Mahanirvana Tantra - Chapter 6
Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites
SHRI DEVI said:
As Thou hast kindness for Me, pray tell Me, O Lord! more particularly about the Pancha-tattvas and the other observances of which Thou hast spoken (1).
Shri Sadashiva said:
There are three kinds of wine which are excellent namely, that which is made from molasses, rice, or the Madhuka flower. There are also various other kinds made from the juice of the palmyra and date tree, and known by various names according to their substance and place of production. They are all declared to be equally appropriate in the worship of the Devata (2).
Howsoever it may have been produced, and by whomsoever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanctified (3). Meat, again, is of three kinds, that of animals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well-being (5). Only male animals should be decapitated in sacrifice. It is the command of Shambhu that female animals should not be slain (6). There are three superior kinds of Fish namely, Shala, Pathina and Rohita. Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7-8).
There are also three kinds of parched food, superior, middle, and inferior. The excellent and pleasing kind is that made from Shali rice, white as a moonbeam, or from barley or wheat, and which has been fried in clarified butter. The middling variety is made of fried paddy. Other kinds of fried grain are inferior (9-10). Meat, fish, and parched food, fruits and roots, or anything else offered to the Devata along with wine, are called Shuddhi (11). O Devi! the offering of wine without Shuddhi, as also puja and tarpana (without Shuddhi), become fruitless, and the Devata is not propitiated (12). The drinking of wine without Shuddhi is like the swallowing of poison. The disciple is ever ailing, and lives for a short time and dies (13). O Great Devi! when the weakness of the Kali Age becomes great, one s own Shakti or wife should alone be known as the fifth Tattva. This is devoid of all defects (14). O Beloved of My Life! in this (the last Tattva) I have spoken of Svayambhu and other kinds of flower. As substitutes for them, however, I enjoin red sandal paste (15). Neither the Tattvas nor flowers, leaves, and fruits should be offered to the Mahadevi unless purified. The man who offers them without purification goes to hell (16).
The Shri-patra should be placed in the company of one s own virtuous Shakti; she should be sprinkled with the purified wine or water from the common offering (17). The Mantra for the sprinkling of the Shakti is
Aing, Kling, Sauh. Salutation to Tripura; purify this Shakti, make her my Shakti; Svaha (18-19).
If she who is to be Shakti is not already initiated, then the Maya Vija should be whispered into her ear, and other Shaktis who are present should be worshipped and not enjoyed (20).
The worshipper should then, in the space between himself and the Yantra, draw a triangle with the Maya Vija in its centre, and outside the triangle and in the order here stated a circle, a hexagon, and a square (21). The excellent disciple should then worship in the four corners of the square the Pithas, Purna-shaila, Uddiyana, Jalandhara, and Kama-rupa, with the Mantras formed of their respective names, preceded by Vijas formed by the first letter of their respective names, and followed by Namah (22).
Then the six parts of the body should be worshipped in the six corners of the hexagon. Then worship the triangle, with the Mula-Mantra, and then the Shakti of the receptacle with the Maya Vija and Namah (23). Wash the receptacle with the Mantra Namah, and then place it (as in the case of the jar) on the Mandala, and worship in it the ten parts of Vahni with the first letters of their respective names as Vijas (24). These parts, which are ten in number viz., Dhumra, Archih, Jvalini, Sukshma, Jvalini, Vishphulingini, Sushri, Surupa, Kapila,Havya-kavya-vaha should be uttered in the Dative singular, and followed by the Mantra Namah (25-26).
Then worship the region of Vahni (in the adhara or receptacle) with the following:
Mang: Salutation to the region of Vahni with his ten qualities (27).
Then, taking the vessel of offering and purifying it with the Mantra Phat, place it on the receptacle, and, having so placed it, worship therein the twelve parts of the Sun with the Vijas, commencing with Ka-Bha to Tha-Da (28). These twelve parts are Tapini, Tapini, Dhumra, Marichi, Jvalini, Ruchi, Sudhumra, Bhoga-da, Vishva, Bodhini, Dharini, Kshama (29). After this, worship the region of Sun in the vessel of offering with the following:
Ang: Salutation to the circle of Sun, with His twelve parts (30).
