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SHRI DEVI said: I have now learned from Thee, 0 Lord! of the ordinances relating to Kushandika[1] and the ten Sang-skaras.[2] Do Thou now, 0 Deva! reveal to Me the ordinances relating to Briddhi Shraddha[3] (1). 0 Shangkara! tell Me in detail, both for My pleasure and the benefit of all beings, in which of the sacramental[4] and dedicatory[5] ceremonies Kushandika and Briddhi Shraddha should be, or be not, performed. Say this, 0 Maheshana (2-3). Shri Sadashiva said: 0 Gentle One! I have already in detail spoken of all that should be done in the ten Sangskaras[6] 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. 0 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,[7] the five Devas[8] and the celestial Mothers[9] should be worshipped, and the Vasu-dhara[10] should be made and Briddhi Shraddha[11] and Kushandika[12] 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[13] should be made for the satisfaction of the Devatas and the Pitris (8). 0 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, 0 Shiva! the best substitutes (10). I will, 0 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,[14] the Divinity[15] of the homestead, and the King (12); and inwardly reciting the Pranava, he should make nine, seven, five, or three Brahmanas of Darbha grass[16] (13). The Brahmanas should be made with ends of the grass which have no knots in them,[17] by twisting the upper ends of the blades from right to left two and a half times (14).
In Briddhi Shraddha and Parvana Shraddha[18] there should be six Brahmanas, but, 0 Shiva! in Ekoddishta[19] 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)
Then with scents and flowers the Brahmanas[22] 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[23] (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, 0 Parvati (21). In Abhyudayika[24] 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[25] (22-23). In this Abhyudayika Shraddha, 0 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[26] (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, 0 Thou of pure Smiles! I will first state the words of entreaty[27] which should be addressed to the Devas (25). After mentioning the name of the month and paksha,[28] the tithi[29] and the occasion, the excellent worshipper should say “for the prosperous result of the ceremony.”[30] Then he should repeat the names and gotras[31] of the three fathers[32] and of the three mothers,[33] and of the three maternal grandfathers[34] and of the three maternal grandmothers,[35] in the possessive case, and he should thereafter say: “I am performing the Shraddha of the Vishva-Devas[36] represented by the image of the two Brahmanas made of kusha grass.” These, 0 Great Devi! are the words of entreaty”[37] (26-29).
0 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,[38] and the Vishva-Devas left out (30). Then, 0 Shiva! the worshipper should recite the Brahma-Vidya Gayatri[39] ten times (31). He should next say the following
The excellent worshipper, having repeated the above Mantra three times, and taking water in his hand, should wash the Shraddha articles with the
0 Mistress of the Kula! a vessel should next be placed in the corner of Agni.[42] Then uttering the
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,[43] give them seats of kusha grass (34-35). The learned men, 0 Shiva! should then invoke the Vishva-Devas,[44] 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,[45] incense, lights, cloths. Then, 0 Beauteous One! permission should be asked in the first place of the Devas for the spreading of the leaves[46] (37-38). Then a four-sided figure[47] should be drawn uttering the Maya Vija,[48] 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,[49] 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[50] (40).
After giving honey and grains of barley and sprinkling the offerings with water, accompanied by the
the worshipper possessed of the knowledge of Truth should dedicate the edibles by the names of the Vishva-Devas,[51] the fathers, the mothers, the maternal grandfathers and the maternal grandmothers, and thereafter repeat the Gayatri[52] ten times and thrice repeat the
After this, 0 Adya![54] he should take the directions (of the officiating Brahmanas) relating to the disposal of the remnants of edibles[55] and of the Pindas[56] (41-43).
Upon receiving the directions of the Brahmana, he should, 0 Beloved! make twelve Pindas of the size of bael fruits with the remnants of the Akshata[57] and other things (44). He should make one more Pinda equal in size with the others, and then, 0 Ambika![58] he should spread some kusha grass and barley on the Nairrita corner[59] of the figure[60] (45).
0 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,[63] and repeat the
0 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). 0 Shive! he should then sprinkle the squares with water with the Mantra already prescribed,[66] and then spread kusha grass over them and sprinkle them with the Vayu Vija[67] (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[68] (50).
