Chapter 8 - The Dharmma and Customs of the
Castes and Ashramas
AFTER hearing of the various forms of Dharmma, Bhavani, Mother of the
worlds, Destructress of all worldly bonds, spoke again to Shankara (1).
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, Brahmana, Kshatriya, Vaishya,
Shudra, and Samanya. Each of these five castes, O Great Queen! have two
stages of life. Listen, then, Adye! whilst I narrate to Thee their mode of
life, rites, and duties (4-6). I have already spoken to Thee of the
incapacity of men born 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, Grihastha and Bhikshuka (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 entry into the life of a Sannyasin (11). When 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 born. 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 mode of life (14). When, however, 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
knowledge; in youth, wealth and wife. The wise man in middle age will
devote himself to acts of religion, and in his old age he should 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 Brahmanas and men of other castes should perform
their respective purificatory rites according to the ordinances laid down
by Shiva. This is the rule in the Kali Age (20).
Shri Devi said:
O 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! O Parvati! if the mother and father are pleased,
Thou too art pleased. and the Supreme Being is propitious to him (26). O
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 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 behests
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 without their permission (31). He
who, intoxicated with the pride of learning or wealth, slights his
parents, is beyond the pale of all 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 all 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 woman, otherwise 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, concourse of people, pilgrimage,
or to another’s house, except she be attended by his son or an inmate of
his own house (43).
O 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 educated 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 not be inordinately addicted to sleep,
idling, care for the body, dressing his hair, eating or drinking, or
attention to his clothes (51). He should 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 He
should diligently earn knowledge, wealth, fame, and religious merit, and
avoid all vicious habits, the company of the wicked, falsehood, and
treachery (58). Ventures should be undertaken according to the
circumstances and one’s condition in life, and actions should be done
according to their season. Therefore, in everything that a man does he
should first consider whether the circumstances and time are suitable
(59). The householder 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 disposition, 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 self-praise 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 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 worlds are conquered (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! the waters of Ganga, or of any other river, tank, pond,
well, or pool, or of the celestial Ganga, are equally purifying (72). O
Thou of auspicious Vows! 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? Whatever 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 worship changes so does its service (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-worshippers, 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 shouldbe done one
thousand and eight or a hundred and eight or ten times (79). O 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 sunrise, 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 Brahmamas, Tantrika rites are alone
appropriate. Why, 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 Brahma-Savitri,
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-born 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 Kshatriyas and Vaishyas, preceded by the Kamala and
Vagbhava Vijas respectively (87). In order, O Supreme Devi! That a
distinction may be drawn between the twice-born 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 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
householder 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
accomplishment of all things. The proper objects of such alms are the poor
devoted to meritorious acts (95). O 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 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 pilgrimage, the
performance of penance, the giving of alms, the carrying out of vows, and
her spiritual teacher. Therefore should a woman devote herself to the
service of her husband with her whole self (101). 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 word, and by pleasant acts, ever pleases her husband, attains to the
abode of Brahman (104). Remaining ever faithful to the wishes of her
husband, she should not look upon the face of other men, or have converse
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, 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 serviceable in various ways, nor the flesh
of carnivorous animals, nor such meat as is tasteless, should be eaten
(108). Auspicious One! fruits and roots of various kinds 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
Brahmana. But if he be incapable of these, he may earn his livelihood by
following the profession of a Kshatriya or Vaishya (110). The proper
occupation of a Rajanya is that of fighting and ruling. But if he be
incapable of these, he may earn his livelihood by following the profession
of a Vaishya or Shudra (111). If a Vaishya cannot trade, then for him the
following of the profession of a Shudra involves no blame. For a Shudra, O
Sovereign Queen! service is the prescribed 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 attachment, self-controlled, truthful, the
conqueror of his senses, free of envy and all guile, should pursue his own
avocations (114). He should ever be the same to, and the well-wisher 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! for the Rajanya it
should be either death or victory in battle (117). A man of the 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 (118). 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. Victory, peace, and prosperity follow 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 Devi1 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 capturedn 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 discriminating (128).