Then the worshipper should fill the cup of offering three-quarters full with wine taken from the jar, uttering the Matrika Vijas in the reverse order (31). Filling the rest of the cup with water taken from the special offering, let him worship with a well-controlled mind the sixteen digits of the Moon, saying as Vijas each of the sixteen vowels before each of the sixteen digits spoken in the dative singular, followed by the Mantra Namah (32).
The sixteen desire-granting digits of Moon are Amrita, Pranada, Pusha, Tushti, Pushti, Rati, Dhriti, Shashini, Chandrika, Kanti, Jyotsna, Skri, Priti, Angada, Purna, and Purnamrita (33). As in the case of the other Devas mentioned, the disciple should then worship the region of the Moon with the following:
Ung: Salutation to the region of Moon with its sixteen digits (34).
Durva grass, sun-dried rice, red flowers, Varvara, leaf, and the Aparajita flower should be thrown into the vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine and the vessel of offering with the Avagunthana Mudra, and uttering the Armour Vija, protect it with the Weapon-Vija, and converting it into ambrosia with the Dhenu-Mudra, cover it with the Matsya-Mudra (36). Making japa of the Mula-Mantra ten times, the Ishta-devata should be invoked and worshipped with flowers offered in the joined palms.
Then charge the wine with the following five Mantras, beginning with akhanda: (37)
O Kula-rupini! infuse into the essence of this excellent wine which produces full and unbroken bliss its thrill of joy (38).
Thou who art like the nectar which is in Ananga, and art the embodiment of Pure Knowledge, place into this liquid the ambrosia of Brahmananda (39).
O Thou, who art the very image of That! do Thou unite this arghya with the image or self of That, and having become the kulamrita, blossom in me (40).
Bring into this sacred vessel, which is full of wine, essence of ambrosia produced from the essence of all that is in this world, and containing all kinds of taste (41).
May this cup of self, which is filled with the nectar of self, Lord, be sacrificed in the Fire of the Supreme Self (42).
Having thus consecrated the wine with the Mantra, think of the union in it of Sadashiva and Bhagavati and wave lights and burning incense-sticks before it (43).
This is the consecration of the Shri-patra in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless (44). The wise one should then, according to the rules prescribed for the placing of the common offering, place between the jar and the Shri-patra the cups of the Guru, the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively, making nine cups in all (45-46).
Then, filling the cups three-quarters full of wine from the jar, a morsel of Shuddhi of the size of a pea should be placed in each of them (47). Then, holding the cup between the thumb and the fourth finger of the left hand, taking the morsel of Shuddhi in the right hand, making the Tattva-mudra, Tarpana should be done. This is the practice which has been enjoined (48). Taking an excellent drop of wine from the Shripatra and a piece of Shuddhi, Tarpana should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi (49).
Then, with the wine in the cup of the Guru, offer oblations to the line of Gurus. in the first place to the worshipper s own Guru seated together with his wife on the lotus of a thousand petals, and then to the Parama Guru, the Parapara Guru, the Parameshti Guru successively. In offering oblations to the four Gurus, the Vagbhava Vija should first be pronounced, followed in each case by the names of each of the four Gurus (50). Then, with wine from the cup of enjoyment, the worshipper should, in the lotus of his heart, offer oblations to the Adya-Kali. In this oblation Her own Vija should precede, and Svaha should follow Her name. This should be done thrice (51).
Next, with wine taken from the cup of the Shakti, oblation should be similarly offered to the Devata of the parts of Her body and their Avarana-Devatas (52). Then, with the wine in the cup of the Yogini, oblation should be offered to the Adya-Kalika, carrying all Her weapons and with all Her followers.
Then should follow the sacrifice to the Vatukas (53). The wise worshipper should draw on his left an ordinary rectangular figure, and after worshipping it, place therein food with wine, meat, and other things (54). With the Vijas of Vak, Maya, Kamala, and with the Mantra:
"Vang, Salutation to Vatuka," he should be worshipped in the East of the rectangle, and then sacrifice should be offered to him (55).
Then, with the
"Yang to the Yogin is Svaha,"
sacrifice should be made to the Yoginis on the South (56), and then to Kshetra-pala on the West of the rectangle, with the
"To Kshetra-pala namah,"
preceded by the letter Ksha, to which in succession the six long vowels are added with the Vindu (57). Following this, sacrifice should be made to Gana-pati on the North, adding to Ga the six long vowels in succession with the Vindu thereon, followed by the name of Ganesha in the dative singular, and ending with Svaha. Lastly, sacrifice should be made inside the rectangle to all Bhutas, according to proper form (58-59).