0 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,[69] concluding with Svadha (51). After the Pindas are given (in manner aforesaid) the Lepa-bhoji[70] 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
In Ekoddishta Shraddha[71] the offering to the Lepa-bhoji Ancestors is not made (52).
Then for the satisfaction of the Devas and Pitris the Gayatri[72] should be inwardly recited ten times, and the Mantra, “I salute the Divinities,”[73] as aforesaid should be similarly recited three times, and then the Pindas should be worshipped[74] (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)
Taking up some flowers[77] from the remnants, the Pitris should be asked for their blessings, with the following (56)
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[78] (59). He should then make japa of the Gayatri ten times, and the Mantra, “I salute the Divinities,”[79] five times, and, after looking at the fire and the Sun, should, with folded palms, ask the Vipra[80] the following question (60): “Is the Shraddha complete?”[81] and the Brahmana should make reply: “It has been completed according to the injunctions”[82] (61).
Then, for the removal of the effects of any error or omission, the Pranava[83] should be inwardly recited ten times, and the ceremony should be brought to a close, uttering the following
In the absence of a Vipra,[84] it should be given to cows and goats, or should be thrown into water. This is called “Vriddhi Shraddha,” enjoined for all obligatory sacramental[85] rites (63). Shraddha performed on the occasion of any Parvvan[86] is called “Parvvana Shraddha”[87] (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”[88] should be substituted the words “Salutation to Svadha”[89] (66). 0 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[90] be alive, then, 0 Queen of the Devas! no Shraddha need be performed. If they are pleased, then the object of the funeral rite and sacrifice[91] 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). 0 Queen of the Kula![92] at the time of Ekoddishta Shraddha[93] the Vishva-Devas[94] are not to be worshipped. The word of entreaty[95] should be addressed to one Ancestor only[96] (70). At the time of Ekoddishta Shraddha[97] 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[98] is that the worship[99] of Ganga[100] and others is omitted, and in the framing of the Mantra the deceased should be spoken of as Preta[101] 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). 0 Mistress of the Kula![102] know this, that the Shraddha which is performed on the day following the end of the period of uncleanliness[103] 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[104] who is not a Sapinda,[105] 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, 0 Primordial One![106] is not entitled to perform any rite relating to the Devas and the Pitris, excepting Kula worship[107] and that which has been already commenced (78). Persons over five years of age should be burnt in the burning-ground, but, 0 Kuleshani! a wife should not be burnt with her dead husband[108] (79). Every woman is Thy image–Thou residest concealed in the forms of all women in this world.[109] That woman who in her delusion[110] 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![111] death in a holy place or a place of pilgrimage, or near the Devi, or near the Kaulikas,[112] 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[113] (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[114] (84). The deceased should be addressed by his name, and Gotra and as Preta.[115] 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[116] (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[117] (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[118] (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,[119] 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[120] of his death edibles[121] 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[122] by honouring a Kaulika. The object of all Sangskaras[123] is completely attained if, in lieu of the prescribed Homa, Japa, and Shraddha,[124] even a single Kaulika[125] 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,[126] provided he be so directed by his Guru, by a Ritvij,[127] or a Kaulika[128] (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”[129] (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[130] and others, dhyana and puja[131] 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[132] and Homa[133] should be performed, and the rite should be brought to an end by the honouring of Kaulikas[134] and making of offerings[135] (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,[136] the Kaulika is the most excellent Deva, the Kaulika is the most excellent pilgrimage,[137] therefore should the Kaula be always worshipped[138] (104). The three and a half kotis[139] 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[140] 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,[141] who is Shiva[142] 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, 0 Lord! spoken of the greatness of the Soul[143] of the fully initiated Kaula. Do Thou in Thy mercy speak to Me of the ordinances relating to such initiation[144] (109). Shri Sadashiva said: In the three Ages[145] 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[146] (111). By the mere drinking of wine,[147] without initiation,[148] a man does not become a Kaula. The Kula worshipper becomes the Lord of the Kula Chakra only after full initiation[149] (112). The Guru should, the day before the initiation, worship the Deva of Obstacles[150] 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[151] ceremony, then it should, 0 Beloved! be performed by a duly initiated Kaula[152] (114). Gang is the Vija of Ganapati (Ganesha) (115). Ganaka is the Rishi, the Chhanda is Nivrit,[153] the Lord of Obstacles[154] is the Devata, and the Mantra is applicable for the removal of obstacles to the performance of the rite[155] (116). Adding successively six long vowels to the Mula Mantra,[156] Shadanga-nyasa[157] should be performed, and 0 Shiva! after doing Pranayama[158] let Ganapati be meditated upon (117).