The King should either himself or through his spies watch his subjects,
kinsmen, and servants (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, ministers, 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
(133). Therefore, O Devi! in agriculture and trade all negligence, vicious
habits, laziness, untruth, and deceit should be avoided with the whole
soul (134). Shiva! 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! 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 description, then the purchase is set aside (137). The
sale of an elephant, a camel, and a horse is effected by the description
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 purchase; and such a purchase is by reason of My commands
invalid (140).
O 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
monetary transactions, agriculture, trade, and in all other transactions,
men should ever carry out their undertakings. 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, as he desires happiness
in this and the next world, regard his master as if he were Vishnu
Himself, his master’s wife; 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 masters
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 Bhairavi-chakra or Tattva-chakra persons of all
castes should marry in their caste according to the Brahma form, and
should eat with their own caste people (151). O Great Queen! in these two
circles, however, marriage in the Shaiva form is ordained, and as regards
eating and drinking, no caste distinctions exist (152).
Shri Devi said:
What is the Bhairavi-chakra, and what is the Tattva-chakra? 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 worship 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
will now speak of the rites relating to this circle, which benefits 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 it (159). Filling it with perfumed water whilst uttering the
Pranava, the worshipper should place it on the Mandala, and exhibit before
it lights and incense-sticks (160). The jar should then be worshipped with
two fragrant flowers. Ishta-devata should be meditated upon as being in
the jar. The ritual should be according to the shortened form (161).
Listen, O Adored of the Immortals! whilst I speak to Thee of the peculiar
features of this worship. There is no necessity of placing the wine-cups
for the Guru and others 162). The worshipper should then take such of the
elements of worship as he wishes, and place them in front of himself.
Then, purifying them with the Weapon Mantra, let him gaze upon them with
steadfast eyes (163).
Then, placing scent and flowers in the wine-jar, let him meditate upon
the Ananda-Bhairava and Ananda-Bhairavi in it (164).
Dhyana
He should meditate upon the Blissful Devi as in first bloom of youth,
with a body rosy as the first gleam of the rising Sun. The sweet nectar of
Her smiles illumines Her face as beautiful as a full-blown lotus. Decked
with jewels, clad in beauteous coloured raiment delighting in dance and
song, She with the lotus of her hands makes the signs which confer
blessings and dispel fears (165-166).
After thus meditating on Blissful Devi, let the worshipper thus
meditate upon the Blissful Bhairava (167).
Dhyana
I meditate upon the Deva Who is white as camphor, Whose eyes are large
and beautiful like lotuses, the lustre of Whose body is adorned with
celestial raiments and jewels, Who holds in His left hand the cup of
nectar, and in the right a ball of Shuddhi (168).
Having thus meditated upon Them both, and thinking of them in a state
of union in the wine-jar, the worshipper should then worship Them therein.
With Mantra, beginning with the Pranava and ending with Namah, the names
of the Devata being placed between, and with perfume and flower, let him
then sanctify the wine (169)
The Kula worshipper should sanctify the wine by repeating over it the
Pashadi-trika-vija a hundred and eight times (170). When the Kali Age is
in full sway, in the case of the householder whose mind is entirely
engrossed with domestic desires, the three sweets should be substituted in
the place of the first element of worship (wine) (171). Milk, sugar, and
honey are the three sweets. They should be deemed to be the image of wine,
and as such offered to the Deity (172). Those born in the Kali Age are by
their nature weak in intellect, and their minds are distracted by lust. By
reason of this they do not recognize the Shakti to be the image of the
Deity (173). Therefore, O Parvati! for such as these let there be, in
place of the last element of worship (sexual union), meditation upon the
lotus-feet of the Devi and the inward recitation of their Ishta-mantra
(174).
Therefore such of the elements of worship as have been obtained should
be consecrated by the recitation over each of them of the same Mantra one
hundred times (175). Let the worshipper, with closed eyes, meditate upon
them as suffused by Brahman, then offer them to Kali, and, lastly, eat and
drink the consecrated elements (176). O Gentle One! this is the
Bhairavi-chakra, which is not revealed in the other Tantras. I have,
however spoken before Thee of it. It is the essence of essences, and more
excellent than the best (177). Parvati! In Bhairavi-chakra and
Tattva-chakra the excellent worshipper should be wedded to his Shakti,
according to the laws prescribed by Shiva (178). The Vira who without
marriage worships by enjoyment of Shakti is, without doubt, guilty of the
sin of going with another man’s wife (179). When the Bhairavi-chakra has
been formed, the members thereof are like the best of the twice-born; but
when the circle is broken, they revert again to their own respective
castes (180). In this circle there is no distinction of caste nor impurity
of food. The heroic worshippers in the circle are My image; there is no
doubt of that (181). In the formation of the circle there is no rule as to
time or place or question as to fitness. The necessary articles may be
used by whomsoever they may have been brought (182). Food brought from a
long distance, whether it be cooked or uncooked, whether brought by a Vira
or a Pashu, becomes pure immediately it is brought within the circle
(183).