Uttering "Hring, Shring, Sarvva-vighna-kridbhyah," add "Sarvva-bhutebhyah," and then "Hung Phat Svaha;" this is how the Mantra is formed (60). Then a sacrifice to Shiva should be made with the following:
Ong, O Dev! O Shiva, O Exalted One, Thou art the image of the final conflagration at the dissolution of things, deign to accept this sacrifice, and to reveal clearly to me the good and evil which is my destiny. To Shiva I bow.
This is the Mula-Mantra in the worship of Shiva.
Having said this, perform the sacrifice, saying, "This is Thy Vali. To Shiva, Namah. O Holy One! I have now described to Thee the mode of formation of the circle of worship (and the placing of the cup and other rites) (61-62). Then, making with the two hands the Kachchhapa-Mudra, let the worshipper take up with his hands a beautiful fiower scented with sandal, fragrant aloes, and musk, and, carrying it to the lotus of his heart, let him meditate therein (in the lotus) upon the most supreme Adya (63-64).
Then let him lead the Devi along the Sushumna Nadi, which is the highway of Brahman to the great Lotus of a thousand petals, and there make Her joyful. Then, bringing Her through his nostrils, let him place Her on the flower (her presence being communicated) as it were, by one light to another, and place the flower on the Yantra and with folded hands pray with all devotion to his Ishta-devata thus (65-66):
O Queen of the Devas! Thou who art easily attained by devotion. Remain here, I pray Thee, with all Thy following, the while I worship Thee (67).
Then, uttering the Vija Kring, say the following:
O Adya Devi Kalika! come here with all Thy following, come here (and then say), stay here, stay here (68); (and then say) place Thyself here, (and then say) be Thou detained here. Accept my worship (69).
Having thus invoked (the Devi) into the Yantra, the Vital Airs of the Devi should be infused therein by the following pratishtha Mantra (70):
Ang, Hring, Krong, Shring, Svaha; may the five Vital Airs of this Devata be here: Ang, Hring, Krong, Shring, Svaha (71). Her Jiva is here placed Ang, Hring, Krong, Shring, Svaha all senses Ang, Hring, Krong, Shring, Svaha. Speech, mind, sight, smell, hearing, touch, and the Vital Airs of the Adya-Kali Devata, may they come here and stay happily here for ever. Svaha (72-74).
Having recited the above three times, and having in due form placed the Vital Airs (of the Devi) in the Yantra with the Lelihina-Mudra, with folded palms, he (the worshipper) should say (75):
O Adya Kali! hast Thou had a good journey, hast Thou had a good journey? O Parameshvari! mayest Thou be seated on this seat (76)?
Then, whilst repeating the primary Mantra, sprinkle thrice the water of the special oblation over the Devi, and then make Nyasa of the Devi with the six parts of Her body. This ceremony is called Sakalikarama or Sakalikriti. Then worship the Devi with all the sixteen offerings (77). These are: water for washing the feet, the water for the offering, water for rinsing the mouth and for Her bath, garments, jewels, perfume, flowers, incense-sticks, lights, food, water for washing the mouth, nectar, pan, water of oblation, and obeisance. In worship these sixteen offerings are needed (78-79).
Uttering the Adya Vija, and then saying "this water is for washing the feet of the (Adya). To the Devata Namah," offer the water at the feet of the Devi. Similarly with the word Svaha, in place of Namah, the offering should be placed at the head of the Devi (80). Then the wise worshipper with Svadha should offer the water for rinsing the mouth to the mouth of the Devi, and then the worshipper should offer to the lotus-mouth of the Devi Madhu-parka with the Mantra Svadha. He should then offer water to rinse the mouth (a second time) with the Mantra "Vang Svadha" (81). Then the worshipper, saying:
Hring, Shring, Kring, Parameshvari, Svaha: I offer this water for bathing, this apparel, these jewels, to the Supreme Devi, the Primordial Kalika. Svaha,
make an offer of them to all parts of the body of the Devi (82).
Then the worshipper should, with the same Mantra, but ending with Namah, offer scent with his middle and third finger to the heart-lotus (of the Devi), and with the same Mantra, but ending with Vaushat, he should similarly offer to Her flowers (83). Having placed the burning incense and lighted lamp in front of Devi, and sprinkling them with water, they should be given away with the
Hring, Shring, Kring, Parameshvari, Svaha: This incense-stick and light I humbly offer to Adya-Kalika. Svaha.
