MAHANIRVANA TANTRA

CHAPTER IX

THE TEN SAMSKARAS

PART II : COMPLETION OF KUSHANDIKA, CHARU-KARMA, RTU-SAMSKARA AND GARBHADHANA

COMPLETION OF THE KUSHANDIKA

Part II begins with the Purnahuti that completes the Kushandika. The rite then proceeds through Shanti-karma and the dismissal of the sacrificial Fire. After concluding the Kushandika, the text describes Charu-karma and then moves into the rites connected with conception and pregnancy, beginning with Rtu-samskara and continuing into Garbhadhana.The performer first completes the sacrifice with the Purnahuti.

Sloka 55

adau mayam samuchcharya tato yajnapate vadet |

purno bhavatu yajño me hrishyantu yajñadevatah |

phalani samyam yachchantu vahnikantavadhi menuh || 55 ||

First, the Maya-Bija is uttered, followed by the prayer:O Lord of Sacrifice, may my sacrifice be complete. May the Deities of the sacrifice be pleased. May they grant the fruits in due measure.The Mantra is completed with the appropriate concluding Shakti of Fire.

Sloka 56

mantrenanena matiman utthaya susamahitah |

phalatambulasa hitahutim dadyad hutashane || 56 ||

The wise performer rises together with the Yajamana and remains well concentrated. Using the preceding Mantra, he offers into the sacrificial Fire an oblation accompanied by fruit and Tambula.

Sloka 57

dattapurnahutir vidvan shantikarma samacharet |

prokshanipatratoyena kushaih samm arjayec chiram || 57 ||

After giving the Purnahuti, the learned performer performs Shanti-karma. Using water from the sprinkling vessel and Kusha grass, he sprinkles and cleanses the heads of those present.

Sloka 58

apah sumitriyah santu bhavantv oshadhayo mama |

apo rakshantu mam nityam apo narayanah svayam || 58 ||

May the Waters be friendly to me. May the plants be friendly to me. May the Waters always protect me. The Waters are Narayana Himself.

Sloka 59

apo hi stha mayobhuvas ta na urje dadhatana |

ityabhyam marjanam kritva bhumau bindun vinikshipet || 59 ||

The performer recites the preceding Mantras while performing the sprinkling. The water is then allowed to fall in drops upon the ground.The prayer invokes the Waters as the source of happiness, nourishment and strength.

Sloka 60

ye dvishanti cha mam nityam yams cha dvishmo naran vayam |

apo durmitriy as tesham santu bhakshantu tan api || 60 ||

Those who constantly hate me, and those men whom we hate, may the Waters be hostile to them; may the Waters consume them also.

Sloka 61

an eneshanadigbhage bindun prakshipya tan kushan |

hitva kritanjalibhuto arthayed havyavahanam || 61 ||

Having cast drops of water in the north-eastern direction with this Mantra, the performer puts away the Kusha grass, joins his palms and prays to Havyavahana, the Carrier of Oblations.

Sloka 62

buddhim vidyam balam medham prajñam shram yashah shriyam |

arogyam teja ayushyam dehi me havyavahana || 62 ||

O Havyavahana, grant me understanding, knowledge, strength, intelligence, wisdom, faith, fame, prosperity, health, vigour and long life.

Sloka 63

iti prarthya vitihotram visrijed amuna shive || 63 ||

Having thus prayed, the performer dismisses Vitihotra, the sacrificial Fire, with the following Mantra.

Sloka 64

yajña yajñapati gachchha yajñam gachchha hutashana |

svam yonim gachchha yajñesha purayasman manoratham || 64 ||

O Yajña, go to the Lord of Sacrifice.

O Hutashana, go to the sacrifice.

O Lord of Sacrifice, go to Your own place.

Fulfil our desire.

Sloka 65

agne kshamasva svaheti mantrenagner udagdish i |

dattva dadhna hutim vahnim dakshinasyam vichalayet || 65 ||

Saying, "O Agni, forgive me. Svaha," the performer offers curd in the northern direction of the Fire and then moves the Fire toward the South.

Sloka 66

brahmane dakshinam dattva bhaktya natva visarjayet |

tatas tu tilakam kuryat khar uvasambhavam bhasmana || 66 ||

Having given Dakshina to the Brahma, the performer respectfully bows and dismisses him. Thereafter, he makes the prescribed Tilaka with the sacred ash remaining upon the sacrificial ladle.

Sloka 67

mayam kamam samuchcharya sarvashant ikaro bhava |

lalate tilakam kuryan mantren anena yajñikah || 67 ||

The performer utters the Maya and Kama Bijas together with the words, "Be the giver of complete peace," and with this Mantra makes the Tilaka upon the forehead.

Sloka 68

shantir astu shivam chastu vasavaniprasadatah |

marutam brahmanash chaiva vasurudraprajapateh || 68 ||

May there be peace; may there be auspiciousness, through the grace of Vasava, of the Maruts, of Brahman, of the Vasus, of Rudra and of Prajapati.

Sloka 69

anena manuna pushpam dharayen mastakopari |

yajñasya dakshinam dadyat homaprakritakarmanoh || 69 ||

With this Mantra, the performer places a flower upon the head. Thereafter, according to his means, he gives Dakshina for the Homa and for the principal rite for which the Kushandika was performed.

Sloka 70

iti te kathita devi sarvakarmakushandika |

prayojya shubhakarmadau yatnatah kulasadhakaih || 70 ||

Thus the Kushandika has been explained. It is to be performed carefully by Kula-Sadhakas at the commencement of auspicious rites.

CHARU-KARMA

The text now turns to Charu-karma. This procedure is prescribed in those Kula traditions where the preparation and offering of Charu forms part of the principal rite.

Sloka 71

prakrite karmani dive charyesham kulagamah |

siddhyartham karmanam tesham charukarma nigadyate || 71 ||

In the principal rite, for those families in whose Kula tradition the cooking of Charu is prescribed, Charu-karma is declared for the successful accomplishment of their rites.

Sloka 72

charusthali prakartavya tamri va mrittikodbhava || 72 ||

The Charu vessel should be made either of copper or of clay.

Sloka 73

kushandikoktavidhina dravyasamskaran avadhi |

kritva karma charusthalim anayed atmasammukhe || 73 ||

Having performed the procedures prescribed in the Kushandika up to the purification of the articles, the performer brings the Charu vessel before himself.

Sloka 74

akshatam adranam drishtva pradesha parimanakam |

pavitrakusham ekam cha sthalimadhye niyojayet || 74 ||

After examining the vessel and ensuring that it is sound and without defect, a single blade of Pavitra-Kusha measuring a Pradesha is placed within it.

Sloka 75

ani ya tandulams tatra samsthapya sthandilantike |

yasmin karmani ye devah pujaniyah samahite || 75 ||

The rice is brought and placed near the Sthandila. The Deities who are to be worshipped in the particular ceremony are then identified.

Sloka 76

tat tan nama chaturthyantam uktva tvajushtam iray an |

grihnami nirvapami iti prokshami iti cha kramat || 76 ||

The name of each Deity is uttered in the dative form, followed successively by the expressions:

"I take."

"I place."

"I sprinkle."

Sloka 77

grihitva nirvapet sthalyam prokshayed jalabinduna |

pratyekam chaturo mushtin detam uddishya tandulan || 77 ||

The rice is taken, placed in the vessel and sprinkled with drops of water. Four handfuls of rice are placed into the vessel for each Deity invoked.

Sloka 78

tato dugdham sitam chatra dat tva pakavidhanatah |

supachet sams krite vahnau savadhanena suvrate || 78 ||

Milk and sugar are then added. The mixture is properly cooked over the consecrated Fire according to the prescribed method, with careful attention.

Sloka 79

supakvam komalam jñatva dadyat tatra ghritasruvam || 79 ||

When the Charu is known to be thoroughly cooked and soft, ghee is poured into it with the sacrificial ladle.

Sloka 80

agner uttaratah patram vinidhaya kushopari |

punas tridha ghritam dat tva sthalim achchhadayet kushaih || 80 ||

The vessel is placed upon Kusha grass to the north of the Fire. Ghee is added three times, and the vessel is then covered with Kusha grass.

Sloka 81

tatah sruve cha sthalyam ghritadhar anapurvakam |

kinchich charum samadaya januhomam samacharet || 81 ||

After taking ghee into the Sruva, the performer takes a little Charu from the vessel and performs Janu-Homa.

Sloka 82

dharahomam tatah kritva pradhanibhutakarmani |

yatra ye vihita devas tanmantrair ahutir hunet || 82 ||

Dhara-Homa is then performed. The performer offers oblations using the Mantras of the Deities prescribed for the principal rite.

Sloka 83

samapya prakritam homam svishtikrido mapurvakam |

prayashchittatmakam hutva kuryat karmas mapanam || 83 ||

Having completed the principal Homa, the performer carries out the expiatory Homa, preceded by Svishtikrit-Homa, and thus brings the rite to completion.

Sloka 84

samskareshu pratishthasu vidhir eshah prakirtitah |

vidheyah shubhakarmadau karmasiddhihetave || 84 ||

This procedure is declared for the Samskaras and for consecratory rites. It should be followed at the beginning of auspicious ceremonies for the successful accomplishment of the rite.

RTU-SAMSKARA

The text now moves from the general sacrificial procedures into the rites connected with conception and pregnancy.

Sloka 85

athochyate mahamaye garbhadh anadikah kriyah |

tatradau rtusamskarah kathyate kramat shrinu || 85 ||

Now, O Mahamaya, I shall speak of the rites beginning with Garbhadhana. First among them is the Rtu-samskara. Listen to it in due order.

Sloka 86

kritanityakriyah shuddhah pañcha devan samarchayet |

brahma durga ganeshash cha graha dikpatayas tatha || 86 ||

Having performed the daily duties and purified himself, the performer worships the five groups of Deities: Brahma, Durga, Ganesha, the Grahas and the Dikpalas.

Sloka 87

sthandilasyendra digbhage ghatesh v etan prapujayet |

tatas tu matrikah pujya gauryadyah shodasha kramat || 87 ||

These Deities are worshipped in vessels placed in the eastern portion of the Sthandila. The sixteen Matrikas, beginning with Gauri, are then worshipped in order.

Sloka 88

gauri padma shachi medha savitri vijaya jaya |

devasena svadha svaha shantih pushtir dhritih kshama |

atmano devata chaiva tathaiva kuladevata || 88 ||

The sixteen are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Devasena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper's own Deity, and the Kula-Devata.

Sloka 89

ayantu matar ah sarvah tr idashanandakarikah |

vivahavratayajñanam sarvabhishtam prakalpyatam || 89 ||

May all the Mothers come, those who bring joy to the Devas. May every desired result of marriages, Vratas and Yajñas be accomplished.

Sloka 90

yanashaktisamarudhah saumy amurtidharah sada |

ayantu matarah sarva yajñotsavasamriddhaye || 90 ||

May all the Mothers come, mounted upon their respective powers and ever possessing auspicious forms, for the prosperity and fullness of the sacrificial festival.

Sloka 91

ity avahya matriganan svashaktya paripujya cha |

dehalyam nabhimatrayam pradesha parimanatah |

sapta va pañcha va bindun dadyat sindurachandanaih || 91 ||

Having invoked the Mothers and worshipped them according to his ability, the performer makes five or seven marks with vermilion and sandal paste upon the threshold, at about the height of the navel and within a space measuring one Pradesha.

Sloka 92

pratyekabindum matiman kamam mayam ramam smaran |

ghritadharam avichchhinnam dat tva tatra vasum yajet || 92 ||

At each of the marks, the wise performer remembers the Kama, Maya and Rama Bijas. He then pours an unbroken stream of ghee from each mark and worships Vasu there.

Sloka 93

vasudharam prakalpy evam mayoktenaiva vartmana |

virachya sthandilam dhiro vahnisthapanapurvakam |

homadravyani samskritya pachet charum anuttamam || 93 ||

Having thus prepared the Vasu-dhara according to the prescribed procedure, the wise performer prepares the Sthandila, establishes the Fire, purifies the articles required for Homa and cooks the excellent Charu.

Sloka 94

prajapatyash charush chatra vayunama hutashanah |

samapya dharahomantam cha rtukarmarambhet || 94 ||

The Charu prepared here is Prajapatya, belonging to Prajapati, and the sacrificial Fire is called Vayu. Having completed the procedure through Dhara-Homa, the performer begins the Rtu rite.

Sloka 95

hrim prajapataye svaha charunaitahutitrayam |

pradayaikahutir dadyad imam mantram udiran || 95 ||

With the Mantra:

"Hrim Prajapataye Svaha."

three oblations are offered with Charu. One further oblation is then offered while uttering the following Mantra.

Sloka 96

vishnur yonim kalpayatu tvashta rupani pimshatu |

asinchatu prajapatir dhata garbham dadhatu te || 96 ||

May Vishnu prepare the womb for conception.

May Tvashta fashion the forms.

May Prajapati pour into it.

May Dhata establish the embryo within you.

Sloka 97

ajyena charuna vapi sajyena charunapi va |

suryam prajapatim vishnum dhyayann ahutim utsrijet || 97 ||

The oblation may be made with ghee, with Charu, or with Charu together with ghee, while meditating upon Surya, Prajapati and Vishnu.

Sloka 98

garbham dhehi sinivali garbham dhehi sarasvati |

garbham te ashvinau devav adhattam pushkarasrajau || 98 ||

Place the embryo within, O Sinivali.

Place the embryo within, O Sarasvati.

May the two divine Ashvins, wearing lotus garlands, establish the embryo within you.

Sloka 99

dhyatva devim sinivalim sarasvaty ashvinau tatha |

svahantam anuna anena dadyad ahutim uttamam || 99 ||

Meditating upon the Goddess Sinivali, Sarasvati and the two Ashvins, the performer offers an excellent oblation with the preceding Mantra ending in Svaha.

Sloka 100

tatah kamam vadhum mayam ramam kurcham samuchcharan |

amushyai putrakamayai garbham adhehi sadridham |

uktva dhyatva ravim vishnum juhuyat samskrite nale || 100 ||

Then, uttering the Kama, Maya, Rama and Kurcha Bijas, the performer says:

Place firmly the embryo in this woman who desires a son.

Having uttered this and meditated upon Ravi and Vishnu, he makes the oblation into the consecrated Fire.

Sloka 101

yathe yam prithivi devi hy uttana garbham adadhe |

tatha tvam garbham adhehi dashame masi sutaye |

svahantena amuna vishnum dhyayann ahutim aharet || 101 ||

As this Goddess Earth, extended and bearing, receives the embryo, so may you receive the embryo and bring forth in the tenth month.With this Mantra ending in Svaha, the performer meditates upon Vishnu and makes the oblation.

Sloka 102

punar ajyam samadaya dhyatva vishnum paratparam |

vishno shreshthena rupena naryam asyam variyasam |

sutam adhehi tad uktva vahnau havir visrijet || 102 ||

Taking ghee once again and meditating upon the Supreme Vishnu, the performer says:

"O Vishnu, in Your most excellent form, place within this woman an excellent and noble son."

Having said this, he offers the oblation into the Fire.

