Mahanirvana Tantra (Tantra of the Great Liberation)

0 Beloved ! there are tens of millions upon tens of millions,^® nay an hundred millions,^^nay countless Mantras for Thy worship. I have here but shortly stated twelve of them (18). Whatsoever Mantras are set forth in the 1 Hring, Shring, Kring. Bharati gives a variant — “ for the attainment of piety, desire, wealth/' 2 Feminine Mantra {vide p. 6i, note 9). 3 That is, omitting the first three letters, Hring, Shring, and Kring. The Mantra is then Pa-ra-me-shva-ri-Sva-ha. ^ The Vija of Kama — Deva of Desire — is Kling. s Vagbhava is Saras vati, Devi of Learning and Speech, whose Vija is Aing. ® That is, the Prawava=Ong. 7 xhat is, to the Mantra of seven letters thus formed either of the following three Mantras are added — ^that is, Kling, or Aing, or Ong _ then separate Mantras of eight letters each are formed, which are Kling Parameshvari Svaha, Aing Parameshvari Svaha, Ong Parameshvari Svaha. s Title of the Devi. ® That is, Hring, Shring, Kring. . The Mantra thus formed is : Hring, Shring, Kring Parameshvari Kalike, Hring, Kring Svaha. Feminine of FAot^asha, so called because composed of sixteen letters. That is, the Vadhu (woman) Vija — String. 1^ Ong.

IS That is, the Mantra in Note 4, ante, plus either '' String " or Ong." various Tantras, they are aU Thine, since Thou art the Adya Praknti^ (19). There is but one 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,^ O Devi! the Shakti-Mantra® is powerless to give success, and therefore the worshipper should worship the Shakti with Kulachara rites (21). 0 Adya'*! the five essential Elements in the worship of Shakti have been prescribed to be Wine,® Meat,® Fish,^ parched Grain,® and the Union of man with woman® (22). The worship of Shakti without these five elements^® is but the practice of evil magic.^ That Siddhi -which is the object of sadhana is never attained thereby, and obstacles are encountered at every step (23). As seed sown on barren rocks does not germinate, so worship*® without these five elements is fruitless (24). Without the prior performance of the morning rites*® a man is not qualified to perform the others. And there¬ fore, 0 Devi ! I shall first speak of those which are to be performed in the morning*® (25). In the second half of

2 Tantrika doctrine in its Kaula form. 3 The Mantra of the Devi — Shakti of Shiva. 4 Adya, Who is from the beginning. Adye is in the vocative. 3 Madya (or other fermented liquor). ordinarily means “ ritual gestures with the fingers or postures of the body.'’ See as to these last four tattva the Introduction. 3 Maithuna (see p. 12, note 10, and Introduction). Ordinarily called the Pancha Ma-kara (Five M's), as to which see Introduction. They are here called Pancha-tattva, and elsewhere Pancha-dravya. Abhichara. Abhichara is an incantation to injure or destroy, and is, according to Hariharananda Bharati, the equivalent of Hingsakarma — ^an act injurious to others. For the meaning of this passage see Introduction. 13 Prata^-kntya, such as bathing, morning prayers, etc. {vide post). the last quarter of the night ^ the disciple should rise from sleep. Having seated himself and shaken off drowsiness, let him meditate upon the image ® of his Guru ; As two-e3’ed and two-armed, situate in the white lotus of the head® (26) ; clad in white raiment, engarlanded udth 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 his disciples (27-28).

0 Ktfleshvari^ ! the disciple should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship,® make Japa with the excellent Mantra, the Vagbhava-Vija® (29). After doing Japa'^ of the Mantra as best lies in his power, the wise disciple should, after placing the Japa® in the right pahn of his excellent Guru, bow before him, saying ineanwhile the following (30) : I bow to thee, O Sad-guru, Thou who destroyeth the bonds which hold us to this world, Thou who bestoweth the vision of Wisdom,® mind's eye, which is to be the subject of Dhyana. 2 One of the higher Chakras — ^the Lotus of twelve white petals under the Sahasrara, where the Sus,^umna Nadi ends. ^ Feminine of Kuleshvara, a name of Shiva. ^ Manasa upachara —articles of mental worship (see verses 142-15 7 of this Ullasa) . ® That is, Aing," Vagbhava being Sarasvati [vide ante), 7 Recitation of the Mantra (see Introduction) . ® That is, the merit of it. • ® Jnana-dnsAfi. Together with worldly enjoyment and final liberation,^ Dispeller of ignorance, Revealer of the Kula-dharmma,^ Image in human form of the Supreme Brahman (31-32). The disciple, having thus made obeisance to his Guru, should meditate upon his Isfea-devata.^ and worship Her as aforesaid,^ inwardly reciting the Mula -mantra® mean¬ while (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Is/zia-devata with the following (34) :

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,® both Creatrix and Destructress (35). Having thus made obeisance to the Devi, he should leave his house, placing his left foot first, and then make water, discharge his bowels, and cleanse his teeth (36). He then should go towards some water, and make his ablutions in the manner prescribed (37). First of all let him rinse his mouth, and then enter the water, and stand therein up to his navel. He should then cleanse his body by a single immersal only, and then, standing up and rubbing himself, rinse his mouth, saying the Mantra the wLile^ (38). That best of worshippers, the Kula-Sad-. haka,® should then sip a little w’^ater and say : ^ See Yoga-VashisA^^a, Nirwawa-Prakarawa, III., chap. Ixxxv. 2 Tantrika doctrine of the Kaulas. 3 That is, the particular Devata whom the particular disciple wor¬ ships. ^ That is, the way the Guru has been 's^rshipped. s That is, the root or primary Mantra — Hring, Shring, Kring, Parameshvari Kalike, Hring, Shring, Kring Svaha. ® Vide chap, iv., verse 31. Mantram achamanam, or rinsing the mouth and reciting of the Tantrika. Mantras at the same time. ® Tantrika worshipper.

After that he should again sip water twice, foUowed in each case by the respectively.^ Lastly, he should rinse the upper lip Then, 0 Beloved ! the wise disciple should draw on the water the Kula-y antra ^ with the Mantra^ in its centre, and do Japa over it with the Mula-mantra® twelve times (40) . Then meditating on the W ater ® as the Image of Fire,'' let him offer it thrice to the Sun in his joined palms. Sprinkling it thrice over his head, let him close the seven openings therein® (41). Then for the pleasure of the Dew he should immerse himself thrice, leave the water, dry his body, and put on two pieces of clean cloth.® Tying up his hair whilst reciting the Gayatri,^® he should mark on his forehead with pure earth or ashes the tilaka^^ and tri-puw(fra,'-2 ^ith a Vindu^® over it (42). Let the ^ The worshipper here offers with the Mantra Svaha (see p. 30, note i) oblation of water to the essential soul, knowledge of the Supreme, and Shiva. 2 This is the method of rinsing one's mouth referred to in verse 35. and called Tantrika, or Mantra manner of rinsing the mouth.

3 Diagram (see Introduction). 4 That is, the Vija of the Devi. ® Vide ante, p. 65, note 5. 6 The water of the Kula-yantra — ^that is, the Yantra drawn as above. 7 Tejorupa. Tejas=Fire or radiance. ^ That is, the two eyes, two ears, two nostrils, and mouth. 10 The Tantrika Gayatri Mantra is given later in this Chapter. The sectarian mark on the forehead or between the eyebrows. ^2 A mark consisting of three lines on the forehead, back, head, and shoulders, or three horizontal lines across the forehead, worn by Shaivas or Shaktas. 13 Literally, drop, point. A mark, like the point Anusvara. worshipper then perforin both the Vaidika and Tantrika forms of Sandhya^ in their respective order. Listen while I now describe to you the Tantrika Sandhya (44). After rinsing his mouth in the manner described, he should, O Blessed One ! invoke into the water the Waters of the holy Rivers thus (45) : Sindhu, Kaveri, come into this water (46).^ The intelligent worshipper having invoked the sacred Rivers with this Mantra, and made the angkusha^-mudra, should do Japa with the Mula-mantra^ twelve times (47). Let him then again utter the Mula-mantra, and with the middle and nameless^ fingers joined together throw drops of that water thrice upon the ground (48).

He should then sprinkle his head seven times with the water, and taking some in the palm of his left hand cover it up with his right (49). Then inwardly reciting the Vija of Ishana,® Vayu,^ Varu^a,® Vahni,^ and Indra^® four ^ The vocative forms in e and i are not given. bent at the second joint in the shape of a hook, the fist being closed. ^ Vid& ante, p. 65, note 5. ® The third or ring finger. ® Ishana is the name of Shiva, and the presiding Deva of the Mantra Hang,. ^ Lord of the element of Air, and the presiding Deva of the Mantra Yang. “ His noise comes rending and resounding, moving onward he makes all things ruddy. He comes propelling the dust of the earth. The gusts of air rush after him, and congregate upon him as women in an assembly. Hasting forward, he never reels. Friend of the waters first born, holy, in what place was he born ! His sounds have been heard, but his form is not seen (Hymn to Vayu, Muir, O.S.T., verse 146). ® Varuna, originally Deva of the Heavens, and regarded later in the Purawas as Lord of the Waters (Jala-pati), whose Mantra is Vang (see as to Varuwa, Muir, O.S.T., verses 58, 64, 73, 75, and Vis^wu Purawa).

® Agni, or Vahni (he who receives the homa), is presiding Deva ol Fire, whose Mantra is Rang. Indra, Deva of the Firmament, King of Celestials, presiding over the Mantra Lang. He is Svarga-pati, Lord of Heaven (sva^i), whose times, the water should be transferred to the right palm^ (50). Seeing (in his mind’s eye) and meditating upon the water as Fire,^ the worshipper should draw it through the nose by Ida,® expel it through Pingala^ (into his palm), and so wash away all inward impurity (51). The worshipper should then three times® dash the water (so expelled into his palm) against an (imaginary) ada¬ mant.® Uttering the Astra-Mantra,'^ let him then wash his hands (52). Then rinsing his mouth, oblation of water should be offered to the Sun with the following (53) : Ong Hring Hangsa. To Thee, O Sun, full of heat, shining, effulgent, I offer this oblation ; svaha® (54). Then let him meditate morning, midday, and evening upon the great Devi Gayatri,®the Supreme Devi, as mani¬ fested in her three different forms and according to the three qualities^® (55). home is on Mount Meru, in the City of gems and gold built by Vishvakarma, amid shady gardens of fragrant flowers and luscious fruits,, inhabited by beautiful Apsaras and resounding with song and music.

1 The whole Mantra is then Hang, Yang, Vang, Rang, Lang. 3 That is, the left nostril. . ^ Or right nostril. 5 In other Tantras, and as a matter of practice, it is only once. s Vajra-Shila. This process is known as “ agha-marsAawa,’" or destruction of sin. Water is expelled with the sins through Pingala,. and then for the destruction of the latter dashed against an imaginaryadamant. In practice the water is dashed against the left palm, which, the Sadhaka conceives to be of adamantine hardness. That is, the Weapon-Mantra, or “ Pha^.” 8 Ong Hring Hangsa, ghnwi Surya idam arghyam tubhyam svaha. 9 Guna, or qualities — ^viz., Sattva, Rajas, Tamas. In her Satvika form she is represented as VaisMavi ; in her Rajasika form as Brahmi ; and in her Tamasika form as Shaivi. xhe Devi of the Gayatri Mantra. In the Pura^as, Gayatri i& represented as Consort of Brahma. In the morning meditate upon Her in Her Brahml form,^ as a Maiden of ruddy hue, with a pure smile, with two hands, holding a gourd ^ fuU of holy water, garlanded with crystal beads, clad in the skin of a black antelope, seated on a Swan (56). At midday meditate upon Her in Her VaisMavi form,^ of the colour of pure goldA youthful, with fuU and rising breasts, situated in the Solar disc, with four hands holding the conch-sheU, discus, mace, and lotus, seated on Garu^a, garlanded with wildflowers (57-58). In the evening the Yati should meditate upon Her as of a white colour, clad in white raiment, old and long past her youth, with three eyes, beneficent, pro¬ pitious, seated on a Bull, holding in Her lotus-like hands a noose, a trident, a lance, and a skull ^ (59“6o).

Having thus meditated on the great Devi Gayatri, and offered water three times in the hollow of his joined hands, the worshipper should make Japa with the Gayatri either ten or a hundred times (61). Listen now, O Devi of the Devas ! while I out of my love for Thee recite the Gayatri (62). After the word Adyayai say vidmahe,"' and then Parameshvaryyai® dhimahi : tannaA KaE pracho- four hands, seated on a Swan, dressed in white. ^ Kamawi^alu. ® Sattvika as Vais/zwavi. VisAwu is pictured as of a dark colour, four-armed, holding the articles mentioned, riding upon the bird Garu<^a, dressed in yellow robes. The Mahabharata pictures him as seated in Vaikuwjf/za, the heaven of VisMu, on a seat glorious as the midday sun, resting on white lotuses with his consort Laks^mi, who shines like a continued blaze of lightning, and from whose body the fragrance of the lotus extends 800 miles. . J Shyama-varwa. According to Commentator on Shatchakranirupawa, V. II, but usually green. ^ Tamasika as Shaivi. Each Deva or Devi 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-nibha).

® Let us think upon Adya ; let us meditate on Parameshvari (the Supreme Devi) . May Kali direct us (in the path of Dharmma, Artha, dayat.” This is Thy Gayatri which destroys all great sins (63). The inward recitation of this Vidya^ thrice daily obtains the fruit of the performance of Sandhya.^ Water should then be offered to the Devas, Rishis,^ and the Pitn's^ (64). First say the Pranava,® and then the name of the Deva (the Rishi or the Pitrf) in the accusative case, and after that the words “ tarpayami namaA.”® When, however, oblation is offered to Shakti, the Maya Vija’’ should be said in place of the Pra^iava, and in lieu of NamaA the Mantra S vaha ® (65) . After uttering the Mula-mantra,® say “ Sarvva-bhutanivasinyai,” and then “ Sarvva-svarupa ” and “ Sayudha ” in the dative singular, as also “ Savarawa ” and “ Paratpara,” and then “ Adyayai, Kalikayai, te, idam arghyam : Svaha ” (66-67). (When the Mantra wiU be.)^° Hring, Shring, Kring, to the Supreme Devi. O Supreme Devi, Thou Who dwelleth in all things and Whose image all things are. Who art surrounded by attendant deities, and Who bearest arms. Who art above even the most high to Thee, Who art the Adya Kalika, I offer this oblation : Svaha.

Kama, and Mok^/ia)/" Adya, Parameshvarl, and Kali are one and the same. To the Shakta reciting this Gayatri the Adya is the only Divinity he thinks of, knows, and contemplates. To Her alone his whole sonl is bent with a prayer for the attainment of the fourfold aim of sentient being. ^ Feminine Mantra (see Introduction). ^ Vide ibid, 2 See Introduction. ^ Forefathers (see Introduction). ® Om or Ong. ® “ Him I satisfy : Nama^.’' That is, Hring. ^ That is, a Deva is worshipped with the Mantra prefix Ong and the Mantra suffix Nama/s, but a Devi with Hring, or whatever her Vija may be, concluding with Svaha. ® The primary Mantra — ^that is, Hring, Shring, Kring, Parameshvari Svaha.” Shiva proceeds to describe the formation of the Mantra for offering oblation. The Mantra is thus : ” Hring, Shring, Kling, Parameshvari, Svaha : Sarvva-bhuta-nivasinyai Sarvva-svarupayai Sayudhayai, Savara-^^ayai Paratparayai, Adyayai, Kalikayai te idam arghyam : svaha.” Having offered this arghya to the Mahadevi the wise, one 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 his worship, bowing to the water whence he has drawn it, and proceed to the place of worship,^ 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 ^ (69-70). The wise one 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^ (71).

