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Tantric Scriptures - The Mahanirvana Tantra -6

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Tantric Scriptures - The Mahanirvana Tantra

By Sir John Woodroffe (Arthur Avalon)
The mahanirvana Tantra is in the form of dialog between Lord Siva and his consort Parvati where the Mahadeva Himself explains the theory and practice of Tantra and various mantras to Her. It is one of the most important Tantrik texts. This text includes a detailed introduction by Sir John Woodroffe




Chapter 12 – An Account of the Eternal and Immutable Dharmma
SHRI SADASHIVA said:
O Primordial One! I am speaking to Thee again of the everlasting laws; the wise King may easily rule his subjects if he follows them (1).
If Kings did not establish rules, men in their covetousness would quarrel among themselves, even with their friends, relatives, and their superiors (2).
These self-seeking men, O Devi! would for the sake of wealth kill one another, and be full of sin by reason of their maliciousness and desire to thieve (3).
It is therefore for their good that I am laying down the rule in accordance with Dharmma, by following which men will not swerve from the right (path) (4).
As the King should punish the wicked for the removal of their sins, so should he also divide the inheritance according to the relationship (5).
Relationship is of two kinds–by marriage and by birth; of these, relationship by birth is stronger than relationship by marriage (6).
In inheritance, O Shiva! descendants have a stronger claim than ascendants, and in this order of descendants and ascendants the males are better qualified for inheritance than females (7).
But among these, again, the proximate relation is entitled to the inheritance; the wise ones should divide the property according to this rule and in this order (8):
If the deceased leaves son, grandson, daughters, father, wife, and other relations, then the son is entitled to the whole of the inheritance, and not the others (9).
If there are several sons, they are all entitled to equal shares. (In the case of a King) the kingdom goes to the eldest son, but that is in accordance to the custom of the family (10).
If there be any paternal debt which should be paid out of the paternal property, such property should not be divided (11).
If men should divide and take paternal property, then the King should take it from them, and discharge the paternal debt (12).
As men go to hell by reason of their own sins, so they are bound by their individually incurred debts, and others are not (13).
Whatever general property there may be, either immovable or of other kinds, sharers shall get the same according to their respective shares (14).
The division is complete on the co-partners agreeing to it. If they do not agree, then the King should divide it impartially (15).
The King should divide the value or profits of property which is incapable of division, whether the same be immovable or movable (16).
If a man proves his right to a share after the property is divided, then the King should divide the property over again, and give the person entitled his share (17).
O Shiva! the King should punish the man who, after property is once divided by the consent of the co-partners, quarrels again with respect to it (18).
If the deceased dies leaving behind him grandson, wife, and father, then the grandson is entitled to the property by reason of his being a descendant (19).
If the childless man leaves (surviving him) father, brother, and grandfather, then the father inherits the property by reason of the closeness of consanguinity (20).
Beloved! if the deceased leaves daughters (surviving him), although they are closer to him, yet the grandsons (sons’ sons) are entitled to his property, because man is prior (21).
From the grandfather the property goes to the grandson by the deceased son, and thus it is that men proclaim that the father’s self is in the image of the son (22).
In marital relationship the Brahmi wife is the superior, and the sonless man’s property should go to the wife, who is half his body (23).
The sonless widow, however, is not competent to sell or give away property inherited from her husband, except what is her own by her own right (24).
Anything given by the fathers and fathers-in-law approved by Dharmma, whatever is earned by her personal efforts, is to be recognized as “Woman’s property” (25).
On her death it goes to the husband, and to his heirs according to the grades of descendants and ancestors (26).
If the woman remains faithful to her Dharmma, and lives under the control of the relations of her husband, and in their absence under the control of her father’s relations, then only is she entitled to inherit (27).
The woman who is even likely to go astray is not entitled to inherit the husband’s property. She is merely entitled to a living allowance from the heirs of her husband (28).
If the man who has died has many wives, all of whom are pious, then, O Thou of pure Smiles! they are entitled to the husband’s property in equal shares (29).
If the woman who inherits her husband’s property dies leaving daughters, then the property is taken to have gone back from the husband and from him to the daughter (30).
In this way, if there is a daughter and the property goes to the son’s widow, then, on the death of the latter, it would go back to the husband, and from the father-in-law descend to the daughter of the latter (31).
Similarly, O Shiva! if property goes to the mother in the lifetime of the paternal grandfather, then, on her death, it goes to her father-in-law through her son and husband (32).
As the property of the deceased ascends to the father, so it also ascends to the mother if she is a widow (33).
But the stepmother shall not inherit if the mother is living, but on the death of the mother it goes to the stepmother through the father (34).
Where, in the absence of descendants, the inheritance cannot descend, it would ascend the same way by which it would descend (35).
Therefore, even when the father’s brother is alive, the daughter inherits the property, and if she dies childless then such property goes to the father’s brother (36).
As inheritance descends in the male line, the stepbrother inherits even when there is a uterine sister (37).
And when there is a uterine sister and sons of stepbrother, it is the latter who inherit the property (38).
If the deceased leaves (surviving him) both uterine and stepbrother, then, by reason of the property descending through the father, they are entitled to inherit in equal shares (39).
In the lifetime of their daughters their sons are not entitled to inherit until the obstruction is removed by the death of the daughters (40).
In the absence of sons, the daughters divide among themselves the paternal property, after deducting the marriage expenses of an unmarried daughter (if any) out of the general estate (41).
On the death of a childless woman the stri-dhana goes to her husband, and the property which she inherited from anyone else goes back to the line of the person from whom she inherited (42).
The woman may spend property inherited by her on her own maintenance, and she may spend profits of it on acts of religious merit, but she is not able to sell or make gifts of it (43).
Where the daughter-in-law of the grandfather (father’s father) is living, or the stepmother of the father is living, the inheritance goes to the grandfather, and through his son to the (grandfather’s) daughter-in-law (44).
Where the grandfather, the father’s brother, and the brother are living, the brother succeeds by reason of the priority in claim of the descendant (45).
If a man dies leaving him surviving his grandfather, brother, and uncle, both of the former are nearer in degree – than the last, and the property descends through the father to the deceased’s brother (46).
If the deceased leaves a daughter’s son and father (surviving him), then the daughter’s son inherits, because property in the first place descends (47).
If both the father and the mother of the deceased be living (at his death), then, O Kalika! by reason of the superior claim of the male, the father takes his property (48).
If the mother’s brother is living, the sapindas of the father take the property of the deceased by reason of the superior claim of the paternal relationship (49).
Property failing to go downwards has (here) gone upwards, but, O Shiva! by reason of the superior claim of the male line it has gone to the father’s family. The mother’s brother, in spite of the nearness of his relationship, does not inherit (50).
The grandson by a deceased son inherits from his grandfather’s estate the share which his father would have inherited along with his (the father’s) brothers (51).
Similarly, the granddaughter who has no brother and whose parents are dead, inherits, if she be well conducted, her grandfather’s (father’s father) property with her father’s brothers (52).
On the death of the grandfather leaving him surviving his wife, his daughter, and granddaughter, the last, O Devi! is the heiress of the property, since she takes it through her father (53).
In property which descends the male among the descendants, and in property which ascends, the male among the ascendants, are pre-eminently qualified (to inherit) (54).
Therefore, O Beloved! if the deceased has daughter-in-law, granddaughter, and daughter surviving him, then his father cannot take the property (55).
If there is no one in the family of the father of the deceased entitled to inherit his property, then in manner above indicated it goes to the family of his mother’s father (56).

Property which has gone to the maternal grandfather shall ascend and descend, and go both to males and females through the maternal uncle and his sons and others (57).
If the line of Brahmi marriage, or if the sapindas of the father or of the mother, be in existence, then the issue of the Shaiva marriage are not entitled to inherit the father’s property (58).
The wife and children of the Shaiva marriage, O Gentle One! are entitled to receive, from the person who inherits the property of the deceased, their food and clothes in proportion to the property left (59).Beloved! the Shaiva wife, if well conducted, is entitled to be maintained by the Shaiva husband alone. She has no claim to the property of her father and others (60).
Therefore, the father who marries his well-born daughter according to Shaiva rites by reason of anger or covetousness will be despised of men (61).
In the absence of issue of the Shaiva marriage, the Sodaka, the Guru, and the King shall, by the injunctions of Shiva, take the property of the deceased (62).
Beloved! men within the seventh degree are sapindas, and beyond them to the seventh degree are sodakas, and beyond them are Gotra-jas merely (63).
Where property which has been divided is again wilfully mixed together, it should be divided again as if it had not been divided (64).
The heirs of a deceased are on his death entitled to such share of property, whether partitioned or not partitioned, as the deceased himself was entitled to (65).
Those who inherit the property of another should offer him pindas as long as they live; it is otherwise in the case–of a son by Shaiva marriage (66).
Just as the rules relating to uncleanliness should, in this world, be observed by reason of birth-connection, so they should be observed for three nights by reason of connection by heirship (67).
The twice-born and other classes shall purify themselves by observing the rules as to uncleanliness from the day they hear the cause of it until the end of the period prescribed; this is so both in the case of Purnashaucha and of Khandashaucha (68).
If the period has expired when one hears the cause of it, then there is no Khandashaucha. And as regards Purnashaucha, it should be observed for only three days, but if one hears of the cause of the uncleanliness after the lapse of a year there is no period of uncleanliness to be observed (69).
If a son hears of his father’s or mother’s death, or if the faithful wife hears of her husband’s death after one year, then the son or the widow shall observe the period of uncleanliness for three nights (71).
If during the continuance of a period of uncleanliness another new period begins, then the period comes to an end with the end of the Garu-ashaucha (71).
The degree of different kinds of uncleanliness depends on the greater or lesser length of the period which should be observed. Of the various kinds of uncleanliness, that which is extensive in point of time is greater than that which is less extensive (72).
If on the last day of a period of uncleanliness another period commences, then the uncleanliness is removed on the last day of the first period of uncleanliness; but if the cause of uncleanliness be such as to necessitate the observance of the full period, then the pre-existing period should be extended by two days (73).
The unmarried female shall observe the period of uncleanliness of the father’s family, but after she is married she is to observe impurity for three days on the death of her parents (74).
After her marriage the wife becomes of the same gotra as her husband; the adopted son similarly becomes of the same gotra as the person who adopts him (75).
A son should be adopted with consent of his father and mother, and at the time of adoption the adopted should, with his kinsmen, perform the sacramental rites, mentioning his own gotra and name (76).
The adopted son shall have the same right to the property of his adoptive mother and father, and the same rights to offer pindas to them as the natural-born son has, since they are his mother and father (77).
A boy of less than five years of age and of one’s own caste should be adopted and brought up; a boy of over five years of age is not eligible (78).
O Kalika! if a brother adopts his brother’s son, then the brother adopting becomes the father, and the natural father becomes the uncle of the boy so adopted (79).
He who inherits the property of another should observe the Dharmma of the person he inherits; he should also follow his family custom and please his kinsmen (80).
In the case of the death of kaninas, golakas, kundas, and persons guilty of great sins, there is no uncleanliness to be observed, and they are not qualified to inherit (81).
In the case of the death of a man who has been punished by castration, or of a woman who has been punished by the cutting of her nose, or of persons guilty of very great sins, there is no period of uncleanliness to be observed (82).
The King should for twelve years protect the family and property of those of whom no news is known, and who have disappeared without any trace of their whereabouts (83).
On the expiration of twelve years the image of such a person should be made with kusha grass and cremated. His children and others should observe a period of uncleanliness for three days, and liberate him from the condition of a Preta (84).
