the person whose Ekoddisftfa Shraddha is being performed. 3 i.e., the first of Ekoddisftfa Shraddha. * See note 7. * Arohohana. 6 The Devi of the Ganges. 7 i.e., the spirit before obsequial rites. 8 Kaula Tantrikas. 9 Ashaucha : Erroneously oalled period of mourning. RITES AND INITIATION 319 On the death of an Agnate 1 * who is not a Sapiwda,* the period of uncleanliness is three days, and on the death of a Sapiwda, 3 should information of it arrive after the period prescribed, one becomes unclean for three days (77). The unclean man, O Primordial One ! is not entitled to perform any rite relating to the Devas and the Pitns, excepting Kula worship 3 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 husband 4 5 (79). Every woman is Thy image — Thou residest concealed in the forms of all women in this world.' That woman, who in her delusion 6 ascends the funeral pyre of her lord, shall go to hell (80). Kalika ! the corpses of worshippers of the Brahma Mantra should be either buried, thrown into running water, or burnt, according as they may direct (81). Ambika ! 7 death in a holy place or a place of pilgrim- age, 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, forgetful of the three worlds becomes one with the Paramatma 9 (83). 1 Jnati. * i.e., having the same PiwcZa, or funeral rice-ball offering. A kinsman connected by the offering of the Pinda. ’ Kula-Puja. 4 This passage condemns the practice of Sati. 5 Tava svarupa ramawi, jagatyachchhanna-vigraha. 6 Moha is ignorance of right and wrong due to excess of grief, desire and the like. 7 See p. 318, note 1. * Followers of Kulachara. 9 Svarupe pratishf/iati — literally, “ stays in his own Essential Being.” Sya-rupa is here the equivalent of Paramatma (Bharati), 320 THE GREAT LIBERATION After death 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 north 1 (84). The deceased should be addressed by his name, and Gotra and as Preta. 2 Giving the Pmda to the mouth of the corpse, the pyre should be lighted by applying the torch to the mouth of the corpse, the while inwardly reciting the Vahni Bija 3 (85). Beloved ! the V\nd& should be made of boiled or un- boiled rice, or crushed barley, or wheat, and should be of the size of an emblic myrobalam 4 * 6 * (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 un- cleanliness expires, the mourner should bathe and purify himself, and give away gold and sesamum for the Liberation of the Preta 8 (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). ' Uttarabhimukha. * See p. 818, note 7. * Rang — the Bija of Fire. 4 Haritaki. 6 The Mantra said whilst giving away is : “ Ong : to-day (here mention month, Paks/ta, Tithi, etc.), for the Liberation of my father, whose Gotra is and whose name is , I give away gold, etc., to the Brahmawa, whose name is and whose Gotra is .” 321 RITES AND INITIATION 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, 1 * and then feed Brahmanas and Kaula knowers of the Brahman a 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 3 (93). _ This Preta Shraddha is known as Adya Ekoddis^a Shraddha, 4 5 and it liberates the deceased from the state of Preta. After this every year on the Tithi J of his death edibles 6 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 Siddhi 7 8 by honouring a Kaulika. The object of all Samskaras is completely attained if, in lieu of the prescribed Homa, 1 See p. 818, verse 74. ’ Brahmajna. • The impure earth-bound state after Sapmdlkarana he joins the other PitWs and then reaps the result of his karma. * This is the first (Adya) Shraddha done immediately after (verse 88) the expiry of the period of uncleanliness for the liberation from the State of a Preta of the person who is dead. Ekoddis/i£a means directed (UddisAfa) towards one (Eka). 5 A lunar day, which may be less than twenty-four hours. 6 The offering of Piwdas on the anniversary of his death is called Vatsarika (annual) Shraddha. 7 Sarva-siddhi — Success in all things. 8 “ Sacraments ” described in Ch. IX. 21 322 THE GREAT LIBERATION Japa, and Shraddha, 1 even a single Kaulika 2 is (at the time of the rite) duly honoured (96). The injunction of Shiva is that all auspicious cere- monies 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, 3 provided he be so directed by his Guru, by a Ritvik, 4 5 or a Kaulika (98). A Kaulika 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 Elements 6 (99). Or the excellent worshipper may shorten the rite. He may, after meditating on the Devi, and inwardly reciting the Mantra and bowing to the Devi, go wherever he may desire (100). In the worship of all Devatas, such as the Autumnal Festival 6 and others, Dhyana and Puja 7 should be per- formed according to the ordinances laid down in the Shastras relating to such worship (101). 1 That is, the burnt sacrifice, recitation of Mantra, or obsequial rites. 2 Follower of Kulachara who has realised the ONE underlying the diversity of the world. * Viruddhe’hni. 4 Priest. ^ 5 Pancha-tattva — Wine, meat, etc. (see “ Shakti and Shakta ”). 6 Sharadlyotsava. The Durga Puja is so called because it is cele- brated in Autumn. Durga Puja is also celebrated in Spring, and is then called VasantI, or Vernal Festival. 7 Meditation and worship. RITES AND INITIATION 323 According to the ordinances relating to the worship of the Primordial Kali, animal sacrifice 1 and Homa 2 should be performed, and the rite should be brought to an end by the honouring of Kaulikas 3 and making of presents 4 5 (102). The general rule is that Gamga, Vis/mu, Shiva, Surya, and Brahma should first be worshipped, and then the Deva the special object of worship (103). The Kaulika is the most excellent Dharma, 6 7 the Kaulika is the most excellent Deva, the Kaulika is the most excellent pilgrimage, 6 therefore should the Kaula be always worshipped T (104). The three and a half Kotfis 8 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 initiated 9 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, under- stand the majesty of the “ Fully initiated” Sadhaka, 10 who is Shiva 11 Himself, and to whom there is nothing either holy or sinful ? (107). I y a ji # * Sacrifice in fire. 3 Followers of Kulachara, who see the Brahman in all and all in the Brahman. Vide ante . 4 DaksMna. 5 i.e., embodiment of righteousness. 6 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. 7 Archchayet. 8 A Kofi is a crore or ten million — i.e., all the multitude. 9 PurnabhisMkta==Kf. Fully sprinkled. Pumabhis/ieka follows initiation. 10 One who is intently striving to attain Siddhi. II Shivatma that is, he is the embodiment of goodness and beneficence. 324 THE GREAT LIBERATION Such a Kaula, 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). Shrl Devi said : Thou hast, O Lord ! spoken of the Greatness 1 of the fully initiated Kaula. Do Thou in Thy mercy speak to Me of the ordinances relating to such initiation 2 (109). Shrl Sadashiva said : In the three Ages 3 this rite was a great secret ; men then used to perform it in all secrecy, and thus attain Liberation (110). 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 initiated 4 * (111). 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 initiation ” 2 (112). The Guru should, the day before the initiation, wor- ship the Deva of Obstacles 7 with offerings, according to his ability for the removal of all obstacles (113). If the Guru is not qualified to officiate at a “ Full initiation ” 2 ceremony, then it should, 0 Beloved ! be per- formed by a duly initiated Kaula 8 (114). Gang is the Blja of 1 M&hatmya=Prq l bhava= Power, goodness, sanctity. * Purnabhis/ieka. * Yuga — that is, Satya, Treta, and Dvapara, the three past Ages. 4 See Ch. IV, verse 78. 6 Kevalang madya-sevanat. 6 Abhisfeeka. 7 Gawesha. 8 Vide p. 828, note 8. Changing one’s Guru is not allowed unless the latter is not qualified when the services of a qualified preceptor RITES AND INITIATION 325 Gawapati (Ganeska) (115). Gawaka is the Rishi, the Chhanda is Nlvrit, * 1 the Lord of Obstacles 2 is the Devata, and the Mantra is applicable for the removal of obstacles to the performance of the rite 3 (116). Adding successively six long vowels to the Mula Mantra, 4 S/tadamga-nyasa 5 should be performed, and 0 Shiva ! after doing Pranayama 6 let Ganapati be meditated upon (117). may be sought. It is however said “ the disciple thirsting for know- ledge may go from one Guru to another in the same way that a hee longing for honey goes from flower to flower.*’ Tarkalangkara says : At the time of Mantragrahana (reception of Mantra) the person imparting it becomes Guru ; at time of Abhis/ieka the quality of Guru is transferred to him who performs it. Tantrasara says that by renouncing the Guru man incurs death, by giving up Mantra poverty comes, and by giving up both, goes to Raurava hell. The sense of this is that there is no fault in giving up the Guru if the disciple desires to be initiated in the Samskara in which the person who gave him Mantra is not initiated and disqualified. If however the Guru is initiated and qualified the disciple cannot leave him. The intention of Shiva is that the disciple who wishes to be initiated in Shaktabhis/ieka, Purnabhis/ieka, KramadlksM and the like, may leave the Guru who gave the Mantra and go to another who can fill his desires. 1 A form of metre. * Vighna — that is, Ganesha. 3 i.e., initiatory rite. 4 Gang. 5 S/iadamga-ny&sa proper is also called Hridayadi-s/iac?amga-nyasa — i e of the six parts of the body, beginning with the Heart : (1) Heart, (2)* the Head, (8) the Crown-lock, (4) the Thorax, (5) the three Eyes, (0) the palm and back of the Hand. Kara-nyasa is called Amgusfc- iftadi-S/iadamga-nyasa — i.e. , Nyfisa of six parts, beginning with the Amgushtha, or thumb : (l) Thumb, (2) Index finger, (8) Middle finger, (4) Ring finger, (6) Little finger, and (6) the palm and hack of the Hand. 6 For the details of this practice, see ed. Bhakta, p. 497. Commence inhalation with the left nostril, making Japa of the Blja 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 Gheran^a Samhita of seven and the Ha^/ia-yoga-pradlpika of three. 326 THE GREAT LIBERATION Dhyana Meditate on Gana-pati as of the colour of vermilion, having three eyes, a large belly, holding in His lotus-hands the conch, 1 the noose, 2 * the elephant-goad, and the sign of blessing. 4 His great trunk is adorned with the jar of wine which it holds. On His forehead shines the young Moon. 5 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, 6 and His body is smeared with scented ointments (118). Having thus meditated upon Gawapati, he should be worshipped with mental offerings, 7 and then the pro- tecting powers of the seat 8 9 should be worshipped. These are Tlbra, Jvalini, Nanda, Bhoga-da, Kama-rupim, Ugra, Tejasvatl, Satya, and Vighna-vinashinl. 10 The (first eight) should be worshipped in their order, beginning from the east, and the last should be worshipped in the middle of the Mawdala. Having thus worshipped 1 Shamkha. 8 Pasha. 1 Amkusha — the hook for driving elephants. 4 The text has Is/^a. 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. 6 Bharat! explains this passage to mean — 11 His diadem shining with the young Moon.” For another Dhyana of Ganesha see Ch. XIII. 144. 6 Bharat! interprets this passage to mean — “ His body aglow with His red raiment.” His is of the colour of Vermilion. 7 See Ch. V, verses 142 et seq. 8 PlfZ&a-shakti (see Adhara-shakti, ante). 9 Bharat! adds — “ With Mantras made up of the Pranava, the name of the Devata and Nama/i.” 10 The first eight are to be worshipped on the eight sides, and the i as t— the “ Destructress of Obstacles ”— in the middle. RITES AND INITIATION 327 them all, the Lotus-seat itself should be worshipped (119-120). Meditating on Ganesha once again, He should be wor- shipped with offerings of the five elements. 1 On each of His four sides the excellent Kaulika should woiship Ganesha, Gawa-nayaka, Gana-natha, Gana-kricZa, Ekadanta, Rakta-tuwcZa, Lambodara, Gajanana, Mahodara, Yika^a, DhUmrabha, and Vighna-nashana 2 (121-123). Then the eight Shaktis, Brahmi, 3 and others, and the ten Dikpalas 4 and their weapons, should be worshipped, and after that Vighna-raja 5 should be bidden to de- part 6 7 (124). Having thus worshipped the King of Obstacles, the worshipper should perform the preliminary ceremony, and then entertain the Kaulas versed in divine knowledge with the five elements 8 (125). The next day, having bathed 9 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 Bhojya 10 for the satisfaction of the Kaulas (126). Then, giving * Pancha-tattva — i.e., wine, meat, fish, parched food, and woman. ’ These ate called the surrounding (Avaran^ Deities. They are forms of Gana-pati, Who is called by these names Himsell. 3 BrahmT, Narayani, Maheshvari, Chamunda, Kumarl, Aparajita, Vftrahl, NarasimhI (c/. Chapter V, verse 134 ; and Chapter VI, verse 100). 4 Indra, etc. (see Chapter VI, verse 103). 5 King of Obstacles — Ganesha. 6 “ Lord of Obstacles ! Pardon me,” is the Mantra of dismissal. 7 Adhivasana. The worshipper here is the Guru. 8 Pancha-tattva. _ 9 Bhakta adds—” With Sarvaus/tadhi or Amalaki (a kind of Myra- bolam) water.” ... , , 10 i.e., uncooked rice, vegetables, ghee, sugar, salt— what, in short, is given uncooked for the purpose of making a meal. 328 THE GREAT LIBERATION Arghya * 1 to Surya, and having worshipped Brahma, 'Vishnu, Shiva, and the nine Planets, as also the sixteen divine Mothers, he should make a Vasu-dhara 2 (127). He should then perform Ynddhi 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, 0 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 ! in this auspicious Purwabhis/ieka that by thy grace I may attain the success of my undertaking without any hin- drance (130). (The Guru should then reply :) My son ! be thou, by the permission of Shiva-Shakti, 3 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 Sarhkalpa 4 * for the removal of all obstacles and for the attainment of long life, pros- perity, strength, and good health (132). The Sadhaka, having solemnly formed his resolve, should do honour to the Guru, by presenting him with olothes and jewels, and Karana 6 * with Shuddhi, 8 and invite him to perform the rite (133). 1 Offering. 1 See p. 272, note 9. 8 Shiva and Shakti— the Two in One, 4 “ Solemnly declare his purpose.” See ed. Bhakta, p. 508, for details. 6 A symbolic name for wine. See Ch. VII, vv. 22, 28. 6 See Ch. VI, verse 11. The invitation is done with a Mantra. See ed. Bhakta, p. 504. RITES AND INITIATION 329 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, 1 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, 2 fly-whisks, 3 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 the Maw^ala 4 called Sarvato-bhadra, 5 beautiful and auspicious in every way (134-138). Then each person should perform the rite preparatory to mental worship, according to his own Kalpa, 6 and then, having made mental worship, should purify the five elements with the Mantra previously mentioned (139). After the Pancha-tattvas 7 have been purified, the jar, which must be either of gold or silver or copper or earth, should be placed with the Brahma Blja 8 on the Mawdala. 9 It should be washed with the Weapon Mantra 10 and smeared with curd, Aks/iata, 11 and then a vermilion mark should be placed on it with the Mantra “ Shring ” (140-141). ' Chandratapa is an awning with various designs thereon. ’ Vyajana. * Made of the tuft of the tail of yak. 4 Diagram. 6 Name of a Yantra — Sarvato-bhadra Mandala. 6 Sva-sva-kalpokta-vidhina. Kalpa = Body of Ritualistic rules. Different Sampradayas have different Kalpas. 7 i.e., the wine, meat, fish, Mudra, and woman. 8 Ong. 9 Square — the Sarvato-bhadra Mandala. 10 Pha£. " See p. 808, note 8. 330 THE GREAT LIBERATION He should then recite three times the letters of the alphabet, with the Bindu superposed from Ksha, to A, 1 and recite inwardly the Mula Mantra, and fill the jar with wine 2 or water from some holy place, or with ordinary pure water, and then throw into the jar nine gems or a piece of gold 3 (142-143). The merciful Guru should then place over the mouth of the jar a leafy branch of a Jack-tree, a Fig-tree, 4 an Ashvattha-tree, 5 and of a Vakula and Mango-tree, with the Vagbhava Blja 6 (144). He should then place on the leafy branches a gold, silver, copper, or earthen platter with fruits and sundried rice, uttering the Rama Blja 7 and Maya Blja 8 (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, Hrlng, Shrlng, the jar should be put in its place, and after putting into it the Pancha-tattvas 9 the nine cups should be placed in 1 i.e., the MatWka Blja in the reversed (Viloma) form. a Karana. 8 Diamond, sapphire, emerald, coral, pearl, moonstone, gomeda, topaz, ruby. A piece of gold is used weighing one tola, or a gold mohur. 4 Ficus glonuiata rox. Kaulikarchana-dlpika substitutes Va£a, or Ficus indica. 5 Ficus religiosa . 6 Aing. 7 Shrlng. 8 Krlng. 9 Wine, meat, etc., not actually but by saying the Mantra “ I here place meat ” and so forth. RITES AND INITIATION 331 their order (147). The Shakti Patra should be of silver, the Guru Patra of gold, the Shri Patra 1 should be made of the human skull, 2 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 the four Gurus 3 and the Devi, and the wise one should then worship the jar filled with nectar (150). Lights and incense should then be waved 4 and sacrifices made to all beings, 5 and after worshipping the divinities of the Pitf/tas 6 he should perform STiadamganyasa 7 (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, 0 Shiva ! should perform all the rites ending with Homa, and then honour the Kumarls 8 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 : 0 you Kaulas! who are vowed to Kula-worship, be kind to my disciple. Do you give your permission to his Sarhskara of Pumabhis/ieka (154). The Lord of the Chakra having thus asked, those present should respectfully say : “ By the grace of 1 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-shamkha (the great Conch-shell) — that is, human skull. 8 See Chapter VI, verse 50. 4 i.e., Arati. 6 Sarva-bhuta-vali. 6 Or seat (see p. 120, note l). 7 See ante under verse 117. 8 Unmarried girls. 332 THE GREAT LIBERATION Mahamaya 1 and the glory of the Supreme Spirit, 2 * may thy disciple be perfect and devoted to the Supreme Tattva (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. Kllng, Hrlng, Shrlng 4 over it, move the pure jar, with the following Mantra Rise, 0 Brahma-kalasha, 5 thou art the Devata 6 and grantest all success. May my disciple, being bathed with thy water and leaves, be devoted to Brahman (156-157). Having moved 7 the jar in this manner, the Guru should mercifully sprinkle the disciple seated with his face to the North with the Mantras about to be spoken (158). The Bishi of the Mantra of this auspicious Pumabhi- she ka rite is Sadashiva, the metre is Anus/itup, the presid- ing Devata is the Adya Kali, the Blja is “Om,” and its applicability is for the auspicious sprinkling 8 on the occa- sion of the Pamabhis/ieka ceremony (159). 1 The Devi. * Parana atma. 1 Para-t*fctva-parayana, that is, a seeker of the Brahman. 4 That is, the Vljas of Kama, Maya, and Rama, or Laks/mri. 6 Jar — which is the Brahman. 6 Devatatmaka, that is, in which are all the Devatas. 7 That is, by the Mantra. 8 That is, Consecration. RITES AND INITIATION Mantra 333 May the Gurus sprinkle * 1 thee. May. Brahma, Vis/mu, and Maheshvara 2 sprinkle thee ; may the Mothers Durga, LaksTiml, BhavanI, sprinkle thee 3 ; may Shod&shi, Tarini , 4 Nitya , 5 Svaha , 6 MahisTia-mardinI , 7 all These sprinkle thee with the water that has been sanctified by the Mantra; may Jaya-durga, Vishalaks/il, BrahmanI, Sarasvatl , 8 9 may all These sprinkle thee; may Bagala, Varada, and Shiva® sprinkle thee ; may the Shaktis, NarasimhI, Yarahl, VaisTmavI , 10 Yana-malinl, Indrawl, Yaruwl, Raudri , 11 sprinkle thee ; may Bhairavl , 12 Bhadra-kali, 1 * TusM, PusM, Uma, Ks/iama, Shraddha, Kanti, Daya, Shanti , 14 always sprinkle thee ; may Maha-kali, Maha-laks/iml, Mahanila-sarasvati , 15 * Or Consecrate (Abhis/tinehantu). I Shiva. * Parvatl, Shakti of Vis /mu, Shakti of Shiva as Bhava. These and the other Devatas are aspects of the one Adya. 4 Two of the ten Mahavidy&s. 5 A name of Tripurasundarl as Amglnitya and of the fifteen Amga- devataS of Hers. 6 Shakti of Agni. ’ A name of the Devi as destructress of the demon of Anger in buffalo form. See Introduction to Kulachudamani Tantra and Ear* purfidi-stotra, Vols. IV, and IX Tantrik Texts, Ed. A. Avalon. 8 Durga, Vasali, and Shaktis of Brahma. 9 One of the Mahavidyas, Devi as giver of boons, Shakti of Shiva. 10 Three of the eight Matrikas. II Shaktis of Vis/mu, Indra, Varuraa and Eudra. 19 Shakti of Bhairava. Bhairava = Udyama (effort), the inner Pari- spanda which is the sense of complete I-ness (Purwahambhava) ; with him all Shaktis are in Samarasa. (Bhaskararaya Comm, on v. 2, ch. 6, Nityas/iodashika). Popularly a Raudri Murti. 19 An aspect of Durga. 14 The eight names beginning wish TusM are different Kalas of the Devi personifying different qualities. 15 Kali, Lakshml and Tara. Mahalaksftml is also a name of one of fhe Matrikas. 334 THE GREAT LIBERATION Ugr a- Chanda, Prachanda, 1 constantly sprinkle thee; may Matsya, Kurma, Yaraha, Nrisimha, Vamana, Rama, Bhngu- Rama, 2 * sprinkle thee with water ; may Asitamga, Ruru, Chanda, Krodhonmatta, Bhayamkara, Kapall, Bhis/iana,* sprinkle thee ; may Kali, KapalinI, Kulla, Kurukulla, Yirodhini, Yiprachitta, Mahogra, 4 ever sprinkle thee; may Indra, Agni, Shamana, 5 RaksTiaTt, Yaruna, Pavana, Dhana-da, Maheshana, 6 7 who are the eight Dikpalas/ sprinkle thee ; may Ravi, Soma, Mamgala, 8 9 Budha, Jlva, Sita, 10 Shani, 11 * * 14 * Rahu, Ketu,“ with all their Satellites, sprinkle thee ; may the NaksTiatras, the Karanas, the Yogas,” the Days of the Week, and the two Divisions of the Month, 16 the Days, Seasons, Months, and the Year i Raudri Mtlrtis of the Devi. * Avataras of Vishnu. * Bhairavas. See p. 120. 4 Bhairavis. As to Kurukulla matW-rupa, see Introduction, Tantra- raja, vol. 8, Tantrik Texts, Ed. A. Avalon. 4 Lord of the celestials, Lord of fire, an epithet of Yama. 6 Nirrit protector of S. E. Corner, the direction of Yama, Lord of Ocean, Lord of Air, Kuvera, Lord of Wealth, another Dikpala. 7 Protectors of the Quarters. 8 Sun, Moon and Mars. 9 Mercury, BWhaspati or Jupiter. 10 Shukra, the planet Venus. 11 Saturn. ,s Ketu is the descending node, considered as the ninth planet, and the body or trunk of the demon Samhikeya. Rahu is the ascending jjojJq — a demon with head and without body, swallowing the Sun and Moon in eclipse. The name of Rahu means Bhu-chhaya or earth-shadow. “ These are also divisions of time and are eleven in number : Vava, Valava, Kaulava, Taitila, Vanija, VisM, Shakuni, Chatusftpada, Kintughna, and Naga-Gara. The NaksTiatras are the constellations. Time is divided according to their respective positions day after day. 14 Astrological divisions of time numbering twenty seven according to conjunctions of Planets or Stars. 