While the circle is being formed, all dangers flee in confusion, awed
by the Brahmanic lustre of its heroes (184). Upon the mere hearing that a
Bhairavi circle has been formed at any place, fierce Pishachas, Guhyakas,
Yakshas, and Vetalas depart afar off in fear (185). Into the circle come
all the holy places, the great and holy places, and with reverence Indra
and all the Immortals (186). Shiva! the place where a circle is formed is
a great and holy place, more sacred than each and all the other holy
places. Even the Thirty desire the excellent offerings made to Thee in
this circle (187). Whatever the food be, whether cooked or uncooked, and
whether brought by a Mlechchha, Chandala, Kirata, or Huna, it becomes pure
as soon as it is placed in the hand of a Vira (188). By the seeing of the
circle and of the worshippers therein, who are but images of Myself, men
infected with the taint of the Kali Age are liberated from the bonds of
the life of a Pashu (189). When, however the Kali Age is in full sway, the
circle should not be concealed. The Vira should at all places and at all
times practise Kula rites and make Kula worship (190).
In the circle all distinction of caste, frivolous talk, levity,
garrulity, spitting, and breaking wind should be avoided (191). Such as
are cruel, mischievous, Pashu, sinful, atheists, blasphemers of Kula
doctrine, and calumniators of the Kula Scriptures, should not be allowed
into the circle (192). Even the Vira who, induced by affection, fear, or
attachment, admits a Pashu into the circle falls from his Kula duty, and
goes to hell (193). All who have sought refuge in the Kula Dharmma,
whether Brahmamas, Kshatriyas, Vaishyas, Shudras, or Samanyas, should ever
be worshipped like Devas (194). He who, whilst in the circle, makes, from
pride, distinctions of caste, descends to a terrible hell, even though he
should have gone to the very end of the Vedanta (195). How within the
circle can there be any fear of sin for Kaulas, who are good and pure of
heart and who are manifestly the very image of Shiva? (196). Vipras and
others who are followers of Shiva should, so long as they are within the
circle, follow the ordinance of Shiva and the observances prescribed by
Him (197).
Without the circle each should follow his own calling according to his
caste and stage of life, and should discharge his duty as a man of the
world (198). One Japa made by a devout man, when seated within the circle,
bears the fruit attainable by the performance of a hundred Purashcharana
and by Shavasana, Mundasana, and Chitasana (199). Who can describe the
glory of the Bhairavi-chakra? Its formation, though but once only, frees
of all sins (200). The man who for six months worships in such a circle
will become a King: he who so worships for a year becomes the conqueror of
death, and by the daily performance of such worship he attains to Nirvvana
(201).
What is the need, O Kalika! of saying more? Know this for certain: that
for the attainment of happiness in this or the next world there is only
the Kula-dharmma, and no other (202). When the Kali Age is dominant and
all religion is abandoned, even a Kaula merits hell by concealment of the
Kula-dharmma (203).
I have spoken of the Bhairavi circle, which is the sole means of
attaining enjoyment and final liberation. I will now speak to Thee, O
Queen of the Kaulas! of the Tattva circle. Do Thou listen (204).
The Tattva circle is the king of all circles. It is also called the
celestial circle. Only worshippers who have attained to a knowledge of
Brahman may take part in it (205). Only those servants of the Brahman may
take part in this circle who have attained to knowledge of Brahman, who
are devoted to Brahman, pure of heart, tranquil, devoted to the good of
all things, who are unaffected by the external world, who see no
differences, but to whom all things are the same, who are merciful,
faithful to their vows, and who have realized the Brahman (206-207).