The King should then divide his property among the members of his family in their order, beginning with the son; otherwise he (the King) incurs sin (85).
The King should protect the man who has no protector, who is powerless, who is in the midst of adversity, because the King is the Lord of his subjects (86).
Kalika! if the man who has disappeared returns after the lapse of twelve years, then he shall recover his wife, children, and property; there is no doubt of that (87).
Even a man is not competent to give away ancestral, immovable property, either to his own people or to strangers, without the consent of his heirs (88).
A man may, at his pleasure, give away self-acquired property, be it movable or immovable, and may also give away ancestral movable property (89).
If there be a son or wife living, or daughter or daughter’s son, or father or mother, or brother or sister, even then one may give away self-acquired property, both movable and immovable, and inherited movable property (90-91).
If a man gives away or dedicates such property to any religious object, then his sons and others cannot affect such gift or dedication (92).
Property dedicated to any religious object should be looked after by the giver. The latter is, however, not competent to take it back, because the ownership of such property is Dharmma (93).
Ambika! the property or the profits thereof should be employed by the dedicator himself, or his agent, for the religious object to which it was dedicated (94).
If the proprietor out of affection gives away half his self-acquired property to anyone, then his heirs shall not be able to annul the gift (95).
If the proprietor gives half his self-acquired wealth to any of his heirs, in such a case the other heirs shall not be able to avoid such gift (96).
If one of several brothers earns money with the help of the paternal property, then, while the other brothers are entitled to proportionate shares of the paternal property, no one but the acquirer is entitled to the profits (97).
If one brother acquires ancestral property which was lost, then he shall receive two shares, and the other brothers shall together receive one share (98).
Religious merit, wealth, and learning are all dependent on the body, and inasmuch as this body comes from the father, then (in such sense) what is there which is not paternal property? (99).
If whatever men earn, even when separate in mess and separate in property, is to be considered paternal property, then what is there that is self-acquired? (100).
Therefore, O Great Devi! whatever money is earned by one’s own individual labour shall be self-acquired; the person acquiring it shall be the owner thereof, and no one else (101).
O Devi! the man who even lifts his hand against his mother, father, Guru, paternal and maternal grandfathers, shall not inherit (102).
The man who kills another shall not inherit his property; but the other heirs of the person killed shall inherit his property (103).
Ambika! eunuchs and persons who are crippled are entitled to food and clothes so long as they live, but they are not entitled to inherit property (104).
If a man finds property which belongs to another, on the road or anywhere else, then the King shall, after due deliberation, make the finder restore it to the owner (105).
If a man finds property, or a beast of which there is no owner, then the finder becomes the owner of the same, but should give the King a tenth share of such property or beast (or of the value thereof) (106).
If there be a competent buyer for immovable property, who is a near relation, then it is not competent for the owner of the immovable property to sell the same to another (107).
Among buyers who are near, the agnate and one of the same caste are specially qualified, and in their absence friends, but the desire of the seller should prevail (108).
If immovable property is about to be sold at a price fixed, and a neighbour pays the same price, then the latter is entitled to purchase it and no other (109).
If the neighbour is unable to pay the price and consents to the sale (to another), then only may the householder sell the property to another (110).
O Devi! if immovable property be bought without the knowledge of the neighbour, the latter is entitled to have it upon the condition of his paying the price immediately he hears of such sale (111).
Should, however, the buyer, after purchasing it, have converted the place into a garden, or built a house thereon, or if he has pulled down any building, the neighbour is not entitled in such a case to obtain the immovable property by the payment of its price (112).
A man may, without permission, without payment, and without obstruction, bring under cultivation any land which rises from the water, which is in the middle of a forest, or otherwise difficult of access (113).
Where land has been brought under cultivation by considerable labour, the King, since he is the Lord of the soil, should be given a tenth of the profits of the land, and the rest should be enjoyed by him who has reclaimed it (114).
One should not excavate tanks, reservoirs, or wells, nor plant trees, nor build houses in places where they are likely to injure other people (115).
All have the right to drink the water of tanks and wells dedicated to Devas, as also the water of rivers, but the neighbours alone have the right to bale it out (116).
The water should not be baled out of tanks, etc., even by neighbours, if to do so would cause a water famine (117).
The mortgage and sale of property which is undivided without the consent of the co-sharers, as also when the right of the parties therein is not determined, is invalid (118).
If property mortgaged or deposited with another is destroyed wilfully or by negligence, then the King should make the mortgagee or depositee restore the value thereof to the owner (119).
If any animal or any other thing is used with the consent of the depositor by the person with whom they are placed, then the depositee should bear the expense of food and keep (120).
Where immovable or movable property is made over to another for profit, such transaction will be invalid if it be not for a definite time, or if the amount of profits is indeterminate (121).
Common (joint) property should not, on the father’s death, be employed for profit without the consent of all the co-sharers (122).
If articles are sold at improper prices, then the King may set aside such sale (123).
As a body is born and dies only once, and property can be given away only once, so there can be but one Brahma marriage of the daughter (124).
The man, devoted to his ancestors, who has an only son, should not give him away (in adoption), and, similarly, he should not give away an only wife or an only daughter in Shaiva marriage (125).
In rites relating to the Devas and the Pitris, in mercantile transactions, and in Courts of law, whatever the substitute (Agent) does is the act of the employer (126).
The immutable rule is that the Agent or emissary should not be punished for the guilt of the employer (127).
In monetary dealings, in agriculture, in mercantile transactions, as also in all other dealings, whatever is undertaken, the same should be performed if in agreement with Dharmma (128).
The Lord protects this universe. Whoever wish to destroy it will be themselves destroyed, and whosoever protect it them the Lord of the Universe Himself protects. Therefore should one act for the good of the world (129).
End of Twelfth Joyful Message, entitled, “An Account of the Eternal and Immutable Dharmma.”
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Next: Chapter 13 – Installation of the Devata
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Chapter 13 – Installation of the Devata
PARVATI, the Mother of the three worlds, Her mind engrossed with thoughts for the purification of men polluted with the impurities of the Kali Age, humbly asked Mahesha, the Deva among Devas, who had thus spoken of the essence of all the Nigamas, which is the seed of heaven and final liberation (as follows) (1):
Shri Devi said:
How should the form of Mahakali be thought of, She who is the Great Cause, the Primordial Energy, the Great Effulgence, more subtle than the subtlest elements? (2).
It is only that which is the work of Prakriti which has form. How should She have form? She is above the most high. It behoves thee, O Deva! to completely remove this doubt of mine (3).
Shri Sadashiva said:
Beloved! I have already said that to meet the needsof the worshippers the image of the Devi is formed according to Her qualities and actions (4).
As white, yellow, and other colours all disappear in black, in the same way, O Shailaja! all beings enter Kali (5).
Therefore it is that by those who have attained the knowledge of the means of final liberation, the attributeless, formless, and beneficent Kalashakti is endowed with the colour of blackness (6).
As the eternal and inexhaustible One image of Kala and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead (7). As She surveys the entire universe, which is the product of time, with Her three eyes – the Moon, the Sun, and Fire – therefore she is endowed with three eyes (8).
As She devours all existence, as She chews all things existing with her fierce teeth, therefore a mass of blood is imagined to be the apparel of the Queen of the Devas (at the final dissolution) (9).
As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel fear and grant blessings (10).
As She encompasses the universe, which is the product of Rajoguna, she is spoken of, O Gentle One! as the Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing with the universe. The Devi also, whose substance is intelligence, witnesseth all things (11-12).
It is for the benefit of such worshippers as are of weak intelligence that the different shapes are formed according to the attributes (of the Divinity) (13).
Shri Devi said:
What merit does the worshipper gain who makes an image of the Great Devi of mud, stone, wood, or metal, in accordance with the representation described by Thee for the salvation of humanity, and who decks the same with clothes and jewels, and who, in a beautifully decorated house, consecrates it? (14-15).
O Lord! out of Thy kindness for me, reveal this also, with all the particular rules according to which the image of the Devi should be consecrated (16).
Thou hast already spoken of the consecration of Tanks, Wells, Houses, Gardens, and the images of Devas, but Thou didst not speak in detail (17).
I wish to hear the injunctions relating to them from thy lotus-mouth. Out of thy kindness, speak, O Para-meshana! if it pleases Thee (18).
Shri Sadashiva said:
O Parameshvari! this supreme essence about which Thou hast asked is very mysterious. Do thou, therefore, listen attentively (19).
There are two classes of men – those who act with, and without, a view to the fruits of action. The latter attain final liberation. I am now speaking of the former (20).
Beloved! the man who consecrates the image of a Deva goes to the region of such Deva, and enjoys that which is there attainable (21).
He who consecrates an image of mud stays in such region for ten thousand kalpas. He who consecrates an image of wood stays there ten times that period. In the case of the consecration of a stone image the length of stay is ten times the latter period, and in the case of the consecration of a metal image it is ten times the last-mentioned period (22).
Listen to the merit which is acquired by the man who, in the name of any Deva, or for the attainment of any desire, builds and consecrates and gives away a temple made of timber and thatch and other materials, or renovates such a temple, decorated with flags and images of the carriers of the Deva (23).
He who gives away a thatched temple shall live in the region of the Devas for one thousand koti years (24).
He who gives away a brick-built temple shall live a hundred times that period, and he who gives away a stone-built temple, ten thousand times the last-mentioned period (25).
Adya! the man who builds a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras, and will there have enjoyment in their company (26).
He who dedicates trees and gardens goes to the region of the Devas, and lives in celestial houses surrounded by Kalpa trees in the enjoyment of all desired and agreeable enjoyments (27).
Those who give away ponds and the like for the comfort of all beings are washed of all sins, and, having attained the blissful region of Brahma, reside there a hundred years for each drop of water which they contain (28).
Devi! the man who dedicates the image of a Vahana for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him (29).
Ten times the merit which is acquired on earth by the gift of a Vahana made of mud is acquired by the gift of one made of wood, and ten times the latter is acquired by the gift of one made of stone. Should one made of brass or bell-metal or copper, or any other metal, be given, then the merit is multiplied in each case tenfold (30-31).
The excellent worshipper should present a great lion to the temple of Devi, a bull to the temple of Shangkara, and a Garuda to the temple of Keshava (32).
The geat lion has sharp teeth, a ferocious mouth, and mane on his neck and shoulder. The claws of his four feet are as hard as the thunderbolt (33).
The bull is armed with horns, is white of body, and has four black hoofs, a large hump, black hair at the end of his tail, and a black shoulder (34).
The Garuda is winged, has thighs like a bird, and a face like a man’s, with a long nose. He is seated on his haunches, with folded palms (35).
By the present of flags and flag-staffs the Devas remain pleased for a hundred years. The flag-staff should be thirty-two cubits long (36), and should be strong, without defects, straight, and pleasant to look at. It should be wrapped round with a red cloth, with a chakra at its top (37)
The flag should be attached to the top of the staff, and should be marked with the image of the carrier of the particular Devata. It should be broad at the part nearest the staff and narrow at the other end. It should be made of fine cloth. In short, whatever ornaments the top of the flag-staff is a flag (38).
Whatever a man presents with faith and devotion in the name of a Deva, be it clothes, jewels, beds, carriages, vessels for drinking and eating, pan plates, spittoon, precious stones, pearl, coral, gems, or anything else with which he is pleased, such a man will reach the region of such Deva and receive in turn a Koti times the presents he made (39-40).
Those who worship with the object of attaining a particular reward gain such reward which (however) is as destructible as a kingdom acquired in a dream. Those, however, who rightly act without hope of reward attain nirvana, and are released from rebirth (41).