14 The Paks/tas, which are Shukla and KrisTma — light and dark. RITES AND INITIATION 335 anoint thee always ; may the Salt Ocean, the Sweet Ocean, the Ocean of Wine, 1 the Ocean of Ghee, the Ocean of Curd, the Ocean of Milk, the Ocean of Sweet Water sprinkle thee with their consecrated waters ; may Gariiga, Yamuna, Reva, Chandra-bhaga, Sarasvatl, Sarayu, GancZakI, Kuntl, Shveta- garhga, KaushikI, 2 may all These sprinkle thee with their consecrated waters ; may the great Nagas 3 beginning with Ananta, the birds beginning with Garuda, 4 * the trees begin- ning with the Kalpa tree, 6 and the great Mountains sprinkle thee ! may the beneficent Beings 6 residing in Patala, 7 on the earth, and in the air, pleased at this hour of thy Purna- bhis&eka, sprinkle thee with water (160-175). May thy ill-luck, bad name, illness, melancholy and sorrows be des- troyed by the PurwabhisAeka, and by the glory of the Supreme Brahman (176). May Alaks/rari, 8 Kalakarwl, 9 the Dakinls, and the Yoginls, 10 being driven away by the Kali Blja, be destroyed by the Abhi$7mka (177). May the Bhutas, 11 Pretas, 12 Pishachas, 13 and the maleficent Planets be driven 1 Sura. 2 Names of sacred Rivers. 8 Serpent-divinities, with human head and tail of serpent, said to inhabit the Nether Worlds (Patala). 4 The Vahana of Vis/mu. B Tree in Indra’s heaven that yields all that is desired. * Ks^emakarina/i. I The Nether World. 8 Devi of Adversity as regards loss of wealth. 9 Devi of Misfortune. 10 Here Bad Female Spirits. YoginI is a name given to the Supreme Devi Herself and Yoginls are Her various powers. Some of which are great and beneficent. The Dakinls and Yoginls here are evil spirits. DakinI is also the name of Devi in the Muladhara. II Spirits, Ghosts primarily means the Elements. 12 Spirits before performance of Shraddha. 18 Bad and filthy disembodied souls, who are invoked by those who are Pishacha-siddha. 336 THE GREAT LIBERATION out, put to flight, and destroyed by the Rama Bija ; 1 may all misfortune caused thee by magic and by the incanta- tions 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 Pumabhis/ieka (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, 2 * the Guru should make him hear it again * (181). The Kaulika Guru should, having informed the wor- shippers of Shakti, 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 Isftfa-devata 4 * in theYantra* and then honour the Guru by offering him the Pancha- tattva 6 * (188). M The disciple should also give as DaksMna ' cows, land, gold, clothes, drinks, and jewels to the Guru, and then honour the Kaulas, 8 who are the very embodiments of Shiva 9 (184). The self-possessed, purified, and humble disciple, hav- ing honoured the Kaulas, should touch the sacred feet of the Guru with veneration, and, bowing to him, pray to him as follows (185) : 1 Shrlng. * See Shakti and Shakta. * Prom his own mouth. 4 The Divinity of his worship. * Diagram. * Wine, meat, etc. 1 Presents. 8 Who are present. * Shivatmaka. RITES AND INITIATION Prayer to Guru 337 Holy Lord ! Thou art the Lord of the world. Lord ! Thou art my Lord. 0 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, 0 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 Kula 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 Tilaka 1 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 offered 2 to the Devi, and partake of the food and drink as directed in the injunctions relating to the formation of Chakra 3 (191). 0 Devi ! I have spoken to Thee of the auspicious rites relating to PumabhisTieka. By this one attains divine knowledge and becomes Shiva Himself (192). The Pumabhis/ieka should be performed for nine or seven or five or three or one night (193). 1 Sectarian mark. 8 Prasada-tattva=Prasada is food offered to a Deva or Gnru, and is deemed holy food. 3 See Chapter VI, verse 189 et seg. ?2 the great liberation 338 There are, 0 Kuleshanl! five different forms 1 in this purificatory rite. In the rite which lasts nine nights the Mandala* known as Sarvato-bhadra * should be made (194). Beloved' 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). P 0 Devi! the injunction is that on the Sarvato-bhadra and Nava-nabha Manilas nine jars 4 should be placed on Panchabja Mandala five, and on AsMa-dalabja Mawdala one jar, and the Amga-Devatas 5 and the Avarana- Devatas should be worshipped in the filaments and other parts of the lotuses (196-197). , The Kaulas who have been Fully Initiated are puie o soul All things are purified by their look, touch, and when smelt by them (198). All men, whether they are Shaktas, Shaivas, Vais/mavas, Ganapatas, or Sauras,' should worship the KaulaSadhu 8 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 a VaisTmava a VaisTmava, for a Saura a Saura as Guru is advised, and a Ganapata is the proper Guru for a Gana- oata but a Kaula is excellent as Guru in the case of all , therefore the wise one should with all his soul be initiated varies according to the Devata, the Sampradaya and compe^ency^dhikar^^e gee Tant ra-sara, pp. 124-129, and p. 168. * All-propitious. 4 Ghatfas. , 5 The limbs or parts of the chief Devata which are considered as Devatas. 6 The attendant Devatas. . 7 These are the five classes of worshippers — (Papchopasaka). 8 TTnlir mam nr RITES AND INITIATION 389 by a Kaula (200-201). Those who with devotion worship the Kaulas with Pancha-tattva, 1 cause the salvation 2 3 of their Ancestors, and themselves attain the highest end (202). The man who has obtained the Mantra from the mouth of a Pashu * is of a certainty a Pashu, and he who has obtained the Mantra from a Vlra * is a Yira, and he who obtains it from a Kaula knows the Brahman (203). One who has been initiated according to Shakta rites 4 is a Yira ; he may purify the Pancha-tattvas only in the worship of his own Isftfa-devata, 5 he may never be the Chakreshvara 6 (204). He who kills a Yira, he who drinks wine which has not been consecrated, 7 he who seduces the wife of or steals the property of a Vlra, these four are great sinners, and the man who associates with any of these is the fifth sinner (205). Those evil-natured men who disparage the Kula Way, 8 Kula articles, and the Kula worshipper go down the low and vile path (206). The Rudra-cZakinls and Rudra-bhairavls 9 dance in joy (at the thought of) chewing the bones and flesh of men who disparage wine and the Kaulas (207). They (the Kaulas) are merciful and truthful, and ever desire the good of others. For such as insult them there is no escape from Hell (208). 1 Wine, etc. * Uddhritya=lifting up, rescuing, etc. 3 As to the meaning of these classes of men, see “ Shakti and Shakta ”. 4 i.e., Shaktabhis/ieka as distinct from the higher initiation called Purwabhis/ieka. 5 Special tutelary Devata. 6 Lord of the Chakra, who alone can pour out wine from the jar, and drink and distribute as he thinks right. The others are prohibited from doing so. 7 Vntha-payI=Vain-drinker. These are Mahapatakls. 8 Kula Worship, etc. 9 Fierce Spirits of that name, attendant on Shiva and Kali. 340 THE GREAT LIBERATION I have (in various Tantras) spoken of many and various methods and rites 1 * * ; but in the case of a Kaula who is devoted to the Brahman alone, the performance or non- performance of such rites is one and the same * (209). There is one Supreme Brahman Who is spread through- out the Universe. He is worshipped by the worship of the Universe,* because everything exists in Him (210). Beloved ! even those who look to the fruit of action and are governed by their desires and by the worship of different Devas, and addicted to various rituals worshipping the Devatas as other than themselves 4 go to and enter That (211). He who sees everything in Brahman, and who see;. Brahman everywhere, is undoubtedly known as a true Kaula, who has attained Liberation while yet living 5 (212). End of the Tenth Chapter, entitled “Rites relating to Briddhi Shraddha, Funeral Rites, and Purnabhisfceka.” 1 Prayoga an d Karma : the former including the meanings, appli- cation, method, object. The latter is ritual action. 1 Because he is free from Raga and Dves/ia in whatever he does (Tarkalamkara). ’ Vishvarchaya : that is, worship of anything m the universe. TTvervthing is the form of the Brahman and provided what is worship- ped is so worshipped with this knowledge it is worship of Brahman. 1 PWthaktvena yajantaft. The reference is to dualists who think Pnfl is wholly separate from themselves and not, as the Advaitins hold, their own essential self. By ‘ That 1 the Nisfckala Brahman is meant, 5 Jivanmukta, CHAPTER XI EXPIATORY ACTS Listening to the Rules 1 of Shambhu relating to the differ- ent Castes and Stages of Life, Apama 2 3 was greatly pleased, and questioned Shamkara thus (1) : Shrl Devi said : Thou hast, 0 Lord ! out of Thy kindness for Me and in Thy omniscience, spoken of the customs and the rules of religious conduct and sacraments * for the well-being of the world (2). But the men of the Kali Age, being wicked, and blinded by anger and lust, atheists, 4 of wavering minds and addicted to the gratification of their senses, will not in their ignorance and folly, follow the way laid down by Thee ; it behoves Thee, O Ishana ! to say what will be the means of their Liberation (3-4). Shrl Sadashiva said : Thou hast asked well, O Devi ! Thou who art the Benefactress of the world, the Mother of the world, Thou art Durga, 5 Thou dost liberate people from the bonds of birth and the toils of this world (5). Thou art the Primor- dial One, Thou fosterest and guardest this world, Thou art beyond the most excellent; Thou, 0 Devi! dost support the moving and the motionless Universe (6). Thou art 1 Dharma. 2 Devi — so called because during the time She was doing penance She would not so much as eat a leaf to appease Her hunger. 3 Samskaras, 4 Nastika— Unbeliever in the Vedas and in a Future Life. 6 “ Mother ” (Jananl), which Bharati interprets as equivalent of JanayitH. Durga =*“ Difficult to understand and attain/* 342 THE GREAT LIBERATION Earth, 1 11 Thou art Water, Thou art Fire, Thou art Air, Thou art the Ether,® Thou art Ahamkara, 3 Thou art Mahat-tattva 4 (7). Thou art Life in this world ; Thou art the Knowledge 5 of Self, and Thou art the Supreme Divinity. Thou art the Senses ; Thou art Manas, Thou art Buddhi ; Thou art the motion and existence of the Universe 6 (8). Thou art the Vedas, Thou art the Pranava, 7 Thou art the Smntis, the Samhitas, the Nigamas, the Agamas, and the Tantras, 8 Thou pervadest all the Shastras, and art the Abode of all that is good (9). Thou art Mahakali, 9 Maha laks/imi, 10 Maha-nlla-sarasvatl, n Mahodarl, 12 Mahamaya, 13 Maharaudri, 14 and Maheshvari 15 ; Thou art Omniscient and Knowledge itself, 17 there is nothing which Thou 1 Pnthivl. ’ Void = Viyat = Akasha = Ether of Space. 3 As to Ahamkara, the I-making faculty of mind, see Woodroffe’s “ World as Power : Mind.’* 4 The Sankhya category of that name : the cosmic Buddhi. See ibid . 5 Knowledge =Vidya — here Atma-jnana. 6 By the senses are meant the eyes, ears, etc. Manas is the faculty of attention and Buddhi the faculty of determination. Bharatl says that mind (Manas) means heart (Hridaya), and understanding (Buddhi) means Shastradi-tattva-jnana (knowledge of the essence of the Shastras, etc.). 7 Ongkara. 8 Smritis are the Dharma- Shastras of Manu and others and the Samhitas refer to the Mahabharata and other similar writings (Bharatl). 9 As the devourer of Time and who is therefore Destructress of the Universe, which is Brahman in time and space. 10 As the Cause of all prosperity and intelligence. 11 As the Source of all learning. 12 For She holds the Universe in Her womb. 13 She Who is one with Brahman, Who holds the Universe under Her spell. 14 She Who is the great Destructress withdrawing all to Herself. 15 As She dominates and is the Lord of all. I# Sarvajna. 17 JnanamayI=Moks/iavis/iaya-prajna-svarupa=illumining and liber- ating knowledge (Bharatl) . EXPIATORY ACTS 348 knowest not ; yet, 0 Wise One ! since Thou askest Me, I will speak of it for Thy pleasure (10-11). Thou hast truly spoken, 0 Devi ! of the evil ways of men, who, knowing what is for their welfare, yet, maddened by sinful desire for things whioh bring immediate enjoy- ment, are devoid of the sense of right and wrong, and desert the True Path. I speak now of that which will contribute to their Liberation (12-18). In the doing of what is forbidden and in the omitting of what is enjoined men sin, and sins lead to pain, sorrow, and disease (14). 0 Kula-nayika ! 1 know that there are two kinds of sin — that which contributes merely to the injury of one’s own Self, and that which causes injury to others (15). Man is released of the sin of injuring others by the punishment inflicted by the King, and from other sins by expiatory rites 2 with self-restraint 3 (16). Those sinful men who are not purified by either punish- ment or expiation cannot but go to hell, and are despised both in this world and the next (17). 0 Adya ! I shall first of all speak of the Rules relat- ing to punishment by the King. 0 MaheshanI ! The King who deviates from these, himself goes upon the down- ward path (18). > In the administration of justice, servants, sons, strang- ers, 4 friends and foes should all be treated alike (19). If the King is guilty of any sin himself, or if he should have punished one who is not guilty, then he shall purify 1 The Devi as sovereign mistress of the Kaulas. ’ Prayashchitta. 3 Samftdhi — Chitta-vritti-nirodha, or Yoga. But here it means ordinary restraint of the inclinations of the Chitta ; that is, practising acts of self-restraint or doing Prayashchitta with self-restraint (Bharatl). * Udaslna— Detached Persons who are neither friends nor foes (Bharatl). 344 THE GREAT LIBERATION himself by fasting and by placating those be has wronged by gifts (20). If the King should consider that he is guilty of any sin which is punishable by death, he should then abdicate his kingdom and go to a forest, and there labour for his purification by penances (21). The King should not, without sufficient reason, inflict heavy punishment on persons guilty of a light offence, nor should he inflict light punishment on persons guilty of a great offence (22). But the punishment by which many offenders may be deterred from ill-doing, and (punishment) in the case of an offender who is fearless 1 2 of crimes, should be heavy, although the offence be a light one (23). In the case of one who has committed the offence but once only and is ashamed of his ill-deed, or of one who fears crime and is a respectable man, a light punishment should be inflicted, even if the offence be a grave one (24). If a Kaula or a Brahmana is guilty of a slight offence, they should even, though otherwise worthy of respect, be punished by the King by a rebuke (25). The King who does not bestow adequate rewards and punishments after consultation with his ministers is a great sinner (26). A son should not leave his mother and father, the sub- jects should not leave their King, nor the wife her husband, if they are in trouble or in disgrace, unless they are greatly guilty* (27). The subjects should actively protect the kingdom, property, and life of the just King ; otherwise they will go upon the downward path (28). Shiva ! those who knowingly go with their mother,* daughter, 3 or sister, 3 those who have killed their 1 i.e., in the cause of hardened criminals. 2 The text is read according to Ram Mohun Roy. 8 Each of these terms is suggestive of a class. Thus, Mother would include her sister, her sister-in-law, etc. EXPIATORY ACTS 345 Mahagurus, 1 those who have, after having taken refuge in the Kula Faith, abandoned it, and those who have broken the trust placed in them, are very great sinners (29-30). Shiva! the punishment of those that go with their mother, sister, and daughter is death, and if the latter are wilful participants the same punishment should be inflicted upon them (31). The sinful man, who with a lustful mind goes to the bed of his mother’s or father’s sister, or to his daughter-in- law, or mother-in-law (wife’s mother), the wife of his pre- ceptor, the wife of his maternal or paternal grandfather, the daughter or wife of his mother’s or father’s brother, the wife or daughter of his brother, the sister’s daughter, the master’s wife or daughter, or with an unmarried girl, should be punished by castration, 2 and these women also if they are wilful participants in the offence should be punished by the cutting of their noses and turning them out of the house that they may be released from sin (32-34). The punishment of the man who goes with the wife or daughter of a SapimZa, 3 or with the wife of a man who has trusted him, is to be deprived of all his property and to have his head shaved (35). If through mistake (by ignorance) one should happen to marry any of these, 4 either in Brahma or Shaiva form, then she should be left at once (36). A man who goes with the wife of another man of the same caste as himself, or of a caste inferior to his own, should be punished by the imposition of a fine and by being kept on a diet of grains 5 for one month (37). 1 i.e., Father and Mother, and Husband in the case of married women. Here are Atipatakis named. * Limga-chchheda== Cutting off the genitals. ’ Kinsman. * * i.e., one of the prohibited degree. 6 Kana 3 * grains, broken rice, etc. 346 THE GREAT LIBERATION If a KsTiatriya, Vaishya, Shudra, or Samanya, 0 Thou of Beauteous Face ! goes with a Brahmawa woman knowing her to be such, then his punishment is castration, and the Brahmawa woman should be disfigured and banished from his kingdom by the King. For such as go with the wives of Viras, and, for such wives, the punish- ment should be the same (38-39). The wicked man who enjoys the wife of one of a higher caste should be heavily fined, and kept on a diet of grains for three months (40). An d if the woman is a wilful party, she should be similarly punished. If the wife is the victim of a rape, then she should be separated from, but maintained by, her husband (41). A wife, whether married according to Brahma or Shaiva form, should in all cases be renounced if she has gone with another man even if it be only once, and then whether of her own desire or against it (42). Those who have intercourse with public women, or with cows or other animals, should, 0 Deveshi ! be purified by being kept on a diet of grains for three nights (43). The punishment of those wicked men who have un- natural intercourse 1 with a woman is death ; this is the injunction of Shambhu (44). A man who ravishes a woman, even if she be the wife of a Chawdlala should be punished by death, and should never be pardoned (45). A man should consider as wife only that woman who has been married to him according to Brahma or Shaiva form. All other women are the wives of others 2 (46). A man who with lust looks at another man’s wife should fast for a day to purify himself. He who has converse 2 Payung gachclihatam. * Para-strl. EXPIATORY ACTS 347 with 1 her in a secret place should fast for two days. He who touches her should fast for four days ; and he who em- braces 2 her should fast for eight days to purify himself (47). And the woman who with a lustful mind behaves in the same manner should purify herself by following the same rules of fasting (48). The man who uses offensive language towards a woman, who sees the private parts of a woman who is the wife of another 3 and laughs mockingly at her, should fast for two days to purify himself (49). A man who shows his naked body to another, or who makes another person naked, should cease eating for three days to purify himself (50). If the husband proves that his wife has had intercourse with another, then the King should punish her and her paramour according to the injunction laid down (51). If the husband (has good cause to believe and yet) is unable to prove the faithlessness of his wife, then he should separate from her, but he should maintain her if she remains under his control (52). If the husband, on seeing his wife enjoying with her paramour, kills her with her paramour, then the King should not punish him with death (53). If the husband prohibits the wife to go to any place or to talk with anyone, then the wife should neither go to that place nor talk with that person (54). If, on the death of the husband, the widow lives with the relatives of the husband under their control, following the customs 4 of a widow’s life, or in their absence she lives with the relatives of her father, then she is entitled to inherit her husband’s property (55). 1 Sambha8%a, lewd talk, etc. ’ Parisftvajya. * Para-stri. 4 See post. 848 THE GREAT LIBERATION The widow should not eat twice a day, nor should she eat food cooked by one who is not her husband’s Agnate ; she should renounce sexual enjoyment, animal food, jewels, sleeping on soft beds, 1 * and coloured clothes (56). The widow faithful to her Dharma should not anoint herself with fragrant ointment, she should avoid village gossip, 3 and should spend her time in the worship of the Devatas and in the performance of Vratas 4 (57). In the case of the boy who has neither father, mother, nor paternal grandfather, the mother’s relatives are the best guardians (58). The mother’s mother, mother’s father, mother’s brother, mother’s brother’s son, mothers’s father’s brother, these are the relatives 5 on the mother s side (59). Father’s mother, father, brother, father’s brother’s and sister’s sons, father’s father’s brother, are known as paternal relatives 6 (60). The husband’s mother, father, brother, the husband’s brother’s and sister’s sons, and the husband’s father s brothers, all these are known as the relatives of the hus- band 7 (61). Ambika ! the King should compel a man, according to his means, to give food and clothes to his father, mother, father’s father, father’s mother, the wife whose son cannot support her, and to the maternal grandfather and grand- mother, who are poor and have no son (62-63). If a man speaks rudely 8 to his wife he must fast for a day, if he beats her he must go without food for three days, 1 Paryamka — that is, with mattresses (gadi) and the like. * Rakta — literally, red. The widow should dress in white. 3 Gramyalapa, i.e., vulgar and obscene talk. 4 Vows. 5 Matn-bandhavas. 6 Pitri-bandhavas. 7 Pati-bandhavas. 3 Durvachyang kathayan. EXPIATORY ACTS 349 and if he causes her bloodshed then he must fast for seven days (64). If a man in his anger or folly calls 1 * 3 his wife his mother, his sister, or daughter, then he should purify himself by fasting seven days (65). If a girl be married to an impotent man, then the King should cause her to be married again, even if the fact is discovered after the lapse of some time. This is Shiva’s injunction (66). If a girl becomes a widow before consummation of marriage, she also ought to be remarried by her father. This also is the command of Shiva (67). The woman who is delivered of a child within six months of her marriage, or after the lapse of a year follow- ing her husband’s death, is not a wife, nor is the child legitimate (68). The woman who causes a miscarriage before the com- pletion of the fifth month, as well as the person who helps her thereto, should be heavily punished (69). The woman who after the fifth month destroys the child in her womb, and the person who helps her thereto, are guilty of killing a human being (70). The cruel man who wilfully kills another man should always be sentenced to death by the King (71). The King should correct the man who kills another man through negligence,* or mistake,* or by ignorance, either by taking his property 4 from him or by giving him a severe beating 5 (72). » j.e., if a man says to his wife, “ You are my mother,” meaning that she was not his wife. * Pramada. 