Mahanirvana Tantra (Tantra of the Great Liberation)

Salutation to the sthaw^fila of the revered Devata, the Primeval Kalika^^ : and then within this place the worshipper should meditate upon the Devi Vagishvari’^^ under the form of the Mula- ^ J.5., Brahma. ^ Hring. 2 I.e., either on a mud or bell-metal platter. ^ Tarkalangkara says that Phaif is here incongruous in that it is the Astra or Weapon Mantra used to avert danger, and would therefore read “ pha^a ta<^anam,'^ or pha^a raks/fawam,'* in lieu of * Ong Vahner Yoga-pi^/taya namah. Yoga~pi/Aa is the Seat of Fire. ® and See next note. ® Cf. Bhuta-shuddhi Tantra, chap. iv. : O Maheshani 1 Varna is Brahma and Jyeshth^ is called Vishnu, and by Raudri is to be under¬ stood Rudra. Varna dwells in the navel, Jyeshiha. in the heart, and Raudri always in the head. These are the Vindus from which every¬ thing has originated. Brahma, VisAwu, and Rudra are Praknti Her¬ self. And O Parameshani ! it is the Vindu which prompts them to action. It is by Vindu that everything is created, protected, and absorbed {srishti, sthiti, laya). The Vindu is the Vija (Cause) of Brahma, Vishnu, and Mahesha."' ^ Mother — here the Benign and Motherly aspect of the Devi.

11 Shrimad-Adya-Kalikaya^ Devataya/; sthandilaya nama^ 12 Devi of Speech — Sarasvati. Devata.^ After lighting the Fire with the Vija Rang, and reciting the Mula-Mantra, and then the Hung Pha^ : to the eaters of raw flesh ^ ; Svaha, the share of the raw meat eaters (RaksAasas) should be put aside. Gaze at the Fire, saying the Weapon-Mantra,® and surround it with the Veil Mudra,'^ uttering the Vija Hung (134-136). Make the Fire into nectar with the Dhenu-Mudra.® Take some Fire in both palms, and wave it thrice in a circle over the sthawiiila from right to left. Then with both knees on the ground, and meditating on Fire as the male seed of Shiva, the worshipper should place it into that portion of the Yoni Yantra® which is nearest him (137-138). Then, first, worship the Image of Fire with the Hring, Salutation to the Image of Fire,^ and after that the Spirit® of Fire with the Rang : to the Spirit of Fire namaA® (139). The Mantrin^® will then think in his mind of the awakened ■ form of Vahni,^^ and kindle the fire with the following (140) Ong, yeUow Spirit of Fire, which knows aU, destroy, destroy, burn, burn, ripen, ripen,^® command ; Svaha.

2 KravyadebliyaA — ^that is, to the Demons, RaksAasas. 3 I.e., Pha^. Avaguw^y^na-Mudra (see p. 95, note 6). ^ Cow Mudra (see p. 73, note 6). ® Female organ diagram — i.e., the triangle, which is symbolical the Yoni. Hring Vahni-murtaye namaA. 8 Chaitanya. ® Rang Vahni-chaitanyaaya namah. See p. 125, note 10. Fire. Ong chit-pi ngala, hana hana, daha daha, pacha pacha, sarvvajnajnapaya : svaha. Ripen,*' either in the sense that Fire should assimilate the oblation, or convey them matured to the other Devas. This is the Mantra for kindling Fire. After this, with folded hands, Fire should again be adored (141-142). I adore the kindled Fire of the colour of gold, free from impurity, burning, author of the Veda,^ the devourer of oblations,^ which faces every quarter® (143). After adoration of Fire in this manner, cover the markedoff space ^ with kusha grass, and then the worshipper, giving Fire the name of his own, Isto-devata,® should worship® him (144). Ong, O Red-eyed One ! Vaishvanara, origin of the Veda, come here, come, come here, (help me to) accomplish all (my) works : Svaha.'^ Then the seven Tongues® of Fire, Hira«ya and others, should be worshipped (145-146). The worshipper should

i2ig-veda (x. 79, 80). 2 Agning prajvalitang vande Jata-vedang Hutashanang : Suvarwa-var^^am amalang samiddhang sarvvatomnkham. 3 Hntashana is a name of sacrificial Fire. ^ Sthandila. s See p. 65, note 3. This is done thus : ** Agni ! tvam AdyaKalika-namasi ''=Agni, thy name is Adya Kalika. ® Archchana : in external archchana scent and flower are offered. The Mantra is : Ete gandha-pusApe Adya-Kalika-namagnaye namaA (These the flower and scent are to Agni, whose name is Adya Kalika) ; and before archchana the Deva must be invoked with the Avahana Mantra, which is as follows : Adya-kalika-namagne ! ihagachchha ihagachchha ; iha tisA^Aa, iha tisA^Aa, iha sannidhehi, iha sannidhehi ; iha sammukhibhava, iha sammukhibhava ; iha sanniruddho bhava, iha sanniruddho bhava ; mama pujang gnhawa (O Agni ! whose name is Adya- Kalika, come here, come here, stay here, stay here, fix thyself here, fix thyself here, be here in front of me, be here detained, be here detained. Accept my worship). ^ Ong Vaishvanara Jataveda ihavaha ihavaha; lohitak^Aa, sarvvakarmam sadhaya : svaha. Vishvanara—'' Ruling or benefiting all men,'’ is a name of Savitn. Vaishvanara = Son of Vishvanara, an epithet of Agni, As to Veda, vide p. 129, note 3.

s i,e.. Kali, Karali, Mano-java, Su-lohita, Sudhumra-varm, Ugra or Sphulingini, Pradipta. The Mantra is Ong Vahner Hira^^yadi saptajihvabhyo namaA. next adore the six Limbs of Vahni,^ uttering the word of a thousand rays in the dative singular, and at the end “ obeisance to the heart (147)* Then the wise one should worship the forms of Vahni (147), the eight® forms Jata-veda and others {148), and then the eight Shaktis — ^namely, Brahml^ and others, the eight Nidhis® — namely, Padma and others, and the ten Dik-palas^ — namely, Indra and others (149). After worshipping the thunderbolt and other weapons^ the sacrificer should take two blades of kusha grass of 1 Fire. The worshipper should do Hnda^^adi-sAat^aaga-nyasa of Fire. The first Mantra applicable to the heart is given. The rest is understood (see next note). 2 The full Mantra runs thus : Om sahasrarchisAe hndayaya namaA (Om salutation to the heart of a thousand rays), Om svasti-pur^^aya shirase svaha (salutation to the head full of prosperity), Om uttisA^AapurusAaya shikhayai vasAa^ (salutation to the crown lock where abides the Supreme Purus Aa or Being), Om dhuma-vyapine kavachaya hung (to the smoke-spreading body), Om sapta-jihvaya netra-trayaya vausAa^ (to the seven-tongued and three-eyed), Om dhanurdharaya astrava pha^ (carr5ring the bow as his weapon).

3 The eight forms of Vahni (Fire) are — (i) Jata-veda (which, accord¬ ing to Sayana’s Commentary on Rig-veda., means known by itself as it is born (or spreads),” or “ known by those who are born ”); (2) Saptajihva (Seven-tongued) ; (3) Vaishvanara (from Vishvanara, see note 7, p. 128) ; (4) Havya-vahana (Carrier of oblations) ; (5) Ashvodara-ja (Ba^favanala, or Bat^avagni — literally, Mare’s fire = Fire of lower regions) ; (6). Kaumara-tejaA (The Fire or Seed from which Kum^a or Karttikeya was born, see note to Shlokas 14-16, Chapter I., ante) ; (7) Vishva-mukha (since it can devour the universe) ; (8) Deva-mukha (because as all oblations are offered to him he is the mouth of the Devas) . ^ I.e., Brahmi, Naraya'/zi, Maheshvari, Chamujz^^a, Kaumari, Aparajita, Varahi, Narasinghi {cf. AsA2Ja-Nayikas, v. 134 and vi. 100). The AsA^a-Nayikas are also AsAiSa-MataraA, or eight Mothers. ^ Treasures of Kuvera (Deva of Wealth), of which mention is made of eight — Padma, Maha-padma, Shankha, Makara, Kachchhapa, Mukunda, Nanda, and Nila, ® Regents of the Quarters — Indra, Agni, Yama, Nairnta, Varuwa, Vayu, Kuvera, Ishana, Brahma, and Vishnu (Ananta). ^ Of the guardians or regents (Dik-palas) of the quarters — viz., Indra’s Vajra (thunderbolt), Agni’s Shakti (spear, dart), Yama’s Dandu (staff or stick), Nairnta’s KhaaJga (sword), Varu/^a’s Pasha (fetter), Vayu's Angkusha (hook), Kuvera’s Gada (Mace), Ishana’s Trishula (trident), Brahma’s Padma (lotus), Vishnu's Chakra (discus).

the length of the space between his stretched-out thumb and forefinger,^ and place them lengthwise in the ghee^ (150). He should meditate on the Na^fi Itfa® in the left part ©f the ghee, and on the Naif Pingala^ in the right portion, and on the Na^fi SusMmna® in the centre, and with a well-controUed mind take ghee from the right side, and offer it to the right eye of Vahni® with the following : Ong to Agni Svaha.'^ Then, taking ghee from the left side, offer it to the left eye of Vahni with the Ong to Soma Svaha® (151-153). Then, taking ghee from the middle portion, offer it to the forehead of Vahni with the Ong to Agni and Soma Svaha® (154). Then, saying namah, take the ghee again from the right side, say first the Prawava,^® and then To Agni the SvisM-knt^ Svaha. With this Mantra he should offer oblation to the mouth of Vahni.^® Then, uttering the Vyahnti^® with the blades of grass should be placed in such a way as to divide the ghee into three equal parts. ^ See Introduction. ^ See ibid. ^ See ibid. ® Fire. 7 Ong Agnay^ Svaha. ® Ong Somaya Svaha (Moon) .

Ong Agni-Somabhyam Svaha. Om. Om Agnaye svisAfi-knte svaha. SvisAfi-krrt, one who causes good sacrifice ; a form of Fire. Fire. 13 The three great worlds, the three mansions — BhuA (Earth) , BhuvaA (Space between Earth and Heaven), and Sva^ (Heaven) These, with Prawava^ at the commencement, and Svaha at the end, the Homa sacrifice should be performed (155-156). Then he should offer oblations thrice with the Om, 0 Vaishvanara, origin of the Veda, come hither, come hither, 0 Red-eyed One ! and fulfil all my works ^ Then, invoking the Isfe-De vata with the proper Mantra into the Fire, let him worship Her and the Pi^Aa-Devata.® Twenty-five oblations should then be offered (uttering the Mula-Mantra with Svaha at the end), and, contem¬ plating on the union (or identity) of his own soul with Vahni and the Devi, eleven oblations should also be offered with the Mula-Mantra ^ to the Anga-Devatas,® concluding with Svaha (158-159). Then, with a mixture of ghee, tila-seed, honey, or with flowers and bael-leaves, or with (other prescribed) articles, oblation® should be made for the attainment of one’s desire. This oblation should be made not less than eight times, and with every attention and care (160-161). Then, reciting the primary Mantra ending with Svaha, complete oblation should be made (with a full ladle '^)

Om and the Gayatri, are, according to Manu, the principal part of the Ved^. By these, says Yajnavalkya, the Most High, the Source of Intellect, should be worshipped. To remove doubt whether or not that cause signified by Om exists separately from the eSects, the text of the Vyahrjti is next read explaining that God, the sole Cause, eternally exists pervading the Universe (Ram Mohan Ray, “ Prescript for Worship by Means of the Gayatri/* 1827) " Om Vaishvanara 1 Jataveda ! ihavaha ihavaha : LohitaksAa sarvvakarma^i sadhaya : Svaha. 3 The Is«a-devata is here the Primordial Kali. As to the PByia Devata, see p. io6, note 2. 6 " Followed by Svaha. This should also be with the Mula-Mantra ending with Svaha. made with a full ladle. with fruits and leaves.^ The worshipper, with the Sanghara-Mudra,^ transferring the Devi from the Fire to the lotus of his heart (162), should then say Pardon me/' and dismiss^ Him who feeds on oblations.^ Then, distributing presents,^ the Mantrin should consider that the Homa has been duly performed (163). Then the excellent worshipper should place between the eyebrows what is left over of the oblations® (164). This is the ordinance relating to Homa in all forms of Agama^ worship. After performance of Homa the worshipper should proceed to do japa^ (165). Now, listen, O Devi ! to the instructions which relate to japa by which the Vidya^ is pleased. During japa, the Devata, the Guru, and the Mantra should be considered as one (166). The letters of the Mantra are the Devata, and the Devata is in the form of the Guru. To him who worships them as one and the same, his is the greatest success^® (167).