In ceremonies relating to the dedication of a reservoir of water, a house, a garden, a bridge, a causeway, a Devati, or a tree, the Vastu Spirit should be carefully worshipped (42).
The man who performs any of these ceremonies without worshipping the Vastu-Daitya is troubled by the Vastu-Daitya and his followers (43).
The twelve followers of the Vastu Daitya are Kapi-lasya, Pingakesha, Bhishana, Raktalochana, Kotara-raksha, Lambakarna, Dirghajanggha, Mahodara, Ashvatunda, Kakakantha, Vajravahu, and Vratantaka, and these followers of Vastu should be propitiated with great care (44-45).
Now, listen! I am speaking of the Mandala where the Vastu-Purusha should be worshipped (36).
On an altar or on a level space, which has been well washed with pure water, a straight line should be drawn, one cubit in length, from the Vayu to the Ishana corner.
In the same manner another line should be drawn from the Ishana to the Agni corner, and another from the Agni to the Nairita corner, and then from the Nairita to the Vayu corner (47-48).
By these straight lines a square mandala should be drawn (49). Then two lines should be drawn from corner to corner (diagonally) to divide the mandala into four parts, like four fish-tails (50).
The wise man should then draw two lines, one from the West to the East, and the other from the North to the South, through the point where the diagonal lines cut one another, so as to pass through the tip of the fish-tails (51).
Then four diagonal lines should be drawn connecting the corners of the four inner squares so formed by the lines at each of the corners (52).
According to these rules, sixteen rooms should be drawn with five different colours, and an excellent yantra thus made (53).
In the four middle rooms draw a beautiful lotus with four petals, the pericarp of yellow and red colour, and the filaments of red (54).
The petals may be white or yellow, and the interstices may be coloured with any colour chosen (55).
Beginning with the corner of Shambhu, the twelve rooms should be filled up with the four colours – viz., white, black, yellow, and red (56).
In filling up the rooms one should go towards one’s right, and in the worship of the Devas therein one should go to the left (57).
The Vastu Spirit should be worshipped in the lotus, and the twelve daityas, Kapilasya and others, should be worshipped in the twelve rooms, beginning with the Ishana corner (58).
Fire should be consecrated according to the injunctions laid down for Kushandika, and after offer of oblations to the best of one’s ability, the Vastu-yajna should be concluded (59).
I have thus described, O Devi! the auspicious Vastu worship, by the performance of which a man never suffers dangers from Vastu (and his followers) (60).
Shri Devi said:
Thou hast described the mandala of, and the injunctions relating to, the worship of Vastu, but thou hast not spoken of the Dhyana, my husband; do thou now reveal it (61).
Shri Sadashiva said:
I am speaking of Dhyana of the Vastu-Rakshasa, by constant and devoted repetition of which all dangers are destroyed. O Maheshani! do thou listen (62).
The Deva Vastu-pati should be meditated upon as four-armed, of great body, his head covered with matted hair, three eyed, of ferocious aspect, decked with garlands and earrings, with big belly and long ears and hairy body, wearing yellow garments, holding in his hand the mace, the trident, the axe, and the Khatvanga. Let him be pictured as (red) like the rising Sun and like the God of Death to one’s enemies, seated in the padmasana posture on the back of a tortoise, surrounded by Kapilasya and other powerful followers, carrying swords and shields (63-66).
Whenever there is panic caused by pestilence or epidemics, an apprehension of any public calamity, danger to one’s children, or fear arising from ferocious beasts or Rakshasas, then Vastu with his followers should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by the offer of oblations of sesamum-seeds, ghee, and payasa (67-68).
O Suvrata! in these rites the Grahas and the ten Dikpalas should be worshipped in the same way as Vastu is worshipped (69).
Brahma, Vishnu, Rudra, Vani, Lakshmi, the celestial mothers, Ganesha, and the Vasus, should also be worshipped (70).
O Kalika! if in these rites the Pitris are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71).
Therefore, O Maheshi! in all these rites Abhyudayika. Shraddha should be performed for the satisfaction of the Pitris (72).
I shall now speak of the Graha-yantra, which is the cause of all kinds of peace. If Indra and all the planets are worshipped, then they grant every desire (73).
In order to draw the yantra three triangles should be drawn with a circle outside them, and outside, but touching the circle, eight petals should be drawn (74).
Then should a beautiful Bhupura be drawn (outside the yantra) with four entrances, and (outside the Bhupura) between the East and North-East corners a circle should be drawn with its diameter the length of a pradesha, and between the West and the South-West corners another similar circle should be drawn (75-76).
Then the nine corners should be filled up with colours of the nine planets, and the left and right sides of the two inner triangles should be made white and yellow, and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters (77-78).
The walls of the Bhupura should be decorated with white, red, and black powders, and, O Devi! the two circles outside the Bhupura should be coloured red and white, and the intervening spaces of the yantra may be coloured in any manner the wise may choose (79-80).
Listen now to the order in which each planet should be worshipped in the particular chambers, and in which each Dikpati should be worshipped in the particular petals, and as to the names of the Devas who are present at each particular entrance (81).
In the inner triangle the Sun should be worshipped, and in the angles of the two sides Aruna and Shikha. Behind him with the garland of rays the two standards of the two fierce ones (Shikha and Aruna) should be worshipped (82).
Worship the maker of nights in the corner above the Sun on the East, in the Agni corner Mangala, on the South side Budha, in the Nairrita corner Vrihaspati, on the West Shukra, in the Vayu corner Shani, in the corner on the North Rahu, and in the Ishana corner Ketu, and, lastly, round about the Moon the multitude of stars (83-84). Sun is red, Moon is white, Mangala is tawny, Budha is pale or yellowish-white, Vrihaspati is yellow, Shukra is white, Shani is black, and Rahu and Ketu are of variegated colour; thus I have spoken of the different colours of the Grahas (85-86).
The Sun should be meditated upon as having four hands, in two of which he is holding lotuses; and of the other two, one hand is lifted up to dispel fear, and the other makes the sign of blessing. The Moon should be meditated upon as having nectar in one hand, and the other hand in the attitude of giving. Mangala should be meditated upon as slightly bent and holding a staff in his hands. Budha, the son of Moon, should be meditated upon as a boy, the locks of whose hair play about upon his forehead. Guru should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraksha beads in the other; and the Guru of Daityas should be meditated upon as blind of one eye, and Shani as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-87).
Having worshipped each of the planets in this manner, the eight Dikpalas, Indra and others, beginning from the East, should be worshipped (89).
He of a thousand eyes, of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunder in his hand, is seated on Airavata (90).
The body of Agni is of red hue. He is seated on a goat; in his hand is the Shakti. Yama is black, and, holding a staff in his hand, is seated on a bison. Nirriti is of dark green colour, and, holding a sword in his hand, is seated on a horse. Varuna is white, and, seated on an alligator, holds a noose in his hand. Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a hook. Kuvera is of the colour of gold, and seated on a jewelled lion-seat, holding the noose and hook in his hands. He is surrounded by Yakshas, who are singing his praises. Ishana is seated on the bull; he holds the trident in one hand, and with the other bestows blessings, He is dressed in raiments of tiger-skin, and his effulgence is like that of the full moon (91-95).
Having thus meditated upon and worshipped them in their order, Brahma should be worshipped in the upper circle, which is outside the mandala, and Vishnu in the lower one. Then the Devatas at the entrances should be worshipped (96).
Ugra, Bhima, Prachanda, and Isha, are at the eastern entrance; Jayanta, Kshetra-pala, Nakulesha, and Vrihat-shirah, are at the southern entrance; at the door on the west are Vrika, Ashva, Ananda, and Durjaya; and Trishirah, Purajit, Bhimanada, and Mahodara are at the northern entrance. As protectors of the entrances, they are all armed with weapons, offensive and defensive (97-98).
Suvrata! listen to the meditation on Brahma and Ananta. Brahma is of the colour of the red lotus, and has four hands and four faces. He is seated on a swan. With two of his hands he makes the signs which dispel fear and grant boons, and in the others he holds a garland and a book. Ananta is white as the snow, the Kunda flower, or the Moon. He has a thousand hands and a thousand faces, and he should be meditated upon by Suras and Asuras (99-101).
Beloved! I have now spoken of the meditation, the mode of worship, and the yantra. Now, my beloved, listen to their Mantras in their order, beginning with the Vastu Mantra (102).
Mantras
When Ksha-kara is placed on the Carrier of Oblations. and the long vowels are then added to it, and ornamented with the nada-vindu, the six-lettered Vastu Mantra is formed (103).
The Suryya Mantra is thus formed: first the tara should be said; then the Maya; then the word tigma-rashme; then the word arogya-daya (in the dative singular); and, last of all, the wife of Fire (104).
The recognized or approved Mantra of Soma is formed by saying the vijas of Kama, Maya and Vani, then Amrita-kara, amritam plavaya plavaya svaha (105).
The Mantra of Mangala is proclaimed to be Aing hrang hring sarva-dushtan nashaya nashaya svaha (106).
The Mantra of the son of Soma is Hrang, Shring, Saumya sarvan kaman puraya svaha(107).
The Mantra of the Sura-Guru is formed thus: Let the tara precede and follow the Vija of Vani, and then say, Abhishtam yachchha yachchha, and lastly svaha (108).
The Mantra of Shukra is Shang, Shing, Shung, Shaing, Shaung, Shngah (109).
The Mantra of the Slowly Moving One is Hrang hrang hring hring sarva-shatrun vidravaya vidravaya Martan-dasunave namah – Destroy, destroy all enemies – I bow to the son of Martanda (110).
The Mantra of Rahu is Rang, Hraung, Bhraung, Hring – Soma-shatro shatrun vidhvangsaya vidhvangsaya Rahave namah–O Enemy of Soma (Moon)! destroy, destroy all enemies. I bow to Rahu (111).
Krung, Hrung, Kraing to Ketu – is proclaimed to be the Mantra of Ketu (112).
Lang, Rang, Mring, Strung, Vang, Yang, Kshang, Haung, Vring, and Ang are in their order the ten Mantras of the ten Dikpalas, beginning with Indra and ending with Ananta (113).
The names of the other attendant Devas are their Mantras; in all instances where there is no Mantra mentioned this is the rule. (114).
Sovereign Mistress of the Devas! the wise man should not add Namah to Mantras that end with the word Namah, nor should he put the wife of Vahni to a Mantra that ends with Svaha (115).
To the Planets and others should be given flowers, clothes, and jewels, but the colour of the gifts should be the same as that of the respective Planets; otherwise they are not pleased (116).
The wise man should place fire in the manner prescribed for Kushandika, and perform homa either with flowers of variegated colours or with sacred fuel (117).
In rites for the attainment of peace or good fortune, or nourishment or prosperity, the Carrier of Oblations is called Varada; in rites relating to consecration he is called Lohitaksha; in destructive rites he is called Shatruha (118).
Maheshani! in Shanti, Pushti, and Krura rites the man who sacrifices to the Planets will obtain the desired end (119).
As in the rites relating to the consecration the Devas should be worshipped and libations offered to the Pitris, so also should there be the same sacrifices to Vastu and the Planets (120).
Should one have to perform two or three consecratory and sacrificial rites on the same day, then the worship of the Devas, the Shraddha of the Pitris, and consecration of fire are required once only (121).
One who desires the fruit of his observances should not give to any Deva reservoirs of water, houses, gardens, bridges, causeways, carriers, conveyances, clothes, jewels, drinking-cups, and eating-plates, or whatever else he may desire to give, without first sanctifying the same (122-123).
In all rites performed with an ultimate object the wise one should in all cases perform a sangkalpa, in accordance with directions, for the full attainment of the good object (124).