3 Bhrama. 4 Dravmadanata/i, i.e., by imposing a fine on the offender, 6 Tlbra tadana. 360 THE GREAT LIBERATION The man who tries to compass his own death, whether by himself or by the aid of another, should be awarded the same punishment as the man who kills another through ignorance (73). The man who kills another in a duel, or kills an enemy who attempts to kill him, is not guilty of any offence (74). The King should punish the man who has maimed another by maiming him, and the man who has beaten another by having him beaten (75). The wicked man who flings any missile, or lifts his hand to strike a Yipra, 1 or one who should be honoured, or who strikes either of them, should be punished by a pecuni- ary fine for the first offence, and by the burning of his hand for a second offence (76). If a man dies consequent upon a wound inflicted by any weapon or otherwise after six months, then the offend- er should be punished for the assault, and shall not be punished with death by the King (77). If the King kills subverters of his government, men who plot to usurp his kingdom, servants secretly befriend- ing the King’s enemies, men creating dissatisfaction against the King among the troops, subjects who wish to wage war against the King, or armed highway robbers, he shall not be guilty of any sin (78-79). The man who kills another, compelled by his master’s order, 2 is not himself guilty of the killing, for it is the master’s killing. This is the command of Shiva (80). If a man’s death is caused by a beast belonging to, or weapons in the hand of, a careless man, then the latter should be corrected by a pecuniary or bodily punishment (81). Those wicked men who disobey the King’s com- mand, who are arrogant in their speech in the King’s 1 Brahmana. ’ Apariharyaya ajnaya, i.e., by order he is unable to disobey. EXPIATORY ACTS 851 presence, or who deory the Kula faith, should be punished by the King (82). He who misappropriates property entrusted to him, the malicious man, the cheat, he who creates ill-feeling be- tween men, or who makes people quarrel with one another, should be banished from the kingdom by the King (88). The King should banish from his kingdom those aban- doned 1 and wicked-minded men who give away their sons and daughters in marriage for money, and who give their daughters (in marriage) to impotent husbands (84). Persons who attempt to harm' others by the spreading of baseless calumnies should be punished by the just King in accordance with their offence 2 (85). The King should compel the calumniator to pay the sufferer money commensurate with the harm done (86). For such persons as steal gems, pearls, gold and other metals, the punishment should be either the cutting off of the hand or the entire arm, according to the value of the stolen property (87). Those who steal buffaloes, horses, cattle, jewels, etc., and children, should be punished by the King as thieves (88). Thieves who steal food and articles of small value should be corrected by being kept on a diet of grains for a week or a fortnight (89). 0 Adored of the Devas ! the faithless and the ingrate can never attain Liberation by sacrifices, votive observances, penances, acts of charity, and other expiatory rites (90). The King should, after severely punishing them, exile from his dominion men who give false evidence, or who are partial as arbitrators (91). 1 Patita= Fallen. This verse literally means who gives away for money his son or daughter to a sexless person etc. 2 “ According to the gravity of the calumny ; ” according to a variation in the Text. 352 THE GREAT LIBERATION The testimony of six, four, or even three witnesses is sufficient to prove a fact ; but, O Shiva ! the testimony of two witnesses of well-known piety is enough (92). Beloved ! if witnesses contradict one another on ques- tions of place, time, and other details of fact, then their testimony should be rejected (93). 0 Beloved ! the word of the blind and the deaf should be accepted as evidence, and the signs and writing of a dumb man and of one who is both deaf and dumb should also be accepted (94). Of all evidence and in all cases, and particularly in litigation, documentary evidence is the best, as it does not perish and always endures (95). The man who fabricates a writing for his own use or for the use of another should be punished with double the punishment of a false witness (96). The statement on oath, on his own behalf, of a careful and reliable man is of a higher probative value than the word of many witnesses (97). 0 Parvati ! as all virtues find their support in Truth, so do all vices find their support in untruth (98). 1 2 Therefore, the King shall incur no blame by chastizing those who are devoid of Truth and are the receptacle of all vices. This is the command of Shiva (99). Devi ! if a man says, “ I tell the truth,” at the same time touching any of the following— a Kaula, the Guru, a Brahmawa, water of Gamga, an image of a Devata, a Kula religious Book, Kulanm'ta,* or the offerings made to a Devata, he has taken an oath. If after that he speaks an untruth, then he will go to hell for one Kalpa 3 (100-101). 1 Yatha tisfrf/ianti punyani satyam ashritya Parvati. Tatha, nritang samastritya patakanyakhilanyapi. 2 i.e., Consecrated Wine. 8 4,820,000 years of mortals — till the end of creation ■ - EXPIATORY ACTS 353 An oath that an aot which is not sinful will be or will not be done, should always be kept by men (102). The man who has broken his oath should purify him- self by a fortnight’s fast ; and one who has broken it by mistake should live on grains for twelve days (103). Even the Kula-dharma, if not followed according to Truth and the injunctions, not only fails to secure final Liberation and Beatitude, but leads to sin (104). Wine is Tara Herself in liquid form, 1 Who is the Saviour of beings, the Mother of Enjoyment and Liberation, Who destroys danger and diseases, burns up the heaps of sins, and purifies the worlds. O Beloved ! She grants all [ success, and increases knowledge, intellect, and learning, and, O Adya ! She (wine) is ever taken by those who have attained final Liberation and those who are desirous of attaining final Liberation, by those that have become and those striving to be adepts, 2 and by Kings and Devas for the attainment of their desires (105-107). Mortals who drink wine with their minds well under control 3 and according to the injunctions (of Shiva) are, verily, Immortals 1 on Earth (108). By partaking, in accordance to the injunctions, of any of the Tattvas, 4 man becomes like unto Shiva. What, then, is the result of partaking of all the five Tattvas 5 ? (109). 1 Sura drava-mayl Tara jlva-nistara-karmi Jananl bhoga-moksfeanang nashinl vipadang rujam (105). DahinI papa-samghanaDg pavinl jagatang, Priye ! Sarva-siddbi-prada jnana-buddhi-vidya vibardhinl (106). Muktair mumuks/rabhi/t siddhai/t sadbakaiA ksAiti-palakai/t Sevyate sarvada devair, Adye ! svabbls/itfa-siddbaye (107). * Siddhas. 3 Susamabitachetasa. * Amartya, Amara — i.e., tbe Devas wbo do pot die. ‘ Wine, meat, etc. 354 THE GREAT LIBERATION But the drinking of this Devi Varum 1 in disregard of the injunctions destroys the intellect, life, fame, and wealth of men (110). By the excessive drinking of wine the drunkard destroys the understanding, 2 which is the means for the attainment of the Fourfold End 3 of human existence (111). Only harm at every step, both to himself and to others, results for a man whose mind is distracted and who knows not what should and what should not be done (112). Therefore, the King or the Lord of the Chakra should correct by bodily and pecuniary punishments those who are over-addicted to wine and intoxicating drugs (113). 4 The understanding of men is clouded by the drinking of wine, whether in small or large quantities, according to the difference in the quality of the wine, to the tempera- ment of the individual, to the place where and the time when it is taken (114). Therefore, excessive drinking is to be judged, not from the quantity drunk, but from the result as shown in diffi- culty of speech and from the unsteadiness of hands, feet, and sight (115). The King should burn the tongues and confiscate the money of, and inflict corporal punishments on, men who 1 Wine here spoken of as a manifestation of the Devi. 3 Buddhi. * Dharma, Artha, Kama, Moks/ia. 4 Iyang ched varum dev! niplta vidhibarjita Nrinang vinashayet sarvang buddhim ayur yasbo dhanam (110). Atyantapanan madyasya chaturvarga-prasadhani Buddbir vinashyati prayo lokanang mattacbetasam (ill). Vibhrantabuddher manujat karyakaryam ajanata h Svanis/if/iang cba paranis/itf/iang jayate ’smat pade pade (112). Ato nripo va cbakresbo madye madakavastus/iu Atyasaktajanan kayadbanadandena sbodbayet (118). Bharatl says tbe excessive drinking of wine leads to the destruction of one’s intellect and to evil both for the self and others. Tbe King should therefore punish such men as stated in v. 113, EXPIATORY ACTS 355 hold not their senses under control, whose minds are dis- tracted by drink, who deviate from the duty they owe to Devas and Gurus, who are fearful to behold, who are the source of all folly, who are sinful, and transgressors of the injunctions of Shiva, and bring ruin on themselves (116-117). The King should severely chastise and fine the man who is unsteady in hands, feet, or in speech, who is bewild- ered, maddened, and beyond himself with drink (118). The King, who labours for the happiness of his subjects, should inflict pecuniary punishment on the drunkard who is guilty of evil language and is devoid of fear and shame (119). 0 Kuleshvarl ! a Kaula, even if he has been initiated 1 2 a hundred times, should be regarded as a Pashu, for he has fallen from the Kula Dharma 3 , if he drinks to excess (120). The Kaula who drinks excessively of wine, be it con- secrated or not, should be renounced by all Kaulas and punished by the King (121). The drunken twice-born man who makes his Brahml wife 4 drink wine should purify both himself and his wife by living on a diet of grains 5 for five days (122). The man, who has drunk wine which has not been sanctified, should purify himself by fasting for three days, and who has eaten meat which has not been sanctified should fast for two days (123). If a man partakes of fish and parched food 6 which have not been sanctified, he should fast for a day, but he 1 i.e., a confirmed and shameless drunkard. * i.e., let him be ever so initiated. 1 Duty of a Kaula. * Wife married in Brahma form. 5 Kana— that is, the broken grain left on husking ; or the text may mean — a spare diet. Mudra. 356 THE GREAT LIBERATION who participates in the fifth Tattva 1 without conforming to the rites should be corrected by the King’s punishment (124). 2 He who knowingly eats human flesh or beef should purify himself by a fortnight’s 3 fast. This is the expiation for this sin (125). Beloved ! a man who has eaten the flesh of animals of human shape, or of carnivorous animals, should purify himself by a three day’s fast (126). The man who partakes of food cooked by Mlechchhas, Chandalas, and Pashus, and enemies of Kula, is purified by a fortnight’s 3 fast (127). And, O Kuleshvari ! if anyone knowingly partakes of the leavings 4 * of these, 6 then he should fast for a month to purify himself, and if he has done so unknowingly he should fast for a fortnight 3 (128). My injunction is that if a man partakes of food cooked by a man of a caste inferior to his own, he should, to purify himself, fast for three days (129). By the partaking of food of a Pashu, Chawdala, and Mlechchha, which has been placed in the Chakra or in the hands of a Ylra, no sin is incurred (130). One who partakes of forbidden food at a time when food is scarce, in times of famine and danger, or when life is at stake, is guiltless of any transgression (131). If food is eaten on the back of an elephant, or on a large block of stone, or on a piece of wood, which can be carried only by several men, or in places where nothing 1 Coition (Surata or Maithuna). * Avaidhang panchamang kurvan rajno dancZena shuddhyati. t s Paks /t a. 4 Uchchhis/ita. 6 Mlechchhas, etc, EXPIATORY AC$S 357 objectionable is actually perceived, there is no fault 1 (132). Animals the flesh of which is forbidden, as also dis- eased animals, should not be killed even for the purpose of sacrifice to the Devas. By killing such animals sin is incurred (133). If anyone knowingly kills a bull, then he shall do penance (as described below), and if he does so unknow- ingly he shall do half of such penance. This is the com- mand of Shamkara (134). So long as the penance is not performed he shall not shave or pare his nails nor wear clean 2 raiments (135). Shiva ! he should fast for a month, and should live on grains for another month, and should live eating food which he has begged during the third month. This is called Knchchhra-Vrata 3 (136). At the end of the penance , 4 * 6 he should shave his head and free himself from the sin of wilful killing of the bull by feasting Kaulas, relatives (Agnates), and Bandhavas J (137). If the death of a cow or bull is caused by want of care, the expiation is an eight days’ fast for a Brahmawa, and for a Ks/iatriya and the (two other) inferior castes fasting for six, four, and two days respectively (138). 1 Bhaksftya-dos/ta. Bhaks/tya=Food, Dosha= Fault, Defect. The term is used, not as regards the quality of food so much as the place where it is eaten, with whom it is eaten, and in whose presence it is eaten. Some consider that their food is polluted if another looks at it (Drishti-dosha ) ; others deem their food to be polluted by being taken out of the chauka, or enclosed space, where it is cooked, and so forth. In the cases given there is no such Dos/ia. Thus a Brahmawa and Chandala going by the same boat may eat in it. 1 i.e., washed by any alkaline preparation (Ks/iara). s i.e., expiatory rite, penance. Krickckhra = attended with pain, painful and humiliating. * Yrata. 6 Cognates and connections. 358 THE GREAT LIBERATION 0 Kaulini ! the sin of wilfully slaughtering an elephant or a camel, or a buffalo, or a horse is expiated by a three days’ fast (139). Expiation for killing a deer, sheep, goat, or a cat, is a fast for one whole day and a night, and one who has killed a peacock, a parrot, or a gander should abstain from food till sunset of the day on which the sin is committed (140). If anyone kills any other inferior animal which pos- sesses bones, he should live on vegetable food for a night. The killing of a boneless animal is expiated by repentance (141). There is no blame upon Kings who kill beasts, fish, and oviparous creatures when hunting; for hunting, 0 Devi ! is an immemorial practice 1 among Kings (142). Killing should always be avoided, 0 Gentle One ! except if it be for the purpose of sacrifice to a Deva. The man who kills according to the injunctions sins not 2 (143). Should a man be unable to complete a religious devotion 3 which he has undertaken, if he walks across the remnants after the worship of any Devata, or if he touches an image of a Deva when he is unclean, then in all such cases he should recite the Gayatrl (144). The father, the mother, and the giver 4 of the Brahma- mantra are the Maha-gurus. He who speaks ill of, or towards, them, should, in order to purify himself, fast for five days (145). Similarly, 0 Beloved 1 if anyone speaks ill of other persons entitled to respect, Kaulas and Vipras, then he should purify himself by fasting two days and a half (146). 1 Sanatana-dharma. 2 That is, killing for the purpose of sacrifice is not sinful killing. * Vrata. * i.e., the Preceptor who initiates one in the Brahma-Mantra. EXPIATORY ACTS 359 A man may for the acquisition of wealth go to any country, but he should avoid such countries and Shastras as prohibit Kaulika rites (147). The man who of his own free-will goes to a country where the Kaula-dharma is prohibited falls from his status, and should be purified by PurnabhisTieka 1 (148). In expiatory penance, that which is recognized as a fast is going without food for eight Yamas 2 from sunrise (149). The fast is, however, not broken should one drink a handful of water or enjoy the air 3 for the preservation of his life (150). If one is unable, by reason of old age or disease, to fast, then, in lieu of each day of fast, he should feast twelve Brahmawas (151). The sins of speaking ill of others, self-laudation, evil habits, 4 impropriety in speech or action, should be expiated by repentance 5 (152). All other sins, whether committed knowingly or un- knowingly, are destroyed by repeating the Gayatrl of the Devi and feeding the Kaulas (153). These general rules are applicable to men, women, and the sexless ; the only difference is that in the case of the women the husband is their Maha-guru (154). Men who are suffering from very great disease and those who are always ailing become purified and entitled to perform rites relating to the Devas and the Pitfis by giving away gold (155). * Initiatory rite of a higher degree than Dlks/ta. The word literally means 1 complete ablution \ * Yama— eighth part of a day. 8 i.c ., enjoy fresh air. During the fast, the person fasting should not leave the house. 4 Yyasana. 4 Manu says that this repentance should be accompanied by deter- mination not to repeat the sin* 360 THE GREAT LIBERATION A house which has been defiled by unnatural death, or which has been struck by lightning, should be purified by one hundred Vyahriti 1 * Homas (156). If the dead body of an animal possessing bones be found in a lake, tank, or well, then it should be at once taken out, and the same should be purified (157). The method of purifying such places is as follows : Twenty-one jars of pure water should, after being con- secrated with Pumabhis/mka Mantra, be poured into it (158). If such places contain but a small quantity of water, and this has been polluted by the stench of the dead body, then they should be dewatered and the loose mud removed therefrom, and when this has been done, water should be poured in the manner described (159). If they contain water of sufficient quantity to drown an elephant, then a hundred jars of water should be re- moved, and then consecrated water should be poured into them (160). If not so purified, then the waters of the reservoirs polluted by the touch of the dead body become undrinkable, and the reservoir cannot be consecrated (161). Bathing in these reservoirs is useless,* and any rite performed with their waters becomes fruitless, and any person using the water for any purpose whatever should remain without food for a day and take Panchamrita 3 to purify himself (162). Should anyone perchance see a wealthy man who begs, a warrior averse to battle, a detractor of the Kuladharma, a lady 4 of the family who drinks wine, a faithless friend, 1 Vyahnti=“Bhfift, Bhuva/t, Sva h (see p. 292, note 4). * i.e., does not purify. * The five nectars (see p. 279, note 7). 4 Kula-sU'I — the Brahmi wives and their daughters. EXPIATORY ACTS 36i or a learned man addicted to sin, 1 then in any of these cases he should view the Sun, utter the name of Yishnu, and bathe in the clothes which he is wearing at the time (163-164). Men of the twice-born classes should, if they sell donkeys, fowls, or swine, or if they engage in any low pursuits, purify themselves by observing the three days’ Yrata 2 * (166). The Tri-dina-vrata, O Ambika ! is thus performed . the first day is to be spent in fasting, the second day is to be spent in eating grain meals only, and the third in drinking water only (166). The man who, without being asked, enters a room the door of which is closed, and one who speaks of things which he has been asked to keep secret, should go without food for five days (167). The man who from pride fails to rise when he sees anyone worthy of veneration coming towards him, or when he sees the Kula Scriptures being brought in, should go without food for a day in order to purify himself (168). In this Shastra spoken by Shiva the meanings of the words used are plain ; those who put far-fetched meanings upon them go the downward path (169). I have spoken to Thee, 0 Devi ! of that which is the Essence of essences, 4 of that which is above the most ex- cellent, of that which conduces to the well-being (of men), in this world and the next, as also of that which is both purifying and beneficent and according to Dharma (170). End of the Eleventh Chapter, entitled “ The Account of Expiatory Rites ”. ' Papa-rata. ‘ Tri-dina-vrata. 5 Such as the father and the like. 4 Which as Bharati says is “ more reasonable than what is reason- able ” that is very reasonable or the essence of all reason. CHAPTER XII THE ETERNAL DHARMA ShrI Sadashiva said : 0 Primordial One ! I am speaking to Thee again of the everlasting laws, the which if a wise King follows he may easily rule his subjects (1). If Kings did not establish rules, 1 men in their covetous- ness would quarrel among themselves, even with their friends, relatives, and their superiors (2). These self-seeking men, 0 Devi ! would for the sake of wealth kill one another, and be full of sin by reason of their maliciousness and desire to thieve (3). It is therefore for their good that I am laying down the rules in accordance with Dharma, 2 by following which men will not swerve from the right (path) (4). As the King should punish the wicked for the removal of their sins, so should he also divide the inheritance according to the relationship (5). Relationship is of two kinds— by marriage and by birth ; of these, relationship by birth is stronger than relationship by marriage (6). In inheritance, 0 Shiva ! descendants have a stronger olaim than ascendants, and in this order of descendants and ascendants the males are better qualified for inherit- ance than females (7). But among these, again, the proximate relation is entitled to the inheritance ; the wise ones should divide the property according to this rule and in this order (8). 1 Niyama. 