Chapter 5 - The Formation of the Mantras,
Placing of the Jar, and Purification of the Elements of Worship
SHRI SADASHIVA said:
Thou art the Adya Parama Shakti, Thou art all Power. It is by Thy power
that We (the Trinity) are powerful in the acts of creation, preservation,
and destruction. Endless and of varied colour and form are Thy
appearances, and various are the strenuous efforts whereby the worshippers
may realize them. Who can describe them? (1-2). In the Kula Tantras and
Agamas I have, by the aid of but a small part of Thy mercies and with all
My powers, described the Sadhana and Archana of Thy appearances; yet
nowhere else is this very secret Sadhana revealed. It is by the grace of
this (Sadhana), O Blessed One! that Thy mercy in Me is so great (3-4).
Questioned by Thee I am no longer able to conceal it. For Thy pleasure, O
Beloved! I shall speak of that which is dearer to Me than even life itself
(5). To all sufferings it brings relief. It wards off all dangers. It
gives Thee pleasure, and is the way by which Thou art most swiftly
obtained (6). For men rendered wretched by the taint of the Kali Age,
short-lived and unfit for strenuous effort, this is the greatest wealth
(7). In this (sadhana) there is no need for a multiplicity of Nyasa, for
fasting or other practices of self-restraint. It is simple and
pleasurable, yet yields great fruit to the worshipper (8). Then first
listen, O Devi! to the Mantroddhara of the Mantra, the mere hearing of
which liberates man from future births while yet living (9).
By placing "Pranesha" on "Taijasa," and adding to it "Bherunda" and the
Vindu, the first Vija is formed. After this, proceed to the second (to).
By placing "Sandhya" on "Rakta," and adding to it "Vama-netra" and Vindu,
the second Mantra is formed. Now listen, O Blessed One! to the formation
of the third Mantra.
Prajapati is placed on Dipa, and to them is added Govinda and Vindu. It
yields happiness to the worshippers: After making these three Mantras add
the word Parameshvari in the vocative, and then the word for Vahni-kanta.
Thus, O Blessed One! is the Mantra of ten letters formed. This Vidya of
the Supreme Devi contains in itself all Mantras (11-13).
The most excellent worshipper should for the attainment of wealth and
all his desires make Japa of each or all of the first three Vijas (14). By
omitting the first three Devi the Vidya of ten letters become one of
seven. By prefixing the Vija of Kama, or the Vagbhava, or the Tara, three
Mantras of eight letters each are formed (15).
At the end of the Mantra of ten letters the word Kalika in the vocative
should be uttered, and then the first three Vija, followed by the name of
the Wife of Vahni (16). This Vidya is called Shodashi, and is concealed in
all the Tantras. If it be prefixed by the Vija of Vadhu or by the Pranava,
two Mantras of seventeen letters each are formed (17).
O Beloved! there are tens of millions upon tens of millions, nay an
hundred millions, nay countless Mantras for Thy worship. I have here but
shortly stated twelve of them (18). Whatsoever Mantras are set forth in
the various Tantras, they are all Thine, since Thou art the Adya Prakriti
(19). There is but one sadhana in the case of all these Mantras, and of
that I shall speak for Thy pleasure and the benefit of humanity (20).
Without Kulachara, O Devi! the Shakti-Mantra is powerless to give
success, and therefore the worshipper should worship the Shakti with
Kulachara rites
O Adya! the five essential Elements in the worship of Shakti have been
prescribed to be Wine, Meat, Fish, parched Grain, and the Union of man
with woman (22). The worship of Shakti without these five elements is but
the practice of evil magic. That Siddhi which is the object of sadhana is
never attained thereby, and obstacles are encountered at every step (23).
As seed sown on barren rocks does not germinate, so worship without these
five elements is fruitless (24).
Without the prior performance of the morning rites a man is not
qualified to perform the others. And therefore, O Devi! I shall first
speak of those which are to be performed in the morning (25). In the
second half of the last quarter of the night the disciple should rise from
sleep. Having seated himself and shaken off drowsiness, let him meditate
upon the image of his Guru:
Dhyana
As two-eyed and two-armed, situate in the white lotus of the head (26);
clad in white raiment, engarlanded with white flowers, smeared with sandal
paste. With one hand he makes the sign which dispels fear, and with the
other that which bestows blessings. He is calm, and is the image of mercy.
On his left his Shakti, holding in her hand a lotus, embraces him. He is
smiling and gracious, the bestower of the fulfilment of the desires of his
disciples (27-28).
O Kuleshvari! the disciple should, after having thus meditated upon his
Teacher and worshipped him with the articles of mental worship, make Japa
with the excellent Mantra, the Vagbhava-Vija. (29).