Complete merit is earned when the thing about to be given is first sanctified, worshipped, and mentioned by name, and then the name of him to whom it is given is pronounced (125).
I will now tell you the Mantras for the consecration of reservoirs of water, houses, gardens, bridges, and cause-ways. The Mantras should always be preceded by the Brahma-Vidya (126).
Mantras
Reservoir of Water! thou that givest life to all beings! thou that art presided over by Varuna! may this consecration of thee (by me) give satisfaction to all beings that live and move in water, on land, and in air (127).
House made of timber and grass! thou art the favourite of Brahma; I am consecrating thee with water; do thou be always the cause of pleasure (128).
When consecrating a house made of bricks and other materials, one should say: “House made of bricks,” etc. (129).
Mantras
Garden! thou art pleasant by reason of thy fruits, leaves, and branches, and by thy shadows. I am sprinkling thee with the sacred water (of sacred places); grant me all my wishes (130).
Bridge! thou art like the bridge across the Ocean of Existence, thou art welcome to the wayfarer; do thou, being consecrated by me, grant me the fitting reward thereof (131).
Causeway! I am consecrating thee, as thou helpest people in going from one place to another: do thou likewise help me in my way to Heaven (132).
The wise ones shall use the same Mantra in consecrating a tree as is prescribed for the sprinkling of a garden (133).
In consecrating all other things, the Pranava, Varuna, and Astra should be used (134).
Those vahanas that can (or ought to be) bathed should be bathed with the Brahma-gayatri; others should be purified by arghya-water taken up with the ends of kusha grass (135).
After performing prana-pratishtha, calling it by its name, the vahana called by its name should be duly worshipped, and when decked out should be given to the Devata (136).
Whilst consecrating a reservoir, Varuna, the lord of aquatic animals, should be worshipped. In the case of a house, Brahma, the lord of all things born, should there be worshipped. Whilst consecrating a garden, a bridge a causeway, Vishnu, who is the protector of the universe, the soul of all, who witnesseth all and is omnipresent, should be worshipped (137).
Shri Devi said:
Thou hast spoken of the different injunctions relating to the different rites, but thou hast not yet shown the order in which man should practise them (138).
Rites not properly performed according to the order enjoined do not, even though performed with labour, yield the full benefit to men who follow the life of Karmma (139).
Shri Sadashiva said:
O Parameshani! thou art beneficent like a mother. What thou hast said is indeed the best for men whose minds are occupied with the results (of their efforts) (140).
The practices relating to the aforementioned rites are different. Devi! I am relating them in their order, beginning with the Vastu-yaga. Do thou listen attentively (141).
(He who wishes to perform the Vastu-yaga) should the day previous thereto live on a regulated or a restricted diet. After bathing in the early auspicious hour of morning, and performing the ordinary daily religious duties, he should worship the Guru and Narayana (142).
The worshipper should then, after making sangkalpa, worship Ganesha and others for the attainment of his own object, according to the rules shown in the ordinances (143).
Dhyanam
Worship Ganapati who is of the colour of the Bandhuka flower, and has three eyes; whose head is that of the best of elephants; whose sacred thread is made of the King of Snakes; who is holding in his four lotus hands the conch, the discus, the sword, and a spotless lotus; on whose forehead is the rising young moon; the shining effulgence of whose body and raiments is like that of the Sun; who is decked with various jewels, and is seated on a red lotus (144).
Having thus meditated upon and worshipped Ganesha to the best of his ability, he should worship Brahma, Vani, Vishnu, and Lakshmi (145).
Then, after worshipping Shiva, Durga, the Grahas, the sixteen mothers, and the Vasus in the Vasudhara, he should perform the Vriddhishraddha (146).
Then the mandala of the Vastu-daitya should be drawn, and there the Vastu-daitya with his followers should be worshipped (147).
Then there make a sthandila and purifying fire as before; first perform Dhara-homa, and then commence Vastu-homa (148).
Oblations should be offered to the Vastu-purusha and all his followers according to the best of one’s ability. The sacrifice should be brought to a close by the gift of oblations to the Devas worshipped (149).
When Vastu-yajna is separately performed, this is the order which is prescribed, and in this order also the sacrifice to the planets should be performed (150).
Moreover, the Planets being the principal objects of worship, they should not be subordinately worshipped. The Vastu should be worshipped immediately after the sangkalpa (151).
Ganesha and the other Devas should be worshipped as in Vastu-yaga. I have already spoken to you of the Yantra and Mantra and Dhyana of the Planets (152).
I have, O Gentle One! during my discourse with thee spoken of the order to be observed in the yajnas of the planets and of Vastu. I shall now speak to thee of the various praiseworthy acts, beginning with the consecration of wells (153).
After making sangkalpa in the proper manner, Vastu should be worshipped either in a mandala, or a jar, or a Shilagrama, according to inclination (154).
Then Ganapati should be worshipped, as also Brahma and Vani, Hari, Rama, Shiva, Durga, the Planets, the Dikpatis (155).
Then the Matrikas and the eight Vasus having been worshipped, Pitrikriya should be performed. Since Varuna is principal Deva (for the purposes of this ceremony), he should then be worshipped with particular care (156).
Having worshipped Varuna with various presents to the best of his ability, Varuna Homa should then be performed in Fire duly consecrated (157). And after offering oblations to each of the Devas worshipped, he should bring the Homa rite to an end by giving the Purnahuti (158).
Then he should sprinkle the excellent well, decorated with flagstaffs and flags, garlands, scents, and vermilion, with the Prokshana Mantra, spoken of before (159).
Then he should, in the name of the Deva, or for the attainment of the object of his desire, give away the well or tank for the benefit of all beings (160).
Then the most excellent worshipper should make supplication with folded palms as follows:
“Be well pleased, all beings, whether living in the air or on earth or in water; I have given this excellent water to all beings; may all beings be satisfied by bathing in, drinking from, or plunging into this water; I have given this common water to all beings. Should anyone by his ownmisfortune be endangered in this, may I not be guilty of that sin, may my work (good work) bear fruit!” (161-163).
Then presents should be made, and Shanti and other rites performed, and thereafter Brahmanas, Kaulas, and the hungry poor should be fed. Shive! this is the order to be observed in the consecration of all kinds of reservoirs of water (164-165).
In the consecration of a Tadaga and other kinds of reservoirs of water there should be a Nagastambha and some aquatic animals (166).
Aquatic animals, such as fish, frogs, alligators, and tortoises, should be made of metal, according to the means of the person consecrating (167). There should be made two fish and two frogs of gold, two alligators of silver, and two tortoises, one of copper and another of brass (168).
After giving away the Tadaga or Dirghika or Sagara with these aquatic animals, Naga should, after having been supplicated, be worshipped (169).
Ananta, Vasuki, Padma, Mahapadma, Takshaka, Kulira, Karkata, and Shankha – all these are the protectors of water (170).
These eight names of the Nagas should be written on Ashvattha leaves, and, after making japa of the Pranava and the Gayatri, the leaf should be thrown into a jar (171).
Calling upon Sun and Moon to witness, the leaves should be mixed up together, and one-half should be drawn therefrom, and the Naga whose name is drawn should be made the protector of water (172).
Then a wooden pillar, auspicious and straight, should be brought and smeared with oil and turmeric, and bathed in consecrated water, to the accompaniment of the Vyahriti and the Pranava, and then the Naga who has been made the protector of the water should be worshipped with the Shaktis Hri, Shri, Kshama, and Shanti (173-174).
Mantra
O Naga! Thou art the couch of Vishnu, Thou art the adornment of Shiva; do Thou inhabit this pillar and protect my water (175).
Having thus made supplication to Naga, the pillar should be set in the middle of the reservoir, and the dedicator should then go round the Tadaga, keeping it on his right (176).
If the pillar has been already fixed, then the Naga should be worshipped in a jar, and, throwing the water of the jar into the reservoir, the remainder of the rites should be performed (177).
Similarly, the wise man who has taken a vow to consecrate a house should perform the rites, beginning with the worship of Vastu, and ending with that of the Vasus, and perform the rites relating to the Pitris as prescribed for the consecration of a well, and the excellent devotee should worship Prajapati and do Prajapatya homa (178-179).
The house should be sprinkled with the Mantra already mentioned, and then worshipped with incense, etc.; after that, with his face to the Ishana corner, he should pray as follows (180):
Mantra
“O Room (or House)! Prajapati is thy Lord; decked with flowers and garlands and other decorations, be thou always pleasant for our happy residence.” (181).
He should then offer presents, and, performing Shanti rites, accept blessings. Thereafter he should feed Vipras, Kulinas, and the poor to the best of his ability (182).
O Daughter of the Mountain! if the house is being consecrated for someone else, then in the place “our residence” should be said “their residence”; and now listen to the ordinances relating to the consecration of a house (or room) for a Deva (183).
After consecrating the house in the above manner, the Deva should be approached with the blowing of conch-shells and the sound of other musical instruments, and he should be supplicated thus (184):
Mantra
Rise, O Lord of the Deva among Devas! thou that grantest the desires of thy votaries! come and make my life blessed, O Ocean of Mercy! (185).
Having thus invited (the Deva) into the room, he should be placed at the door, and the Vahana should be placed in front of Him (186).
Then on the top of the house a trident or a discus should be placed, and in the Ishana corner a staff should be set with a flag flying from it (187).
Let the wise man then decorate the room with awnings, small bells, garlands of flowers, and mango-leaves, and then cover the house up with celestial cloth (188).
The Deva should be placed with his face to the North, and in the manner to be described he should be bathed with the things prescribed. I now am speaking of their order; do thou listen (189).
After saying Aing, Hring, Shring, the Mula Mantra should be repeated, and then let the worshipper say:
Mantra
I am bathing thee with milk; do thou cherish me like a mother (190).
Repeating the three Vijas and the Mula Mantra aforesaid, let him then say:
Mantra
I am bathing thee to-day with curds; do thou remove the heat of this mundane existence (191).
Repeating again the three Vijas and the Mula Mantra, let him say:
Mantra
O Giver of Joy to all! being bathed in honey, do Thou make me joyful (192).
Repeating the Mula Mantra as before, and inwardly reciting the Pranava and the Savitri, he should say:
Mantra
I am bathing Thee in ghee, which is dear to the Devas, which is longevity, seed, and courage; do Thou, O Lord! keep me free from disease (193).
Again repeating the Mula Mantra, as also the Vyahriti and the Gayatri, let him say:
Mantra
O Devesha ! bathed by me in sugar water, do Thou grant me (the object of) my desire (194).
Repeating the Mula Mantra, the Gayatri, and the Varuna Mantra, he should say:
Mantra
I am bathing thee with cocoanut-water, which is the creation of the Vidhi, which is divine, which is welcome to Devas, and is cooling, and which is not of the world; I bow to thee (195).
Then, with the Gayatri and the Mula Mantra, the Deva should be bathed with the juice of sugar-cane (196).
Repeating the Kama Vija and the Tara, the Savitri, and the Mula Mantra, he should, whilst bathing the Deva, say:
Mantra
Be thou well bathed in water scented with camphor, fragrant aloe, saffron, musk, and sandal; be thou pleased to grant me enjoyment and salvation (197).
After bathing the Lord of the World in this manner with eight jarfuls (of water, etc.), He should be brought inside the room and placed on His seat (198).
If the image be one which cannot be bathed, then the Yantra, or Mantra, or the Shalagrama-shila, should be bathed and worshipped (199).
If one be not able to bathe (the Deva) in manner above, then he should bathe (Him) with eight, seven, or five jars of pure water (200).