Let him wash the vessel with the Weapon-Mantra,® and while filling it with water let him say the Heart-Mantra.'^ Then, throwing flowers and perfume into the water, let him invoke the holy Rivers into it (72). Worshipping Fire, Sun, and Moon in the water of the vessel, let him say® the Maya Vlja^ over it (73). The Dhenu and Yoni Mudras^® should then be shown.^^ This is known as Samanyarghya.^^ With the water and flowers of this 1 Vide ante, p. 70, note 9. 2 That is, the merit of it is offered to Her. ^ Yajna-mandira, or Yaga-mawdapa. * ^ 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. ® That is, the worship is to be of the Shakti which supports the vessel of oblation — ^Adhara-shakti. ® That is, the Astra-Mantra or Pha^. Hnn-Mantra, or Nama/i — said in the heart. ® Mantrayet, by which the power of the Mantra is discharged into it ® That is, Hring. 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 is shown when offering food, water, etc., to the Devata.

That is, over the vessel containing the Arghya. Vide ante, note 4. oblation the Devata of the entrance to the place of worship should be worshipped (74), such as Gawsha, KsAetrapala,^ Va25uka,2 Yogini,^ Ganga, Yamuna, LaksAmi, and Vam^ (75). The wise one, 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 Deva of the site, and of Brahma in the south-west corner, the place of worship should be cleansed with water taken from the common offering® (77) . Let the best of worshippers then with a steady gaze® remove all celestial obstacles,'^ and by the repetition of the Weapon-Mantra® remove all obstacles in the Antariksfe ^ (78) . Striking the ground three times with his heel, let him drive away all earthly obstacles, and then fill the place of worship with the incense of burning sandal, fragrant aloe,^® musk, 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 To Kama-rupa, Nama^: (79-80). Then for his seat spreading a mat^^ over it, let him worship the Adhara-Shakti^^ with the

^ The Deva protector of the ground. 2 A Bhairava (see p. 8, note i), 3 One of the Matnkas, attendants of Kali (see ante, p. 27, note 3). 4 LaksAmi, Shakti of 'Sfishnu, and Sarasvati. ^ Samanyarghya ^ Divya-drw/^d — literally, '"celestial gaze,'" which is achieved by practice of the process of Ha^Aa Yoga called Tra^aka. The Yogi, without winking, gazes at some minute object until tears start from his eyes. Practice in Tra^aka secures divya-dnsAd (see the Second Upadesha of the Gheran^^a Sanghita). 7 Bivya-Vighna — ^those which originate from SvaA. 8 Astra-Mantra, or Pha^. 9 The plane BhuvaA, between earth and heaven (Sva/i). Kling, Obeisance to the Adhara-Shakti of the lotusseat^ (81). The learned worshipper should then seat himself according to the “ tied heroic ” mode/ with his face towards the East or the North, and should consecrate the Vijaya® (81). (With the following) Ong Hring. Ambrosia, that springeth from ambrosia. Thou that showereth ambrosia, draw ambrosia for me again and again. Bring Kalika within my control. Give siddhi ; svaha.'* This is the Mantra for the consecration of Vijaya (8384). Then inwardly reciting the Mula-mantra® seven times over the Vijaya, show the Dhenu,® the Yoni,’ the Avahani,® and other® Mudras (85).

^ KHng Adhara-shakti-kamalasanaya NamaA — ^that is, the power of support of the lotus-seat. in which the courtiers used to sit in the Courts of the Hindu Kings. 3 That is, the narcotic Bhang (hemp) [or Siddhi, as it is called in Bengali], and which is used in all ceremonies. ^ “ Amnte amntodbhave amnta-varsMni amritam akars/zayakarsAaya : siddhim dehi : Kalikam me vasham anaya.’' ® Vide p. 70, note 9. ® The Cow-Mudra. The two little and ring fingers are joined, the latter crossing one another. The two middle cross one another, and two index fingers are joined. ^ Vide ante, p. 71, note 10. ® 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 — (i) Avahani, (2) Sthapani, (3) Sannidhapani, (4) Sannirodhini, and (5) Sammukhikaram. These are meant by Avahani and others. C/. DaksMnamurti Sanghita. These are gestures of — (i) invoking and wel¬ coming, (2) placing, (3) fixing or placing on a seat, (4) restraining or detaining, and (5) confronting. All these gestures are made by the fingers and palms.

Then satisfy the Guru who resides in the Lotus of a thousand petals^ by thrice offering the Vijaya with the Sangketa-Mudra, and the Devi in the heart by thrice offering the Vijaya with the same Mudra, and reciting the Mula-mantra ^ (86). Then offer oblations to the mouth of the Ku^^?ali,^ with the Vijaya reciting the following Aing (0 Devi Sarasvati), Thou Who art the Ruler of all the essences, do Thou inspire me, do Thou inspire me, and remain ever on the tip of my tongue ; svaha^ (87). After drinking the Vijaya^ he should bow to the Guru, placing his folded palms over the left ear, then to Gawsha, placing his folded palms over his right ear, and lastly to the Eternal Adya Devi,® by placing his folded palms in the middle of his forehead, and should the meanwhile meditate on the Devi (88). The wise worshipper should place the articles necessary for worship on his right, and scented water and other Kula articles'^ on his left (89). Saying the Mula-mantra terminated by the Weapon-Mantra,® let him take water from the common offering and sprinkle the articles of worship with it, and then enclose himself and the articles

1 That is, the Sahasrara, Lotus in the head. 2 Bharatx says, Reciting the Mantra, “ Aing [name of Guru) Anandanatha — shri-guru-shri-padukang tarpayami : Nama/j,” 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 Mula-mantra — i.e., “ Hring Adyang Kaling 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. 3 That is, the Shakti Kuw<^alini, as to whom see Introduction. Oblation is made to 'Kvind2.ll by the Sadhaka, placing the Vijaya in his own mouth. 4 “ Aing vada vada Vagvadini mama jivhagre sthiribhava sarvva-t sattva-vashangkari : Svaha.'" ^ The primordial Devi. ^ Kula-dravya — i.e., wine, etc in a circle of water.^ After that, O Devi ! let him by the Vahni Vija^ surround them with a wall of fire (go). 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 meanwhile the Mantra Pha^, and throw it away (91). 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 first with greater force, thus making a loud sound, and then snap the fingers while uttering the weaponMantra^ (92).

He should then proceed to perform the purification of the elements of his body.^ The excellent disciple should place his hands in his lap with the palms upwards, and fixing his mind on the Muladhara Chakra® let him rouse Ku^^?alini by uttering the Vija Hung/’ Having so roused Her, let him lead Her with Pnthivi'^ by means of the Hangsa Mantra to the SvadhisA^Aana Chakra,® and let him there dissolve^ each one of the elements of the body by means of another of such ele¬ ments^® (93-94). Then let him dissolve Pnthivi together

^ 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 Tarkalangkara's Bengali translation, the wor¬ shipper surrounds both himself and the articles wdth the water. 2 That is. Rang, the Vija of Fire. 3 This is, the Dig-bandhana rite. ^ Astra — ^that is, Pha^.'* ^ This is the Bhuta-shuddhi rite (see Introduction) . ® The lowest of the Chakras in the human body (see Introduction). ^ The Chakra next above the Muladhara at the sexual organs (see Introduction). By the Hangsa Mantra the air is gently driven up the middle of the SusAumna Na<^, and Pnthivi, who is in the Muladhara, is absorbed in Kuw^fali. Here commences the description of the rite of Bhuta-shuddhi, or purification of the elements of the body, which the Vai5^:wavas do by meditation upon the lotus-feet of Shrl-Kns^wa in their hearts. with odour, as also the organ of smeU, into water.^ Dis¬ solve water and taste, as also the sense of taste itself,^ into Fire (95). Dissolve Fire and vision and form, and the sense of sight itself,® into air (96).

Let air and touch,'* as also the sense of touch itself, be dissolved into ether.® Dissolve ether and sound into the conscious Self® and the Self into Mahat,^ Mahat itself into Praknti, and Prakrfti Herself into Brahman (97). Let the wise one, having thus dissolved (the twenty-four) tattvas,® then think of an angry black man in the left side of the cavity of his abdomen of the size of his thumb, with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of aU sins (99). Then the foremost of disciples should, thinking of the purple Vayu Vija® as on his left nostril, inhale through that nostril sixteen times. By this let him dry the sinful body (100). Next, meditating on the red Vija of Agni^° as being situate in the navel, the body with all its sinful inclinations should be burnt up by the fire bom of the Vija, as also by sixty-four Kumbhakas^ (loi)- Then, ^ The gum of Pnthivi is smell. This guwa and the sense of smell is dissolved in water. ^ The tongue. 3 The eyes. ^ Everything that can be touched. ® Vyoma — ^that is, the void in which ether is.

® Aham, or ahangkara, from which the fine subtle elements (already in the worship ideally dissolved) proceed. Mahat, or the Mahat-tattva, principle of intelligence. s There are altogether twenty-five tattvas, categories, principles, or elements in the Sankhya Philosophy. What is here referred to is Praknti and the twenty-three emanations from her. The soul (Atman, Puru5^a) , whether as the individual or Supreme Soul, is reckoned apart from Praknti as the twenty-fifth tattva. ^ That is, Yang. The colour Dhumra is variously translated as or dark red, smoky, grey, a mixture of red and black — the colour of fire seen through smoke. That is. Rang — ^Vija of Fire. Kumbhaka {vid& Introduction). The technical name of inspira¬ tion is Puraka ; of expiration, Rechaka ; and the restraining or holding of breath is known as Kumbhaka. Here, then, there are to be sixtyfour Kumbhaka, at the same time sixty-four repetitions of the Agni Vija. thinking of the white Varum Vija^ in his forehead, let him bathe (the body which has been so burnt) with the nectar-like water dropping from the Varum Vija by thirty-two exhalations^ (102). Having thus bathed the whole body from feet to head, let him consider that a Deva body has come into being (103). Then, thinking of the yeUow Vija of the Earth ^ as situate in the Muladhara circle,^ let him strengthen his body by that Vija and by a steadfast and winkless gaze^ (104). Placing his hand on his heart and uttering the

Ang, Hring, Krong, Hangsa/^, So’hang ® let him infuse into his body the life of the Devi*^ (105). O Ambika ! having thus purified the elements ® (the ^ That is, Vang — Vija of Water. 2 Rechaka, which is also repetition of Varu'^^a Vija. are to be per¬ formed thirty-two times. ^ Pnthivi Vija — Lang. ^ The Muladhsha Lotus, two digits below the sexual organ and two digits above the anus. ® Divya-dm^ti. Here ends the rite of Bhuta-shuddhi, and the Text proceeds to the rite known as Jiva-nyasa (see verses 106- 108 and Intro¬ duction) . ® That is, He I am.** Sa^=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 Soul. 7 Literally, " Place the vital air of the Devi into his body.** Taddehe Devyah prawam nidhapayet. This shloka concludes Jiva-nyasa, and then next proceeds to Matnka-nyasa (see Introduction). 1. The Deva alone should worship Deva : A non-Deva (a-deva) should not worship Deva. 2. An Q,-Yishnu (non-VisAwu) , should he worship Vis^7^u, gains no merit thereby: — Become Yisknu yourself before you worship Vishnu. — ^Yoga-vashis/t^/ja. 3. By worship of Rudra one becomes Rudra himself.

By worship of Suryya one becomes Suryya himself. By worship of VisAwu one becomes Yishnu, and By worship of Shakti one becomes Shakti. ^ 1.5., performed Bhuta-shuddhi. disciple) with a mind weU under control, and intent upon the nature of the Devi,^ should do Matnka-nyasa.^ The Rishi^ of Matnka^ is Brahma, and the verse is Gayatri,^ and Matn'ka ® is presiding Devi thereof ; the consonants are its Seed,*^ and the vowels its Shaktis,® and Visarga^ is the End. In Lipi-nyasa/° O Mahadevi ! each letter should be separately pronounced as it is placed in the different parts of the body. Having similarly performed Rishinyasa, Kara-nyasa and Ang-ga-nyasa should be per¬ formed (106-108)- O Beauteous Face ! the Mantras enjoined for SM^-angga-nyasa^^ are Ka-varga ^‘^ between Ang and Ang,^^ Chavarga^^ between Ing and Ing,^^ Fa-varga^® between Ung and Ung,^"^ Ta-varga^® between Eng and Aing,^^ and Pavarga^® between Ong and Aung,^ and the letters from Ya upon the body of the Sadhaka (see Introduction). 2 Revealer ; he who proclaimed the Mantra to the world. ^ That is, the Matn’ka -Mantra. ® A form of verse. ® That is, Saras vatl. ® The vowels are the Shaktis, which enable the utterance of the consonants (the Vijas), which by themselves cannot be uttered.

is the end or Kilaka. SAa^?-ang-ga-nyasa is done by placing the hands on six different parts of the body, and Kara-nyasa is done with the five fingers and palms of the hands only. The latter is also called Angus^jf/iadi-s/za^^-anganyasa. 12 That is, the five letters — Ka, Kha, Ga, Gha, and Nga. 12 Short and long A of Sanskrit alphabet, with nasal Anusvara super¬ posed. That is, the letters Cha, Chha, Ja, Jha, and Nya. Short and long I. 15 That is, hard Ta, TAa, Da, D/ta, iVa (Murdhawya). 17 Short "D and long ’D, as in note 3* IS That is, soft Ta, Tha, Da, Dha, Na (Dantya). 1^ E and Ai of alphabet, with nasal Anusvara. 20 That is, letters Pa, Pha, Ba, Bha, and Ma. 21 Short and long O. to between Vindu^ and Visarga® respectively (109- no), and having placed the letters according to the rules of Nyasa, the Sadhaka should then meditate upon Sarasvati : 1 seek refuge 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,^ and with the other holds the rosary of RudraksAa^ beads, the jar of nectar, and learning^ (112).

Having thus meditated upon the Devi Matnka,'^ place the letters in the six Chakras ® as foUows : Ha and KsAa in ^ That is, Ya, Ra, La, Va, Sha (talavya), 5^a (miirdhawya) , Sa, Ha, La (Vedic), and KsAa. 2 The nasal sign, ^ xhe hard-breathing A. ^ A gesture of the hands. The index finger is pointed upwards, and the fingers closed. She is represented with four arms. ® RudraksAa is the stone of a fruit, which grows in Nepal, in use by Shaivas. ® Vidya, learning, which consists of — (i) AnviksAiki, Logic and Metaphysics ; (2) Trayi, the three Vedas ; (3) Vartta, Practical Arts, such as Agriculture, Medicine, etc. ; (4) Dawda-niti, Science 01 Govern¬ ment. To these Manu adds (vii. 43) a fifth — ^Atma-vidya, Knowledge of the Soul. Others divide Vidya into fourteen sections : Four Vedas . Six Vedangas, Purawas, the Mimangsa, Nyaya, and Dharmma-shastra, or Law. Others, again, add the four Upa-vedas, making the division eighteen. The Vedangas are ShiksAa (Science of proper articulation), Kalpa (ceremonial), Vyakarawa (linguistic analysis, or Grammar), Nirukta (explanation of difficult Vedic words), JyotisAa (Astronomy), and Chhandas (Metre). These are regarded as auxiliary to, and in some sense as part of, the Vedas.