After worship of the Bell with the
O Mother, Who produces the sound which proclaims triumph to Thee. Svaha,
he should ring it with his left hand, and, taking up the incense-stick with his right hand, he should wave it up to the nostrils of the Devi. Then, placing the incense-stick on Her left, he should raise and wave the light ten times up to and before the eyes of the Devi (84-86). Then, taking the Cup and the Shuddhi in his two hands, the worshipper should, whilst uttering the Mula-Mantra, offer them to the centre of the Yantra (87).
O Thou who hast brought to an end a crore of kalpas, take this excellent wine, as also the Shuddhi, and grant to me endless liberation (88).
Then, drawing a figure (in front of the Yantra), according to the rules of ordinary worship, place the plate with food thereon (89). Sprinkle the food (with the Mantra Phat) and veil it with the Avagunthana-Mudra (and the Mantra Hung), and then again protect it (by the Mantra Phat) (Saying Vang), and, exhibiting the Dhenu-Mudra over it, make it into the food of immortality. Then, after recitation of the Mula-Mantra seven times, it should be oftered to the Devi with the water taken from the vessel of offering (90).
The worshipper, after reciting the Mula-Mantra, should say: "This cooked food, with all other necessaries, I offer to the Adya-Kali, my Ishta-devi." He should then say: "O Shiva! partake of this offering" (91). Then he should make the Devi eat the offering by means of the five Mudras called Prana, Apana, Samana, Vyana, and Udana (90).
Next, form with the left hand the Naivedya-Mudra, which is like a full-blown lotus. Then, whilst reciting the Mula-Mantra, give away the jar with wine to the Devi for Her to drink. After that offer again water for rinsing the mouth, and following that a threefold oblation should be made to the Devi with wine from the cup of the Shri-patra (93-94). Then, reciting the Mula-Mantra, let the worshipper offer five handfuls of flowers to the head, heart, Muladhara Lotus, the feet, and all parts of the body of the Devi (95), and thereafter with folded palms he should pray to his Ishta-devata thus:
O Ishta-devata! I am now worshipping the Devatas who surround thee, namah (96).
The six parts of the body of the Devi should then be worshipped at the four corners of the Yantra, and in front and behind it in their order; and then the line of Gurus should be worshipped (97). Then, with scent and flowers, worship the four Kula-gurus namely, Guru, Parama-guru, Parapara-guru, Parameshti-guru (98).
Then, with the wine in the cup of the Guru, make three Tarpanas to each, and on the lotus of eight petals worship the eight Mother Nayikas namely, Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, and Kaumari (99-100), and on the tips of the petals worship the eight Bhairavas Asitanga, Ruru, Chanda, Krodhonmatta, Bhayangkara, Kapali, Bhishana, and Sanghara (101-102). Indra and the other Dik-palas should be worshipped in the Bhu-pura, and their weapons outside the Bhu-pura, and then Tarpana should be made to them (103).
After worshipping (the Devi) with all the offerings, sacrifice should be carefully made to Her (104). The ten approved beasts which may be sacrificed are deer, goat, sheep, buffalo, hog, porcupine, hare, iguana, and rhinoceros (105); but other beasts may also be sacrificed if the worshipper so desires (106). The worshipper versed in the rules of sacrifice should select a beast with good signs, and, placing it before the Devi, should sprinkle it with the water from the Vishesharghya, and by the Dhenu-Mudra should make it into nectar.
Let him then worship the goat (sheep, or whatever other animal is being sacrificed) with (the Mantra) "Namah to the goat," which is a beast, and with perfumes, flowers, vermilion, food, and water. Then he should whisper into the ears of the beast the Gayatri Mantra, which severs the bond of its life as a beast (107-108). The Pashu-Gayatri, which liberates a beast from its life of a beast, is as follows: After the word "Pashu-pashaya" say " Vidmahe," then, after the word "Vishva-karmane," say "Dhimahi," and then "Tanno jivah prachodayat."
Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. May He liberate us from out of this life (of a beast) (109-110).