9 Dharma-sammata — in accordance with righteousness) THE ETERNAL DHARMA 363 If the deceased leaves son, son’s son, daughters, father and wife, then the son is entitled to the whole of the inheritance, and not any of the others (9). If there are several sons, they are all entitled to equal shares. (In the ease of a King) the kingdom goes to the eldest son, but that is in accordance to the custom of the family 1 (10). If there be any paternal debt which should be paid out of the paternal property, such property should not be divided 2 (11). If men should divide and take paternal property, then the King should take it from them, and discharge the paternal debt (12). As men go to hell by reason of their own sins, so they are bound by their individually incurred debts, and others are not (13). Whatever general property there may be, either im- movable or of other kinds, sharers shall get the same according to their respective shares (14). The division is complete on the co-partners agreeing to it. If they do not agree, then the King should divide it impartially (16). The King should divide the value or probts of property which is incapable of division, whether the same be im- movable or movable (16). If a man proves his right to a share after the property is divided, then the King should divide the property over again, and give the person entitled his share (17). 0 Shiva ! the King should punish the man who, after property is once divided by the consent of the co-partners, quarrels again with respect to it (18). 1 Primogeniture is a family custom. (Bharati.) * until the debt is paid. 364 THE GREAT LIBERATION If the deceased dies leaving behind him son’s son, wife, and father, then the son’s son is entitled to the property by reason of his being a descendant 1 (19). If the childless man leaves (surviving him) father, brother, and father’s father, then the father inherits the pro* perty by reason of the closeness of consanguinity (20). Beloved ! if the deceased leaves daughters (surviving him), although they are closer to him, yet the grandsons (sons’ sons) are entitled to his property, because the rights of the male are prior 2 (21). From the grandfather the property goes to the grand- son by the deceased son, and thus it is that men proclaim that the father’s self is in the image of the son (22). In marital relationship, the Brahml wife is the superior, and the sonless man’s property should go to the wife, who is half his body 3 (23). The sonless widow, however, is not competent to sell or give away property inherited from her husband, except what is her own 4 * by her own right (24). Anything given by the fathers and fathers-in-law ap- proved by Dharma, whatever is earned by her personal efforts, is to be recognized as Woman’s Property 6 (25). On her death it goes to the husband, and to his heirs according to the grades of descendants and ancestors (26). If the woman remains faithful to her Dharma, and lives under the control of the relations of her husband, and in their absence under the control of her father’s relations, then only is she entitled to inherit (27). 1 Adhastat janma-gauravat. Adha/i *= lower, Janma-gaurava = gravity, weight, or pride of birth. Literally, by the weight of his posterior birth — that is, property primarily descends. 1 Mukhya-tara. * Deharddha-dharinI, Ardhamgim. 4 Sva-dhana. 6 Stri-dhana : Earned by artistic skill and the like. THE ETERNAL DHARMA 365 If a woman be even suspected of irregular conduct 1 she is not entitled to inherit the husband’s property. She is merely entitled to a living allowance from the heirs of her husband (28). If the man who has died 2 has many wives, all of whom are pious, then, O Thou of pure Smiles ! they are entitled to the husband’s property in equal shares (29). If the woman who inherits her husband’s property dies leaving daughters, then the property is taken to have gone back to the husband 3 and from him to the daughter (30). In this way, if there is a daughter and the property goes to the son’s widow, then, on the death of the latter, it will go back to the husband, and from the father-in-law descend to the daughter of the latter (31). Similarly, 0 Shiva ! if property goes to the mother in the lifetime of the paternal grandfather, then, on her death, it goes to her father-in-law through her son and husband (32). As the property of the deceased ascends to the father, so it also ascends to the mother if she is a widow (33). But the stepmother shall not inherit if the mother is living, but on the death of the mother it goes to the step- mother through the father (34). Where, in the absence of descendants, the inheritance cannot descend, it will ascend the same way by which it descends (35). Therefore, even when the father’s brother is alive, the sister inherits the property, and if she dies childless then suoh property goes to the father’s brother (36). 1 Apparently refers to the case of a woman who has a bad general reputation though wrong conduct may not in any particular case be proved against her. * Literally, who has gone to heaven. 8 Literally, “ goes back to the husband i.e., the daughters take as heirs of their father, and not of their mother. 866 THE GREAT LIBERATION As inheritance descends in the male line, the step- brother inherits even when there is a uterine sister (37). And when there is a uterine sister and sons of step- brother, it is the latter who inherit the property (38). If the deceased leaves (surviving him) both uterine and stepbrother, then, by reason of the property descending through the father, they are entitled to inherit in equal shares (39). In the lifetime of the daughters their sons are not entitled to inherit until the obstruction is removed by the death of the daughters (40). In the absence of sons, the daughters divide among themselves the paternal property, after deducting the marriage expenses of an unmarried daughter (if any) out of the general estate 1 (41). On the death of a childless woman the Stri-dhana 2 goes to her husband, and the property which she inherited from anyone else goes back to the line of the person from whom she inherited (42). The woman may spend property inherited by her on her own maintenance, and she may spend profits of it on acts of religious merit, but she is not entitled to sell or make gifts of it (43). Where the daughter-in-law of the grandfather (father’s father) is living, and the stepmother of the father is living, the inheritance goes to the grandfather, and through his son to the (grandfather’s) daughter-in-law (44). Where the grandfather, the father’s brother, and the brother are living, the brother succeeds by reason of the priority in claim of the descendant (45). 1 That is, the unmarried daughter is entitled to these expenses in addition to a share equal to her sisters. * See p. 364, vv. 24 and 25, ante • THE ETERNAL DHARMA 367 If a man dies leaving (surviving him) his grandfather, brother, and uncle, both of the former are nearer in degree than the last, and the property descends through the father to the deceased’s brother (46). If the deceased leaves a daughter’s son and father (surviving him), then the daughter’s son inherits, because property (in the first place) descends (47). If both the father and the mother of the deceased be living (at his death), then, 0 Kalika ! by reason of the superior claim of the male, the father takes his property (48). If the mother’s brother is living, the Sapiwdas of the father take the property of the deceased by reason of the superior claim of the paternal relationship (49). Property failing to go downwards has (here) gone upwards, but, 0 Shiva ! by reason of the superior claim of the male line it has gone to the father’s family. The mother’s brother, in spite of the nearness of his relation- ship, does not inherit (50). The grandson by a deceased son inherits from his grandfather’s estate the share which his father would have inherited along with his (the father’s) brothers (51). Similarly, the son’s daughter who has no brother and whose parents are dead, inherits, if she be well conducted, her grandfather’s (father’s father) property with her father’s brothers (52). On the death of the grandfather leaving (surviving him) his wife, his daughter, and granddaughter, 1 the last, O Devi! is the heiress of the property, since she takes it through her father (53). In property which descends, the male among the descendants, and in property which ascends, the male among the ascendants, are pre-eminently qualified (to inherit) (54). * Son’s daughter. 368 THE GREAT LIBERATION Therefore, O Beloved ! if the deceased has daughter- in-law, granddaughter, 1 * and daughter surviving him, then his father cannot take the property (55). If there is no one in the family of the father of the deceased entitled to inherit his property, then in manner above indicated it goes to the family of his mother s father (56). Property which has gone to the maternal grandfather shall ascend and descend, and go both to males and females in the same way as in the father’s family through the maternal uncle and his sons and others (57). If the line of Brahml marriage or if the Sapindas of the father or of the mother, be in existence, then the issue of the Shaiva marriage a are not entitled to inherit the father’s property (58). 3 The wife and children of the Shaiva marriage, 0 Gentle One, are entitled to receive, from the person who inherits the property of the deceased, their food and clothes in proportion to the property left (59). Beloved ! the Shaiva wife, if well conducted, is entitled to be maintained by the Shaiva husband alone. She has no olaim to the property of her father and others (60). Therefore, the father who marries his well-born daughter according to Shaiva rites by reason of anger or covetousness will be despised of men (61). In the absence of issue of the Shaiva marriage, the Sodaka, 4 the Guru, and the King shall, by the injunctions of Shiva, take the property of the deceased (62). 1 Pautrl — son’s daughter. * See p. 302, Ch. ix, v. 267 et seq. 9 Bharatl says that in their absence they are entitled to inherit. 4 Samanodaka (see verse 63). The Sodaka has preference over the Guru and the latter over the King. THE ETERNAL DHARMA 369 Beloved! ancestors within the seventh degree are SapincZas, and beyond them to the tenth degree are Sodakas, and beyond them are Gotra-jas merely (63). Where property which has been divided is again wil- fully mixed together, it should be divided again as if it had not been divided (64). The heirs of a deceased are on his death entitled to such share of property, whether partitioned or not parti- tioned, as the deceased himself was entitled to (65). Those who inherit the property of another should offer him Pmdas as long as they live ; it is otherwise in the case of a son by Shaiva marriage 1 (66). Just as the rules relating to Uncleanliness should, in this world, be observed by reason of birth-connection, so they should be observed for three nights by reason of connection by heirship (67). The twioe-born and other classes shall purify them- selves by observing the rules as to Uncleanliness from the day they hear (the cause) of it until the end of the period prescribed ; this is so both in the case of Pumashaucha 2 and of Khawcfashaucha 3 (68). If the period has expired when one hears (the cause) of it, then there is no KhawZashaucha. And as regards Pur- washaucha, it should be observed for only three days, but if one hears of the cause of the uncleanliness after the lapse of a year there is no period of Uncleanliness to be observed (69). 1 Bharat! reads this as meaning that the Shaiva son is not com- petent to give Piniia (Tatpin^a dane adhikaro nasti). But is this so ? The general rule is that inheritance cannot be taken without. giving Pinda and under certain circumstances the Shaiva son may inherit (see v. 58). The verse may therefore mean that the Shaiva son is to offer Pinda to his father whether he inherits or not as a pious duty. » The period of Ashaucha or Uncleanliness to be observed by Agnates within the seventh degree. 3 The period of Ashaucha observed by Agnates not within the seventh degree. 24 370 THE GREAT LIBERATION If a son hears of his father’s or mother’s death, or if the faithful wife hears of her husband’s death after one year, then the son or the widow shall observe the period of Uncleanliness for three nights (70). If during the continuance of a period of Uncleanliness another new period begins, then the period comes to an end with the end of the Garu-ashaucha 1 (71). The degree 2 of different kinds of Uncleanliness depends on the greater or lesser length of the period which should be observed. Of the various kinds of Uncleanliness, that which is extensive in point of time is greater than that which is less extensive (72). If on the last day of a period of Uncleanliness another period commences, then the Uncleanliness is removed on the last day of the first period of Uncleanliness ; but if the cause of Uncleanliness be such as to necessitate the obser- vance of the full period, then the pre-existing period should be extended by two days 3 (73). The unmarried female shall observe the period of Un- cleanliness of the father’s family, but after she is married she is to observe impurity for three days on the death of her parents (74). After her marriage the wife becomes of the same Gotra 4 as her husband; the adopted son similarly becomes of the same Gotra as the person who adopts him (75). A son should be adopted with consent of his father and mother, and at the time of adoption the adopter should, * i.e., the Purwashaucha. 3 Gurutva= weight. 3 i.e., if a Khawdashaucha commences on the last day of a Purna- shaucha, then both expire at the same time on expiration of the Puma- shaucha ; hut if another Purnashaucha occurs on the last day, then the period of the first Pumashaucha is extended two days, and both expire on the same day. 4 Family, line of descent. THE ETERNAL DHARMA 371 with his kinsmen, perform the sacramental rites, 1 mention- ing his own Gotra and name (76). The adopted son shall have the same right to the property of his adoptive mother and father, and the same rights to offer Pindas to them as the natural-born son has, since they are his mother and father (77). A boy of less than five years of age and of one’s own caste should be adopted and brought up ; a boy of over five years of age is not eligible (78). 0 Kalika ! if a brother adopts his brother’s son, then the brother adopting becomes the father, and the natural father becomes the uncle of the boy so adopted (79). He who inherits the property of another should observe the Dharma of the person he inherits ; 2 he should also follow his family custom and please his kinsmen (80). In the case of the death of Kaninas, 3 Golakas, 4 5 Kuwdfas, 4 and persons guilty of very great sins, 6 there is no Un- cleanliness to be observed, and they are not qualified to inherit (81). In the case of the death of a man who has been punish- ed by castration, or of a woman who has been punished by the cutting of her nose, or of persons guilty of great sins, 7 there is no period of Uncleanliness to be observed (82). The King should for twelve years protect the family and property of those of whom no news is known, and 1 Sangskara. * By this is meant — Should carry out religious worship of the deceased, as where a Shakteya inherits property of a Vais/mava, he need not change his own mode of worship, but should simply maintain the service of the Devata in the way the deceased used to. 5 Child of unmarried woman. * Son of a widow. 4 Bastard born in the lifetime of husband. * Ati-patakl. Such as incest. See ante, XI, 29, 80. 7 Maha-patakl. Such as drinking unconsecrated wine, killing a Vlra and others as in Ch. X, 205, ante. 372 THE GREAT LIBERATION who have disappeared without any trace of their where- abouts (83). On the expiration of twelve years the image of such a person should be made with Kusha grass and cremated. His children and others should observe a period of unclean- liness for three days, and liberate him from the condition of a Preta 1 (84). The King should then divide his property among the members of his family in their order, beginning with the son ; otherwise he (the King) inours sin (85). The King should protect the man who has no pro- tector, who is powerless, who is in the midst of adversity, because the King is the Lord of his subjects (86). Kalika ! if the man who has disappeared returns after the lapse of twelve years, then he shall recover his wife, children, and property ; there is no doubt of that (87). Even a man is not competent to give away ancestral, immovable property, either to his own people or to strangers, without the consent of his heirs (88). A man may, at his pleasure, give away self-acquired property, be it movable or immovable, and may also give away ancestral movable property (89). If there be a son or wife living, or daughter or daught- er’s son, or father or mother, or brother or sister, even then one may give away self-acquired property, both movable and immovable, and inherited movable property (90-91). If a man gives away or dedicates such property to any religious object, then his sons and others cannot annul such gift or dedication (92). Property dedicated to any religious object should be looked after by the giver. The latter is, however, not ' See p. 818, note 7, ante. THE ETERNAL DHARMA 373 competent to take it back, because the ownership of such property is in Dharma 1 (93). Ambika ! 2 the property or the profits thereof should be employed by the dedicator himself, or his agent, for the religious object 3 to which it was dedicated (94). If the proprietor out of affection gives away half his self-acquired property to any of his heirs, then his other heirs shall not be able to annul the gift 4 (95). If the proprietor gives half his self-acquired wealth to an y of his heirs, in such a case the other heirs shall not be able to avoid such gift (96). If one of several brothers earns money with the help of the paternal property, then, while the other brothers are entitled to proportionate shares of the paternal property, no one but the acquirer is entitled to the profits (97). If one brother acquires ancestral property which was lost, then he shall receive two shares, and the other brothers shall each receive one share (98). Religious merit, wealth, and learning are all dependent on the body, and inasmuch as this body comes from the father, then (in such sense) what is there which is not paternal property ? (99). If whatever men earn, even when separate in mess and separate in property, is to be considered paternal property then what is there that is self-acquired ? (100). Therefore, O Great Devi ! 5 whatever money is earned by one’s own individual labour shall be self-acquired ; the • i.e., the property belongs to the purpose for which it has been dedicated. • Mother. An epithet of the Devi— as the Universe is from Her. 8 Dhar mart ham. 4 Bharat! says that this applies to cases where one of several heirs is preferentially treated. 4 Maheshl. 374 THE GREAT LIBERATION person acquiring it shall be the owner thereof, and no one else (101). 0 Devi ! the man who even lifts his hand against his mother, father, Guru, paternal and maternal grandfathers, 1 shall not inherit (102). The man who kills another shall not inherit his pro- perty ; but the other heirs of the person killed shall inherit his property (103). v Ambika ! eunuchs and persons who are crippled are entitled to food and clothes so long as they live, but they are not entitled to inherit property (104). If a man finds property which belongs to another, on the road or anywhere else, then the King shall, after due deliberation, make the finder restore it to the owner (105). If a man finds property, or a beast of which there is no owner, then the finder becomes the owner of the same, but should give the King a tenth share of such property or beast (or of the value thereof) (106). If there be a competent buyer for immovable property, who is a near neighbour, 2 then it is not competent for the owner of the immovable property to sell the same to another 3 (107). Among buyers who are near, the agnate 4 and one of the same caste 5 are specially qualified, and in their absence friends, but the desire of the seller should prevail 6 (108). 1 By this other ancestors are also meant. * Sannidhyavarti. Tarkalangkara renders “ relation ”. 3 This and the following verses deal with the right of pre-emption, 4 Jnati — i.e., a person within the same Gotra. 6 Savarna. * Bharatl adds — If there be several buyers belonging to any of these classes, the person to whom the seller wishes to sell the property will have a predominant claim. THE ETERNAL DHARMA 375 If immovable property is about to be sold at a price fixed, and a neighbour pays the same price, then the latter is entitled to purchase it and no other (109). If the neighbour is unable to pay the price and consents to the sale (to another), then only may the house-holder sell the property to another (110). 0 Devi ! if immovable property be brought without the knowledge of the neighbour, the latter is entitled to have it upon the condition of his paying the price immediately he hears of such sale (111). Should, however, the buyer, after purchasing it, have converted the place into a garden, or built a house thereon, or if he has pulled down any building, the neighbour is not entitled in such a case to obtain the immovable property by the payment of its price (112). A man may, without permission, without payment, and without obstruction, bring under cultivation any land which rises from the water, 1 which is in the middle of a forest, or otherwise difficult of access (113). Where land has been brought under cultivation by con- siderable labour, the King, since he is the Lord of the soil, should be given a tenth of the profits of the land, and the rest should be enjoyed by him who has reclaimed it (114). One should not excavate tanks, reservoirs, or wells, nor plant trees, nor build houses in places where they are likely to injure other people (115). All have the right to drink the water of tanks and wells dedicated to Devas, as also the water of rivers, but the neighbours alone have the right to bale 2 it out (116). The water should not be baled out of tanks and so forth, even by neighbours, if to do so would cause a water famine (117). 1 Chur, or alluvial land. * Sechana — for irrigation purposes. 376 THE GREAT LIBERATION The mortgage 1 and sale of property which is undivided without the consent of the co-sharers, as also when the right of the parties therein is not determined, is invalid (118). If property mortgaged or deposited with another is destroyed wilfully or by negligence, then the King should make the mortgagee or depositee restore the value thereof to the owner (119). If any animal or any other thing is used with the con- sent of the depositor by the person with whom they are placed, then the depositee should bear the expense of food and keep (120). Where immovable or movable property is made over to another for profit, such transaction will be invalid if it be not for a definite time, or if the amount of profits is indeterminate (121). f Common (joint) property should not, on the father s death, be employed for profit without the consent of all the co-sharers (122). If articles are sold at improper prices, 2 then the King may set aside such sale (123). As a body is born and dies only once, and property can be given away only once, so there can be but one Brahma marriage of the daughter 3 4 (124). The man, devoted to his ancestors, who has an only son, should not give him away (in adoption), and, similarly, he should not give away an only wife or an only daughter in Shaiva marriage (125). In rites relating to the Devas and the Pitn's, in mer- cantile transactions, and in Courts of Law, whatever 1 Nyasa. * Krama-vyatyayamftlya — i.e., articles of less value at a higher price or of greater value at a less price. 