That is, the six Chakras or centres situate between the eyebrows (Ajna), in the region of the throat (Vishuddha), heart (Anahata), navel (Manipura), sexual organ (SvadhisA^Aana) , and in that portion of the perineum which lies two digits from that organ and the anus respec¬ tively (Muladhara). The letters are said, and with suitable action placed (as explained in the Introduction), in these six regions. 8o TANTRA OF THE GREAT LIBERATION the Ajna^ Lotus, the sixteen vowels in the Vishuddha.^ Lotus, the letters from Ka to TM in the Anahata^ Lotus, the letters from Da to Pha in Mampura^ Lotus, the letters from Ba to La in the S vadhisAi^Mna ^ Lotus, and in the Muladhara® Lotus the letters Va to Sa. And having thus in his mind placed these letters of the alpha¬ bet, let the worshipper place them outwardly (113-115). Having placed'^ them on the forehead, the face, eyes, ears, nose, cheeks, upper lip, teeth, head, hollow of the mouth, back, the hump of the back,^ navel, beUy, heart, shoulders, (four) joints in the arms, end of the arms, heart, (four) joints of the legs, ends of legs, and on all parts from the heart to the two arms, from the heart to

whose presiding Shakti is Hakini. Within the petal there is the eternal Seed, brilliant as the autumnal moon (Shiva Sanghita, chap, v., verses 96-119 ; and S/ja^chakra-nirupawa, see Introduction). sixteen vowels, whose presiding Shakti is Shakini (see Shiva Sanghita, chap. V., verses 90-95, and Introduction). Ka, Kha, Ga, Gha, Nga, Cha, Chha, Ja, Jha, Nya, Ta, TAa. Its colour is deep red, and its presiding Shakti is Kakini {ihid., verses 83-89. and Introduction) . ^ Ma^zipura, a golden Lotus of ten petals, with the letters Da, D/za, iVa, Ta, Tha, Da, Dha, Na, Pa, Pha. Its presiding Shakti is Lakini verses 79-82, and Introduction). s SvadhisA^/zana Chakra of six petals, situate at the root of the organ of generation. The six petals contain the letters Ba, Bha, Ma, Ya, Ka, La. The colour of the Lotus is blood-red. Its Shakti is Rakini. ® The Muladhara, Root Lotus of four petals, with Va, S'ha, 57za, Sa, ':wo fingers above the anus and two below the genital organ, with its face towards the back. This space is called the root (mula). In this Chakra dwells the Devi Kuw^?alim, full of energy, and like burning gold. There is the seed (Vija) of Kama (Kama-vija) , beautiful as the Bandhuka flower, brilliant like burnished gold. Its Vija is the great energy, subtle with a flame of fire. It encircles Svayambhu Linga (see Intro¬ duction) .

7 See Introduction. In the text only Osliihz. (upper lip) is men¬ tioned, but the practice is as described in the Introduction. ^ Kakuda. The hump of the bull is called kakuda. Here it means the portion of the back between the two shoulder-blades, where a hump, if it existed, would be. TANTRA OF THE GREAT LIBERATION 8i the two legs, from the heart to the mouth, and from the heart to the different parts as above indicated, Pra^myama^ should be performed (116-118). Draw in the air by the left nostril whilst muttering the Maya Vija- sixteen times, then fill up the body by Kumbhaka by stopping the passage of both the nostrils with the little, third finger, and thumb whilst making japa of the Vija sixtyfour times, and, lastly, exhale the air through the right nostril whilst making japa of the Vija thirty-two times® (119-120). The doing of this thrice through the right and left nostrils alternately is Pra^^ayama. After this has been done, R^'sM-nyasa ^ should be per¬ formed (121). The Revealers^ of the Mantra are Brahma and the BrahmarsMs,® the metre is of the Gayatri and other forms, and its presiding Devata is the Adya Kali (122). The Vija is the Vija of the Adya,^ its Shakti is the Maya Vija,^ and that which comes at the end^^ is the Kamala Vija^^ (123). Then the Mantra should be assigned to the head, mouth, heart, anus, the two feet,

^ See Introduction (cf, TJllasa, iii., 44 et seq.). . 2 That is, Hring. Maya is the Supreme Shakti, the Brahman Itself. As Ong-Kara is the Vija of Brahman without Shakti, so Hring is the Vija of the Absolute Shakti. increases in volume by the heat of the body five times during Kum¬ bhaka, and, when exhaled, two-fifths only passes out, and the remain¬ ing three-fifths is retained, the object of Praw ay ama 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 (see Introduction) . ® Rishi, the inspired Teacher by whom it has been originally seen — that is, to whom it has been revealed. 7 UsMik, AnusA^up, Bnhati, Pangkti, TrisA^up, and Jagati, are with Gayatri, the seven metres. * 8 J.5., Kring. 9 J.g., Hring. I.e., the Kilaka. ' u I.ei, Shring. Nyasa. To these different parts these Vij as should be assigned — thafi 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. For the Mantra, see Introduction.

and all the parts of the body (123). 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 Miila-mantra,^ is called Vyapaka-nyasa,2 which yields the declared result (124). 0 Beloved ! by adding in succession the six long vowels to the first Vija® of the Mula-mantra, six Vidya'^are formed. The wise worshipper should in Angga-kalpana® utter in succession these or the Mula-mantra ® 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 Nama^, Svaha, Vaster, Hung, Yz.ush&t, and Phaf in their order respectively (126). When touching the heart® say ''Nama/i/' when touch¬ ing the head '' Svaha/’ and when touching the crown lock thereon '' VasAa^/’ , Similarly, when touching the two upper portions of the arms, the three eyes® and the two over, which is yathokta-phala-siddhi-da. Here follows Kara-ny§,sa which is done with the fingers. ^ Hring. ^ That is, Hrang is assigned to the thumb, Hring to the first finger, Hrung to the middle finger, Hraing to the fourth finger, Hraung to the little finger, HraA to the palm and back of each hand.

s That is, Anganyasa, or Angus/j^^adi-s^a^?anga-nyasa. The nyasa of the whole body, as distinguished from that of the fingers, is called Hndayadi-5Aa£?anga-nyasa. ® Hring. These verses speak of AngusA^Aadi-sAae^anga-nyasa, beginning with thumb as Kara-nyasa. Thus Hrang angusA/Z^abhyang Nama/z, Hring tarjanibhyang Svaha, Hrung madhyamabhyang VasAa^, Hraing anamikabhyang Hung, Hraung kanis/zjfAabhyang vau5^ai, Hra/z karatala-pns/z^Aabhyang Pha^. s The ceremony which now follows is called Hridayadi-s^azianga - nyasa — ^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 the arms above the elbow) , the three eyes (see next note), and two palms. The Mantra is Hrang Hndayaya Namah, Hring Shirase Svaha, etc. ® The central eye, situated in the forehead between the other two. The eye of wisdom (Jnana-chaksAu). palms, ntter the Mantras Hung and VausfezJ and Pha/ respectively. In this manner nyasa of the six parts of the body should be practised, and then the Vira should proceed to PiifAanyasa^ (127-128). Then let the Vira ^ place in the lotus of the heart, ^ the Adhara-shakti,^ the tortoise,® ShesAa serpent,® Pnthi\d,'^ the ocean of ambrosia, the Gem Island,® the Parijata tree,^ the chamber of gems which fulfil all desires,^® the jew^eUed altar, and the lotus

- From here to verse 135 Pi^7^a-nyasa is dealt with. KsiXidz. {vide post) . ^ Adhara-shakti, Shakti of support. Everything in the universe has a support, or energy, by which it is upheld. ® On which the worlds are said to rest. ® 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 eyes, wearing yellow silk cloth, holding lotus, mace, conch, and discus, adorned with ornaments lying in the ocean of milk (BhavisAya Pura^2a). He supports the worlds (Kurmma Purawa verse 48, where the dhyana is given) . Pnthvi, or Pnthivi, Devi of the earth. s Isle of Gems (Maj^i-dvipa) in the Ocean of Ambrosia. There are seven oceans of milk and other substances. The Rudra-yamala says : " Outside and beyond the countless myriads of world-systems, in the centre of the ocean of nectar, more than 1,000 crores in extent, is the Gem Island, 100 crores in area, the lamp of the world. There is the supreme city of Shri-vidya, three lakhs of yojanas in height, adorned with twenty-five halls, representing the twenty-five tattvas."’ Both the ocean of nectar and the island are over the white lotus and under the Sahasrara Chakra.

® 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-vnks/za, Hari-chandana. Chintamam-gnha. Chintamawi is that which yields all objects desired. Of that the chamber or house is built. In the home of ChintamaT^i, which is on the northern side of Sh?'mgara-vana, all is Chintamam. In the commentary on the Gau^7apada Sutra (No. 7) the Chintamawi house is said to be the place of origin of ail those Mantras which bestow all desired objects (Chintita). The Lalitasahasra-nama speaks of the Devi as residing there (ChintamawignhantaAstha) . The jewelled altar is between the lotus and the Anapata Chakra. Sitting on the lotus seat is Jivatma. The Mantra for placing them in the heart lotus is : Hndayambuje (in the heart lotus) Adhara-shaktaye seat (129-130). Then he should place on the right shoulder, the left shoulder, the right hip, the left hip, respectively and in their order, Dharmma,^ Jnana,^ Aishvaryya,^ and Vairagya'^ (131)^ s,nd the excellent worshipper should place the negatives of these qualities on the mouth, the left side, the navel, and the right side respectively^ (132). Next let him place in the heart Ananda Kanda,® Sun, Moon, Fire,'^ the three qualities,® adding to the first of their letters the sign Vindu,^ and the filaments and pericarp of the Lotus, and let him place in the petals of the lotus the eight Piz^Aa Nayikas^^ —

nama/i, Kurmmaya nama/i, ShesAaya namaA, Prithivyai namaA, Sudhambudhaye nama/i, Ma^^i-dvipaya nama^, Parijata-tarave nama/i, Chintaxnawi-gnhaya nama^, Mawimawikya-vedikayai nama/j, Padmasanaya namaA. 2 Knowledge. ^ Dominion. ^ Dispassion, the state of freedom from all desires. 5 The Mantra is : Daks/xa-skandhe dharmmaya nama^, vamaskandhe jnanaya nama/i, Vama-ka^au aishvaryyaya nama/i, DaksAakaiiau vairagyaya nama/j, Mukhe adharmmaya nama/j, Vama-paxshve ajnanaya nama^, Nabhau anaishvaryyaya nama^, Daks/?a-parshve a vairagyaya nama/i, ® This is the name for an eight-petalled lotus in the heart (which, however, is not one of the six Chakras), where the Is/z^aDevata 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 are emanations of Shiva. By Suryya, Soma, and Hutasana (Fire; Eater of Oblations) are meant Ic/a, Pingala, and SusAumna NaflJis. In the early stage of sadhana the Devata is here invoked. On attainment of siddhi the lotus is merged in the Sahasrara. Standing for I^^a, Pingala, and Sus/mmna (see Introduction). ® That is, Sattva (Goodness), Rajas (Passion), Tamas (Inertia). ^ That is, the Sadhaka says : Sang Sattvaya namaA, Rang Rajase namaA, and Tang Tamase namaA.

She who is auspicious, she who is victorious, she who is gracious, she who conquers, and she who is unconquered, she who pleases, the woman-lioness (Nara-singha is an Avatara of VisA^u), and VaisAwavi [vide post). The Nayikas are Shaktis of Durga, and the use of the word Pi^Aa, the mention of Mangala, Jayanti, and Nandini, and the names of the Bhairavas given would seem to indicate that Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, Vais^navi,^ and in the tips of the petals of the lotus the eight Bhairavas^ — ^Asitanga, Ch^ndz., Kapall, Krodha, BhisAawa, Unmatta, Ruru,^ Sanghari (133-135). Then the worshipper should, after forming his hands into the Kachchhapa Mudra,^ take two fragrant flowers, and, placing his hands on his heart, let him meditate upon the ever-existent Devi (136). The nature of meditation upon Thee, O Devi ! is of two kinds, according as Thou art imagined formless or with a form.^ As formless Thou these are eight o£ the Devis at the fifty-two places of pilgrimage known as the Mahapi^/za-sthana (see Introduction). Vijaya, Bhadra, and Aparajita do not appear to be included in the list given in tlie Kalika Purawa. (The latter word is also the name of the Clitoria Flower, which, having the shape of the female organ, is used in the worship of Durga.) Narasinghi and Vais/i^^avi are Yoginis or atten¬ dants of Durga. Nayika is also a Tantrika term for a young girl of fourteen personating the Shakti in the Vamachara ritual.

1 The ceremony is accompanied by the following Mantra : Hndaye ananda-kandaya namaA, Suryyaya nama/^, Somaya namaA, Agnaye nama^, Sang Sattvaya namaA, Rang Rajase nama^, Tang Tamase namaA, Kesharebhyo namaA, Kar^dkayai nama^, Hntpadma-patiebhyo (to the petals of the heart lotus) nama/i, Mangalayai namaJz, Vijayayai nama/i, etc, Hntpadma-patragrebhyo (to the tips of the petals of the heart lotus) nama^, Asitanggaya nama^, etc. Angry One, the Terrific One, the Mad One, Ruru, and the Destroyer. The Bhairavas are emanations of the God Shiva (see p. 18, note 2 ; also p. 106, note 2). Those mentioned appear to be the Bhairavas of the Devi worshipped at eight of the Mahapi^/?a-sthana (see Introduction) , though the titles of the Devi, as given in the Kalika Pura^za, do not correspond with those of the Pi^Aa Nayikas in the text. Thus the first (Asitanga) is in the Parana given as the name of the Bhairava, com¬ panion of the Devi, worshipped with the Devi under the name of Kali (not Mangala) at the Pii^a Kala-madhava, where, it is said, one-half of Her buttocks fell when, as Sati, Her body was cut in pieces by the Chakra of VBAnu. of the Devi worshipped as Deva-garbha at Kanchi, where, it is said* Her skeleton fell.

^ The sadhaka first makes with his hands the Kachchhapa or Kurmma (Tortoise) Mudra (as to which, see Tantra sara, p. 639), and, keeping his hands in this position, picks up the flower. ^ Dhyana is Sa-rupa, or A-rupa (see Introduction) . art ineffable and incomprehensible, imperceptible. Of Thee it cannot be said that Thou art either this or that, Thou art omnipresent, unobtainable, attainable only by Yogis through penances and acts of self-restraint (137138). I will now speak of meditation upon Thee in corporeal form in ordk that the mind may learn concen¬ tration, that desires be speedily achieved, and that the power to meditate according to the subtle form may be aroused^ (139) • The' form of the greatly lustrous Kalika, Mother of Kala,2 Who devours aU things, is imagined accordiiig to Her qualities® and actions^ (140) • 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,® clad in crimson raiment,® Whose two hands are raised — the one to dispel fear, and the other to bestow blessing Who is seated on a red lotus in fuE bloom. Her beautiful face radiant, watching Maha-Kala,® Who, drunk with the delicious wine of the Madhuka flower,® is dancing before Her (141).