After doing Japa of the Mantra as best lies in his power, the wise
disciple should, after placing the Japa in the right palm of his excellent
Guru, bow before him, saying meanwhile the following (30):
Mantra
I bow to thee, O Sad-guru,
Thou who destroyeth the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula-dharmma,
Image in human form of the Supreme Brahman (31-32).
The disciple, having thus made obeisance to his Guru, should meditate
upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the
Mula-mantra meanwhile (33). Having done this to the best of his powers, he
should place the Japa in the left palm of the Devi, and then make
obeisance to his Ishta-devata with the following (34):
Mantra
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and
Destructress (35).
Having thus made obeisance to the Devi, he should leave his house,
placing his left foot first, and then make water, discharge his bowels,
and cleanse his teeth (36). He then should go towards some water, and make
his ablutions in the manner prescribed (37). First of all let him rinse
his mouth, and then enter the water, and stand therein up to his navel. He
should then cleanse his body by a single immersal only, and then, standing
up and rubbing himself, rinse his mouth, saying the Mantra the while (38).
That best of worshippers, the Kula-Sadhaka, should then sip a little water
and say:
Mantra
Atma-tattvaya Svaha
After that he should again sip water twice, followed in each case by
the
Mantras
Vidya-tattvaya Svaha.
Shiva-tattvaya Svaha,
respectively. Lastly, he should rinse the upper lip twice (39).
Then, O Beloved! the wise disciple should draw on the water the
Kula-yantra with the Mantra in its centre, and do Japa over it with the
Mula-mantra twelve times (40). Then meditating on the Water as the Image
of Fire, let him offer it thrice to the Sun in his joined palms.
Sprinkling it thrice over his head, let him close the seven openings
therein (41). Then for the pleasure of the Devi he should immerse himself
thrice, leave the water, dry his body, and put on two pieces of clean
cloth.
Tying up his hair whilst reciting the Gayatri, he should mark on his
forehead with pure earth or ashes the tilaka and tri-pundra, with a Vindu
over it (42). Let the worshipper then perform both the Vaidika and
Tantrika forms of Sandhya in their respective order. Listen while I now
describe to you the Tantrika Sandhya (4g).
After rinsing his mouth in the manner described, he should, O Blessed
One! invoke into the water the Waters of the holy Rivers thus (45):
Mantra
O Ganga, Yamuna, Godavari, Sarasvati, Narmmada,
Sindhu, Kaveri, come into this water (46).
The intelligent worshipper having invoked the sacred Rivers with this
Mantra, and made the angkusha-mudra, should do Japa with the Mula-mantra
twelve times (47). Let him then again utter the Mula-mantra, and with the
middle and nameless fingers joined together throw drops of that water
thrice upon the ground (48).
He should then sprinkle his head seven times with the water, and taking
some in the palm of his left hand cover it up with his right (49). Then
inwardly reciting the Vija of Ishana, Vayu, Varuna, Vahni, and Indra four
times, the water should be transferred to the right palm (50). Seeing (in
his mind’s eye) and meditating upon the water as Fire, the worshipper
should draw it through the nose by Ida, expel it through Pingala (into his
palm), and so wash away all inward impurity (51).
The worshipper should then three times dash the water (so expelled into
his palm) against an (imaginary) adamant. Uttering the Astra-Mantra, let
him then wash his hands (52). Then rinsing his mouth, oblation of water
should be offered to the Sun with the following (53):
Mantra
Ong Hring Hangsa
To Thee, O Sun, full of heat, shining, effulgent, I offer this
oblation; Svaha (54).
Then let him meditate morning, midday, and evening upon the great Devi
Gayatri, the Supreme Devi, as manifested in her three different forms and
according to the three qualities (55).
Dhyana
In the morning meditate upon Her in Her Brahmi form, as a Maiden of
ruddy hue, with a pure smile, with two hands, holding a gourd full of holy
water, garlanded with crystal beads, clad in the skin of a black antelope,
seated on a Swan (56). At midday meditate upon Her in Her Vaishnavi form,
of the colour of pure gold, youthful, with full and rising breasts,
situated in the Solar disc, with four hands holding the conch-shell,
discus, mace, and lotus, seated on Garuda, garlanded with wild-flowers
(57-58). In the evening the Yati should meditate upon Her as of a white
colour, clad in white raiment, old and long past her youth, with three
eyes, beneficent, propitious, seated on a Bull, holding in Her lotus-like
hands a noose, a trident, a lance, and a skull (59-60).
Having thus meditated on the great Devi Gayatri, and offered water
three times in the hollow of his joined hands, the worshipper should make
Japa with the Gayatri either ten or a hundred times (61). Listen now, O
Devi of the Devas! while I out of my love for Thee recite the Gayatri
(62).
