Chapter 10 - Rites relating to Vriddhi
Shraddha, Funeral Rites, and Purnabhisheka
SHRI DEVI said:
I have now learned from Thee, O Lord! of the ordinances relating to
Kushandika and the ten
Sang-skaras. Do Thou
now,O Deva! reveal to Me the ordinances relating to Briddhi Shraddha
(1). O Shangkara! tell Me in detail, both for My pleasure and
the benefit of all beings, in which of the sacramental and dedicatory
ceremonies Kushandika and Briddhi Shraddha should be, or be
not, performed. Say this, O Maheshana (2-3).
Shri Sadashiva said:
O Gentle One! I have already in detail spoken of all that should be
done in the ten Sangskaras
commencing from Jiva-seka and ending in marriage (4), and of all
that which should be performed by wise men who desire their own weal.O
Beauteous One! I will now speak of what should be done in other rites. Do
Thou listen to it (5).
My Beloved! in consecrating tanks, wells, and ponds, images of Devatas
houses, gardens and in vrata,
the five Devas and the celestial Mothers should be worshipped, and
the Vasu-dhara should be made and Briddhi Shraddha and Kushandika should
be performed (6-7). In ceremonies which may be, and are, performed by
women alone there is no Briddhi Shraddha, but (in lieu thereof) a present
of edibles should be made for the satisfaction of the Devatas and the
Pitris (8).
O Lotus-faced One! in such ceremonies the worship of the Deva,
Vasu-dhara, and Kushandika should be devoutly performed by the women
through the aid of priests (9). If a man cannot perform a rite himself,
then his son, the son’s son, the daughter’s son, agnate relatives,
sister’s son and son-in-law and the priest, are, O Shiva! the best
substitutes (10). I will, O Kalika! now in detail speak of Briddhi
Shraddha. Do Thou listen to it (11).
After performing the daily duties, a man should with mind intent
worship Ganga, Vishnu–the Lord of Sacrifice, the Divinity of the
homestead, and the King (12); and inwardly reciting the Pranava, he should
make nine, seven, five, or three Brahmanas of Darbha grass (13). The
Brahmanas should be made with ends of the grass which have no knots in
them, by twisting the upper ends of the blades from right to left two and
a half times (14).
In Briddhi Shraddha and Parvana Shraddha there should be six Brahmanas,
but, O Shiva! in Ekoddishta Shraddha there should be only one (15). The
wise one should place the Brahmanas made of kusha grass all in one
receptacle, with their faces to the north, and bathe them with the
following (16)
Mantra
May the Divinity of water, who is like the Maya Vija, be propitious for
the attainment of our desire. May He be propitious in that which we drink,
May He always stand forward for our good (17).
Then with scents and flowers the Brahmanas made with kusha grass should
be worshipped (18). The wise one should then place on the west and the
south six vessels in pairs with kusha, sesamum-seed, and Tulasi (19). On
the two vessels placed on the west two of the Brahmanas should be seated
facing east, and on the four seats on the south the four Brahmanas should
be seated facing north (20).
The Divinities should be imagined to be in the two seated on the west
and the paternal Ancestors in the two seated on the left of those on the
south and the maternal ancestors on the right. Know this, O Parvati (21).
In Abhyudayika Shraddha the Nandimukha fathers and the Nandimukhi
mothers, as also the maternal Ancestors in the male line and in the female
line, should be mentioned by name. Before this, however, one should turn
to his right and face the north, and after the performance of the
requisite ceremonies for the worship of the Devas he should turn to his
left and face the south and perform the rites necessary for the offering
of the Pindas (22-23).
In this Abhyudayika Shraddha, O Shiva! all the rites should be
performed in their order, beginning with the rites relating to the Devas,
and if there be any deviation the Shraddha fails in its object (24).
The word of supplication addressed to the Devas should be said whilst
facing the north, and when the same is addressed to the paternal or
maternal Ancestors it should be said whilst facing south. And now, O Thou
of pure Smiles! I will first state the words of entreaty which should be
addressed to the Devas (25).
After mentioning the name of the month and paksha, the tithi and the
occasion, the excellent worshipper should say "for the prosperous result
of the ceremony." Then he should repeat the names and gotras of the three
fathers and of the three mothers, and of the three maternal grandfathers
and of the three maternal grandmothers, in the possessive case, and he
should thereafter say: "I am performing the Shraddha of the Vishva-Devas
represented by the image of the two Brahmanas made of kusha grass." These,
O Great Devi! are the words of entreaty" (26-29).