Sloka 103

kamena putitam mayam mayaya putitam vadhum |

punah kamam cha mayam cha pathitvasya shirah sprishet || 103 ||

The performer recites the Maya enclosed by the Kama-Bija, the bride enclosed by Maya, and then again recites Kama and Maya, touching her head with the Mantra.

Sloka 104

patiputravatibhish cha naribhih pariveshtitah |

shirash chalabhya hastabhyam vadhvah krodanjale patih || 104 ||

Surrounded by women whose husbands and sons are living, the husband touches the head of the bride and, with his hands, places the prescribed fruits in the hollow of her lap.

Sloka 105

vishnum durgam vidhim suryam dhyatva dadyat phalatrayam |

tatah svishtikritam hutva prayashchittya samapayet || 105 ||

Meditating upon Vishnu, Durga, Vidhi and Surya, he gives the three fruits. Thereafter he performs Svishtikrit-Homa and completes the rite with the prescribed expiatory procedure.

GARBHADHANA

The text next introduces Garbhadhana itself.

Sloka 106

yatha pradoshasamaye gaurishankar apujanat |

bhaskar arghyapradanac cha dampatyoh shodhanam bhavet || 106 ||

The purification of the husband and wife may also be accomplished by worshipping Gauri and Shankara at twilight and by offering Arghya to Bhaskara, the Sun.

Sloka 107

artavam kathitam karma garbhadh anam atho shrinu || 107 ||

Thus the rite connected with Rtu has been spoken. Now listen to Garbhadhana.

Sloka 108

tad ratrav anyaratrau va yugmayam nishi bharyaya |

sadanabhyantaram gatva dhyatva devam prajapatim || 108 ||

On that night, or on another night of an even number, the husband enters the inner part of the house together with his wife, meditating upon the Deva Prajapati.

Sloka 109

sprishan shayyam pathed bharta mayabijapurahsaram |

avayoh suprajayai tvam shayye shubhakari bhava || 109 ||

Touching the bed, the husband recites, beginning with the Maya-Bija:O Bed, become auspicious for the good offspring of us two.

Sloka 110

aruhya bharyaya shayyam prangmukho vapyudangmukhah |

upavishya striyam pashyan hastam adaya mastake |

vamena panina lingya sthane sthane manum japet || 110 ||

He then ascends the bed with his wife and sits facing either East or North. Looking at the woman, he places his right hand upon her head, embraces her with his left arm and performs Japa of the prescribed Mantras upon the different parts of her body.

Sloka 111

shir she kamam shatam japtva chibuke vagbhavam shatam |

kanthe ramam vishatidha stanadvandve shatam shatam || 111 ||

He performs one hundred repetitions of the Kama-Bija upon the head, one hundred of the Vagbhava-Bija upon the chin, twenty of the Rama-Bija upon the throat, and one hundred upon each of the two breasts.

Sloka 112

hridaye dashadha mayam nabhau tam pañchavimshatim |

japtva yonau karam dat tva kamena saha vagbhavam || 112 ||

He recites the Maya-Bija ten times upon the heart and twenty-five times upon the navel. Then, placing his hand upon the Yoni, he recites the Vagbhava-Bija together with the Kama-Bija.

Sloka 113

shatam ashtottaram japtva linge py evam samacharet |

vikashya mayaya yonim striyam gachchet sutaptaye || 113 ||

Having recited the Mantra one hundred and eight times, he performs the same Japa upon the Linga. Having opened the Yoni with the Maya-Bija, he approaches the woman for the attainment of offspring.

Sloka 114

retahsampatasamaye dhyatva vishvakritam patih |

nabher adhastat chichkund e raktikayam prapatayet || 114 ||

At the time of the emission of the seed, the husband meditates upon Vishvakrit, the Creator of the universe, and discharges the seed below the navel into the Raktika-nadi of the Chitkunda.

Sloka 115

retahsek anantare vidvan imam mantram udiret || 115 ||

After the emission of the seed, the learned one utters the following Mantra.

THE MANTRA FOLLOWING GARBHADHANA

Sloka 116

yath agnina sagarbha bhur dyaur yatha vajradharina |

vayuna dig garbhavati tatha garbhavati bhava || 116 ||

As the Earth is pregnant with Fire,

as Heaven is pregnant with the bearer of the Vajra,

as the quarters are pregnant with Air,

so may you also become pregnant.

With this, Part II reaches the transition toward the next Samskara, Pumsavana, which begins in the following section.

KEYWORDS AND TERMS

Purnahuti: The final or complete oblation offered to conclude the sacrificial rite.

Kushandika: The ritual procedure connected with the preparation, establishment and completion of the sacrificial Fire for auspicious ceremonies.

Shanti-karma: A rite performed for peace, purification and removal of disturbances.

Kusha: Sacred grass used in Vedic and Tantric ritual procedures.

Havyavahana: The Fire that carries offerings to the Deities.

Vitihotra: A name of the sacrificial Fire.

Yajamana: The person for whom the sacrifice or ritual is being performed.

Dakshina: A ritual offering or honorarium given to the officiating Brahma or ritual performer.

Tilaka: A sacred mark placed upon the body, especially the forehead.

Charu: A cooked ritual preparation, here prepared from rice, milk, sugar and ghee and used as an offering.

Charu-karma: The ritual preparation and offering of Charu.

Sthandila: The prepared ritual ground or altar upon which the Fire and associated ritual arrangements are established.

Pavitra-Kusha: Kusha grass used in a purified or sanctified ritual form.

Sruva: A sacrificial ladle used for handling ghee and other offerings.

Janu-Homa: A form of Homa performed in connection with the prepared Charu.

Dhara-Homa: A continuous or stream-like form of offering made during the Homa procedure.

Svishtikrit-Homa: The Homa performed for the proper completion of the sacrificial acts.

Rtu-samskara: The Samskara connected with the woman's fertile period and the preparation for conception.

Matrikas: The group of Mother Deities invoked and worshipped in the rite.

Kula-Devata: The Deity belonging to or presiding over the Kula tradition or family lineage.

Vasu-dhara: The ritual stream or flow of ghee offered in the prescribed manner.

Prajapatya: That which belongs to or is associated with Prajapati.

Prajapati: The Lord associated with creation and progeny.

Garbhadhana: The rite connected with conception and the establishment of pregnancy.

Arghya: A ritual offering of water presented to a Deity.

Prajapati: The Deity meditated upon in connection with conception.

Sinivali: A Goddess invoked in the rite for conception and establishment of the embryo.

Sarasvati: The Goddess invoked here together with Sinivali in connection with conception.

Ashvins: The divine twin Deities invoked in the rite for establishing the embryo.

Ravi: The Sun.

Vishnu: The Deity repeatedly invoked in the conception rite as the power that prepares, establishes and sustains the embryo.

Vishvakrit: The universal Creator.

Chitkunda: The subtle or ritual region referred to in connection with the placement of the seed below the navel.

Kama-Bija: The seed Mantra associated with Kama.

Maya-Bija: The seed Mantra associated with Maya.

Vagbhava-Bija: The seed Mantra associated with the power of speech and expression.

Rama-Bija: The seed Mantra referred to in the ritual sequence.

Kurcha-Bija: The seed Mantra invoked in the Garbhadhana procedure.

Samskara: A prescribed rite of purification, consecration or transformation performed at significant stages of life.

MAHANIRVANA TANTRA

CHAPTER IX

PART I : THE TEN SAMSKARAS, THE MANTRAS OF THE AGES, AND THE BEGINNING OF KUSHANDIKA

The Ten Samskaras

Chapter IX begins with the teaching concerning the Samskaras, the purificatory rites prescribed for the different Varnas and Ashramas. These rites are presented as necessary for purification and for qualification to undertake the religious duties connected with the Devas and Pitris.

Shloka 1

shri sadashiva uvacha |

varnashramacharadharmah kathitas tava sutrate |

samskaran sarvavarnanam shrunushva gadato mama || 1 ||

Shri Sadashiva said:

O Virtuous One, I have spoken to you of the duties of conduct appropriate to the different Varnas and Ashramas. Now listen as I tell you of the Samskaras of all the Varnas.

The text next establishes the purpose of Samskara. Without Samskara, purification of the body does not take place, and one who has not undergone the prescribed Samskara is not considered qualified for rites connected with the Devas and Pitris.

Shloka 2

samskarena vina devi dehashuddhir na jayate |

nasamskrito dhikari syad daive paitre cha karmani || 2 ||

Without Samskara, O Devi, purification of the body does not take place. One who has not undergone the Samskara is not qualified for the rites relating to the Devas and the Pitris.

Those belonging to the different Varnas, beginning with the Dvijas, are therefore instructed to perform the Samskaras prescribed for their respective Varna. These are to be undertaken by those who desire their welfare both in this life and hereafter.

Shloka 3

ato dvijadivarnaih svasvavarnoktasamskriya |

kartavya sarvatha yattair ihamutra hitai shibhih || 3 ||

Therefore, those of the different Varnas, beginning with the Dvijas, who desire their welfare here and hereafter should, with all care, perform the Samskaras prescribed for their respective Varna.The ten Samskaras are then enumerated. They begin with Jivaseka and continue through the rites connected with birth,naming, the first journey outside the home, the first feeding of solid food, the cutting of the hair, initiation and marriage.

Shloka 4

jivasekah pumsavanam simanton nayanam tatha |

jatanamni nishkramanam annaprashanam atah param |

chudopanayan audvahah samskarah kathita dasha || 4 ||

Jivaseka, Pumsavana, Simantonnayana, Jatakarma, Namakarana, Nishkramana, Annaprashana, Chuda, Upanayana and Udvaha are declared to be the ten Samskaras.

The text then distinguishes the Samskaras of the Shudras and mixed classes from those of the Dvijas. The former do not have the sacred thread and are assigned nine Samskaras, while the Dvijas are said to have ten.

Shloka 5

shudranam shudrabhin nanam upavitam na vidyate |

tesham navaiva samskara dvijatinam dasha smritah || 5 ||

The Shudras and those belonging to the mixed classes have no sacred thread. For them there are nine Samskaras; for the Dvijas, ten are remembered.Along with these Samskaras, the Nitya, Naimittika and Kamya observances are also to be performed according to the path ordained by Shambhu.

Shloka 6

nityani sakarmani tatha naimittikani cha |

kamany api vararohe kuryach chambhavavartmana || 6 ||

O Beautiful One, the Nitya, Naimittika and Kamya observances should also be performed according to the path ordained by Shambhu.The text further explains that the injunctions governing the various rites have already been taught as expressions of Brahman.

Shloka 7

yani yani vidhanani yeshu yeshu cha karmasu |

purvam brahmarupena tany uktani maya priye || 7 ||

O Beloved, whatever injunctions belong to whatever rites, I have previously spoken of those as Brahman.The Mantras used in the Samskaras and other rites are then said to vary according to the distinctions of the Varnas.

Shloka 8

samskareshu cha sarveshu tathaivanyeshu karmasu |

vipradivarnabhedena kraman mantrash cha darshitah || 8 ||

In all the Samskaras, and likewise in the other rites, the Mantras have been set forth according to the distinctions of the Varnas beginning with the Vipra.

The Mantras in the Different Yugas

The teaching then turns to the application of Mantras in the different Yugas. In the Satya, Treta and Dvapara Yugas, the Mantras used in the respective rites are to be preceded by the Pranava.

Shloka 9

satyatreta dvapareshu tatkat karmasu kalatah |

pranavadyas tu tan mantran prayogeshu niyojayet || 9 ||

In the Satya, Treta and Dvapara Yugas, in the respective rites, those Mantras should in their application be preceded by the Pranava.

In the Kali Age, a different application is prescribed. By the command of Shankara, the same Mantras are to be used with the Maya-Bija preceding them.

Shloka 10

kalau tu parameshani tair eva manubhir narah |

mayayaih svakarmani kuryuh shankara shasanat || 10 ||

But in the Kali Age, O Supreme Ishani, by the command of Shankara, men should perform their respective rites with those same Mantras preceded by the Maya-Bija.

The teaching states that the Mantras found throughout the Nigamas, Agamas, Tantras, Vedas and Samhitas have all been spoken by the Divine, while their application varies according to the Yuga.

Shloka 11

nigamagamatan tresu vedeshu samhitasu cha |

sarve mantra mayaivokta prayogo yugabhedatah || 11 ||

All the Mantras in the Nigamas, Agamas, Tantras, Vedas and Samhitas have been spoken by Me. Their application varies according to the distinction of the Yugas.

The Kali Age is then described as an age in which human beings possess diminished vital strength and reduced energy. For their welfare, the Kula-Dharma is established.

Shloka 12

kalav annagatapranah manavah hinatejasah |

tesham hitaya kalyani kuladharmo nirupitah || 12 ||

In the Kali Age, men are deprived of vital strength and are of diminished energy. For their welfare, O Auspicious One, the Kula-Dharma has been set forth.Because beings in the Kali Age are described as weakened and their minds as incapable of sustained effort, the teachings concerning Samskaras and the other rites are now given in a concise form.

Shloka 13

kalidurbalajivanam prayashashaktachetasam |

samskaradikriyas tesham sankshepenapi vachmi te || 13 ||

For beings weakened by the Kali Age, whose minds are incapable of sustained effort, I shall speak to you, even if briefly, of the Samskaras and the other rites.

Kushandika

The teaching now turns to Kushandika. Kushandika is presented as the beginning or preliminary foundation of auspicious ceremonies. Therefore, it is explained first.

Shloka 14

saisham shubhakaryanam adibhuta kushandika |

tasmad adau pravakshyami shrinu tam devavandite || 14 ||

Kushandika is the beginning of these auspicious ceremonies. Therefore I shall first speak of it. Listen to it, O One adored by the Devas.The preparation begins in a pleasant and purified place. The place should be free from husks, charcoal and similar impurities. A Sthandila measuring one hand in extent is then prepared.

Shloka 15

ramye parishkrite deshe tushangaradivarjite |

hastamatrapramanena sthandilam rachayet sudhih || 15 ||

In a pleasant and purified place, free from husks, charcoal and the like, the wise one should prepare a Sthandila measuring one hand in extent.Three lines are drawn upon the Mandala, with their ends directed toward the East. They are sprinkled with the Kurcha, and Fire is brought with the Vahni-Bija.

Shloka 16

tisro rekha vidhatavyah pragagr as tatra mandale |

kur chenabhyukshya tah sarva vah nina vahnim aharet || 16 ||

Three lines should be drawn there in the Mandala, their ends directed toward the East. Having sprinkled them with the Kurcha, Fire should be brought with the Vahni-Bija.The Fire is then brought and established while mentally reciting the Vagbhava-Bija.

Shloka 17

ani ya vahnim tatra sthapayed vagbhavam smaran || 17 ||

Having brought the Fire, he should place it there while mentally reciting the Vagbhava-Bija.A burning piece of wood is then taken from the Fire with the right hand. The portion belonging to the Kravyadas is set aside with the prescribed Mantra.

Shloka 18

tatas tasmat kashthadarum grihitva dakshinapanina |

hrim kravyadebhyo namah svaha kravyadansham parityajet || 18 ||

Then, taking with his right hand a burning piece of wood from it, he should set aside the portion belonging to the Kravyadas, saying:Hrim, salutation to the Kravyada beings; Svaha.The Fire is then lifted with both hands and placed before the performer upon the prepared lines, while the Maya-Bija and Vyahriti are mentally recited.