Dhyana Having thus meditated upon Ganapati, he should be worshipped with mental offerings,[165] and then the protecting power of the seat[166] should be worshipped.[167] These are Tibra, Jvalini, Nanda, Bhoga-da, Kama-rupini, Ugra, Tejasvati, Satyi, and Vighna-vinashini.[168] 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.[169] 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[170] (121-123). Then the eight Shaktis, Brahmi,[171] and others, and the ten Dikpalas[172] and their weapons, should be worshipped, and after that Vighna-raja[173] should be bidden to depart[174] (124). Having thus worshipped the King of Obstacles, the worshipper should perform the preliminary[175] ceremony, and then entertain the Kaulas versed in divine knowledge with the five elements[176] (125). The next day, having bathed[177] and performed his ordinary daily duties as already enjoined, he should, 0 Beloved! give away sesamum-seed and gold for the destruction of all sins from his birth, and a bhojya[178] for the satisfaction of the Kaulas (126). Then, giving arghya[179] to Suryya, and having worshipped Brahma, Vishnu, Shiva, and the nine Planets, as also the sixteen divine Mothers, he should make a Vasu-dhara[180] (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, 0 Lord! thou that art the Sun of the Kaulas. Protect my head, 0 Ocean of Mercy! with the shade of thy lotus-foot (129). Grant us leave, 0 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,[181] 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[182] 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[183] with Shuddhi,[184] 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,[185] 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,[186] fly-whisks,[187] 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[188] called Sarvato-bhadra,[189] beautiful and auspicious in every way (134-138). Then each person should perform the rite preparatory to mental worship, according to his Sangkalpa,[190] and then, having made mental worship, should purify the five elements with the Mantra previously mentioned (139). After the Pancha-tattvas[191] have been purified, the jar, which must be either of gold or silver or copper or earth, should be placed with the Brahma Vija[192] on the Mandala.[193] It should be washed with the Weapon Mantra[194] and smeared with curd, Akshata,[195] 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,[196] and recite inwardly the Mula Mantra, and fill the jar with wine[197] or water from some holy place, or with ordinary pure water, and then throw into the jar nine gems or gold[198] (142-143). The merciful Guru should then place over the mouth of the jar a leafy branch of a Jack-tree, a Fig-tree,[199] an Ashvattha-tree,[200] and of a Vakula and Mango-tree, with the Vagbhava Vija[201] (144). He should then place on the leafy branch a gold, silver, copper, or earthen platter, uttering the Rama Vija[202] and Maya Vija[203] (145). Then, 0 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
the jar should be fixed in its place, and after putting into it the Pancha-tattvas[204] 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[205] should be made of the human skull,[206] 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[207] and the Devi, and the wise one should then worship the jar filled with nectar (150). Lights and incense should then be waved[208] and sacrifices made to all beings,[209] and after worshipping the divinities of the pitha[210] he should perform Shadangganyasa[211] (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, 0 Shiva! should perform all the rites ending with Homa, and then honour the Kumaris[212] 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: 0 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[213] and the majesty of the Supreme Soul,[214] may thy disciple be perfect and devoted to the Supreme Essence”[215] (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
over it, move the immaculate jar, with the following
Having moved[219] 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[220] on the occasion of the Purnabhisheka ceremony (158-159).