The size and proportions of the jar has been already given whilst speaking of Chakra worship. In all rites prescribed in the Agmas that is the jar which is appropriate (201).
Then the Great Deva should be worshipped according to the injunctions to be followed in His worship. I shall speak of the offerings. Do thou, O Supreme Devi! Listen (202).
A seat, welcome, water to wash the feet, offerings, water for rinsing the mouth, Madhuparka, water for sipping, bathing water, clothes and jewels, scents and flowers, lights and incense-sticks, edibles and words of praise, are the sixteen offerings requisite in the worship of the Devas (203-204).
Padya, Arghya, Achamana, Madhuparka, Achamya, Gandha, Pushpa, Dhupa, Dipa, Naivedya – these are known as Dashopachara (ten requisite offerings) (205).
Gandha, Pushpa, Dhupa, Dipa, and Naivedya, are spoken of as the Panchopachara (five offerings) in the worship of a Deva (206).
The articles should be sprinkled with water taken from the offering with the Weapon Mantra, and be worshipped with scents and flowers, the names of separate articles being mentioned. (207)
Mentally repeating the Mantra that is about to be said, as also the Mula Mantra, and the name of the Deva in the dative case, the words of gift should be repeated (208).
I have told you of the way in which the things to be given to the Devas should be dedicated. The learned man should in this manner give away an article to a Deva (209).
I have shown (whilst describing) the mode of worship of the Adya Devi how Padya, Arghya, etc., should be offered, and how Karana should be given (210).
To such of the Mantras as were not spoken then, do thou, O Beloved ! listen to them here; these should be said when Asana and other requisites are offered (211).
Mantra
(O Deva!) Thou who residest within all beings! who art the innermost of all beings! I am offering this seat for Thee to sit. I bow to Thee again and again (212).
O Deveshi! after giving the excellent asana in this way, the giver of the asana sbould with folded arms bid him welcome as follows (213):
Mantra
(O Deva!) Thou art He whom even the Devas seek for the accomplishment of their objects, yet for me Thy auspicious visit has easily been obtained. I bow to Thee, O Supreme Lord! (214).
My life’s aim is accomplished to-day; all my efforts are crowned with success; I have obtained the fruits of my tapas – all this by Thy auspicious coming (215).
Ambika! the Deva should thus be invited, prayed to, and questioned as to His auspicious coming, and then, taking padya, the following Mantra should be repeated (216):
Mantra
By the mere touch of the washings of Thy feet the three worlds are purified; I am offering Thee padya for washing Thy lotus feet (217). He by whose grace is attained all manner of supreme bliss, to Him who is the Soul of all beings I offer this Anandarghya (218).
Then pure water which has been scented with nutmeg, cloves, and kakkola, should be poured out, and taken and offered with the following (219):
Mantra
(O Lord!) By the mere touch of that which Thou hast touched the whole of this impure world is purified; for washing that lotus mouth I offer thee this achamaniya (220).
Then, taking madhuparka, offer it with devotion and with the following (221):
Mantra
For the destruction of the three afflictions, for the attainment of uninterrupted bliss, I give Thee to-day, O Parameshvara! this madhuparka; be Thou propitious (222).

By the mere touch of anything which has touched Thy mouth things impure become pure: this punarachama-niyam is for the lotus mouth of Thine (223).
Taking water for the bath, and pouring it and consecrating it as before, it should be placed before the Deva, and the following Mantra should be repeated (224):
Mantra
To Thee whose splendour envelops the world, from whom the world was born, who is the support of the world, do I offer this water for Thy bath (225).
When offering bathing water, clothes, and edibles, achamaniya should be given as each is offered, and, after offering other articles, water should be given only once (226).
Bringing the cloth consecrated as aforementioned, holding it up with both hands, the wise man should repeat the following (227):
Mantra
Without any raiments as Thou art, Thou hast kept Thy splendour or glory concealed by Thy maya. To Thee I offer these two pieces of cloth. I bow to Thee (228).
Taking different kinds of ornaments made of gold and silver and other materials, and sprinkling and consecrating them, he should offer them to the Deva, uttering the following (229):
Mantra
To Thee who art the ornament of the Universe, who art the one cause of the beauty of the universe, I offer these jewels for the adornment of Thy illusion-image (230).
Mantra
To Thee who by the subtle element of smell hast created the earth which possesses all scents, to Thee, the Supreme Soul, I offer this excellent scent (231).
Mantra
By me have been dedicated with devotion beautiful flowers, and charming and sweet scents prepared by Devas: do Thou accept this fiower (232).
Mantra
This incense-stick is the sap of the trees; it is Divine, and possesses a delicious scent, and is charming, and is fit to be inhaled by all beings. I give it to Thee to smell (233).
Mantra
Do Thou accept this light which illumines and has a strong flame, which removes all darkness, and which is brightness itself, and makes bright that which is around it (234).
Mantra
This offering of food is of delicious taste, and consists of various kinds of edibles. I offer it to Thee in a devout spirit; do Thou partake of it (235).
Mantra
O Deva! this clear drinking-water, perfumed with camphor and other scents which satisfies all, I offer to Thee – Salutation to Thee (236).
The worshipper should then offer pan made with camphor, catechu, cloves, cardamums, and, after offering achamaniya, bow to Him (237).
If the offerings are presented along with the vessels in which they are contained, then the names and description of the offerings may jointly be repeated when making the present, or the names (or description) of the vessels may separately be said and the same given (238).
Having worshipped the Deva in this manner, three double handfuls of flowers should be given to the Deva. Then, sprinkling the temple and its awnings with water, the following Mantra should be said with folded palms (239):
Mantra
Temple! thou art adorable of all men; thou grantest virtue and fame. In affording a resting-place to this Deva, do thou be like unto Sumeru (240). Thou art Kailasa, thou art Vaikuntha, thou art the place of Brahma, since thou art holding the Deva, who is the adored of the Devas within thee (241).
Since thou holdest within thyself the image of Him whose body is produced by Maya, and within whose belly exists this universe, with all that is movable and immovable therein (242). Thou art the equal of the Mother of the Devas; all the holy places are in thee; do thou grant all my desires, and do thou bring me peace. I bow to thee (243).
Having thus praised the temple decorated with the discus, flag, etc., and worshipped it three times, the worshipper should give it to the Deva, mentioning the object of his desire (444).
Mantra
To Thee, whose abode is the universe for Thy residence, I dedicate this temple.O Maheshana! do Thou accept it and in Thy mercy abide here (245).
Having said this and having made presents, the Deva to whom the temple has been dedicated should be placed on the altar to the accompaniment of the music of conches, horns, and other instruments (246).
He should then touch the two feet of the Deva and utter the Mula Mantra, and say, Sthang! Sthing! be Thou steady; this temple is made by me for Thee, and, having fixed the Deva there, he should pray again to the temple thus (247):
Mantra
Temple! be thou always in every way pleasant for the residence of the Deva; thou hast been dedicated by me; may the Lokas be lasting and without danger for me (248).
Help my fourteen generations of ancestors, my fourteen generations of successors, and me and the rest of my family to find places to reside in the abode of the Devas (249).
May I, by thy grace, attain the fruits attainable by performing all forms of yajnas, by visiting all the places of pilgrimage (250).
May my line continue so long as this world, so long as these mountains, so long as the Sun and Moon endure (251).
The wise man, after having thus addressed the temple and worshipped the Deva, should dedicate mirrors and other articles and the flag to Him (252).
Then the Vahana appropriate to the Deity should be given. To Shiva should be given a bull. Then pray to Him thus (253):
Mantra
O Bull! thou art large of body, thy horns are sharp, thou killest all enemies, thou art worshipped even by the Tridashas, as thou carriest on thy back the Lord of the Devas (254).
In thy hoofs are all the holy shrines, in thy hair are all the Vedic Mantras, in the tip of thy teeth are all the Nigamas, Agamas, and Tantras (255).
May the husband of Parvati, pleased with this gift of thee, give me a place in Kailasa, and do thou protect me always (256).
O Maheshani! do Thou listen to the manner of prayer upon giving a lion to Mahadevi or a Garuda to Vishnu (257).
Mantra
Thou didst display thy great strength in the wars between the Suras and the Asuras; thou didst give victory to the Devas, and didst destroy the Demons. Thou formidable one, thou art the favourite of the Devi, thou the favourite of Brahma, Vishnu, and Shiva; with devotion I am dedicating thee to the Devi; do thou destroy my enemies. I bow to thee (258-259).
O Garuda! most excellent bird! Thou art the favoured one of the husband of Lakshmi; Thy beak is hard like adamant; Thy talons are sharp, and golder are Thy wings. I bow to Thee, O Indra among birds! I bow to Thee, O King of birds! (260).
As Thou abidest near Vishnu with folded palms, do Thou, O Destroyer of the pride of enemies! help me to be there as Thou art (261). When Thou art pleased, the Lord of the Universe is pleased, and grants success (262).
When a gift is made to any Deva, an additional present should be made to the Deva for His acceptance of such gifts, and the merit of such rites should also be given to Him in a spirit of devotion (263).
He should then, with dancing, singing, and music, go round the temple, accompanied by his friends and kinsmen, keeping the temple on his right, and, having bowed to the Deva, feed the twice-born! (264).
This is the way in which a temple to a Deva should be dedicated, and the same rule is to be observed in the dedication of a garden, a bridge, a causeway, or a tree (265).
With this difference only: that in these rites the ever-existing Vishnu should be worshipped; but Puja and Homa, etc., are the same as in the case of the dedication of a temple (266).
No temple or other thing should be dedicated to a Deva whose image has not been consecrated. The rules laid down above are for the worship of and dedication to a Deva who has been worshipped and consecrated (267).
I shall now speak of the manner in which the auspicious Adya should be installed, and by which the Devi grants quickly all desires (268).
On the morning of the day (of Pratishtha) the worshipper should, after bathing and purifying himself, sit facing the North, and, having taken Sangkalpa, worship the Vastu-devata (269).
After performing the worship of the planets, the Protectors of the Quarters, Ganesha and others, and having performed the Shraddha of his Pitris, he should approach the image with a number of devout Vipras (270).
The excellent worshipper should then bring the image to the temple which has been dedicated, or to some other place, and there duly bathe it (271).
It should first be bathed with water, then with sandy earth, then with mud thrown up by the tusk of the boar or elephant, then with mud taken from the door of a Veshya, and then with mud from the lake of Pradyumna (272).
The wise man should then bathe the image with Pancha-kashaya and Pancha-pushpa, and three leaves, and then with scented oil (273).
The decoctions of Vatyala, Vadari, Jambu, Vakula, and Shalmali, are called the five Kashayas for bathing the Devi (274).
Karavira, Jati, Champaka, Lotus, and Patali, are the five flowers (275).
By three leaves are meant the leaves of Varvvara, Tulasi, and Vilva (276).
With the above-mentioned articles water should be mixed, but no water should be put into scented oil and the five nectars (277).
He should, after repeating the Vyahriti, the Pranava, the Gayatri, and the Mula Mantra, say, “I bathe thee with the water of these articles” (278).
The wise man should then bathe the image with the eight jars filled with milk and other ingredients in manners aforementioned (279).
The image should then be rubbed with powdered white wheat or sesamum cakes, or powdered shali rice, and thus cleansed (280).
After bathing the image with eight jars of holy water, and rubbing it with cloth of fine texture, it should bc brought to the place of worship (281).
Should one be unable to perform all these rites, then he should in a devout spirit bathe the image with twenty-five jars of pure water (282).
On each occasion that the Great Devi is bathed she should, to the best of one’s ability, be worshipped (283).