Then, taking the sacrificial knife, the excellent worshipper should worship it with the Vija "Hung," and worship Sarasvati and Brahma at its end, Lakshmi and Narayana at its middle, and Uma and Maheshvara at the handle (111-112). Then the sacrificial knife should be worshipped with the
Namah to the sacrificial knife infused with the presence of Brahma, Vishnu, Shiva, and their Shaktis (113).
Then, dedicating it with the Great Word, he should, with folded hands, say: "May this dedication to Thee be according to the ordained rites" (114).
Having thus offered the beast to the Devi, it should be placed on the ground (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother s son, a friend, or a kinsman, but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas. Then the head with a light on it should be offered to the Devi with the following:
"This head with the light upon it I offer to the Devi with obeisance " (117).
This is the sacrificial rite of the Kaulikas in Kaula worship. If it be not observed, the Devata is never pleased (118). After this Homa should be performed. Listen, O Beloved One! to the rules which relate to it (119). The worshipper should, with sand, make on his right a square, each side of which is one cubit. Let him, then, while reciting the Mula-Mantra, gaze at it, stroke it with a wisp of kusha grass, uttering the Weapon-Vija, and then sprinkle it with water to the accompaniment of the same Vija (120).
Then, veiling it with the Kurchcha-Vija, he should say: "Obeisance to the sthandila of the Devi," and with this Mantra worship the square (121). Then, inside the square three lines should be drawn from East to West, and three lines from South to North, of the length of a pradesha. When this has been done, the (following Devatas, whose names are hereinafter given) should be worshipped over these lines (122). Over the lines from West to East worship Mukunda, Isha, and Purandara: over the lines from South to North, Brahma, Vaivasvata, and Indu (123).
Then a triangle should be drawn within the square, and within the triangle the Vija Hsauh should be written. Outside the triangle draw a hexagon, outside this a cirde, and outside the circle a lotus with eight petals, and outside this a (square) Bhu-pura, with four entrances; so should the wise one draw the excellent Yantra (124). Having worshipped with the Mula-Mantra and with offerings of handfuls of flowers, the space thus marked off and washed, the articles for the Homa sacrifice with the Pranava, the intelligent one, should, after first uttering the Maya Vija, worship in the pericarp of the lotus the Adhara-shakti and others, either individually or collectively (125). Piety, Knowledge, Dispassion, and Dominion should be worshipped in the Agni, Ishana, Vayu, and Nairrita corners of the Yantra respectively, and the negation of the qualities in the East, North, West, and South respectively, and in the centre Ananta and Padma (126-127). Then let him worship Sun with his twelve parts, and Moon with her sixteen digits, and, on the filament commencing from the East, worship Pita, and then Shveta, Aruna, Krishna, Dhumra, Tibra, Sphulingini, Ruchira, in their order, and in the centre Jvalini (128-129). In all worship Pranava should commence the Mantra, and Namah should end it. The seat of Fire should be worshipped with the
Rang, Salutation to the seat of Fire.
Then the Mantrin should meditate upon the Devi Sarasvati after She has bathed, with eyes like the blue lotus on the seat of Fire in the embrace of Vagishvara, and worship in the seat of Fire with the Maya-Vija (130).
Then let him bring Fire in the manner prescribed, and gaze intently on it, and, whilst repeating the Mula-Mantra, invoke Vahni into it with the Mantra Phat (131-132). Then the seat of Fire should be worshipped in the Yantra with the
Ong Salutation to the Yoga-pitha of Fire,
and on the four sides, beginning on the East and ending on the South, Vama, Jyeshtha, Raudri, Ambika, should be worshipped in the order given (133).
Then the marked-off space should be worshipped with the
Salutation to the sthandila of the revered Devata, the Primeval Kalika:
and then within this place the worshipper should meditate upon the Devi Vagishvari under the form of the Mula-Devata. After lighting the Fire with the Vija Rang, and reciting the Mula-Mantra, and then the
Hung Phat: to the eaters of raw flesh: Svaha,
the share of the raw meat eaters (Rakshasas) should be put aside. Gaze at the Fire, saying the Weapon-Mantra, and surround it with the Veil Mudra, uttering the Vija Hung (134-136). Make the Fire into nectar with the Dhenu-Mudra. Take some Fire in both palms, and wave it thrice in a circle over the sthandila from right to left. Then with both knees on the ground, and meditating on Fire as the male seed of Shiva, the worshipper should place it into that portion of the Yoni Yantra which is nearest him (137-138). Then, first, worship the Image of Fire with the
Hring, Salutation to the Image of Fire,
and after that the Spirit of Fire with the
Rang: to the Spirit of Fire namah (139).