After having meditated upon the Devi in this form, is of two kinds, as to which see note 5, p. 85, and Introduction. The Ghera?z^?a Sanghita speaks of three forms of dhyana — sthula, jyoti/z, andsuksAma. ^ Maha-kala (Time). 3 Sattva, Rajas, and Tamas (see Introduction), ^ Creation, Preservation, and Destruction. s Symbolizing the Past, Present, and Future of Time, of whom she is the Mother. white is that of the ordinary Brahmanism, and yellow is that of the Buddhists. Red is an active, Rajasika colour. The flower of the Tantrikas is the red Jaba-pusApa (hibiscus), and in the ritual of latasadhana the madanagara is sprinkled with red sandal. That is, she makes the abhaya-mudra and vara-mudra. ® The Madhu flower, of which an intoxicating liquor is made. The Kaulikachara-bheda Tantra, which speaks of the difierent wines which and placed a flower on Lis head, let the devotee with all devotion worship Her with the articles of mental worship (142). Let him offer the lotus of the heart ^ for Her seat, the ambrosia trickling from the lotus of a thousand petals^ for the washing of Her feet, and his mind as arghya^ (^43)* Then let him offer the same ambrosia as water for rinsing of Her mouth and bathing of Her body, let him ofler the essence of the ether to be raiment of the Devi, the essence of scent to be the perfumes, his own heart^ and vital air® the essence of fire, and the ocean® of nectar to be re¬ spectively the flowers, incense, light, and food offerings (of worship).

Let him offer the sound in the Anahata Chakra'^ for the ringing of the bell, the essence of the air for the fan and fly-whisk,® and the functions of the senses and the restlessness of the mind for the dance before the Devi^ (144-146). Let various kinds of flowers be offered for the attainment of the object of one’s desire^® : amaya,^^ should be drunk on different occasions, says : On a joyful occasion should madhuka be drunk/* Maha-kala is dancing because of the benignant state of the Adya. 1 The eight-petalled lotus — ^Ananda-kanda (see verse 133, ante). ^ The Lotus which is situated in the Brahma-randhra (Cavity of Brahma) is called Sahasrara (the thousand-petalled) (see Introduction). ^ Chitta — ^the heart considered as the seat of intellect as modified by the sentiments. s Prawa (see Introduction). ® Which was produced from the Sea of Milk when it was churned for ambrosia. The Yogis hear the sound as of a bell in this Chakra (see Manasollasa, verse 39 to ninth Shloka of the .Daks/^iwa-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.

s Chamara, which is used in the worship of the image. ® In full worship there is always dancing and singing before the Devata for its entertainment. This is Rajasika puja. 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/mdra Brahma^^cfa, or small egg, of Brahma. Bhava-siddhi. Here the object is Shuddha-bodha or Brahma-j nana. anahangkara,^ araga,^ amada,® amoka,^ adambha,® advesAa,® aksAobha,'^ amatsaryya,® alobha,® and there¬ after the five flowers-^namely, the most excellent flowers, ahingsa,^°indriya-nigraha/^ daya,^^ ksfema,^®and jnanafl'* With these fifteen flowers, fifteen qualities of disposition, he should worship the Devi (147-149). Then let him ofier (to the Devi) the ocean of ambrosia,^® 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,^® and the water which has been used for the washing of the Shakti.^® Then, having sacrificed all lust and anger, the cause of aU impediments, let him do japa (150-151). The mala (rosary) prescribed consists of the letters of the alphabet, strung on Ku^iialini®® as the thread (152). After reciting the letters of the alphabet from A to La, wdth the Vindu®® superposed upon each, the Mula-mantra®®

^ Absence of egotism, ^ Absence of anger. ^ Absence of pride, i ^ Viveka — Power to discriminate the real and unreal, coupled with dispassion. ® Absence of duplicity : straightforwardness. ® Affectionateness. ^ Absence of aimless or fruitless endeavours. ® Absence of envy. ^ 9 Absence of greed. Harmlessness. Control of the senses. Mercy. Forgiveness. Knowledge (Diving Knowledge). Wine. Nectar produced by means of the Shakti. ^8 That is, Stri-pusApa. When a girl attains puberty and its symp¬ toms, she is said to have borne the flower.” A ceremony is celebrated in the inner apartments by the women on this occasion, which is called PusApotsava. Pi^Aa-ksAalana-vaxi, or water which has been used in washing the pitha 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.). for japa. Here the beads are the letters of the Alphabet, and the string is Ku^^ialini herself. 21 Which is called Shri-kaw^Aa. The letter A is so called because it is an equivalent of VisAwu, and Shri-kawifAa is one of his names. 22 The nasal sound. ^3 Ang, Hring, Shring, Kring, Parameshvari Svaha. should be recited. This is knowui as Anuloma.^ Again, beginning with La and ending with A, let the sadhaka make japa of the Mantra. This is known as Viloma,^ and Ks/ia-kara^ is called the Meru^ (i53‘‘i54)-’

The last letters of the eight groups^ should be added to the Mula-mantra,® and having made japa of this Mantra of one hundred and eight letters the japa should be offered (to the Devi^) with the following (155) : O Adya Kali, Who abidest in the innermost soul of aU, Who art the innermost light, O Mother ! accept this japa of my heart.® I bow to Thee (156). Having iinished the japa, he should mentally prostrate himself, touching the ground with the eight parts^ of his body. Having concluded the mental worship, let him commence the outer worship (157). I am now speaking of the consecration of the VishesAarghya,^^ by the mere placing whereof the Devata is exceedingly pleased. Do Thou listen (158). At the mere sight of the cup of this offering the Yoginis,^^ ^ That is, the ordinary order, as Viloma is the reversed order. 2 The letter K5Aa. 2 The central and most prominent bead in the rosary (mala, or japamala). [Mala is a general term. A rosary is a japa-mala.] ^ Varga. The eight Vargas are A, Ka, Cha, Ta, Ta, Pa, Ya, Sha, which are the first letters of the group ; the last letters are AA, Nga, Nya, Va, Na, Ma, Va, Xa. ® Vide p. 88, note 23.

® It is offered to the left hand. ^ Antar-jyoti^ — ^that is, the divine light seen by the inward or central eye of the siddha when the others are closed. ® Feet, hands, knees, breast, head, eyes, mind (manas), and words (vachas) ... The VishesAmghya is the special offering, as contrasted with the Samanyaxghya, placed in front of the room where worship is being performeji. Attendants of the Devi, of numerous kinds, of which there are sixty-four principal ones mentioned, some of which are forms of terror. As to their origin, see p. 27, note 3, Bhairavas/ Brahma, and other Devatas dance for joy and grant siddhi^ (i59)- The disciple should on the ground in front of him and on his left draw with water taken from the Samanyarghya® a triangle, with the Maya Vija ■* in its centre, outside the triangle a circle, and outside the circle a square, and let him there worship the Shakti® of the Adhara® with the Hiing ! Obeisance to the Shakti of the Adhara’ (i6o- He should then wash the Adhara, and place it on the Mawifala,® and worship the region of Fire with the Mang ! Obeisance to the circle of Fire possessed of ten sections.®

And having washed the arghya vessel with the Mantra Phai, the worshipper should place it on the Adhara^® with the Mantra Nama/t (162-163) . He should then worship the cup with the Ang ! Obeisance to the circle of Sun who has twelve divisions ^ See p. 18, note 2 ; also p. 106, note 2- 2 Success (see Introduction) . The next verse proceeds to consecra¬ tion of VishesAarghya. 3 The Vishe5^arghya is the special offering, as contrasted with the Samanyarghya, placed in front of the room where worship is being per¬ formed. ^ That is, Hring. ' ^ Devi of the Adhara. ® A tripod. ^ Hring Adhara-shaktaye nama/i (see note 4, p. 83). s The diagram drawn as above. ® Mang Vahni-maw£?alaya dasha-kalatmane nama^. Ten sections or properties are mentioned in Chapter V., verse 25. The tripod or other support on which the kalasa is placed, Ang Arka-ma^(^alaya dvadasha-kalatmane nama/j. The Kalas are referred to in Chapter VI., verses 32, 33, and fill the vessel (in which the offering is made) whilst repeating the Mula-mantra,^ three parts with wine and one part with water, and having placed scent and flower in it, he should there worship, O Mother P with the Mantra following (164-165) :

Ung ! Obeisance to the Moon with its sixteen digits®(i66). He should then place in front of the special offering, on bael leaves^ dipped in red sandal paste, durva grass,® flowers, and sun-dried rice® (167). Having invoked the holy waters (of the sacred Rivers into the arghya) by the Mula-mantra and Angkushamudra, the Sadhaka should meditate upon the Devi, and worship Her with incense and flowers, making japa of the Mula-mantra twelve times (168). After this let him display over the arghya'^ the Dhenu Mudra® and the Yoni Mudra,® incense sticks and a light. The worshipper should then pour a little water from the arghya into the vesseF® kept for that purpose, and sprinkle himself and the offering therewith. The vessel containing the offering must not, however, be moved^^ until the worship is con¬ cluded (169-170) . O Thou of pure Smiles ! I have now spoken of the consecration of the special offering. I will 1 That is, the chief Mantra of the particular Devi worshipped — e.g., Kriug in case of Kali, Hriug for Durga, Aing for Sarasvati, and so on. ^ Ambika, a title of the Devi. 2 ting Soma-maMi?alaya s^oi^asha-kalatmane namaA. The sixteen digits are given in Chapter VI., verses 32, 33. ^

^ The bael leaf (Bilva-patra) is sacred to Shiva and Shakti. ® The bael leaves, grass, and fioweis are placed at the end of, and projecting from, the vessel, their stems being in the wine and water. Durva is Panioum dactylon. Arghya, consisting of Jaba flower (hibiscus), bael leaf, grass, rice, and red sandal, with wine and water. ® Vide p. 73, note 6. ® Vide p. 71, note 10. Lest by so doing the Devata be disturbed. now pass to the principal Yantra^ which grants the aims of all human existence^ (171)- Draw a triangle with the Maya Vija® within it, and aroimd it two concentric circles (the one outside the other). In the space between the two circumferences of the circles draw in pairs the sixteen filaments, and outside these the eight petals of the lotus, and outside them the Bhu-pura,^ which should be made of straight lines with four entrances, and be of pleasing appearance (172-173). In order to cause pleasure to the Devata® the disciple should (reciting the Mula-mantra® the meanwhile) draw the Yantra either with a gold needle, or with the thorn of a bael tree on a piece of gold, silver, or copper, which has been smeared, with either the Svayambhu, Kuwia, or Gola flowers,'^ or with sandal, fragrant aloe,® kungkuma,® or with red sandal paste. A clever carver may also carve the Yantra on crystal, coral, or lapis lazuli (174-176).

After it has been consecrated by auspicious rites, it should be kept inside the house ; and on this being done all wicked ghosts, aU apprehensions from (adverse) planets, and diseases are destroyed ; and by the grace of ^ Yantra-raja, the King of all Yantras. This Yantra is similar in form to that figured at p. 732 of the Tantra-sara as the Rudra-Bhairavi Yantra. 2 Samasta-purus/zartha — i.e., the four-folded aims of existence — Dharmma, Artha, Kama, MoksM (see Introduction). 2 That is, Hring. ^ That is, the base upon which the Yantra is drawn. ^ Devata-bhava-siddhaye, which may also mean for the attainment of a celestial disposition but the interpretation adopted in the text is that of Bharati. ® Vide-^. 62, note ii. There are three kinds of the Kula-pu^Apa, the Tantrika significance of which is given at p. 54, note 7. Svayambhu is the Kula-pu5/zpa of any woman ; Ku^^^fa, that of a girl born of a married woman by a Tantrika other than her husband ; and Gola, that of the daughter of a widow. In conformity with its general character, this Tantra (Chapter VI., verse 15) substilutes for the Kula-pusApa (of whatever kind) red sandal paste.

® The red powder made from a fruit, which is thrown in the Holi (Dola-yatra) Festival ; also saffron. this Yantra the worshipper’s house becomes of pleasing aspect. With his children and grandchildren, and with happiness and dominion,^ he becomes a bestower of gifts and charities, a protector of his dependents, and his fame goes abroad (177-178). After having dravm the Yantra and placed it on a jewelled altar ^ in front of the worshipper, and having worshipped the Devata of the Piz^/ia^ according to the rules of Pi^Aa-nyasa, the principal Devi^ should be adored in the pericarp of the Lotus^ (179) • I will now speak of the placing of the jar® and the formation of the circle of worship by the mere institution of which the Devata® is well pleased, the Mantra ^ becomes fruitful, and the wishes^ of the worshipper are accom¬ plished (180). The jar is called kalasa, because Vishva-karma^® made it from the different parts of each of the Devatas (181). It should be thirty-six fingers breadth (in circumfer¬ ence) in its widest part, and sixteen in height. The neck should be four fingers breadth, the mouth six fingers, and the bottom five fingers breadth. This is the rule for the

^ Aishvaryya (see p. 84, note 3). 2 Ratna-singhasana. 3 That is, the supporting Devata of the Yantra. As to Pi^Aa-nyasa, vide ante. ^ Mula-Devata : here Adya Shakti or Kali. ^ l.e,, the lotus in the Yantra. ® Kalasha, a jar made of mud or metal, used for the drawing of water from the river, etc., and in worship, and in which — according to the Kaulika ritual — ^the tattva of wine is kept in the Chakra. ^ Chakra. The text here refers to the celebrated circles of Tantrika worship. The chief Sadhaka and his Shakti — ^who may be, but not necessarily are, the host and hostess (grihmVj in whose house the circle takes place — ^sit in the centre, the shakti on the worshipper’s left. Between and in front of them are the articles of worship referred to in the text, and the large jar (kalasha) of wine, which is called by the Tantrikas Karawa-vari and Tirtha-vari. In the Jnananzava Tantra it is said that the Kula articles of worship should — ^when purified — be considered as the image of Brahman and the I57ii5a-devata worslnpped. The other worshippers sit round in a circle, men and women alternating, the latter on the left of the former.

® Mantra-si ddhi and Ichchha-siddhi. The Celestial Architect. design of the kalasha (182). It should be made either of gold, silver, copper, beU-metal, mud, stone, or glass, and without hole or crack. In its making all miserliness^ should be avoided, since it is fashioned for the pleasure of the Devas (183) . A kalasha of gold, one of silver, one of copper, and one of bell-metal give enjoyment, emanci¬ pation, pleasure of mind, and nourishment respectively to the worshipper. One of crystal is good for the attain¬ ment of Vashikara^^a,^ and one of stone for the attainment of Stambhana.^ A kalasha made of mud is good for all purposes. Whatever it is made of it should be clean and bf pleasing design (184). On his left side the worshipper should draw a hexagon with a point ^ in its centre, around it a circle, and outside the circle a square (185). These figures should be drawn either with vermilion or Rajas (Kula-pusApa®), or red sandal paste ; the Devata of the support should then be worshipped thereon (186). The Mantra for the worship of the Shakti or Devi of the support is — Hring, salutation to the Shakti of the support® (187).

The support*^ for the jar should be washed with the Mantra namayi, and placed on the Ma^<^ala, and the jar^ itself ^ Vitta-sha/Ziya — ^that is, one who is able to afford a costly metal should not make it of a cheap material, ^ Vashikarawa is one of the six sAa^karma or magical powers (siddhis), the bringing of a thing or person under control — e.g., causing a woman to love a man. nature, making a person speechless, etc. The other powers are Mara^a, Uchchaifana, VidvesAa72a, Svastyayana. See p. 92, note 7. ® Hring Adhara-shaktaye namaZ^. The tripod (see ante). ® Kalasha. This term, as well as Ghaifa, are used in the text for the Kalasha, which in the translation is employed throughcut. with the Mantra Pha#, and then placed on the support (188). Let the disciple then fill the kalasha with wine, uttering meanwhile the Mula-mantra and the MaWka Varwas, with Vindu in Viloma order ^ (189)- The wise one who is then himself possessed of the disposition of the Devi^ should worship the region of Fire, Sun, and Moon in the support in the jar and in the wine® in the manner already described (190). After decorating the jar with vermilion, red sandal paste, and a garland of crimson flowers,^ the worshipper should perform Panchikara«a® (iqi).