O Parvati! when the Anujna-vakya is either for paternal or maternal
Ancestors, the same words should, with the necessary alterations, be said
for the paternal and maternal Ancestors, and the Vishva-Devas left out
(30). Then, O Shiva! the worshipper should recite the Brahma-Vidya Gayatri
ten times (31). He should next say the following
Mantra
I salute the Divinities, the Fathers–i.e., the Fathers and
Mothers–the great Yogis; I salute Pushti and Svaha; may we have such
auspicious occasions over and over again.
The excellent worshipper, having repeated the above Mantra three times,
and taking water in his hand, should wash the Shraddha articles with the
Mantra
Vang, Hung, Phat (32-33).
O Mistress of the Kula! a vessel should next be placed in the corner of
Agni. Then uttering the
Mantra
O Water! Thou art the nectar which killest the Rakshasas, protect this
sacrifice of mine.
Water with Tulasi-leaves and barley should be put into it; and the wise
one should, after first offering handfuls of water to the Devas and then
to the Vipras, give them seats of kusha grass (34-35).
The learned men, O Shiva! should then invoke the Vishva-Devas, the
fathers, the mothers, the maternal grandfathers, and the maternal
grandmothers (36). Having so invoked them, the Vishva-Devas should first
be worshipped; and then the three fathers, the three mothers, the three
maternal grandfathers, and the three maternal grandmothers should be
worshipped, with offets of Padya, Arghya, Achamaniya, incense, lights,
cloths. Then, O Beauteous One! permission should be asked in the first
place of the Devas for the spreading of the leaves (37-38).
Then a four-sided figure should be drawn uttering the Maya Vija, and
then in a similar way for the paternal and maternal sides two figures each
should be drawn (39). After these have been sprinkled with the Varuna
Vija, leaves should be spread over the figures. These leaves should be
sprinkled with the Varuna Vija, and then drinking-water and different
kinds of edibles and rice should be distributed in their order (40).
After giving honey and grains of barley and sprinkling the offerings
with water, accompanied by the
Mantra
Hrang, Hrung, Phat,
the worshipper possessed of the knowledge of Truth should dedicate the
edibles by the names of the Vishva-Devas, the fathers, the mothers, the
maternal grandfathers and the maternal grandmothers, and thereafter repeat
the Gayatri ten times and thrice repeat the
Mantra
"I salute the Divinities," as
aforesaid.
After this, O Adya! he should take the directions (of the officiating
Brahmanas) relating to the disposal of the remnants of edibles and of the
Pindas (41-43).
Upon receiving the directions of the Brahmana, he should, O Beloved!
make twelve Pindas of the size of bael fruits with the remnants of the
Akshata and other things (44). He should make one more Pinda equal in size
with the others, and then, O Ambika! he should spread some kusha grass and
barley on the Nairrita corner of the figure (45).
Mantra
Such of my family as have none to offer Pindas to them whom neither son
nor wife survive, who were burnt to death or were killed by tigers or
other beast of prey, such kinsmen of mine as themselves are without
kinsmen, all such as were my kinsmen in previous births, may they all
obtain imperishable satisfaction by the Pinda and water hereby given by me
(46-47).
O Adored of the Devas! having with the above Mantra offered the Pinda
to those who have no one to offer them Pindas, he should wash his hands
and inwardly recite the Gayatri, and repeat the
Mantra
"I salute the Divinities,"
and so forth, three times, and then make the square (48).
O Devi! the wise man should in front of the vessels containing the
remnants of the offerings make such squares in twos (for his Ancestors),
beginning with the paternal Ancestors (49).
O Shive! he should then sprinkle the squares with water with the Mantra
already prescribed, and then spread kusha grass over them and sprinkle
them with the Vayu Vija (49), beginning with the kusha spread on the
square for the paternal (male) Ancestors, and then offer three Pindas, one
at the top, another at the bottom, and one in the middle, in each of the
squares (50).
O Maheshvari! the names of each of the Ancestors should be mentioned,
inviting him or her, and then the Pinda should be given with honey and
barley, concluding with Svadha (51). After the Pindas are given (in manner
aforesaid) the Lepa-bhoji Ancestors should be satisfied by the offer to
them of the remnants which remain on the hand. These should be scattered
on all sides with the
Mantra
Ong, may the Lepa-bhoji
Ancestors be pleased.