After the word "Adyayai" say "vidmahe," and then "Parameshvaryyai
dhimahi: tannah Kali prachodayat." This is Thy Gayatri which destroys all
great sins (63). The inward recitation of this Vidya thrice daily obtains
the fruit of the performance of Sandhya. Water should then be offered to
the Devas, Rishis, and the Pitris (64). First say the Pranava, and
then the name of the Deva (the Rishi or the Pitri) in the
accusative case, and after that the words "tarpayami namah." When,
however, oblation is offered to Shakti, the Maya Vija should be said in
place of the Pranava, and in lieu of Namah the Mantra Svaha (65).
After uttering the Mula-mantra, say "Sarvva-bhuta-nivasinyai," and then
"Sarvva-svarupa" and "Sayudha" in the dative singular, as also "Savarana"
and "Paratpara," and then "Adyayai, Kalikayai, te, idam arghyam: Svaha"
(66-67). (When the Mantra will be.)
Mantra
Hring, Shring, Kring, to the Supreme Devi. O Supreme Devi, Thou Who
dwelleth in all things and Whose image all things are, Who art surrounded
by attendant deities, and Who bearest arms, Who art above even the most
high to Thee, Who art the Adya Kalika, I offer this oblation: Svaha.
Having offered this arghya to the Mahadevi, the wise one should make
Japa with the Mula-mantra with all his powers, and then place the Japa in
the left hand of the Devi (68). Then let the Sadhaka bow to the Devi, take
such water as is needed for his worship, bowing to the water whence he has
drawn it, and proceed to the place of worship, earnestly meditating on and
reciting hymns of praise to the Devi meanwhile. On his arrival there let
him wash his hands and feet, and then make in front of the door the
Samanyarghya (69-70). The wise one should draw a triangle, and outside it
a circle, and outside the circle a square, and after worshipping the
Adhara-shakti place the vessel on the figure (71).
Let him wash the vessel with the Weapon-Mantra, and while filling it
with water let him say the Heart-Mantra. Then, throwing flowers and
perfume into the water, let him invoke the holy Rivers into it (72).
Worshipping Fire, Sun, and Moon in the water of the vessel, let him say
the Maya Vija over it (73). The Dhenu and Yoni Mudras should then be
shown. This is known as Samanyarghya. With the water and flowers of this
oblation the Devata of the entrance to the place of worship should be
worshipped (74), such as Ganesha, Kshetrapala, Vatuka, Yogini, Ganga,
Yamuna, Lakshmi, and Vani (75). The wise one, lightly touching that part
of the door-frame which is on his left, should then enter the place of
worship with his left foot forward, meditating the while on the lotus-feet
of the Devi (76). Then, after worship of the presiding Deva of the site,
and of Brahma in the south-west corner, the place of worship should be
cleansed with water taken from the common offering (77). Let the best of
worshippers then with a steady gaze remove all celestial obstacles, and by
the repetition of the Weapon-Mantra remove all obstacles in the
Anta-riksha (78).
Striking the ground three times with his heel, let him drive away all
earthly obstacles, and then fill the place of worship with the incense of
burning sandal, fragrant aloe, musk, and camphor. He should then mark off
a rectangular space as his seat, draw a triangle within it, and therein
worship Kama-rupa with the
Mantra
To Kama-rupa, Namah: (79-80).
Then for his seat spreading a mat over it, let him worship the
Adhara-Shakti with the
Mantra
Kling, Obeisance to the
Adhara-Shakti of the lotus-seat (81).
The learned worshipper should then seat himself according to the "tied
heroic" mode, with his face towards the East or the North, and should
consecrate the Vijaya (81). (With the following)
Mantra
Ong Hring. Ambrosia, that springeth from ambrosia, Thou that showereth
ambrosia, draw ambrosia for me again and again. Bring Kalika within my
control. Give siddhi; Svaha.
This is the Mantra for the consecration of Vijaya (83-84). Then
inwardly reciting the Mula-mantra seven times over the Vijaya, show the
Dhenu, the Yoni, the Avahani, and other Mudras (85).
Then satisfy the Guru who resides in the Lotus of a thousand petals by
thrice offering the Vijaya with the Sangketa-Mudra, and the Devi in the
heart by thrice offering the Vijaya with the same Mudra, and reciting the
Mula-mantra (86). Then offer oblations to the mouth of the Kundali, with
the Vijaya reciting the following
Mantra
Aing (0 Devi Sarasvati), Thou Who art the Ruler of all the essences, do
Thou inspire me, do Thou inspire me, and remain ever on the tip of my
tongue; Svaha (87).