Strike the wine-jar with a wisp of kusha grass, saying Pha^ ; then, whilst uttering the Vija Hung, veil it by the Avaguwjfiiana Mudra®; next utter the Vija Hring, and look with unwinking eye upon the jar, then sprinkle the jar with the Mantra Nama/j. Lastly, whilst reciting the Mula-mantra, smell the jar three times this is the Panchikara^a ceremony^ (192). ^ The Viloma Matnka followed by the Mula-mantra Hring. Viloma Matrika is the Matnka uttered in a reversed order, beginning with KsAang and ending with Ang. 2 Devi-bhava.-parayai^a — ^that is, the mind and body are full of the presence of the Devi. ^ Karawa, a Tantrika term for Madya. ^ Such as the Jaba PusApa, the Tantrika flower. ^ Literally, making of five things, or the doing five ceremonies. The ceremony is described in the next verse. ® Or Gesture of the Veil. Gandham trirdadyat, which literally means offer scent three times. The translation given in the text is that of Tarkalangkara, who sup¬ ports it by the observation that the practice amongst all the different communities of Tantrika Sadhakas is to close the right nostril and to inhale the scent from the kalasha three times by IcZa, and then to exhale it by Pingala.

® The esoteric meaning of this ceremony is briefly stated to be as follows : Wine is that Ajnana which is the cause of the gross world and the five subtle elements. With the object of uniting these five elements into one, the Sadhaka first realizes Akasha or Ether (with its gu^a of sound) by striking the jar ; secondly, Vayu or Air (with its guwa touch) by the Mudr a ; thirdly, Tejas or Fire (with its guwa of form or visibility) by divya-dnsAfi (celestial vision) ; fourthly, Ap or Water (with its guwa taste) Making obeisance to the jar, purify the wine therein by throwing red flowers into it, and say the following^ (193) : Ong, 0 Devi Sudhe ! by the Supreme Brahman, ^ Who is One without a second : and Who is always both gross® and subtle,^ destroy the sin of slaying a Brahmam which attached to thee (the wine) by the death of Kacha® (194). 0 Thou Who hast Thy abode in the region of the Sun,® and Thy origin in the dwelling-place of the Lord of Ocean' (in the churning® of which thou, 0 Nectar !® wast produced), thou who art one with the Ama^° Vija, mayest Thou be freed from the curse of Shukra (195). O Devi ! as the Prawava of the Vedas is one with the bliss of Brahman, may by that truth be destroyed Thy sin of slaying a Brahmawa.

by the sprinkling of the jar ; and, lastly, Pnthivi or Earth (with its gu7^a smell) by thrice smelling the wine jar. By the inhalation of this shuddha the nadi of the Sadhaka is washed, cleansed, and purified, and all im¬ purities are discharged by exhalation from Pingala or the right nostril. ^ Sura, a Tantiika term for the first of the five Tattvas of the Tantrika ritual. ® Son of Bnhaspafi and disciple of Shukra, Priest of the Demons. Kacha was burnt by the Asuras, and his ashes mixed with the wine that Shukra drank. The latter, when he discovered what he had done tmder the influence of wine, cursed it. ® The allusion is to the concealment of Amrita by the Devas in the Suryya-maw^?ala (Mahabharata, Adi Parvva). Ama is the sixteenth digit of the Moon. The sixteenth digit of the moon, which remains in the circle of the 1,000-petalled lotus or the circle of the Sun, is called the nectar-dropping Ama, because, if the wine did not exist in the shape of nectar in the Ama digit, then that sixteenth digit would not have existed. Hring : the Supreme Hangsa^ dwells in the brilliant Heaven,® as Vasu It moves throughout the space between Heaven and Earth.'* It dwells on earth in the form of the Vedic Fire, and in the Sacrificer,® and is honoured in the Guest.® It is in the household Fire'^ and in the consciousness of man,® and dwells in the honoured region.® It resides in Truth and in the Ether.*®

^ TMs is the celebrated Hangsa-vati i?ik of the J?igveda. The meaning given is that of the commentator Sayana. The Mantra is (disjoining Sandhi) as follows : Hring : HangsaA shuchi-sat vasu antariks/za-sat hota vedi-sat atithi durona-sat nn-sat vara-sat ntasat vyoma* sat ab-ja go-ja nta-ja adri-ja yitam bnhat (Mawt^ala 4, Adhyaya 4, Sukta 40, Rik V. ; edition. Max Muller, first edition, vol. iii., p. 195, Rigveda Samhita ; and Yajurveda, x. 24 and xii. 24). The first word is introduced by the Tantra, and the last word occurs in the Ka^/iopanis^ad, verse 2, where the Hangsa-vati Rik also appears. ^ Hangsa, from Hanti=Gati, or motion. It is called Aditya, because it is in perpetual motion (Sayana). Heaven. By this Its position in Heaven (SvaA) is proved {ibid.), ^ It is Vasu, because It dwells (vas) everywhere, as does the Wind, Vayu,_in the Bhuva^i or AntariksAa {ibid,). There are eight Vasus — viz., Aditya (Sun), Chandra (Moon), Va,ru?^a (Sky), Aruwa (Dawn), AhaA (Day), Ratri (Night), Sandhya (Twilight), and Dharmma (see Introduction) . ® The Mantra then goes on to show that the Supreme is not only in Heaven (Sva^) and the Firmament between heaven and earth (antarik^/ia), but also on the Earth (bhu). Literally, the Sacrificer is on the altar of Vedic Fire — ^that is, the Sacrificer and the Fire are one, and in both Hangsa is.

® A guest is a tithi. There are fifteen tithis in the lunar half-month. The uninvited guest does not stay longer than one tithi. He is welcomed. That is, the ordinary Fire used for household purposes, as opposed to the Vedic Fire. image as the Supreme Spirit (Paramatma) is shown. ^ That is, the Satya-lbka, the highest of the fourteen worlds, the Brahma-loka, situate in man in the cerebral region (Shaktanandatarangini Tantra) (see Prawa-to^Mm, p. 42). Rita is Brahman, truth or sacrifice. It which resides there is Rita-sat (Sayana). It is bom in water, ^ in the rays of light, ^ in Truth, ^ and in the Eastern Hill where the Sun rises.^ Such is the great Aditya, the Truth, Which cannot be bound or concealed, the Great Consciousness Who dweUeth every¬ where® — Brahman® (196-197). Exchange the vowel of the Varu^a Vija'^ for each of the long vowels,® then say Salutation to the Devi of Ambrosia, who is relieved of the curse of Brahma.''® By the repetition of the entire Mantra seven times, the curse of Brahma is removed (198). Substituting in their order the six long vowels in place of the letter 0 in Angkusha,^® and adding thereto the Shri and Maya Vijas,^^ say the following :

^ Ab-ja. The Supreme is not born, but Its creative activity Brahma manifested first in water into which seed was thrown, and the water became creamy, and developed into the effulgent germ, brilliant like a thousand Suns. ^ i?rta-ja (see p. 97, note 10, ante). Because It is visible to all, and does not — like Indra and the others — come and go (Sayana). ^ That is, Udayachala, or Eastern Mountain, from behind which the Sun and Moon are said to rise. s i2zta, of which word the Text — ^according to Sayana — gives the meaning. It is the Brahma-tattva, the Great Consciousness (Mahanubhava) . ® Bnhat, the Great ; from Bnh, the root of Brahma. The object of the Mantra is to establish the unity of the Supreme without attribute, of Ishvara the Loid, and of all things which have proceeded from Him. That is, Vang Vija of the Lord of Waters. ® That is, Vang, Ving, Vung, Vaing, Vaung, Va/j. ^ Brahma-shapa-vimochitayai sudha-devyai nama/?. Brahma, under the influence of liquor, lusted after his own daughter, and therefore cursed it, saying that he that should drink it was as guilty as one who Irilled a Brahmawa, and would go to hell. Non-Tantrikas say that, even when the curses are removed, wine should not be drunk, to which the Tantrikas reply that Pashus are ignorant (ajnana), and that if their views were correct then no one should make japa of the Gayatri, which also is afflicted with three curses. Yet, after the curses are removed, worshippers make japa of the Gayatri” ('* Pancha-tattvaVichara,” by Nilamawi Mukharji, Calcutta, p. 19),

That is, Shring and Hring. Shri is a name of LaksAmi. “ Remove the curse of "Krishna} in the wine : pour nectar^ again and again : Svaha (199). Having thus removed the curse of Shukra, of Brahma, and of Krishna, the worshipper should with mind con¬ trolled worship Ananda-Bhairava and Ananda-Bhairavi^ (200). The Mantra of the former is : “ Ha - Sa - Ksha- Ma -La- Va- Ra- Yung : Salutation to Ananda-Bhairava : ® VasMf ” (201); and in the worship of the Ananda-Bhairavi the Mantra is the same, except that its face is reversed, and in place of its Ear the left Eye should be placed, and then should be said : “ Sa-Ha-Ksha-Ma-La-Va-Ra-Ying ; Salutation to the Wine Devi : Yavshat ”® (202). Then, meditating upon the union of the Deva and Devi'^ in the wine, and thinking that the same is filled with the ambrosia of such union, japa should be made over it of the Mula-mantra® twelve times (203). Then, considering the wine to be the Devata, handfuls of flov'-ers should be ^ Kn5^wa's family, the Yadu-kula, was destroyed thiough drink, which he therefore cursed. ^ Amnta, the ambrosia of immortality. 3 The Mantra is thus : Krang, Kring, Krung, Kraing, Kraung, Kra/i Sudha-Kns/ti^a-shapang mochayamntan sravaya sravaya : svaha.

^ Shiva and His Shakti are so called when the worshippers are in a joyful mood. 6 That is, the same seven letters (the first two letters being reversed) — Sa-Ha-Ksha-Ma-La-Va-Ra-Ying (instead of Yung) — followed by Sudhadevyai vaus/jajf. The ear and " eye mean u-kara and i-kara, which they resemble. ’ Ananda-Bhairava and Bhairavi. s See Introduction. ofiered with japa of the Mula-Mantra. Lights and incense-sticks should be waved before it to the accom¬ paniment of the ringing of a beU^ (204). Wine should be always thus purified in aU ceremonies, whether puja^ of the Devata, Vrata,^ Homa,'* marriage, or other festivals (205). The disciple, after placing the meat® on the triangular Ma«^fala in front of him, should sprinkle it with the Mantra Pha#, and then charge it thrice with the Vijas of Air® and Fire’ (206). Let him then cover it up with the Gesture of the Veil,® uttering the Kavacha-Mantra,® and protect it with the Weapon-Mantra Pha^. Then, uttering the Vija of VaruMa,’-® and displaying the DhenuMudra,^^ make the meat like unto nectar^^ with the follow¬ ing (207) : . May that Devi whose abode is in the breast of VisA«u and in the breast of Shankara^® purify this my meat, and give me a resting-place at the excellent foot of Yishmx (208) ..

In a similar manner, placing the fish^^ and sanctifymg it with the Mantras already prescribed, let the wise one say the following Mantra^ over it (209) : incense-stick, and as these are being waved round and round the bell is rung with the left hand. 2 See Introduction. ^ See 4 ^qq ^ Then follows the puiification (shuddhi) of meat, the tattva of the Tantrika ritual. ^ The Vayu-Vija Yang." The Vahni-Vija Rang.'" s The Avaguw^/sana Mudra. ® Or Armour Mantra “ Hung."" I.e., '‘ Vang."* Or Cow-gesture (vide p. 73, note 6). Literally, having made into nectar — amntikntya. The following is the ritual for the purification of the tattva of the Tantrik worship — Fish (Matsya). This is a Rik from R^'g-Veda, Seventh Maw^^ala, fourth chapter, forty-ninth Sukta, twelfth Mantra. The translation and interpreta¬ tion given is that of the Bengali translation by Tarkalangkara. It occurs also in IJllasa viii., verse 244, post TANTRA OF THE GREAT LIBERATION loi “We worship the Father of the Three^; He Who causes nourishment,^ He Who is sweet-scented.® As the fruit of the Urvaruka'* is detached of itself from the stalk on which it grows, so may He free us whilst living from the bond of Karmma,® until we are finally liberated, and made one with the Supreme ”® (210). .

Then, O Beloved ! the disciple should take and purify the parched grain ^ with the following : Ong ! As the Eye of Heaven® is plainly visible to those of the common man, so do the Wise have constant vision of the Excellent Foot of YishuM (211). The Intelligent and Prayerful, whose mind is awake and controlled, see the most excellent Foot of VisA«u^® (212). 1 Tryambaka, literally the three-eyed, or Shiva (see p. 3, note 7). According to Tarkalangkara, its esoteric significance is the father ot the " three — ^that is, Brahm§, Vishnn, and Rudra (Shiva). increasing the wealth of the worshipper (Tarkalangkara). This quality and that of scent also refer to the material attributes of the tattva (wine) . 2 That is, whose beneficent deeds are manifested everywhere (ibid.). ^ A kind of cucumber. ^ Karma-bandhana is the bond of action which produces re-birth. The effects of Karma are not all exhausted in one life, but persist and attach at death to the Self. Those effects are Sangskara which draw to the Self the materials suited for them, and thus cause a new birth. The prayer is therefore to be released from re-birth. ® That is, Sayujya (see Introduction) Mukti (Tarkalangkara), literally

Till we die '' (to ourselves) (see Chaptei VIII., post). This Mantra is called the Mntyunjaya (Death-conquering) Mantra. ^ Mudra, the technical Tantrika term for this, the Tattva of the ritual. Mawi?ala, fifth chapter, twenty-second Sukta, and twentieth and twenty-first Mantras. Among the Tantrikas it is a usual practice to recite a Vedic and Tantrika Mantra respectively. Cf. verse 162, and Chapter IX., post, and see the Chaitanya-Charit§.mnta (Nectar of the Life of Chaitanya). ® That is, the Sun. " Here the Supreme. Or aU the Tattvas^ may be consecrated by the Mula- *1' Mantra^ itself. To him who has belief in the root,® of what use are the branches and leaves ? * (213). I say that anything which is sanctified by the MulaMantra® alone is acceptable for the pleasure of the Devata (2x4). If the time be short, or if the disciple be pressed for time, everything should be sanctified with the Mula-Mantra,® and offered to the Devi (215). Truly, truly, and again truly, the ordinance of Shankara® is that if the Tattvas be so offered, there is no sin or short¬ coming'^ (216). End of Fifth Joyful Message, entitled “ The Formation of the Mantras, Placing of the Jar, and Purification of the Elements of Worship.”