Then, placing the image on a well-cleaned seat, She should be worshipped by offering padya, arghya, etc., and then prayed to (as follows) (284):
Mantra
O Image! thou that art the handicraft of Vishvakarmma, I bow to thee; thou art the abode of the Devi, I bow to thee; thou fulfillest the desire of the votary, I bow to thee (285).
In thee I worship the most excellent primordial Supreme Devi; if there be any defect in thee by reason of the want of skill of him who has fashioned thee, do thou make it good; I bow to thee (286).
He should then restrain his speech, and, placing his hand over the head of the Image, inwardly do japa of the Mula Mantra one hundred and eight times, and thereafter do Anga-nyasa (287).
He should then perform Shadanga-nyasa and Matri-kanyasa on the body of the Image, and, when performing Shadanga-nyasa, add one after the other the six long vowels to the Vija (288).
The eight groups of the letters of the alphabet preceded by the Tara, Maya, and Rama, with the Vindu, added to them, and followed by Namah, should be placed in different parts of the body of the Deva (289).
The wise man should place the vowels in the mouth; kavarga in the throat; chavargaon the belly; tavarga on the right and tavarva on the left arm; pavarga on the right thigh, and yavarga on the left thigh, and shavarga on the head (290-291).
Having placed these groups of the letters of the alphabet on different parts of the image (the worshipper) should perform Tattva-nyasa (as follows): (292)
Place on the two feet Prithivi-tattva; on the Linga Toya-tattva; on the region of the navel Tejas-tattva; on the lotus of the heart Vayu-tattva; on the mouth Gagana-tattva; on the two eyes Rupa-tattva; on the two nostrils Gandha-tattva; on the two ears Shabda-tattva; on the tongue Rasa-tattva; on the skin Sparsha-tattva. The foremost of worshippers should place Manas-tattva between the eyebrows, Shiva-tattva, Jnana-tattva, and Para-tattva on the lotus of a thousand petals; on the heart Jiva-tattva and Prakriti-tattva. Lastly, he should place Mahat-tattva and Ahangkara-tattva all over the body. The tattvas should, whilst being placed, be preceded by Tara, Maya, and Rama, and should be uttered in the dative singular, followed by namah (293-297).
Repeating the Mula Mantra, preceded and followed by each of the Matrika-varnas, with vindu added to them, and followed by the word namah, Matrika-nyasa should be performed at the Matrikasthanas (298). (The worshipper should then say):
Mantra
(Although) Thy radiance embraces all the sacrifices, and although Thy body embraces all being, this is the image that has been made of Thee. I place Thee here (299).
Thereafter the Devi should be meditated upon and invoked, according to the rules of worship, and after Prana-pratishtha the Supreme Devata should be worshipped (300).
The Mantras which are prescribed for the dedication of a temple to a Deva should be used in this ceremony, the necessary changes in gender being made (301).
The Devi should then be invoked into the fire, which has in due form been consecrated by the offer of oblations to the Devatas who are to be worshipped; and thereafter the Devi should be worshipped, and jata-karmma, etc., should be performed (302).
The Sangskaras are six in number – viz., Jatakarmma, Namakarana, Nishkramana, Annaprashana, Chudikarana, and Upanayana – this has been said by Shiva (303).
Repeating the Pranava, the Vyahritis, the Gayatri, the Mula Mantra, the worshipper used in the injunctions should say, “thine,” and then the name of (the sangskara) jatakarmma, and others, and uttering, “I perform, Svaha,” offer five oblations at the end of each sangskara (304-305).
Thereafter repeating the Mula Mantra and the name (given to the Devi), one hundred oblations should be offered, and the remnants of each oblation should be thrown over the head of the Devi (306).
The wise man, after having brought the ceremony to a close by Prayashchitta and other rites, should feed and thus please Sadhakas and Vipras and the poor and the helpless (307).
Should anyone be unable to perform all these rites, he should bathe (the Deva) with seven jars of water, and, having worshipped to the best of his ability, repeat the name of the Devi (308).
Beloved! I have now spoken to Thee of the Pratishtha of the illustrious Adya. In a similar way should men versed in the regulations carefully perform the Pratishtha of Durga and other Vidyas, Mahesha, and other Devatas, and of the Shiva-lingas that may be moved (309-310).
End of the Thirteenth Joyful Message, entitled “Installation of the Devata.”


Chapter 14 – The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas
SHRI DEVI said:
I am grateful to Thee, O Lord of Mercy! in that Thou hast in Thy discourse upon the Worship of the Adya Shakti, spoken, in Thy mercy, of the mode of Worship of various other Devas (1).
Thou hast spoken of the Installation of a Movable Shiva-linga, but what is the object of installing an immovable Shiva-linga, and what are the rites relating to the installation of such a Linga? (2).
Do Thou, O Lord of the Worlds! now tell Me all the particulars thereof; for say, who is there but Thee that I can honour by My questions anent this excellent subject? (3).
Who is there that is Omniscient, Merciful, All-knowing, Omnipresent, easily satisfied, Protector of the humble, like Thee? Who makes My joys increase like Thee? (4).
Shri Sadashiva said:
What shall I tell Thee of the merit acquired by the installation of a Shiva-linga? By it a man is purified of all great sins, and goes to the Supreme Abode (5).
There is no doubt that by the installation of a Shiva-linga a man acquires ten million times the merit which is acquired by giving the world and all its gold, by the performance of ten thousand horse-sacrifices, by the digging of a tank in a waterless country, or by making happy the poor and such as are enfeebled by disease (6-7).
Kalika! Brahma, Vishnu, Indra, and the other Devas reside where Mahadeva is in His linga form (8).
Thirty-five million known and unknown places of pilgrimage and all the holy places abide near Shiva. The land within a radius of a hundred cubits of the linga is declared to be Shiva-kshetra (9-10).
This land of Isha is very sacred. It is more excellent than the most excellent of holy places, because there abide all the Immortals and there are all the holy places (11).
He who in a devout spirit lives there, be it even for but a little while, becomes purged of all sins, and goes to the heaven of Shangkara after death (12).
Anything great or small (meritorious or otherwise) which is done in this land of Shiva becomes multiplied (in its effect) by the majesty of Shiva (13).
All sins committed elsewhere are removed (by going) near Shiva, but sins committed in Shiva-kshetra adhere to a man with the strength of a thunderbolt (14).
The merit acquired by the performance there of Purashcharana, japa, acts of charity, Shraddha, tarpana, or any other pious acts is eternal (15).
The merit acquired by the performance of a hundred Purashcharana at times of lunar or solar eclipse is acquired by merely performing one japa near Shiva (16).
By the offering of Pinda once only in the land of Shiva, a man obtains the same fruit as he who offers ten million pindas at Gaya, the Ganges, and Prayaga (17).
Even in the case of those who are guilty of many sins or of great sins attain the supreme abode if Shraddha be performed in their names in the land of Shiva (18).
The fourteen worlds abide there where abides the Lord of the Universe in His Linga form with the auspicious Devi Durga (19).
I have spoken a little about the majesty of the immovable Mahadeva in His linga form. The mahima of the Anadi-linga is beyond the power of words to express (20).
O Suvrat! even in Thy worship at the Mahapithas the touch of an untouchable is unclean, but this is not so in the worship of Hara in His linga image (21).
O Devi! as there are no prohibitions at the time of Chakra worship, so know this, O Kalika! that there are none in the holy shrine in Shiva’s land (22).
What is the use of saying more? I am but telling Thee the very truth when I say that I am unable to describe the glory, majesty, and sanctity of the linga image of Shiva (23).
Whether the Linga is placed on a Gauri-patta or not, the worshipper should, for the successful attainment of his desires, worship it devoutly (24).
The excellent worshipper earns the merit of (performing) ten thousand horse-sacrifices if he performs the Adhivasa of the Deva in the evening previous to the day of installation (25).
The twenty articles to be used in the rite of Adhivasa are: Earth, Scent, a Pebble, Paddy, Durvva grass, Flower, Fruit, Curds, Ghee, Svastika, Vermillion, Conch-shell, Kajjala, Rochana, White Mustard Seed, Silver, Gold, Copper, Lights, and a Mirror (26-27).
Taking each of these articles, the Maya Vija and the Brahma-Gayatri should be repeated, and then should be said “Anena” (with this) and “Amushya” (of this one’s or his or hers) – “may the auspicious Adhivasa be” (28).
And then the forehead of the worshipped divinity should be touched with the earth and all other articles aforesaid. Then Adhivasa should be performed with the Prashasti-patra – that is, the receptacle should be lifted up, and with it the forehead of the image should be touched three times (29).
The worshipper conversant with the ordinances, having thus performed the Adhivasa of the Deva, should bathe the deity with milk and other liquids, as directed in the ceremony relating to the dedication of a temple (30).
Rubbing the linga with a piece of cloth and placing it on its seat, Ganesha and other Deities should be worshipped according to the rules prescribed for their worship (31).
Having performed Kara-nyasa and Anga-nyasa and Pranayama with the Pranava, the ever-existent Shiva should be meditated upon.
Dhyana
As tranquil, possessed of the effulgence of ten million Moons; clothed in garments of tiger-skins; wearing a sacred thread made of a serpent; His whole body covered with ashes; wearing ornaments of serpents; His five faces are of reddish-black, yellow, rose, white, and red colours, with three eyes each; His head is covered with matted hair; He is Omnipresent; He holds Ganga on His head, and has ten arms, and in His forehead shines the (crescent) Moon; He holds in His left hand the skull, fire, the noose, the Pinaka, and the axe, and in His right the trident, the thunderbolt, the arrow, and blessings; He is being praised by all the Devas and great Sages; His eyes half-closed in the excess of bliss; His body is white as the snow and the Kunda flower and the Moon; He is seated on the Bull; He is by day and night surrounded on every side by Siddhas, Gandharvas, and Apsaras, who are chanting hymns in His praise; He is the husband of Uma; the devoted Protector of His worshippers (32-38).
Having thus meditated upon Mahadeva and worshipped Him with articles of mental worship, He should be invoked into the Linga, and worshipped to the best of one’s powers, and as laid down in the ordinances relating to such worship (39).
I have already spoken of the Mantras for the giving of Asana and other articles of worship. I shall now speak of the Mula Mantra of the Great Mahesha (40).
Maya, Tara, and the Shabda Vija, with Au and Ardhendu-Vindu added to it, is the Shiva Vija – that is, “Hring Ong Haung.” (41).
Covering Shangkara with clothes and garland of sweet-smelling flowers, and placing Him on a beautiful couch, the Gauri-patta should be consecrated in manner above-mentioned (42).
The Devi should be worshipped in the Gauri-patta according to the following rites: with the Maya Vija, Anga-nyasa, Kara-nyasa, and Pranayama should be performed (43).
The Great Devi should, to the best of the worshipper’s ability, be worshipped after meditation upon Her as follows:
Dhyana
I meditate upon the stainless One, Whose splendour isthat of a thousand rising Suns, Whose eyes are like Fire, Sun and Moon, and Whose lotus face in smiles is adorned with golden earrings set with lines of pearls. With her lotus hands She makes the gestures which grant blessings and dispel fear, and holds the discus and lotus; Her breasts are large and rounded; She is the Dispeller of all fear, and She is clothed in saffron-coloured raiments.
Having thus meditated upon Her, the ten Dikpalas and the Bull should be worshipped to the best of one’s powers (44-45).
I will now speak of the Mantra of the Bhagavati, by which the World-pervading One should be worshipped (46).