The worshipper should then meditate upon his Guru as being in his head, the Devi in his heart, the Mula-Mantra in the form of tejas^^ on his tongue, and himself as united with the glory of aU three (168). Then, adding the ^ Leaf : Tambula or Pan-leaf (Bharati) . right hand is placed on it, the back of the right hand touching the back of the left. The fingers of one hand are placed between the fingers of another ; then the hands are given a turn, and the two index fingers are joined. In bringing the Devi to the heart a flower from those offered should be taken up with the tips of the index finger, and brought near the nose, and, when smelling it, the worshipper should think that he has brought her to the heart. ^ Hutashana — i.e., Vahni, Fire. ® Dak5/nwa. At the conclusion of Homa the officiating priest tells the assembled people to consider that everything has been faultlessly done. This is Achchhidra Avadharawa (“ Kntam idam homakarmachchhidram astu I.&., he should mark his forehead with the mixture of ashes and ghee left. This is called Tilaka* ^ Tantrika. 8 gee Introduction. ® l.e,, the Devi Adya Shalcti (see Introduction).

Siddhi. • Light, heat, and energy Tara^ to the beginning and the end of the Mula-Mantra, it should be made japa of seven times, and then it should be recapitulated with the Matnka Vija^ at its beginning and end (169). The wise worshipper should make japa of the Maya-Vija® over his head ten times, and of the PraT^ava ten times over his mouth, and of the MayaVija again seven times in the lotus of his heart, and then perform Pra^^ayama^ (170)- Then, taking a rosary of coral, etc., let him worship it thus : O rosary,® O rosary, O great rosary, thou art the image of all Shaktis. Thou art the repository of the fourfold blessings.® Do thou therefore be the giver to me of all success.'^ Having thus worshipped the Mala, and also made Tarpa^a ® to it thrice with wine taken from the Shrl-patra,^ accompanied by recitation of the Mula-Mantra, the wor¬ shipper should, with well-controlled mind, make japa^® one thousand and eight, or at least one hundred and eight times (171-173). Then, doing Pra^ayama, he should offer on the left lotus-hand of the Devi the fruit of his japa, whose form is Tejas/^ together with water and flowers from the Shri-patra,^ and, bowing down his head to the ground, say the following :

^ I.e., the Prawava — Om. 2 A to Ks^a, the Anuloma Vija ; and KsAa to A, the Viloma Vija. ^ Making japa as (in 169) of the Mula-Manti*a, preceded and followed by the Prawava, is called Ashancha-bhangga {= breaking or removing uncleanliness), and making japa as above with the Matnka Vija in the Mawi-pura is called Nirwa^^a. Making japa over the head is Kulluka (see Ullasa iii. 119) ; making japa of the Prawava is Mukhashodhana (purification of the mouth) ; making japa of Maya Vija in the heart is Setu (bridge) (see Introduction). ® Mala. ® I.e., Dharmma, Artha, Kama, Mok^Aa (vide Introduction). Siddhi. s Litation. ^ See p. 105, note 2. The fruit of the japa, which is like Teja/i itself. I.e., Wine. most secret, deign to accept this my recitation. May by Thy grace success attend my effort. After this, let him with folded hands recite the hymn^ and the protective Mantra ® (174-176) . Then the Sadhaka should, with the special oblation'* in his hand, going round the Devi, keeping Her to his right, say the folio-wing, and dedicate his own self® by offering Vilomarghya® Om, whatsoever ere this I in the possession of life, in¬ telligence, body, or in action, awake, in dream or dream¬ less sleep have done, whether by word or deed, by my hands, feet, belly, or organ of generation, whatsoever I have remembered or spoken — of aU that I make an offering to Brahman. I and aU that is mine I lay at the lotus-feet of the Adya Kali. I make the sacrifice of myself Ongtat saf^ (178-181).

Then, with folded hands, let him supplicate his IshtaDevata,® and reciting the Maya-Mantra,® say : “ 0 Primordial Kalika ! I have worshipped Thee with all my powers and devotion,” ^ Malieshvari. 2 stotra. ® Atma-samarpa^^a. This should be done by reciting the Mantra in Shlokas 178-181. ® Vilomarghya is offering of arghya at the feet of the Devi. Arghya isjgenerally offered at the head, but the worshipper, in offering his own self as arghya, offers same at the feet. Vilomarghya =reversed arghya. See p. 21, note 2. ^ The particular deity of the worshipper ; here Kali. and then saying, “ Forgive me,” let him bid the Devi go.^ Let him with his hands formed into SangharaMudra^ take up a flower, smeU it, and place it on his heart (182-183). A triangular figure weU and clearly made should next be drawn in the North-East comer, and there he should worship the Devi Nirmalya-vasini® with the Hrfng salutation to the Dern Nirmalya-vasini^ (184). Then, distributing Naivedya® to Brahma, Yishmi, and Shiva, and all the other Devas, the worshipper should partake of it (185). Then, placing his Shakti® on a separate seat to his left, or on the same seat with himself, he should make a pleasing drink in the cup (186). The cup should be so formed as to hold not more than five and not less than three tolas of wine, and may be of either gold or silver (187), or crystal, or made of the shell of a cocoa-nut. It should be kept on a support’ on the right side of the plate containing the prepared food® (188).

Then the wise one should serve the sacred food® and wine either himself or by his brother’s sons among the worshippers according to the order of their seniority^® (189) . The purified wine should be served in the drinking- ^ Visarjana. This is the dismissal of the Devi to Her seat of the eight-petalled Lotus in the heart of the worshipper. 2 The Mudra of Dissolution (see p. 132, note 2). flowers, etc., left over after the ceremony. These, too, are sacred, and of them Nirmalya- vasini is the Devi. ^ Hring Nirmalya -vasinyai namaA. ^ Anything offered to the deity, usually cooked or uncooked food. ® The woman who represents the Devi in Tantrika worship. ^ I.e., a tripod. ® I.e., the Shuddhi-patra, or dish containing the prepared meat, flsh, etc., the cup being called Pana-patra. The practice is as follows : The worshipper first serves his own Guru, then the Shakti of the Guru, then his own Shakti, then the elders on the right and the juniors on his left, and then he helps himself. cups, and the purified food in plates kept for that purpose, and then should food and drink be taken with such as are present at the time (190). First of all, some purified food should be eaten to make a bed as it were^ (for the wine which is to be drunk). Let the assembled wor¬ shippers then joyously take up each his own cup filled with excellent nectar.

Then let him take up each his own cup and meditate upon the Kula-Ku^<^alini,^ who is the Chit,^ and who is spread from the Muladhara^ lotus to the tip of the tongue, and, uttering the Mula-Mantra,^ let each, after taking the others' permission, offer it as oblation to the mouth of the Ku^rfali® (191-193). When the Shakti is of the household,'^ the smelling of the wine is the equivalent of drinking it. Worshippers who are householders may drink five cups only (194). Excessive drinking prevents the attainment of success by Kula worshippers^ (i95)* They may drink until the sight or the mind' is not affected.^ To drink beyond that is bestiaP® (196). How is it possible for a sinner who becomes a fool through drink and who shows contempt for the wSadhaka of Shakti to say I worship the Adya Kalika ”? (197). As touch^^ cannot affect food, etc., offered to Brahman, so ^ This practice is not followed, at any rate at present,, by the Vis/zwuIcranta worshippers. They hold the cup of wine in the left, and the shuddhi in the right, and as they drink they take the shuddhi. With the first cup they take meat, with the second fish, with the third niudra, and with the fourth all these, and with the fifth cup anything they may desire.

2 See Introduction. ^ Divine intelligence. ^ See Introduction. ® See p. 70, note 9. ® The offering to the mouth of the Kuwi?ali is done by pouring the wine down the throat of the worshipper in whom the Kuw^?ali resides. ^ Kula-stri — i.e., where the wife of the worshipper is his Shakti, as opposed to cases where the Shakti is Parakiya or Sadharawi, a practice discountenanced by this Tantra (see Introduction). 8 Ati-panat kulmanang siddhi-haniA prajayate. ® Literally, Does not go round. Yavan na chalayed dmMng, yavan na chalayen manah, Tavat panang prakurvvita, pashu-panam-ata4-param. u Of a person of an inferior caste. there is no distinction of caste in food’- offered to Thee (198). As I have directed, so should eating and drinking be done. After partaking of food offered^ to Thee, the hands should not be washed,^ but with a piece of cloth or a little water remove that which has adhered to the hands (199). Lastly, after placing a flower from the nirmalya^ on his head, and wearing a tilaka mark^ made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Leva (200). End of the Sixth Joyful Message, entitled '' Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites.'"

a large quantity of water to wash and clear the throat and mouth after meals. ^ Remnants of offerings {:pide p. 135, note 3). By Nirmalya is usually meant flowers, but in some temples (as in Puri) food offerings are so called. The word is from Nir-mala= stainless or dirtless. Things oflered to the Devata become stainless. ® The sectarian mark. PARVATI was pleased at hearing the re velation of the auspicious Mantra of the Adya Kalika, which yields abundant blessings, is the only means of attaining to a knowledge of the Divine essence, and leads to liberation ; as also at hearing of the morning rites, the rules relating to bathing, Sandhya, the purification of Bhmg, the methods of external and internal Nyasa^ and worship, the sacrifice of animals,^ Homa, the formation of the circle of worship,^ and the partaking of the holy food.^ Bowing low with modesty, the Devi questioned Shankara (1-3). Shri Devi said : 0 Sadashiva P Lord,® and Benefactor of the Universe, Thou hast in Thy mercy spoken of the mode of worship of the supreme Prakfiti*^ (4), which benefits all being, is the sole path both for enjoyment and final liberation, and which gives, in this Age,® in particular, immediate success (5). My mind, immersed in the ocean of the nectar of Thy word, has no desire to rise therefrom, but craves for more and more (6). O Deva, in the direc¬ tions Thou hast given relating to the worship of the great De\d, Thou hast but given a glimpse of the hymn of praise,® and of the protective Mantra.^® Do Thou reveal them now (7).