After drinking the Vijaya he should bow to the Guru, placing his folded
palms over the left ear, then to Ganesha, placing his folded palms over
his right ear, and lastly to the Eternal Adya Devi, by placing his folded
palms in the middle of his forehead, and should the meanwhile meditate on
the Devi. (88).
The wise worshipper should place the articles necessary for worship on
his right, and scented water and other Kula articles on his left (89).
Saying the Mula-mantra terminated by the Weapon-Mantra, let him take water
from the common offering and sprinkle the articles of worship with it, and
then enclose himself and the articles in a circle of water. After that, O
Devi! let him by the Vahni Vija surround them with a wall of fire (90).
Then for the purification of the palms of his hands he should take up a
flower which has been dipped in sandal paste, rub it between the palms,
reciting meanwhile the Mantra Phat, and throw it away (91).
Then in the following manner let him fence all the quarters so that no
obstructions proceed from them. Join the first and second fingers of the
right hand, and tap the palm of the left hand three times, each time after
the first with greater force, thus making a loud sound, and then snap the
fingers while uttering the weapon-Mantra (92). He should then proceed to
perform the purification of the elements of his body. The excellent
disciple should place his hands in his lap with the palms upwards, and
fixing his mind on the Muladhara Chakra let him rouse Kundalini by
uttering the Vija "Hung." Having so roused Her, let him lead Her with
Prithivi by means of the Hangsa Mantra to the Svadhishthana Chakra, and
let him there dissolve each one of the elements of the body by means of
another of such elements (93-94). Then let him dissolve Prithivi together
with odour, as also the organ of smell, into water. Dissolve water and
taste, as also the sense of taste itself, into Fire (95). Dissolve Fire
and vision and form, and the sense of sight itself, into air (96).
Let air and touch, as also the sense of touch itself, be dissolved into
ether. Dissolve ether and sound into the conscious Self and the Self into
Mahat, Mahat itself into Prakriti, and Prakriti Herself into Brahman (97).
Let the wise one, having thus dissolved (the twenty-four) tattvas, then
think of an angry black man in the left side of the cavity of his abdomen
of the size of his thumb with red beard and eyes, holding a sword and
shield, with his head ever held low, the very image of all sins (98-99).
Then the foremost of disciples should, thinking of the purple Vayu Vija
as on his left nostril, inhale through that nostril sixteen times. By this
let him dry the sinful body (100). Next, meditating on the red Vija of
Agni as being situate in the navel, the body with all its sinful
inclinations should be burnt up by the fire born of the Vija, as also by
sixty-four Kumbhakas (101). Then, thinking of the white Varuna Vija in his
forehead, let him bathe (the body which has been so burnt) with the
nectar-like water dropping from the Varuna Vija by thirty-two exhalations
(102).
Having thus bathed the whole body from feet to head, let him consider
that a Deva body has come into being (103). Then, thinking of the yellow
Vija of the Earth as situate in the Muladhara circle, let him strengthen
his body by that Vija and by a steadfast and winkless gaze (104). Placing
his hand on his heart and uttering the
Mantra
Ang, Hring, Krong, Hangsah,
So’hang.
let him infuse into his body the life of the Devi (105).
O Ambika! having thus purified the elements (the disciple) with a mind
well under control, and intent upon the nature of the Devi, should do
Matrika-nyasa. The Rishi of Matrika is Brahma, and the verse is
Gayatri, and Matrika is presiding Devi thereof; the consonants are its
Seed, and the vowels its Shaktis, and Visarga is the End. In Lipi-nyasa, O
Mahadevi! each letter should be separately pronounced as it is placed in
the different parts of the body. Having similarly performed Rishi-nyasa,
Kara-nyasa and Ang-ga-nyasa should be performed (106-108).
O Beauteous Face! the Mantras enjoined for Shad-ang-ga-nyasa are
Ka-varga between Ang and Āng, Cha-varga between Ĭng and Īng, Ta-varga
between Ŭng and Ūng, Ta-varga between Eng and Aing, and Pa-varga between
Ong and Aung, and the letters from Ya to Ksha between Vindu and Visarga
respectively (109-110), and having placed the letters according to the
rules of Nyasa, the Sadhaka should then meditate upon Sarasvati:
Dhyana
I seek refuge in the Devi of Speech, three-eyed, encircled with a white
halo, whose face, hands, feet, middle body, and breast are composed of the
fifty letters of the alphabet, on whose radiant forehead is the crescent
moon, whose breasts are high and rounded, and who with one of her lotus
hands makes Jnana-mudra, and with the other holds the rosary of Rudraksha
beads, the jar of nectar, and learning (112).