^ I.e., the five Tattvas. ^ Mule tu shrad-dadhano ya/i, kin tasya dala-shakhaya ? ^ Literally, wanting of parts — ^anga. SHRI DEVI said : As Thou hast kindness for Me, pray tell Me, O Lord I more particularly about the Pancha-tattvas^* and the other observances of which Thou hast spoken (i). Shri Sadashiva said : There are three kinds of wine which are excellent — namely, that which is made from molasses,^ rice,® or the Madhuka flower.^ There are also various other kinds made from the juice of the palm5n:a and date tree, and known by various names according to their substance and place of production. They are all declared to be equally appropriate in the worship of the Devata (2). Howsoever it may have been produced, and by whomso¬ ever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanctified (3). Meat, again, is of three kinds, that of animals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well-being (5). Only male animals should be de¬ capitated in sacrifice.® It is the command of Shambhu that female animals should not be slain (6). There are

^ The Pancha-tattva (the five elements of worship) — ^wine, meat, fish, parched food, and woman. ^ Gaudi (Gu(^a= Molasses). 3 ^ Madhvl. Wine made from grapes is also called Madhvi, three superior kinds of Fish — ^namely, Shala, Vathmsi^ and Rohita.^ Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7-8). There are also three kinds of parched food, superior, middle, and inferior. The excellent and pleasing kind is that made from Shali rice,® white as a moonbeam, or from barley or wheat, and which has been fried in clarified butter.'* The middling variety is made of fried paddy. Other kinds of fried grain are inferior (9-10). Meat, fish, and parched food, fruits and roots, or anything else offered to the Devata along with wine, are called Shuddhi® (ii). O Devi ! the offering of wine without Shuddhi, as also puja and tarpa^^a (without Shuddhi), become fruitless, and the Devata is not propitiated (12). The drinking of wine without Shuddhi is like the swallow¬ ing of poison. The disciple is ever ailing, and lives for a short time and dies® (13). O Great Devi ! when the weakness of the Kali Age becomes great, one’s own Shakti or wife should alone be known as the fifth Tattva. This is devoid of all defect'^ (14). O Beloved of M3?

1 and 2 The two latter are commonly called Boal and Ruhi respec¬ tively in the vernacnlar. 3 A variety of rice of very small grain and very white. ^ Purity. The meat, wine, grain, etc., are called Shuddhi. Shuddhi is also commonly used for anything which is eaten to take away the taste after drinking wine, such as salt or pan-leaf. As to the ehect of drinking without Shuddhi, see verse 13. ® Another check upon indiscriminate wine-drinking, for it cannot be indulged in until Shuddhi is obtained, prepared, and eaten with the necessary rites. Shes^a-tattvang Maheshani I nirviryye prabale Kalau, Svakiya kevala jneya sarvva-do5/«a-vivarjita. The allusion here is to the three classes of women who might be Shaktis: Sviya (one’s own wife), Parakiya (the wife of another), and the Sadhara^ii (one who is common). This Tantra (according to the present text) discountenances Shaktis of the second and third kind, and ordains that the Shakti should be the . wife of the Sadhaka (worshipper). Life ! in this (the last Tattva) I have spoken of Svayambhii and other kinds of flower.^ As substitutes for them, however, I enjoin red sandal paste (15)- Neither the Tattvas nor flowers, leaves, and fruits should be offered to the Mahadevi unless purified. The man who offers them without purification goes to hell (16) .

The Shrl-patra ^ should be placed • in the company of one’s own virtuous Shakti f she should be sprinkled with the purified wine'* or water from the common offer¬ ing® (17). The Mantra for the sprinkling of the Shakti is — Aing, Kling, SauA. Salutation to Tripura ; purify this Shakti, make her my Shakti;® Svaha (18-19). If she who is to be Shakti is not already initiated, then the Maya Vija'^ should be whispered into her ear, and other Shaktis who are present should be worshipped and not enjoyed® (20). The worshipper should then, in the space between himself and the Yantra, draw a triangle with the Maya 1 See verse 1 74 of Chapter V. — that is, Svayambhu, • Gola, and Kuwifa. 2 That is, the auspicious cup, or cup of prosperity or success (see p. 254, note 9) . If the bhogya Shakti (see note 8) be absent, the Shripatra maybe placed for worship with the aid of the pujya Shakti after the pujya Shakti has been worshipped and her leave obtained. 2 The wife is Saha-dharmmmi (co-worshipper with the husband), and shares the merit acquired by the husband. ^ Samanyarghya. The Shakti should be sprinkled if she is not already an initiate.

® Aing Kling SauA: Tripurayai nama^: imang shakting pavitrikuru. mama shakting kuru : Svaha. 7 Hring. “ Initiated '' in this verse is used as equivalent for Diks/dta. ® Narhas taifana-karmma?«i. The reference is to sexual intercourse. Shaktis are of two kinds : Bhogya, to be enjoyed ; and Pujya, to be worshipped. The first sit on the left, and the second on the right. If the worshipper yields to desire for the latter, he commits the sin of incest with his own mother (see Bhakta, 214). By other Shaktis ” is meant Parakiya, as opposed to Sviya (one’s own). io6 TANTRA OF THE GREAT LIBERATION Vlja^ in its centre, and outside the triangle and in the order here stated a circle, a hexagon, and a square (21). The excellent disciple should then worship in the four corners of the square the PizfAas,^ Pur^a-shaila, tW^fiyana, Jalandhara, and Kama~rupa, with the Mantras formed of their respec¬ tive names, preceded by Vijas formed by the first letter of their respective names, and followed by Nama/j^ (22). Then the six parts of the body should be worshipped in the six corners of the hexagon.^ Then worship the ^ See Introduction. Sati, Wife of Shiva, was daughter of Dak^^a, who made preparations for a great yajna (sacrifice), but purposely neglected to invite Shiva. Sati went to the yajna, and, hearing Her father abuse Her Husband, whom She greatly loved, was so affected that She there and then fell down and died.

When Shiva heard of this, fire flashed from His three eyes, which took the terrible form of Bhairava. The sacrifice was destroyed. Shiva took up the dead body of Sati, and roamed, and sat with it in abstracted grief on Kailasa and inert, for His power of Shakti had gone from Him. With the withdrawal of His divine force (Prakriti) the world was overspread by Demons and given up to sin. To cause Shiva to save the world, Vishmx with His discus cut into fifty-two pieces the body of Sati, which fell in fifty- two different places of pilgrimage known as the MahaPi//ia-sthanas, and the celestials sent Kama, the God of Love, to tempt Shiva from his great yoga. As a result the Great God was reunited with His Shakti, but Kama himself was killed by the fire of His anger manifested in a flash of fire from Shiva's central eye, Madana (Kama) was burnt to ashes, and then became known as Ananga, the bodiless one. As already explained, the Pithas are the fifty-two places of pilgrimage where the fifty-two various parts of the body of the Goddess Sati fell when it was cut to pieces by the discus of VisAwu, Thus the right and left breasts fell at Jalandhara [supm) and Rama-giri, where the Goddess is worshipped as Tripura-Malini. The organs of generation fell at the celebrated Tantrika centre Kama-rupa (supm), in Assam, where the Goddess is worshipped as Kamakhya DevL The upper and middle parts of the body, the hands and fingers, the right and left buttocks, belly, navel, thighs, feet, toes (some at Kali-gha^), skeleton, hair, etc., fell at other Pi^Aas, and at each of which the Devi is worshipped under different names, and is accompanied by a Shiva or Bhairava variously entitled.

3 Thus, Pung Pu^wa-shailaya Pi^/iiaya nama^, Ung U^?^?iyanaya Pi^Aaya nama/z, Jang Jalandharaya Pi^^aya namaA, Kang Kama-rupaya Pi/^aya nama//-. ^ The. Mantra which is used is as follows : Hrang hndayaya (to the heart) ISTama/z, Hr.ing Shirase (to the head) Svaha, Hrung Shikhayai triangle,^ with the Mula-Mantra, and then the Shakti of the receptacle with the Maya Vija and NamaA^ (23). Wash the receptacle with the Mantra NamaA, and then place it (as in the case of the jar) on the Ma^<^ala, and worship in it the ten parts of Vahni with the first letters of their respective names as Vijas (24). These parts,® which are ten in number — viz., Dhumra, Archil, Jvalini, SiiksAma, Jvalini, VisAphulingini, Sushri, Surupa, Kapila, Havya-kavya-vaha^ — should be uttered in the Dative singular, and followed by the Mantra Nama/j (25-26). Then worship the region^ of Vahni® (in the adhara or receptacle) with the following : Mang : Salutation to the region of Vahni with his ten qualities'^ (27). Then, taking the vessel® of offering and purifying it with the Mantra Pha/, place it on the receptacle, and, having so placed it, worship therein the twelve parts of the Sun with the Vijas, commencing with Ka-Bha^ to Tha-

(to the crown lock of the head) Va^^a/, Hraing Kavachaya (to the upper body) Hung, Hraung Netra-trayaya (to the three eyes) VausAa^, Hra/i Kara-tala-prw^^^abhyang (to the back and palm of the hands) Phaz^. Kavacha in the fourth verse of the Mantra means literally armour, but the action of the worshipper is to cover the arms over the chest, touching the shoulders with the hands. It is thus translated upper body.'* ^ I.e., the Presiding Devata thereof. 2 Hring Adhara-Shaktaye Nama/j— Salutation to the Shakti of the support. 3 Kala. ^ These ten kalas respectively mean — (i) Smoky Red ; (2) Flame ; (3) Shining ; (4) Subtle ; {5) Burning ; (6) Shining with sparks ; (7) Beauti¬ ful; (8) Well-formed; (9) Tawny; (10) That which is the carrier of obla¬ tions to Devas and Pitns. 5 Maw£?ala. e L^j-d of Fire. Maug Vahni-maw£?alaya dasha-kalatmane nama/i. ■ ^ The Mantras are thus : Kang Bhang Tapinyai Nama;^, Khang Bang Tapinyai Nama^, Gang Phang, etc., Ghang Pang, Ngang Nang, Chang Dhang, Chhang Dang, Jang Thang, Jhang Tang, iVyang Nang, Tang D^ang, Thditig Dang. io8 TANTRA OF THE GREAT LIBERATION Da (28). These twelve parts are — Tapini, Tapini, Dhiimra, Marichi, Jvalini, Ruchi, Sudhumra, Bhoga-da, Vishva, Bodhini, Dharmi, Ks^ama^ (29). After this, worship the region 2 of Sun in the vessel® of offering with the following :

Ang : Salutation to the circle of Sun, with His twelve parts (30). Then the worshipper should fill the cup of offering threequarters full with wine taken from the jar, uttering the Matnka Vijas in the reverse^ order (31). Filling the rest of the cup with water taken from the special offering, let him worship with a well-controlled mind the sixteen digits® of the Moon, sa3dng as Vijas each of the sbrteen vowels before each of the sbrteen digits spoken in the dative singular, followed by the Mantra Nama/t (32). The sbrteen desire-granting digits of Moon are — Amn'ta, Pra^ada, PusAa, TusM, PusAfi, Rati, Dhnti, Shashini, Chandrika, Kanti, Jyotsna, SM, Priti, Angada, Pur^^a, and Purwamn'ta® (33). As in the case of the other Devas mentioned, the disciple should then worship the region of the Moon with the following : ^ The kalas of Sun respectively mean Containing heat/* “ Emanating heat/* Smoky/* “ Ray-producing/* ** Burning,** “ Lustrous/* “ Purple or smoky red/* Granting enjoyment/* ** Universal/* “ Which makes known,** Quality productive of consciousness.** Bhariwi and Ks^ama denote the qualities in virtue of which the Sun draws water from the Earth to himself, and showers it again on the Earth as rain.

^ Ma^^iala. ^ Arghya-patra. ^ I.e., from Ki^a to A. ® Kala — e.g,y Ang Amntayai namaA, Ang Pr§wadayai nama/t, etc. ® The meaning of the sixteen kalas of Moon (Soma) are — (i) Amnta = Ambrosial; (2) Prawada=That which nourishes the plants which produce drugs; (3) Pu^M = Shame-producing ; (4) Tu5M = Pleasing ; (5) Pu^M = Nourishing ; (6) Rati = Playful ; (7) Dhnti = Constancy ; (8) Shashini = Containing the hare (“ Man in the Moon **) ; (9) Chandrika==That which produces joy ; (10) Kanti = Charming ; (ii) Jyotsna = Ray-producing ; (12) Shri= Prosperity-giving; (13) Priti = Affectionproducing; (14) Amgada = Body-purifying ; (15) Pur^^a = Complete ; (16) Purj^amnta = Full of Neccar. Ung : Salutation to the region^ of Moon with its sixteen digits^ (34). Durva grass, sun-dried rice, red flowers, Varvara leaf,® and the Aparajita^ flow'er should be thrown into the vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine and the vessel of offering with the Avaguwi^^ana Mudra,^ and uttering the Armour Vija,® protect it with the Weapon- Vija,'^ and converting it into ambrosia with the Dhenu-Mudra,® cover it with the Matsya-Mudra^ (36). Making japa of the Mula-Mantra ten times, the IsA^adevata^® should be invoked and worshipped with flowers offered in the joined palms.

Then charge the wine with the following five Mantras, beginning with akha^ia : (37) O Kula-rupi^^i !^® infuse into the essence of this excellent wine which produces full and unbroken bliss its thrill^^ of joy (38). ^ Maw£?ala. 2 Ung Soma-Maw^?alaya SAo^^asha-Kalatmane nama^. 3 A kind of basil. ^ Aparajita, the flower Clitoria, which is shaped like the female organ, is used in the worship of the Devi Durga. By putting Karavi flower (representative of the Linga) dipped in red sandal paste into Aparajita flower, the maithuna- fcattva is performed. The two are oflered as arghya . ® Gesture of the veil. ® The Kavacha Vija or Hung. This is done by uttering the Mantra Phaif, tapping three times with the fore and middle fingers of the right hand on the palm of the left hand above, on a level with, and under the patra. ® Gesture of the Cow. Dhenu-Mudra is described at p. 73, note 6. ^ Or Fish Mudra. The right hand is placed flat on the back of the left hand, and the thumbs are outstretched like fins. The particular Devata of the worshipper : here Kali. The first word of the next verse. Image of Kaula : Brahma-rupim [cf. Kula=Sanatana Brahman).

, Sphurana — literally, trembling, pulsating. no TANTRA OF THE GREAT LIBERATION Thou who art like the nectar which is in Ananga/ and art the embodiment of Pure Knowledge, place into this liquid the ambrosia of Brahmananda (39). O Thou, who art the very image of That do Thou unite ^ this arghya with the image or self of That, and having become the kulamnta,^ blossom in me^ (40). Bring into this sacred vessel, which is full of wine, essence of ambrosia produced from the essence of all that is in this world, and containing all kinds of taste (41). May this cup of self, which is filled with the nectar of self, Lord, be sacrificed in the Fire of the Supreme Self ^(42). Having thus consecrated the wine with the Mantra, think of the union in it of Sadashiva and Bhagavati^ and wave lights and burning incense-sticks before it® (43). This is the consecration of the Shri-patra^^ in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless^^ (44). The wise one should then, according to the rules prescribed for the 1 A name of Kama = God of Love. The interpretation adopted is that of Hariharananda BharatL Tarkalangkara's runs as follows : “ O Embodiment of pure knowledge I I place the nectar of Brahma¬ nanda into this liquid, which is loved by those who seek sensual pleasure.” The meaning of the Mantra is that the wine is converted into that by the mere taking of which a man becomes happy,

“ The Vedantic Tat in the Tat Tvam Asi — “ Thou art That,’* or the Supreme Brahman. ^ Tadrupewa eka-rasyang kntva arghyang= Having unified (as in sexual union) this arghya with the image of That. Eka-rasyang = State of being in the same rasa (emotion, sentiment). ^ I.e., Bring me joy. ® Ahantapatra-bharitam idantaparamam?^2-tam : Parahantamaye vahnau homa-svikara-laks7za?zam. Samarasya=Eka-rasya (vide ante, note 3). ® Shiva and his Shakti. ^ Arati* Cup of prosperity, or auspicious cup, set apart for all purificatory rites during the ceremony. . See Introduction (sub voce Pancha-tattva)* TANTRA OF THE GREAT LIBERATION iii placing of the common offering,^ place between the jar and the Shrl-patra the cups of the Guru,^ the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively,® making nine cups in aU (45-46) . Then, filling the cups three-quarters fuU of wine from the jar, a morsel of Shuddhi'* of the size of a pea should be placed in each of them (47). Then, holding the cup between the thumb and the fourth finger of the left hand, taking® the morsel of Shuddhi^ in the right hand, making the Tattva-mudra, Tarpawa should be done. This is the practice which has been enjoined (48). Taking an excellent drop of wine from the Shripatra and a piece® of Shuddhi,'* Tarpawa’^ should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi® (49).