8 This verse is against remarriage in Brahma form, but as regards Shaiva Wife, see next verse. 4 Rajadvara~(Zi£.) King’s door. THE ETERNAL DHARMA 311 the Substitute (Agent) does is the act of the em- ployer (126). The immutable rule is that the Agent 1 should not be punished for the guilt of the employer (127). In monetary dealings, in agriculture, in mercantile transactions, as also in all other dealings, whatever is undertaken, the same should be performed if in agreement with Dharma* * (128). The Lord protects this universe. Whoever wish to destroy it will be themselves destroyed, and whosoever protect it, then the Lord of the Universe Himself protects. Therefore should one act for the good of the world (129). End of Twelfth Chapter, entitled, “ An Account of the Eternal and Immutable Vyavahara. ’ 1 Duta — Emissary. * Dharma-sammata. CHAPTER XIII INSTALLATION OF THE DEYATA 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 questioned Mahesha, the Deva of Devas, who had thus spoken of the essence of all the Nigamas, which is the Seed of heaven 1 and final Liberation 8 (as follows) (1). Shrl Devi said : How can Mahakall be endowed of form, She who is the Great Cause, 8 the Primordial Power, * 3 4 * the Great Light, more subtle than the subtlest Elements ? (2). It is only that which is the Effect 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). Shrl Sadashiva said : Beloved ! I have already said that to meet the needs * of the worshippers the image of the Devi is formed accord- ing to Her qualities and actions (4). 1 Svarga. 3 Moksha. * Mahad-yoni or Great Womb. Bharat! says the reference is to Mahat Tattva. From the Devi originated Mahat. * Adi-Shakti. 6 Rupang prakHte/t k ary an am, that is, Viknti. 6 So it has been said — Upasakanang kftryartham Brahmano rupa* kalpana. The Supreme Brahman takes on various forms for the benefit of the worshipper. See Shaktananda-taraihgml, Ch. Ill, where the necessity of an image is dealt with. INSTALLATION OF THE DEVATA 379 As white, yellow, and other colours all disappear in black, in the same way, 0 Shailaja ! 1 all beings enter Kali (5). Therefore it is, that by those who have attained the Knowledge 2 of the means of final Liberation, the attribute- less, formless, and beneficent Kalashakti 3 is endowed with the colour of blackness (6). As the eternal and changeless and beneficent One in the form of Kala 4 is nectar itself, therefore the sign of the Moon is placed on Her forehead 5 (7). As She surveys the entire universe, which is the product of Time, 6 7 with Her three eyes — the Moon, Sun and Fire T — therefore She is endowed with three eyes (8). As (at the final Dissolution) She devours 8 all existence, 9 as She chews all things existing with Her fierce 10 teeth, therefore a mass of blood 11 is said to be the apparel of the Queen of the Devas (9). As time after time She protects all beings from danger, and 0 Shiva, as She directs them in the paths of duty, Her hands are lifted up to dispel fear 12 and grant blessings 13 (10) I Shailaja — Born of the Mountain. So She is also called Girija. * Yoga = Jnana here means Brahmajnana. ' i.e., Kali. 4 Kala-rupa. Kala is Time (see p. 192, notes 8 and 4). By Kala- shakti in v. 6, Kali is meant without Her Time ceases to be. 5 From the Moon flows nectar. On Her forehead is the seven- teenth digit (SaptadashI Kala) known as Amakala. 6 The Universe is Brahman seen under the forms of Time and Space that is Maya. 7 That is the white, red and mixed Bindus which form the Kama- kala. See “ Garland of Letters ” and Kamakalavilasa, Vol. IX, Tantrik Texts, Ed. A. Avalon. 8 Grasana. See ante, Ch. V, 141. 8 Sarva-sattva. 10 Kala-danta or teeth which is Time (Kala). II Bharatl adds— of all beings. 18 Abhaya. w Vara. 380 the great liberation As She encompasses the ^^ ^Qne ! tube Devi of Rajoguna , 1 She ^Cs The Devt, Who as Oonscmus. wb o is seated on a red lotvm u gasing at Kala "e of ignorance ana playing w.ththe elated with the wiu "“"iHs for tt» benefit of ^Tu^ined’ "gtlhettibutes (of the Divinity) (13). Shrl Devi said wor8bi pper gain who makes an What merit does it ^ 8 tone, wooa, or meta , image of the Great Devi ta H 0 n* desorihea by Thee inloordanoe with the ^^° wh0 decks the same for the salvation ^ho, in a beautifully decorated with clothes and house, conseorates 1 • ( • the active quality- „ ith tbe Supreme Brah ■ Chmma y l-J»^“ W “' *“ ^ man Who is Chit. - - -a though It is th * Chinmay i = J nnr.n,uf never-ceasing changes it effects. ^ originated from Kala or^e) g s TJniverse— Kalika (becaus ^ v _ Kala . l ! gn 0 ranoe. Pitva In the Dhyana m verse 1«.„ ^ Moha 0 r Avidya, ignor before the Devi. The mohamayim suram. te lyWeak °B^ 1 ga«anusarena •^S^^^ Sbaaiai -) ' U faV ! wS of Tantra," by Sir John WoodreBe). (See as to this subject of it. * Dbyana, or representation whicn 381 INSTALLATION OF THE DEYATA 0 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). 1 wish to hear the injunctions relating to them from Thy lotus-mouth. Out of Thy kindness, speak, 0 Para- meshana ! if it pleases Thee (18). Shri Sadashiva said : 0 Parameshvarl ! this is a very secret and weighty Question 1 * which Thou. hast asked. Do thou, therefore, listen attentively (19). There are two classes of men — those who act with, and without, 3 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 4 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 merit 5 which is acquired by the man who, in the name of any Deva, or for the attainment of 1 Tattva. * Sakama, or Kami. 1 Nis/ikama, or Akama. 4 Bhogan tadudbhavan, i.e., the pleasures produced there, 5 Punya, 382 THE GREAT LIBERATION 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 1 of the Deva (23). He who gives away a thatched temple shall live in the region of the Devas for one thousand Ko£i 2 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 and dedicates a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras, and will there have enjoyment in their company (26). He who dedicates trees and gardens goes to the region of the Devas, 5 and lives in celestial houses surrounded by Kalpa 6 trees in the enjoyment of all desired and agree- able enjoyments (27). Those who give away tanks 7 and so forth 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 oontain (28). Devi! the man who dedicates the image of a Vahana 8 for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him (29). 1 i.e., the Vahanas or carriers of the Devas— e.g., the peacock of Kartikeya (see post). 8 Koti == Crore == 100 lacs — i.e., 10,000,000. # Primordial One. 4 i.e*. Devas whose abode is heaven. 5 Tridasha-mandira. 6 Trees which grant all desires. 7 Jalashaya— places where water can be had. 1 Each Deva has got his separate Vahana, or carrier, usually an animal. Thus, Vis/mu has Garuda, Shiva the Bull, Yama the Bison, etc. INSTALLATION OP THE DEYATA 383 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 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 lion 1 to the temple of Devi, a bull 2 to the temple of Sharhkara, 3 and a Garuda 4 to the temple of Keshava 5 6 (32). The great 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 horned, is white of body, and has four black hoofs, a large hump, black hair at the end of his tail, and black shoulders (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 hunches, with folded palms (35). By the present of flags and flag-staffs the Devas remain pleased for a hundred years. The flag-staffs should be thirty-two cubits long (36), and should be strong, with- out defects, straight, and pleasant to look at. It should be wrapped round with a red cloth, with a Chakra at its top (37). The flag should be attached to the top of the staff, and should be marked with the image of the carrier 7 of the particular Devata. It should be broad at the part nearest 1 Maha-simha. * Vris/iabha. 3 Shiva. 4 Garuda is the Bird King Vahana of Vishnu. 5 Vis/mu. 6 The discus carried by Vis/mu, 7 Vahana. d 384 THE GREAT LIBERATION the staff and narrow at the other end. It should be made of fine doth. In short, whatever ornaments the top ot 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 {dates, spittoon, precious stones, pearl, coral, gems, or anything else with which he is pleased, such a man will reach the legion o such Deva and receive in turn a Ko*i, s times the presents he made (39-40). . . s Those who worship with the object of attaining a particular reward gain such reward which (however) is as perishable as a kingdom enjoyed in a dream. Those, however, who rightly act without * * * 4 hope of reward attain Nirvana, 6 and are released from rebirth (41). In ceremonies relating to the dedication 5 of a reservoir of water, a house, a garden, a bridge, a causeway, a Devata, or a tree, the Vastu Daitya 6 should be carefully worshipped (42). . The man who performs any of these ceremonies with- out worshipping the Vastu-Daitya is troubled by the Vastu- Daitya and his followers (43). ‘Pan plates— Plates for serving made-up betel-leaves (Pan, or Tambula). 1 Ten millions. • Kami. 4 i.e., for the sake of right itself, and without regard to the fruits thereof. • Pr atis ha — which is derived from Prati and Stha= to stay, means the act of making anything, stand firmly, establishing firmly. • sig t °^® d h b“ t teyLtu Spirit— th^ Vastu Purus lia also called Vafetu Daitya should he propitiated by Vastu-yajna. The Tantraraja (Tantrik Texts, XII) treats this dif- ferently. i INSTALLATION OF THE DEVATA 886 The twelve followers of the Vastu-Daitya are Kapi- lasya, 1 Pimgakesha, 2 BhisTjawa, 3 Raktalochana, 4 5 6 Koi araks/ia, Lambakarna, 8 Dirghajamgha, 7 Mahodara, 8 Ashvatunda, 9 Ka- kakan^Tia, 10 Vajrabahu, 11 and Vratantaka, 12 and these follow- ers of Vastu should be propitiated with great care (44-45). Now, listen! I am speaking of the Maw^ala where the Vastu-Purus/ia should be worshipped (46). On an altar 13 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 Vayu 14 to the Ishana 15 corner. In the same manner another line should be drawn from the Ishana 15 to the Agni 16 corner, and another from the Agni 18 to the Nairn'ta 17 corner, and then from the Nair?’ita 17 to the Vayu 14 corner (47-48). By these straight lines a square MancZala should be drawn (49). Then two lines should be drawn from corner to corner (diagonally) to divide the MawtZala into four parts, like four fish-tails (50). I Of a tawny face. * Of tawny hair. ’ The ferocious one. 4 With red eyes. 5 Having deep-sunk eyes. 6 Having long ears. ’ Having long shins. 8 Having a large belly, 9 Horse-faced. 10 Having the voice of a crow. II Having arms like the thunder-holt, i.e., strong arms. 19 Destroyer of Yratas as were the Anaryas. “ Vedi. 14 N. W. corner. 18 N. E. corner. “ S. E. corner. *’ S. W. corner. 25 386 THE GREAT LIBERATION The worshipper versed in ritual should then draw two lines, one from the West to the East, and 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 fish-tails (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 corners (52). According to these rules, sixteen spaces should be drawn with five different colours, and an excellent Yantra thus made (58). ... 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 corner of Shambhu, the twelve spaces should be filled up with the four colours-tns., white, black, yellow, and red (56). a In filling up the spaces one should go towards one s left, and in the worship of the Devas therein one should go to the right (57). The Vastu Spirit should be worshipped in the lotus, and the twelve Daityas, 3 Kapilasya and others, should be worshipped in the twelve rooms, beginning with the Ishana corner (58). .• Fire should be consecrated according to the injunctions laid down for Kushawdika, * 5 6 and after offer of oblations to * i.e., Ishana corner=N. E. 5 These are the colours of water, air, earth and fire. In doing worshTp one should follow the direction the hands of a clock move. ’ Demonic Spirits— that is, the Vastu Daityas. 4 N. E. Corner. 6 See Chapter IX, vv. 14-89, ante. INSTALLATION OF THE DEVATA 387 the best of one’s ability, the Vastu-yajna should be con- cluded (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). Shrl Devi said : Thou hast described the Mawdala of, and the injunc- tions relating to, the worship of Vastu, but, My Husband, Thou hast not spoken of the Dhyana; do Thou now reveal it (61). Shrl Sadashiva said : I am speaking of Dhyana of the Vastu-HaksTiasa, by constant and devoted repetition of which all dangers are destroyed. 0 Maheshanl ! do Thou listen (62). The Deva Vastu-pati 1 2 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 KhaJvarhga. 3 Let him be pictured as (red) like the rising Sun and like the Deva of Death to the enemies, seated in the Padmasana 4 * 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 epi- demics, an apprehension of any public calamity, danger due to evil influences to one’s children, or fear arising from ferocious beasts or Raks/iasas, 6 then Vastu with his followers 1 Another name of Vastudaitya. 1 Lord of Vastu. Vastu means a site or locality, 3 Khafvamga is a staff with a skull at the top of it, considered to be a weapon of Shiva carried by yogins. 4 The ordinary posture in worship. 6 Demonic Spirits. 388 THE GREAT LIBERATION should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by the offer of oblations of sesamum-seeds, ghee, and Payasa 1 (67-68). 0 Suvrata ! 2 in these rites the Grahas 3 and the ten Dikpalas 4 should be worshipped in the same way as Vastu is worshipped (69). Brahma, Vishnu, Rudra, 5 Yawl, Laks/imi, Shamkari the celestial mothers, Gawesha, and the Yasus, 6 should also be worshipped (70). . 0 Kalika ! if in these rites the Pitris 7 are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71). Therefore, O MaheshI ! in all these rites Abhyudayika Shraddha 8 should be performed for the satisfaction of the Pitris (72). 1 shall now speak of the Graha-yantra, which is the cause of all kinds of peace. If the Dikpalas Indra and others and all the planets are worshipped therein they grant every desire (73). In order to draw the Yantra three triangles should be drawn with a oirele outside them, and outside, but touching the circle, eight petals should be drawn (74). » 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. ' Virtuous One. 3 The nine Planets. 4 Guardian regents of the quarters. 5 Shiva. Vam is Sarasvati. Shamkari is the consort of Shamkara or Shiva. As to Celestial Matrikas, see p. 87, note 8 and p. 119, note 10. 6 They are eight in number. 7 The forefathers— Manes. 8 See p. 808, note 4. 9 Diagram of the nine Planets. 18 Of these two are downward turned, and the three intersect one another so that nine triangles are formed. INSTALLATION OF THE DEVATA 389 Then should a beautiful Bhupura 1 be drawn (outside the petals of 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, 2 and between the West and the South-West- corners another similar circle should be drawn (75-76). Then the nine triangles 3 should be filled up with the colours of the nine planets, and the left and right sides of the middle triangle should be made white and yellow, and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters 4 (77-78). The walls of the Bhupura should be decorated with white, red, and black powders, and, 0 Devi ! the two circles each of which measure a Pradesha outside the Bhupura should be coloured the upper one red and the lower 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 houses, and in which each Dikpati 5 should be worshipped in the particular petals, and 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 on the two sides Aruwa 6 and Shikha. 7 1 The part with four doors which surrounds and is common to every Yantra. * See Ch. VI, verse 150 at p. 178. * Formed by the intersection of the three triangles. 4 Dikpalas. Their colours are — Yellow (Indra), Red (Agni), Black (Yama), Shyamala or Dark blue or Dark green (Nirriti), White (Varuna), Black (Vayu), Golden (Kuvera), and colour of the Full Moon (Ishana). Also see v. 99 post for Brahma and Ananta. 5 Or Dikpala. 6 The charioteer of the Sun. 7 The rays of the Sun. 390 THE GREAT LIBERATION Behind Him with the garland of rays \ the two standards of the two fierce ones (Shikha and Aruna) should be wor- shipped (82). Worship the Maker of nights I 2 in the triangle above the Sun on the East, in the Agni 3 corner Mamgala, 4 * on the South side Budha, 6 in the Nirnta 6 corner Vnhaspati, 7 on the West Shukra, 8 in the Vayu 9 corner Shani, 10 in the corner on the North Rahu, 11 and in the Ishana 1 corner Ketu, 13 and, lastly, round about the Moon the multitude of stars (83-84). Sun is red, Moon is white, 14 Mamgala is tawny, Budha is pale 15 or yellowish-white, Vrihaspati is yellow, 16 Shukra is white, 17 Shani is black, 18 and Rahu and Ketu are of variegated colour ; thus I have spoken of the different colours of the Grahas (83-85). 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, 19 and the I Amshumall, fe., the Sun. * Rajanlkara — the Moon. * South-East. 4 Mars. 6 Mercury. 6 South-West. 7 Jupiter. 8 Venus. D North-West. 10 Saturn. II Rahu. Ascending node of the Moon or point where the Moon intersects the ecliptic in passing northward. 11 North-East. 11 Ketu the descending node. See n. 15. 14 Shukla 16 Pandu. 16 Pita. 17 Shveta. 18 Asita. 19 Abhayakara. INSTALLATION OF THE DEYATA 391 other makes the sign of blessiDg. 1 The Moon should be meditated upon as having neotar in one hand, and the other hand in the attitude of giving. 2 Mamgala should be meditated upon as slightly bent and holding a staff in his hands. The son of Moon, Budha, should be meditated upon as a boy, the locks of whose hair play about upon his forehead. Guru 3 4 * should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraks/ia beads in the other ; and the Guru of the Daityas should be meditated upon as blind of one eye, and Sham as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-88). 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, 6 of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunderbolt in his hand, is seated on Airavata 6 (90). The body of Agni is of red hue. He is seated on a goat ; in his hand is the Shakti. 7 Yama is black, and, holding a staff 8 in his hand, is seated on a bison. Nirriti is of dark green colour, 9 and, holding a sword in his hand, 1 Vara. * i.e., making the Dana-mudra (Gesture of bestowing). 3 Bnkaspati — the Guru of the Devas. 4 Shukra (Venus), the Guru of the onuara VVB uu 0 ,, — Daityas (Demonic Spirits) The Daityas are the offspring of Kashyapa by Diti one °f bis consorts. Kashyapa is another form of Pashyaka— the Seer, i.e., the Supreme. Prom Him all creatures originated. See the first chapter Harivamsha. of 4 Indra. 4 Airavata is the name of the Indra’s elephant, so called because he was churned out of the Ocean (Iravat). 7 The name of Agni’s weapon shaped like an axe. 8 Darada. * Shyamala. 392 THE GREAT LIBERATION is seated on a horse. Varuwa is white, and, seated on a Makara, 1 holds a noose 2 in his hand. Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a goad. 3 Kuvera is of the colour of gold, and seated on a jewelled lion-seat, 4 * holding the noose and hook 6 in his hands. He is surrounded by Yaks/ias, 7 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 tigei-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 Mawdala, and Vis/mu in the lower one. Then the Devatas at the entrances should be worshipped (96). XJgra, 8 Bhima, Prachanda, and Isha, are at the eastern entrance ; Jayanta, KsTietra-pala, Nakulesha, and VWhat- shira/i, are at the southern entrance ; at the door on the west are Vrika, Ashva, Ananda, and Durjaya ; and Tri- shira h, 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 Dhyana 9 of 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. 1 Makara is a mythological animal a cross between a fish and an alligator. It is the Vahana of Devi Gamga. * Pasha. 8 Amkusha. 4 Simhasana— Throne. 6 Pasha. 6 Amkusha. 1 Devayoni (see p. 2, note 7, ante) of that name. 8 This and the others are the Dvara-devatas. 9 Dhyana, mental image. INSTALLATION OF THE DEYATA 393 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, and the Moon. He has thousands of eyes and feet, thousands of hands and faces, and he should be medi- tated upon by Suras and Asuras 1 * * (99-101). Beloved! I have now spoken of the meditation," the mode of worship, and the Yantra. 5 6 7 Now, my beloved, listen to their Mantras in their order, beginning with the Yastu Mantra (102). Mantras When Ks/ia-kara 4 is placed on the Carrier 5 of Obla- tions, and the six long vowels are then added to it, and adorned with the Nada-Bindu, 0 the six-lettered Yastu Mantra is formed (103). The Surya Mantra is thus formed : first the Tara should be said; then the Maya 8 ; then the word Tlgma- rashme 9 ; then the word Arogya-da 10 in the dative singular , and, last of all, the Shakti 11 of Fire (104). 1 Devas and Daityas. Thousands of ’eyes, etc., in the sense of countless eyes and so on. C/. Purus/fca-sukta. 1 Dhyana, mental image. 8 Diagram. * ix ., the letter Ks/&a. Agni (Fire) — i.e., the Blja of Fire, Ra. 6 The sound point (Chandra-hindu) = Ng or M. The V&stu Mantra is — Ks/irang, Ks/irlng, KsT&rung, Ks/iraing, Ks/&raung, Kshvng&h. 7 ix Ong-kara= Om. 8 ix ., Maya-blja=HrIng. 9 O Thou with burning rays 1 10 To the giver of good health. 11 Svaha. The Mantra is— Ong Hring Tigma-rashme arogyadaya Sv&ha. 394 THE GREAT LIBERATION The approved Mantra of Soma is formed by saying the Bljas 1 of Kama, Maya and Yawl, then Amnba-kara, amritam plavaya plavaya Svaha (105). The Mantra of Mamgala is Aing Hrang Hrlng Sarva- dus/iian nashaya nashaya Svaha 2 (106). The Mantra of the son of Soma 3 is Hrang, Shrlng, Saumya sarvan kaman puraya Svaha 4 (107). The Mantra of the Sura-Guru 6 is formed thus : Let the Tara 5 precede and follow the Bija of Vawi, and then say, AbhisMam yachchha yachehha, and lastly Svaha (108). The Mantra of Shukra is Shang, Shing, Shung, Shaing, Shaung, Shnga/i (109). The Mantra of the Slowly Moving One 7 is Hrang Hrang Hrlng Hrlng Sarva-shatrun vidravaya vidravaya Martawdasunave Nama/i — Destroy, destroy all enemies I bow to the son of MartawcZa 8 * (110). The Mantra of Rahu is Rang, Hraung, Bhraung,’ Hrlng— Soma-shatro shatrun vidhvamsaya vidhvamsaya Rahave Nama h — 0 Enemy of Soma (Moon) ! destroy, destroy all enemies. I bow to Rahu (111). Krung, Hrang, Kraing Ketave Svaha is the Mantra of Ketu 10 (112). 1 Bljas of Kama, etc., are— Kling, Hrlng, Aing. The Mantra is— Kling, Hrlng, Aing Amntam plavaya plavaya Svaha (O Thou with nectar rays ! do thou pour nectar, do thou pour nectar). a Destroy all the wicked, destroy all the wicked. * Budha. 4 O Son of Soma ! gratify all desires. 5 Brihaspati. 