^ See Introduction. 2 Vali. ^ Chakra (see Introduction). 4 Maha-prasada. ^ See p. 4, note 5. e Jagannatha. ^ Introduction. Para-praknti-sadhana. Praknti (Pra= before, kyiti= creation). That which precedes creation. The Devi is so called. From Her and Purus^a the creation (SWsA^i) has come, s Kali Yuga. 9 stotra. Kavacha (see p. 32, note 4). Shri Sadashiva said : Listen, then, 0 Devi, Who art the adored of the worlds, to this unsurpassed hymn, by the reciting of or listening to which one becomes the Lord of all the Siddhis^ (8), (a hymn) which allays evil fortune, increases happiness and prosperity, destroys untimely death, and removes all calamities (9), and is the cause of the happy approach to the gracious Adya Kalika. It is by the grace of this hymn, O Happy One, that I am Tripurari^ (10). 0 Devi ! the Rishi^ of this hymn is Sadashiva,^ its metre is AnusA^up,'^ its Devata is the Adya K^ika, and the object of its use is the attainment of Dharmma, Artha, Kama, and MoksAa® (ii). Hring,® 0 Destroyer of Time,^ Shrmg,^° 0 Terrific One,^^ Kring,^^ Thou Who art beneficent, 2 Tri-pura+ari (enemy). A title of Shiva as the destroyer of the Tri-pura, -of the Asura. It was by the Devi's grace that He became the Destroyer of the Tri-pura.

^ Or Revealer (vide Introduction). ^ Shiva. s Vide p. 8i, note 5. ® Piety, Wealth, Fulfilment of Desire, Liberation (see Introduction). It will be observed that all the names of the Devi here commence with K. Kadi is that which has Ka in the beginning. In the Tantraraja Devi says to Shiva : The syllable Ka is in thy form, and that Shakti confers all siddhis (see Lalita-sahasra-nama, verse 13, where a number of the following names appear). ® Maya-Vija (see Ullasa v., verse 10). ^ Kali (see Chapter IV., verses 30 et seq.). She is thus also called Kala-karsAiwi. Vija of Lakstoi, Goddess of Prosperity. Ka=Kali, Ra= Brahma, I=Mahamaya (She who possesses Great Power of Illusion, and Who conquers Maya) . The half-circle of ChandraVindu (O) is the Universal Mother, and the point is the Destroyer of misery (Vijabhidhana). Kalya^i — i.e,, She Who bestows peace and happiness. According to the Padma Pura^^a, Devi is worshipped as Kalyawi in the Malaya Mountain (see also Lalita-sahasra-nama, verse 73). Possessor of all the Arts,^ Destroyer of the pride of the Kali Age,® Who art kind to Him of the matted hair,^ (12) Devourer of Him W’ho devours,® Thou Who art brilliant as the Fires of the final Dissolu¬ tion,’'

Wife of Him of the matted hair,® O Thou of formidable countenance,® Ocean of the nectar of compassion,^® (13) Merciful,^’- Vessel of Mercy,’-® Whose Mercy is without limit,’® Who art attainable- alone by Thy mercy Who art Fire,’® ^ Kala-vati (see ibid. , verse 74) . The Kala or Arts are sixty-four in number. The Shakti should always be Kala-vati. Devi is also called Kala-mala, or Garland of the Arts (Lalita-sahasra-nama, vei'se 151). Kala-vati may also mean '' possessed of all parts, complete, perfect." 2 Kamala (see Lalita-sahasra-nama, verse 73, where the Devi is called Kama-kala-rupa). On this Bhaskara-raya says that there are three Vindus and the hard akala. The first Vindu is Kama, and the last Kala ; according to the rules of pratyahara, Kamala includes all four. Kamala is a name of Laks^mi, but the Kalika Purawa says Devi is alone indicated by Kama. Devi is also Kamala, as She is all Shaktis. ^ Kapardisha-krf pan vita. Kapardisha is a title of Shiva, derived from His matted hair. ^ Kalika, because She devours Shiva as Maha-kala (see Chapter IV., verse 31). ^ Kapardiwi, wife of Shiva, so called Kapardi from His matted hair (see Lalita-sahasra-nama, verse 151). The Vishva says that Kaparda means the matted hair of Shiva and the cow-dung cakes. When Shiva incarnated as Milara, his wife, called Mahalasa, was decked with a garland of cow-dung cakes.

^0 KaruT^amrita-sagara (see Lalita-sahasra-nama, verse 73). KnsAawu. Kns^awu-retas is an epithet of Shiva whose male seed is (ire. Thou Who increasest the joy of the Lord of Creation,^ Yet Liberator from the bonds of desire,® Thou Who art (dark) as a bank of Clouds,'^ And bearest the crescent-moon,® Destructress of sin in the Kali Age,^ (15) Thou Who art pleased by the worship of virgins/® ^ Kapila. - 'Krishna, 3 Km/iwananda-vivardhini. 'Krishm. here is the Supreme Lord. ^ Kala-ratri. Lalita-sahasra-nama, verse loi, speaks of the Devi as attended by hosts of Shaktis, Kala-ratris, etc. — ^that is, the twelve Shaktis from Kala-ratri to Tankari, one in each petal of Anahata Padma. The Varaha Pura^^a says that Raudri, who was born from darkness, and went to the Blue Mountains to perform penance (the Shakti causing destruction), is called Kala-ratri. ® Kama-rupa (see Lalita-sahasra-nama, verse 73). The Kalika PurSwa says that Devi is called Kama because she came to the secret place in the Blue peak of the Great Mountain (Kailasa) along with Shiva for the sake of desire, and because She fulfils desires and destroys and restores the body of Kama. ^ Kadambini. In the heat of India the rain-cloud is welcomed, s Kaladhara.

® Kali -kal mas Aa-nashini (see Lalita-sahasra-nama, verse 113). The Kurma Pura^ia says that the repetition of the names of Devi destroys the multitude of sins in the Kali Age. Kumari-pujana-prita. The Kumari Puja, or worship of Virgins, is a puja common in Bengal. The worship is by men, whereas the Sadhava-puja, or worship of married women, is done by women. A girl in her eighth year is called Gauri. The Devi as Parvati was married to Shiva in her eighth year. Girls of eight are considered Gauris and forms of the Devi. Or Kumari may refer directly to the Devi Herself. She is known as the unmarried (Kumari). Asutra of the Shiva Sutras runs : Ichchha-shakti^ Uma Kumari (the energy of desire is Uma, the unmarried). Bhaskara-raya, in his Com¬ mentary in the Lalita-sahasra-nama, pp. 54, 76, gives the following explanations : As play She creates the Universe, hence She is Kumari, or She destroys (marayate) the ground (ku) of the Great Illusion, hence She is Ku-mari. Kumari is the Enjoyer, and not to be enjoyed, as She is One with the Yogi, Who is the Enjoyer Thou Who art the Refuge of the worshippers of virgins/ Who art pleased by the feasting of the virgins/

Who art the Image of the virgin/ (i6) Thou Who wanderest in the kadamba forest/ Who art pleased with the flowers of the kadamba forest/ Who hast Thy abode in the kadamba forest/ Who wearest a garland of kadamba flowers/ (17) Thou Who art youthful/ Who hast a soft low voice/ Whose voice is sweet as the cry of a Chakra vaka bird/® Who drinkest^ and art pleased with the kadambarl wine/® (18) 1 Kumar i-pujakalaya, or Who art the Refuge of such worshippers. shells, and a new sari are given to the little girls, the soles of whose feet are then painted with alakta (lac-dye). ^ Kadamba- vana-sanchara. It was under and on the Kadamba-trees, with their beautiful yellow blossom, that KmAwa played with the Gopinis. 5 Kadamba-pus^pa-santosAa (see Lalita-sahasra-nama, verse 23). ® Kadamba- vana-vasini (see Lalita-sahasra-nama, verse 23), The palace of Chintama^i is surrounded by a gallery of gems (ma?ei-maw<^apa) . Around this is the grove of Kadamba-trees, which in the Pura^^as are said to be seven yojanas in height in the space between the walls of gold and silver. The Bhairava-yamala says : " The abode of Vindu is the ocean of nectar, the five yonis — that is, five shakti angles in the shri-chakra — ^are the divine trees. There is the grove of nipa-trees. Within that 'is the gallery of gems. Within that is the palace of Chintamawi.**

7 Kadamba-pus^pa-malini. The Lalita-sahasra-nama, verse 8, speaks of Devi as decked above her ears with cl usters of kadamba flowers . ® Kala-kaw^Aa. She is also Kala-kawi!^i (Lalita-sahasra-nama, verse 96), or wife of Kala-ka^zif^a, a name of Shiva, whose throat was coloured by poison. According to the Devi Purawa, Kala-kaw^^a was worshipped at Kalanjara. Kala-nada-ninadini — ^water birds which sing to one another at night, the male to the female and the female to the male, each sitting on opposite sides of the river. Their passionate devotion is often alluded to by poets. Kadambari-priya (see Lalita-sahasra-nama, verse 74). Kadambari is mead. The Tripura Upanis^ad says : ** On mead, fish, flesh. And Whose cup is a skuU/ Who wearest a garland of bones, ^ Who art pleased with,^ And Who art seated on the Lotus, ^ (19) Who abidest in the centre of the Lotus,® Whom the fragrance of the Lotus pleases,® Who movest with the swaying gait of a Hangsa,*^ Destroyer of fear,® Who assumes! all forms at will,® Whose abode is at Kama-rupa,^® (20) Who ever plays at the Kama-pii^Aa,^^ 0 Creeper Which gives! every desire,^® Who art the Possessor of beautiful ornaments, (21) Adorable as the Image of all tenderness,^®

cooked cereals being ofiered in the triangle on behalf of the Great Devata, the fortunate devotee recovering himself attains perfection.” Bhaskara-raya's Commentary on this UpanisAad says that it enjoins those who are allowed to take wine, flesh, etc., that they should do so first after dedicating them to God, and minimize the habit of gradation. The same idea is expressed in Manu Smnti, verse 56 (Bhagavata Pura^^a, xi. 5-1 1). ^ Kapala-patra-nixata. ^ Kangkala-malya-dhariwL ^ Kamalasana-santusA^a. ^ Kamalasana-vasinl. ^ Kamalalaya-madhya-stha. ® Kamalamoda-modini. etc. A swaying waddle like that of a duck is admired. ® Klaibya-nashinL ^ Kama-rupiwi. Kamarupa-knta-vasa. Kama-rupa, the great Tantrika centre in Assam, one of the Maha-pi^Aas (see Introduction), where the genital organ of the Devi fell on the severance of Her body by Vishnn, Kamarupa is also one of the Adi-bhuta, which are in the Muladhara and other power centres (see Lalita-sahasra-nama, p. 159). Kama-pK^a-vilasini — ^that is, the Yoni-pitha at Kama-rupa in Assam (see Introduction) . Kalpa-lata. The Kalpa-tree is a tree in the heaven of Indra, which yielded whatever one desired- Woman is likened to a creeper (see p. 1 1 , note 7) . See also Lalita-sahasra-nama, where the^Devi is called Bhaktimatkalpa-latika=the kalpa creeper of the devotee.

Kamaniya-guwaradhya ; or it may mean that the Devi is to be .worshipped by the worshipper with all best and tender feelmg. Thou with a tender body,^ And Who art slender of waist, ^ Who art pleased with the nectar of purified wine,^ Giver of success to them whom purified wine rejoices,*^ (22) The own Deity of those who worship Thee when joyed with wine,^ Who art gladdened by the worship of Thyself with purified wine,® Who art immersed in the ocean of purified wine,*^ Who art the Protectress of those who accomplish vrata with wine,® (23) Whom the fragrance of musk gladdens,^ And Who art luminous with a tilaka-mark of musk,^® Who art attached to those who worship Thee with musk,^ Who lovest those who worship Thee with musk,^^ (24) Who art a Mother to those who burn musk as incense/® Who art fond of the musk-deer^^ and art pleased to eat its musk,^^ Whom the scent of camphor gladdens,^® Who art adorned with garlands of camphor And Whose body is smeared with camphor and sandal paste, (25) 2 Kns/jodari, literally, small of belly. A-pivara-stana-ta^in tantiv#^itta - madhyam (Bhuvaneshvari Stotra) : Tanu-madhya (Lalitasahasra-nama, verse 79). ® Kaxawamrita-santos/ia. Kara^^a is the name given to the purified wine used in the Tantrika ritual. ^ Karaii^ananda-siddhi~da.