Then, with the wine in the cup of the Guru,® oEer oblations to the line of Gurus in the first place to the worshipper’s own Guru seated together with his wife on the lotus of a thousand petals, and then to the Panama Guru, the Parapara Guru, the ParamesAfi Guru succes¬ sively.^^ In offering oblations to the four Gurus, the Vagbhava Vija^® should first be pronounced, followed in each • Or. &!RL5 i ; ^ FOGfvA. 1' , ' ■ r . I ^ Samanyarghya. ^ Guru-patra. 3 J.e., the Bhoga-patra Shakti-patra, Yogini-patra (see as to Yogini, p. 89, note ii), Vira-patra (as to Vira, see Introduction) , Vali-patra, Padya-patra, and Achamaniya-patra (see Ullasa x., 148). ^ See p. 104, note 5. ® Bharati adds : With the wine from the cup” — ^patra-sthitamritam. In the Tattva-mudra the thumb and fourth finger are joined ® The practice is to take it between the thumb and third finger ot the ri ght hand. ® The Mantra for this Tarpa^^a is given at p. 99. Guru-santati, The Parama Guru is the Guru’s own Guru ; Parapara Guru is the Guru of the latter ; Parames^fi Guru is the Guru of the last.

See last note. The Guru is seated in the twelve-petal led lotus in the region of the Saharasra. ,12 Aing case by the names of each of the four Gunis^ (50). Then, with wine from the cup of enjoyment,^ the worshipper should, in the lotus of his heart, offer oblations to the Adya-Kali. In this oblation Her own Vija® should pre¬ cede, and Svaha should follow Her name.^ This should be done thrice (51). Next, with wine taken from the cup of the Shakti,® oblation should be similarly oEered to the Devata of the parts of Her body and their Avara«a®-Devatas (52). Then, with the wine in the cup of the Yoginl,'^ oblation should be offered to the Adya-Kalika, carrying all Her w'eapons and with aU Her followers. Then should follow the sacrifice to the Vahikas® (53). The wise worshipper should draw on his left an ordinary rectangular figure, and after worshipping it, place therein food with wine, meat, and other things (54). With the Vijas of Vak, Maya, Kamala,® and with the Mantra : “Vang,^® Salutation to Vafirka,”^^ he should be A It is customary also to add tlie Guru's wife's name, the wife being the Shakti, 2 Bhoga-patra. ^ I.e,, Kring.

^ Kring Adyang Kaling tarpayami : Svaha. Bharati says that the Mantra for the Tarpa^^a of the Devi is — Hring, Shring, Kring, Paramesh vari Svaha Adyang Kaling tarpayami. ® The word is Angavarawa=Anga-l- Avara^^a — ^that is, the Devata of both classes (Bhakta, 226). By Anga is here meant the six limbs (5Aa(^anga), considered as Devatas, and by Avarawa-Devatas, the attendant Devatas (see verse go, post). Yogini-patra. s Between the tarpanato the Devi, as in verse 53, and before the sacrifice to Vaifuka, the practice is to perform — (i) Tattva-shuddhi, which is done by seven Mantras, in each of which the vital airs, the constituent parts of the body (pnthivi, ap, tejas, vayu, akasha), the emotions, the sentiments, the senses, constituent parts of the body, and vayu, tejas, salila, bhumi, atma, are mentioned by name, with the prayer that the same may be purified, and a declaration by the worshipper that he is the jyoti^ (light) and free from sins ; and (2) Tattva-Svikara ; and (3) Vindu-Svikara. See Bhakta's edition, at p. 226. These rites are described at p. 227. Verse 54 describes the mode of sacrifice. ^ I.fi., Aing, Hring, Shring. I.e., Vija of Varuwa. Aing, Hring, Shring, Vang, Vafiikaya nama/i.

worshipped in the East of the rectangle, and then sacrifice should be offered to him (55). "'Yang to the Yogin is Svaha,’' sacrifice should be made to the Yoginis on the South^ (56), and then to KsAetra-pala^ on the West of the rectangle, with the preceded by the letter KsAa, to which in succession the six long vowels are added with the Vindu^ (57). Following this, sacrifice should be made to Ga^^a-pati on the North, adding to Ga the six long vowels in succession with the Vindu thereon, followed by the name of Ganesha in the dative singular, and ending with Svaha.^ Lastly, sacrifice should be made inside the rectangle to aU Bhutas,^ according to proper form (58-59). Uttering " Hring, Shring, Sarvva-vighna-kndbhya^,'" add "Sarvva-bhutebhyaA,"’ and then "Hung Phaz? Svaha;" this is how the Mantra is formed® (60). Then a sacrifice to Shivs'^ should be made with the following : ^ See p. 89, note ii. ^ Protecting Devata of the ground. 2 The Mantra is — KsMng, Ks/ting, Ks/tung, KsAaing, KsAaung, Ks/jaA KsAetra-palaya nama/z. ^ I.e,, Gang, Ging, Gung, Gaing, Gaung, Ga-^ Ga^ia-pataye Svaha. ® Sarvva-bhuta (explained on the Mantra in next note). The naanner of offering Sarvva-bhuta-vali is described in following shloka.

® 1.6,, Hring, Shring, Sarvva-vighna-kndbhya^ Sarvva-bhutebhya^ Hung Pha^ Svaha, or Hring, Shring, Salutation to all Beings which cause obstruction. Hung Phai Svaha — ^that is, cause obstruction to the worship. The ritual will be found described in detail in Bhakta's Edition, at p. 230. ^ A title of the B^vi. The word also means a jackal, and in the commentary of Bharati the word is said here to be the equivalent of Phet-karim (=Howling), a name of the Devi. There is a well-known Tantra of this name. The jackal accompanies the Devi, and feasts on the leavings. It is a Tantrika usage to feed female jackals at and after midnight, and their flesh is used in the puja of Chhinna-masta (see Mantra-mahodadhi, sixth Taranga) . 114 tantra of the great liberation Ong, 0 Devi ! O Shiva, O Exalted One, Thou art the image of the final conflagration^ at the dissolution of things, deign to accept this sacrifice, and to reveal clearly to me the good and evil which is my destiny. To Shiva I bow. This is the Mula-Mantra in the worship of Shiva. Having said this, perform the sacrifice, saying, This is Thy Vali. To Shiva, NamaA. O Holy One ! I have now described to Thee the mode of formation of the circle of worship^ (and the placing of the cup^ and other rites) (61-62). Then, making with the two hands the Kachchhapa-Mudra,^ let the worshipper take up with his hands a beautiful flower scented with sandal, fragrant aloes, and musk, and, carrying it to the lotus of his heart, let him meditate therein (in the lotus) upon the most supreme Ady a® (63-64).

Then let him lead the Devi along the Sus^umna Nat^i,® which is the highway'^ of Brahman to the great Lotus of a thousand petals,® and there make Her joyful.® Then, bringing Her through his nostrils, let him place Her on the flower^® (her presence being communicated) as it were, by one light to another and place the flower on the ^ Kalagni-rupim. ^ Chakra. 3 Shri-patra. ^ Tortoise Gesture. The right thumb is left free, the first finger of right hand is placed on the first finger of left, the second and third fingers of the right are placed between the thumb and first finger of left, the little finger of right hand is placed on first finger of left, and the remain¬ ing three fingers of left are placed on the back of the right hand, which is slightly curved. ^ Paratparam x4dyam=The Supreme Adya or Kali. 7 Brahma- vartman ; j ust as Raj a-vartman means the King’s highway . 8 See Introduction. • ® For Her Lord and Husband is there, with whom She is then united. 10 Referred to in verses 63, 64. The idea is that, when the light of one lamp is transferred to another, the light exists at both places.

To which the presence of the Devi has been communicated. Yantra,^ and with folded hands pray with all devotion to his Is/f^a-devata^ thus (65-66) : 0 Queen of the Devas ! Thou who art easily attained by devotion.® Remain here, I pray Thee, with aU Thy following, the while I worship Thee (67). Then, uttering the Vija Kring, say the following : 0 Adya Devi Kalika ! come here with all Thy following, come here (and then say), stay here, stay here (68) ; (and then say) place Thyself here, (and then say) be Thou detained here. Accept my worship (69). Having thus invoked (the Devi) into the Yantra,® the Vital Airs® of the Devi should be infused therein by the following pratisA^Aa Mantra (70) : Ang, Hring, Krong, Shring, Svaha ; may the five Vital Airs^ of this Devata® be here : Ang, Hring, Krong, Shring, Svaha (71). Her Jiva® is here placed — Ang, Hring, Krong, Shring, Svaha — all senses — ^Ang, Hring, Krong, Shring, Svaha. Speech, mind, sight, smell, hearing, touch, 1 Diagram (see Introduction). 2 The particular Devata of the Sadhaka. ^ Bhakti — i.e., by Bhakti-marga. ^ As the Worshipper says the Mantra he makes the gestures (Mudras, ' — (i) Avahani, (2) Sthapani, (3) Sannidhapani, (4) Sammukhi-kara^'d, and {5) Sannirodhini. ^ Diagram (vide ante).

® This is the Pra^za-pratis^M ceremony. According to the general belief of all Hindu worshippers of images, the latter are not made the object of worship until this ceremony is performed, whereby the life of the Deva or Devi is invoked into it. The Pra?ia~pratis7z^M Mantra follows in next verse. The five Mudras should also be shown. J.e., Prawa, Apana, Samana, Udana, and Vyana. ® The Ever-glorious Primordial Devi Kali — i.e., Adya Kali Devata. ^ Life, vitality, energy, existence, the individual or personal soul ii6 TANTRA OF THE GREAT LIBERATION and the Vital Airs^ of the Adya-Kali Devata,® may they come here and stay happily here for ever. Svaha (72-74). Having recited the above three times, and having in due form placed the Vital Airs® (of the Devi) in the Yantra^ with the Lelihana®-Mudra, with folded palms, he (the worshipper) should say (75) : 0 Adya Kali ! hast Thou had a good journey, hast Thou had a good journey? 0 Parameshvari ! mayest Thou be seated on this seat® (76) ? Then, whilst repeating the primary Mantra, sprinkle thrice the water of the special oblation over the Devi, and then make Nyasa® of the Devi with the six parts of Her body. This ceremony is called Sakalikarawa or Sakaliknti. Then worship the Devi with all the sixteen offerings (77). These are; water for washing the feet, the water for the offering, water for rinsing the mouth and for Her bath, garments, jewels, perfume, flowers, incensesticks, lights, food, water for washing the mouth,® nectar,^®

1 Praiza/j {see note 5, p. 115). The Ever-glorions Primordial Devi Kali — i.e., Adya Kali Devata. 2 Pra^-pratisA^^. ^ Diagram. ^ Literally, showing the Lelihana-Mudra. Lelihana is derived from the root Lih(a) =to lap, to lick. It is also a name of Shiva. LelihanaMudra is of two kinds. In the DaksAi^^a-murti-Sanghita it is described to be as follows : Hold the index, middle, and ring finger straight down¬ ward ; hold the little finger out straight. The thumb should touch the root of the ring finger. Bharati refers to the DaksAiwa-murti-Sanghita. The other kind is as follows : The two closed fists are placed near the two ears, the mouth is opened wide, and the tongue protruded and moved about. In the notes in the Edition of Bhakta it is said that it is the practice among worshippers to show Lelihana-Mudra, Khat/ga (sword) Mudra, MuwiZa (head) Mudra, Vara-Mudra, and Abhaya-Mudra after Prawa-pratisAifAa. ^ A usual form of welcome. 7 VishesAarghya. 8 See Introduction. for rinsing the mouth both before and after the repast of the guest, to whom also water is offered for washing the feet. 10 Wine. pdn^ water of oblation,^ and obeisance. In worship these sixteen offerings are needed (78-79).

Uttering the Adya Vlja,^ and then saying '' this water is for washing the feet of the (Adya). To the Devata NamaA/' offer the water at the feet of the Devi. Simi¬ larly with the word Svaha, in place of Nama/^, the offering should be placed at the head of the Devi (80). Then the wise worshipper with Svadha should offer the water for rinsing the mouth ^ to the mouth of the Devi, and then the worshipper should offer to the lotus-mouth of the Devi Madhu- parka® with the Mantra Svadha. He should then offer water to rinse the mouth (a second time) with the Mantra '' Vang Svadha (81). Then the worshipper, Hring, Shring, Kring, Parameshvari, Svaha: I offer this water for bathing, this apparel, these jewels, to the Supreme Devi, the Primordial Kalika. Svaha, make an offer of them to aU parts of the body of the De\n (82). Then the worshipper should, with the same Mantra, but ending with NamaA, offer scent with his middle and third finger to the heart-lotus (of the Devi), and with the same Mantra, but ending with VausAaj^, he should similarly offer to Her fliowers® (83) . Having placed the burning incense and lighted lamp in front of Devi, and sprinkling them with water, they should be given away with the

Hring, Shring, Kring, Parameshvari, Svaha : This incense-stick and light I humbly offer to Adya-Kalika. Svaha. ^ Tambula — i.e,, Areca nut, lime, catechu, cardamum, cinnamon, etc., wrapped up in betel-leaf and fastened with a clove. 2 Tarpa^^a — ^literally, satisfaction, or satisfpng act. 3 I.e., Hring, Shring, Kring, Parameshvari, Svaha. . ^ Achamaniya. ° A mixture of curd, ghee, and honey. ® Bael -leaves are also offered. ii8 TANTRA OF THE GREAT LIBERATION After worship of the Bell w'ith the O Mother, Who produces the sound which proclaims triumph to Thee. Svaha, he should ring it with his left hand, and, taking up the incense-stick with his right hand, he should wave it up to the nostrils of the Devi.^ Then, placing the incensestick on Her left, he should raise and wave the light ten times up to and before the eyes of the Devi^ (84-86). Then, taking the Cup and the Shuddhi® in his two hands, the worshipper should, whilst uttering the Mula-Mantra, offer them to the centre^ of the Yantra (87). O Thou who hast brought to an end a crore® of kalpas,® take this excellent wine,^ as also the Shuddhi, and grant to me endless liberation (88).

Then, drawing a figure (in front of the Yantra), accord¬ ing to the rules of ordinary worship, place the plate with food thereon (89). Sprinkle the food (with the Mantra Phai) and veil it with the Avagu«j(Aana-Mudra® (and the Mantra Hung®), and then again protect it (by the Mantra Pha^®) (Saying Vang®), and, exhibiting the Dhenu-Mudra^® over it, make it into the food of circle in front of the image, the top of the circle being under the nostrils or the eyes (see next verse). 2 And then, according to the ritual, he should place it on the right. 3 Vide p. 104, note 5. ^ I.e., to the Devi in the Yantra (diagram). ® A day and night of Brahma, or 4,320,000,000 human years (see Introduction) . Varuwi-kalpa,. Varuwi is liciuor made from rice. ® The Mantras are not in the text, but are those used with sprinkling, veiling, and protecting. 10 See p. 73, note 6 ; p. 71, note 10. immortality.’- Then, after recitation of the Mula-Mantra seven times, it should be offered to the Devi with the water taken from the vessel of offering^ (90). The worshipper, after reciting the Mula-Mantra, should say; “This cooked food, with aU other necessaries, I offer to the Adya-Kali, my IsA^a-devi.”® He should then say: “0 Shiva ! partake of this offering” (91). Then he should make the Devi eat the offering by means of the five Mudras called Prawa, Apana, Samana, Vyana, and Udana^ (92).