O Knower of the Supreme Soul! only those who, possessing the knowledge
of the Real, look upon this moving and motionless Existence as one with
Brahman, such men are privileged to take part in this circle (208). They
who regard everything in the Tattva circle as Brahman, they alone, O Devi,
are qualified to take part therein (209). In the formation of this circle
there is no necessity for placing the wine-jar, no lengthy ritual. It can
be formed everywhere in a spirit of devotion to Brahman (210). O Dearest
One! the worshipper of the Brahma-Mantra and a devout believer in Brahman
should be the Lord of the circle, which he should form of other
worshippers who know the Brahman (211). In a beautiful and clean place,
pleasant to the worshippers, pure seats should be spread with beautiful
carpets (212). There, O Shiva! the Lord of the circle should seat himself
with the worshippers of Brahman, and have the elements of worship brought
and placed in front of him (213). The Lord of the Circle should inwardly
recite the Mantra, beginning with the Tara and ending with the Prana-vija,
a hundred times, and then pronounce the following Mantra over the elements
(214):
Mantra
The act of offering is Brahman. The offering itself is Brahman. The
Fire is Brahman. He by whom the offering is made is Brahman. By him who is
absorbed in the worship of Brahman is unity with Brahman attained (215).
All the elements should be purified by the inward recitation of this
Mantra seven or three times (216). Then, with the Brahma-Mantra, making an
offering of the food and drink to the Supreme Soul, he should partake
thereof with the other worshippers, knowers of the Brahman (217). O Great
Queen! there is no distinction of caste in the Brahma circle, nor rule as
to place or time or cup. The ignorant who, through want of care, make
distinctions of birth or caste go upon the downward path (218-219). And
therefore should those excellent worshippers, possessed of the knowledge
that the Supreme Brahman pervades all things, perform the rites of the
Tattva circle with every care for the attainment of religious merit,
fulfilment of desire, wealth, and liberation (220).
Shri Devi said:
Lord! Thou hast spoken in full of the duties of the householder; it now
behoves Thee kindly to speak of the duties appropriate to the ascetic life
(221).
Shri Sadashiva said:
Devi! the stage of life of an Avadhuta is in the Kali Age called
Sannyasa. Now listen while I tell thee what should be done (222).
When an adept in spiritual wisdom has acquired the knowledge of
Brahman, and has ceased to care for the things of the world, he should
seek refuge in the life of an ascetic (223). If, however, in order to
adopt the life of a wandering mendicant, one abandons an old mother or
father, infant children and a devoted wife, or helpless dependents, one
goes to hell (224). All, whether Brahmana, Kshatriya, Vaishya, Shudra, or
Samanya are equally entitled to take part in the purificatory ceremony of
the Kula ascetic (225).
After the performance of all the duties of a householder, and after
satisfying all dependents, one should go forth from his house indifferent,
free from desires, with all his senses conquered (226). He who wishes thus
to leave his house should call together his kinsmen and friends, his
neighbours and men of his village, and lovingly ask of them their
permission (227). Having obtained it, and made obeisance to his
Ishta-devata, he should go round his village, and then without attachment
set forth from his house (228). Liberated from the bonds of household
life, and immersed in exceeding joy, he should approach a Kula ascetic of
divine knowledge and pray to him as follows: (229)
"0 Supreme Brahman! all this life of mine has been spent in the
discharge of household duties. Do Thou O Lord! be gracious to me in this
my adoption of the life of an ascetic" (230).
The religious Preceptor should thereupon satisfy himself that the
disciple’s duties as a householder have all been accomplished, and, on
finding him to be meek and full of discernment, initiate him into the
second stage (231). The disciple should then, with a well-controlled mind,
make his ablutions and say his daily prayer, and then, with the object of
being absolved from the threefold debt due to them, worship the Devas, the
Rishis, and the Pitris (232).