In Ekoddishta Shraddha the offering to the Lepa-bhoji Ancestors is not
made (52).
Then for the satisfaction of the Devas and Pitris the Gayatri should be
inwardly recited ten times, and the Mantra, "I salute the Divinities," as
aforesaid should be similarly recited three times, and then the Pindas
should be worshipped (53). Lighting an incense-stick and a light, the wise
one should, with closed eyes, think of the Pitris in their celestial forms
partaking of their allotted Pindas, each his own, and should then bow to
them, uttering the following (54)
Mantra
My father is my highest Dharmma. My father is my highest Tapas. My
father is my Heaven. On my father being satisfied, the whole Universe is
satisfied (55).
Taking up some flowers from the remnants, the Pitris should be asked
for their blessings, with the following (56)
Mantra
Give me your blessings, O Merciful Pitris. May my knowledge, progeny,
and kinsmen always increase. May my benefactors prosper. May I have food
in profusion. May many always beg of me, and may I not have to beg of any
(57-58).
Then he should remove the Devas and Brahmanas made of kusha grass, as
also the Pindas, commencing with the Devas. The wise one should then make
presents to all three (59).
He should then make japa of the Gayatri ten times, and the Mantra, "I
salute the Divinities," five times, and, after looking at the fire and the
Sun, should, with folded palms, ask the Vipra the following question (60):
"Is the Shraddha complete?" and the Brahmana should make reply:
"It has been completed according to the injunctions" (61).
Then, for the removal of the effects of any error or omission, the
Pranava should be inwardly recited ten times, and the ceremony should be
brought to a close, uttering the following
Mantra
"May the Shraddha rite be
faultless";
and then the food and drink in the vessels should be offered to the
officiating Brahmana (62).
In the absence of a Vipra, it should be given to cows and goats, or
should be thrown into water. This is called "Vriddhi Shraddha," enjoined
for all obligatory sacramental rites (63). Shraddha performed on the
occasion of any Parvvan is called "Parvvana Shraddha" (64).
In ceremonies relating to the consecration of emblems or images of
Devas, or while starting for or returning from pilgrimage, the Shraddha
should be according to the injunctions laid down for Parvvana Shraddha
(65). On the occasion of Parvvana Shraddha the Pitris should not be
addressed with the prefix "Nandimukha," and for the words "Salutation to
Pushti" should be substituted the words "Salutation to Svadha" (66).
O Beautiful One! if any of the three Ancestors be alive, then the wise
one should make the offerings to another Ancestor of higher degree (67).
If the father, grandfather, and great-grandfather be alive, then, O Queen
of the Devas! no Shraddha need be performed. If they are pleased, then the
object of the funeral rite and sacrifice is attained (68).
If his father be living, then a man may perform his mother’s Shraddha,
his wife’s Shraddha, and Nandi-mukha Shraddha; but he is not entitled to
perform the Shraddha of anyone else (69).O Queen of the Kula! at the time
of Ekoddishta Shraddha the Vishva-Devas are not to be worshipped. The word
of entreaty should be addressed to one Ancestor only (70).
At the time of Ekoddishta Shraddha cooked rice and Pinda should be
given whilst facing south. The rest of the ceremony is the same as that
which has been already described, with the exception that sesamum should
be substituted for barley (71).
The peculiarity in Preta Shraddha is that the worship of Ganga and
others is omitted, and in the framing of the Mantra the deceased should be
spoken of as Preta whilst rice and Pindas are offered to him (72).
The Shraddha performed for one man is called "Ekoddishta." In offering
Pinda to the Preta, fish and meat should be added (73). O Mistress of the
Kula! know this, that the Shraddha which is performed on the day following
the end of the period of uncleanliness is Preta Shraddha (74). If there is
a miscarriage, or if the child dies immediately on birth, or if a child is
born or dies, then the period of uncleanliness is to be reckoned according
to the custom of the family (75).
The period of uncleanliness in the case of the twice-born is ten days
(for Brahmanas), twelve (for Kshatriyas), and a fortnight (for Vaishyas);
for Shudras and Samanyas the period is one month (thirty days) (76).
On the death of an Agnate who is not a Sapinda, the period of
uncleanliness is three days, and on the death of a Sapinda, should
information of it arrive after the period prescribed, one becomes unclean
for three days (77).
The unclean man, O Primordial One! is not entitled to perform any rite
relating to the Devas and the Pitris, excepting Kula worship and that
which has been already commenced (78).