Having thus meditated upon the Devi Matrika, place the letters in the
six Chakras as follows: Ha and Kska in the Ajna Lotus, the sixteen vowels
in the Vishuddha Lotus, the letters from Ka to Tha in the Anahata
Lotus, the letters from Da to Pha in Manipura Lotus, the letters from Ba
to La in the Svadhishthana Lotus, and in the Muladhara Lotus the letters
Va to Sa. And having thus in his mind placed these letters of the
alphabet, let the worshipper place them outwardly (113-115). Having placed
them on the forehead, the face, eyes, ears, nose, cheeks, upper lip,
teeth, head, hollow of the mouth, back, the hump of the back, navel,
belly, heart, shoulders, (four) joints in the arms, end of the arms,
heart, (four) joints of the legs, ends of legs, and on all parts from the
heart to the two arms, from the heart to the two legs, from the heart to
the mouth, and from the heart to the different parts as above indicated,
Pranayama should be performed (116-118). Draw in the air by the left
nostril whilst muttering the Maya Vija sixteen times, then fill up the
body by Kumbhaka by stopping the passage of both the nostrils with the
little, third finger, and thumb whilst making japa of the Vija sixty-four
times, and, lastly, exhale the air through the right nostril whilst making
japa of the Vija thirty-two times (119-120). The doing of this thrice
through the right and left nostrils alternately is Pranayama.
After this has been done, Rishi-nyasa should be performed (121). The
Revealers of the Mantra are Brahma and the Brahmarshis, the metre is of
the Gayatri and other forms, and its presiding Devata is the Adya Kali
(122). The Vija is the Vija of the Adya, its Shakti is the Maya Vija, and
that which comes at the end is the Kamala Vija (123). Then the Mantra
should be assigned to the head, mouth, heart, anus, the two feet, and all
the parts of the body (123). The passing of the two hands three or seven
times over the whole body from the feet to the head, and from the head to
the feet, making japa meanwhile of the Mula-mantra, is called
Vyapaka-nyasa, which yields the declared result (124).
O Beloved! by adding in succession the six long vowels to the first
Vija of the Mula-mantra, six Vidya are formed. The wise worshipper should
in Angga-kalpana utter in succession these or the Mula-mantra alone (125),
and then say "to the two thumbs," "to the two index fingers," "to the two
middle fingers," "to the two ring fingers," "to the two little fingers,"
"to the front and back of the two palms," concluding with Namah, Svaha,
Vashat, Hung, Vaushat, and Phat in their order respectively (126).
When touching the heart say "Namah," when touching the head "Svaha,"
and when touching the crown lock thereon "Vashat." Similarly, when
touching the two upper portions of the arms, the three eyes and the two
palms, utter the Mantras Hung and Vaushat and Phat respectively. In this
manner nyasa of the six parts of the body should be practised, and then
the Vira should proceed to Pithanyasa (127-128). Then let the Vira place
in the lotus of the heart, the Adhara-shakti, the tortoise, Shesha
serpent, Prithivi, the ocean of ambrosia, the Gem Island, the Parijata
tree, the chamber of gems which fulfil all desires, the jewelled altar,
and the lotus seat (129-130). Then he should place on the right shoulder,
the left shoulder, the right hip, the left hip, respectively and in their
order, Dharmma, Jnana, Aishvaryya, and Vairagya (131), and the excellent
worshipper should place the negatives of these qualities on the mouth, the
left side, the navel, and the right side respectively (132). Next let him
place in the heart Ananda Kanda, Sun, Moon, Fire, the three qualities,
adding to the first of their letters the sign Vindu, and the filaments and
pericarp of the Lotus, and let him place in the petals of the lotus the
eight Pitha Nayikas – Mangala, Vijaya, Bhadra, Jayanti, Aparajita,
Nandini, Narasinghi, Vaishnavi, and in the tips of the petals of the lotus
the eight Bhairavas – Asitanga, Chanda, Kapali, Krodha, Bhishana, Unmatta,
Ruru, Sanghari (133-135).
Then the worshipper should, after forming his hands into the Kachchhapa
Mudra, take two fragrant flowers, and, placing his hands on his heart, let
him meditate upon the ever-existent Devi (136). The nature of meditation
upon Thee, O Devi! is of two kinds, according as Thou art imagined
formless or with a form. As formless Thou art ineffable and
incomprehensible, imperceptible. Of Thee it cannot be said that Thou art
either this or that, Thou art omnipresent, unobtainable, attainable only
by Yogis through penances and acts of self-restraint (137-138). I will now
speak of meditation upon Thee in corporeal form in order that the mind may
learn concentration, that desires be speedily achieved, and that the power
to meditate according to the subtle form may be aroused (139).