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,[247] the Guru should make him hear it again[248] (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[249] in the Yantra[250] (of the Guru), and then honour the Guru by presenting him with the Pancha-tattvas[251] (183). The disciple should also give as Dakshina[252] cows, land, gold, clothes, drinks, and jewels to the Guru, and then honour the Kaulas,[253] who are the very embodiments of Shiva[254] (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. 0 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, 0 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[255] 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[256] to the Devi, and partake of the food and drink as directed in the injunctions relating to the formation of Chakra[257] (191). 0 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, 0 Kuleshani! five different forms in this purificatory rite. In the rite which lasts nine nights the Mandala[258] known as Sarvato-bhadra[259] 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). 0 Devi! the injunction is that on the Sarvato-bhadra and Nava-nabha Mandalas nine jars[260] should be placed, on Panchabja Mandala five, and on Ashta-dalabja Mandala one jar, and the Angga-Devatas[261] and the Avarana-Devatas[262] 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,[263] should worship the Kaula Sadhu[264] 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[265] 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[266] is a Vira, and he who obtains it from a Kaula knows the Brahman (203). One who has been initiated according to Shakta rites[267] is a Vira; he may purify the Pancha-tattvas only in the worship of his own Ishta-devata,[268] he may never be the Chakreshvara[269] (204). He who kills a Vira, he who drinks wine which has not been consecrated,[270] 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,[271] Kula articles, and the Kula worshipper go down the low and vile path (206). The Rudra-dakinis and Rudra-bhairavis[272] 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[273] 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[274] (212). End of the Tenth Joyful Message, entitled “Rites relating to Vriddhi Shraddha, Funeral Rites, and Purnabhisheka.” [1] See Chap. IX, verse 70. [2] The ten “Sacraments” or purificatory ceremonies of the Hindus (see Introduction). [3] See Chap. IX, verses 11-63. [4] Sangskara. [5] Pratishtha. [6] See Chapter VIII. [7] See Introduction. [8] Brahmanand others. [9] The Matris–Gauri and others. [10] See Chap. IX, verse 93, note. [11] See Chap. IX, verse 119, note. [12] See Chap. IX, verse 70. [13] Bhojya. [14] Vishnu Yajneshvara. [15] Vastvisha, or Vastu-devata. [16] Little bundles of Kusha Grass are tied up to represent Brahmanas. [17] Nirgarbha. [18] The Shraddha performed on the new moon day, called Mahalaya, preceding the Durga Puja. Water and sesamum-seed (tarpana) are daily offered to the Pitris during the month preceding Mahalaya; on the last day the Shraddha is performed. [19] Shraddha in name of one person only, and performed only once. The first Shraddha (see Chap. IX verses 70, 71, and 73) [20] Hring. [21] The Mantra is Vaidika, and the Vija in it Tantrika. The meaning is that the Devata of Water is identical with the Devi Maya. The Adya is invoked as such that She may be beneficent. [22] Bhu-sura = Devas on earth, or Brahmanas. [23] The Tulasi plant (Ocymum sanctum), which is sacred to Vishnu. [24] Also called Nandimukha Shraddha (see verse 24). [25] Funeral cakes. [26] This Shraddha is performed on all joyful occasions, such as marriage. The word Abhyudayika is derived from Abhyudaya, which means prosperity, happiness, festival. It is also called Nandimukha Shraddha. The word Nandimukha means the prelude (mukha = face) of any auspicious rite (Nandi being derived from Nand = to please). In this rite the name of each of the Ancestors is preceded by the word Nandimukha in the case of a male, and Nandimukhi if a female. It is a Shraddha or commemorative offering to the Pitris preliminary to any joyous occasion, initiation, marriage, etc., to