6 The Mantra is : Ong Aing Ong Suraguro ahhlsfcfam yachchha yachchha Svaha— O, Guru of the Suras (Devas) ! grant the wished- for thing (Abhls/iia — Abhi-isMa, from root Ish, to wish for). 7 Shani, who is lame. 8 i.e. t the Sun. * A variation is Bhraing. 10 See p. 834, note 12. 39 & INSTALLATION OF THE LEV AT A Lang, Rang, Mrtng, Strung, Vang, Yang, Ks/iang, Haung, Bring, and Ang are in their order' the ten Mantras of the ten Dikp&las, 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 men- tioned this is the rule as enjoined by Shiva (114). Sovereign Mistress of the Devas 9 ! the wise man should not add Nama h to Mantras that end with the word Nama , nor should he put the Shakti* 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 pres- cribed for Kushandika, * * * 4 and perform Homa either with flowers of variegated colours or with sacred fuel 5 (117). In rites for the attainment of peace 6 or good fortune, or nourishment 7 or prosperity, the Carrier of Oblations is called Varada 9 ; in rites relating to consecration he •Lang. Indra; Rang. Agni; Mnng.Yama; Strung. Nirriti ; Vang, Varuna • Vang Vayu ; Ks/iang, Kuvera ; Haung, Ishana , Bring, Bt Lg , g A.Sta or Vishnu. The lust two are above and below and the others at the eight corners of the Yantra. 1 Deveshi. 1 Svaha. 4 See pp. 258, note 2 : 269, v. 70. • Samidh— certain kinds of wood used as fuel for sacrificial purposes. * Shanti. Rite to avert evil. 7 Pusftfi. Rite for the attainment of worldly prosperity. * Havya-vahana * Fire. • One who grants boons. w Vx&t\shth&. 396 THE GREAT LIBERATION is called Lohitaks/ia 1 * ; in destructive rites 5 he is called Shatruha 3 (118). MaheshanI ! in Shanti, 4 PusTttfi, 4 and KrUra 4 rites the man who worships the Planets will obtain the desired end (119). As in the rites relating to the consecration 5 the Devas should be worshipped and libations offered to the Pitns, 6 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, 7 conveyances, 8 9 clothes, jewels, drinking-cups, and eating-plates, or whatever else he may desire to give, without first purifying® and consecrating the same (122-123). In all rites performed with an ultimate object the wise one should in all cases perform a Samkalpa, 10 in accord- ance with directions, for the full attainment of the good object (124). 1 The Red-eyed one. * Krura-karmani — that is, in rites to avenge a wrong or injure an enemy, etc. * Destroyer of enemies. 4 See previous Shloka (118). 4 Prati shtha,. 6 The forefathers — Manes. ’ Vahana. 8 Yana. 9 Samskntya. 10 Preliminary rite expressive of determination. Samkalpa means determination. INSTALLATION OF THE DEYATA 397 Complete merit is earned when the thing about to be given is first purified, 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, causeways and trees. The Mantras should always be preceded by the Brahma-Vidya * 1 (126). Mantras Reservoir of Water ! thou that givest life to all beings ! thou that art presided over by Varuwa ! may this consecra- tion of thee (by me) give satisfaction to all beings that live and move in water, on land, and in air (127). House, thou art 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,” and so forth (129). Mantras Garden! thou art pleasant by reason of thy fruits, leaves, and branches, and by thy shadows. I am sprinkling thee with sacred water 2 ; 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). * i. e „ Brahma-g&yatrl (see p. 65, vv. 109-111). 1 Tlrtha-vari : Consecrated water. 398 THE GREAT LIBERATION Causeway ! I am consecrating thee, as thou helpest people in going from one place to another : do thou like- wise help me on my way to Heaven (132). The wise should use the same Mantra is consecrating a tree as is prescribed for the sprinkling of a garden (133). In consecrating all other things, the Pranava, 1 Yaruna, 5 and Astra 3 should be used (134). Those Yahanas that can (or ought to) be bathed should be bathed with the Brahma-gayatrl * ; others should be purified by sprinkling with Arghya-water taken up with the ends of Kusha grass (135). After performing Prana-pratis7i£7ia, 5 calling it by its name, the Vahana called by its name should be duly worshipped, and decked out and then be given to the Devata (136). Whilst consecrating a reservoir, Yaruna, the Lord of aquatic animals, should be worshipped. In the case of a house, Brahma, the Lord of all things born, 6 should there be worshipped. Whilst consecrating a garden, a bridge, a causeway, YisTmu, Who is the Protector of the universe, 7 the Spirit of all, 8 Who witnesseth all and is omnipresent, should be worshipped (137). Shrl 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). 1 Om. 1 Vanina Blja, Vang. 5 Pha*. 4 See p. 55. vv. 109-11. 6 The life-giving rite. 6 Prajapati. 7 Jagatpata. 8 Sarvatma, 399 INSTALLATION OF THE DEYATA 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 Karma 1 * (139). Shri Sadashiva said : 0 ParameshanI ! Thou art beneficient like a mother. What Thou hast said is indeed the best for men whose minds are occupied with the results (or 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 regulated food. 1 After bathing in the early auspicious hour of morning, and performing the ordinary daily religious duties, he should worship the Guru and Narayawa 3 * (142). The worshipper should then, after making Samkalpa," worship Gawesha and others for the attainment of his own object, according to the rules shown in the ordinances (143). Dhyana Worship Ganapati, 5 Who is of the colour of the Ban- dhfika 6 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 1 Karmanujlvl : a man who does pious acts in the hope of reward. a Such as Havis/iyanna. * Vishnu as collective humanity. * See p. S96, n. 10. 6 fWsha He is also called Siddhidata-the Giver of Success— and therefore is first worshipped (c/. Chapter X, verse 118, ante). Ganesha has fifty-one names and aspects. 6 A red flower. 400 THE GREAT LIBERATION 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 Gawesha to the best of his ability, he should worship Brahma, VanI, 1 * VisTmu, and LaksTiml (145). Then, after worshipping Shiva, Durga, the Grahas, 8 the sixteen Mothers, and the Yasus in the Vasudhara, 3 he should perform the Briddhishraddba 4 (146). Then the Mandala 5 of the Vastu-daitya should be drawn, and there the Vastu-daitya with his followers should be worshipped (147). Then make there a Sthawdila 6 and purifying fire as before ; first perform Dhara-homa, 7 and then commence Vastu-homa 8 (148). Oblations should be offered to the Yastu-purus/ia and all his followers according to the best of one’s ability. The sacrifice should be brought to a close by the offering of oblations to the Devas worshipped 9 (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 here the principal objects of worship, they should not be subordinately worshipped. 1 Sarasvatl. * Planets. * See p. 272, note 9. 4 See p. 805, n. 6 which has changed place with n. 6. * Diagram. 6 A square. 7 See p. 270, verse 82. * Fire sacrifice to the V&stu spirit. 9 That is when it is the principal rite. In a case like this the order prescribed for any other rite is to be followed. INSTALLATION OP THE DEYATA 401 The Vastu should be worshipped immediately after the Sarhkalpa 1 * (151). Gawesha and the other Devas should be worshipped as in Vastu -yaga. I have already spoken to Thee of the Yantra and Mantra and Dhyana 3 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 Samkalpa 1 5 in the proper manner, Vastu should be worshipped either in a Mawdala, or a jar, or a Shalagrama, 6 according to inclination (154). Then Gawapati 6 should be worshipped, as also Brahma and VanI, 7 Hari 8 and Rama, 9 Shiva and Durga, the Planets and the Dikpatis 10 (155). Then the Matrikas 11 * and the eight Vasus “ having been worshipped, Pitrikriya 13 should be performed. Since Varuna is principal Deva (for the purposes of this ceremony), He should be worshipped with particular care (156). 1 See p. 896, n. 10. In all other worships the Navagraha-puj& (worship of the nine Planets) is done, and the Planets are objects of subordinate worship (Anga-puja). Here the Planets are worshipped as the chief (Mukhya) objects. 1 Diagram. 8 Meditation. 4 Kalasa. 5 Sacred stone emblematic of Narayana, or Vis/mu. 6 Ganesha. I Sarasvatl. 8 Vis/mu. 9 Laks/nnl. 10 Dikpalas (see p. 889, n. 4). II See p. 89, note 8. l5f See Bhava, Dhruva, Soma, Vis/mu, Anala, Anila, Prabhus/ia and Prabhava who originated from Gamga. 18 Abhyudayika-shraddha (see p. 809, note 10), 26 the great liberation 402 . . f e Tta Kre WJ consecrated (151). And after oflenng tormed in Fue d y woreh ipped, he should bring oblations to each of the tie ^ p ara& huti » (158). the Homa rite to an end by * ^ exoe i lent well, decorated Then he should sp , and vermilion, ° r ^Serthe 6 ^exceUen^ worshipper should make sup- plication with f olded paims a8 ^ ll0 ^ ether living in the air or on earth or m w t^ J by bathing in , to all beings, Y . g into this water; I have given ° g ™ty m " e sW may -y (good) worh bear fru.tr (161-163). de and Shanti 6 and other The n pre««to Kaulas , and the rites performed, is the orde r to be is^rs— - - - ** — water (164-165). « he should offer oblations to Varuna in the Fire. 1 fmrmlete or Final Oblation. • The Mantra .aid ..hen sprinkling. See Shloka 127. (Kama). 6 The sin of such man’s death. • An auspicious rite to secure peace, happiness, and wealth. INSTALLATION OF THE DEYATA 403 In the consecration of a Ta (the first of the two Ta groups). 13 Ta to Na (the second Ta group). 424 THE GREAT LIBERATION Pavarga 1 on the right thigh, and Yavarga 2 on the left thigh, and Shavarga 3 on the head 4 * (290-291). Having placed these groups of the letters of the alphabet on different parts of the Image (the worshipper) should perform Tattva-nyasa 6 7 (as follows) : (292). Place on the two feet, Prithivl-tattva ; on the Limga, 6 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. The foremost of worshippers should place Manas-tattva 8 be- tween the eyebrows, Shiva-tattva, Jnana-tattva, and Para- tattva on the Lotus 9 of a thousand petals ; on the heart Jiva-tattva and Prakriti-tattva. Lastly, he should place Mahat-tattva and Ahamkara-tattva all over the body. The Tattvas should, whilst being placed, be preceded by Tara, Maya, and Rama, and should be uttered in the dative singular, followed by Nama/i (293-297). 1 Pa to Ma. * Ya to Va. * Sha to Ha. * In some of the Tantras in worship of the Devas, particularly in worship of Adya Kalika, Panchamga-nyasa is performed — i.e„ on heart, two hands, and two feet. * Described in the following verses (293-297). * Here meaning Yoni. 7 The Tattvas are constituent principles of the universe PrithivT (Barth), Toya (Water), Tejas (Fire), Vayu (Air), Akasha or Gagana (the void or Ether), Rupa (Form, visibility), Gandha (Smell), Shabda (Sound), Rasa (Taste), Sparsha (Touch). The “ Serpent Power ” by A. Avalon particularly v. 40 and notes thereunder. ' The names of these Tattvas, or principles mean Mind, Shiva, Knowledge, the Supreme, Embodied Spirit, Prakriti, and Principle of Intelligence and Egoism. See Ch. V, verse, 89. * Sahasrara-padma (see “ Serpent Power ” and “ Shakti and Shakta ”). Installation of the deyata 425 Repeating the Mula Mantra, preceded and followed by each of the Matrika-vamas, 1 with Bindu 2 added to them, and followed by the word Nama/i, Mantra-nyasa should be performed at the Matrika-sthanas 3 (298). (The worshipper should then say) : Mantra The Body is the glory which is all sacrifices and all beings. 4 * In this Image here which has been made of Thee, I place Thee (299). Thereafter the Devi should be meditated upon and invoked, according to the rules of worship,* and after Prana-pratisiWM 6 * the Supreme Devata (Devi) should be worshipped (300). The Mantras which are ordained for the dedication of a temple to a Deva should be used in this ceremony/ the necessary changes in Mantra and 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-karma, 8 and so forth should be performed (302). 1 Letters of the alphabet. ' Nada-bindu. 3 The places where the letters of the alphabet should, in doing Matrika-nyasa, be placed (see Chapter V, verse 118^.). 4 Tejas which is Sarvayajnamayam Sarvabhutamayam. * Paja-vidhana. * “ Life-giving ” ceremony (see “ Shakti and Shakta ”). ' i.e., the PratisftfM of the image. * Birth-rite. 426 THE GREAT LIBERATION The Samskaras 1 are six in number— vis., Jatakarma. Namakarana, NisTikramana, Annaprashana, Chudakarawa, and Upanayana — this has been said by Shiva 2 (303). Repeating the Prawava, 3 the Vyahntis 3 the Gayatrl, the Mula Mantra, 3 the worshipper versed in the injunctions should addressing the Devata say, “ Thine,’ and then the name of (the Samskara) Jatakarma, and others, and uttering, “ j perform, Svaha,” offer five oblations at the end of each Samskara 4 (304-305). Thereafter repeating the Mula Mantra and the name given (to the Devi), one hundred oblations should be offered to Her, and the remnants of each oblation should be thrown over the head of the image (306). The wise man, after having brought the ceremony to a dose by Prayaschitta 5 and other rites, should feed and thus please Sadhakas 6 and Yipras 7 and the poor and the helpless (307). Should anyone be unable to perform all these rites, he should bathe (the image) with seven jars of water, and, having worshipped to the best of his ability, lepeat the name of the Devata (308). Beloved ! I have now spoken to Thee of the Prati shtha, of the adorable Adya. 9 In a similar way should men versed in the ritual carefully perform the Pratisftf&a 8 of 1 Purificatory or Sacramental rites (alluded to in the previous Shloka). * See Chapter III, 109, 110 ; V, 68 ; and IX, 214, 225. 3 The Beneficent source of all good. 4 “ I perform Thy (addressing the image) Jata-karma* and so on in other Samskaras (sacramental rites). 6 Expiatory rite. 6 Worshippers who are on the path of Spiritual advancement. 7 Brahmanas. 8 Installation. 8 Kali. 427 INSTALLATION OE THE DEYATA Durga 1 and other Vidyas, 2 Mahesha, 3 and other Devas, and of the Shiva-limgas that may be moved 4 (309-310). End of the Thirteenth Chapter entitled “ Installation of Devatas 1 A form of the Supreme Shakti usually worshipped in autumn. ’ Different manifestations of the Supreme Shakti. * Shiva. * Shiva-limgas, or phallic emblems of Shiva, ordinarily should not be moved from where they are fixed (c/. Chalayet sarva-limgani Sbiva- limgam na chalayet). The Bana-limgas, however, are never fixed. Those which are fixed should not be moved. CHAPTER XIV CONSECRATION AND AVADHUTAS Shr! Devi said: I am grateful to Thee, 0 Lord of Mercy ! in that Thou hast in Thy discourse upon the Worship of the Adya Shakti, spoken, in Thy mercy, of various modes of Worship (1). Thou hast spoken of the Installation of a Movable Shiva-limga, but what is the object of installing an im- movable Shiva-limga, and what are the rites relating to the installation of such a Lirhga ? (2). Do Thou, 0 Lord of the Worlds ! now tell Me all the particulars thereof ; for say, who is there but Thee that I can honour by My questions anent this excellent subject ? (B). Who is there that is Omniscient, Merciful, All-knowing, Omnipresent, easily satisfied, Protector of the humble, like Thee? Who makes My joys increase like Thee? (4). Shrl Sadashiva said : What shall I tell Thee of the merit * 1 acquired by the installation a of a Shiva-limga ? By it a man is purified of all great sins, and goes to the Supreme Abode (5). There is no doubt that by the installation of a Shiva- limga a man acquires ten million times the merit which is acquired by giving the world and all its gold, by the performance of ten thousand horse-secrifices, 3 by the 1 Mahatmya, lit. = greatness, here, great merit. * Sthapana. 1 Ashva-medha. CONSECRATION AND AYADHUTAS 429 digging of a tank 1 in a waterless country, or by making happy the poor and such as are enfeebled by disease (6-7). 0 Kalika ! Brahma, Yishnu, Indra, and the other Devas reside where Mahadeva is in His Liriiga form (8). Thirty-five million known and unknown places of pil- grimage and all the holy places abide near Shiva. The land within a radius of a hundred cubits of the Limga is declared to be Shiva-ks/ietra 1 (9-10). This land of Isha * is very sacred. It is more excellent than the most excellent of holy places, 4 5 because there always abide all the Immortals and there are all the holy places (11). He who in a devout spirit lives there, be it even for but a little while, becomes purged of all sins, and goes to the heaven of Sharhkara 6 after death (12). Anything great or small (meritorious or otherwise) which is done in this holy land of Shiva becomes multiplied (in its effect) by the majesty of Shiva (13). All sins committed elsewhere are removed (by going) near Shiva, but sins committed in Shiva-ks7&etra 2 3 adhere to a man with the strength of thunderbolt (14). The merit aoquired by the performance, there, of Purashcharana, 6 Japa, 6 acts of charity, Shraddha, 7 Tarpana,* or any other pious aots is endless (15). 1 Nistoye toyakaranam : i.e., making it easy to get water in a waterless desert. * The holy land of Shiva. 3 The Beneficent one, an epithet of Shiva. 4 Tirthas. 5 Shiva. 6 See “ Shakti and Shakta 7 Funeral rites, the great liberation The merit aoquired^y^tbe ia squired Purashobarawa at l ^ e ° - ft i near gbiva (16). by merely performing ^ i n tbe land o by B y the offering he who offers ten Shiva, a man obtains the sa ^ pmj&ga (17) . million PhxJas at Gaya, the ^ Mi p &t akls and Even in the ease f abode if Shraddha be Mabapatakis attain t . ? h e lan d of Sbiva ( 18 ). performed in their names in h i wh ere abides the The fourteen worth ^ alnde ^ ^ auBpic , Lord of the Universe in His Lnmg 008 n'avTsfohen a little »£"* ^“The Sanottty Ind ss to express (20). WO rsbip at tbe Mabapi^as 1 ° Tofan u"ha«I is unclean, but this is not so ^worship of Hara 11 in His Lirnga image (21). - p* ttt • Ch. VI, 166, 167 ; -T^To of Mantrne. See en«e Cb. Ill, 1.4 , Ch. VII, 80, 81. * Funeral cakes. a Mah apatakis. Ch. X-205. : E 2 la - tbe seven bi g ber Bbab end the rest. » Mahatmya. * Shiva. : “:Xbt„.uv, »r: 8 Setiv«^ T^tS»*o"berrfaees. " 0( tbe body - « Snt. * w Holy places, where cUttereu to earth. * l Shiva, CONSECRATION AND AVADHUTAS 431 0 Devi ! as there are no prohibitions at the time of Chakra 1 worship, so know this, 0 Kalika ! that there are none in the holy shrine in Shiva’s land (22). What is the use of saying more ? I am but telling Thee the very truth when I say that I am unable to de- scribe the glory, majesty, and sanctity 2 of the Limga image of Shiva (23). Whether the Limga is placed on a Gaurl-pa^a 3 or not, the worshipper should, for the successful attainment of his desires, worship it devoutly (24). The excellent worshipper earns the merit of (perform- ing) ten thosuand horse-sacrifices 4 if he performs the Adhivasa 5 of the Deva in the evening previous to the day of installation (25). The twenty articles to be used in the rite of Adhivasa are : Earth, Scent, a Pebble, 6 Paddy, Durva grass, Flower, Fruit, Curds, Ghee, Svastika, 7 Vermillion, Conchshell, Kajjala, 8 Rochana, 9 White Mustard Seed, Gold, Silver, Copper, Lights, and a Mirror (26-27). 1 The Tantrika Circle. See ante , Chs. V, VI and VII. * Prabhava. * Gaurl is a name of the Devi, and the Gauri-pa^a is the emblem of the Yoni, or female organ, in which the male Limga is generally set. The latter is symbolical of static Feeling-Consciousness and the former of its active Power which in the form of its creations surround the Bindu or Point. 4 Ashva-medha. 5 Adhivasa is the rite below described preliminary to all auspicious ceremonies. 6 Shila the pebble is warmed and applied to the face. 7 Here a figure made of pounded rice. 8 Lamp-black collyrium, applied to the eyelashes medicinally, or for beautifying the eyes. 9 A yellow pigment obtained from the inside of the head of a cow f also called Go-rochana. Tilaka is made with it by some sects, 432 THE GREAT LIBERATION Taking each of these articles, the Maya Blja 1 and the Brahma-Gayatrl 2 should be repeated, and then should be said “ Anena ” (with tjiis) and “ Amusfcya ” (of this one’s or his) — “ may the auspicious Adhivasa be (28). And then the forehead of the divinity to be installed should be touched with the earth and all other articles aforesaid. Then Adhivasa should be performed with the Prashastipatra ‘—that is, the receptacle should be lifted up, and with it the forehead of the image should be touched three times (29). The worshipper conversant with the ordinances, having thus performed the Adhivasa of the Deva, should bathe the Devata with milk and other liquids, as directed in the cere- mony relating to the dedication of a temple (30). Rubbing the Liriiga with a piece of cloth and placing it on its seat, Ganesha and other Deities should be worshipped according to the rules prescribed for their worship (31). Having performed Kara-nyasa 5 and Arhga-nyasa * and Prawayama ‘ with the Pranava, 6 the Sadashiva should be meditated upon \ 1 Hrlng. 1 See ante, p. 55, vv. 109-111. 5 Adhivasa is a preliminary rite in all auspicious ceremonies^ Briddhi-shraddha is a part of it, e.g_, taking earth, say : Hring^ with this earth may the auspicious Adhivasa of this Deva be made. Then the image is touched with the earth. 4 i e receptacle— usually a flat bamboo basket— in which all the above-mentioned articles are placed The image is first touched with each of the articles mentioned singly, and then the Patra in which the articles were brought and put back is lifted up and the forehead of the image touched as above. 4 Sap, Ch. III. 41-48 : V, 125-127, ante. * Om. 7 The Dhyana given here is of the Sthula aspect. The other aspects are Sukshma or subtle and Para or Transcendent. The Sadhaka advances in the path of spirituality his Dhyana changes till he realises his oneness with the Supreme, CONSECRATION AND AVADHUTAS 433 Dhyana Tranquil, possessed of the effulgence of ten million Moons ; clothed in garment of tiger-skins ; wearing a serpent as His sacred thread 1 ; His whole body covered with ashes; wearing ornaments of serpents 1 ; His five faces are of reddish-black, 2 yellow, Morning Sun red, 3 white, and red colours, with three eyes each ; His head is covered with matted hair; He is Omnipresent; He holds Gamga 4 on His head, and has ten arms, and in His forehead shines the (crescent) Moon ; He holds in His left hand the skull, fire, the noose, 5 the Pinaka, 6 and the axe, 7 and in His right the trident, 8 the thunderbolt, 9 the arrow, 10 and blessings 1 ’ ; He is being praised by all the Devas and great Sages ; His eyes half-closed 12 in the excess of bliss ; His body is white as the snow and the Kunda flower and the Moon ; He is seated on the Bull ; He is by day and night surrounded on every side by Siddhas, Gandharvas. and Apsaras 13 who are chanting hymns in His praise ; He is the husband of Uma ; the devoted Protector of His worshippers (32-38). I Naga. * Dhumra, or the colour of fire seen through smoke. * Aruna — the red colour of the rising Sun. The last red is Rakta. 4 The River Ganges, which fell upon His matted hair on its descent from Heaven at the prayer of BhagTratha. Shamkaramauli-vihariwI vimale ! ” as the Garhga-stotra of Shamkaracharya says. 5 Pasha. 