The form of the greatly lustrous Kalika, Mother of Kala Who devours all
things, is imagined according to Her qualities and actions (140).
Dhyana
I adore the Adya Kalika Whose body is of the hue of the (dark)
rain-cloud, upon Whose forehead the Moon gleams, the three-eyed One, clad
in crimson raiment, Whose two hands are raised – the one to dispel fear,
and the other to bestow blessing – Who is seated on a red lotus in full
bloom, Her beautiful face radiant, watching Maha-Kala, Who, drunk with the
delicious wine of the Madhuka flower, is dancing before Her (141).
After having meditated upon the Devi in this form, and placed a flower
on his head, let the devotee with all devotion worship Her with the
articles of mental worship (142). Let him offer the lotus of the heart for
Her seat, the ambrosia trickling from the lotus of a thousand petals for
the washing of Her feet, and his mind as arghya (143). Then let him offer
the same ambrosia as water for rinsing of Her mouth and bathing of Her
body, let him offer the essence of the ether to be raiment of the Devi,
the essence of scent to be the perfumes, his own heart and vital air the
essence of fire, and the ocean of nectar to be respectively the flowers,
incense, light, and food offerings (of worship).
Let him offer the sound in the Anahata Chakra for the ringing of the
bell, the essence of the air for the fan and fly-whisk, and the functions
of the senses and the restlessness of the mind for the dance before the
Devi (144-146). Let various kinds of flowers be offered for the attainment
of the object of one’s desire: amaya, anahangkara, araga, amada, amoha,
adambha, advesha, akshobha, amatsaryya, alobha, and thereafter the five
flowers – namely, the most excellent flowers, ahingsa, indriya-nigraha,
daya, kshama, and jnana. With these fifteen flowers, fifteen qualities of
disposition, he should worship the Devi (147-149).
Then let him offer (to the Devi) the ocean of ambrosia, a mountain of
meat and fried fish, a heap of parched food, grain cooked in milk with
sugar and ghee, the Kula nectar, the Kula flower, and the water which has
been used for the washing of the Shakti. Then, having sacrificed all lust
and anger, the cause of all impediments, let him do japa (150-151).
The mala (rosary) prescribed consists of the letters of the alphabet,
strung on Kundalini as the thread (152). After reciting the letters of the
alphabet from A to La, with the Vindu superposed upon each, the
Mula-mantra should be recited. This is known as Anuloma. Again, beginning
with La and ending with A, let the sadhaka make japa of the Mantra. This
is known as Viloma and Ksha-kara is called the Meru (153-154).
The last letters of the eight groups should be added to the
Mula-mantra, and having made japa of this Mantra of one hundred and eight
letters the japa should be offered (to the Devi) with the following (155):
Mantra
O Adya Kali, Who abidest in the innermost soul of all, Who art the
innermost light, O Mother! accept this japa of my heart. I bow to Thee
(156).
Having finished the japa, he should mentally prostrate himself,
touching the ground with the eight parts of his body. Having concluded the
mental worship, let him commence the outer worship (157).
I am now speaking of the consecration of the Vishesh-arghya, by the
mere placing whereof the Devata is exceedingly pleased. Do Thou listen
(158). At the mere sight of the cup of this offering the Yoginis,
Bhairavas, Brahma, and other Devatas dance for joy and grant siddhi (159).
The disciple should on the ground in front of him and on his left draw
with water taken from the Samanyarghya a triangle, with the Maya Vija in
its centre, outside the triangle a circle, and outside the circle a
square, and let him there worship the Shakti of the Adhara with the
Mantra
Hring!
Obeisance to the Shakti of the
Adhara (160-161).
He should then wash the Adhara, and place it on the Mandala, and
worship the region of Fire with the
Mantra
Mang!
Obeisance to the circle of
Fire possessed of ten sections.
And having washed the arghya vessel with the Mantra Phat, the
worshipper should place it on the Adhara with the Mantra Namah (162-163).
He should then worship the cup with the
Mantra
Ang!
Obeisance to the circle of Sun
who has twelve divisions;
and fill the vessel (in which the offering is made) whilst repeating
the Mula-mantra three parts with wine and one part with water, and having
placed scent and flower in it, he should there worship, O Mother! with the
Mantra following (164-165):
Mantra
Ung!
Obeisance to the Moon with its
sixteen digits (166).
He should then place in front of the special offering, on bael leaves
dipped in red sandal paste, durva grass, flowers, and sun-dried rice
(167).