By the Devas are meant Brahma, Vishnu, and Rudra, with their followers;
by the Rishis are meant Sanaka and others, as also the Devarshis and the
Brahmarshis (233). Listen, whilst I now enumerate the ancestors which
should be worshipped (234). The father, paternal grandfather, paternal
great-grandfather, mother, the maternal grandfather, and others in the
ascending line, and the maternal grandmother and others in the ascending
line (235). Upon the dedication of oneself to the life of an ascetic, the
Devas and Rishis should be worshipped in the East, the paternal ancestors
in the South, the maternal ancestors in the West (236). Spreading two
seats on each of these sides, beginning from the East, and invoking the
Devas and others thereto, they should there be worshipped (237). Having
worshipped them in proper form, pindas should be offered to each of them
separately according to the rules relating thereto; And then, with folded
palms, let the disciple thus supplicate the Devas and Ancestors (238):
Mantra
O Fathers! O Mothers! O Devas! O Rishis! be you satisfied. Do you
absolve me, about to enter upon the path of renunciation from all debts
(239).
Having thus prayed to be free from all debts, bowing again and again,
and being thus freed of all debts, he should perform his own funeral rites
(240). The father and paternal grandfather and great-grandfather are one
soul. In offering, therefore, the individual soul to the Supreme Soul, he
who is wise should perform his own funeral rites (241). O Devi! sitting
with his face to the North, and invoking the spirits of his ancestors upon
the seats which he has prepared for them, he should, after doing them
homage, offer the funeral cakes (242). In so offering he should spread
kusha grass with its end towards the East, South, West, and towards the
North for himself (243). After completion, according to the directions of
the Guru, of the funeral rites, the seeker after emancipation should, in
order to purify his heart inwardly, recite the following Mantra a hundred
times (244):
Mantra
Hring, let us worship the Three-eyed One whose fame is fragrant, the
Augmenter of increase. May I, as the urvaruka is freed of its stalk, be
liberated from death unto immortality (245).
Then the religious Preceptor should draw a figure on the altar of a
shape in accordance with the divinity about to be worshipped and then
place the jar on the altar and commence worship (246). Then the Guru,
possessed of divine knowledge, should meditate upon the Supreme Spirit in
the manner prescribed by Shambhu, and after worship place fire on the
altar (247). The Guru should then offer unto the fire so sanctified the
oblation according to the Sangkalpa, and then make his disciple perform
the complete homa (248). He should first offer oblation with the
Vyahritis, and then with the vital airs, prana, apana, samana, udana,
vyana (249).
For the destruction of the false belief that the body, whether gross or
subtle, is the Atma, the Tattva-Homa should be performed, uttering the
following words:
Mantra
Earth, water, fire, air, ether, (then) scent, taste, vision, touch,
sound, (then) speech, hands, feet, anus and organ of generation, (then)
ears, skin, eyes, tongue, and smell, (then) manas, buddhi, ahangkara, and
chitta, (and lastly) all the functions of the senses and of life
(250-253).
He should then say:
"May they be purified;" (adding) "May I be like unto the universal
Chaitanya united with Hring. May I be like the Light beyond and above
Rajo-guna, and may I be free of the taint of ignorance" (254).
Having consigned as oblations into the fire the twenty-four tattvas and
the functions of the body, he who is now devoid of all action should
consider his body as dead (255). Considering his body as dead and devoid
of all function, and calling to mind the Supreme Brahman, let him take off
his sacred thread (256). He, the possessor of divine knowledge, should
take it from his shoulder, uttering the
Mantra
Aing Kling Hangsa.
Holding it in his hand while he recites the three Vyahritis, ending
with Svaha, let him throw it steeped in ghee into the fire (257). Having
thus offered the sacred thread as an oblation to the fire, he should,
whilst uttering the Kama Vija, cut off his crown-lock and take and place
it in the ghee (258).
Mantra
O Crown Lock! Daughter of Brahman! thou art an ascetic in the form of
hair. I am now placing thee in the Purifying One. Depart, O Devi! I make
obeisance to thee (259).
He should then, whilst uttering the Kama, Maya, Kurcha, and Astra
Vijas, ending with the word Svaha, make the Homa sacrifice of that lock of
hair in the well-sanctified fire (260). The Pitris, Devas, and Devarshis,
as also all acts performed in the stages of life, reside in that lock and
have it as their support (261).