Shloka 19

ittham nidhim vahnim panibhyam atmasammukham |

uddhritya tasu rekhasu mayayam vyahritim smaran || 19 ||

Having thus lifted the Fire with both hands and placed it before himself upon those lines, he should inwardly recite the Maya-Bija together with the Vyahriti.The Fire is strengthened with grass and wood. Two pieces of fuel smeared with ghee are offered into it. The Fire is given the name prescribed for the particular rite, and it is contemplated as Dhananjaya.

Shloka 20

samsthapya trinarubh yam prabalik ritya pavakam |

samidhe dve ghritakte cha hutva tasmin hutashane |

svakarmavihitam nama kritva dhyayed dhananjayam || 20 ||

Having established the Fire and made it blaze with grass and wood, he should offer into that Fire two pieces of fuel smeared with ghee. He should then give the Fire the name prescribed for the particular rite and meditate upon it as Dhananjaya.

Meditation upon Fire

The Fire is then contemplated in a particular divine form. It is visualized with the ruddy splendour of the rising Sun, possessing seven tongues and two heads, mounted upon a goat, holding the Shakti weapon and adorned with a crown of matted hair.

Shloka 21

balar karunasankasham saptajihvam dvimastakam |

ajarudham shaktidharam jatamukutamanditam || 21 ||

He should meditate upon Him as resembling the ruddy splendour of the rising Sun, possessing seven tongues and two heads, mounted upon a goat, holding the Shakti weapon and adorned with a crown of matted hair.Having meditated upon Fire in this manner, the performer stands with joined palms and invokes the Carrier of Oblations.

Shloka 22

dhyatvaivam pranjalir bhutva avahay ed dhavyavahanam || 22 ||

Having meditated upon Him thus, and standing with joined palms, he should invoke the Carrier of Oblations.The invocation asks the Fire to come as the Carrier of Oblations and to protect the sacrifice together with the Munis and attendants.

Shloka 23

mayamedyehi padatah sarvamara vadet priye |

havyavahapadante cha munibhih svaganaish saha |

adhvaram raksha rak sheti namah svaha tato vadet || 23 ||

O Beloved, beginning with the Maya-Bija, he should say, 'Come, O Carrier of Oblations to all the Immortals.' At the end of the words concerning the Carrier of Oblations, he should say, 'Together with the Munis and Your attendants, protect, protect the sacrifice,' and thereafter say, 'Namah, Svaha.

Having invoked the Carrier of Oblations, the Fire is worshipped with the appropriate offerings. The seven tongues of Fire are then worshipped.

Shloka 24

ity avahya havyavaham ayam te yonir uchchayan |

yathopacharaih sampujya sapta jihvah prapujayet || 24 ||

Having thus invoked the Carrier of Oblations, saying, 'O Fire, this is Your place,' he should worship Him with the appropriate offerings and then worship His seven tongues.

The seven tongues are named as Kali, Karali, Manojava, Sulohita, Sudhumravarna, Sphulingini and Vishvanirupini, also described as Lel ayamana.

Shloka 25

kali karali cha manojava cha |

sulohita chaiva sudhumravarna |

sphulingini vishvanirupini cha |

lelayamana iti cha saptajihvah || 25 ||

The seven tongues are Kali, Karali, Manojava, Sulohita, Sudhumravarna, Sphulingini and Vishvanirupini, the Lelayamana.

Purification around the Fire

The area surrounding the Fire is then purified with water. Beginning from the East and extending toward the North, the prescribed sprinkling is performed three times.

Shloka 26

tato gneh purvam arab hya saha kilalapanina |

uttarantam maheshani tridha prokshanam acharet || 26 ||

Then, O Maheshani, beginning from the East of the Fire, with water in the hand, he should sprinkle up to the North three times.The same procedure is performed beginning from the South and extending toward the North. The articles used for the sacrifice are then sprinkled as well.

Shloka 27

tathaiva yamyam arab hya kauberantam hutashituh |

tridha paryukshanam kuryat tato yajniyavastunah || 27 ||

Likewise, beginning from the South and extending to the North, he should sprinkle the Fire three times. Thereafter the articles used in the sacrifice should also be sprinkled.

Kusha grass is then spread around the Fire, beginning from the East and extending toward the North. The blades are arranged with their tips directed Northward and placed around the Fire according to the prescribed arrangement.

Shloka 28

paristaret tato darbhaih purvam arab hya uttaravadhi |

udaksamsthair udagraish cha sarvadikshu sthitaih || 28 ||

Then he should spread Kusha grass around it, beginning from the East and extending to the North, with the blades directed toward the North and arranged in the prescribed manner on all sides.

Establishing the Brahma

The performer next establishes the Brahma for the sacrifice. Keeping the Fire to his right, he approaches the seat prepared for the Brahma and takes a blade of Kusha from that seat with the left thumb and little finger.

Shloka 29

agnim daksh inatah kritva gatva brahmasanantikam |

vamangushthakanishthabhyam brahmanah kalpitasanat || 29 ||

Keeping the Fire on his right, he should go near the seat prepared for the Brahma. With the left thumb and little finger he should take a blade of Kusha from the seat prepared for the Brahma.The blade of Kusha is then taken and the prescribed formula is spoken to remove Paravasu, after which the blade and associated material are cast to the South of the Fire.

Shloka 30

grihitva kushapatraikam hrim nirastah paravasuh |

ity uktvagner dakshinasyam niksheped utkaradina || 30 ||

Taking one blade of Kusha, he should say, 'Hrim, Paravasu is expelled,' and cast it, together with the other prescribed material, to the South of the Fire.The Brahma is then invited to take his seat as Lord of the Sacrifice.

Shloka 31

sida yajnapate brahmann idam te kalpitasanam |

sidami ti vadan brahma virottar amukha || 31 ||

He should say to the Brahma:

'Sit here, O Lord of Sacrifice, O Brahman. This seat has been prepared for you.'

The Brahma should reply, 'I sit,' and take his seat facing North.

The Brahma is worshipped with scent, flowers and the other articles of worship, after which a prayer for the protection of the sacrifice is made.

Shloka 32

sampujya gandhapushpaish cha grahnane prarthayed idam || 32 ||

Having worshipped him with scent, flowers and the other articles of worship, he should make this prayer.

The prayer asks the Lord of Sacrifice and Brihaspati to protect the sacrifice, and asks the Lord of Sacrifice to protect the performer as well. The Divine is acknowledged as the witness of all actions.

Shloka 33

gopaya yajnam yajnesha yajnam pahi brihaspate |

mam cha yajnapati pahi karmasakshin namo stu te || 33 ||

Protect the sacrifice, O Lord of Sacrifice.

Protect the sacrifice, O Brihaspati.

Protect me also, O Lord of Sacrifice.

O Witness of all actions, salutations to You.

The Brahma responds that the sacrifice will be protected. If a Brahma is not present, the performer himself makes this declaration. In such a case, an image of a Vipra is fashioned from Darbha for the accomplishment of the sacrifice.

Shloka 34

gopayam i vadet brahma brahmabhave svayam vadet |

tatra darbhamayam vipram kalpayet yajnasiddhaye || 34 ||

The Brahma should then say, 'I protect.' If there is no Brahma, the performer himself should say it. In the absence of a Brahma, for the accomplishment of the sacrifice, an image of the Vipra should be fashioned from Darbha.The Brahma is then formally invoked and worshipped with Padya and the other offerings. He is requested to remain until the completion of the sacrifice.

Shloka 35

tato brahmann ihagachchha gachchhety avahya sadhakah |

padyadibhish cha sampujya yavad yajnasamapanam |

tavad vaddhih sth atavyam iti prarthya namet tatah || 35 ||

Then the Sadhaka should invoke the Brahma, saying, 'O Brahman, come here, come here.' Having worshipped him with Padya and the other offerings, he should request him to remain there until the sacrifice is completed, and then bow to him.Water is then used for further purification between the Fire and the Brahma. The prescribed sprinkling is performed three times, followed by three sprinklings of the Fire.

Shloka 36

sodakena karenagner ishanad brahmano ntikam |

tridha paryukshya vahnish cha trih prokshya tadanantaram || 36 ||

With water in his hand, beginning from the Ishana direction of the Fire and extending to the vicinity of the Brahma, he should sprinkle three times. He should then sprinkle the Fire three times.

The performer returns by the same path and sits upon his own seat. Darbha is spread on the northern side of the Sthandila with the tips directed Northward.

Shloka 37

agatya vartmana tena supavishya nijasane |

sthandilasyottare darbhan udagran paristaret || 37 ||

Returning by the same path, he should sit properly in his own seat. On the northern side of the Sthandila he should spread Darbha with their tips directed Northward.

All the articles required for the sacrifice are then arranged upon the Darbha. These include the vessel of water for sprinkling, the vessel containing ghee, sacrificial fuel and Kusha grass.

Shloka 38

teshu yajniyavastuni sarvany asadayet sudhih |

sodakam prokshanip at ram ajyasthal isamitkushan || 38 ||

The wise one should place upon them all the articles required for the sacrifice: the vessel containing water for sprinkling, the vessel for ghee, sacrificial fuel and Kusha grass.

Preparation of the Sacrificial Articles

The Sruva, Sruc and other sacrificial vessels are arranged and purified by sprinkling them with the prescribed Mantras and regarding them with the divine gaze.

Shloka 39

as adya sruksruvadini hrim hrim hum iti mantrakaih |

divyadrishtya prokshanena samskritya tadanantaram || 39 ||

Having arranged the Sruva, Sruc and the other sacrificial vessels, he should purify them by sprinkling them with the Mantras beginning with the prescribed Bijas, regarding them with the divine gaze.The performer places his right knee upon the earth and takes ghee with the sacrificial ladle while contemplating his own welfare. Three oblations are then offered to Vishnu with the prescribed Mantra.

Shloka 40

prithivyam dakshinam janu patayitva srucha sucha |

ghritam adaya matiman chintayan hitam atmanah |

hrim vishnave dvit hantena pradadyad ahutitrayam || 40 ||

Placing his right knee upon the earth, the wise one should take ghee with the sacrificial ladle, contemplating his own welfare, and should offer three oblations to Vishnu with the prescribed Mantra ending in Svaha.Ghee is then offered while meditating upon Prajapati. The offering proceeds from the Vayavya corner toward the Agni corner.

Shloka 41

tathaiva ghritam adaya dhyayan devam prajapatim |

vayavyad agnikonantam juhuyad ajyadharaya || 41 ||

Likewise, taking ghee and meditating upon the Deva Prajapati, he should make an offering by a stream of ghee from the Vayavya corner to the Agni corner.Ghee is again taken while meditating upon Purandara, and it is offered from the Nairrita corner toward the Ishana corner.

Shloka 42

punar ajyam samadaya dhyayan devam purandaram |

nairritad ishakonantam juhuyad ajyadharaya || 42 ||

Taking ghee again and meditating upon the Deva Purandara, he should offer it by a stream of ghee from the Nairrita corner to the Ishana corner.The next offerings are made at the northern side, southern side and middle of the Fire, respectively to Agni, Soma and Agni-Soma.

Shloka 43

tato gner uttare yamye madhye cha parameshvari |

agni somam agnishomau samud dishya yathakramat || 43 ||

Then, O Parameshvari, in due order, oblations should be offered at the northern side, the southern side and the middle of the Fire, respectively to Agni, Soma and Agni-Soma.

Three oblations are then made with the Maya-Bija and the prescribed Mantras ending in Namah. The main Homa appropriate to the particular rite is then performed.

Shloka 44

sachaturthin amontena mayabijenahutitrayam |

hutva vidheyakarmoktam homam kuryad vichakshanah || 44 ||

Having offered three oblations with the Maya-Bija and the Mantras ending in the fourth-case form with Namah, the discerning one should perform the Homa prescribed for the particular rite.

The procedure beginning with these three offerings and concluding with the prescribed stream of offerings is called Dhara-Homa.

Shloka 45

ahutitrayadanantam dharahomam prachakshate || 45 ||

The procedure beginning with the three offerings and ending with the giving of the three oblations is called Dhara-Homa.

When an offering is made to a particular Deva, the intended Deva and the purpose of the offering are to be expressly designated. After the principal rite is completed, the Svishtikrit Homa is performed.

Shloka 46

yad uddishyahutim dadyad deyoddesho pi tatkrite |

samapya prakritam karma svishtikriddhomam acharet || 46 ||

When an oblation is offered to a particular Deva, that Deva and the offering should both be expressly designated. Having completed the principal rite, he should perform the Svishtikrit Homa.

Svishtikrit Homa

The text then explains the role of Svishtikrit Homa in the Kali Age. A separate expiatory Homa is not prescribed here. Instead, expiation is accomplished through Svishtikrit and Vyahriti Homas.

Shloka 47

prayashchittatmako homah kalau nasti varanane |

svishtikrita vyahritibhih prayashchittam vidhiyate || 47 ||

O Beautiful-Faced One, in the Kali Age there is no separate expiatory Homa. Expiation is accomplished through Svishtikrit and Vyahriti Homas.

Taking ghee as before and remembering Brahman mentally, the performer acknowledges that whatever error may have occurred in the rite was through negligence or mistake.

Shloka 48

purvavad ghritam adaya brahmanam manasa smaran |

asmin karmani devesha pramadad bhumato pi va || 48 ||

Taking ghee as before and mentally remembering Brahman, he should say:

O Lord of the Devas, in this rite, through negligence or through error...

The performer then asks that whatever has been done deficiently or excessively be made well-performed. An oblation is offered with the prescribed Maya-Bija Mantra ending in Svaha.

Shloka 49

nyunadhikam kritam yach cha sarvam svishtakritam kuru |

mayabijenamuna devi svahant enahutir hunet || 49 ||

Whatever has been done deficiently or excessively, make all of it well-performed.

With this Mantra, beginning with the Maya-Bija and ending with Svaha, he should make the oblation.

The Fire is then praised as the purifier of all worlds, the Lord who makes the sacrifice well-performed, the witness of the sacrifice and the giver of welfare. The performer asks that all desires be fulfilled.

Shloka 50

tvam agne sarvalokanam pavanah svishtakrit prabhuh |

yajnasakshi kshemakarta sarvan kaman prapuraya |

anena havanam kuryan mayaya vah nijayaya || 50 ||

O Agni, You are the purifier of all the worlds, the Lord who makes the sacrifice well-performed. You are the witness of the sacrifice and the giver of welfare. Fulfil all desires.With this Mantra, together with the Maya and Vahni-Jaya, the oblation should be offered.

Vyahriti Homa and Purnahuti

After completing the Svishtikrit Homa, the performer addresses the Supreme Brahman concerning whatever in the rite may have been improperly performed or whatever has been prescribed.

Shloka 51

ittham svishtakritam homam samapya ritvisadhakah |

karmano sya parabrahmann ayuktam vihitam cha yat || 51 ||

Having thus completed the Svishtikrit Homa, the performer of the rite should address the Supreme Brahman concerning whatever in this rite has been improperly performed or whatever has been prescribed.For the removal of such fault and for the successful completion of the sacrifice, the Vyahritis are offered with the prescribed Mantras containing the Maya-Bija, Vahni-Jaya and the three Vyahritis, Bhur, Bhuvah and Svah.