Having invoked the holy waters (of the sacred Rivers into the arghya)
by the Mula-mantra and Angkusha-mudra, the Sadhaka should meditate upon
the Devi, and worship Her with incense and flowers, making japa of the
Mula-mantra twelve times (168). After this let him display over the arghya
the Dhenu Mudra and the Yoni Mudra, incense sticks and a light. The
worshipper should then pour a little water from the arghya into the vessel
kept for that purpose, and sprinkle himself and the offering therewith.
The vessel containing the offering must not, however, be moved until the
worship is concluded (169-170). O Thou of pure Smiles! I have now spoken
of the consecration of the special offering. I will now pass to the
principal Yantra which grants the aims of all human existence (171).
Draw a triangle with the Maya Vija within it, and around it two
concentric circles (the one outside the other). In the space between the
two circumferences of the circles draw in pairs the sixteen filaments, and
outside these the eight petals of the lotus, and outside them the
Bhu-pura, which should be made of straight lines with four entrances, and
be of pleasing appearance (172-173). In order to cause pleasure to the
Devata the disciple should (reciting the Mula-mantra the meanwhile) draw
the Yantra either with a gold needle, or with the thorn of a bael tree on
a piece of gold, silver, or copper, which has been smeared with either the
Svayambhu, Kunda, or Gola flowers, or with sandal, fragrant aloe,
kungkuma, or with red sandal paste. A clever carver may also carve the
Yantra on crystal, coral, or lapis lazuli (174-176).
After it has been consecrated by auspicious rites, it should be kept
inside the house; and on this being done all wicked ghosts, all
apprehensions from (adverse) planets, and diseases are destroyed; and by
the grace of this Yantra the worshipper’s house becomes of pleasing
aspect. With his children and grandchildren, and with happiness and
dominion, he becomes a bestower of gifts and charities, a protector of his
dependents, and his fame goes abroad (177-178). After having drawn the
Yantra and placed it on a jewelled altar in front of the worshipper, and
having worshipped the Devata of the Pitha according to the rules of
Pitha-nyasa, the principal Devi should be adored in the pericarp of the
Lotus (179).
I will now speak of the placing of the jar and the formation of the
circle of worship by the mere institution of which the Devata is well
pleased, the Mantra becomes fruitful, and the wishes of the worshipper are
accomplished (180). The jar is called kalasa, because Vishva-karma made it
from the different parts of each of the Devatas (181).
It should be thirty-six fingers breadth (in circumference) in its
widest part, and sixteen in height. The neck should be four fingers
breadth, the mouth six fingers, and the bottom five fingers breadth. This
is the rule for the design of the kalasha (182). It should be made either
of gold, silver, copper, bell-metal, mud, stone, or glass, and without
hole or crack. In its making all miserliness should be avoided, since it
is fashioned for the pleasure of the Devas (183). A kalasha of gold, one
of silver, one of copper, and one of bell-metal give enjoyment,
emancipation, pleasure of mind, and nourishment respectively to the
worshipper. One of crystal is good for the attainment of Vashikarana, and
one of stone for the attainment of Stambhana. A kalasha made of mud is
good for all purposes. Whatever it is made of it should be clean and of
pleasing design (184).
On his left side the worshipper should draw a hexagon with a point in
its centre, around it a circle, and outside the circle a square (185).
These figures should be drawn either with vermilion or Rajas
(Kula-pushpa), or red sandal paste; the Devata of the support should then
be worshipped thereon (186). The Mantra for the worship of the Shakti or
Devi of the support is –
Mantra
Hring,
salutation to the Shakti of
the support (187).
The support for the jar should be washed with the Mantra namah, and
placed on the Mandala, and the jar itself with the Mantra Phat, and then
placed on the support (188).
Let the disciple then fill the kalasha with wine, uttering meanwhile
the Mula-mantra and the Matrika Varnas, with Vindu in Viloma order (189).
The wise one who is then himself possessed of the disposition of the Devi
should worship the region of Fire, Sun, and Moon in the support in the jar
and in the wine in the manner already described (190). After decorating
the jar with vermilion, red sandal paste, and a garland of crimson
flowers, the worshipper should perform Panchikarana (191).
Strike the wine-jar with a wisp of kusha grass, saying Phat; then,
whilst uttering the Vija Hung, veil it by the Avagunthana Mudra, next
utter the Vaja Hring, and look with unwinking eye upon the jar, then
sprinkle the jar with the Mantra Namah. Lastly, whilst reciting the
Mula-mantra, smell the jar three times. this is the Panchikarama ceremony
(192).