Persons over five years of age should be burnt in the burning-ground,
but, O Kuleshani! a wife should not be burnt with her dead husband (79).
Every woman is Thy image–Thou residest concealed in the forms of all women
in this world. That woman who in her delusion ascends the funeral pyre of
her lord shall go to hell (80).
Kalika! the corpses of worshippers of Brahman should be either buried,
thrown into running water, or burnt, according as they may direct (81).
Ambika! death in a holy place or a place of pilgrimage, or near the
Devi, or near the Kaulikas, is a happy one (82).
He who at the time of his death meditates on the one Truth, forgetful
of the three worlds, attains to his own Essential Being (83).
After death the corpse should be taken to the burning-ground, and when
it has been washed it should be smeared with ghee and placed on the pyre,
with the face to the north (84).
The deceased should be addressed by his name, and Gotra and as Preta.
Giving the Pinda to the mouth of the corpse, the pyre should be lighted by
applying the torch to the mouth of the corpse, inwardly the while reciting
the Vahni Vija (85).
Beloved! the Pinda should be made of boiled or unboiled rice, or
crushed barley, or wheat, and should be of the size of an emblic myrobalam
(86). To the eldest son of the Preta is given the privilege of performing
the Shraddha; in his absence to the other sons, according to the order of
their seniority (87).
The day after the day upon which the period of uncleanliness expires,
the mourner should bathe and purify himself, and give away gold and
sesamum for the liberation of the Preta (88).
The son of the Preta should give away cattle, lands, clothes,
carriages, vessels made of metals, and various kinds of edibles, in order
that the Preta may attain Heaven (89).
He should also give away scents, garlands, fruits, water, a beautiful
bed, and everything which the Preta himself liked to insure his passage to
Heaven (90).
Then a bull should be branded with the mark of a trident, and decorated
with gold and ornaments, and then let loose, with the object that the
deceased may attain Heaven (91).
He should then with a devout spirit perform the Shraddha, according to
the injunctions laid down for the performance of Preta Shraddha, and then
feed Brahmanas and Kaulas possessed of Divine knowledge, and the hungry
(92).
The man who is unable to make gifts should perform the Shraddha to the
best of his ability, and feed the hungry, and thus liberate his father
from the state of existence of a Preta (93).
This Preta Shraddha is known as Adya or Ekod-dishta Shraddha, and it
liberates the deceased from the state of Preta. After this every year on
the tithi of his death edibles should be given to the deceased (94).
There is no necessity for a multitude of injunctions nor for a
multitude of rituals. Man may attain all siddhi by honouring a Kaulika.
The object of all Sangskaras is completely attained if, in lieu of the
prescribed Homa, Japa, and Shraddha, even a single Kaulika is duly
honoured (96), at the time of the ceremony.
The injunction of Shiva is that all auspicious ceremonies should be
performed between the period beginning with the fourth day of the light
half of the lunar half-month, and ending on the fifth of the dark
half-month (97).
He, however, who is desirous of performing any rite which must be
performed may perform it even on an inauspicious day, provided he be so
directed by his Guru, by a Ritvij, or a Kaulika (98).
A Kaulika should commence the building of a house, should first enter a
house, start on a journey, wear new jewels, and the like,only after
worshipping the Primordial One with the five Elements (99).
Or the excellent worshipper may shorten the rite. He may thus, after
meditating on the Devi, and inwardly reciting the Mantra and bowing to the
Devi, go wherever he may desire (100).
In the worship of all Devatas, such as the Autumnal Festival and
others, dhyana and puja should be performed according to the ordinances
laid down in the Shastras relating to such worship (101).
According to the ordinances relating to the worship of the Primordial
Kali, animal sacrifice and Homa should be performed, and the rite should
be brought to an end by the honouring of Kaulikas and making of offerings
(102).
The general rule is that Ganga, Vishnu, Shiva, Suryya, and
Brahma should first be worshipped, and then the Deva the special object of
worship (103).
The Kaulika is the most excellent Dharmma, the Kaulika is the most
excellent Deva, the Kaulika is the most excellent pilgrimage, therefore
should the Kaula be always worshipped (104).
The three and a half kotis of Places of Pilgrimage, all the Devas
beginning with Brahma Himself, reside in the body of the Kaula. What,
therefore, is there which is not attained by worshipping him? The land in
which the good and fully initiated Kaula resides is blessed and deserving
of honour. It is most holy, and is coveted even by the Devas (105-106).