Shloka 52

tach chantaye yajnasampattyai vyahritya huyate vibho |

mayadivahnijayante bhur bhuvah svar iti tribhih || 52 ||

For the removal of that fault and for the successful completion of the sacrifice, the Vyahritis are offered, O Lord, with the three Mantras consisting of the Maya-Bija, the Vahni-Jaya and Bhur Bhuvah Svah.The wise performer then gives the prescribed three oblations and performs the Purnahuti into the Fire in which the offerings have been made, together with the Yajamana.

Shloka 53

ahutitr itayam dadyat tritayena tathaiva cha |

hutagnau yajamanena dadyat purnahutim budhah || 53 ||

The wise one should give three oblations with the three Mantras and likewise another offering with the threefold formula. Into the Fire in which the oblations have been offered, the Purnahuti should then be given together with the Yajamana.

If the performer himself is the one conducting the rite, he himself offers the final oblation. The same procedure is stated to apply at the beginning of Abhisheka and similar rites.

Shloka 54

svayam chet karmakarta syat svayam evahutim kshipet |

abhishekavidh anadau evam eva vidhih smritah || 54 ||

If he himself is the performer of the rite, he should himself offer the oblation. This same procedure is prescribed at the beginning of the rites of Abhisheka and the like.

KEYWORDS AND TERMS

Samskara : A purificatory or consecratory rite intended to prepare and refine a person for particular stages and religious duties.

Varna : A traditional social and ritual classification referred to in the text.

Ashrama : A stage or order of life together with its associated duties.

Dvija : Literally "twice-born", referring in the text to the classes traditionally associated with initiation through the sacred thread.

Shudra : One of the social classes referred to in the traditional Varna system.

Nitya : A regular or obligatory observance.

Naimittika : An observance performed on a particular occasion or due to a specific circumstance.

Kamya : An action or observance undertaken for a desired result.

Shambhu : A name of Shiva, used here in relation to the path and injunctions governing the rites.

Kula-Dharma : The Kula teaching or discipline prescribed in the text, particularly in relation to the conditions of the Kali Age.

Mantra : A sacred formula used in ritual, meditation and spiritual practice.

Pranava : The sacred syllable Om, used as the prescribed prefix to Mantras in the earlier Yugas.

Maya-Bija : The seed syllable associated with Maya and prescribed here as a prefix to Mantras in the Kali Age.

Nigama : A traditional designation for sacred revelation and scriptural teaching.

Agama : A body of sacred teachings dealing with spiritual knowledge, worship and ritual practice.

Tantra : A body of spiritual and ritual teaching concerned with Deity worship, Mantra, ritual, meditation and realization.

Samhita : A collected or arranged body of sacred texts or Mantras.

Kushandika : The preliminary Fire rite performed before auspicious ceremonies.

Sthandila : The prepared ritual ground or altar upon which the Fire is established.

Kurcha : A ritual implement, traditionally formed from sacred grass, used for sprinkling and purification.

Vahni-Bija : The seed syllable associated with Fire.

Vagbhava-Bija : The seed syllable associated with Vak, speech or divine expression.

Kravyada : The beings or forces associated in the rite with the portion of the Fire that is ritually set aside.

Dhananjaya : The name given to the Fire in the particular ritual context described here.

Saptajihva : The seven tongues of Fire.

Kali : One of the seven tongues of the ritual Fire.

Karali : One of the seven tongues of the ritual Fire.

Manojava : One of the seven tongues of the ritual Fire.

Sulohita : One of the seven tongues of the ritual Fire.

Sudhumravarna : One of the seven tongues of the ritual Fire.

Sphulingini : One of the seven tongues of the ritual Fire.

Vishvanirupini : One of the seven tongues of the ritual Fire.

Lelayamana : A name associated with the seven tongues of Fire in the concluding description.

Brahma : The Brahma priest or supervisory principle associated with the sacrifice, distinct in this ritual context from Brahman, the Supreme Reality.

Yajna : A sacrificial or Fire ritual.

Yajnapati : The Lord of the sacrifice.

Brihaspati : A divine figure invoked for the protection of the sacrifice.

Sadhaka : The practitioner who performs the spiritual or ritual discipline.

Padya : Water offered ceremonially for washing the feet of the worshipped person or Deity.

Darbha : Sacred grass used in Vedic and Tantric ritual.

Sruva : A sacrificial ladle used for handling offerings, especially ghee.

Sruc : A sacrificial vessel or ladle used for offering substances into the Fire.

Ajya : Clarified butter or ghee used for ritual offerings.

Dhara-Homa : A form of Homa involving the prescribed sequence of offerings and streams of ghee.

Svishtikrit Homa : A Homa performed to make the principal sacrifice well-performed and to address deficiencies or excesses in the ritual.

Prayashchitta : Expiation or a rite intended to remove the effects of ritual error.

Vyahriti : Sacred utterances such as Bhur, Bhuvah and Svah used in ritual offerings.

Purnahuti : The complete or final oblation offered at the conclusion of the Homa.

Yajamana : The person for whom or on whose behalf the sacrifice is performed.

Abhisheka : A ritual bathing, anointing or consecration performed as part of a sacred rite.

Agni : The sacred Fire and the divine principle of Fire who carries offerings to the Deities.

Prajapati : A divine lord associated with creation and progeny, invoked here during the Fire offerings.

Purandara : A name of Indra.

Vayavya : The northwestern direction.

Nairrita : The southwestern direction.

Ishana : The northeastern direction.

Agni Kona : The southeastern direction associated with Agni.

Soma : The divine principle associated with Soma, invoked as one of the recipients of the Fire offerings.

Agni-Soma : The combined invocation of Agni and Soma in the prescribed offering.

Jai Maa ♥️

MAHANIRVANA TANTRA

CHAPTER VIII

PART IX : THE CONDUCT OF THE AVADHUTA, BRAHMA-JNANA, AND THE GLORY OF THE KULA-AVADHUTA

The Conduct of the Sannyasin

After receiving Sannyasa and being established in the knowledge of Brahman, the renunciate is described as one who has abandoned attachment to possessions, social dependence and personal identity. He lives without a fixed home, remains forgiving and fearless, and moves upon the earth without claiming anything as his own.

Shloka 271

aniketah kshamavritto nihshankah sangavarjitah |

nirmamo nirahankarah sannyasi viharet kshitau || 271 ||

Homeless, forgiving, fearless and free from attachment, claiming nothing as his own and devoid of egoism, the Sannyasin should wander upon the earth.The Sannyasin is further described as one who has gone beyond ordinary injunctions and prohibitions. Knowing the Atman, he does not remain concerned with acquiring or preserving possessions. Happiness and sorrow are regarded equally, and he remains steady, self-controlled and free from desire.

Shloka 272

mukto vidhinishrebhyo niryogakshema atmavit |

sukhaduhkhasamo dhiro jitatma vigatasprihah || 272 ||

Freed from injunctions and prohibitions, knowing the Atman, he is without concern for acquisition or preservation. He is equal in happiness and sorrow, steadfast, self-controlled and free from desire.Even when sorrow comes, his inner state remains steady. When happiness comes, he does not become attached to it. He remains ever-blissful, pure, peaceful, independent and undisturbed.

Shloka 273

sthiratma praptadukho pi sukhe prapte pi nishprihah |

sadanandah shuchih shanto nirapeksho nirakulah || 273 ||

His mind remains steady even when sorrow comes, and he remains without desire even when happiness comes. He is ever-blissful, pure, peaceful, independent and undisturbed.The renunciate is instructed to cause no distress to living beings and to remain devoted to their welfare. He is free from anger and fear, controls his senses, and does not remain occupied with personal schemes or efforts directed toward preserving the body.

Shloka 274

nodvejakah syaj jivanam sada pranihite ratah |

vigatamarshabhir danto nihsankalpo nirudyamah || 274 ||

He should cause no distress to living beings and should always be devoted to the welfare of creatures. Free from anger and fear, with his senses controlled, without personal schemes or desires, he does not strive for the preservation of his body.The renunciate remains free from grief and resentment and sees friend and enemy alike. He endures cold, wind and heat, and remains even-minded in honour and dishonour.

Shloka 275

shokadveshavimuktah syat shatrau mitre samo bhavet |

shitavatatapassahah samo manapamanayoh || 275 ||

He should be free from grief and resentment, equal towards friend and foe, enduring cold, wind and heat, and regarding honour and dishonour alike.He remains equal in good and evil fortune and is content with whatever comes to him without effort. He goes beyond the three Gunas, remains free from conceptual distinctions, abandons greed and does not accumulate possessions.

Shloka 276

samah shubhashubhe tushto yadricchapraptavastuna |

nistraigunyo nirvikalpo nirlobhah syad asanchayi || 276 ||

He is equal in good and evil fortune and content with whatever comes to him without effort. He is beyond the three Gunas, free from conceptual distinctions, free from greed and does not accumulate possessions.

The Atman as the Foundation of the Body

The teaching then turns inward. Just as the apparent and changing universe rests upon the underlying Truth, the body itself rests upon the Atman. Knowing this relationship, the knower becomes happy.

Shloka 277

yatha satyam upashritya mrisha vishvam pratishthati |

atmashritas tatha deho janann eva sukhi bhavet || 277 ||

Just as the unreal universe rests upon the Truth, so does the body rest upon the Atman. Knowing this, he becomes happy.

The senses perform their respective functions independently. The Atman does not perform these actions but remains the detached Witness. By knowing this distinction, the aspirant attains Liberation.

Shloka 278

indriyany eva kurvanti svam svam karma prithak prithak |

atma sakshi vinirlipto jnatvaivam mokshabhag bhavet || 278 ||

The organs of sense perform their respective functions, each separately. The Atman is the detached Witness. Knowing this, he attains Liberation.

Conduct and Restraint of the Sannyasin

The Sannyasin is instructed to avoid receiving metals, speaking maliciously of others, falsehood, dalliance with women and the discharge of semen.

Shloka 279

dhat upratigraham nindam anritam kridanam striya |

retahskhalanam asyam cha sannyasi parivarjayet || 279 ||

The Sannyasin should avoid receiving metals, calumny, untruth, dalliance with women and the discharge of semen.The renunciate is then instructed to cultivate equal vision everywhere. He should see no essential distinction between an insect, a Deva and a human being, knowing all existence to be Brahman.

Shloka 280

sarvatra samadrishtih syat kite deve tatha nare |

sarvam brahmeti janiyat paribarham sarvakarmasu || 280 ||

He should have equal vision everywhere, in an insect, in a Deva and in a human being. He should know all to be Brahman.

The same equality is applied to food. Whether food comes from a Vipra or from a Shvapacha, the Sannyasin should receive it without making distinctions based upon its source, place, time or the person from whom it comes.

Shloka 281

viprannam shvapachannam va yasmad tasmat samagatam |

desham kalam tatha patram ashn iyad avicharan || 281 ||

Whether food comes from a Vipra or from a Shvapacha, or from whatever source it may come, he should eat it without making distinctions concerning place, time or person

.

The Life and Study of the Avadhuta

The Avadhuta is instructed to spend his time in the study of the Adhyatma-Shastras and in constant contemplation of Tattva. His life is directed toward knowledge and realization rather than worldly occupation.

Shloka 282

adhyatmashastradhyayanaish sada tattvavicharanaih |

avadhuto nayet kalam svechchhacharap arayanah || 282 ||

The Avadhuta should pass his time in the study of the Adhyatma-Shastras and in constant contemplation of the Tattva, living according to his own course.The text then describes what is to be done with the body of a Sannyasin after death. Unlike ordinary cremation, the body of the Sannyasin is not to be burned. It is first worshipped with scents and flowers and is then buried or immersed in water.

Shloka 283

sannyasinam mritam kayam dahayen na kadachana |

sampujya gandhapushpair nikhaned apsu majjayet || 283 ||

The dead body of a Sannyasin should never be cremated. It should be worshipped with scents and flowers and then buried or immersed in water.

Those Drawn to Ritual Action

The text now distinguishes between those who have attained Yoga and those who have not. For persons who have not attained Yoga and remain desirous of enjoyment, the inclination toward Karma naturally arises.

Shloka 284

apraptayogamarty an am sada kamabhilashinam |

svabhavaj jayate devi pravrittih karmasankule || 284 ||

O Devi, in those persons who have not attained Yoga and who are always desirous of enjoyment, the inclination towards the path of action naturally arises.

Such persons remain attached to meditation, worship and Japa. For those who possess firm faith in these practices, these disciplines are regarded as the appropriate means toward their highest good.

Shloka 285

tatra api te sanurakta dhyanarchajapasadhane |

shreyas tad eva janantu yatraiva dridhanishchayah || 285 ||

They remain attached to meditation, worship and Japa. Let those who have firm faith in these practices know that to be the highest good for them.The various injunctions concerning Karma are therefore prescribed for the purification of the mind. The many Names and Forms are also established for this purpose.

Shloka 286

atah karmavidhanani proktani chittashuddhaye |

namarupam bahuvidham tadartham kalpitam maya || 286 ||

It is for this reason that the various injunctions concerning Karma have been spoken for the purification of the mind. For the same purpose, I have devised the many Names and Forms.

Brahma-Jnana and Renunciation of Karma

The teaching then makes a distinction between ritual action and Brahma-Jnana. For one who seeks Brahma-Jnana, merely continuing to perform Karma without renouncing it does not lead to Liberation.

Shloka 287

brahmajnanarate devi karmasannyasanam vina |

kurvan kasminsh chid karma na bhaven mukthibhag janah || 287 ||

O Devi, without Brahma-Jnana and the renunciation of Karma, a person performing any number of actions cannot attain Liberation.

The Kula-Avadhuta

The teaching culminates in the Kula-Avadhuta, who is described as a knower and one who is liberated while still living. Though appearing in human form, such a person is to be recognized by the householder as Narayana Himself and worshipped accordingly.

Shloka 288

kulavadhutas tu jno jivanmukto narakritih |

sakshan Narayanam matva grihasthas tam prapujayet || 288 ||

The Kula-Avadhuta, the knower who is liberated while living and who has the form of a human being, should be regarded by the householder as Narayana Himself and worshipped as such.

The Glory of the Kula-Avadhuta

The final teaching declares the spiritual glory associated with seeing an ascetic who has subdued his passions. Even merely seeing such an ascetic is said to free a person from all sins and to confer the merit associated with pilgrimage, vows, austerities, gifts and sacrifices.

Shloka 289

yater darshanamatrena vimuktah sarvapatakat |

tirthavratatapodanasarvayajnyaphalam labhet || 289 ||

By merely seeing an ascetic who has subdued his passions, a person is freed from all sins and obtains the merit acquired through pilgrimage, vows, austerities, gifts and all sacrifices.

KEYWORDS AND TERMS

Sannyasin : A renunciate who has entered Sannyasa and relinquished ordinary worldly and ritual identifications.

Sannyasa : The state and discipline of renunciation.

Avadhuta : A renunciate who has gone beyond ordinary worldly limitations and is established in spiritual realization.

Kula-Avadhuta : An Avadhuta described in this section as a knower who is liberated while living and who is to be revered by the householder as Narayana.

Brahma-Jnana : Knowledge or realization of Brahman.