Making obeisance to the jar, purify the wine therein by throwing red
flowers into it, and say the following (193):
Mantra
Ong, O Devi Sudhe! by the Supreme Brahman, Who is One without a second:
and who is always both gross and subtle, destroy the sin of slaying a
Brahmana which attached to thee (the wine) by the death of Kacha (194). O
Thou Who hast Thy abode in the region of the Sun, and Thy origin in the
dwelling-place of the Lord of Ocean (in the churning of which thou, O
Nectar! wast produced), thou who art one with the Ama Vija, mayest Thou be
freed from the curse of Shukra (195). O Devi! as the Pranava of the Vedas
is one with the bliss of Brahman, may by that truth be destroyed Thy sin
of slaying a Brahmana.
Mantra
Hring: the Supreme Hangsa dwells in the brilliant Heaven, as Vasu It
moves throughout the space between Heaven and Earth. It dwells on earth in
the form of the Vedic Fire, and in the Sacrificer, and is honoured in the
Guest. It is in the household Fire and in the consciousness of man, and
dwells in the honoured region. It resides in Truth and in the Ether.
It is born in water, in the rays of light in Truth and in the Eastern
Hill where the Sun rises. Such is the great Aditya, the Truth, Which
cannot be bound or concealed, the Great Consciousness Who dwelleth
everywhere – Brahman (196-197).
Exchange the vowel of the Varuna Vija for each of the long vowels, then
say "Salutation to the Devi of Ambrosia, who is relieved of the curse of
Brahma." By the repetition of the entire Mantra seven times, the curse of
Brahma is removed (198). Substituting in their order the six long vowels
in place of the letter o in Angkusha, and adding thereto the Shri
and Maya Vijas, say the following:
Mantra
"Remove the curse of Krishna in the wine: pour nectar again and
again: Svaha" (199).
Having thus removed the curse of Shukra, of Brahma and of Krishna,
the worshipper should with mind controlled worship Ananda-Bhairava and
Ananda-Bhairavi (200). The Mantra of the former is:
Mantra
"Ha-Sa-Ksha-Ma-La-Va-Ra-Yung:
Salutation to Ananda-Bhairava:
Vashat" (201);
and in the worship of the Ananda-Bhairavi the Mantra is the same,
except that its face is reversed, and in place of its Ear the left Eye
should be placed, and then should be said:
Mantra
"Sa-Ha-Ksha-Ma-La-Va-Ra-Ying:
Salutation to the Wine Devi:
Vaushat" (202).
Then, meditating upon the union of the Deva and Devi in the wine, and
thinking that the same is filled with the ambrosia of such union, japa
should be made over it of the Mula-mantra twelve times (203). Then,
considering the wine to be the Devata, handfuls of flowers should be
offered with japa of the Mula-Mantra. Lights and incense-sticks should be
waved before it to the accompaniment of the ringing of a bell (204). Wine
should be always thus purified in all ceremonies, whether puja of the
Devata, Vrata, Homa, marriage, or other festivals (205).
The disciple, after placing the meat on the triangular Mandala in front
of him, should sprinkle it with the Mantra Phat, and then charge it thrice
with the Vijas of Air and Fire (206). Let him then cover it up with the
Gesture of the Veil, uttering the Kavacha-Mantra, and protect it with the
Weapon-Mantra Phat. Then, uttering the Vija of Varuna, and displaying the
Dhenu-Mudra, make the meat like unto nectar with the following (207):
Mantra
May that Devi whose abode is in the breast of Vishnu and in the breast
of Shankara purify this my meat, and give me a resting-place at the
excellent foot of Vishnu (208).
In a similar manner, placing the fish and sanctifying it with the
Mantras already prescribed, let the wise one say the following Mantra over
it (208):
Mantra
"We worship the Father of the Three; He Who causes nourishment, He Who
is sweet-scented. As the fruit of the Urvaruka is detached of itself from
the stalk on which it grows, so may He free us whilst living from the bond
of Karmma, until we are finally liberated, and made one with the Supreme"
(210).
Then, O Beloved! the disciple should take and purify the parched grain
with the following:
Mantras
Ong! As the Eye of Heaven is plainly visible to those of the common
man, so do the Wise have constant vision of the Excellent Foot of Vishnu
(211). The Intelligent and Prayerful, whose mind is awake and controlled,
see the most excellent Foot of Vishnu (212).
Or all the Tattvas may be consecrated by the Mula-Mantra itself. To him
who has belief in the root, of what use are the branches and leaves?
(213).
I say that anything which is sanctified by the Mula-Mantra alone is
acceptable for the pleasure of the Devata (214). If the time be short, or
if the disciple be pressed for time, everything should be sanctified with
the Mula-Mantra, and offered to the Devi (215). Truly, truly, and again
truly, the ordinance of Shankara is that if the Tattvas be so offered,
there is no sin or shortcoming (216).
End of Fifth Joyful Message, entitled "The Formation of the Mantras,
Placing of the Jar, and Purification of the Elements of Worship." |