Who can in this world understand the majesty of the fully initiated
Sadhaka, who is Shiva Himself, and to whom there is nothing either holy or
sinful? (107).
Such a Kaula, possessing merely the form of man, moves about this earth
for the salvation of the entire world and the instruction of men in the
conduct of life (108).
Shri Devi said:
Thou hast, O Lord! spoken of the greatness of the Soul of the fully
initiated Kaula. Do Thou in Thy mercy speak to Me of the ordinances
relating to such initiation (109).
Shri Sadashiva said:
In the three Ages this rite was a great secret.; men then used to
perform it in all secrecy, and thus attain liberation (110).
When the Kali Age prevails, the followers of Kula rite should declare
themselves as such, and, whether in the night or the day, should openly be
initiated (111).
By the mere drinking of wine, without initiation, a man does not become
a Kaula. The Kula worshipper becomes the Lord of the Kula Chakra only
after full initiation (112).
The Guru should, the day before the initiation, worship the Deva of
Obstacles with offerings, according to his ability for the removal of all
obstacles (113).
If the Guru is not qualified to officiate at a full initiation
ceremony, then it should,O Beloved! be performed by a duly initiated Kaula
(114). Gang is the Vija of Ganapati (Ganesha) (115). Ganaka is the
Rishi, the Chhanda is Nivrit, the Lord of Obstacles is the Devata, and
the Mantra is applicable for the removal of obstacles to the performance
of the rite (116).
Adding successively six long vowels to the Mula Mantra, Shadanga-nyasa
should be performed, and O Shiva! after doing Pranayama let Ganapati be
meditated upon (117).
Dhyana
Meditate on Gana-pati as of the colour of vermilion, having three eyes,
a large belly, holding in His lotus-hands the conch, the noose, the
elephant-goad, and the sign of blessing. His great trunk adorned with the
jar of wine which it holds. On His forehead shines the young Moon. He has
the head of the King of elephants; His cheeks are constantly bathed in
wine. His hody is adorned with the coils of the King of servants. He is
dressed in red raiment, and His body is smeared with scented ointments
(118).
Having thus meditated upon Ganapati, he should be worshipped with
mental offerings, and then the protecting power of the seat should be
worshipped. These are Tibra, Jvalini, Nanda, Bhoga-da, Kama-rupini, Ugra,
Tejasvati, Satyi, and Vighna-vinashini. The first eight should be
worshipped in their order, beginning from the east, and the last should be
worshipped in the middle of the Mandala. Having thus worshipped them all,
the lotus-seat itself should be worshipped (119-120).
Meditating on Ganesha once again, He should be worshipped with
offerings of the five elements. On each of His four sides should the
excellent Kaulika worship Ganesha, Gana-nayaka, Gana-natha, Gana-krida,
Eka-danta, Rakta-tunda, Lambodara, Gajanana, Mahodara, Vikata, Dhumrabha,
and Vighna-nashana (121-123).
Then the eight Shaktis, Brahmi, and others, and the ten Dikpalas and
their weapons, should be worshipped, and after that Vighna-raja should be
bidden to depart (124).
Having thus worshipped the King of Obstacles, the worshipper should
perform the preliminary ceremony, and then entertain the Kaulas versed in
divine knowledge with the five elements (125).
The next day, having bathed and performed his ordinary daily duties as
already enjoined, he should, O Beloved! give away sesamum-seed and gold
for the destruction of all sins from his birth, and a bhojya for the
satisfaction of the Kaulas (126). Then, giving arghya to Suryya, and
having worshipped Brahma, Vishnu, Shiva, and the nine Planets, as also the
sixteen divine Mothers, he should make a Vasu-dhara (127).
He should then perform Vriddhi Shraddha for the good result of the
rite, and, going up to the Guru, bow to him, and pray to him as follows
(128):
(Prayer to the Guru)
Save me, O Lord! thou that art the Sun of the Kaulas. Protect my head,
O Ocean of Mercy! with the shade of thy lotus-foot (129). Grant us leave,
O Exalted One! in this auspicious Purnabhisheka that by thy grace I may
attain the success of my undertaking without any hindrance (130).
(The Guru should then reply:)
My son! be thou, by the permission of the Shiva-Shakti, initiated with
the full initiation. May thou attain the object of thy desire by the
command of Shiva (131).