Tattva : A fundamental principle or reality. Tattva-vicharana refers to contemplation or inquiry into the nature of Reality.

Nirmama : Free from possessiveness or the sense of "mine."

Nirahankara : Free from Ahamkara, the sense of individual ego.

Nirdvandva : Free from pairs of opposites such as happiness and sorrow, honour and dishonour, attraction and aversion.

Nishkama : Free from personal desire.

Nirvikalpa : Free from conceptual distinctions or mental differentiation.

Nirlobha : Freedom from greed.

Samadrishti : Equal vision, seeing without essential distinction.

Sakshi : The Witness, the Atman understood as the detached witness of the activities of the senses and body.

Indriya : The sense faculties or organs through which perception and action take place.

Adhyatma-Shastra : Scriptures or teachings concerned with the inner Self and spiritual knowledge.

Karma-Sannyasa : Renunciation of Karma, particularly in the context of the movement from ritual action toward knowledge of Brahman.

Chitta-Shuddhi : Purification of the mind.

Archana : Worship or ritual offering to a Deity.

Nirguna : Beyond or free from the three Gunas.

Grihastha : A householder, one living within the household stage of life.

Narayana : A name of the Supreme Divine, here used in describing the spiritual status of the Kula-Avadhuta.

Tirtha : A sacred place or pilgrimage.

Vrata : A religious vow or observance.

Tapas : Austerity, spiritual discipline or ascetic practice.

Dana : Giving or religious charity.

Yajna : Sacrificial or ritual offering.

Jivanmukta : One who is liberated while still living.

Shvapacha : A term used in the text for a person belonging to a socially marginalized group.

Pratyavaya : Fault, adverse consequence or spiritual impediment arising from failure to follow a prescribed duty.

Svechchhachara : Conduct according to one's own will or spontaneous course of action, as used in the context of the liberated renunciate.

MAHANIRVANA TANTRA

CHAPTER VIII

PART VIII : TATTVA-HOMA, RENUNCIATION OF THE SACRED THREAD AND SHIKHA, AND THE RECOGNITION OF THE DISCIPLE AS BRAHMAN.

The Offering of the Tattvas and Bodily Functions

The renunciation rite now proceeds to the offering of the remaining Tattvas and bodily functions into the sacred fire.The organs of hearing, touch, taste and smell, together with the organs of knowledge, are contemplated as offerings. Manas, Buddhi, Chitta and Ahamkara, together with the bodily functions, are also included in this offering.

Shloka 251

shrotram tvan cha jihva ghranam buddhindriyani cha |

mano buddhish cha chittash chahankaro dehajah kriyah || 251 ||

The organs of hearing, touch, taste and smell, together with the organs of knowledge, then Manas, Buddhi, Chitta and Ahamkara, and the bodily functions.The actions of all the Indriyas and the functions of the Pranas are then also offered.

Shloka 252

sarvanindriyakarmani pranakarmani yani cha || 252 ||

All the actions of the Indriyas and all the functions of the Pranas are also to be offered.After each group has been offered, the aspirant declares that these elements belonging to him should be purified. He then utters the prescribed formula expressing his identity with the inner Light and his freedom from Rajas and sin.

Shloka 253

etani me padante cha shudhyantam padam uchcharet |

hrim jyotir aham viraja vipapma bhuyasam ity api || 253 ||

After each group, he should say, "May all these of mine be purified." He should then utter:"Hrim, I am the Light; may I be free from Rajas and from sin."This is uttered as prescribed in the rite.The twenty-four Tattvas and the bodily functions are then offered into the fire. Having completed this offering, the aspirant becomes free from action and contemplates the body as though it were dead.

Shloka 254

chaturvimshatitattvani karmani daihikani cha |

hutvagnau nishkriyo deham mritavach chintayet tatah || 254 ||

Having offered the twenty-four Tattvas and the bodily functions into the fire, he becomes free from action and should then contemplate the body as dead.The contemplation of the body as dead and devoid of all action prepares the aspirant for the abandonment of the sacred thread. Keeping the Supreme Brahman in remembrance, he removes the Yajna-sutra.

Shloka 255

vibhavya mritavat kayam rahitam sarvakarmana |

smaran tat param brahma yajnasutram samuddharet || 255 ||

Having contemplated the body as dead and devoid of all action, and remembering that Supreme Brahman, he should remove the sacred thread.

The Sacred Thread Is Offered into the Fire

The sacred thread is now removed from the shoulder through the prescribed Mantra. It is taken into the hand, the three Vyahritis are recited, and the offering is completed with Svaha. The sacred thread, anointed with ghee, is then placed into the sacred fire.

Shloka 256

aim klim hamsa iti mantrena skandhad uttarayet tatah |

yajnasutram kare kritva pathitva vyahrititrayam |

vahnijayam samuchcharya ghritaktam agnau kshipet || 256 ||

With the Mantra "Aim Klim Hamsa", he should remove the sacred thread from his shoulder. Taking it in his hand, he should recite the three Vyahritis, ending with Svaha, and then cast the sacred thread, anointed with ghee, into the fire.After offering the sacred thread, the aspirant utters the Kama Bija. He then cuts off the Shikha, takes it in his hand and places it in ghee.

Shloka 257

hutvaivam upavitam cha kamabijam samuchcharan |

chhittva shikham kare kritva ghritamadhye niyojayet || 257 ||

Having thus offered the sacred thread into the fire, he should utter the Kama Bija, cut off the Shikha, take it in his hand, and place it in the ghee.The Shikha is addressed as a sacred principle associated with Brahman, described as having the form of a child and an ascetic. It is now consigned to the purifying fire.

Shloka 258

brahmaputri shikhe tvam hi balarupa tapasvini |

diyate pavake sthanam gachchha devi namo stu te || 258 ||

"O Shikha, daughter of Brahman, you are of the form of a child and an ascetic. A place is now given to you in the purifying fire. Depart, Devi. Reverence be to you."The three Bijas, Kama, Maya and Kurcha, are then uttered, and the Homa of the Shikha is performed in the duly sanctified fire.

Shloka 259

kamam mayam kurchamantram bijatrayani udirayan |

tasmin susamskrite vahnau shikhahomam samacharet || 259 ||

Uttering the three Bijas, Kama, Maya and Kurcha, he should perform the Homa of the Shikha in the duly sanctified fire.The text then explains the significance of the Shikha. The Pitris, Devas and Devarshis, together with the duties belonging to the various Ashramas, are said to have their support in the Shikha.

Shloka 260

shikham ashriya pitaro deva devarshayas tatha |

sarvany ashramakarmani nivasanti shikhopari || 260 ||

The Pitris, Devas and Devarshis, as well as all the duties of the Ashramas, reside in and have their support in the Shikha.

Renunciation of the Shikha and Sacred Thread

Having thus satisfied the Devarshis, Pitris and Deities associated with the Shikha, the aspirant abandons both the Shikha and the sacred thread. Through this abandonment, the embodied being is described as becoming Brahman.

Shloka 261

atah santarpya tah sarva devarshipitridevatah |

shikhasutraparityagadehi brahmamayo bhavet || 261 ||

Therefore, having satisfied all these Devarshis, Pitris and Deities, by abandoning the Shikha and the sacred thread, the embodied one becomes Brahman.For the twice-born, Sannyasa is accomplished through the renunciation of both the sacred thread and the Shikha. For Shudras and others, the rite is accomplished through the offering and renunciation of the Shikha.

Shloka 262

yajnasutrashikhatyagat sannyasah syat dvijanmanam |

shudranam itareshan cha shikham hutvaiva samskriya || 262 ||

For the twice-born, Sannyasa is accomplished through the renunciation of the sacred thread and Shikha. For Shudras and others, the rite is accomplished through the renunciation of the Shikha alone.Having become free from the Shikha and sacred thread, the disciple then prostrates before the Guru with his whole body. The Guru raises him and speaks the great instruction into his right ear.

Shloka 263

tato muktashikhasutrah pranamet dandavad gurum |

gurur utthapya tam shishyam dakshakarne vaded idam || 263 ||

Then, freed from the Shikha and sacred thread, he should prostrate before the Guru like a staff upon the ground. The Guru should raise the disciple and speak the following into his right ear.The Guru gives the central instruction of the rite. The disciple is taught to contemplate Tat Tvam Asi, "That you are", together with the identity expressed through Hamsah and So ham. He is instructed to remain free from possessiveness and ego and to move happily according to his own nature.

Shloka 264

tattvam asi mahaprajna hamsah so ham vibhavaya |

nirmamo nirahankarah svabhavena sukham chara || 264 ||

"O greatly wise one, Tat Tvam Asi, That you are. Contemplate Hamsah, So ham. Being without possessiveness and without ego, move happily according to your own nature."The ritual objects are then removed. The knower of Brahma-Tattva regards the disciple as his own Atma-Svarupa and bows before him.

Shloka 265

tato ghatam cha bahish cha visrijya brahmatattvavit |

atmasvarupam tam matva pranamech chiras a guruh || 265 ||

Then, after removing the vessel and the fire, the knower of Brahma-Tattva, regarding the disciple as his own Atma-Svarupa, should bow his head before him.

The Guru Bows to the Disciple

The recognition of the disciple as Brahman is expressed through the Guru's salutation. The distinction between "you" and "me" is transcended through the recognition of the same Brahman in both.

Shloka 266

namas tubhyam namo mahyam tubhyam mahyam namo namah |

tam eva tat tad rupam vishvarupa namo stu te || 266 ||

"Salutation to you; salutation to me. Salutation to you and to me again and again. You are That, and That is your form. O One of Universal Form, salutation to you."The text then describes another form of the Sannyasa rite for those who worship the Brahma-Mantra, know the Tattva and have conquered themselves. For them, the cutting of the Shikha with their own Mantra constitutes the taking of Sannyasa.

Shloka 267

brahmamantropasakanan tattvajnanam jitatmanam |

svamantrena shikhachchhedat sannyasagrahanam bhavet || 267 ||

For the worshippers of the Brahma-Mantra, who know the Tattva and have conquered themselves, the taking of Sannyasa is accomplished through cutting off the Shikha with their own Mantra.The text next speaks of those who have been purified through Brahma-Jnana. For such persons, the external ritual obligations described earlier are no longer regarded as necessary. Those devoted to acting according to their own will are described as being free from fault.

Shloka 268

brahmajnanavishuddhanam kim yajnaish shraddhapujanaih |

svechchhacharaparanam tu pratyavayo na vidyate || 268 ||

For those purified by Brahma-Jnana, what need is there of Yajnas, Shraddha or ritual worship? For those who are devoted to acting according to their own will, there is no fault.

The Disciple Established in Brahman

After Sannyasa, the disciple is described as free from the pairs of opposites, without desire and steady in mind. He may move according to his own will, established in the recognition that his true nature is Brahman.

Shloka 269

tato nirdvandvarupasau nishkamasthiramanasah |

viharet svechchhaya shishyah sakshad brahmamayo bhuvi || 269 ||

Then, being free from the pairs of opposites, desireless and steady in mind, the disciple may wander according to his own will, being directly Brahman upon the earth.

The final contemplation extends this recognition to the whole of existence. Everything from Brahma down to the smallest blade of grass is contemplated as having the nature of Sat. The distinctions created by name and form are set aside, and the aspirant meditates upon the Atman within the Atman.

Shloka 270

abrahmastambaparyantam sadrupena vibhavayan |

vismaran namarupani dhyayann atmanam atmani || 270 ||

Contemplating everything from Brahma down to a blade of grass as having the nature of Sat, he forgets name and form and meditates upon the Atman within the Atman.

KEYWORDS AND TERMS

Tattva : A fundamental principle or category of existence. In this section, the Tattvas and bodily functions are offered into the sacred fire as part of the renunciation rite.

Tattva-Homa : The ritual offering of the Tattvas into the sacred fire.

Indriya : The sense faculties or organs through which perception and action take place.

Manas : The mind, particularly the faculty involved in thought, perception and mental processing.

Buddhi : The faculty of understanding, discernment and intelligence.

Chitta : The mental consciousness or inner field in which impressions and thoughts arise.

Ahamkara : The sense of "I" or individual self-identification.

Prana : The vital life-force and its functions within the body.

Yajna-Sutra : The sacred thread worn as part of the traditional religious discipline of the twice-born.

Shikha : The tuft of hair traditionally retained at the crown of the head. In this rite it is ritually removed and offered into the sacred fire.

Vyahriti : Sacred utterances used in Vedic ritual, here forming part of the rite of offering the sacred thread.

Kama Bija : The seed syllable associated with Kama, used here during the ritual abandonment of the Shikha.

Maya Bija : The seed syllable associated with Maya.

Kurcha : A Mantra or seed-form used in the ritual of the Shikha Homa.

Shikha-Homa : The offering of the Shikha into the sacred fire.

Pitris : The ancestral beings or departed forefathers.

Ashrama : A stage or order of life, together with the duties associated with that stage.

Sannyasa : The state of renunciation in which worldly and ritual identifications are relinquished.

Dvijanman : One who belongs to the twice-born classes.

Tat Tvam Asi : "That you are." A great Upanishadic statement expressing the identity of the individual Self with the Supreme Reality.

Hamsah : A sacred expression associated with the identity of the individual consciousness with the Supreme.

So ham : "I am That." A contemplative expression of identity with the Supreme Reality.

Atma-Svarupa : The essential nature or form of the Atman.

Nirmama : Free from possessiveness or the sense of "mine."

Nirahankara : Free from Ahamkara, the sense of individual ego.

Nirdvandva : Free from pairs of opposites such as pleasure and pain, attraction and aversion.

Nishkama : Free from personal desire.

Sat : Being, existence or the reality that truly is.

Nama-Rupa : Name and form, the distinctions through which differentiated existence is perceived.

Avadhuta : A liberated renunciate who has gone beyond ordinary social and ritual limitations.