the father, grandfather, great-grandfather, maternal grandfather, etc. [27] Anujna = Assent, Permission, Command, Entreaty (see Chap. IX,verses 26-29). [28] Divisions of the lunar month, of which there are two–the light and dark half. [29] A lunar day, which may be less than twenty-four hours. [30] Karmabhyudayartham. [31] Lineage. [32] Father, Grandfather, Great-grandfather. [33] Mother, Grandmother, Great-grandmother. [34] Maternal Male Aacestors. [35] Maternal Female Ancestors. [36] That is, Vasu, Satya, Kratu, Daksha, Kala, Kama, Dhriti, Kuru. [37] The words of the ritual are as follows: Vishnur Ong, tat sat to-day _____, in the month of _____, when the Sun is in Rashi _____, in Paksha _____, the tithi _____, I,_____Devas Sharma, _____for the prosperity of this _____ ceremony, of my father, Nandimukha, whose gotra is _____, and name is _____; of my grandfather, the Nandimukha, whose gotra is _____ and name is _____; of my great-grandfather, the Nandimukha, whose gotra _____ is and name is _____; of my mother, the Nandimukhi, whose gotra is _____ and name is _____; of my paternal grandmother, the Nandimukhi, whose gotra is _____ and name is _____; of my paternal great-grandmother, the Nandimukhi, whose gotra is _____ and name is _____; of my maternal grandfather, the Nandimukha, whose gotra is _____ and name is _____; of my maternal great-grandfather, the Nandimukha, whose gotra is _____ and name is; of my maternal great-great-grandfather, the Nandimukha, whose gotra is _____ and name is _____; of my maternal grandmother, the Nandimukhi, whose gotra is _____ and name is_____; of my maternal great-grandmother, the Nandimukhi, whose gotra is _____ and name is _____; of my maternal great-great-grandmother, the Nandimukhi, whose gotra is _____ and name is_____; and of the Vishva-Devas _____, beg leave to perform the Abhyudayika Shraddha in the Brahmanas made of kusha grass. The Shraddha is performed of–(1) On Father’s side: Father, Mother, Grandfather, Grandmother, Great-grandfather, Great-grandmother; (2) on Mother’s side: Grandfather, Grandmother, Great-grandfather, Great-grandmother, Great-great–grandfather, Great–great-grandmother; and (3) the Vishva-devas. It may be noted that the gotra of the father and his Ancestors and the mother is the same, and the gotra of the maternal Ancestors is the same. A woman’s gotra changes, some say, after marriage, others after her death and Sapindikarana Shraddha ceremony, and becomes that of her husband. [38] If any of the Ancestors be living, he or she should be presented with food, drink, etc. [39] See Chap. III, verses 109-111. [40] Vedic Devi–also called Pushan, who nourishes living beings–wife of Ganapati. She is also a Matrika (Markandeya Purana, xxii. 13). Pushti is also a title of the Devi (see Lalita-Sahasra-Nama, verse 94). [41] See Chap. III, verses 109-111. [42] North-West. [43] Brahmanas. [44] These are ten–viz., Kratu, Daksha, Vasu, Satya, Kama, Kala, Rochaka, Dhyani, Puru-ravas, Adrava. See Agni Purana, Ganabheda Adhyaya; also note under Chap. IX, verse 140.. [45] Water for the feet, offering, sipping water, etc. [46] Plantain leaves are spread to place the Pindas thereon. [47] Mandala. [48] Hring [49] Vang. [50] That is, beginning with the Devas. [51] See Chap. IX, verse 154. Note. [52] See Introduction. [53] I.e., the Mantra “Devatabhyah,” etc., verse 32. [54] Primordial One. [55] Thus: Question. “Ong, there is some edible left over; to whom should it be given?” Answer. “Ong, give it to the honoured ones.” Question. “Ong, I wish to give Pindas.” Answer. “Ong, do so.” [56] See previous note. [57] See Chap. IX, verse 274, note. [58] A title of the Devi. Ambika = Mother. [59] That is, the South-West corner. [60] Mandala. [61] Bandhavas [62] Without anyone to offer Pindas to them. [63] See Introduction. [64] I.e., the Mantra “Devatabhyah,” etc. (in verse 32). [65] Mandala. [66] I.e., the Varuna Vija, Vang. [67] Yang. [68] The Mandala is drawn with water, and four Mandalas are so drawn. The first Mandala is for the paternal male Ancestors–father, father’s father, and father’s father’s father. The second Mandala