Having thus obtained the permission of the spiritual Preceptor, he
should make the Sangkalpa for the removal of all obstacles and for the
attainment of long life, prosperity, strength, and good health (132).
The Sadhaka, having solemnly formed his resolve, should worship the
Guru, by presenting him with clothes and jewels, and karana with Shuddhi,
and do honour to him (133).
The Guru should then make with earth an altar four fingers in height
and measuring one and a half cubit either way in a beautiful room painted
with red earth, etc., decorated with pictures, flags, fruits, and leaves,
and strings of small bells.
The room should have a beautiful ceiling-cloth, lighted with lines of
lamps fed with ghee to dispel all traces of darkness, and should be
scented with burning camphor, incense-sticks, and incense, and ornamented
with fans, fly-whisks, the tail feathers of the peacock, and mirrors,
etc., and then he should with rice powdered and coloured yellow, red,
black, white, and dark blue draw Mandala called Sarvato-bhadra, beautiful
and auspicious in every way (134-138).
Then each person should perform the rite preparatory to mental worship,
according to his Sangkalpa, and then, having made mental worship, should
purify the five elements with the Mantra previously mentioned (139). After
the Pancha-tattvas have been purified, the jar, which must be either of
gold or silver or copper or earth, should be placed with the Brahma Vija
on the Mandala. It should be washed with the Weapon Mantra and smeared
with curd, Akshata, and then a vermilion mark should be placed on it with
the Mantra "Shring" (140-141).
He should then recite three times the letters of the alphabet, with the
Vindu superposed from Ksha to A, and recite inwardly the Mula Mantra, and
fill the jar with wine or water from some holy place, or with ordinary
pure water, and then throw into the jar nine gems or gold (142-143).
The merciful Guru should then place over the mouth of the jar a leafy
branch of a Jack-tree, a Fig-tree, an Ashvattha-tree, and of a Vakula and
Mango-tree, with the Vagbhava Vija (144).
He should then place on the leafy branch a gold, silver, copper, or
earthen platter, uttering the Rama Vija and Maya Vija (145). Then, O
Beauteous One! two pieces of cloth should be tied to the neck of the jar.
When worshipping Shakti the cloth should be of a red colour, and in the
worship of Shiva and Vishnu it should be white (146).
Inwardly reciting the
Mantra
Sthang, Sthing, Hring, Shring,
the jar should be fixed in its place, and after putting into it the
Pancha-tattvas the nine cups should be placed in their order (147). The
Shakti Patra should be of silver, the Guru Patra of gold, the Shri Patra
should be made of the human skull, the rest of copper (148). Cups made of
stone, wood, and iron should be rejected; the material of the cups in the
worship of the Maha-Devi should be according to the means of the
worshipper (149).
After placing the cups, libations should be offered to the four Gurus
and the Devi, and the wise one should then worship the jar filled with
nectar (150). Lights and incense should then be waved and sacrifices made
to all beings, and after worshipping the divinities of the pitha he should
perform Shadangganyasa (151). He should then do Pranayama, and, meditating
on the Great Devi, invoke Her, and thereafter worship Her, the Object of
his worship, to the best of his ability and without niggardliness (151).
The excellent Guru, O Shiva! should perform all the rites ending with
Homa, and then honour the Kumaris and worshippers of Shakti by presenting
them with flowers, sandal-paste, and clothes (153).
The Guru should then ask the permission of those present with the
following words:
O you Kaulas! who are vowed to Kula-worship, be kind to my disciple. Do
you give your permission to his Sangskara of Purnabhisheka (154).
The Lord of the Chakra, having thus asked those present, should
respectfully say: "By the grace of Mahamaya and the majesty of the Supreme
Soul, may thy disciple be perfect and devoted to the Supreme Essence"
(155).
The Guru should then make the disciple worship the Devi in the jar,
which has been worshipped by himself, and then, mentally repeating the
Mantra
Kling, Hring, Shring
over it, move the immaculate jar, with the following
Mantra
Rise, O Brahma-kalasha, thou art the Devata and grantest all success.
May my disciple, being bathed with thy water and leaves, be devoted to
Brahman (156-157).
Having moved the jar in this manner, the Guru should mercifully
sprinkle the disciple seated with his face to the North with the Mantra
about to be spoken (158).
The Rishi of the Mantra of this auspicious Purnabhisheka rite is
Sadashiva, the presiding Devata is the Adya Devata, the Vija is "Ong," and
its applicability is for the auspicious sprinkling on the occasion of the
Purnabhisheka ceremony (158-159).