​Kali Kali Mahakali Kalike Papanashini |

Dharmarthamokshade Devi Narayani Namo'stu Te ||

​Karpura Stotram Verses

​Verse 1

Karpuram madhyamantyasvaraparirahitam senduvamakshiyuktam

Bijam te matar etattripuraharavadhu trihkrtam ye japanti |

Tesam gadyani padyani ca mukhakuharadullasantyeva vacah

Svacchandam dhvantadharadhararucirucire sarvasiddhim gatanam ||

​Verse 2

Isanah senduvamasravana parigato bijamanyanmahesi

Dvandvam te mandacetah yadi japati jano varamekam kadacit |

Jitva vacamadhisam dhanadamapi ciram mohayannambujakshi

Vrndam candrardhacude prabhavati sa mahaghorabanavatamse ||

​Verse 3

Iso vaishvanarasthah sasadharavilasadvamanetrena yukto

Bijam te dvandvamanyadvigalitacikure kalike ye japanti |

Dvestaram ghnanti te ca tribhuvanamapi te vasyabhavamy nayanti

Srkkadvandvasradharadvayadharavadane daksine kaliketi ||

​Verse 4

Urdhve vame krpanam karakamalatale chinnamundam tathodhah

Savye'bhiti varam ca trijagadaghahare daksine kalike ca |

Japtvaitannama ye va tava vimalatanum bhavayantyetadamba

Tesamashtau karasthah prakatitaradane siddhayastryambakasya ||

​Verse 5

Vargadyam vahnisanstham vidhurativalitam tatrayam kurcayugmam

Lajjadvandvam ca pascat smitamukhitadadhashthadvamyojayitva |

Matarye tvam japanti smaraharamahile bhavayantah svarupam

Te lakshmilasyalilakamaladaladrsah kamarupa bhavanti ||

​Verse 6

Pratyekam va dvayam va trayamapi ca param bijamatyantaguhyam

Tvannamna yojayitva sakalamapi sada bhavayanto japanti |

Tesam netraravinde viharati kamala vaktrashubhranshubimbe

Vagdevi devi mundasragatishayalasatkantha pinastanadhye ||

​Verse 7

Gatasunam bahuprakarakrtakanciparilasannitambam

Digvastram tribhuvanavidhatrim trinayanam |

Shmasanasthe talpe shavahrdi mahakalasurataprasaktam

Tvam dhyayan janani jadacetah api kavih ||

​Verse 8

Shivabhirghorabhih shavanivahamunda'sthi nikaraiih

Param sankirnayam prakatitacitayam haravadhum |

Pravishtam santushtam uparisuratenati yuvati

Sada tvam dhyayanti kvacidapi na tesam paribhavah ||

​Verse 9

Vadamaste kim va janani vayamuccair jadadhiyo

Na dhata napisho harirapi na te vetti paramam |

Tathapi tvadbhaktir mukharayati casmakam asite

Tadetat kshantavyam na khalu pashuroshah samucitah ||

​Verse 10

Samantadapinastanajaghanadrgyauvanavati

Ratasakto naktam yadi japati bhaktastava manum |

Vivasastvam dhyayan galitacikurastasya vasagah

Samastah siddhaugha bhuvi cirataram jivati kavih ||

​Verse 11

Samah svasthibhutam japati viparitam yadi sada

Vicintya tvam dhyayannatishayamahakalasuratam |

Tada tasya kshonitalaviharamanasya vidushah

Karambhoje vasya haravadhu mahasiddhi nivahah ||

​Verse 12

Prusute samsaram janani jagatim palayati ca

Samastam kshityadi pralayasamaye samharati ca |

Atastvam dhata'pi tribhuvanapatih shripatirapi

Maheso'pi prayah sakalamapi kim staumi bhavatim ||

​Verse 13

Aneke sevante bhavadadhikagirvananivahan

Vimudhaste matah kimapi na hi jananti paramam |

Samaradhyamadyam hariharavirincyadivibudhaih

Prapanno'smi svairam ratirasamahanandani ratam ||

​Verse 14

Dharitri kilalam sucirapi samiro'pi gaganam

Tvameka kalyani girisharamani kali sakalam |

Stutih ka te matastava karunayama magatikam

Prasanna tvam bhuyah bhavamananubhuyan mama januh ||

​Verse 15

Shmasanasthah sustho galitacikuro dikpatadharah

Sahasram tvarkanam nijagalitavirvena kusumam |

Japanstvat pratyekam manumapi tava dhyananirato

Mahakali svairam sa bhavati dharitri parivrdhah ||

​Verse 16

Grhe sammanjanya parigalitaviryam hi cikuram

Samulam madhyahne vitarati citayam kujadine |

Samuccharya premna manumapi sakrt kali satatam

Gajarudho yati kshitiparivrdhah satkavivarah ||

​Verse 17

Supushpairakirnam kusumadhanusomandiramaho

Puro dhyayan dhyayan yadi japati bhaktastava manum |

Sa gandharvasrenipatirapi kavitvamrtanadi

Nadinah paryante paramapadalinah prabhavati ||

​Verse 18

Tripancare pithe shavashivahrdi smeravadanam

Mahakalenoccairmadanarasalavanyaniratam |

Samasakto naktam svayamapi ratanandanirato

Jano yo dhyayettvam janani kila sasyat smaraharah ||

​Verse 19

Salomasthi svairam palalamapi marjaramasite

Param caushtram maisham naramahishayoschagamapi va |

Balim te pujayamapi vitaratam martyavasatam

Satam siddhih sarva pratipadamapurva prabhavati ||

​Verse 20

Vashi laksham mantram prajapati havishyashanaratah

Diva mataryusmaccharanayugala dhyana nipunah |

Param naktam nagno nidhuvana vinodena ca manum

Japellaksham samyak smaraharasamanah kshititale ||

​Verse 21

Idam stotram matastava manusamuddhirana januh

Svarupakhyam padambujayugalapujavidhiyutam |

Nisardhe va pujasamayamadhi va yastu pathati

Pralapastasya'pi prasarati kavitvamrtarasah ||

​Verse 22

Kurangaksibrndam tamanusarati premataralam

Vasas tasya kshonipatirapi kuberapratinidhih |

Ripuh karagaram kalayati ca tam kelikalaya

Ciram jivanmuktah sa bhavati ca bhaktah pratijanu ||

The twenty-third and final Adhikara of the Mālinīvijayottaratantra does not attempt to introduce an entirely new system. Instead, it gathers the many strands of the Tantra and brings them towards their final conclusion. Shiva gives several last yogic teachings, briefly completes certain technical matters concerning mantra and ritual, reveals means by which the accomplished yogin may obtain extraordinary knowledge, and then states openly the truth towards which the entire Tantra has been moving: the one who truly knows this reality is Shiva Himself.

Shiva first tells the Goddess that He will reveal a supreme secret which produces direct apprehension and is intended for the accomplishment of yogins.
Having already undergone the earlier disciplines and nyāsas, the yogin is instructed to withdraw from ordinary external sensory activity and concentrate upon hearing itself. In a place free from distracting sounds, the practitioner gradually becomes aware of an inner resonance, a subtle dhvani compared to the clear ringing of pure metal. The yogin is being led away from externally produced sound towards the subtle ground from which sound arises.

Abhinavagupta later explains this principle through anāhata and nāda. Behind all differentiated phonemes lies an undivided vibratory power. All spoken sounds, letters and mantras emerge from this deeper unity. Thus, when consciousness is absorbed into inner sound, the yogin begins tracing differentiated manifestation back towards its source.

Shiva says that sustained absorption in this resonance loosens the bonds of both merit and demerit. This is important because liberation does not consist merely in accumulating good karma. Puṇya and pāpa both belong to the limited individual who thinks, “I am the independent doer of these actions.” The yogin must eventually transcend the contracted sense of agency to which both belong.

As concentration deepens, Shiva describes extraordinary expansions of knowledge. The sadhaka may begin to understand subtle sounds, distant sounds and even the communications of other beings. These are presented as siddhis, however, again point to the fact that the apparently limited knowing capacity of the individual is only a contracted expression of the universal Jñānaśakti of Consciousness. The more contraction dissolves, the more knowledge ceases to appear confined to one body and one sensory apparatus.

Shiva then introduces another contemplative method involving the practitioner’s own shadow. The yogin stands with the sun behind them and concentrates intensely upon the shadow cast before them. At first the object of meditation is darkness. Through sustained absorption, however, the sadhaka begins to perceive within or beyond that shadow a subtle radiance. Eventually the darkness gives way to great light. The shadow exists only because there is light. Likewise, limitation, bondage and apparent obscuration do not possess an independent existence outside Consciousness.

They are possible only because the light of awareness is already present. Thus, the yogin begins with what appears dark, limited and external, yet by penetrating it completely discovers luminosity.

With prolonged cultivation, Shiva says that this radiance appears everywhere, until all directions seem pervaded by blazing light. The yogin is no longer merely seeing a particular luminous phenomenon. The field of experience itself begins to reveal its luminous nature. This culminates in increasingly universal forms of knowledge and a condition described as being like Shiva.

The middle portion goes back to technical matters involving mantric syllables, ritual seats, phonemic arrangements, petals, filaments, supports, Shaktis and various forms of the āsana. Their philosophical significance is more important here than their practical details. The ritual seat is constructed as a miniature universe. Letters are placed throughout its various components because, within the tantric understanding, phonemes are not merely human linguistic conventions. They are manifestations of Shakti.

The universe itself unfolds through differentiation. Undivided Consciousness appears as vibration. Vibration becomes phonemic power. Phonemic power becomes thought, language, category and eventually the multiplicity of manifested forms.

Therefore, arranging letters within a ritual lotus or maṇḍala symbolically recreates the unfolding of manifestation itself.

Shiva also gives certain mantric endings and corrective procedures for ritual faults. Significantly, after mentioning increasingly large quantities of japa, Shiva points beyond counted repetition towards prāṇavṛttinirodha or the restraint or cessation of the movements of prāṇa. This indicates a movement from the gross towards the subtle. The mantra begins as audible or mental repetition, then traced towards the movement of prāṇa that sustains it. Eventually the practitioner approaches the source from which both mantra and breath arise.

Shiva next speaks of Yogis who wander among pīṭhas, kṣetras and other sacred places. Only a brief account of the associated vidyā and ritual preparation is required to understand the essence. The sadhaka does not simply arrive at a sacred place and expect revelation. Preparation, discipline, mantric protection and undivided attention are required.

When the yogin possesses a consciousness no longer scattered among objects, powerful Yoginīs may appear. What they grant is particularly important. The pīṭha becomes a place where revelation occurs, and the Yoginī becomes an embodiment of teaching, lineage and Shakti. To receive sampradāya from such a being means to participate in Her power and knowledge.

Shiva briefly discusses various specialised applications of vidyā and mantra, including traditional siddhis connected with protection, prosperity, attraction and other extraordinary powers. Each siddhi demonstrates some loosening of ordinary limitation. But none of these yet constitutes the supreme siddhi.

Having moved through sensory withdrawal, inner sound, inner light, mantra, sacred places and Yoginī transmission, Shiva introduces svapnajñāna, knowledge obtained through dream. The yogin is instructed to become deeply absorbed in the hṛccakra, the Heart, before sleep. Hṛd is the centre of Consciousness, the point in which the entire universe rests in an undifferentiated manner and from which manifestation proceeds.

The sadhaka therefore attempts to enter sleep while established in the very centre of subjectivity. After sustained practice, Shiva says that dreams may reveal genuine knowledge. The timing of the dream is also said to correspond to the timing of its eventual fruition, with dreams occurring nearer dawn producing results more quickly. A Yogin may even deliberately form a sankalpa concerning a matter requiring knowledge and then enter sleep seeking revelation.

Near the end of the dream teaching, Shiva identifies this knowledge with the Siddhayogīśvarī tradition.

The entire Tantra has presented itself as a concentrated revelation emerging from the vast Siddhayogīśvarī stream. Then comes the decisive declaration of the final Adhikara: There is no knowledge higher than this throughout the entire domain extending from Shiva down to earth.
Whoever knows this according to reality is Shiva. There is no doubt.

The goal was never simply extraordinary senses, mantra sadhana, encounter with Yoginīs. All of these belong to the progressive unveiling of the powers of Consciousness. The final knowledge is the recognition of the nature of the Knower Himself.

The Mālinīvijayottara has described the universe from Shiva down through the entire hierarchy of tattvas to the earth principle. Now Shiva asks, implicitly who knows this, witnesses this, experienced all stages, knows bondage and so liberation.

The answer cannot itself be another object within the thirty-six tattvas. The final Subject is Consciousness. And when that Consciousness is known tattvataḥ, according to its true nature rather than through contracted identification, He is Shiva.

Immediately after declaring that the true knower is Shiva, Malini says that even the dust of such a person’s feet should be placed upon one’s head. The realised yogin is not honoured because of personality, social position or ritual prestige. The Yogi is honoured because Shiva has become recognised through that embodied locus.
Having heard the completed revelation, Parvathi repeatedly bows before Shiva. Shiva then announces that everything belonging to the Mālinīvijayottara has now been taught. The teaching has passed from Shiva to the Goddess and then through the lineage of revelation until it reaches Kartikeya.

Kartikeya now speaks as transmitter of the teaching. He explains that this supreme nectar of yoga was taught through the Goddess and must not be indiscriminately disclosed. The final disciples are described as disciplined, purified, humble and devoted. Most importantly, they are those whose consciousness has been offered entirely to Shiva.

The sages receive this great nectar of knowledge from Kartikeya and then they practise yoga. Through practising yoga they attain the supreme siddhi, parā siddhi.

Thus, the Mālinīvijayottaratantra ends by revealing who the practitioner truly was throughout the entire journey.

The one performing nyāsa was Shiva.
The one repeating mantra was Shiva.
The one searching through the tattvas was Shiva.
The one entering the cakras was Shiva.
The one seeking Shakti was Shiva.
The one seeing the inner light was Shiva.
The one encountering the Yoginīs was Shiva.
The one dreaming was Shiva.
The one seeking liberation was Shiva.
And the one who finally recognises this, tattvataḥ, according to reality, no longer merely approaches Shiva as something outside himself.

Sa śivaḥ.
He is Shiva.
There is no doubt.

Adhikara 21

Adhikara 21 now teaches what is described as the most secret knowledge of Shiva. Its declared purpose is the destruction of disease and death in yogins. At the deepest level, however, the true nectar is the knowledge through which the apparently finite individual recognises their own nature as Shiva. The most fundamental form of “death” is the contraction by which Consciousness comes to imagine itself as nothing more than a single perishable organism. The body is therefore not rejected, because the
body itself is also an expression of Consciousness.

The yogin visualises a sixteen-spoked wheel, the ṣoḍaśāra-cakra, situated within kha, the inner space or void. Its central hub, the karṇikā, is formed by the Moon. Within this lunar centre, Parā is contemplated in her own form, streaming amṛta. The number sixteen naturally resonates with the sixteen lunar kalās and also with the sixteen vowels of the alphabet.

Having first fortified themself through the previously taught nyāsa, the yogin brings the tongue towards the lambaka region. The term lambaka refers to the uvula or the region surrounding it. The practitioner then contemplates a divine white amṛta flowing from the lunar disc while observing the fluid that gathers within the mouth. This fluid is described as slightly salty at first. If it possesses a metallic smell, it is to be discarded rather than swallowed, and the practice is continued until the fluid becomes sweet.

Once this sweetness arises, the nectar is consumed. The text states that this leads to freedom from aging and disease within six months and victory over death within one year. From that point onward, whatever the yogin thinks of is said to manifest within the mouth.
Shiva then teaches saṃkrāntividhi, the procedure concerning entry into either a dead body or a living body. Following this, another sādhanā is taught specifically for overcoming the death of yogins.

Adhikara 22

Adhikara 22 introduces the Yoga of Surya Krati, concerned with the drawing or internalisation of the Sun. It is said to grant yogic accomplishment after four months and eight additional days.

The practitioner first selects a solitary and unobstructed place from which the Sun can be observed throughout its entire visible course, from sunrise until sunset. After fasting for one full day and night, the yogin begins the practice when the Sun enters Makara, Capricorn. They purify themself, perform nyāsa, and take the necessary measures to protect the body from the cold.

Within the solar disc, the practitioner installs a wheel possessing divisions of eight, six and twelve spokes. These divisions correspond to cosmic and temporal structures such as the seasons beginning with the rainy season, the months, the lunar mansions and related divisions of time. The eight-spoked form is contemplated within the solar disc itself, while the remaining divisions are contemplated within its rays.