^ Karaganda- japes/z^a. ® Karawarchchana-hars/zita . ^ Karawanzava-sangmagna. ^ Kaxa^za-vrata-palini. ® Kasturi-saurabhamoda. Musk is used in worship to scent chandana, etc. Kasturi-tilakojjvala. (The tilaka is the mark worn by sectarian Hindus on the forehead.) Kasturi-pujana-rata. Kaxpuramoda-modita. (Camphor is burnt in worship during arati, and is used to scent the padya, betel-leaf, etc., offered to the Devi.) Karpura-malabharafza. is Karpura-chandanofo/zita. Who art pleased with purified wine flavoured with camphor/ Who drinkest purified wine flavoured with camphor/ Who art bathed in the ocean of camphor/ Whose abode is in the ocean of camphor/ (26) Who art pleased when worshipped with the Vija Hung/ Thou Who threatenest with the Vija Hung/ Embodiment of Kulachara/ Benefactress of the Kaulikas/ (27) Joyous One/^ Revealer of the path of the Kaulikas/^ Queen of Kashi/^ Giver of blessings to the Lord of Kashi/® (28) Giver of pleasure to the Lord of Kashi/® Beloved of the Lord of Kashi/*^ (29) Thou Whose toe-ring bells make sweet melody as Thou movest/® Whose girdle bells sweetly tinkle/® ^ Karpura-karawalilada. ^ KarpuramHta-payini. 3 Karpura-sagara-snata. ^ Karpura-sagaralaya. ^ Kurchcha-vija-japa-prita. “ Hung is the Kurchcha Vija. ® Kurchcha-japa-parayawa — ^that is, She Who mutters Hung. When conquering the demons, the Goddess constantly made the hungkara, the threatening roaring sound.

7 Kulina (see Lalita-sahasra-nama, p. 71). Kula, according to the Tantra, means Shakti, Ak:ula= Shiva, and the union of Kula with Akula is called Kaula, which is the essence common to both Shiva and Shakti. Hence Devi is called Kaulini. ® Kaulikaradhya ; and so also in the Lalita-sahasra-nama, verse 71, the Devi is addressed as DaksAiwadak5Ai72axadhya. Kulachara (see Introduction, ante), “ Kautukinl.^ ^ ^ ^ Kula-marga-pradaxshini. Kashishvari. Kashi is Benares, the sacred city of Shiva. Ka5Ai{a-hartri and thus the Lalita, verse 79, speaks of the Devi as the moonlight which soothes those burned by the triple fire of misery.*^ Kashisha-vara-dayini (Lord = Shiva). Who abidest in the mountain of gold,^ Who art like a Moon-beam on the mountain of gold,^ Who art gladdened by the recitation of the Mantra Kling," Who art the Kama Vija,^ Destructress of all evil inclinations^ And of the afflictions of the Kaulikas ® Lady of the Kaulas,^ (31) art the Destructress of the fear of Death.® (To Thee I make obeisance.) These are proclaimed as the Hundred Names of Kalika (32), beginning with the letter Ka. They are all identical with the image of Kali (33) . He who in worship recites these names with his mind fixed on Kalika, for him Mantra-siddhi® is quickly obtained, and with him Kali is pleased (34). By the mere bidding of his Guru he acquires intelligence, knowledge, and becomes wealthy, famous, munificent, and compassionate (35). Such an one enjoys life happily in this world with his children and grandchildren with wealth and dominion (36). He who, on a new moon night,^® when it falls on Tuesday, worships the great Adya Kali, Mistress of the three worlds,

^ Kancliaiiadri-kntagaxa, the mountain Kanchana — i.e., Sumeru. ® Kama-vija-japananda. Kling is the Kama Vija. When Ka and La are eliminated, the remaining Ing is called Kama-kala, which is in the turiya state. In the Lalita-sahasra-nama, verse 125, Devi is called “ Creatrix of the Mantra Kling'' (Kling-kari). Kling-kara is ShivaKama, and She is his Spouse, ^ Kama-vija-svarupiwi — ^that is. She is Kling itself. ® Kumati-ghni. Devi is also (Lalita, verse 78) Sadachaxa-pravartaka, because She incites to right action, ® Kulinarti-nashini. 7 Kula-kamini. ® &mg, Hring, Shring, Mantra-varnena Kala-kaw^aka-ghatini — literally, “ Thorn " of Death. ® Mantra-success (see Introduction). Nisha — ^that is, Maha-nisha =Midnight. ^with the five Ma-karas,^ and repeats Her hundred names, becomes suSused with the presence of the Devi, and for him T:here remains nothing in the three worlds which is beyond his powers^ (37“38)- He becomes in learning hke Brihaspati® himself, in wealth like Kuvera.'^ His profundity is that of the ocean, and his strength that of the wind (39). He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love, ^ and reaches the hearts of women® (40). He comes forth as conqueror everywhere by the grace of this hymn of praise."^ Singing this hymn, he attains an his desires (41). AU these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42), at the hands of robbers, amidst burning villages, lions, or tigers (43), in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44), in the sickness of children caused by the influence of adverse planets,® or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm-tossed ship (45).

O Devi ! he who with firm devotion meditates upon the Parama Maya^ — image of the most excellent Kali — is without a doubt relieved of aH dangers. For him there is never any fear, whether arising from sin^® or disease (46-47). For him there is ever victory, and defeat never. At the mere sight of him all dangers flee (48). He ex¬ pounds all Scriptures, enjoys aU good fortune, and

^ The five M’s (Pancha-ma-kara) of worship — ^Wine, IMeat, Fish, Parched Food, and Woman, or Pancha-tattva. ^ Asadhya= Impracticable, Inaccessible, 2 The Guru of the Celestials. ^ Deva of Wealth. ^ Kama. ® See verses 2 and 22 of the Karpuradi-stotra. Stava. ^ Bala-graha, or Planets malignant to children. ^ The Devi in Whom is the Supreme Power of Illusion. ias tantra of the great liberation becomes the leader in all matters of caste and duty, and the lord among his kinsmen (49). In his month Vani^ ever abides, and in his home Kamala.^ Men bow with respect at the mere mention of his name (50). The eight Siddhis,^ such as Anima and others, he looks upon as but mere bits of grass.'^ I have now recited the hymn of a hundred names, which is called '' The Very Form of the Adya Kali (51). Purashcharana® of this h3nnn, which is its repetition one hundred and eight times, yields^ aU desired fruit (52). This hjunn of praise of a hundred names, which is the Primeval Kali Herself, if read, or caused to be read, if heard, or caused to be heard, frees from aU sins and leads to union with Brahman (53-54).

1 have spoken of the great hymn of the Praknti® of the Supreme Brahman,^ hear now the protective Mantra of the sacred Adya Kalika (55) . The name of the Mantra is '' Conqueror of the three Worlds, its Riski^^ is Shiva, the verse is AnusAihip,^® and its Devata theAdya K^i (56). Its Vija^^ is the Maya Vija,^® its Shakti^® is Kama Vija,^*^ and its Kilaka^® is Kring. It should be used for the attainment of ah desired objects^® (57). ^ Vawi, or Saraswati, is the Devi of Speech. Stotra, verse 6 — in their moonlike face the Devi of Speech ever wanders, and in their lotns-like eyes Kamala ever plays.’" 2 J.fi., the eight Powers — Anima, Mahima, Laghima, Garima, Prapti,. Prakamya, Ishitva, Vashitva — described in the Introduction. ^ I.e., as a mere trifle, they being to him so easy of accomplishment. ^ Adya-Kaii-svaxiipa — ^name of the Hymn. ® See Introduction., He is now about to speak of the Kavacha Mantra. ® Or Praknti, who is the Brahman. Kavacha (see p. 32, note 4). Traiiokya-vijaya. 12 nevealer (see Introduction)., See p. 29, note 9. Mantra (see Introduction). Hring. i6 Qqq Introduction. Literally, the bolt — ^that is, that which shuts out, closes, and ■finishes the Mantra. . Kamya-siddhi.

The Protecti\T!: Mantra (known as T RAILOKYA-VlJ AYA) . Hring,^ may the Adya protect my head ; Shring,® may Kali protect my face ; Kring,® may the Supreme Shakti protect my heart ; May She Who is the Supreme of the Supreme^ protect my throat (58) ; May Jagaddhatri® protect my two eyes ; May Shankari® protect my two ears ; May Mahamaya^ protect my power of smeU ; May Sarvva-mangala® protect my taste (59) ; May Kaumari® protect my teeth ; May Kamalalaya^® protect my cheeks ; May KsAama^^ protect my upper and lower lips ; May Charu-hasini^^ protect my chin (60) ; May Kuleshani^® protect my neck ; May Kripa-mayi^^ protect the nape of my neck ; May Bahu-da^® protect my two arms ; May Kaivalya-dayini’-® protect my two hands ; {61) 1 The Maya Vija. 2 -Vija of Lakstoi. ® The Supreme Shakti is the Adya Kali. Kring is the Kali Vija. ^ The Devi, as Producing Mother and Supporter of ,he Universe. ® Feminine of Shankara — epithet of Shiva — He /ho confers pros¬ perity. - ® Epithet of Devi as ** The All- Auspicious.*' Devi in the form of Laks/itmi, “ Whose abode is the lotus." Benevolence, or Forgiveness — a title of Devi.

The Sovereign Mistress of the Kaulas. Bahu-da=“ Arm-Giver," Who gives strength to the arms. Giver of emancipation, Kaivalya is the fifth state. Bhoja-raja, Commentator on the Yoga Sutra, chap, iv., verse 33, explains Kaivalya to be that state in which modification is extinct, and when it remains alone with its own nature. May Kapardini^ protect my shoulders ; May Trailokya-tariwi^ protect my back ; May Apanm® protect my two sides ; Mdij Kama/Aasana^ protect my hips (62) ; May VishSiaksAi® protect my navel ; May Prabha-vati^ protect my organ of generation ; May Kalya^i'^ protect my thighs ; May Parvati® protect my feet ; May Jaya-durga^ protect my vital breaths ; And Sarvva-siddhi-da^® protect all parts of my body (63). As to those parts as have not been mentioned in the Kavacha, and ar^ unprotected, may the Eternal Primeval Kali protect all such (64)- 1 have now spoken to Thee of the wonderful heavenly Protective Mantra of the Adya Devi Kalika, which is known as the ''Conqueror of the three Worlds'’ (65). He who repeats it at his devotions with his mind fixed upon the Adya^ obtains all his desires, and She becomes propitious unto him (66). He quickly attains Mantrasiddhi.^^ The lesser siddhis^^ become, as it were, his slaves (67) . He who is childless gets a son, he who desires

^ Feminine of Kapardin, an epithet of Shiva, The wearer of knotted or braided hair (Jata). Vide ante, p. 140, note 8. 2 Saviour of the three Worlds. her religious austerities prior to the birth of Karttikeya. ^ She whose abode is in Kamaj5/za, a vessel usually made of hollow gourd or cocoa-nut, and used by ascetics. Kama^Aa is also a particular seated posture called the Tortoise posture. ^ Large-eyed, Beautiful-eyed — ^an epithet of Parvati. ® The Radiant One. The Propitious One. ^ Daughter of Himalaya {vide p. 2, note 5), ^ The Conquering Durga. The Giver of all success (Siddhi). Adyadhiknta-manasa = (His) mind occupied by the Adya, or over¬ come by Adya. KsMdra-siddhi — the eight siddhis — ^Anima, Laghima, etc. They are lesser as compared with the Great Siddhi — Liberation. wealth gains riches. The seeker of learning attains it, and whatsoever a man desires he attains the same^ (68). The Purashcharana ^ of this Protective Mantra^ is its repetition a thousand times, and this gives the desired fruit {69) . If it be written on birch-bark, with the paste of sandal, fragrant aloe, musk, saffron, or red sandal, and encased in a golden ball, worn either on the right arm, round the neck, in the crown lock,^ or round the waist, then the Adya Kali becomes devoted to its wearer, and grants him whatsoever he may desire (70-71) . Nowhere has he fear. In all places he is a conqueror. He becomes ready of speech,^ free from ailments, longlived and strong, endowed with all power of endurance'^ (72) , and an adept in all learning. He knows the meaning of all Scxiptures,® has Kings under his control, and holds both pleasure and emancipation in the hollow of his hand (73).