is for the female Ancestors–mother, father’s mother, father’s father’s mother. These two Mandalas are for the paternal side. The third Mandala is for the maternal male Ancestors–mother’s father, mother’s father’s mother, and the father of the last. The fourth Mandala is for the maternal female Ancestors–mother’s mother, mother’s father’s mother, mother’s father’s father’s mother. The last two Mandalas are for the female Ancestry. [69] The Pindas are offered as follows: “I offer thee (of such and such gotra), highly praiseworthy (Nandimukha) and well known (Pravara) [Pravara means well-known, excellent, illustrious. Thus, in Jamadagni Gotra, the Pravaras are Jamadagni, Aurva, and Vashishtha. In Bharadvaja Gotra they are Bharadvaja, Angiras, and Barhaspatya. In each Gotra there are usually three or five Pravara Purushas (illustrious men). Pravara is, therefore, the branch of a Gotra named after a distinguished member of it. A person, therefore, has both a Gotra and a Pravara from which he is descended.], this Pinda with honey and barley. It is thine: Svadha. [70] Lepa-bhoji Ancestors are the fourth, fifth, and sixth Ancestors. From the seventh upwards there are no Pindas to be offered. [71] Shraddha for one particular Ancestor only. [72] See Introduction. [73] “Devatabhyah,” etc. (verse 32). [74] The commentator adds: “With scents and flowers.” [75] Pita. Here collectively used for all the Pitris. [76] See Introduction. [77] Nirmalya–Flowers left over after the Shraddha. [78] I.e., the Devas and the paternal and maternal Ancestors. [79] The Mantra “Devatabhyah,” etc. (verse 32). [80] The Brahmana who is always present to assist at these ceremonies. [81] I.e., faultlessly done. [82] Vidhana. [83] Ongkara. [84] Brahmana. [85] Sangskara. [86] Name given to certain days of the lunar month, such as Amavasya (New Moon), Purnima (Full Moon), Ashtami (Eighth Day). [87] Parvvana-Shraddha is Shraddha performed on the occasions last mentioned–not only on Mahalaya Day–the New Moon preceding the Durga Puja. [88] Namo ’stu Pushtyai. [89] Namah Svadhayai. [90] Literally, three Ancestors, beginning with father. [91] Shraddha and Yajna. If all the three Ancestors are alive, they are feasted instead of Pindas being offered to them. [92] Followers of Kulachara. [93] Shraddha for one Ancestor only [94] These are ten–viz., Kratu, Daksha, Vasu, Satya, Kama, Kala, Rochaka, Dhyani, Puru-ravas, Adrava. [95] Anujnaa-vakya. [96] I.e., the person whose Ekoddishta Shraddha is being performed. [97] I.e., the first of Ekoddishta Shraddha. [98] I.e., the spirit before obsequial rites. [99] Archchana. [100] The Devi of the Ganges. [101] I.e., the spirit before obsequial rites. [102] Kaula Tantrikas. [103] Commonly called period of mourning. [104] Jnati. [105] I.e., having the same Pinda, or funeral rice-ball offering. A kinsman connected by the offering of the Pinda. [106] Adya. [107] Kula-Puja. [108] This passage condemns the practice of Sati. [109] Tava svarupa ramani, jagatyachchhanna-vigraha. [110] Moha. [111] See verse 45, note. [112] Followers of Kulachara. [113] Svarupe tishthati–literally, “stays in his own Essential Being.” Sva-rupa–”the thing in itself”–is here the equivalent of Paramatma (Bharati). All are, in fact, one with the Brahman; but by the destruction of Karmma and the removal of Maya Jiva ceases to be such, and returns to its Essential Being, the Paramatma. [114] Uttarabhimukha. [115] See verse 72, note. [116] Rang–the Vija of Fire. [117] Haritaki. [118] The Mantra said whilst giving away is: “Ong: to-day (here mention month, paksha, tithi, etc.), for the liberation of my father, whose gotra is _____ and whose name is _____, I give away gold, etc., to the Brahmana, whose name is _____ and whose gotra is _____.” [119] See verses 71-77. [120] A lunar day, which may be less than twenty-four hours. [121] The offering of Pindas on the anniversary of his death is called Vatsarika Shraddha. [122] Sarva-siddhi–Success in all things. [123] Sacraments (see Introduction). [124] That is, the burnt sacrifice, recitation of Mantra, or obsequial rites (see Introduction). [125] Follower of