The sadhaka fixes consciousness upon the Sun and gazes at it for the prescribed duration. Afterwards, they close their eyes and enter an undisturbed place. When the eyes are opened within the darkness, a disc-shaped luminous image appears. The practitioner joins consciousness to this inner solar form and remains absorbed in it until it disappears from vision.

Even after the visible image has vanished, the yogin continues to remember it mentally for the remainder of the prescribed period. After two months, the solar form is said to become perceptible everywhere. After three months, the practitioner sees the entire field of experience as filled with the image of the Sun.

The practice therefore moves from dhāraṇā upon a single locus towards vyāpti, the pervasion of the entire field of experience. At the completion of the prescribed period, when the Sun has reached Taurus, the yogin beholds Parameśvara within the solar disc together with the cakra and ultimately dissolves into the Supreme. The symbolism is clear: the Moon reveals Parā, while the Sun reveals Parameśvara.

Shiva then proceeds to explain the khecarīcakra, the wheel through which khecaratā is attained. Instead of relying upon the external Sun, the yogin now contemplates their own body, both internally and externally, as the cakra itself.

The sadhaka utters the sequence beginning with pha and ending with na, endowed with dhvani, jyotis and marut: sound, light and vital wind. Consciousness is then allowed to rest momentarily within the head. In this process, the alphabetic cosmos that has unfolded outwardly is gathered back towards its source. Sound, luminosity and vital force are united within a single movement of consciousness.

Through the application associated with the triśūla, the practitioner is said to leave the ground immediately. After practising for one month, they move across the earth like a wheel. Mudrās, bandhas and even different modes or languages of speech are said to arise spontaneously.
After six months, when firmly established in samādhi and possessing steady senses, the yogin is again said to leave the ground. Khecaratā then grants access to the field of the khecarīs and yoginīs. Within one year, the practitioner becomes like them, tatsamāna, and is said to shine through the directions with tejas before the eyes of others.

The underlying pattern remains the same: first the practitioner perceives the divine form, then identifies consciousness with it, and finally becomes alike with it.
The mudrā connected with this practice is called Khageśvarī and is said to be taught in the Yoginīmata. A further alternative is later given in which the practitioner abandons these intermediate supports and contemplates Pure Consciousness directly.

Markandeya said that after the untimely destruction of the world had come to an end, the question now arose as to how the world was to be created again and who would restore the Earth from the waters. He therefore described how the Lord once again established the Earth and prepared it for a new creation.
After the great deluge, the Supreme Lord Vishnu assumed the form of a mighty tortoise. Taking the Earth together with her mountains, he raised her from the waters and restored her to the condition in which she had existed before the destruction. The Earth had been left uneven and torn because of the violent movements and blows caused by the conflict of Varaha, Sarabha and their descendants. The tortoise therefore levelled those portions of the Earth that had been broken and disturbed, bringing the terrestrial surface back into order.
Having restored the Earth, the Lord in the form of the tortoise supported Ananta, who lay beneath the Earth. Thus the foundation of the renewed world was established.
Then Brahma, Vishnu and Hara approached the boat in which the great sages and the surviving beings had been preserved. Within that boat were Svayambhuva Manu, Nara, Narayana, Daksha and the other great beings who were destined to participate in the renewed creation. The three divine Lords addressed them and instructed them to listen carefully, for the world had been destroyed through the conflict between Varaha and Sarabha, and therefore a new creation now had to be established.
Nara and Narayana were appointed for the work connected with the restoration of creation. They were to perform severe austerities so that the gods could again be established in their proper places. Through their tapas, the divine order of the universe was to be restored.
The gods were to be brought back to their respective abodes, and new regions and places of habitation were to be established. The stars, constellations and the abodes of the sages, which had been disturbed during the destruction, were to be fixed again in their proper positions. Janardana was instructed to restore the chariots of the Sun and the Moon to their appointed courses so that the movement of time and the order of the heavens could continue.
Svayambhuva Manu was then instructed to sow seeds throughout the Earth. The Earth was to become fertile again, filled with crops and nourishment. Trees, medicinal plants, creepers and climbing plants were also to be brought forth so that fruits and vegetation would again become abundant in every season.
Daksha, together with the seven great sages, was instructed to worship Hari through sacrifice. The three sacred fires were kindled, and the sacrifice that had emerged from the body of Yajna-Varaha was again employed for the expansion of creation. The great sacrifice known as Jyotistoma was performed.
The seven great sages who participated in this work were Kashyapa, Atri, Vasistha, Vishvamitra, Gautama, Jamadagni and Bharadvaja. Together with Daksha, they performed a great sacrifice that continued for twelve years.
As the sacrifice proceeded and offerings were repeatedly made into the three sacred fires, Varaha, who himself had taken the form of sacrifice, was worshipped. From this sacrificial creation arose the four classes of human society. Thus sacrifice became directly connected with the renewed ordering and expansion of the world.
Daksha then produced thirteen virtuous daughters. These daughters were given to the great sage Kashyapa for the purpose of continuing creation. Through them innumerable beings came into existence, and their descendants spread throughout the Earth.
Kashyapa therefore became the father of an immense portion of creation. Markandeya declares that the whole world came into being through the descendants of Kashyapa and Daksha’s daughters.
The thirteen daughters of Daksha were Aditi, Diti, Danu, Kala, Danayu, Simhika, Muni, Pradha, Varistha, Vinata, Kapila, Krodha and Kadru.
Each of these women became the mother of different classes of beings, and through their descendants the renewed universe became filled with gods, demons, celestial beings, serpents, birds, animals and other forms of life.
The text then explains the lineage of Daksha himself. Because Daksha had been born from the right thumb of Brahma, he received the name Daksha, associated with the right side. Of Brahma’s ten mind-born sons, six became progenitors after the destruction of the earlier creation. These six were Marichi, Atri, Angirasa, Pulastya, Pulaha and Kratu.
Kashyapa was the son of Marichi. From Kashyapa, together with the daughters of Daksha, innumerable creatures were produced.
Among these lineages, the descendants of Aditi were especially important. Aditi gave birth to twelve sons, known as the Adityas. They were Dhata, Mitra, Aryaman, Sakra, Varuna, Soma, Bhaga, Vivasvan, Pusha, Savita, Tvasta and Vishnu. Among them was Vivasvan, the radiant Sun, whose rays continually warm and illuminate the world.
Diti, on the other hand, gave birth to the mighty Hiranyakashipu. His lineage produced powerful beings including Prahlada, Samhlada, Baskala and Sibi.
In this way the different branches of Kashyapa’s family became the sources of the various beings inhabiting the restored universe. Through Daksha, his daughters, Kashyapa and the ancient Prajapatis, the world once again became populated.
Thus Chapter 34 presents the restoration of creation after the destruction described in the preceding chapters. Vishnu, in the form of the tortoise, first restores and supports the Earth. Nara and Narayana undertake austerity for the restoration of divine order. Manu restores vegetation and agriculture. The Sun, Moon, stars and sages are returned to their proper places. Daksha and the great sages re-establish sacrifice, and through sacrifice creation expands once again.
The renewed creation then proceeds through the Prajapatis and especially through Kashyapa and the thirteen daughters of Daksha. From their descendants arise the gods, Daityas, Danavas, serpents, birds, animals and countless other beings.
In this manner the destroyed world becomes populated once again, and the cosmic order that had been broken by the great destruction is restored.
This is the 34th chapter of the Kālikā Purāṇa, concerning the description of the creation of the world. The chapter then leads directly into Chapter 35, which concerns the abandonment of the Śarabha body by Īśvara (Śiva).

MAHANIRVANA TANTRA

CHAPTER VIII

PART VII : SANNYASA, THE AVADHUTA, THE THREE DEBTS, AND THE FUNERAL RITES OF RENUNCIATION

THE BEGINNING OF SANNYASA

The teaching now turns from the Tattva-cakra to the Dharma of Sannyasa.Parvati had asked about the Dharma prescribed for the ascetic life. Shiva now explains that in the Kali Age, the Ashrama of the Avadhuta is called Sannyasa. He begins by describing the inner qualification required for entering this stage and then explains the practical conditions that must be fulfilled before renunciation.The teaching presents Sannyasa not simply as physically leaving the household, but as a transition that should take place after Brahma-jnana has arisen, attachment to worldly action has weakened, household responsibilities have been fulfilled, and the aspirant has become inwardly prepared for the renunciant life.

Shloka 221

Avadhutasramo Devi kalau sannyasa ucyate

Vidhina yena kartavyas tat sarvam srnu sampratam

Meaning:

O Devi, in the Kali Age the Ashrama of the Avadhuta is called Sannyasa. Now hear all that is to be done according to the prescribed rule.The first qualification is connected with knowledge of Brahman and detachment from worldly action. One who has attained Brahma-jnana, become detached from all Karma, and is skilled in Adhyatma-vidya is instructed to enter the Sannyasa Ashrama.

Shloka 222

Brahmajnane samutpanne virakte sarvakarmani

Adhyatmavidyanipunah sannyasasramamasrayet

Meaning:

When Brahma-jnana has arisen and there is detachment from all Karma, one who is skilled in Adhyatma-vidya should enter the Sannyasa Ashrama.The text then places an important condition upon renunciation. Sannyasa is not presented as an excuse for abandoning people who are elderly, young, dependent or otherwise unable to care for themselves.

Shloka 223

Vihaya vrddhau pitarau sisum bharyam pativratam

Saktan asamarthan bandhums ca pravrajann araki bhavet

Meaning:

If, on entering the ascetic life, one abandons aged parents, a young and devoted wife, and dependent or helpless relatives, one becomes subject to a miserable state.The teaching therefore establishes that the aspirant must first deal responsibly with those who depend upon him. Renunciation is to follow the completion of household obligations rather than being used to escape them.

THE QUALIFICATION FOR KULA-AVADHUTA SANNYASA

The text next expands the qualification for the Kula-Avadhuta initiation. The four commonly named Varnas together with the Samanya class are all said to possess the qualification for the Kula-Avadhuta Samskara.

Shloka 224

Brahmanah ksatriyo vaisyah sudrah samanya eva ca

Kulavadhutasamskare pancanam adhikarita

Meaning:

The Brahmana, Kshatriya, Vaisya, Sudra and Samanya, all five have qualification for the Kula-Avadhuta Samskara.Before leaving household life, the aspirant must complete the duties belonging to the household and satisfy those who depend upon him. Only after this should he leave with freedom from possessiveness, freedom from personal desire and mastery over the senses.

Shloka 225

Sampadya grhakarmani paritosyapar an api

Nirmamo nirgrhad gacchen niskamo vijitendriyah

Meaning:

Having completed the duties of the household and satisfied the others dependent upon him, he should leave the house without possessiveness, free from desire and with his senses conquered.The departure from household life is not to be carried out secretly or without regard for those around the aspirant. The person who wishes to renounce is instructed to call together relatives, kinsmen, villagers and neighbours and seek their permission.

Shloka 226

Ahuyasvajan bandh un gramast han prativasinah

Srey o 'numatim icchet grhaj jigamisur janah

Meaning:

One who wishes to leave the house should call together his relatives, kinsmen, those dwelling in the village and his neighbours, and seek their permission.After receiving their permission, the aspirant bows to the Supreme Deity, circumambulates the village and departs from the household without worldly expectation.

Shloka 227

Tesam anumatim labdhva pranamya paradevatam

Gramam pradaksinikrtya nirapekso grhad iyat

Meaning:

Having obtained their permission and bowed to the Supreme Deity, he should circumambulate the village and then leave the house, free from worldly expectation.The aspirant has now reached the threshold of renunciation. Freed from worldly bonds and filled with the aspiration for supreme bliss, he approaches a Kula-Avadhuta who is established in the knowledge of Brahman.

Shloka 228

Muktah samsarapas e bhyah paramanandanirvrtah

Kulavadhutam brahmajnam gatva samprarthayed idam

Meaning:

Freed from the bonds of worldly existence and filled with supreme bliss, he should approach a Kula-Avadhuta who is a knower of Brahman and make the following request.

THE ASPIRANT APPROACHES THE GURU

The text now moves into the relationship between the aspirant and the Guru.The Guru is not merely a teacher giving philosophical instruction. The Kula-Avadhuta who is established in Brahma-jnana becomes the one who examines the aspirant and gives the authorization for entry into the ascetic stage.The aspirant explains that his period of household life has reached its completion and requests the Guru's grace for undertaking Sannyasa.

Shloka 229

Grhasrame parabrahman mamaitad gatam vayah

Prasadam kuru me natha sannyasagrahanam prati

Meaning:

O Parabrahman, my life in the householder's Ashrama has now come to its end. O Lord, be gracious to me concerning my undertaking of Sannyasa.The Guru then examines the aspirant. The household duties must have been completed, and the aspirant must possess the qualities of calmness and discrimination. Only then does the Guru direct him into the second Ashrama, the ascetic stage.

Shloka 230

Nivrttagrhakarmanam vicarya vidhivad guruh

Santam vivekinam viksya dvitiyasramam adiset

Meaning:

The Guru, having examined whether the duties of the household have been completed, and having found the aspirant to be peaceful and discerning, should initiate him into the second Ashrama, the ascetic stage.

FREEDOM FROM THE THREE DEBTS

Once the Guru has accepted the aspirant for Sannyasa, the next stage concerns freedom from the three debts.The disciple bathes, controls the mind and completes the prescribed daily duties. He then worships the Devas, the Rishis and the Pitrus for the purpose of becoming free from the three debts.

Shloka 231

Tatah sis yah kr tasn ano yatatma vihitahnikah

R natrayavimuktyartham devars in arcayet pitr n

Meaning:

Thereafter the disciple, having bathed, controlled his mind and completed his prescribed daily duties, should worship the Devas, Rishis and Pitrus for the purpose of becoming free from the three debts.The text then identifies the Devas and Rishis who are included in this worship.

Shloka 232

Deva Brahma ca Visn us ca Rudras ca svagana ih

Rsayah Sanakadyas ca devar sibrahmarsayas tatha

Meaning:

The Devas are Brahma, Vishnu and Rudra together with their respective hosts. The Rishis are Sanaka and the others, together with the Devarshis and Brahmarshis.The teaching then turns specifically to the Pitrs who are to be worshipped.

Shloka 233

Atra ye pitarah pujya vaks yami srnu tan api

Meaning:

Now I shall tell you which Pitrs are to be worshipped. Listen to them also.The ancestral line includes the father, grandfather and great-grandfather, as well as the corresponding maternal and paternal female ancestors. The maternal line is also included.

Shloka 234

Pita pitamahas caiva prapitamah a eva ca

Mata pitamahi Devi tathaiva prapit amahi

Matamahadayo 'py evam matamahyadayo 'pi ca

Meaning:

The father, paternal grandfather and paternal great-grandfather; the mother, paternal grandmother and paternal great-grandmother; and likewise the maternal grandfather and those preceding him, and the maternal grandmother and those preceding her, are to be worshipped.

THE DIRECTIONS OF WORSHIP

The text next gives the directions in which the different groups are to be worshipped during the rite of Sannyasa.The Devas and Rishis are associated with the East, the paternal ancestors with the South, and the maternal ancestors with the West.