For men affected with the taint of the Kali Age it is a most excellent Mantra for the attainment of final liberation^ (74). Shri Devi said : Thou hast, O Lord ! in Thy kindness told me of the Hymn and Protective Mantra ; I now desire to hear of the rules relating to Purashcharana^® (75). 1 Kami kamam va "pnuyat. 2 Introduction. 2 Varman= Armour, or Kavacha (see p. 32, note 2). ; ^ Birch-bark — Bhurjja — ^is brought from the Himalaya, and is used for the writing of Mantras instead of paper, etc., on account of its sanctity. ® Shikha, the long tuft of hair which is left uncut at the tonsure ceremony, and which is retained by the orthodox through life, ® Kavi, which also means Boet. Cf. Karpuradi-Stotra, verse i. ^ Dharawa-ksAama, which, however, Tarkalangkara interprets to mean Master of various Shastras.** ® Sarwa»shastrartha-tattva-vid =One who knows the meaning (artha) and essence (tattva=true significance) of all the Shastras. Purashcharana, or Puras/^karana, means literally ''the act of placing in front.'* By repetition of the name or Mantra, of the Deity, His or Her presence is invoked before the worshipper. See as to the Shri Sadashiva said :

The rules relating to Purashcharaiia in the worship of the Adya Kalika are the same as those relating to the Purashcharana in the worship with the Brahma-Mantra^ (76). For Sadhakas who are unable to do them com¬ pletely, both Japa, Puja and Homa, and Purashcharana^ may be curtailed (77), since it is better to observe these I’ites on a small scale than not to observe them at all. Now listen, O Gentle One ! the while I describe to Thee the shortened form of worship (78). Let the wise one rinse his mouth with the MulaMantra, and then perform RisAi-nyasa.® Let him purify the palms of the hands, and proceed to Kara-nyasa^ and Anga-nyasa^ (79). Passing the hands all over the body,® let him practise Pra^ayama,'^ and then meditate,® worship,^ and inwardly recite.^® This is the ceremonial for the shortened form of worship (80). In this form of worship, in lieu of Homa^^ and other rites, the Mantras may be recited four times the number prescribed in the case of each of them respectively (81). There is also another mode of performance . A person who , when the fourteenth day of the dark half of the month falls on a Tuesday or Saturday, worships Jaganmayi^® with the five elements of worship,^^ and recites with fully

rite the Introduction. As a term of social usage, PurasAkara means the singling out of a person from a number, and placing him in a position of honour. The word in the text is Purashcharyya-vidhi = Method of Purashcharyya (= Purashcharana). ^ See Chapter III., verse 114, ante. ^ For the meaning of these terms, see Introduction. ^ lUd, s Ihid. ® This is called Vyapaka-nyasa. ® DhylLna. ® Puja. Japa. These terms are explained in the Introduction. Krishna Chaturdashi, the fortnight in which the Moon wanes- A name of Devi as pervading the Universe, which is Her form. Pancha-tattva — i.e., wine, meat, fish, parched grain, and Shakti. attentive mind the Mantra ten thousand times at mid¬ night and feasts believers in the Brahman has performed Purashcharana (82-83). From one Tuesday to another Tuesday the Mantra should every day be inwardly recited a thousand times. The Mantra thus recited eight thousand times is equal to the performance of Purash¬ charana (84-85). In all Ages, O Devi ! but particularly in the Kali Age, the Mantras of the Sacred Primeval Kalika are of great efficacy, and yield complete success (85-86) . O Parvati ! in the Kali Age, Kali in her various forms is ever watchful,^ but when the Kali Age is in full sway, then the form of Kali Herself is for the benefit of the world (87), In initiation into this Kffiika Mantra there is no necessity to determine whether it be siddha or su-siddha, or the like, or favourable or inimical.^ If japa is made of it, which is both niyama^ and a-niyama,^ the Adya Devi is

^ In this Kali Age (says Shiva-chandra Bha^^acharya Vidyarwava) only Kali, Kns/iwa Gopala, and Kalika are Jagrata Devatas (awakened, watchful, efficacious Devatas) (Tantra-tattva, p. 109). ^ See p. 25, note 8. Cf. Chapter III., verse 1 5. The manner in which the successful, friendly, or inimical character of the Mantra is determined is described by the Tantra-sara in dealing with the A-ka-tha-ha and A-ka-^?a-ma Chakras at p. 34. Calculations are made with reference to the “ house of the Chakra within which the first letter of the worshipper’s name and the first letter of the Mantra respectively fall. The Mantra which falls within a certain “ house ’* is called Siddha, that on the next house Sadhya, that in the next Susadhya, and that in the fourth Ari. Siddha and Susadhya Mantras are favour¬ able, and of easy accomplishment. Sadhya is difficult of accomplish¬ ment. Ari is inimical, and leads to disaster. These and the like calculations are not necessary either in the Brahman (Chapter III.) or the Adya Mantras of the present chapter. These Mantras are always favourable. ^ According to prescribed rules — ^that is, japa should first be done according to the Pashu method (Pashvachara) by living on havi^/^- yanna (see Introduction), continence, restraint of the senses, and so forth.

^ That is, not according to the ordinary prescribed rules, but accord¬ ing to Virachara, by drinking wine, eating meat and fish, and union with Shakti. Ihe Karpuradi-Stotra says ; O Mother 1 he who during the day remains self- controlled, lives on havis/^yanna, and, meditating pleased (88). The mortal, by the grace of the glori< Adya, attains a knowledge of the divine essence,^ ai possessed of such knowledge, is, without a doubt, libera even while living^ (89). Beloved, there is no need h for over-exertion or endurance or penances. The religi< exercises of the worshippers of the Adya Kali are pleas: to accomplish (90). By the mere purification of ' heart ^ the worshipper attains all that he desires (c So long, however, as the heart is not purified, so Ic must the worshipper practise the rites with devot to Kula.^ (92) The carrying out of the practices ordained produ purification of the heart. The Mantra should, howex first be received from the mouth of the Guru in the c of the Brahma-Mantra (93). 0 Great Queen! Pura kriya^ should be done after the performance of ' necessary worship and of other prescribed rites.® In : purified heart knowledge of Brahman grows. And wl knowledge of Brahman is attained, there is neit that which should, nor that which should not, done® (94) .

on Thy two feet, does japa of Thy Mantra one lakh times, and th after (abandoning his Pashu-bhava) at night takes off his clothes, whilst with Shakti does japa another lakh times, shall become earth like the Destroyer of Smara (Kama) — i.e., Shiva, who destrc Kama, Deva of Desire.’" It is elsewhere said : "‘In the dayt remaining chaste, japa should be done one lakh of times, and at ni in bed, with mouth full of pan, another lakh of japas should be do? (see Chapter III., verse 14 — Purashcharana-rasollasa, Durgarchchs mukura, Agama-tattva>vilasa, Kalikarchchana- dipika). By “me full of pan ” is implied that japa is done after a meal, and w1 enjoying oneself in a restful position. 1 Bralima-jnana. 2 Jivan-mukta (see Introducti ® Chitta (considered as the seat of mind). By Chitta-shuddl: here meant the removal from the mind and heart of all that is imj and likely to interfere with devotion. I.e., Brahma-Sanatanam. ^ I.e., Purashcharana. ® Prata^-krityadi-niyaman — ^rules relating to morning and o‘ daily rites. Chitte shuddhe Maheshajii ! Brahma-jnanang prajayate. ^ Brahma-jnane samutpanne kntyakntyang na vidyate. Shri Parvati said : O Great Deva ! what is Kula, and wLat is Kulachara ? O Great Lord ! what is the sign^ of each of the five elements of worship I desire to hear the truth relating to these (95) ,

Shri Sadashiva said : Thou hast asked well, O Lady of the Kulas.^ Thou art indeed the Benefactress of the worshippers. Listen ! For Thy pleasure I shall accurately describe to Thee these things (96). The Kula are Jiva, Praknti, space, time, ether, earth, water, fire, and air^ (97). O Primeval One ! the realization that all this is one with Brahman is Kulachara, and produces Dharmma, Artha, Kama, and MoksM® (98). Those whose sins are washed away by merits acquired in various previous births by penances, alms, and faithful observance of worship, it is they whose minds are inclined in Kaulika® worship (99). When the intelligence'^ realizes the essence of Kaulika worship, it becomes at once purified, and the mind inclines to the lotus-feet of the Primeval K^i (100). The excellent worshipper versed in Kaula doctrine who has received this most excellent Vidya® by the service of a good spiritual teacher,^ if he remains firmly attached to 2 Pancha-tattva (Wine, Meat, Fish, Parched Food, and Woman). ^ Jiva, Praknti-tattva, Dik (literally, points of the compass), Kala, Akasha, Ks^iti, Ap, Teja/i, and Vayu. Jiva is the embodied soul. As to Praknti, see Introduction. The produced principles are, as the Vamakeshvara Tantra says, the displayed form of the Avyakta Praknti. The Tantra says that Kula is Brahman (see Ed. Bhakta, p. 299). Kula is Kuwi^alini Shakfci, Shiva is Akula {ibid., p. 102).

5 Piety, Wealth, Fulfilment of desire, and Emancipation (see Intro¬ duction) . Brahma-buddhya nirvikalpam eteshvachara^^an cha yat, KulacharaA sa ev" Adye dharmma-kamartha-moks/ta-da^. ^ Appertaining to the Kaulas ; Tantrika worshipper according to Kulachara (see Introduction). 7 Buddhi. ® A Mantra whose Devata is a Devi. ® Guru-seva. It was by service that disciples in olden time secured the favour of their Guru. And even now, when the Guru visits and Kaulika^ worship and to the worship with the five elements 2 of the Primeval Kalika, the Patron Devi^ of Kula, will enjoy a multitude of blessings in this life, and attain final liberation at its close. (102) The characteristic of the first element^ is that it is the great medicine for humanity, helping it to forget deep sorrows, and is the cause of joy (103). But, O Dearest One ! the element which is not purified stupefies and bewilders, breeds disputes and diseases, and should be rejected by the Kaulas (104) . Beasts bred in villages,® in the air,® or forest,"^ which are nourishing, and increase intelligence, energy, and strength, are the second ele¬ ment^ (105). O Beautiful One! of the animals bred in water, that which is pleasing and of good taste, and increases the generative power of man, is the third element® (106). The characteristics of the fourth ele¬ ment^® are that it is easily obtainable, grown in the earth, and is the root of the life of the three worlds (107) . And,

cause of intense pleasure to all living things, is the origin of all creatures, and the root of the world which is with¬ out either beginning or end^^ (108) . Know, Dearest One I that the first element is fire, the second is air, the third is water, the fourth is the earth (109), and, O Beauteous Face I as to the fifth element, know it to be ether, the support of the Universe (no). O Sovereign Mistress of stays with the disciple, all that is done for the Guru is considered to be the service (seva) of him, and certain daily practices are dispensed with during the time the Guru is with his disciple. ^ See p. 155, note 6, ante, 2 Pancha-tattva (Wine, Meat, Fish, Parched Food, and Woman). ^ Ishta-devata. ^ Wine. ^ Such as Goat and Sheep. ® Birds. Deer and the like. ^ Meat. ^ Fish. Mudra — Parched Food. Lata-Sadhana — The worship with woman. Mahananda-karan Devi I praninang srishti-karanang, Anadyanta-jaganmulang shesha-tattvasya lakshanam. Sexual union is the root of all being. As the Universe is without beginning or end, so is this energy, which is the root of it. Kula, he who knows Kula,^ the five Knla-tattvas,^ and Kula worship, is liberated whilst yet living® (in).