6 Shiva’s weapon in shape like a snake with seven heads. 7 Parashu. 8 Shula. 9 Vajra. 10 Shara. II Vara — i.e., the hands make the Vara-Mudra. 13 The eyes are half-seen being turned upwards in a state of, or, leading to Samadhi. 19 Beautiful and voluptuous Deva Yoni of Indra’s Heaven. 28 484 THE GREAT LIBERATION Having thus meditated upon Mahadeva and worshipped Him with articles of mental worship, He should be invoked into the Limga, and worshipped to the best of one’s powers, and as laid down in the ordinances relating to such worship (39). I have already spoken of the Mantras for the giving of Asana and other articles of worship. 1 I shall now speak of the Mula Mantra 2 of the Great Mahesha (40). Maya, 3 Tara, 4 5 and the Shabda Blja, 6 with the vowel Au 6 and Ardhendu-Vindu 7 added to it, is the Shiva Bija —that is, “ Hring Ong Haung ” (41). Covering Shamkara 8 with clothes and garland of sweet-smelling flowers, and placing Him on a beautiful conch, the YedI 9 should be consecrated in manner above- mentioned (42). The Devi should be worshipped in the YedI according to the following rites : with the Maya Bija, 10 Amga-nyasa, Kara-nyasa, and Prawayama should be performed (43) ; The Great Devi should, to the best of the worshipper’s ability, be worshipped after meditation upon Her as follows : Dhyana I meditate upon the stainless One, Whose splendour is that of a thousand rising Suns, Whose eyes are Fire, 1 See p. 410, n. 2. * Primary Mantra, 8 Hring. 4 Ong. 5 Haum. 6 San <3 h yarn an t aks ftar a : the last vowel letter formed by Sandhi which Au is. 1 The half Moon and the Bindu, i.e., Chandra-Bindu. 8 Shiva — i.e., the Limga as His emblem. 9 That is, the Gaurlpatta personates Devi. See ante , p. 481, n. 8. 10 Hring. In the case of Shiva the Prawava is used. See ante, v. 32, CONSECRATION AND AYADHUTAS 436 Moon and Sun, 1 * * and Whose lotus face in smiles is adorned with golden earrings 8 set with lines of pearls. With Her lotus hands She makes the gestures which grant blessings and dispel fear/ and holds the discus and lotus ; Her breakts are large and rounded ; She is the Dispeller of all fear, and She is clothed in saffron- coloured raiment. Having thus meditated upon Her, the ten Dikpalas 4 * and the Bull & should be worshipped to the best of one’s powers (44-45). I will now speak of the Mantra of the Bhagavatl, 8 by which the World-pervading One should be worshipped (46). Repeating the Maya, 7 and LaksTiml 8 Bijas, and the letter which follows Sa 9 with the sixth vowel, 10 with the Bindu 11 added to it, and thereafter uttering the name of the Shakti of Fire/* the Mantra is formed (which is as follows) : Mantra Hring Shrlng Hung Svaha (47). Placing the Devi as aforementioned/ 9 * offerings 14 should be made to all the Devas with a mixture of boiled Mas/ia * The white, red, and mixed Bindus of the Kamakalfi. See “ Kama- kalAvilasa ” and “ Garland of Letters ”. * Kundala. * i.e., She holds in her hands Vara and Abhaya Mudras. 4 See ante. 6 Shiva’s vahana. To the ordinary man Vns&abha is a Bull, but the higher Sadhaka sees the embodiment of Dharma in the white Bull. 6 The Devi. ’ Hring. * Shrlng. %.e., Ha. 10 i.e., ft. II Chandra-bindu — the nasal point, see ante. ** Svaha. “ Clothed and garlanded like Shiva. 436 THE GREAT LIBERATION beans 1 , and ourd, with sugar, and so forth added to it (48). These articles of worship should be placed in the Ishana 2 corner, and purified with the Yaruna Blja, 3 and should be offered after purification with scents and flowers and the following (49) : Mantra 0 Devas, Siddhas, 4 Gandharvas, 6 Uragas, 5 Raksfoasas, Pishachas, 6 Mothers, 7 Yaksftas, Bhutas, 8 Pitris, 9 Rishis, 10 and other Devas ! do you quietly take this offering, and do you stay surrounding Mahadeva and Girija 11 (50-51). Then Japa should be made of the Mantra of the Great Devi as often as one may, and then with excellent songs and instrumental music let the festival be celebrated (52). Having completed the Adhivasa 12 in manner above, the following day, after performance of the compulsory daily duties, and having taken the vow, the Five Devas 13 should be worshipped (53). 1 A kind of kidney beans. * North-East. 5 Yang. 4 See p. 2, notes 6 and 7. 5 i.e., one that goes on its breast — i.e., Naga, or Snake. 6 See p. 87, note 2. ’ See p. 87, note 8. 8 Ghosts. 9 See ibid. 10 See ibid. 11 A title of the Devi as Parvat! (see p. 2, note 9). 19 Preliminary rite. 18 Brahma and others, CONSECRATION AND AVADHUTAS 437 After worshipping the Matris 1 * and making the Vasu- dhara/ and performing Briddhi-Shraddha, 3 the Door-keepers of Mahesha 4 should, in a calm and devout frame of mind, be worshipped (54). The Door-keepers of Shiva are — Nandi, Mahabala, Kishavadana, and Gawa-nayaka ; they are all armed with missiles and other weapons (55). Bringing the Limga 5 and Tarim, 6 as represented by the Gaurl-pa^a, 7 they should be placed on a Sarvato-bhadra MawcZala, 8 or on an auspicious seat (56). Shambhu should then be bathed with eight jars of water with the Mantra 9 “ Tryambaka,” eto., and worship- ped with the sixteen articles of worship 10 (57).' After bathing the Devi in a similar way with the Mula Mantra, and worshipping Her, the good worshipper should pray to Shamkara with joined palms (58). Mantra Come, 0 Bhagavan ! 0 Shambhu ! 0 Thou before Whom all Devas bow ! I bow to Thee, Who art armed with the Pinaka, 11 Thee the Lord of all, O Great Deva (59). I The sixteen Matrik&s, beginning with GanrI, etc. a See p. 272, note 9. * See p. 305. 4 Shiva. 6 i.e., Shiva-linga. 6 A title of Devi — “ She Who saves.” 7 Vedirupam tarmim, i.e., Tarim in the form of a Vedl or Altar. The Gaurl-paiia which symbolises the cosmic yoni and into which the Limga is fixed is like a Vedl to it. See p. 481, note 3. 8 A form of Yantra. 0 See ch. v, verse 210. 10 See p. 410, n. 2. II Shiva’s weapon, see ante. 438 ME GBEAt LlBEttAllON 0 Deva ! Thou Who conferrest benefits on Thy votaries ! do Thou in Thy mercy come to this temple with Bhaga- vatl : ' I bow to Thee again and again (60). 0 Mother! 0 Devi! 0 Mahamaya l 1 2 0 All-beneficent One ! be Thou, along with Shambhu, pleased : I bow to Thee, O Beloved of Hara 3 (61). Come to this house, 0 Devi ! Thou Who grantest all boons, be Thou pleased, and do Thou grant me all pros- perity (62). _ _ , ... Rise 0 Deva ! Rise, 0 Queen of Devas ! and Each with Thy followers abide happy in this place ; may Both of You be pleased, You Who are kind to Your devotees (63). Having thus prayed to Shiva and the Devi, They should first be carried three times round the Temple, keeping the latter on the right 4 to the accompaniment of joyful sounds, 5 and then taken inside (64). Repeating the Mula Mantra, one-third of the Limga should be set in a hollow made in a piece of stone or in a masonry hole (65), (with the following Mantra) : Mantra 0 Mahadeva! do Thou remain here so long as the Moon and the Sun endure, so long as the Earth and the Oceans endure t I bow to Thee (66). Having firmly fixed Sadashiva with this Mantra, the Gaurl-patta, with its tapering end to the North, should be 1 The Devi. * The Devi as the wielder of, and liberator from, Maya. 8 Shiva. 4 Pradaks/una. 6 Such as Uludhvani. CONSECRATION AND AVADHUTAS 439 placed over the Lirhga, that it may be pierced by the latter* (67). Mantra Be Thou here, 0 Jagad-dhatrl 2 ! Thou That art the Cause of creation, existence, and destruction of things ; abide Thou here so long as the Sun and the Moon endure (68). Having firmly fixed it, the Lirhga should be touched and the following (Mantra) should be repeated (69) : Mantra I invoke that Deva Who has three eyes, the imperish- able Ishana, 3 around whose lion-seat 1 are tigers, Bhutas, Pishachas, 5 Gandharvas, 6 Siddhas, 7 Charawas, 8 Yaks/ias, 9 Nagas, 10 Vetalas," Loka-palas, 12 MaharsTds, 13 Matris, 14 Gana- nathas, 15 Vis/mu, Brahma, and Brihaspati,* 6 and all beings The Limga is already fixed and erect, the head enters the aperture of the Gaurl-pa^a, which is then slipped over the Limga until it reaches its resting-place. 2 The Devi as World-Creatrix. 3 Lord, Ruler. 4 Simhasana, i.e., throne. 5 Ghosts, Ghouls and filthy spirits. 6 See p. 2, note 7. 7 See p. 2, note 5. 8 See p. 2, note 6. 9 Attendants of Kuvera the Deva of Wealth. 10 Serpent divinities. 11 See p. 24, note 1 ; 87, note 2. ** Guardians of the Quarters, p. 178, note 2. 13 Great RisZ&is, or Sages. 14 Divine Mothers, Gaurl, etc. 15 See p. 2, note 8. Ifi Guru of the Celestials, 440 THE GREAT LIBERATION whioh live on earth or in the air; come, O Bhagavan! to this Yantra, which is the handiwork of Brahma, for the prosperity and happiness of all (70-72). Beloved! Shiva should then be bathed according to the injunctions relating to the consecration of a Deva, and, having been meditated upon as before-mentioned, should be worshipped with mental offerings 1 (73). After placing a special Arghya, 2 and having wor- shipped the Gawa-devatas, 3 and meditated upon Mahesha 4 again, flowers should be placed on the Liriiga (74). Repeating the Shakti Bija 5 between Pasha b and Am- kusha, 7 and the letters from Ya to Sa 8 with Nada-bindu, and then “Haung Hamsafo,” 9 the Prawas of Sadashiva should be placed into the Limga 10 (75). Then, smearing the Husband of the Daughter of the Mountain 11 with sandal, aguru, and saffron, He should be worshipped with the sixteen articles of worship according to the injunctions laid down after performing the Jata, the Nama, 12 and other rites (76). After concluding everything according to the injunc- tions, and after worshipping the Devi in the Gaurl-paffa, 1 Articles of worship. See Ch. Ill, 52, ante. * Offering. See Ch. V, 158. 3 The surrounding Devas. 4 Shiva. 6 i - e >* Erlng. 6 Ang. 7 Kron g- 6 Ya, Ra, La, Va, Sha, S/ia, Sa. 9 The Mantra so formed is— Ang Hring Krong Yang Rang Lang Vang Shang Shsmg Sang Haung Hangsa/i. 10 The Limga is vitalised by the Prawa-pratisM/ia or life-giving ceremony. As to Prawa, see author’s “ World as Power : Life “ Girija-pati — the Husband (Lord=Pati) of the Daughter (-J8,) of the (Himalaya) Mountain (Giri), whose emblem the Limga is. 19 See Ch. ix, 131-143, for Jata (Birth), and Nama (Naming) rites of children. CONSECRATION AND AVADHUTAS 441 the eight images of the Deva should be carefully wor- shipped (77). By the name Sharva 1 his relation to the Earth is shown; by Bhava, Water; by Rudra, Fire; by Ugra, Wind; by Bhima, Ether ; 2 by Pashu-pati the Employer of a priest for sacrifice, 3 by Mahadeva the Source of Nectar, 4 and by Ishana, the Sun; these are declared to be the Eight forms (78-79). Each of these should be invoked and worshipped in their order (in the corners), beginning with the East and ending with the North-East, uttering the Prawava 5 first and Nama/& last 6 (80). After having worshipped Indra and the other Dikpalas, 7 the eight Matris, Brahml, and others, the worshipper should give to Isha the Bull, awning, 8 house, and the like (81). 1 This and the following are the names of the eight forms of Shiva. As Sharva he is the presiding Deva of Earth, as Bhava of water and so on. * Akasha. * Yajamana. By this name (Pashupati) Shiva is denoted as Lord of Men (see note 6 below). 4 Sudha-kara — i.e., the Moon. B Ong. * The Mantras which are said are — Om Sharvaya ksMti-mtirtaye Nama/i ; Om Bhavaya jalamurtaye Nama h ; Om Rudraya agni-murtaye Nama h\ Om Ugraya vayumurtaye Nama/i ; Om Bhlmaya akasha- murtaye Nama/i ; Om Pashu-pataye yajamana-miirtaye Nama/i ; Om Mahadevaya somamurtaye Nama h ; Om Ishanaya suryamurtaye Nama/i. Bhava means existence — and water — the first of things. Rudra means fierce, and so is Agni (Fire). Ugra means strong beyond measure, and Pavana or Vayu is that. Bhima means terrific, and the great Void is terrific. The Yajamana is like an animal (Pashu), which requires to be guided, and the Lord of Pashus (Pashu-pati) does that. Mahadeva is the great benignant Deva — the abode of all which is sweet and life- giving. Ishana is the Lord of all. 7 The Protectors of the Quarters Indra and others. See ante , under vv. 70-72. 8 Placed on temple at time of consecration. 442 THE GHEAl: LIBERATION Then, with joined palms, he should with fervour pray to the Husband of Parvatl (as follows) (82). Mantra O Ocean of Mercy ! 0 Lord ! Thou hast been placed in this place by me; be Thou pleased (with me). 0 Sham* bhu ! Thou Who art the Cause of all causes, do Thou abide in this room, O Supreme Deva ! so long as the Earth with all its Oceans exist, so long as the Moon and the Sun endure. I bow to Thee. Should there occur in this temple, the death of any living being, 1 may I, 0 Dhurj jatl ! 2 3 by Thy grace, be kept from that sin (83-85). The dedicator should go round the image, keeping it on his right, and, having bowed before the Deva, go home. Returning again in the morning, he should bathe Chandra- shekhara* (86). He should first be bathed with consecrated Pancham- nta and then with a hundred jars of scented water; and the worshipper, having worshipped Him to the best of his powers, should pray to Him (as follows) (87-88) : Mantra O Husband of Uma! 4 if there has been any irregular- ity, omission, want of devotion in this worship, may they 1 i.e., in the Temple or its precincts. * Dhiirjjatl — Shiva having the burden — dhtlr — of the three worlds. 3 Shiva, so called on account of the crescent Moon which He has on His forehead. 4 Um& is a name of Devi. See Canto I of Kalidasa’s Kumara- sambhava ; Umeti m&tra tapaso nis/iiddha, Pashchad umakhyeyang sumukhi jagama. (” ' Oh (u) do not (ma).’ Thus was She restrained from Tapas by (Her) mother : thereafter She of beautiful face went by the name of Uma.”) CONSECRATION AND AVADHUTAS 443 all by Thy grace, be rectified, and may my fame remain incomparable in this world so long as the Moon, the Sun, the Earth, and its Oceans endure (89-90). I bow to the three-eyed Rudra, Who wields the excel- lent Pinaka, to Him Who is worshipped by Yis/mu, Brahma, Indra, Surya, and other Devas, I bow again and again (91). The worshipper should then make presents, 1 and feast the Kaulika-dvijas, 2 3 and give pleasure to the poor by gifts of food, drink, and clothes (92). The Deva should be worshipped every day according to one’s means. The fixed* Shiva-limga should on no account be removed (93). Parameshvarl ! I have in brief spoken to Thee of the rites relating to the consecration of the immovable 4 Shiva- limga, gathering the same from all the Agamas (94). Shrl Devi said : If, O Lord ! there be an accidental omission in the worship of the Devas, then what should be done by their votaries — do Thou speak in detail about this (95). Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected, 5 and what should be done ? (96). Shrl Sadashiva said : If there be an omission to worship an image for a day, then (the next day) the worship should be twice perform- ed ; if for two days, then the worship should be four times 1 Daks/tina. * i.e., a Kaula who has received his PurnSbhis/mka initiation, upon which he is born again. The passage may also be interpreted to mean Kaulikas and Dvijas (twice-born classes). 3 Sthftvara. The image of any other Deva may be moved, but not a Shiva-limga. Where it has been fixed it must remain. 4 Achala. 6 e.fir., where the image is polluted or injured, and the like (.vide post, verse 100). THE GREAT LIBERATION 444 performed ; if for three days, then it should be celebrated elgh If the omission extends three days, but does not exceed six months, then the wise man should worship after bath- ing the Deva with eight jars of water (98). If the period of omission exceeds six months, the excellent worshipper should carefully consecrate the Deva according to the rules already laid down, and then wois p Hta The wise man should not worship the image of a Deva which Is broken or is holed, or which has lost a limb, o. has been touched by a leper, or has fallen on unholy ground (iOOh Deya with m i as jng limbs, or whioh is broken ^ has holes in it, should be consigned to water If the image has been made impure by touch, it should be consecrated, and then worshipped (101). The Mahapi^as and Anadi-limgas 1 are ree rom a deficiencies, and these should always be worshipped fo the attainment of happiness by each worshipper as Plea MaMmiyal whatever Thou hast asked the 8 ood of men who act with a view to the fruits of action, have nnswered all this in detail (103). Men cannot live without some actions even for hal a moment. Even when men are unwilling, they are, in sp of themselves, drawn by the force of Action (104). By Action men enjoy happiness, and by Action aga they suffer pain. They are born, they live, and they die the slaves of Action (105). '• in compared to Air (Vayo) a. it. characteristic is Motion (Chalaaapara). „ T 7 rtrnmnt.ed bv worldly motives (see 3 mUnt CONSECRATION AND AVADHUTAS 445 It is for this that I have spoken of various kinds of action, such as Sadhana and the like, for the guidance of the intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106). There are two kinds of action — good and evil ; the effect of evil action is that men suffer acute pain (107). And, 0 Devi ! those who do good acts with minds intent on the fruits thereof go to the next world, and come back again to this, chained by their action 1 (108). Therefore men will not attain final Liberation even at the end of a hundred Kalpas 2 so long as action, whether good or evil, is not destroyed (109). As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110). So long as a man has not Knowledge, 3 he does not attain final Liberation, even though he be in the constant practice of religious acts and a hundred austerities (111). The Knowledge of the wise from whom the darkness of ignorance 4 is removed, and whose souls are pure, 5 arises from the performance of duty without expectation of fruit or reward, 6 * and by constant meditation on the Brahman 1 ( 112 ). He who knows that all which is in this universe from Brahma to a blade of grass is but the creation of Maya, 8 1 For action which involves the thirst for life leads to life in birth and rebirth. * A Kalpa is 4,820,000,000 years. ’ Jnana : that is, Brahma-jnana. A distinction is made between Jnana, which leads to Liberation and Vijnana which is proficiency in the Arts and Sciences. 4 Tvs'/ilnatama/i — from whose mind the Tamo-guna has disappeared. 5 Nirmalatma, 8 Nis/tkama-karma. ' Tattva-vichara — that is, meditation on the Tattvas and the Supreme Tattva, the Brahman. 8 The Power of Shiva, whereby the worlds appear. See “ Shakti find Shakta Cf. Ch. ii, verses 84, 46. 446 THE GREAT LIBERATION and that the Brahman is the one and supreme Reality is happy (113). That man is released from the bonds of action who, renouncing Name and Form, has attained to complete know- ledge of the Reality 1 of the eternal and immutable Brahman (114). Liberation 2 3 4 does not come from Japa, Homa, or a hundred fasts ; man becomes liberated by the knowledge that he himself is Brahman 5 (115). Final Liberation is attained by the knowledge that the Atma (Spirit) is the Witness, 6 is the Truth, 7 is omnipresent, is one, 8 free from all illuding distractions of self and not- self, 9 the supreme, and, though abiding in the body, is not in the body 10 (116). All imagination of Name, Form and the like are but the play of a child. He who put away all this and is firmly attached to the Brahman, is, without doubt, liberated (117). If the form imagined by the (human) mind were to lead to Liberation, then undoubtedly men would be Kings by virtue of such kingdoms as they gain in their dreams (118). 1 Tattva. “ Being, Manifestation and Bliss belong to the Brahman. Name and Form to the manifested world.” * Mukti. 3 Recitation of Mantras. 4 Sacrifice (see ante , Ch. VI, 119-164). 5 Brahmaivaham — i.e ., Brahma eva aham = “I verily am the Brahman ” ; or So’ham— i.e., Sa h Aham = “ I am He.” 6 i.e., independent witness of a man’s actions — as it is said, Atma saks/ri cheta h kevalo nirgunashcha. (Svetashvatara, 6, 11.) 7 Satyam, that is the Real, that is the True. 8 Purna= Impartite, which Bharat! renders by Akhawda. 9 Advaita. lt The Spirit, being One, is not confined to the body, There is but pne Spirit, in which all bodies inhere. CONSECRATION AND AYADHUTAS 447 Those who (in their ignorance) believe that Ishvara is (only) in images made of clay, or stone, or metal, or wood, merely trouble themselves by their devotion. 1 They can never attain Liberation without Knowledge 2 (119). Can men attain final Liberation 3 by restriction in food, be they ever so emaciated thereby, or by uncontrolled indulgence, be they ever so gross therefrom, unless they possess the knowledge of Brahman ? (120). If by observance of a vow 4 5 to live on air, leaves of trees, bits of grain, or water, final Liberation may be attained, then snakes, cattle, birds, and aquatic animals should all be able to attain final Liberation (121). Brahma-sad-bhava 6 is the highest; Dhyana-bhava 6 is middling; Stuti 7 and Japa 8 is the last; and external worship is the lowest of all (122). 1 Tapas. v For the explanation of these three verses see the “ Tantra Tattva ” edited by the Author. M?’ichchhila*dhatu-darvadi-murtav!shvara-buddhaya/i Klishyantastapasa jnanang vina moks/iang na yanti te. They are not authority against the worship of images. This Tantra throughout deals with images, and image worship which it would not do if image worship was considered by its author to be wrong. But whilst image worship of the kind mentioned in v. 119 is legitimate and the only possible at that stage of development man must pass on much higher before he can attain Liberation. 3 Nis/ikriti. 4 Vrata. Cf. Kulamava (Author’s Tantrik Texts, Yol. Y), Ch. I, 76 et seq. 5 The state of mind in which it is realised that all is Brahman, and in which the identity of Self with Brahman is realized. Bharat! says that it is the state in which Brahman alone is Sat and all else is Asat. 6 The meditative state of mind in which there is constant medita* tion on the Brahman. 7 Praise. 8 Recitation of Mantra, the great liberation 448 — . . , , . , ,1 unitv of the embodied spirit an Yoga, is tte u y ^ of the wo rshipper Supreme Spirit, J realizes that all things are and the worshipped; but he w (123). Brahman ior him there is neither Yogamn , F ° 1 * * 4 5 6 7 8 9 ' h ” Kne° XaTe whst usl J Japa, 1 Yapa,* the supreme Knowledge Tapas,' Niyama, and ^nan Who is Truth, Knowledge, He who < very Datu re one with the Bliss, and the One, is } Dhyana, and Brahman. 1 * Of what use to him are Buja, y i r . Ttere'V nle n to TedTtate upon, nor one who meditates (126). u- u ; a detached from all things, is ever ^f^^ind^omwhatdofooiadesire to be liberated ? (127) rB the cl . ea tion of His power Of M H aya 'Which is incomprehensible eyeu to the Devas. He is seemingly in the Universe, but not in it (128). 1 Jiva. * Atman. 9 "Worship. 4 Brabma-jn&na. 5 Recitation of Mantra. 6 Sacrifice. 7 Penance. 8 Regulations of conduct. 