Mahanirvana Tantra - 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:
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):
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):
To thee I bow Who art one with, and the Supporter of, the
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:
After that he should again sip water twice, followed in each case by the
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):
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):
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).
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.)
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
To Kama-rupa, Namah: (79-80).
Then for his seat spreading a mat over it, let him worship the Adhara-Shakti with the
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)
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
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
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 ng, Cha-varga between Ing and ng, Ta-varga between Ung and ng, 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:
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).
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):
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
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
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
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):
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
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):
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.
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:
"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:
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:
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):
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):
"We worship the Father of the Three; He Who causes nourishment, He Who is sweet-scented. As the fruit of the Urvaruka is detached of itself from the stalk on which it grows, so may He free us whilst living from the bond of Karmma, until we are finally liberated, and made one with the Supreme" (210).
Then, O Beloved! the disciple should take and purify the parched grain with the following:
Ong! As the Eye of Heaven is plainly visible to those of the common man, so do the Wise have constant vision of the Excellent Foot of 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."
Suggestions for Further Reading
- Chapter 1 - Questions relating to the Liberation of Beings
- Chapter 2 - Introduction to the Worship of Brahman
- Chapter 3 - Description of the Worship of the Supreme Brahman
- Chapter 4 - Introduction of the Worship of the Supreme Prakriti
- Chapter 5 - The Formation of the Mantras, Placing of the Jar, and Purification of the Elements of Worship
- Chapter 6 - Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites
- Chapter 7 - Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula-tattva
- Chapter 8 - The Dharmma and Customs of the Castes and Ashramas
- Chapter 9 - The Ten Kinds of Purificatory Rites (Sangskara)
- Chapter 10 - Rites relating to Vriddhi Shraddha, Funeral Rites, and Purnabhisheka
- Chapter 11 - The Account of Expiatory Rites
- Chapter 12 - An Account of the Eternal and Immutable Dharmma
- Chapter 13 - Installation of the Devata
- Chapter 14 - The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas
- Essays On Dharma
- Esoteric Mystic Hinduism
- Introduction to Hinduism
- Hindu Way of Life
- Essays On Karma
- Hindu Rites and Rituals
- The Origin of The Sanskrit Language
- Symbolism in Hinduism
- Essays on The Upanishads
- Concepts of Hinduism
- Essays on Atman
- Hindu Festivals
- Spiritual Practice
- Right Living
- Yoga of Sorrow
- Mental Health
- Concepts of Buddhism
- General Essays
Source: Mahanirvana Tantra Tantra of the Great Liberation, Translated by Arthur Avalon (Sir John Woodroffe) . While we have made every effort to reproduce the text correctly, we do not guarantee or accept any responsibility for any errors or omissions or inaccuracies in the reproduction of this text.
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