End of the Seventh Joyful Message, entitled “ Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula-tattva/' ^ I.e., the ten matters mentioned in verse 97, 2 Wine, Meat, Fish, Parched Food, and Woman. ^ J i van-mulcta (see Introduction). He is then possessed of divine knowledge, and freed from the necessity of all rites. After hearing of the various forms of Dharmma, Bhavani,^ Mother of the worlds, Destructress of all worldly bonds, spoke again to Shankara (i) . Shri Devi said : I have heard of the different Dharmma, which bring happiness in this world and the next, and bestow piety, wealth, fulfilment of desire, ward off danger, and are the cause of union with the Supreme^ (2). I wish now to hear of the castes^ and of the stages of life.^ Speak in Thy kindness, O Omnipresent One ! of these, and of the mode of life which should be observed therein (3). Shri Sadashiva said : O Thou of auspicious Vows ! in the Satya and other Ages there were four castes ; in each of these were four stages of life, and the rules of conduct varied according to the caste and stages of life.^ In the Kali Age, however, there are five castes — ^namely, Brahma^^a, KsAatriya, Vaishya, Shudra, and Samanya.^ Each of these five castes, 0 Great Queen 1*^ have two stages of life.® Listen, then, Adye ! whilst I narrate to Thee their mode of life,

^ Feminine of Bhava — a title of Shiva. 2 Dharmma (see Introduction). 3 Nirvvam. Varm (see Introduction). ^ Ashxama (see Introduction). ® The ordinary division is into the first four castes. The Tantra adds a fifth — Samanya — ^which means common, or low-born. The new caste is not based on any essential difference, but is a hybrid from the others. 7 Maheshvari. ® J.fi., Garhasthya and Sannyasa. The first Brahmacharyya and the third Vanaprastha are abrogated, owing to the strictness of their rules and the conditions they involve. The latter does not exist, and the morally and physically weak and fallen beings of the Kali Age are incapable of observing the former, rites, and duties’- (4-6). I have already spoken to Thee of the incapacity of men bom in the Kali Age. Unused as they are to penance,^ and devoid of learning in the Vedas, short-lived, and incapable of strenuous effort,® how can they endure bodily labour ? (7) . O Beloved ! there is in the Kali Age no Brahmacharya'* nor Vanaprastha.'* There are two stages only, Gnhastha and BhiksAuka® (8). O Auspicious One! in the Kali Age the householder® should in all his acts be guided by the rules of the Agamas.'^ He will never attain success ® by other ways ® (9) . And, O Devi ! at the stage of the mendicant the carrying of the staff is not permitted, since, O Thou of Divine Knowledge ! both that and other practices are Vedic’® (10). In the Kali Age, O Gentle One ! the adoption of the life of an Avadhuta,’® according to the Shaiva rites, ’■'* is in the Kali Age equivalent to the

^ Dhaxmma (see Introduction). 2 Tapas. 2 sucli performances as involve great physical labour beyond the capacity of the weaklings of the Kali Age. ^ See Introduction. ^ Householder and mendicant. ® Gfiha-stha. ^ /.e., the Tantras. 8 Siddhi. ^ I.e., by following Vedic or Smartta rites. Shrauta-sangsknti. Shrauta is the adjective derived from Shruti (the Vedas), and Sangsknti, or Sangskara, are the purificatory cere¬ monies of the twice-born castes. The Tantra thus further emphasizes the degeneracy of the Kali Age, since even in those two stages (ashramas) which are prescribed during its continuance there is a dispensa¬ tion from rites which the men of that Age are incapable of observing. Literally, shaken ofi, cast aside, washed off, one who has separated from the world. An Avadhuta has been thus defined : Yo vilanghyashraman var^^an atmanyeva sthitaA puman, Ati-varwashrami yogi Avadhuta^^ sa uchyate. A man who is above both caste and stage of life (ashrama), and ever contemplating the Supreme Soul only, he is called Avadhuta. The Brahmawa must study, teach, give and take alms, worship and perform worship for others. The Avadhuta, if a Brahma-wa, however, does not follow these injunctions, or, if he is a Ks^atriya or Vaishya, the duties laid down for other castes (see Introduction) .

Shaiva-Sangskara — purificatory ceremonies according to the Shaiva rites. J.e., in the Kali Age the broad principles are to be found in the rules of the Shaivas, though there must be differences of ritual in the different sects and castes. i6o TANTRA OF THE GREAT LIBERATION entry into the life of a Sannyasin^ (ii). \'iTien the Kali Age is in full sway, the Vipras^ and the other castes have equal right to enter into both these stages of life (12). The purificatory rites of all are to be according to the rules ordained by Shiva, though the particular practices of the Vipras^ and other castes vary (13) . A man becomes a householder the moment he is bom. It is by Sangskara® that he enters upon any of the other stages of life.^ For this reason, O Great Queen !® one should first be a householder, following the rules of that anode of life (14) . When, how^ever, one is freed of worldly desires by the knowledge of the Real,® it is then that one should abandon all and seek refuge in the life of an ascetic '' (15) . In childhood one should acquire know¬ ledge ; m youth, wealth and wife. The wise man in middle age will devote himself to acts of religion, and in his old age he shoaald retire from the world (16) .

No one should retire from the world who has an old father or mother, a devoted and chaste wife, or young and helpless children® (17). He who becomes an ascetic, leaving mothers,® fathers, “ infant children, wives, agnates and cognates, is guilty of a great sin (18). He who becomes a mendicant without first satisfying the need of his own parents and relatives is guilty of the sins of killing his father and mother, a woman, and a Brahmana^® (19). The Brahma«as and men of other castes should perform their respective purificatory rites accord- i One who adopts sannyasa — ^renunciation; an ascetic. ^ Brahmams. . ^ See Introduction, ^ J.e., marrying and living the ordinary life of society is the usual destiny of man. It is his exertions and merit which determine the possibility of his entrance into other ashramas. ® Maheshvari. ® Tattva-jnana. ^ Sannyasin. s Before renouncing the world the Avadhuta must take care to see that no one sufiers by such renunciation. ^ l.e., the Mother and all who occupy the same place as the Mother. — e,g,, Aunt. See last note — e..g.. Uncle. I.0., the helpless and dependent on him. These are called Maha-patakas, great sins.**

TANTRA OF THE GREAT LIBERATION i6i ing to the ordinances laid down by Shiva. This is the rule^ in the Kali Age (20). Shri Devi said : 0 Omnipresent One ! tell Me what is the rule of life ^ for the householder and mendicant, and what are the purificatory rites ^ for the Vipras^ and other castes (21). Shri Sadashiva said : The state of an householder is for all the descendants of Manu^ the first duty. I shall, therefore, first speak of it, and do Thou listen to Me, O Lady of the Kaulas^ (22) . A householder should be devoted to the contemplation of Brahman and possessed of the knowledge of Brahman, and should consign whatever he does to Brahman (23). He should not tell an untruth, or practise deceit, and should ever be engaged in the worship of the Devatas and guests® (24) . Regarding his father and mother as two visible incarnate deities, he should ever and by every means in his power serve them ^ (25) . O Shiva ! 0 Parvati ! if the mother and father are pleased. Thou too art pleased, and the Supreme Being® is propitious to him (26). 0

Primeval One ! Thou art the Mother of the Worlds, and the Supreme Brahman is the Father ; what better religious act can there be than that which pleases You both ? (27) . According to their requirements, one should offer seats, beds, clothes, drink, and food to mother and ^ Dharmma. ^ Sangskara (see Introduction). ^ Brahma^as. ^ The representative man and father of the human race. There are fourteen mentioned in the Manu Smnti. ® Kaulinl. ® Atithi. Tithi is a lunar day, and the A-tithi is the stranger guest seeking shelter and a meal, who stays not longer than one tithi. It is said : Pita svargaA pita dharmma/i, pita hi paraman tapaA, Pitari pritim apanne priyante sarvva-devata/i. Father is heaven, father is Dharmma, father is the highest tapas. When father is pleased, all Devas are pleased. But the mother is even more honoured. Garbha-dharawa-pos/iabhyam Pitur Mata garlyasi — ■ i.e., Mother is superior to father on account of her bearing and also nourishing the child. Also Janani janma-bhumish cha svargad api gariyasi. Mother and the land of one's birth are superior to heaven itself. 8 Para-brahman. i62 TANTRA of the GREAT LIBERATION father. They should always be spoken to in a gentle voice, and their children's demeanour should ever be agreeable to them . The good son who ever obeys the be¬ hests of his mother and father hallows the family (28-29). If one desires one's own welfare, all arrogance, mockery, threats, and angry words should be avoided in the parents' presence (30).

The son who is obedient to his parents should, out of reverence to them, bow to them and stand up when he sees them, and should not take his seat with¬ out their permission (31). He who, intoxicated with the pride of learning or wealth, slights his parents, is beyond the pale of aU Dharmma, and goes to a terrible Hell (32). Even if the vital breath were to reach his throat,^ the householder should not eat without first feeding his mother, father, son, wife, guest, and brother^ (33), The man who, to the deprivation of his elders and equals, fills his own belly is despised in this world, and goes to Hell in the next (34) . The householder should cherish his wife, educate his children, and support his kinsmen and friends. This is the supreme eternal duty^ (35). The body is nourished by the mother. It originates from the father. The kinsmen, out of love, teach. The man, therefore, who forsakes them is indeed vile (36). For their sake should an hundred pains be undergone. With aU one’s ability they should be pleased. This is the eternal duty^ (37). That man who in this world turns his mind to Brahman and adheres faithfully to the truth is above all a man of good deeds, and knows the Supreme, and is blest in all the worlds (38) . The householder should never punish his wife, but should cherish her like a mother. If she is virtuous and devoted to her husband, he should never forsake her even in times of greatest misfortune (39), The wise man, whilst his own wife is living, should never with wicked intent touch another

1 I.e., even if he is about to die. 2 Uterine — Sodara, Born from the same womb."' woman, otlierwise he will go to hell (40). The wise man should not, when in a private place, live and sleep or lie down close to other men’s wives. He should avoid all improper speech and braggart boldness in their presence (41). By riches, clothes, love, respect, and pleasing words should one’s wife be satisfied. The husband should never do anything displeasing to her (42). The wise man should not send his wife to any festival, con¬ course of people, pilgrimage, or to another’s house, except she be attended by his son or an inmate of his own house ^ (43). 0 Maheshvari ! that man whose wife is both faithful and happy is surely looked upon as if he had performed all Dharmma, and is truly Thy favourite also (44). A father should fondle and nurture his sons until their fourth year, and then until their sixteenth they should be taught learning and their duties^ (45). Up to their twentieth year they should be kept engaged in household duties, and thenceforward, considering them as equals, he should ever show affection towards them (46) . In the same manner a daughter should be cherished and edu¬ cated with great care, and then given away with money and jewels to a wise husband^ (47).