9 Voluntary vows. “ "Ration and eventration. Bharat! defines Parana "as Chittavritti-nirodha. „ gukrita> Ma, a is defined as She who can do what U impossible (A 8 ha<»na. ghatanagaflyasl). CONSECRATION AND AVADHUTAS 449 The Spirit 1 * is in its own nature, the Eternal Witness, 8 and like the Ether exists both outside and inside all things, and has neither birth nor childhood, nor youth nor old age, but is the mere Feeling Consciousness which is ever the same, knowing no change (129-130). It is the body which is born, matures, and decays, 3 Men enthralled by illusion, seeing this, understand it not (181). ^ As the Sun (though one and the same) when reflected in different platters of water appears to be many, so by Maya the one soul appears to be many in the different bodies in which it abides (132). As when water is disturbed the Moon whioh is reflected in it appears to be disturbed, so when the intelligence 4 * is disturbed ignorant men think that it is the Spiiit which is disturbed (133). As the void inside a jar remains the same even after the jar is broken, so the Spirit remains the same after the body is destroyed (134). Self-knowledge, 6 * 0 Devi ! is the one means of attaining final Liberation ; and he who possesses it, is verily— yea, verily— liberated in this world, even yet whilst living; 6 there is no doubt of that (135). Neither by acts, nor by begetting offspring, nor by wealth is man liberated; it is by the Knowledge of 1 Sadrupa atma=Paramatm5= Supreme Spirit. * Sadrupa h sak shi : that is, BeiDg which ever endures and witnesses all and participates in nothing. 8 Yauvana and Barddhakya. 4 Buddhi. 4 Atma-jnana=Self-knowledge, realization of the oneness of the individual with the universal Spirit. 8 Jlvanmukta. 29 450 THE GREAT LIBERATION the Spirit, 1 by the Spirit 2 that man is liberat- ed 3 (136). It is the Spirit that is dear to all ! there is nothing dearer than the Spirit ; 0 Shiva ! it is because the Spirit is One 4 * that men become dear to one another (137). Knowledge, 6 Known, 6 Knower 7 appear by Maya 8 to be three different things ; but if careful discrimination is made, one Spirit alone is (138). Knowledge 6 is Consciousness ; 9 the object of know- ledge 6 is Consciousness ; 10 the Knower 11 is Consciousness ; He who knows this knows the Self 12 (139). I have now spoken of Knowledge which is the true cause of final Liberation. 13 This is the most precious pos- session 14 15 of the four classes of Avadhutas 16 (140). 1 i.e., the Supreme Spirit. * i.e., the Individual Spirit. 3 This is Shruti (Kaivalya 2>, which says : Na karmana, na prajaya, dhanena, tyagena ekena amritatvam anashuft [ * It is not by meri- torious acts and sacrifices, not by Piwda offeredV children, not by the giving of wealth, hut by renunciation (of the particular Self) have men attained Liberation 4 Atma-sambandha. 1 Jnana. 6 Jneya. 1 Jnata Matri, Mana, Meya are the three Bindus, products of the Nirvana Bija in which they potentially are in seed form. See Kama- kalavilasa, v. 13. . * Maya. Matri, Mana, Meya is the gist (Samkalitlrtha) of mani- fested Shakti. 9 Chid-rupa. 10 Chin-maya. 11 Vijnata. 11 i.e., knows himself, and thereby knows his identity with the Supreme Spirit. " Nirvana. 14 Dhana (Wealth). 15 See Chapter VIII, vv. 227 et aeq, also, post. CONSECRATION AND AVADHUTAS 451 Shrl Devi said : Thou hast spoken of the two stages in the life of man — namely, that of householder 1 and mendicant ; 2 what is this wonderful distinction of four classes of Avadhutas 3 which I now hear ? (141). I wish to hear and clearly understand the distinctive features of the four olasses of Avadhutas. Do Thou, 0 Lord ! speak (about them) truly (142). Shri Sadashiva said : Those Brahmanas, KsTiatriyas, and other castes who are worshippers of the Brahma-mantra 4 should be known to be Yatis, 6 even though they be living the life of a householder (143). O Worshipped of the Kulas ! those men who are sanctified by the rites of Pumabhls7&eka 6 should be known and honoured 7 as ShalvavadhUtas (144). Both the Brahma and Shaiva Avadhutas shall do all acts in their respective states of life according to the way directed by Me (145). They should not partake of forbidden food or drink unless the same has been offered to the Brahman or offered in the Chakra 8 (146). 0 Beauteous One ! I have already spoken of the way and Dharma of the Kaulas, 9 who are Brahma Avadhutas, 1 Grihastha. * Bhiks/iuka, * See “ Shakti and Shakta ”. 4 See Chapters II and III. 6 Yatis— Self-controlled men ; men who have subdued their passions. 6 See ante, Ch. X, 109-212. 1 Pfljantya — or worshipped. 0 Circle of Worship. This shloka means — “ Unless in the case of a Brahma Avadhtlta it has been offered to the Brahman, and in the case of a Shaiva Avadhftta it has been offered to the Chakra.” 9 Sadhakas of the Kaula Sampradaya. See Kularnava, II, 7 and 8. * 452 THE GREAT LIBERATION and of the Kaulas who have been initiated. 1 For Brahma and Shaiva Avadhutas, bathing, eating evening meals, drinking, the giving of charities, and if married marital duties should be done according to the way prescribed by the Agamas (147*148). The above Avadhutas are of two classes, according as they are perfect 2 or imperfect. 3 Beloved ! the perfect one is called Parama-hangsa, and the other or imperfect one is called Parivrai (149). The man who has gone through the Samskara 4 of an Avadhuta, but whose knowledge is yet imperfect, 5 should, by living the life of a householder, 6 purify his Self (150). Retaining his caste-mark and practising the rites of a Kaula, he should, remaining constantly devoted to the Brahman, do Sadhana for attainment of the highest Knowledge (151). With his mind ever free from attachment, yet dis- charging all his duty, 7 he should constantly repeat “ Oiii Tat Sat,” and constantly think upon and realize the saying, “ Saft aham ” 8 (152). Doing his duties, his mind as completely detached as the water on the lotus leaf, he should constantly strive to 1 i.e„ who have received Abhisfteka, i.e., Shaiva Avadhutas. * Parna, or complete. 1 Apfirna, or incomplete. 4 Purificatory rites, etc. 6 Jnana-durbala — one who has not realized the oneness of himself with the Supreme Self. 6 Literally, living among men— a life in the world. The married Avadhuta looks on his wife as a form of his Self as he is a form of herself. “ Marital duties ” in vv. 147-8 is Dararaks/iana. 7 Duty = Atmochita-karma which may mean acts which are fit for him or his position. 8 So l ham = I am He — i.e., I am one with the Supreme, CONSECRATION AND AVADHTJTAS 453 free his Self by the knowledge of Divine Truth 1 acquired through discrimination 2 (153). The man, be he a householder 3 or an ascetic, 4 * who commences any undertaking with the Mantra “ Om Tat Sat, ” is ever successful therein (154). Japa, 4 Homa, 6 Pr&tishtha,, 7 and all sacramental rites, 8 if performed with the Mantra “ Om Tat Sat,” are faultless beyond all doubt (155). What use is there of the various other Mantras ? What use of the other multitudinous practices ? 9 With this Brahma Mantra alone may all rites be concluded (156). Ambika ! 10 this Mantra is easily practised, is not prolix, and gives complete success, and there is no other way besides this great Mantra (157). If it be kept written in any part of the house or on the body, then such house becomes a holy place 11 and the body becomes sanctified 12 (158). 0 Deveshi ! I am telling the very truth when I say that the Mantra “ Om Tat Sat ” is superior to the essence of essences of the Nigamas, the Agamas, and the Tantras 13 (159). 1 Tattva-jnana. * Viveka= Faculty of distinguishing things hy their properties, and classing them according to their real, and not apparent, nature. In the Vedanta it is the power of distinguishing Truth from untruth, Reality from appearance. 8 Grihastha, 4 UdasTna. 6 Recitation of Mantras. See *' Shakti and Shakta 6 Sacrifice to Fire. ' Consecration. 8 Sarhsk&ras (see op . cit.). 9 Sadhana (see op. cit.). 10 Mother (see op. cit.). 11 Maha-tlrtha. 13 Punyamaya. 11 See Tantra Tattva. 454 THE GREAT LIBERATION This most excellent of Mantras, “ Om Tat Sat,” has pierced through the palate, the skull, and crownlock of Brahma, Vis/mu, and Shiva, and has thus manifested itself (160). 1 * If the four kinds of food and other articles are sancti- fied * by this Mantra, then it becomes useless to sanctify them by any other Mantras (161). He is a King among Kaulas, who sees the Great Being 3 everywhere, and constantly makes Japa 4 * of the great Mantra “ Tat Sat ” ( i.e ., Om Tat Sat), who acts as he so inclines, 8 and is pure of heart withal (162). By Japa of this Mantra a man becomes a Siddha 6 7 ; by thinking of its meaning he is liberated, and he who, when making Japa, thinks of its meaning, becomes like unto the Brahman in visible form (163). This Great, Three-footed 1 Mantra is the cause of all causes; by its Sadhana 8 one becomes the Conqueror of Death 9 himself (164). 0 Maheshani ! the worshipper attains Siddhi 8 in what- soever way he makes Japa of it 10 (165). He who, renouncing all rites, has been cleansed by the Samskara 11 of a Shaiva Avadhuta, is no longer competent ' They practised the Mantra and on becoming adept in it revealed it. * Shodhita. 3 i.e., the Ever-Existent Brahman. * Repetition (see Introduction). s Svecbhachara (see p. 63, note 6). 6 i.e., One possessed of the Siddhis, or one or some of them. Here, one who has mastered the Mantra and reached his goal. 7 Tri-pada. 8 See “ Shakti and Shftkta ”. 8 MHtyun-jaya, or Shiva. 10 As thus — Whether he says Oih Tat Sat ; Oih Sat ; Tat Sat ; Om ; Tat ; Sat. 11 i.e., Purwabhis/ieka, which qualifies one to he a Shaiva Avadhflta. CONSECRATION AND AYADHUTAS 455 for the worship of Devas, the performance of the Shraddha of the PitWs, 1 or the honouring of the Rishis 2 (166). Of the four classes of Avadhutas, the fourth is called the Harhsa (Parama-hamsa). The other three both practise Yoga and have enjoyment. 3 They are all liberated and are like unto Shiva (167). The Hamsa should not have intercourse with women, and should not touch metals. Unfettered by restrictions, he moves about enjoying the fruits of his ripened Karma 4 (168). 1 The forefathers. * Seers, the meaning is that such an one is above such observance. 3 Yogabhogad/jya/a. Tarkalamkara says that to-day there are some Paramaharhsas who are unable to state what authority governs their Achara. He collects from Bhairavadamara and other Tantras some rules regarding the Laks/&a?ia of the Avadhutas. Of the four classes, the Shaiva- vadhutas are of two kinds, viz., Paribrajaka and Paramahamsa. Yatis or Brahmavadhutas are also of two kinds, viz., Paribrajaka and Paramahamsa or Hamsa. Imperfect (Apurna) Shaivavadhuta or Brahmavadhuta although he may be a householder is to be accounted a Paribrajaka. If the householder Avadhuta be excluded then there are six classes of Avadhuta — of which the first is (1) Shaivavadhuta (Apurna). He is a great SannyasI like Shiva although he lives in the family. On this account he is called Shaivavadhuta. (2) Paribrajaka is the second stage of Shaivavadhuta. He gives up the Samsara, wanders from Tlrtha to Tlrtha and does Piija, Japa and the like. He does Sadhana with the assistance of his Shakti. (3) Paramahamsa is the third stage of Shaivavadhuta. He does no rite ; wears a KaupTna and is SannyasI. He may according to the rules of Yoga and Bhoga satisfy the desire of a woman who approaches him. (4) Brahmavadhuta. He is like the Shaivavadhuta of the first kind but has no competency for Parashakti in Shaiva marriage. He may have his own Shakti. (5) Brahmavadhuta Paribrajaka. His duties are like those of the Shaiva- vadhutas of second class but may not unite with a woman who seeks intercourse. He is however competent under instuctions of the Guru to practise Yoga with the assistance of a Shakti, This applies to the fourth and fifth classes. (6) Hamsavadhuta. He is like Shaivavadhuta of third degree. He may not however unite with a woman, receive gift of any kind of metal and is free from all duties (Karma). Bhairavadamara deals with Kulavadhuta, Shaivavadhuta, Brahma- vadhuta and Hamsavadhuta. There is only a difference in name between these and those given in Mahanirvawa. 4 Prarabdha — literally, that which has been commenced. 456 THE GREAT LIBERATION The fourth class, 1 discarding his caste and household duties, moves about in this world without desires or care for the preservation of his body 2 (169). Always pleased in his own mind, he is free from sorrow and illusion, homeless and forgiving, fearless, and doing harm to none (170). For him there is no offering of food and drink (to any Deva); for him there is no necessity for Dhyana or Dharawa ; 3 the Yati 4 is liberated, is free from attachment, unaffected by all opposites, 5 and follows the ways of a Hamsa 6 (171). 0 Devi ! I have now spoken to Thee in detail of the distinctive marks of the four classes of Kula- Yogis, who are but forms of Myself 7 (172). By seeing them, by touching them, conversing with them, or pleasing them, men earn the fruit of pilgrimage to all the holy places (173). All the shrines and holy places which there are in this world, they all, 0 my Beloved ! abide in the body of the Kula-SannyasI 8 (174). Those men who have worshipped Kula Sadhus 9 with Kula-dravya 10 are indeed blessed and holy, have attained 1 i.e., the Parama-hamsa. * Ni/isamkalpa and Nirudyama. Bharat! says the last term, which literally =* Effortless, means as stated in the text for having given up all household and caste duties there is nothing to be cared for except the body which is no longer to be an object of solicitude. 3 See Arthur Avalon’s “ Serpent Power ”. 4 Self-controlled. 4 Nir-dvandva — that is, heat and cold, love and hate, etc. 6 Highest class of ascetic. 7 Mat-svarupT. * Kaula ascetic, or Avadhuta. 3 Holy men. 10 Wine, etc. CONSECRATION AND AVADHUTAS 457 their desired aim, and have earned the fruit of all sacrifices (175). By the mere touch of these Sadhus the impure becomes pure, the untouchable becomes touchable, and food unfit to be eaten 1 becomes fit to be eaten. By their touch even the Kiratas, 2 the sinful, the wicked, the Pulindas, 3 the Yavanas, 4 and the wicked and malicious, 5 are made pure ; who else but they should be honoured ? (176-177). Even those who but once worship the Kaulika Yogi with Kula-tattva 6 and Kula-dravya 6 become worthy of honour in this world (178). O Thou with the lotus face ! there is no Dharma superior to Kaula-Dharma, 7 by seeking refuge in which even a man of inferior caste becomes purified and attains the state of a Kaula (179). As the footmarks of all animals disappear in the foot- mark of the elephant, so do all other Dharmas disappear in the Kula- Dharma (180). My Beloved ! how holy are the Kaulas ! They are like the images of the holy places. They purify by their mere presence even the ChawZalas and the vilest of the vile (121). As other waters falling into Gamga become the water of Gamga, so all men following Kulachara reach the stage of a Kaula (182). 1 By reason of its having been cooked or touched by a low caste man, or for any other cause. ’ Hunters— a low caste. 3 Pulindas are a class of ChaMd&las, one of the lowest castes. 4 Foreigners, Barbarians. 6 Krura. 6 Bharati says — the first is meat, etc., and the second wine. ! Of the Kaula-Tantrika division of worshippers. 458 THE GREAT LIBERATION As water gone into the sea does not retain its separate- ness, so men sunk in the ocean of Kula lose theirs^(183). All beings in this world which have two feet, 1 from the Yipra 2 * to the inferior castes, are competent for Kulachara (184). Those that are averse to the acceptance of Kula- Dharma, even when called thereto, are divorced from all Dharma and go the downward path (185). The Kulina who deceives those men who seek for Kulachara shall go to the hell named Raurava (186). ^ That low Kaula who refuses to initiate a Chan^ala or a Yavana 4 into the Kula-Dharma, considering them to be low, or a woman out of disrespect for her is himself low and goes the downward way (187). 5 The merit acquired by a hundred Abhis/ieka, 6 by the performance of a hundred Purashcharawa, 7 ten million times that merit is acquired by the initiation of one man into the Kula-Dharma (188). All the different castes, all the followers of the different Dharmas in this world, are, by becoming Kaulas, freed from their bonds, and go to the Supreme Abode (189). The Kaulas who follow that Shaiva-Dharma are like places of pilgrimage, and are themselves Shiva. They ‘As opposed to the quadrupeds and the quadrumani. Here it means all men and women. * A Brahmana. * A very low caste. 4 Here used generally for non-Aryan. The Greeks specifically were so*called. 6 Cbandaiang yavanang nichang matva striyam avajnay&. Kaulang na kuryftt ya/i kaula/i so’dhamo yatyadhogatim. The unsectarian and universal character of the Kauladharma is here markedly shown ; the Vaidika ritual has no place for these. 6 A higher form of Initiation. See Ch. X, 109 et seq. < A. ritual form of Japa accompanied by other ceremonies. See Ch. III. H4. 116. also Ch. VII, v. 77. f CONSECRATION AND AYADHUTAS 459 worship and honour one another with affection, respect, and love (190). What is the use of saying more to Thee ? I am speak- ing the very truth before Thee when I say that the only bridge for the orossing of this ocean of existence is the Kula-Dharma and none other (191). By the following of Kula-Dharma all doubts are cut through, all the accumulation of sins is destroyed, and the multitude of acts is destroyed 1 * (192). Those Kaulikas are excellent who, truthful and faithful to the Brahman, in their mercy call men that they may purify them by Kulachara (193). Devi ! I have spoken to Thee the first portion * of the Maha- nirvana Tantra for the purification of men. It contains the conclusions 3 of all Dharmas (194). He who hears it daily or enables 4 * other men to hear it becomes freed from all sins, and attains Nirvana at the end (195). By knowing this King among Tantras, which contains the essence of essence of all the Tantras, and is the most excellent among the Tantras, a man becomes versed in all the Shastras (196). The man who knows this Maha-tantra is freed from the bonds of actions. Of what use is it to him to go on pilgri- mage, or to do Japa, Yajna, and Sadhana ? 6 (197). Kalika ! he who knows this Tantra is conversant with all the Shastras, he is pre-eminent among the virtuous, 6 is wise, knows the Brahman, and is a Sage (198). 1 Together with the Karma resulting from such acts. The second portion of the Tantra has been generally supposed to be lost, but see Preface. 3 Nirnaya. 4 e.g., by engaging someone to read the Tantra to the public. ‘ See “ Shakti and Shakta ”. 4 Dharma-vid. ■w 460 THE GREAT LIBERATION There is no use of the Vedas, the Puranas, the Smntis, the Samhitas, and the various other Tantras, as by know ing this Tantra one knows all (199). All the most secret rites and practices and the most excellent knowledge 1 have been revealed by me in reply to Thy questions (200). Suvrata ! 2 as Thou art My most excellent Brahml Shakti, and art to Me dearer than life itself, know Thou that the Mahanirvawa Tantra is likewise (201). As the Himalaya is among the Mountains, as the Moon is among the Stars, as the Sun is among all lustrous bodies, so this Tantra is the King among Tantras (202). All Dharmas are to be found in this Tantra. It is the only means for the acquirement of the knowledge of Brah- man. 3 The man who repeats himself or causes others to repeat it will surely acquire such knowledge (203). In the family of the man in whose house there is this most excellent of all Tantras there will never be a Pashu 4 (204). , . ,, The man blinded by the darkness of ignorance, the fool caught in the meshes 5 of his actions, and the illiterate man, by listening to this Great Tantra, are released from the bonds of Karma (205). Parameshanl! reading, listening to, and worshipping this Tantra, and singing its praise, gives Liberation to men (206). , ... Of the other various Tantras each deals with one subject only. There is no other Tantra which contains all the Dharmas (207). ' Tattva-jnana. * Virtuous one. * Brahma-jnana. * Here the term means one ignorant of divine knowledge. 5 See Bhagavad-gita, iv, pari passu ; also Shiva- Samhita, chap, l, verses 4-9. CONSECRATION AND AYADHUTAS 461 The last part contains an account of the nether, earthly, and heavenly worlds. 1 He who knows it (along with the first) undoubtedly knows all (208). The man who knows the second part with this book is able to speak of the past, present, and future, and knows the three worlds (209). There are all manner of Tantras and various Shastras, but they are not equal to a sixteenth part (in value) of this Mahanirvana Tantra (210). What further shall I tell Thee of the greatness of the Mahanirvana Tantra ? Through the knowledge of it one shall attain to Brahma-nirvana (211). End of the Fourteenth Chapter of the First Part of the Mahanirvana, entitled, “ The Consecration of Shiva- limga and Description of the Four Classes of Avadhutas.” THE END 1 Patala-chakra, Bhu-chakra, and Jyotish-chakra respectively. Books By SIR JOHN WOODROFFE (ARTHUR AVALON) On Yoga Philosophy, Tantra Shastra, and Mantra Shastra “Excellent volumes. Sir John writes with power, knowledge and lucidity three rare qualities in authorship”. — The Occult Review “ His books brilliantly inaugurate the study of the Tantras, the literature of which occupies a front rank in the religious life of Modern India ”. — Prof. Sylvain Levi in La Revue Critique “ One cannot do enough homage to the magnificent series of publications which an English savant under the pseudonym of Arthur Avalon has brought into being ”. —Revue Philosophique , Paris Sir John Woodroffe’s works are absolutely indispensable for all students of this very mixed but widespread and important phase of non-Vedic Hinduism. — G. R. S. Mead These books, dealing with the secret mysticism and magic of India, are the most interesting which have been published in recent y earSi — Neue Metaphysische Rundschau In Mr. Avalon these mystic writings have found an enthusiastic exponent and a daring investigator who is determined to disentangle the lofty conceptions of earlier and purer beliefs from much of the misconceptions and misunderstandings which have grown round them by the debasing and sensual rites practised in the name of Tantra. — Madras Mail “ Mr. Avalon in his publications insists on the greatness of the Tantra and seeks to clear away by a dispassionate statement of the real facts the cloud of misconceptions which have obscured our view of this profound and powerful system.” —Sri Aurobindo in Arya There is no doubt that the author has done good service to the Tantra Agama and students of philosophy in general by his scholarly contribution which has filled his heart and is a labour of love. — Quarterly Journal of the Mythic Society Permit me to seize this opportunity to congratulate you on the excellent get-up of your books of which I have “ SERPENT POWER , “ VARNAMALA ” and “ SHAKTI AND SHAKTA ” all of which have been most enlightening. —A reader from Egypt Publishers : GANESH & CO., (MADRAS) LTD., MADRAS— 17 SHRI YANTRA