Kulachara (see Introduction). [126] Viruddhe ’hni. [127] Priest. [128] Tantrika of Kulachara. [129] Pancha-tattva–Wine, meat, etc. (see Introduction). [130] Sharadiyotsava. The Durga Puja is so called because it is celebrated in Autumn. Durga Puja is also celebrated in Spring, and is then called Vasanti, or Vernal Festival. [131] Meditation and external worship. [132] Vali. [133] See Introduction. [134] Followers of Kulachara; also called Kaulas. [135] Dakshina. [136] I.e., embodiment of righteousness (see Introduction). [137] I.e., he is the embodiment of all the Holy Places. A visit to him is the equivalent of the visit to all Holy Shrines. [138] Archchayet. [139] A koti is a crore or ten million–i.e., all the multitude. [140] Purnabhishikta. [141] One who is intently striving to attain siddhi. [142] Shivatma (Brahman). [143] Mahatmya. [144] Abhisheka. [145] Yuga–that is, Satya, Treta, and Dvapara, the three past Ages (see Introduction). [146] See Chap. IV, verse 78. [147] Kevalang madya-sevanat. [148] Abhisheka. [149] Purnabhisheka (see Introduction). [150] Ganesha. [151] Purnabhisheka. [152] Changing one’s Guru is not allowed unless the latter is not qualified when the services of a qualified preceptor may be sought. It is said “the disciple thirsting for knowledge may go from one Guru to another in the same way that a bee longing for honey goes from flower to flower.” [153] A form of metre. [154] Vighna–that is, Ganesha. [155] I.e., initiatory rite. [156] Gang. [157] Shadanga-nyasa proper is also called Hridayadi-shadanga-nyasa–i.e., of the six parts of the body, beginning with the Heart: (1) Heart, (2) the Head, (3) the Crown-lock, (4) the Thorax, (5) the three Eyes, (6) the palm and back of the Hand. Kara-nyasa is also called Angushthadi-Shadanga-nyasa–i.e., nyasa of six parts, beginning with the Angushtha, or thumb: (1) Thumb, (2) Index finger, (3) Middle finger, (4) Ring finger, (5) Little finger, and (6) the palm and back of the Hand. [158] For the details of this practice, see ed. Bhakta, p. 497. Commence inhalation with the left nostril, making japa of the Vija Gang sixteen times; retain the breath, making japa sixty-four times; lastly, exhale through right nostril, making japa thirty-two times. Then the order is reversed by commencing with right nostril, and lastly with the left nostril. These three actions make one Pranayama. This Tantra speaks of two ways of Pranayama–the Gheranda Sanghita of seven and the Hatha-yoga-pradipika of three. [159] Shangkha. [160] Pasha. [161] Angkusha–the hook for driving elephants. [162] The text has Ishta. Vara Mudra = Sign of Blessing. This is done by merely turning in the thumb, its end touching the palm below the ring finger, all the fingers being held straight out. [163] Bharati explains this passage to mean–”His diadem shining with the young Moon.” [164] Bharati interprets this passage to mean–”His body aglow with His red raiment.” He is of the colour of vermilion. [165] See Ullasa v., verses 142 et seq. [166] Pitha-shakti (see Adhara-shakti). [167] Bharati adds–”With Mantras made up of the Pranava, the name and Namah.” [168] The first eight are to be worshipped on the eight sides, and the last–the “Destructress of Obstacles”–in the middle. [169] Pancha-tattva–i.e., wine, meat, fish, parched food, and woman. [170] These are called the surrounding (Avarana) Deities. They areforms of Gana-pati, Who is called by these names Himself. [171] Brahmi, Narayani, Maheshvari, Chamunda, Kumari, Aparajita, Varahi, Narasinghi (cf. Chapter V., verse 134; and Chapter VI., verse 100). [172] Indra, etc. (see Chapter VI., verse 103). [173] King of Obstacles–Ganesha. [174] “Lord of Obstacles! Pardon me,” is the Mantra of dismissal. [175] Adhivasa. [176] Pancha-tattva. [177] Bhakta adds–”With sarvvaushadhi or Amalaki (a kind of Myrabolam) water.” [178] I.e., rice, uncooked vegetables, ghee, sugar, salt–what, in short, is given uncooked for the purpose of making a meal. [179] Offering. [180] See Chap. IX, verse 94 note. [181] Shiva and Shakti–the Two in One. [182] Solemnly declare his purpose” (see Introduction). See ed. Bhakta, p. 