The householder should thus also cherish and protect his brothers and sisters and their children, his kinsmen, friends, and servants (48). He should also maintain his fellow-worshippers,^ fellow-villagers, and guests, whether ascetics^ or others (49). If the wealthy householder does not so act, then let him be known as a beast, a sinner, and one despised in the worlds (50). The householder should ^ Amatya — Friend, or counsellor. 2 Chaxity, self-abnegation, self-control, truthfulness, beneficence, etc. 3 Vaxa (Bridegroom), from Yri to adore,’^ because the bride’s father pays homage to him. Vara also means the “ Chosen One.” The Shastras say that the girl should be kept unmarried unless a qualified husband be secured. ^ Sva-dharmma-nirata, which, however, may also mean ” faithful to one’s own religious observances.” ^ Udasina — ^the indifferent, one free from all attachment. i64 TANTRA of the GREAT LIBERATION not be inordinately addicted to sleep, idling, care for the body, dressing his hair, eating or drinking, or atten¬ tion to his clothes (51). He shonld be moderate as to food, sleep, speech, and sexual intercourse, and be sincere, humble, pure,^ free from sloth,^ and persevering® (52). Chivalrous to his foes, modest before his friends, relatives, and elders, he should neither respect those who deserve censure nor slight those who are worthy of respect (53). Men should only be admitted to his trust and confidence after association with them and observation of their nature, inclination, conduct, and friendly character (54).

Even an insignificant enemy should be feared, and one’s own power^ should be disclosed only at the proper time. But on no account should one deviate from the path of duty® (55). A religious man® should not speak of his own fame and prowess, of what has been told him in secret, nor of the good that he has done for others (56). A man of good name should not engage in any quarrel with an unworthy motive,'^ nor when defeat is certain, nor with those who are superior or inferior to himself (57) . He should diligently earn knowledge, wealth, fame, and religious merit,® and avoid all vicious habits,® the

^ ShucM = Vahyabliyantara-shaiicha-samparina (Bharati) — i.e., should be outwardly and inwardly clean. 2 Daks^a =Niralasya (Bharati). ^ Atma-bhava — i.e.^ one's own intentions, power, resources, etc. Bharati says that the term equals sva-prabhava. According to the Amara-kosAa, pra-bhava is the power arising from wealth or ability to inflict punishment. ^ Dharmma. ® Dharmma-jna. In Bhakta's edition it is said : An unworthy quarrel should be avoided, even if victory is certain." There is, however, an And " (Cha). Tarkalangkara renders the verse thus : The man possessed of a proud name should not, even when victory is certain, engage in a dispute with his superior or inferior with an unworthy motive." ® Vyasana. Defined in the Amara-kos/na, Vyasanam vipadi bhrangshe dos^e kamaja-kopaje — i.e., calamity or disaster, fall or defeat, and vicious habits engendered by lust or anger, of which there are ten and eight kinds respectively. The last-mentioned meaning is company of the wicked, falsehood, and treachery^ (58), Ventures should be undertaken according to the circum¬ stances and one's condition in life, and actions should be done according to their season. Therefore, in ever3rthing that a man does he should first consider whether the circumstances and time are suitable^ (59). The house¬ holder should employ himself in the acquisition of what is necessary and in the protection of the same. He should be judicious, pious, good to his friends. He should be moderate in speech and laughter, in particular in the presence of those entitled to his reverence® (60). He should hold his senses under control, be of cheerful dis¬ position, think of what is good,^ be of firm resolve, attentive, far-sighted, and discriminating in the use of his senses® (61).

The wise householder's speech should be truthful, mild, agreeable, and salutary, yet pleasing, avoiding both selfpraise and the disparagement of others® (62). The man who has dedicated tanks, planted trees, built rest-houses on the roadside, or bridges, has conquered the three applicable here, 'mere are various kinds, such as excessive aadiction to women, intoxicating drinks, gambling, hunting, etc. (see Kamandakiya-Nitisaxa, Chapter XI., verse 12). The term is a comprehensive one, and is sometimes used generally for all defects — ^sleeping in the day, over-addiction to dancing and singing, etc. ^ Or unjust persecution of others, after considering desha (place), kala (season), and patra (the party concerned in it). ^ The rules of etiquette amongst the ancient Hindus were rigorous, as amongst other races during the past age of manners. Yawning, loose speech, or postures were forbidden. ^ Which Bhaxati explains as meaning ** keep his thoughts fixed on the Shastras,*" etc. ^ The senses are the doors through which the mind perceives the outer world. It should be cautious as to the objects with which it brings itself in contact, and not expose itself to temptation. ® So it is said : Satyam bruyat priyam bruyat na bruyat satyam apriyam (Say what is true and pleasant, but not what is unpleasantly true) ; also, Hitam manohaxi cha durlabham vacha^ (Kirataxjuniya of Bhaxavi) — i.e.. Rare is the word both salutary and pleasing.

i66 TANTRA OF THE GREAT LIBERATION worlds^ (63). That man who is the happiness of his mother and father, to whom his friends are devoted , and whose fame is sung by men, he is the conqueror of the three worlds (64) . He whose aim is truth, whose charity is ever for the poor, who has mastered lust and anger, ^ by him are the three worlds conquered (65). He who covets not others' wives or goods, who is free of deceit and envy, by him the three worlds are conquered (66). He who is not afraid in battle nor to go to war when there is need, and who dies in battle undertaken for a sacred cause, by him the three worlds are conquered (67) . He whose soul is free from doubts, who is devoted to and a faithful follower of the ordinances of Shiva, and remains under My control, by him the three wnrlds are con¬ quered (68). The wise man who in his conduct with his fellow-men looks with an equal eye upon friend and foe, by him are the three worlds conquered (69). O Devi ! purity is of two kinds, external and internal. The dedication of oneself to Brahman is known as internal purity (70), and the cleansing of the impurities of the body by water or ashes, or any other matter which cleanses the body, is called external purity (71).

O Dearest One 1 the waters of Ganga, or of any other river, tank, pond, well, or pool, or of the celestial Ganga, are equally purifying^ (72) . 0 Thou of auspicious Vows 1 the ashes from a place of sacrifice and cleansed earth are excellent, and the skin of an antelope and grass are as purifying as earth (73) . O Auspicious One ! ^ what need is there to say more about purity and impurity ? What- ^ By pleasing others the Paramatman, who is in all, is pleased. Wrhen any of these acts is done, it is accompanied by the Pratis/zif/ia ceremony. The tree, pond, etc., are dedicated to the Deity, and the consecrated object becomes public property. Public utility is served and religious merit is acquired by the dedication. 2 The first two of the six sins — Kama, Krodha, Lobha, Moha, Mada, Matsaryya. ^ I.e., Water everywhere is as purifying as that of the sacred Ganges, which cleanses of sin. The celestial Ganges is Mandakinl, or the Milky Way. ^ Shiva. ever ^ purifies the mind that the householder may do (74) . Let there be external purification upon awakening from sleep, after sexual intercourse, making water, voiding the bowels, and at the close of a meal, and whenever dirt of any kind has been touched (75) .

Sandhya, whether Vaidika or Tantrika,^ should be performed thrice daily, and according as the worships changes so does its servuce^ (76). The worshippers of the Brahma-Mantra have performed their Sandhya when they have made japa of the Gayatri, realizing within themselves the identity of the Gayatri and Brahman^ (77). In the case of those who are not Brahma- wor¬ shippers, Vaidika Sandhya consists of the worship of and offering of oblations to the Sun® and the recitation of the Gayatri (78) . O Gentle One ! in all daily prayers'^ recitation should be done one thousand and eight or a hundred and eight or ten times (79). 0 Devi ! the Shudras and Samanyas® may observe any of the rites proclaimed by the Agamas, and by these they attain that which they desire (80). The three times of performance (of Sandhya) are at sun¬ rise, at noon, and at sunset (81). Shri Devi said : Thou hast Thyself said, O Lord ! that when the Kali Age is in full sway for all castes, commencing with the Brahma^as, Tantrika rites are alone appropriate. Why, ^ Whatever purifies the mind — mana/z-puta bhaved yena. This is a common expression used to signify an^rthing which brings a feeling of satisfaction to the mind, a feeling that the thing is rightly done.

^ Sandhya, the three daily (at Prata^, Madhyahna, Sayam) and obligatory ceremonies (see Introduction), which are either Vaidika (which again varies according to the Veda followed) and according to the Tantrika ritual. 3 Upasana. ^ Puja. Both terms refer to worship, but here the former term has reference to the Deva adored, and the latter to the mode or material of the upasana. So the worship of Shiva is Shiva-upasana, and his puja consists of special Mantras and special offerings, such as the leaf of the baehtree, etc. ^ By the knowledge that the Gayatri proves the Brahman (Bharati). ® Suryya. " Ahnika-karma. ^ See p. 1 58, note 6. i68 TANTRA OF THE GREAT LIBERATION then, dost Thou restrict the Vipras^ to Vedic rites ? It behoveth Thee to explain this fully to Me (82-83). Shri Sadashiva said : O Thou Who knowest the essence of all things, truly hast Thou spoken. In the Kali Age all observances bear the fruit of enjoyment and liberation when done according to the rites of the Tantras (84). The BrahmaSavitri,^ though known as Vaidika, should be called Tantrika also, and is appropriate in both observances (85) . It is, therefore, O Devi ! that I have said that when the Kali Age is in full sway, the twice-bom shall alone be entitled to the Gayatri, but not the other Mantras® (86). In the Kali Age the Savitri^ should be said by the Brahmanas, preceded by the Tara,^ and by the KsAatriyas and Vaishyas, preceded by the Kamala® and Vaghhava*^ Vijas respectively (87).

In order, O Supreme Devi ! that a distinction may be drawn between the twice-bom and the Shudras, the daily duties® are directed to be preceded by Vaidika Sandhya^ (88). Success, however, may also be attained by the mere following of the ordinances of Shambhu.^® This is verily true, and I repeat it is true and very true, and there is no doubt about it (89). O Adored of the Devas ! even if the stated time for the saying of the daily prayer is past, all who desire emancipation and are not prevented by sickness or weakness should

2 I.e., The Vaidika Gayatri : Om bhur bhnvaA sva^ : Tat savitur varezzyam bhargo devasya dhimahi : Dhiyo yo naA prachodayat. the Tantras, but the privilege of the twice-born to the Gayatri is retained. ^ I,e., Brahma-Gayatri. ^ Om, or Ong. ® I.e., Shring. ^ J.e., Aing. ® Ahnika-karma. When one says of another that he is at his Ahnika,*’ it is understood that the latter is saying his prayers or doing his puja. ® I.e., only the first three castes are entitled to the Vaidika Sandhya. I.e., the Tantrika ritual ordained by Shiva. say, “ Ong the Ever-existent Brahman”^ (90). The seat, clothes, vessels, bed, carriages, residence, and household furniture of the worshipper should be as clean as possible (91) . At the close of the daily prayers the house¬ holder should keep himself occupied with household duties or the study of the Vedas ; he should never remain idle (92). In holy places, on holy days, or when the Sun or Moon is in eclipse he should do inward recitation,® and give alms, and thus become the abode of all that is good (93). In the Kali Age life is dependent on the food that is eaten, fasting is therefore not recommended ; ® in lieu of it, the giving of alms is ordained (94) . O Great Queen ! ® in the Kali Age alms are efficacious in the accomplish¬ ment of all things. The proper objects of such alms are the poor devoted to meritorious acts (95) . 0 Mother ! ^ the first days of the month, of the year, of the lunar half¬ months,® the fourteenth day of the lunar half-month,® the eighth day of the light half of the lunar month, the eleventh day^^ of the lunar half-month, the new moon, one’s birthday, the anniversary of one’s father’s death, and days fixed as those of festivals, are holy days (96-97).