The Mantrin will then think in his mind of the awakened form of Vahni, and kindle the fire with the following (140)
Ong, yellow Spirit of Fire, which knows all, destroy, destroy, burn, burn, ripen, ripen command: Svaha.
This is the Mantra for kindling Fire. After this, with folded hands, Fire should again be adored (141-142).
I adore the kindled Fire of the colour of gold, free from impurity, burning, author of the Veda the devourer of oblations, which faces every quarter (143).
After adoration of Fire in this manner, cover the marked-off space with kusha grass, and then the worshipper, giving Fire the name of his own, Ishta-devata, should worship him (144).
Ong,O Red-eyed One! Vaishvanara, origin of the Veda, come here, come, come here, (help me to) accomplish all (my) works: Svaha.
Then the seven Tongues of Fire, Hiranya and others, should be worshipped (145-146). The worshipper should next adore the six Limbs of Vahni uttering the word "of a thousand rays" in the dative singular, and at the end "obeisance to the heart" (147).
Then the wise one should worship the forms of Vahni (147), the eight forms Jata-veda and others (148), and then the eight Shaktis namely, Brahmi and others, the eight Nidhis namely, Padma and others, and the ten Dik-palas namely, Indra and others (149).
After worshipping the thunderbolt and other weapons, the sacrificer should take two blades of kusha grass of the length of the space between his stretched-out thumb and forefinger, and place them lengthwise in the ghee (150). He should meditate on the Nadi Ida in the left part of the ghee, and on the Nadi Pingala in the right portion, and on the Nadi Sushumna in the centre, and with a well-controlled mind take ghee from the right side, and offer it to the right eye of Vahni with the following:
Ong to Agni Svaha.
Then, taking ghee from the left side, offer it to the left eye of Vahni with the
Ong to Soma Svaha (151-153).
Then, taking ghee from the middle portion, offer it to the forehead of Vahni with the
Ong to Agni and Soma Svaha (154).
Then, saying namah, take the ghee again from the right side, say first the Pranava, and then
To Agni the Svishti-krit Svaha.
With this Mantra he should offer oblation to the mouth of Vahni. Then, uttering the Vyahriti with the Pranava at the commencement, and Svaha at the end, the Homa sacrifice should be performed (155-156). Then he should offer oblations thrice with the
Om,O Vaishvanara, origin of the Veda, come hither, come hither, O Red-eyed One! and fulfil all my works (157)
Then, invoking the Ishta-Devata with the proper Mantra into the Fire, let him worship Her and the Pitha-Devata. Twenty-five oblations should then be offered (uttering the Mula-Mantra with Svaha at the end), and, contemplating on the union (or identity) of his own soul with Vahni and the Devi, eleven oblations should also be offered with the Mula-Mantra to the Anga-Devatas, concluding with Svaha (158-159).
Then, with a mixture of ghee, tila-seed, honey, or with flowers and bael-leaves, or with (other prescribed) articles, oblation should be made for the attainment of one s desire. This oblation should be made not less than eight times, and with every attention and care (160-161). Then, reciting the primary Mantra ending with Svaha, complete oblation should be made (with a full ladle) with fruits and leaves. The worshipper, with the Sanghara-Mudra, transferring the Devi from the Fire to the lotus of his heart (162), should then say "Pardon me," and dismiss Him who feeds on oblations. Then, distributing presents, the Mantrin should consider that the Homa has been duly performed (163).
Then the excellent worshipper should place between the eyebrows what is left over of the oblations (164). This is the ordinance relating to Homa in all forms of Agama worship. After performance of Homa the worshipper should proceed to do japa (165). Now, listen,O Devi! to the instructions which relate to japa by which the Vidya is pleased. During japa, the Devata, the Guru, and the Mantra should be considered as one (166). The letters of the Mantra are the Devata, and the Devata is in the form of the Guru. To him who worships them as one and the same, his is the greatest success (167).