503, for details. [183] Wine. [184] Purity. The meat, wine, grain, etc., are called Shuddhi. Shuddhi is also commonly used for anything which is eaten to take away the taste after drinking wine, such as salt or pan-leaf. As to the effect of drinking without Shuddhi. [185] Chandratapa. [186] Chamara. [187] Made of the tuft of the tail of yak. [188] Diagram. [189] Name of a Yantra–Sarvato-bhadra Mandala. [190] Sva-kalpokta-vidhina. As to Sangkalpa, see Introduction. [191] I.e., the wine, meat, fish, mudra, and woman. [192] Ong. [193] Square–the Sarvato-bhadra Mandala. [194] Phat. [195] Akshata. Ordinarily paddy is half boiled, and then husked. Akshata is husked without boiling. At marriage the rice is coloured yellow. [196] I.e., the Matrika Vija. [197] Karana. [198] As to the gems used, see Introduction. A piece of gold is used weighing one tola, or a gold mohur. [199] Ficus glonuiata rox. Kaulikarchana-dipika substitutes Vata, or Ficus indica. [200] Ficus religiosa. [201] Aing. [202] Shring. [203] Kring. [204] Wine, meat, etc. [205] Shri-patra is the cup from which liquid is taken for sprinkling, etc., and which is not used for drinking. In some schools the drinking-cup is made of a skull. [206] Maha-shangkha (the great Conch-shell)–that is, human skull. [207] See Chapter VI., verse 50. [208] I.e., Arati. [209] Sarva-bhuta-vali. [210] Or seat. [211] See Introduction. [212] Unmarried girls. [213] The Devi (see Introduction). [214] Paramatma. [215] Para-tattva-parayana. [216] That is, the Vijas of Kama, Maya, and Rama, or Lakshmi. [217] Jar–that is, the Brahman itself. [218] Devatatmaka. [219] That is, by the Mantra. [220] That is, Consecration. [221] Or Consecrate (Abhishinchantu). [222] An epithet of Yama. [223] Kuvera. [224] Protectors of the Quarters. [225] Sun, Moon, and Mercury. [226] Brihaspati, or Jupiter. [227] Shukra, the planet Venus. [228] Saturn. [229] Ketu is the descending node, considered as the ninth planet, and the body or trunk of the demon Sainghikeya. Rahu is the asceading node–a demon with head and without body, swallowing the Sun and Moon in eclipse. [230] Astrological divisions of the day. [231] Lucky or unlucky conjunctions of Planets or Stars, which are ten in number: Vava, Valava, Kaulava, Taitila, Vanija, Vishti, Shakuni, Chatushpada, Kintughna, and Nago-yoga. [232] The Pakshas, which are Shukla and Krishna–light and dark. [233] Sura. [234] Names of Rivers. [235] Serpent-divinities, with human head and tail of serpent, said to inhabit the Nether Worlds (Patala). [236] The Vahana of Vishnu. [237] Tree in Indra’s heaven that yields all that is desired. [238] The Nether World. [239] Devi of Adversity as regards loss of wealth. [240] Devi of Misfortune. [241] Female Spirits, attendants on Kali. [242] Female Spirits, attendants on Durga. [243] Spirits, Ghosts. [244] Spirits before performance of Shraddha. [245] Bad and filthy Deva-yonis, who are invoked by those who are Pishacha-siddha. [246] Shring. [247] See Introduction. [248] From his own mouth. [249] The Divinity of his worship. [250] Diagram. [251] Wine, meat, etc. [252] Presents. [253] Who are present. [254] Shivatmaka–whose soul is the soul of Shiva. [255] Sectarian mark. [256] Prasada-tattva = Prasada is food offered to a Deva or Guru, and is deemed holy food. [257] See Chapter VI., verses 189 et seq. [258] Yantra. For these Mandalas, see Tantra-sara, pp. 124-129, and p. 168. [259] All propitious. [260] Ghatas. [261] The limbs of the Devi, which are considered as Devata. [262] The attendant Devatas. [263] I.e., Ganapatyas. [264] Holy man, or Sage . [265] Wine, etc. [266] As to the meaning of these classes of men (Pashu and Vira), see Introduction. [267] I.e., without Purnabhisheka. [268] Special tutelary Devata. [269] Lord of the Chakra, who alone can pour out wine from the jar, and drink and distribute as he thinks right. The others are prohibited from doing so. [270] Vritha-payi = Vain-drinker. [271] Kula Worship, etc. [272] Spirits of that name, attendant on Shiva and Kali. [273] Literally, Enter. [274] Jivanmukta (see Introduction).
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