The River Ganges and all the great Rivers, the house of the religious Teacher, and the places of the Devas^® are holy places. But for those who, neglecting the study of the Veda, the service of mother and father, and the protection of their wife, go to places of pilgrimage, such ^ Ong tat sat Brahma. ^ When the Moon or Sun are devoured by Rahu. One of the names of the latter is Bhu-chhaya (Earth-Shadow), which shows that the ancients were not so foolish in this respect as some suppose them to have been. 3 japa. ^ The reference here is to the belief that in the Satya Yuga the vital functions were dependent on the brain, in the Treta Age on the bones, in the Dvapara on the blood, and in the Kali Age on food. ^ Fasting is not prohibited, and those may do so who can. ® Maheshvari. ^ Ambika. 8 PaksAa. ^ Chaturdashi. lo Shuklas^^aml. Ekadashi. holy places are changed to hell (98-99) . For women there is no necessity to go on pilgrimage, to fast, or to do other like acts, nor is there any need to perform any devotion except that which consists in the service of their husband (100). For a woman her husband is a place of pilgrim¬ age, the performance of penance, the giving of alms, the carrying out of vow^s, and her spiritual teacher. Therefore should a woman devote herself to the service of her husband with her whole self (loi). She should ever by words and deeds of devotion act for the pleasure of her husband, and, remaining faithful to his behests, should please his relations and friends (102).

A woman whose husband is her vow^ should not look at him with hard eyes, or utter hard words before him. Not even in her thought should she do anything which is displeasing to her husband (103). She who by body, mind, and w^ord, and by pleasant acts, ever pleases her husband, attains to the abode of Brahman (104). Re¬ maining ever faithful to the wishes of her husband, she should not look upon the face of other men, or have con¬ verse with them, or uncover her body before them (105). In childhood she should remain under the control of her parents, in her youth of her husband, and in her old age of the friends and relatives of her husband. She should never be independent^ (106) , A father should not marry his daughter if she does not know her duty to a husband and how to serve him, as also the other rules^ of woman's conduct (107). Neither the flesh of human beings, nor the animals resembling them, ^ nor the flesh of the cow, which is service¬ able in various ways, nor the flesh of carnivorous animals, nor such meat as is tasteless, should be eaten (108) . O Auspicious One 1 ^ fruits and roots of various kinds,

^ Pati-vrata — a chaste and dutiful wife. 2 I.5.,-her own mistress, with none to guide and protect her. This is the text of Manu. ® Dharmma. ^ I,e., apes, monkeys, etc. ^ Shiva. whether grown in villages or jungles, and all that is grown in the ground, may be eaten at pleasure (109). Teaching and the performance of sacrifices are the proper duties of a Brahma^^a. But if he be incapable of these, he may earn , his livelihood by followdng the pro¬ fession of a Ksfetriya or Vaishya (no). The proper occupation of a Rajanya^ is that of %hting and ruling. But if he be incapable of these, he may earn his liveli¬ hood by following the profession of a Vaishya or Shudra (in). If a Vaishya cannot trade, then for him the following of the profession of a Shudra involves no blame. For a Shudra, 0 Sovereign Queen service is the pre¬ scribed means of livelihood (112). O Devi ! members of the Samanya^ class may for their maintenance follow all occupations except such as are specially reserved for the Brahmana (113). The latter, void of hate and attach¬ ment, ^self-controlled, truthful, the conquerorof his senses, free of envy and all guile, should pursue his own avoca¬ tions (114) . He should ever be the same to, and the wellwisher of, all men, and teach his well-behaved pupils as if they were his own sons (115). He should ever avoid falsehood, detraction, and vicious habits,^ arrogance, friendship for low persons, the pursuit of low objects, and the use of language which gives offence (116). Where peace is possible, avoid war.® Peace with honour is excellent. O Adorable Face 1*^ for the Rajanya it should be either death or victory in battle (117). A man of the

^ Ks/zatriya. ^ Parameshani. ^ vide p. 1 58, note 6. ^ Nirmama. Mama, or Mama-ta, is a sense of ** Mineness,’' attach¬ ment to self, to one's property, etc. 5 Vyasana (see p. 164, note 9). Manu enumerates ten evil habits as arising from pleasure, and eight from anger. Under the first head are : hunting, gambling, sleeping in the daytime, gossip, women, intoxicants, dancing, singing, instrumental music, and idle roaming ; and under the second : slander, violence, insidious injury, envy, detraction, unjust seizure of property, violent language, and assault. The word trans¬ lated as '‘falsehood" (mithyalapa) in the text may also mean “ frivolous conversation." ® The Sanskrit may also mean, “ Desire for war when there is peace is blameworthy." 7 Varanana. kingly caste should not covet the wealth of his subjects, or levy excessive taxes, but, being faithful to his promises, he should ever in the observance of his duty^ protect his subjects as though they were his own children (ii8). In government, war, treaties, and other affairs of State the King should take the advice of his Ministers (119). War should be carried on in accordance with Dharmma.^ Rewards and punishments should be awarded justly and in accordance with the Shastras. The best treaty should be concluded which his power allows (120) . By stratagem ^ should the end desired be attained. By the same means should wars be conducted and treaties concluded. Vic¬ tory, peace, and prosperity foUow stratagem (121). He should ever avoid the company of the low, and be good to the learned. He should be of a calm disposition, judicious of action in time of trouble, of good conduct, and reasonable in his expenditure (122),

He should be an expert in the maintenance of his forts, well trained in the use of arms. He should ever ascertain the disposition of his army, and teach his soldiers military tactics (123). O Devi ! he should not in battle kill one who is stunned, who has surrendered his arms, or is a fugitive, nor those of his enemies whom he has captured, nor their wives or children (124). Whatever is acquired either by victory or treaty should be distributed amongst the soldiers in shares according to merit (125). The King should make known to himself the character and courage of each of his warriors, and if he would care for his interests he should not place a large army under the command of a single officer (126) . He should not put his trust in any single person, nor place one man in charge of the administration, nor treat his inferiors as equals, nor be familiar with them (127). He should be very learned, yet not garrulous ; full of knowledge, yet anxious to learn ; full of honours, yet without arrogance. In awarding both reward and punishment he should be ^ Dharmma Introduction). ^ See Introduction. ^ Upaya

discriminating (128), The King should either himself or through his spies watch his subjects, kinsmen, and ser¬ vants (129). A wise master should not either honour or degrade anyone in a fit of passion or arrogance and without due cause (130). Soldiers, commanders, minis¬ ters, wife, children, and servitors he should protect. If guilty, they should be punished according to their deserts (131). The King should protect, like a father, the insane, incapable, children and orphans,^ and those who are old and infirm ^ (132). Know that agriculture and trade are the appropriate callings of the Vaishya. It is by agriculture and trade that man's body is maintained (^33)* Therefore, O Devi! in agriculture and trade all negligence, vicious habits,^ laziness, untruth, and deceit should be avoided with the whole soul (134). Shiva 1 when both buyer and seller are agreed as to the object of sale and the price thereof, and mutual promises have been made, then the purchase becomes complete (135). O Dearest One I the sale or gift of property by one who is a lunatic, out of his senses,^ under age, a captive, or enfeebled by disease, is invalid (136). The purchase of things not seen is concluded by hearing the description thereof. If the article be found to differ from its descrip¬ tion, then the purchase is set aside (137). The sale of an elephant, a camel, and a horse is effected by the descrip¬ tion of the animal. The sale is, however, set aside if the animal does not answer its description (138) . If in the purchase of elephants, camels, and horses a latent vice becomes patent within the course of a year from the date of sale, then the purchase is set aside, but not after the lapse of one year (139) , O Devi of the Kulas ! the human body is the receptacle of piety, wealth, desires, and final liberation. It should therefore never be the subject of

^ Mnta-bandhava, those whose protectors are dead. 2 The text is Jvarabhibhuta, but probably should be read (and is so translated) as Jarabhibhuta, the latter being the adjective of Vnddha. But, read as in the original, the meaning would be " stricken by disease.'" 3 Vyasana (see p. 171, note 5). ^ by drink. purchase ; and such a purchase is by reason of My com¬ mands invalid (140). 0 Dear One ! in the borrowing of barley, wheat, or paddy, the profit of the lender at the end of the year is laid down to be a fourth of the quantity lent, and in the case of the loan of metals one-eighth (141). In mone¬ tary transactions, agriculture, trade, and in all other transactions, men should ever carry out their under¬ takings, This is approved by the laws ^ (142) . A servant should be skilful, clean, wakeful, careful and alert, and possess his senses under control (143) . He should, asdie desires happiness in this and the next world, regard his master as if he were Yishnu Himself, his master’s wife as his own mother, and respect his master’s kinsmen and friends (144). He should know his master’s friends to be his friends, and his master’s enemies to be his enemies, and should ever remain in respectful attendance upon his master, awaiting his orders (145). He should carefully conceal his master’s dishonour, the family dissensions, anything said in private or which would disgrace his master (146).

He should not covet the wealth of his master, but remain ever devoted to his good. He should not make use of bad words or laugh or play in his master’s presence (147). He should not, with lustful mind, even look at the maidservants in his master’s house, or lie down with them, or play with them in secret (148). He should not use his master’s bed, seat, carriages, clothes, vessels, shoes, jewels, or weapons (149). If guilty, he should beg the forgiveness of his master. He should not be forward, impertinent, or attempt to place himself on an equal footing with his master (150) .

Except when in the Bhairavl-chakra^or Tattva-chakra,® persons of all castes should marry in their caste accord¬ ing to the Brahma form,^ and should eat with their own 1 Shastras. ^ See p. 175. ‘ ^ See p. 175. ^ There are eight forms of marriage, of which the Brahmodvaha is that most gener^ly adopted. „ people (151)- 0 Great Queen ! in these two circles^ xiowever, marriage in the Shaiva form is ordained, 2 and as regards eating and drinking, no caste distinctions exist (152). Shri Devi said ; What is the Bhairavi-chakra, and what is the Tattvachakra ? I desire to hear, and it kindly behoves Thee to speak of them (153). . ■ Shri Sadashiva said ; O Devi ! in the ordinances relating to Kula w-orship I have spoken of the formation of circles® by the excellent worshippers at times of special worship (154). O Dear One ! there is no rule relating to the Bhairavi-chakra. This auspicious circle may at any time be formed (155). I \vill now speak of the rites relating to this circle, which henefits the worshippers, and in which, if the Devi be worshipped, She speedily grants the prayers of Her votaries (156).

The Kulacharyya'* should spread an excellent mat in a beautiful place, and, after purifying it with the Kama® and Astra® Vijas, should seat himself upon it (157) . Then the wise one should draw a square with a triangle in it with either vermilion or red sandal wood paste, or simply water (158). Then, taking a painted jar, and smearing it with curd and sun-dried rice, and placing a vermilion mark on it, let him put a branch or leaves and fruit upon % (159)- Filling it with perfumed water whilst uttering the Prawava, the worshipper should place it on the ^ I.e., the Bhairavi and Tattva-chakra. In other Tantras it is said that in Shaiva marriage a Brahmana can marry a woman of all the classes, a Ks/^atriya can marry all classes except a Bra^awa, a Vaishya all classes except Brahmawa and Ks^atriya. A Shudra may marry a Shudra or Samanya, a Samanya may marry a Samanya alone (ed. Bhakta, p. 338). s chakra. " ^ The instructor in Kula worship versed in the Tantrika Mantras and in the knowledge of the Brahman, 5 I.e., “ Kling/' 6 j ^ ^ Phaif.’^