Mantra
May the Gurus sprinkle thee. May Brahma, Vishnu, and Maheshvara
sprinkle thee; may the Mothers Durga, Lakshmi, Bhavani, sprinkle thee; may
Shodashi, Tarini, Nitya, Svaha, Mahisha-mardini, all these sprinkle thee
with the water that has been sanctified by the Mantra; may Jaya-durga,
Vishalakshi, Brahmani, Sarasvati, may all These sprinkle thee; may Bagala,
Varada, and Shiva sprinkle thee; may the Shaktis, Narasinghi, Varahi,
Vaishnavi, Vana-malini, Indrani, Varuni, Raudri, sprinkle thee; may
Bhairavi, Bhadra-kali, Tushti, Pushti, Uma, Kshama, Shraddha, Kanti, Daya,
Shanti, always sprinkle thee; may Maha-kali, Maha-lakshmi,
Maha-nila-sarasvati, Ugra-chanda, Prachanda, constantly sprinkle thee; may
Matsya, Kurma, Varaha, Nrisingha, Vamana, Rama, Bhrigu-Rama, sprinkle thee
with water; may Asitanga, Ruru, Chanda, Krodhonmatta, Bhayangkara, Kapali,
Bhishana, sprinkle thee; may Kali, Kapalini, Kulla, Kurukulla, Virodhini,
Viprachitta, Mahogra, ever sprinkle thee; may Indra, Agni, Shamana,
Raksha, Varuna, Pavana, Dhana-da, Maheshana, who are the eight Dikpalas,
sprinkle thee; may Ravi, Soma, Mangala, Budha, Jiva, Sita, Shani, Rahu,
Ketu, with all their Satellites, sprinkle thee; may the stars, the
Karanas, the Yogas, the Days of the Week, and the two Divisions of the
Month, the Days, Seasons, Months, and the Year anoint thee always; may the
Salt Ocean, the Sweet Ocean, the Ocean of Wine, the Ocean of Ghee, the
Ocean of Curd, the Ocean of Milk, the Ocean of Sweet Water sprinkle thee
with their consecrated waters; may Ganga, Yamuna, Reva, Chandra-bhaga,
Sarasvati, Sarayu, Gandaki, Kunti, Shveta-ganga, Kaushiki, may all these
sprinkle thee with their consecrated waters; may the great Nagas beginning
with Ananta, the birds beginning with Garuda, the trees beginning with the
Kalpa tree, and the great Mountains sprinkle thee; may the beneficent
Beings residing in Patala, on the earth, and in the air, pleased at this
hour of thy Purnabhisheka, sprinkle thee with water (160-175). May thy
ill-luck, bad name, illness, melancholy and sorrows be destroyed by the
Purnabhisheka, and by the glory of the Supreme Brahman (176). May
Alakshmi, Kala-karni, the Dakinis, and the Yoginis, being driven away by
the Kali Vija, be destroyed by the Abhisheka (177). May the Bhuta, Preta,
Pishachas, and the maleficent Planets be driven out, put to flight, and
destroyed by the Rama Vija; may all misfortune caused thee by magic and by
the incantations of thy enemies, may all thy transgressions of mind, word,
and body be destroyed as the result of this initiation; may all thy
adversities be destroyed, may thy prosperity be undisturbed, may all thy
desires be fulfilled as the result of this Purnabhisheka (178-180).
With these twenty-one Mantras the disciple should be sprinkled with
water; and if he has obtained already the Mantra from the mouth of a
Pashu, the Guru should make him hear it again (181).
The Kaulika Guru should, having informed the worshippers of Shakti,
call his disciple by his name and give him a name ending with Anandanatha
(182).
Being thus initiated in the Mantra by the Guru, the disciple should
worship his Ishta-devata in the Yantra (of the Guru), and then honour the
Guru by presenting him with the Pancha-tattvas (183).
The disciple should also give as Dakshina cows, land, gold, clothes,
drinks, and jewels to the Guru, and then honour the Kaulas, who are the
very embodiments of Shiva (184).
The self-possessed, purified, and humble disciple, having honoured the
Kaulas, should touch the sacred feet of the Guru with veneration, and,
bowing to him, pray to him as follows (185):
Prayer to Guru
Holy Lord! Thou art the Lord of the world. Lord! thou art my Lord.O
Ocean of Mercy! do Thou gratify my heart’s desire by the gift of the
excellent nectar (186).