The worshipper should then meditate upon his Guru as being in his head, the Devi in his heart, the Mula-Mantra in the form of tejas on his tongue, and himself as united with the glory of all three (168). Then, adding the Tara to the beginning and the end of the Mula-Mantra, it should be made japa of seven times, and then it should be recapitulated with the Matrika Vija at its beginning and end (169). The wise worshipper should make japa of the Maya-Vija over his head ten times, and of the Pranava ten times over his mouth, and of the Maya-Vija again seven times in the lotus of his heart, and then perform Pranayama (170).
Then, taking a rosary of coral, etc, let him worship it thus:
O rosary,O rosary,O great rosary, thou art the image of all Shaktis. Thou art the repository of the fourfold blessings. Do thou therefore be the giver to me of all success.
Having thus worshipped the Mala, and also made Tarpana to it thrice with wine taken from the Shri-patra, accompanied by recitation of the Mula-Mantra, the worshipper should, with well-controlled mind, make japa one thousand and eight, or at least one hundred and eight times (171-173). Then, doing Pranayama, he should offer on the left lotus-hand of the Devi the fruit of his japa, whose form is Tejas, together with water and flowers from the Shri-patra, and, bowing down his head to the ground, say the following:
O Great Queen! Thou Who protectest that which is most secret, deign to accept this my recitation. May by Thy grace success attend my effort.
After this, let him with folded hands recite the hymn and the protective Mantra (174-176). Then the Sadhaka should, with the special oblation in his hand, going round the Devi, keeping Her to his right, say the following, and dedicate his own self by offering Vilomarghya (177).
Om, whatsoever ere this I in the possession of life, intelligence, body, or in action, awake, in dream or dreamless sleep have done, whether by word or deed, by my hands, feet, belly, or organ of generation, whatsoever I have remembered or spoken of all that I make an offering to Brahman. I and all that is mine I lay at the lotus-feet of the Adya Kali. I make the sacrifice of myself Ong tat sat (178-179).
Then, with folded hands, let him supplicate his Ishta-Devata, and reciting the Maya-Mantra, say:
"O Primordial Kalika! I have worshipped Thee with all my powers and devotion,"
and then saying, "Forgive me," let him bid the Devi go. Let him with his hands formed into Sanghara-Mudra take up a flower, smell it, and place it on his heart (182-183). A triangular figure well and clearly made should next be drawn in the North-East corner, and there he should worship the Devi Nirmalya-vasini with the
Hring salutation to the Devi Nirmalya-vasini (184).
Then, distributing Naivedya to Brahma, Vishnu, and Shiva, and all the other Devas, the worshipper should partake of it (185). Then, placing his Shakti on a separate seat to his left, or on the same seat with himself, he should make a pleasing drink in the cup (186), The cup should be so formed as to hold not more than five and not less than three tolas of wine, and may be of either gold or silver (187), or crystal, or made of the shell of a cocoa-nut. It should be kept on a support on the right side of the plate containing the prepared food (188).
Then the wise one should serve the sacred food and wine either himself or by his brother s sons among the worshippers according to the order of their seniority (189). The purified wine should be served in the drinking-cups, and the purified food in plates kept for that purpose, and then should food and drink be taken with such as are present at the time (190). First of all, some purified food should be eaten to make a bed as it were (for the wine which is to be drunk). Let the assembled worshippers then joyously take up each his own cup filled with excellent nectar.
Then let him take up each his own cup and meditate upon the Kula-Kundalini, who is the Chit, and who is spread from the Muladhara lotus to the tip of the tongue, and, uttering the Mula-Mantra, let each, after taking the others permission, offer it as oblation to the mouth of the Kundali (191-193). When the Shakti is of the household, the smelling of the wine is the equivalent of drinking it. Worshippers who are householders may drink five cups only (194). Excessive drinking prevents the attainment of success by Kula worshippers (195).
They may drink until the sight or the mind is not affected. To drink beyond that is bestial (196). How is it possible for a sinner who becomes a fool through drink and who shows contempt for the Sadhaka of Shakti to say "I worship the Adya Kalika"? (197). As touch cannot affect food, etc, offered to Brahman, so there is no distinction of caste in food offered to Thee (198).
As I have directed, so should eating and drinking be done. After partaking of food offeredto Thee, the hands should not be washed, but with a piece of cloth or a little water remove that which has adhered to the hands (199). Lastly, after placing a flower from the nirmalya on his head, and wearing a tilaka mark made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Deva (200).
End of the Sixth Joyful Message, entitled "Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites."
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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