Repeating the Maya, Lakshmi Vijas, and the letter which follows Sa with the sixth vowel, with the Vindu added to it, and thereafter uttering the name of the Wife of Fire, the Mantra is formed (which is as follows):
Mantra
Hring Shring Hung Svaha (47).
Placing the Devi as aforementioned, offerings should be made to all the Devas with a mixture of Masha beans, rice, and curds, with sugar, etc., added to it (48).
These articles of worship should be placed in the Ishana corner, and purified with the Varuna Vija, and should be offered after purification with scents and flowers and the following (49)
Mantra
O Devas, Siddhas, Gandharvas, Uragas, Rakshasas, Pishachas,’ Mothers, Yakshas, Bhutas, Pitris, Rishis, and other Devas! do you quietly take this offering, and do you stay surrounding Mahadeva and Girija (50-51).
Then japa should be made of the Mantra of the Great Devi as often as one may, and then with excellent songs and instrumental music let the festival be celebrated (52).
Having completed the Adhivasa in manner above, the following day after performance of the compulsory daily duties, and having taken the vow, the Five Devas should be worshipped (53).
After worshipping the Matris and making the Vasudhara, and performing Vriddhi-Shraddha, the Door-keepers of Mahesha should, in a calm and devout frame of mind, be worshipped (54).
The Door-keepers of Shiva are – Nandi, Maha-bala, Kishavadana, and Gana-nayaka; they are all armed with missiles and other weapons (55).
Bringing the Linga and Tarini, as represented by the Gauri-patta, they should be placed on a Sarvato-bhadra Mandala, or on an auspicious seat (56).
Shambhu should then be bathed with eight jars of water with the Mantra “Tryambaka,” etc., and worshipped with the sixteen articles of worship (57).
After bathing the Devi in a similar way with the Mula Mantra, and worshipping Her, the good worshipper should pray to Shangkara with joined palms (58).
Mantra
Come, O Bhagavan! O Shambhu! O Thou before Whom all Devas bow! I bow to Thee, Who art armed with the Pinaka, Thee the Lord of all, O Great Deva (59).
O Deva! Thou Who conferrest benefits on Thy votaries! do Thou in Thy mercy come to this temple with Bhagavati: I bow to Thee again and again (60).
O Mother! O Devi! O Mahamaya! O All-beneficent One! be Thou along with Shambhu pleased: I bow to Thee, O Beloved of Hara (61).
Come to this house, O Devi! Thou Who grantest all boons, be Thou pleased, and do Thou grant me all prosperity (62).
Rise, O Queen of Devas! and Each with Thy followers abide happy in this place; may Both of You be pleased, You Who are kind to your devotees (63).
Having thus prayed to Shiva and the Devi, They should first be carried three times round the Temple, keeping the latter on the right to the accompaniment of joyful sounds, and then taken inside (64).
Repeating the Mula Mantra, one-third of the Linga should be set in a hollow made in a piece of stone or in a masonry hole (65). (With the following Mantra):
Mantra
O Mahadeva! do Thou remain here so long as the Moon and the Sun endure, so long as the Earth and the Oceans endure: I bow to Thee (66).
Having firmly fixed Sadashiva with this Mantra, the Gauri-patta, with its tapering end to the North, should be placed on the Linga, that it may be entered by the latter (67).
Mantra
Be still, O Jagad-dhatri! Thou That art the Cause of creation, existence, and destruction of things; abide Thou here so long as the Sun and the Moon endure (68).
Having firmly fixed it, the Linga should be touched and the following (Mantra) should be repeated (69):
Mantra
I invoke that Deva Who has three eyes, the Decayless, Ishana, around whose lion-seat are tigers, Bhutas, Pishachas, Gandharvas, Siddhas, Charanas, Yakshas, Nagas, Vetalas, Loka-palas, Maharshis, Matris, Gana-nathas, Vishnu Brahma, and Vrihaspati, and all beings which live on earth or in the air; come, O Bhagavan! to this Yantra, which is the handiwork of Brahma, for the prosperity, happiness, and Heaven of all (70-72).
Beloved! Shiva should then be bathed according to the injunctions relating to the consecration of a Deva, and, having been meditated upon as before-mentioned, should be worshipped with mental offerings (73).
After placing a special arghya,’ and having worshipped the Gana-devatas, and meditated upon Mabesha again, flowers should be placed on the Linga (74).
Repeating the Shakti Vija between Pasha and Angkusha, and the letters from Ya to Sa with the nasal point, and then ” Haung Hangsa,” the life of Sadashiva should be infused into the Linga (75).
Then, smearing the Husband of the Daughter of the Mountain with sandal, aguru, and saffron, He should be worshipped with the sixteen articles of worship according to the injunctions laid down after performing the jata, the nama, and other rites (76).
After concluding everything according to the injunctions, and after worshipping the Devi in the Gauri-patta, the eight images of the Deva should be carefully worshipped (77).
By the name Sharva the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether; by Pashu-pati is meant the Employer of a priest for sacrifice; by Mahadeva, the Source of Nectar, and by Ishana, the Sun: these are declared to be the Eight Images (78-79).
Each of these should be invoked and worshipped in their order (in the corners), beginning with the East and ending with the North-East, uttering the Pranava first and Namah last (80).
After having worshipped Indra and the other Dikpalas, the eight Matris, Brahmi, and others, the worshipper should give to Isha the Bull, awning, houses, and the like (81).
Then, with joined palms, he should with fervour pray to the Husband of Parvati (as follows) (82):
Mantra
O Ocean of Mercy! O Lord! Thou hast been placed in this place by me; be Thou pleased (with me). O Shambhu! Thou Who art the Cause of all causes, do Thou abide in this room, O Supreme Deva! so long as the Earth with all its Oceans exist, so long as the Moon and the Sun endure. I bow to Thee. Should there occur the death of any living being, may I, O Dhurjjati! by Thy grace, be kept from that sin (83-85).
The dedicator should go round the image, keeping it on his right, and, having bowed before the Deva, go home. Returning again in the morning, he should bathe Chandra-Shekhara (86).
He should first be bathed with consecrated Panchamrita with a hundred jars of scented water, and the worshipper, having worshipped Him to the best of his powers, should pray to Him (as follows) (87-88):
Mantra
O Husband of Uma,! if there has been any irregularity, omission, want of devotion in this worship, may they all, by Thy grace, be rectified, and may my fame remain incomparable in this world so long as Moon, the Sun, the Earth, and its Oceans endure (89-90).
I bow to the three-eyed Rudra, Who wields the excellent Pinaka, to Him Who is worshipped by Vishnu, Brahma, Indra, Suryya, and other Devas, I bow again and again (91).
The worshipper should then make presents, and feast the Kaulika-dvijas, and give pleasure to the poor by gifts of food, drink, and clothes (92).
The Deva should be worshipped every day according to one’s means. The fixed Shiva-linga should on no account be removed (93).
Parameshvari! I have in brief spoken to you of the rites relating to the consecration of the immovable Shiva-linga, gathering same from all the Agamas (94).
Shri Devi said:
If, O Lord! there be an accidental omission in the worship of the Devas, then what should be done by their votaries – do Thou speak in detail about this (95).
Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected, and what should be done? (96).
Shri Sadashiva said:
If there be an omission to worship an image for a day, then (the next day) the worship should be twice performed; if for two days, then the worship should be four times performed; if for three days, then it should be celebrated eight times (97).
If the omission extends three days, but does not exceed six months, then the wise man should worship after bathing the Deva with eight jars of water (98).
If the period of omission exceeds six months, then the excellent worshipper should carefully consecrate the Deva according to the rules already laid down, and then worship Him (99)
The wise man should not worship the image of a Deva which is broken or is holed, or which has lost a limb, or has been touched by a leper, or has fallen on unholy ground (100).
The image of a Deva with missing limbs, or which is broken or has holes in it, should be consigned to water. If the image has been made impure by touch, it should be consecrated, and then worshipped (101).
The Mahapithas and Anadi-lingas are free from all deficiencies, and these should always be worshipped for the attainment of happiness by each worshipper as he pleases (102).
Mahamaya! whatever Thou hast asked for the good of men who act with a view to the fruits of action, I have answered all this in detail (103).
Men cannot live without such actions even for half amoment. Even when men are unwilling, they are, in spite of themselves, drawn by the whirlwind of action (104).
By action men enjoy happiness, and by action again they suffer pain. They are born, they live, and they die the slaves of action (105).
It is for this that I have spoken of various kinds of action, such as S,dhana and the like, for the guidance of the intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106).
There are two kands of action – good and evil; the effect of evil action is that men suffer acute pain (107).
And, O Devi! those who do good acts with minds intent on the fruits thereof go to the next world, and come back again to this, chained by their action (108).
Therefore men will not attain final liberation even at the end of a hundred kalpas so long as action, whether good or evil, is not destroyed (109).
As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110).
So long as a man has not real knowledge, he does not attain final liberation, even though he be in the constant practice of religious acts and a hundred austerities (111).
The knowledge of the wise from whom the darkness of ignorance is removed, and whose souls are pure, arises from the performance of duty without expectation of fruit or reward, and by constant meditation on the Brahman (112).
He who knows that all which is in this universe from Brahma to a blade of grass is but the result of Maya, and that the Brahman is the one and supreme Truth, has this (113).
That man is released from the bonds of action who, renouncing name and form, has attained to complete knowledge of the essence of the eternal and immutable Brahman (114).
Liberation does not come fram japa, homa, or a hundred fasts; man becomes liberated by the knowledge that he himself is Brahman (115).
Final liberation is attained by the knowledge that the Atma (Soul) is the witness, is the Truth, is omnipresent, is one, free from all illuding distractions of self and not-self, the supreme, and, though abiding in the body, is not in the body (116).
All imagination of name-form and the like are but the play of a child. He who put away all this sets himself in firm attachment to the Brahman, is, without doubt, liberated (117).
If the image imagined by the (human) mind were to lead to liberation, then undoubtedly men would be Kings by virtue of such kingdoms as they gain in their dreams (118).
Those who (in their ignorance) believe that Ishvara is (only) in images made of clay, or stone, or metal, or wood, merely trouble themselves by their tapas. They can never attain liberation without knowledge (119).
Can men attain final liberation by restriction in food, be they ever so thin thereby, or by uncontrolled indulgence, be they ever so gross therefrom, unless they possess the knowledge of Brahman? (120).
If by observance of Vrata to live on air, leaves of trees, bits of grain, or water, final liberation may be attained, then snakes, cattle, birds, and aquatic animals should all be able to attain final liberation (121).
Brahma-sad-bhava is the highest state of mind; dhyana-bhava is middling; stuti and japa is the last; and external worship is the lowest of all (122).
Yoga is the union of the embodied soul and the Supreme Soul,” Puja is the union of the worshipper and the worshipped; but he who realizes that all things are Brahman for him there is neither Yoga nor Puja (123).
For him who possesses the knowledge of Brahman, the supreme knowledge, of what use are japa, yajna,” tapas, niyama, and vrata? (124).
He who sees the Brahman, Who is Truth, Knowledge, Bliss, and the One, is by his very nature one with the Brahman. Of what use to him are puja, dhyana, and dharana? (125).
For him who knows that all is Brahman there is neither sin nor virtue, neither heaven nor future birth. There is none to meditate upon, nor one who meditates (126).
The soul which is detached from all things is ever liberated; what can bind it? From what do fools desire to be liberated? (127).
He abides in this Universe, the creation of His powers of illusion, which even the Devas cannot pierce. He is seemingly in the Universe, but not in it (128).
The Spirit, the eternal witness, is in its own nature like the void which exists both outside and inside all things, and which has neither birth nor childhood, nor youth nor old age, but is the eternal intelligence which is ever the same, knowing no change or decay (129-130).