The Guru should then say:
"Give me leave, O Kaulas! you who are the visible images of Shiva
Himself, that I may give to my good and humble disciple the excellent
nectar" (187).
The Kaulas will then say:
"Lord of the Chakra! thou art the Supreme Lord Himself, Thou art the
Sun of the Kaula lotus. Do Thou gratify this good disciple, and give him
the Kaula nectar" (188).
The Guru, having obtained the leave of the Kaulas, should place in the
hand of the disciple the drinking-cup filled with the excellent nectar, as
also the Shuddhi (189).
The Guru should then, devoutly meditating on the Devi in his heart,
place the tilaka on the forehead of the disciple, as also of the Kaulas,
with the ashes adhering to the sacrificial spoon (190).
Let the Guru then distribute the Tattvas offered to the Devi, and
partake of the food and drink as directed in the injunctions relating to
the formation of Chakra (191).
O Devi! I have spoken to Thee of the auspicious rites relating to
Purnabhisheka. By this one attains divine knowledge and becomes Shiva
Himself (192).
The Purnabhisheka should be performed for nine or seven or five or
three or one night (193).
There are, O Kuleshani! five different forms in this purificatory rite.
In the rite which lasts nine nights the Mandala known as Sarvato-bhadra
should be made (194).
Beloved! in the rite which lasts seven nights the Mandala Nava-nabha,
in the rite which lasts five nights the Mandala Panchabja, in the rite
which lasts three nights and in the rite which lasts one night the Mandala
of eight-petalled lotus should be respectively made (195).
O Devi! the injunction is that on the Sarvato-bhadra and Nava-nabha
Mandalas nine jars should be placed, on Panchabja Mandala five, and on
Ashta-dalabja Mandala one jar, and the Angga-Devatas and the
Avarana-Devatas should be worshipped in the filaments and other parts of
the lotuses (196-197).
The Kaulas who have been fully initiated are pure of soul. All things
are purified by their looking, touching, and by their smelling them (198).
All men, whether they are Shaktas, Vaishnavas, Shaivas, Sauras, or
Ganapatas, should worship the Kaula Sadhu with devotion (199).
It is good for a Shakta to have a Guru who is a Shakta, for a Shaiva a
Shaiva Guru is commendable, and for a Vaishnava a Vaishnava, for a Saura a
Saura as Guru is advised, and a Ganapata is the proper Guru for a
Ganapata, but a Kaula is excellent as Guru in the case of all; therefore
the wise one should with all his soul be initiated by a Kaula (200-201).
Those who worship the Kaulas with Pancha-tattva and with heart uplifted
cause the salvation of their Ancestors, and themselves attain the highest
end (202).
The man who has obtained the Mantra from the mouth of a Pashu is of a
certainty a Pashu, and he who has obtained the Mantra from a Vira is a
Vira, and he who obtains it from a Kaula knows the Brahman (203). One who
has been initiated according to Shakta rites is a Vira; he may purify the
Pancha-tattvas only in the worship of his own Ishta-devata, he may never
be the Chakreshvara (204).
He who kills a Vira, he who drinks wine which has not been consecrated,
he who seduces the wife of or steals the property of a Vira, these four
are great sinners, and the man who associates with any of these is the
fifth sinner (205). Those evil-natured men who disparage the Kula Way,
Kula articles, and the Kula worshipper go down the low and vile path
(206).
The Rudra-dakinis and Rudra-bhairavis dance in joy (at the thought of)
chewing the bones and flesh of men who hate wine and the Kaulas (207).
They are merciful and truthful, and ever desire the good of others, for
such as slander them there is no escape from Hell (208).
I have in the various Tantras spoken of various ceremonies and of many
repetitions of practices; but in the case of a Kaula who is devoted to the
Brahman, it is a matter of indifference whether he practises or omits them
(209).
There is one Supreme Brahman Who exists, spread throughout the Universe
(or any part of it). He is worshipped, because there is nothing which
exists apart from Him (210).
Beloved! even those who look to the fruit of action and are governed by
their desires and by the worship of different Devas, and addicted to
worldly pursuits, go to and become united with Him (211). He who sees
everything in Brahman, and who sees Brahman everywhere, is undoubtedly
known as an excellent Kaula, who has attained liberation while yet living
(212).
End of the Tenth Joyful Message, entitled "Rites relating to Vriddhi
Shraddha, Funeral Rites, and Purnabhisheka." |