Therefore the man who renounces the crown-lock and sacred thread after
the performance of the oblation becomes one with Brahman (262). The
twice-born enter the stage of an ascetic by renunciation of the crown-lock
and sacred thread, and the Shudras and Samanyas by the renunciation of the
crown-lock only (263). Then he whose crown-lock and sacred thread have
been thus removed should make obeisance to the Guru, laying himself full
length upon the ground. The Guru should then raise his disciple and say
into his right ear: "0 wise one! thou art That." "Think within thyself
that I am He and He is I. Free from all attachments and sense of self, do
thou go as thou pleasest as moved thereto by thy nature" (264-265). The
Guru, full of the knowledge of the Divine essence, should then, after
removal of the jar and the fire, bow to the disciple, recognizing in him
his own very self (266), and say: "O Thou whose form is this Universe! I
bow to Thee and to myself. Thou art ‘That’ and ‘That’ is Thou. Again I bow
to thee." (267).
The worshippers of the Brahma-Mantra, possessed of divine knowledge,
who have conquered themselves, attain the stage of an ascetic by cutting
off the crown-lock with their own Mantra (268). What need is there for
those purified by divine knowledge of sacrificial or funeral rites or
ritual worship? For they, acting as they please, are never guilty of any
fault (269). The disciple, image of the absence of all contraries,
desireless, and of tranquil mind, may, as he pleases, roam the earth, the
visible image of Brahman (270). He will think of everything, from Brahma
to a blade of grass, as the image of the existent one, and, oblivious of
his own name and form, he will meditate upon the Supreme Soul in himself
(271). Homeless, merciful, fearless, devoid of attachment claiming nothing
as his own, devoid of egoism, the ascetic will move about the earth (272).
He is free of all prohibitions. He shall not strive to attain what he has
not, nor to protect what he has. He knows himself. He is equally
unaffected by either joy or sorrow. He is calm, the conqueror of himself,
and free from all desires (273).
His soul is untroubled even in sorrow, desireless even in prosperity.
He is ever joyful, pure, calm, indifferent and unperturbed. He will hurt
no living thing, but will be ever devoted to the good of all being. He is
free from anger and fear, with his senses under contro1 and without
desire. He strives not for the preservation of his body. He is not
obsessed by any longing (274-275). He will be free from grief and
resentment, equal to friend and foe, patient in the endurance of cold and
heat, and to him both honour and disgrace are one and the same (276). He
is the same in good or evil fortune, pleased with whatsoever, without
effort, he may obtain. He is beyond the three attributes, of unconditioned
mind free of covetousness, and (wealth) he will hoard not (277). He will
be happy in the knowledge that, as the unreal universe exists dependent
upon the Truth, so does the body depend upon the soul (278). He attains
liberation by the realization that the soul is completely detached from
the organs of sense, and is the witness of that which is done (279).
The ascetic should not accept any metal, and should avoid calumny,
untruth, jealousy, all play with woman, and all discharge of seed (280).
He should regard with an equal eye worms, men, and Devas. The religious
mendicant should know that in everything he does, in that is Brahman
(281). He should eat without making any distinction of place, time,
person, or vessel, and whether from the hand of a Vipra or Chandala, or
from any other person whatsoever (282). The ascetic, thouugh passing his
time as he pleases, should study the Scriptures relating to the Soul and
in meditation upon the nature of That (283). The corpse of an ascetic
should on no account be cremated. It should be worshipped with scents and
flowers, and then either buried or sunk into water (284). O Devi! the
inclination of those men who have not attained union with the Supreme Soul
and who ever seek after enjoyment, is by nature turned towards the path of
action (285).
They remain attached to the practice of meditation, ritual worship, and
recitation. Let them who are strong in their faith therein know that to be
the best for them (286). It is on account of them that I have spoken of
various rites for the purification of the heart, and have with the same
object devised many names and forms (287). O Devi! without knowledge of
the Brahman and the abandonment of all ritual worship, man cannot attain
emancipation even though he performed countless such acts of worship
(288). The householder should consider the Kula ascetic, possessed of
divine knowledge, to be the visible Narayana in the form of man, and
should worship Him as such (289). By the mere sight of one who has subdued
his passions a man is freed of all his sins, and earns that merit which he
obtains by journeying to places of pilgrimage, the giving of alms, and the
performance of all vows, penances, and sacrifices (290)
End of the Eighth Joyful Message, entitled "The Dharmma and Customs of
the Castes and Ashramas." |