It is the body which is born, matures, and decays. Men enthralled by illusion, seeing this, understand it not (131).
As the Sun (though one and the same) when reflected in different platters of water appears to be many, so by illusion the one soul appears to be many in the different bodies in which it abides (132).
As when water is disturbed the Moon which is reflected in it appears to be disturbed, so when the intelligence is disturbed ignorant men think that it is the soul which is disturbed (133).
As the void inside a jar remains the same ever after the jar is broken, so the Soul remains the same after the body is destroyed (134).
The knowledge of the Spirit, O Devi! is the one means of attaining final liberation; and he who possesses it is verily – yea, verily – liberated in this world, even yet whilst living, there is no doubt of that (135).
Neither by acts, nor by begetting offspring, nor by wealth is man liberated; it is by the knowledge of the Spirit, by the Spirit that man is liberated (136).
It is the Spirit that is dear to all; there is nothing dearer than the Spirit;O Shive! it is by the unity of Spirits that men become dear to one another (137).
Knowledge, Object of knowledge, the knower appear by illusion to be three different things; but if careful discrimination is made, Spirit is found to be the sole residuum (138).
Knowledge is Spirit in the form of intelligence, the object of knowledge is Spirit whose substance is intelligence, the Knower is the Spirit Itself. He who knows this knows the Spirit (139).
I have now spoken of knowledge which is the true cause of final liberation. This is the most precious possession of the four classes of Avadhutas (140).
Shri Devi said:
Thou hast spoken of the two stages in the life of man – namely, that of householder and mendicant; what is this wonderful distinction of four classes of Avadhutas which I now hear? (141).
I wish to hear and clearly understand the distinctive features of the four classes of Avadhutas: do Thou, O Lord! speak (about them) truly (142).
Shri Sadashiva said:
Those Brahmanas, Kshatriyas, and other castes who are worshippers of the Brahma-mantra should be known to be Yatis, even though they be living the life of a householder (143).
O Worshipped of the Kulas! those men who are sanctified by the rites of Purnabhisheka should be known and honoured as Shaivavadhutas (144).
Both the Brahma and Shaiva Avadhutas shall do all acts in their respective states of life according to the way directed by me (145).
They should not partake of forbidden food or drink unless the same has been offered to the Brahman or offered in the Chakra (146).
O Beauteous One! I have already spoken of the customs and Dharmma of the Kaulas, who are Brahma Avadhutas, and of the Kaulas who have been initiated. For Brahma and Shaiva Avadhutas, bathing, eating evening meals, drinking, the giving of charities, and marital intercourse should be done according to the way prescribed by the Agamas (147-148).
The above Avadhutas are of two classes, according as they are perfect or imperfect. Beloved! the perfect one is called Parama-hangsa, and the other or imperfect one is called Parivrat (149).
The man who has gone through the Sangskara of an Avadhuta, but whose knowledge is yet imperfect, should, by living the life of a householder, purify his spirit (150).
Preserving his caste-mark and practising the rites of a Kaula, he should, remaining constantly devoted to the Brahman, cultivate the excellent knowledge (151).
With his mind ever free from attachment, yet discharging all his duty, he should constantly repeat “Ong Tat Sat,” and constantly think upon and realize the saying, “Sah aham” (152).
Doing his duties, his mind as completely detached as the water on the lotus leaf, he should constantly strive to free his soul by the knowledge of Divine truth and discrimination (153).
The man, be he a householder or an ascetic, who commences any undertaking with the Mantra “Ong Tat Sat,” is ever successful therein (154).
Japa, homa, pratishtha, and all sacramental rites, if performed with the Mantra “Ong Tat Sat,” are faultess beyond all doubt (155).
What use is there of the various other Mantras? What use of the other multitudinous practices? With this Brahma Mantra alone may all rites be concluded (156).
Ambika! this Mantra is easily practised, is not prolix, and gives complete success, and there is no other way besides this great Mantra (157).
If it be kept written in any part of the house or on the body, then such house becomes a holy place and the body becomes sanctified (158).
O Deveshi! I am telling Thee the very truth when I say that the Mantra “Ong Tat Sat” is superior to the essence of essences of the Nigamas, the Agamas, and the Tantras (159).
This most excellent of Mantras, “Ong Tat Sat,” has pierced through the palate, the skull, and crownlock of Brahma, Vishnu, and Shiva, and has thus manifested itself (160).
If the four kinds of food and other articles are sanctified by this Mantra, then it becomes useless to sanctify them by any other Mantras (161).
He is a King among Kaulas, who sees the Great Being everywhere, and constantly makes japa of the great Mantra “Tat Sat” (i.e., Ong Tat Sat), acts as he so inclines, and is pure of heart withal (162).
By japa of this Mantra a man becomes a Siddha; by thinking of its meaning he is liberated, and he who, when making japa, thinks of its meaning, becomes like unto the Brahman in visible form (163).
This Great, Three-footed Mantra is the cause of all causes; by its sadhana one becomes the Conqueror of Death himself (164).
O Maheshani! the worshipper attains siddhi in whatsoever way he makes japa of it (165).
He who, renouncing all acts (rites), has been cleansed by the Sangskara of a Shaiva Avadhuta, ceases to have any right to worship Devas, to perform the Shraddha of the Pitris, or to honour the Rishis (166).
Of the four classes of Avadhutas, the fourth is called the Hangsa (Parama-hangsa). The other three both practise yoga and have enjoyment. They are all liberated and are like unto Shiva (167).
The Hangsa should not have intercourse with women, and should not touch metals. Unfettered by restrictions, he moves about enjoying the fruits of his meritorious acts done in previous lives (168).
The fourth class, removing his caste-marks and relinquishing his household duties, should move about in this world without aim or striving (169).
Always pleased in his own mind, he is free from sorrow and illusion, homeless and forgiving, fearless, and doing harm to none (170).
For him there is no offering of food and drink (to any Deva); for him there is no necessity for dhyana or dharana, the Yati is liberated, is free from attachment, unaffected by all opposites, and follows the ways of a Hangsa (171).
O Devi! I have now spoken to Thee in detail of the distinctive marks of the four classes of Kula-Yogis, who are but images of Myself (172).
By seeing them, by touching them, conversing with them, or pleasing them, men earn the fruit of pilgrimage to all the holy places (173).
All the shrines and holy places which there are in this world, they all, O my Beloved! abide in the body of the Kula-Sannyasi (174).
Those men who have worshipped Kula Sadhus with
Kula-dravya are indeed blessed and holy, have attained their desired aim, and have earned the fruit of all sacrifices (175).
By mere touch of these Sadhus the impure becomes pure, the untouchable becomes touchable, and food unfit to be eaten becomes fit to be eaten. By their touch even the Kiratas, the sinful, the wicked, the Pulindas, the Yavanas, and the wicked and ferocious, are made pure; who else but they should be honoured? (176-177).
Even those who but once worship the Kaulika Yogi with Kula-tattva and Kula-dravya become worthy of honour in this world (178).
O Thou with the lotus face! there is no Dharmma superior to Kaula-Dharmma, by seeking refuge in which even a man of inferior caste becomes purified and attains the state of a Kaula (179).
As the footmarks of all animals disappear in the footmark of the elephant, so do all other Dharmmas disappear in the Kula-Dharmma (180).
My Beloved! how holy are the Kaulas! They are like the images of the holy places. They purify by their merepresence even the Chandalas and the vilest of the vile (181).
As other waters falling into Ganga become the water of Ganga, so all men following Kulachara reach the stage of a Kaula (182).
As water gone into the sea does not retain its separateness, so men sunk in the ocean of Kula lose theirs (183).
All beings in this world which have two feet, from the Vipra to the inferior castes, are competent for Kulachara (184).
Those that are averse to the acceptance of Kula-Dharmma, even when invited, are divorced from all Dharmma and go the downward path (185).
The Kulina who deceived those men who seek for Kulachara shall go to the hell named Raurava (186).
That low Kaula who refuses to initiate a Chandala or a Yavana into the Kula-Dharmma, considering them to be inferior, or a woman out of disrespect for her, goes the downward way (187).
The merit acquired by a hundred Abhisheka, by the performance of a hundred Purashcharana, ten million times that merit is acquired by the initiation of one man into the Kula-Dharmma (188).
All the different castes, all the followers of the different Dharmmas in this world, are, by becoming Kaulas, freed from their bonds, and go to the Supreme Abode (189).
The Kaulas who follow that Shaiva-Dharmma are like places of pilgrimage, and possess the soul of Shiva. They worship and honour one another with affection, respect, and love (190).
What is the use of saying more? I am speaking the very truth before Thee when I say that the only bridge for the crossing of this ocean of existence is the Kula- Dharmma and none other (191).
By the following of Kula-Dharmma all doubts are cut through, all the accumulation of sins is destroyed, and the multitude of acts is destroyed (192).
Those Kaulikas are excellent who, truthful and faithful to the Brahman, in their mercy invite men to purify them by Kulachara (193).
Devi! I have spoken to Thee the first portion of the Maha-nirvana Tantra for the purification of men. It contains the conclusions of all Dharmmas (194).
He who hears it daily or enables other men to hear it becomes freed from all sins, and attains Nirvana at the end (195).
By knowing this King among Tantras, which contains the essence of essence of all the Tantras, and is the most excellent among the Tantras, a man becomes versed in all the Shastras (196).
The man who knows this Maha-Tantra is freed fromthe bonds of actions. Of what use is it to him to go on pilgrimage, or to do japa, yajna, and sadhana? (197).
Kalika! he who knows this Tantra, is conversant with all the Shastras, he is pre-eminent among the virtuous, is wise, knows the Brahman, and is a Sage (198).
There is no use of the Vedas, the Puranas, the Smritis,. the Sanghitas, and the various other Tantras, as by knowing this Tantra one knows all (199).
All the most secret rites and practices and the most excellent knowledge have been revealed by me in reply to Thy questions (200).
Suvrata! as Thou art my most excellent Brahmi Shakti, and art to me dearer than life itself, know Thou that the Mahanirvana Tantra is likewise (201).
As the Himalaya is among the Mountains, as the Moon is among the Stars, as the Sun is among all lustrous bodies, so this Tantra is the King among Tantras (202).
All the Dharmmas pervade this Tantra. It is the only means for the acquirement of the knowledge of Brahman. The man who repeats himself or causes others to repeat it will surely acquire such knowledge (203).
In the family of the man in whose house there is this most excellent of all Tantras there will never be a Pashu (204).
The man blinded by the darkness of ignorance, the fool caught in the meshes of his actions, and the illiterate man, by listening to this Great Tantra, are released fromthe bonds of karmma (205).
Parameshani! reading, listening to, and worshipping this Tantra, and singing its praise, gives liberation to men (206).
Of the other various Tantras each deals with one subject only. There is no other Tantra which contains all the Dharmmas (207).
The last part contains an account of the nether, earthly, and heavenly worlds. He who knows it (along with the first) undoubtedly knows all (208).
The man who knows the second part with this book is able to speak of the past, present, and future, and knows the three worlds (209).
There are all manner of Tantras and various Shastras, but they are not equal to a sixteenth part (in value) of this Mahanirvana Tantra (210).
What further shall I tell Thee of the greatness of the Mahanirvana Tantra? Through the knowledge of it one shall attain to Brahma-nirvana (211).
End of the Fourteenth Joyful Message of the Mahanirvana, entitled, “The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas.”
End of The Mahanirvana Tantra








1 (My humble salutations to Swamyjis , Philosophic Scholars, Knowledge seekers for the collection)


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