Next, form with the left hand the Naivedya®-Mudra, which is like a full-blown lotus. Then, whilst reciting the Mula-Mantra, give away the jar with wine to the Devi for Her to drink. After that offer again water for rinsing the mouth, and following that a threefold oblation should be made to the Devi with wine from the cup of the Shri-patra® (93-94). Then, reciting the Mula-Mantra, let the worshipper offer five handfuls of flowers to the head, heart, Muladhara Lotus,'^ the feet, and all parts of the body of the Devi (95), and thereafter with folded palms he should pray to his Is/fia-devata thus : O IsAia-devata ! I am now worshipping the Devatas who surround thee,® nama/i (96). 1 Amnta. ^ Arghya. ® See p. 114, note J4. ^ It is said that there are five different kinds of Vayus, or “ airs/' working various functions in the human body — manifestations of prana in its generic sense, originating in activities of the elements, and constituting, with the organs of action, the life sac or annamaya-kosha (see Introduction) . In the Pra^a Mudra the tip of thumb, middle, and third finger are joined together ; in Apana Mudra the thumb, index, and middle finger are similarly joined ; in Samana Mudra the little finger, third, and thumb are so joined ; in the Udana Mudra the thumb, index, middle, and third ; and in the Vyana Mudra all the fingers are so joined.

s With left hand the palm is shown, and all fingers kept straight. ® See p. no, note lo. See p. 8o, note 6. ® Avarawa-Devata — i,e.y the minor Devatas accompanying the Devi. The worshipper asks the leave of the Devi to worship them. The six parts of the body^ of the Devi should then be worshipped at the four comers of the Yantra,^ and in front and behind it in their order ; and then the line of Gurus should be worshipped® (97). Then, with scent and flowers, worship the four Kula-gurus — ^namely. Guru, Parama-guru, Parapara-guru, Parames/sfl-guru'* (98). Then, with the wine in the cup of the Guru, make three Tarpawas® to each, and on the lotus of eight petals® worship the eight Mother Nayikas — ^namely, Mangala, VijayS, Bhadra, Jayanti, Aparajita, Nandinl, Narasinghi, and Kaumari'^ (99-100), and on the tips of the petals worship the eight Bhairavas — Asitanga, Ruru, Chawd^a, Krodhonmatta, Bhayangkara, Kapali, BhisAawa, and Sanghara® (101-102). Indra and the other Dik-palas® should be worshipped in the Bhu-pura,^° and their weapons outside the Bhu-pura, and then Tarpawa should be made to them (103). ^ The six angas are the heart, head, tuft (shikha) — when Hindu women worship they gather together a lock of their hair, and knot it as their shikha — kavacha (see p. 32, note 4), three eyes (see p. 82, note 9), and two sides of the hand (palm and back).

^ Diagram — i.e., at Agni, S.E. ; Nairnta, S.W. ; Vayu, N.W. ; and Ishana, N.E. Agni is Fire, Nairnta is the name of Yama, Vayu is Wind, and Ishana Shiva. ^ There are three lines of Guru — ^Divyaugha (heavenly line), Siddhaugha (Siddha line) , Manavaugha (ordinary human line) . The Gurus of the first class are four — ^Mahadevananda-natha, Mahakalajaanda-natha, Bhairavananda-natha, Vigneshvarananda-natha. There are five of the second class, and ten of the third class. Of the second class are — Brahmananda-natha, Purwadevananda-natha, Chalachchittanandanatha, Chalachalananda-natha, Kumarananda-natha. Of the third class are — Vimalananda-natha, Bhimasenanan da -natha, Sudhakarananda-natha, Nilananda-natha, Goraks/^ananda-natha, Bhoja-devananda-natha, Vighneshvarananda-natha, Hufcashanananda-natha, Samayananda-natha, and Nakulananda-natha. ^ Videp. Ill, note 10. 5 Oblation. The Heart lotus (see p. 84, note 6). See pp. 84, 85 {cf. Ullasa v., verse 134). s See pp. 84, 85 {cf. Ullasa v., verse 135) ^ Protectors of the ten sides— that is. North, East, South, West, Above and Below, South-East, South-West, North-East, and NorthWest. 10 See Introduction, After worshipping (the Devi) with aU the offerings,^ sacrifice should be carefully made to Her (104). The ten approved beasts which may be sacrificed are — deer, goat, sheep, buffalo, hog, porcupine, hare, iguana,^ and rhinoceros (105) ; but other beasts may also be sacrificed if the worshipper so desires (106). The worshipper versed in the rules of sacrifice should select a beast with good signs, and, placing it before the Devi, should sprinkle it with the water from the Vishes/jarghya,® and by the Dhenu-Mudra^ should make it into nectar.®

Let him then worship the goat (sheep, or whatever other animal is being sacrificed) with (the Mantra) “ NamaA® to the goat,” which is a beast, and with perfumes, flowers, vermilion, food, and water. Then he should whisper into the ears of the beast the Gayatri Mantra, which severs the bond of its life as a beast (107-108). The PashuGayatri, which hberates a beast from its life of a beast,’' is as follows : After the word “ Pashu-pashaya ” say “ Vidmahe,” then, after the word “ Vishva-karma^e,” say “ Dhimahi,” and then “ Tanno jivaA prachodayat.”® Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. ^ Upachaxa. ^ Godlia (in Bengali, Go-sap). Sometimes cocks and pigeons are sacrificed. According to the Nila Tantra and Annada-kalpa, a triangular Yantra is drawn on a mud platter, and the head of the bird is held in such a way that when severed the blood falls on the Yantra, and is then offered to Vafiika, the Yoginis, etc. 2 7.5., Special ofiering, at the same time saying the Mantra “ Pha^.'' ^ Cow Mudra (see p. 73, note 6).

^ Amnta — i,e,, food fit for the Immortals (Immortalizing Food). ^ The sacrifice is as much for the benefit of the beast sacrificed as for the benefit of the sacrificer, since the beast, though sacrificed, attains after death a higher state of existence. The sacrificer says to the beast the Gayatri of release. May He liberate^ us from out of this life (of a beast) Then, taking the sacrificial knife/ the excellent^ wor¬ shipper should worship it with the Vija Hung, and worship Sarasvatl and Brahma at its end, Laks/^mi and N^aya/?a^ at its middle, and L^ma and Maheshvara^ at the handle (111-112). Then the sacrificial knife should be worshipped with the NamaA to the sacrificial knife infused with the presence of Brahma, Yishnu, Shiva, and their Shaktis (113). Then, dedicating it with the Great Word,'^ he should, with folded hands, say : May this dedication to Thee be according to the ordained rites '' (114). Having thus offered the beast to the Devi, it should be placed on the ground^ (ii5)* The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his

^ A heaw knife with a straight blade and a curved end like a cresceni , The cutting is done with the straight blade. 2 Vis/zwu— -a compound word made of Nara (water) and Ayana (refuge) — “ He Whose refuge was in water in the beginning of the creation." The Supreme Lord first created water, on which He reposed Himself. It is said also that the Lord descended on earth as the Sages Nara and Narayawa, sons of Murti (daughter of Dak5/?a) and Dharmma (Shrimad-bhagavata, ii, 77). According to the Kalika Pura^za, Narayawa is the Singha portion of the Nara-singha Avatara. ^ Shiva — " the Great Lord." ^ Maha-vakya — i.e., the following Mantra : Vis^T^urong tatsat adya (to-day ; here the worshipper inserts the date, month, paks/za, or half of the lunar month, and the position of the Sun in the Zodiac) samastabhipsita-padartha-siddhi-kamaA (desirous of obtaining success and the object of desire) (here is given the name and gotra of the performer of the sacrifice) aham Is/z^a-devatayai pashum imam sampradade (I give away to the I^A^a-devata this beast). ^ Hitherto the animal has been standing, but before sacrifice it is raised and held before the Devi, and then placed on the ground.

brother, brother’s son, a friend/ or a kinsman/ but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Va^ukas/ Then^ the head with a light on it^ should be offered to the Dev! with the following : '' This head with the light upon it I offer to the Devi with obeisance (117). This is the sacrificial rite of the Kaulikas*^ in Kaula worship. If it be not observed, the Devata is never pleased (118). After this Homa® should be performed. Listen, 0 Beloved One ! to the rules which relate to it (119). The worshipper should, with sand, make on his right a square, each side of which is one cubit. Let him, then, while reciting the Mula-Mantra,^ gaze at it, stroke it with a wisp of kusha grass, uttering the Weapon- Vij a, and then sprinkle it with water to the accompaniment of the same Vija (120). Then, veiling it with the Kurchcha^^-Vija, he should say : '' Obeisance to the sthandila of the Devi,” and with this Mantra worship the square (121). Then, inside the square three lines should be drawn from East to West, and three lines from South to North, of the length of a pradesha.^^ When this has been done, the (following

^ Su-hnd — Su, good ; hnd, heart. ^ See p. 18, note 2. The Mantra for offering to the Va^ukas is : Ong esha. kavosAwa-rndhira-valih Vahikebhyo nama/?. ^ Kring. ® After the head is severed, a light is placed on it between the horns. ® E^Aa Sa-pradipa-shirsha-vali Shrimadadya-Kalikayai Devyai namaA. Tantrikas of that Achara. ^ See Introduction. ^ See p. 70, note 9. 10 Pha^. u Hung. It is to be veiled by the veil (AvagUT^^Aana) Mudra. SthawiZila — i.e., the square piece of ground marked off as above. The Mantra for worshipping it is : Shrimadadya-Kalika-devatasthawiilaya nama/j. The worship is with scent and flower. J,e,, the length between the thumb and first finger when fully stretched out 124 tantra of the great liberation Devatas, whose names are hereinafter given) should be worshipped over these lines (i22)_. Over- the lines from West to East worship Mukunda/ Isha,^ and Purandara :® over the lines from South to North, Brahma, Vaivasvata A and Indu® (123). Then a triangle should be drawn within the square, and within the triangle the Vija HsauA® should be written. Outside the triangle draw a hexagon, outside this a circle, and outside the circle a lotus with eight petals, and outside this a (square) Bhu-pura,'^ with four entrances ; so should the wise one draw the excellent Yantra® (124). Having worshipped with the Mula-Mantra® and with offerings of handfuls of flowers, the space thus marked off^° and washed, the articles^ for the Homa sacriflce with the Prawava,^® the intelligent one, should, after first uttering the Maya Vija,^® worship in the pericarp of the lotus the Adhara-shakti^^ and others,^® either individually

^ “ Giver of liberation/’ 2 Shiva — ^Isha is God, the Controller. 3 Indra, so called as destroying the Asura Tri-pura. ^ Yama — Son of the Sun. ^ Chandra — ^the Moon, the pleasing one. ® This is the Maha-preta Vija, the formation of which is shown in the eighth verse of the Ananda-lahari of Shankar acharya. The MahaPretas are the five Shivas — Brahma, Vi^A^^u, Rudra, Ishvara, and Sadashiva (Rudra-yamala Tantra). Ha-kara= Shiva, and Sa-kara Au-kara = Sudha-sindhu . ^ Bhu (Earth), pura (town, city, etc.). This is the part of the diagram outside the drawing, the marked-off space within which the diagram is drawn (see Introduction). ^ Diagram. ® See p. 70, note 9. Ma^x^fala, or Yantra. 7.0., Ghee, plantain, rice, fried paddy (Bengali khai, or laja in Sanskrit), bael-leaf, flowers, curd, and charu (rice boiled with milk), stick of Palasha-tree, and leaves of Shami (a thorn) . Ong. 13 Hring. 1^ Shakti of the Support. I.e., Praknti, Kurmma (tortoise), Ananta (Serpent), Pnthivi (Earth), Sudhambudhi (Ocean of Nectar), Mam-dvipa (Island of Gems), Chintamam-gnha (Room of ChintamaM stones, which grant all desire), Shmashana (Cremation ground), Paxijata (Tree so called), KalpavriksJm. (The tree which grants all desires), Ratna-vedika (Jewelled altar), Ratna-singhasana (Lion seat of gems), Ma^^i-pi^^a (Gem-set seat) — all to be worshipped in the pericarp (see ante, pp. 83, 84).

or collectively (125). Piety, Knowledge, Dispassion, and Dominion^ should be worshipped in the Agni, Ishana, Va5ni, and Nairn’ta comers of the Yantra respectively,^ and the negation of the qualities in the East, North, West, and South respectively, and in the centre Ananta and Padma® (126-127). Then let him worship Sun with his twelve parts, and Moon with her sixteen digits,^ and, on the filament commencing from the East,® worship Pita, and then Shveta, Aru«a, KmAwa, Dhumra, Tibra, Sphulingini, Ruchira, in their order, and in the centre JvalinI® (128-129). 3.11 worship Prawava’ should commence the Mantra, and NamaZ^ should end it. The seat of Fire® should be worshipped with the Rang, Salutation to the seat of Fire.® Then the Mantrin^® should meditate upon the Devi Sarasvati after She has bathed,^- with eyes like the blue which comes from Ishvara (Lord, God), a divine quality of Ishvara, of which there are eight (see p. 5, note 5). It means also prosperity, power, might. which the Devas named are regents. 3 Ananta, the endless one — ^VisAwu. Padwa, the lotus — ^lotus-seat of Vishnu. ^ See for the Kalas of Sun and Moon, pp. 107, 108. ^ Pragadi-keshara. The others are Ishana (Shiva), North-East, Uttara (North), Vayu (Wind), (North-West), Pashchima (West), NairWta (South-West, whose regent is Yama), DaksM^a (South), Agni (Fire), or South-East.

® I.e,, Yellow, White, Tawny-red, Black, Smoky (Red seen through smoke), Fierceness or Hilarity, Having Sparks of Fire, Brilliant, Flaming, the names of Fire. Shveta is worshipped in N.E., Aruwa.in N., 'K.rishnh in N.W., Dhumra in W., Tivra in S.W., Sphulingini in S., and Ruchira in S.E. , Ong. 8 Vahni. ® -Rang Vahner asanaya namaA. One versed in the Mantras— the worshipper, sacrificer. - Ritu-snata Vagishvari. This refers to the first bath after the monthly period, during which no bath of immersion is taken, such as bathing in the river, tank, etc. Vagishvari — ^Devi of Speech, Learning. lotus on the seat of Fire in the embrace of Vagishvara,^ and worship in the seat of Fire with the Maya-Vija^ (130)- Then let him bring Fire in the manner prescribed,® and gaze intently on it, and, whilst repeating the MulaMantra, invoke Vahni into it with the Mantra Phai'* (131-132). Then the seat of Fire should be worshipped in the Yantra with the Ong Salutation to the Yoga-pi^Aa of Fire,® and on the four sides, beginning on the East and ending on the South, Varna,® JyesA^Aa,'^ Raudri,® Ambika,® should be worshipped in the order given (133). Then the marked-off space should be worshipped with the