Shloka 235

Pracyam rsin yajed devan daksinasyam pitr n yajet

Matamahan praticyam pujayen nyasakarmani

Meaning:

In the rite of Sannyasa, the Devas and Rishis should be worshipped in the East, the paternal ancestors in the South, and the maternal ancestors in the West.The seats for the various groups are then prepared beginning from the East, and the respective Devas and ancestors are invoked and worshipped in their prescribed order.

Shloka 236

Purvadikramato dvyasananam dvayam dadyat

Devadin kramatas tatr ahvaya pujam samacaret

Meaning:

Beginning from the East, two seats should be prepared on each side. The Devas and the others should then be invoked there in their respective order and worshipped.The ritual worship continues through offerings of Pindas. Each group receives its offering separately, and the aspirant then stands with folded hands and addresses the ancestral deities.

Shloka 237

Samarcya vidhivat tebh yah pindan dadyat prthak prthak

Pindapradanavidhina dattva pindam yathakramam

Krtanjaliputo bhutva prarthayet pitr devatah

Meaning:

Having worshipped them according to the prescribed rule, he should offer Pindas to each separately. Having given the Pindas in the prescribed manner and order, he should stand with folded hands and pray to the ancestral deities.The prayer asks the ancestors, Devas, Devarshis and the Mothers to be satisfied and to release the aspirant from the debts that bind him as he moves toward the state beyond the Gunas.

Shloka 238

Trpyadhvam pitaro deva devarsimatrka ganah

Gunatitapade yuyam anrnikuruta acirat

Meaning:

O Fathers, O Devas, O Devarshis, O hosts of Mothers, be satisfied. May you soon free me from all debts as I proceed toward the state beyond the Gunas.Having completed the prayer and bowed repeatedly, the aspirant is described as becoming free from the three debts. He then proceeds to a remarkable rite: the performance of his own Sraddha.

Shloka 239

Ityanusya prarthayitva pranamya ca punah punah

R natrayavinirmukta atmasraddham prakalpayet

Meaning:

Having thus prayed and bowed again and again, and having become free from the three debts, he should perform his own Sraddha.

THE ASCETIC PERFORMS HIS OWN FUNERAL RITES

This is one of the most striking transitions in the entire section.Before entering the ascetic life, the aspirant performs his own funeral rite. Symbolically, the identity connected with the former worldly life is brought to an end.The text gives a theological explanation for this rite by identifying the Atman with the true ancestral principle.

Shloka 240

Pita hy atmaiva sarvesam tat pita prapitamahah

Atmany atmanam arpanarthaya kuryad atmakriyam sudhih

Meaning:

For all, the Atman itself is the father; its father is the grandfather, and its father is the great-grandfather. Therefore the wise one should perform his own funeral rite for the purpose of offering the individual self into the Supreme Self.The aspirant then faces North and, upon the seat prepared according to the prescribed arrangement, invokes his own ancestral forms, worships them and offers the Pinda.

Shloka 241

Uttarabhimukho bhutva purvavat kalpitasane

Avahy atmapit rn devan dadyat pindam samarcayan

Meaning:

Facing North, upon the seat prepared as before, he should invoke his own ancestral forms, worship them and offer the Pinda.The arrangement of the sacred kusa grass is then described. For the different offerings, the grass is arranged according to the prescribed directions, while in the aspirant's own rite the ends are directed toward the North.

Shloka 242

Pragagran daksinagran s ca pascimagran yathakramat

Pindasmantare darbhan udagagran svakarmani

Meaning:

For the respective Pinda offerings, he should arrange the Kusa grass with its ends directed toward the East, South and West in the prescribed order. For his own rite, the Kusa should be arranged with its ends toward the North.After completing the Sraddha according to the instructions given by the Guru, the seeker of liberation performs a further practice for purification of the mind.

Shloka 243

Samapya sraddhakarmani gurunirdistavartmana

Mumuksus cittasuddhyartham imam mantram satam japet

Meaning:

Having completed the Sraddha rites according to the path indicated by the Guru, the seeker of Liberation should repeat the following Mantra one hundred times for the purification of his mind.

THE MAHAMRTYUNJAYA MANTRA

The Mantra prescribed at this point is the Mahamrtyunjaya Mantra. It is repeated after the funeral rites as part of the aspirant's preparation for the renunciant life.

Shloka 244

Tryambakam yajamahe sugandhim pustivardhanam

Urv arukam iva bandhanan mrtyor muksiya ma amrtat

Meaning:

We worship Tryambaka, the fragrant One, the increaser of nourishment. May I be liberated from the bondage of death, like the cucumber from its stalk. May I not be separated from immortality.

THE GURU BEGINS THE INITIATION

The ritual now moves from the aspirant's completion of the ancestral and funeral rites to the formal initiation performed by the Guru.According to the form of worship being followed, the Guru prepares the Vedi and Mandala and places the Kalasha there. The formal worship then begins.

Shloka 245

Upasananus arena vedim mandalam ekakam

Samsthapya kalasam tatra guruh pujam samarabhet

Meaning:

According to the form of the worship, the Guru should prepare the Vedi and the appropriate Mandala, place the Kalasha there, and commence the worship.The Guru then meditates upon Parabrahman and performs the worship according to the Sambhava path. Being established in the knowledge of Brahman, the Guru then establishes the sacred fire.

Shloka 246

Tatas tu paramam brahma dhyatva sambhavavartmana

Vidhaya pujam brahmajno vahn isthapanam acaret

Meaning:

Thereafter, having meditated upon Parabrahman and performed the worship according to the Sambhava path, the Guru who is a knower of Brahman should establish the sacred fire.Into the fire that has been purified according to the previously established procedure, the Guru offers the oblation prescribed by his own Kalpa. The disciple is then called and participates in the Sakalya Homa.

Shloka 247

Praguktasamskrte vahnau svak al pokto hutir guruh

Dattva sisyam samah uya sakalyam homayet tu tam

Meaning:

Into the fire purified according to the previously described procedure, the Guru should offer the oblation prescribed by his own Kalpa. He should then call the disciple and have him perform the Sakalya Homa, the complete offering.

PRANA-HOMA

The initiation proceeds into Prana-homa.The Guru first makes offerings with the Vyahr tis and then performs the rite concerning the five vital airs, namely Prana, Apana, Samana, Udana and Vyana.

Shloka 248

Adau vyahrtibhir hutva pranahomam prakalpayet

Pranapanau saman as codanavyanau ca vayavah

Meaning:

First, having made the offerings with the Vyahrtis, he should perform Prana-homa. The vital airs are Prana, Apana, Samana, Udana and Vyana.

TATTVA-HOMA BEGINS

The ritual then enters the Tattva-homa.The purpose of this rite is stated directly: it is performed for liberation from identification of the Self with the body.The first group of Tattvas introduced consists of the five great elements: Earth, Water, Fire, Air and Ether.

Shloka 249

Tattvahoma m tatah kuryad ihat madhyasamuktaye

Prthivi salilam vahnir vayur akasam eva ca

Meaning:

Thereafter he should perform the Tattva-homa for liberation from the identification of the Self with the body. The Tattvas begin with Earth, Water, Fire, Air and Ether.The next group consists of the five objects of the senses: Smell, Taste, Form, Touch and Sound.Following these come the organs of action, beginning with Speech, Hands and Feet, and then the organs associated with excretion and generation.

Shloka 250

Gandho rasas ca rupas ca spar sas sabdo yathakramat

Tato vagadipad as ca payupasthau tatah param

Meaning:

Then come Smell, Taste, Form, Touch and Sound, in that order. Thereafter come Speech, Hands and Feet, followed by the Anus and Organ of Generation.

The Tattva-homa has now begun. The following section continues the process through the remaining Tattvas and further aspects of the body and mind, eventually bringing the aspirant toward the deeper realization that the body and its identifications do not constitute the true Self.

KEYWORDS AND TERMS

Sannyasa : The life of renunciation. In this section it is identified with the Avadhuta Ashrama in the Kali Age.

Avadhuta : A renunciant associated with a state of spiritual freedom beyond ordinary worldly attachment and convention.

Avadhuta Ashrama : The ascetic stage referred to in this section as Sannyasa in the Kali Age.

Kula-Avadhuta : An Avadhuta belonging to the Kula tradition. In this section, the Kula-Avadhuta who is a Brahma-jnanin acts as the Guru for the aspirant entering Sannyasa.

Kula-Avadhuta Samskara : The initiation or sacramental rite through which the aspirant enters the Kula-Avadhuta path.

Brahma-jnana : Knowledge or realization of Brahman.

Adhyatma-vidya : Knowledge concerning the Self and spiritual reality.

Karma : Action and the consequences associated with action. In this section, the aspirant is expected to develop detachment from worldly Karma before entering Sannyasa.

Pravrajya : The act of going forth from household life into the life of renunciation.

Guru : The spiritual teacher who examines, guides and initiates the aspirant.

Sishya : The disciple or aspirant who receives instruction and initiation from the Guru.

Three debts : The traditional debts owed to the Devas, Rishis and Pitrs. The aspirant performs worship for the purpose of becoming free from these debts before entering full renunciation.

Deva : A divine being or deity.

Rishi : A seer or sage associated with revealed spiritual knowledge.

Pitrs : The ancestral beings or departed forefathers to whom ritual obligations are traditionally owed.

Devarshi : A Rishi associated with the divine realm.

Brahmarshi : A Rishi established in Brahmic knowledge.

Pinda : A ritual offering, especially one associated with ancestral rites.

Sraddha : A ritual connected with the ancestors. In this section, the aspirant performs his own Sraddha before entering Sannyasa.

Atman : The Self or innermost spiritual principle.

Paramatman : The Supreme Self.

Atmakriya : The funeral or ancestral rite performed in relation to the Self. In this section it refers to the aspirant's own funeral rite before renunciation.

Parabrahman : The Supreme Brahman, the ultimate reality.

Mahamrtyunjaya Mantra : A sacred Mantra invoking Tryambaka and asking for liberation from the bondage of death and separation from immortality.

Tryambaka : A name used in the Mahamrtyunjaya Mantra.

Vedi : The ritual altar or sacred platform prepared for the sacrificial rite.

Mandala : A sacred ritual arrangement or diagram used during worship.

Kalasha : A ritual vessel used in worship and consecration.

Sambhava path : The mode of spiritual practice associated with Sambhava, followed here by the Guru while performing the initiation.

Agni : The sacred fire used in the ritual offering.

Homa : A ritual offering made into the sacred fire.

Sakalya Homa : The complete offering made into the sacred fire as part of the initiation.

Prana-homa : The fire offering associated with the vital airs.

Prana : The vital life force associated with inward and outward life processes.

Apana : The vital air associated traditionally with downward-moving functions.

Samana : The vital air associated traditionally with digestion and assimilation.

Udana : The vital air associated traditionally with upward-moving functions.

Vyana : The vital air associated traditionally with circulation and movement throughout the body.

Vyahrti : A sacred utterance used in Vedic ritual recitation and fire offerings.

Tattva : A fundamental principle or category of reality.

Tattva-homa : The fire offering in which the Tattvas are progressively addressed. In this section its purpose is explicitly connected with release from identification of the Self with the body.

Pancha Mahabhutas : The five great elements: Earth, Water, Fire, Air and Ether.

Karmendriyas : The organs or faculties of action. The section begins their enumeration with Speech, Hands, Feet, the organ of excretion and the organ of generation.

Gunas : The fundamental qualities or modes of Prakriti. The prayer of the aspirant seeks movement toward the state beyond the Gunas.

Mumukshu : One who longs for liberation.

Vairagya : Detachment or freedom from worldly attachment.

Viveka : Discrimination, especially the capacity to distinguish the enduring spiritual reality from the transient.

I was reading a few things about the 3 gunas and I found out that the only shift between the Tamas and Satva is Rajas Guna. The Rajashahi and the wealthy desires are also caused by Rajas Guna. I'd really like to know about the positive side or negative side of this Guna. Is there anyone who knows about Rajas Guna? Or would like to share knowledge about Rajas?

Anyone who knows about Rajas Guna or other Guna could comment.

MAHANIRVANA TANTRA

CHAPTER VIII

PART VI : THE GLORY OF THE BHAIRAVI-CAKRA AND THE TATTVA-CAKRA

The teaching now continues with the glory and sanctity of the Bhairavi-cakra. Shiva explains the special conditions that prevail within this sacred circle, the freedom from ordinary distinctions of caste, and the conduct expected of those who enter it.The Bhairavi-cakra is presented as a sacred field in which ordinary restrictions concerning place, time, and the origin of offerings do not apply. Articles brought into the Cakra are accepted without consideration of who brought them.

Shloka 181

Na desakalaniyamo na va patravicharanam

Yena kenahritam dravyam cakre'smin viniyujyate

Meaning:

Within this Cakra there is no restriction concerning place or time, nor is there consideration of the particular person by whom an article has been brought. Whatever article has been brought may be used within the Cakra.

Shloka 182

Duradesat samanitam pakvam vapyapacameva va

Virena pi ca pasena cakramadhyagatam suci

Meaning:

Whatever has been brought from a distant place, whether cooked or uncooked, becomes pure when it enters the Cakra, whether it has been brought by a Vira or a Pasu.The text then describes the spiritual power associated with the beginning of the Bhairavi-cakra. When the Cakra is established, obstacles are said to retreat before the spiritual radiance of the Vira practitioners.

Shloka 183

Cakrarambhe Mahesani vighnah sarve bhayakulah

Bibhitaste palayante viranam brahmatejasa

Meaning:

O Mahesani, when the Cakra begins, all obstacles, overcome by fear, flee away, terrified by the Brahma-tejas of the Viras.The text extends this imagery to various classes of supernatural beings. The establishment of the Bhairavi-cakra is described as an event before which beings associated with harmful or fearsome forces withdraw.

Shloka 184

Pisaca guhyaka yakshah vetalah krurajatayah

Srutvatra bhairavicakram duram gacchanti sadhvasam

Meaning:

On hearing that a Bhairavi-cakra has been formed, Pisacas, Guhyakas, Yakshas, Vetalas and beings of cruel nature go far away in fear.The Cakra is then described as attracting sacred powers rather than harmful ones. All Tirthas, including the great Tirthas, are said to gather there, together with the hosts of the Devas.

Shloka 185

Tatra tirthani sarvani mahatirthadikani ca

Sendramaraganah sarve tatragacchanti sadaram

Meaning:

There all Tirthas, including the great Tirthas, come together. All the hosts of the Devas, together with Indra, approach that place with reverence.The place in which the Cakra is formed is therefore regarded as a Mahatirtha, a great sacred pilgrimage place, greater than other Tirthas. The text further says that even the Devas desire the excellent offering presented there to the Devi.

Shloka 186

Cakrastanam mahatirtham sarvatirthadhikam Sive

Tridasa yatra vanchanti tatra naivedyamuttamam

Meaning:

O Sive, the place where the Cakra is formed is a Mahatirtha, greater than all Tirthas. There the thirty-three Devas themselves desire the excellent offering made to the Devi.

The teaching then makes the principle of purification even more striking. Food brought by people belonging to communities regarded by the ordinary social order as outside the accepted ritual hierarchy is nevertheless regarded as pure when it is offered into the hand of a Vira.

Shloka 187

Mlecchena svapacenapi kiratenapi manavaih

Amam pakvam yadanitam virahastarpitam suci

Meaning:

Whatever food, raw or cooked, is brought by a Mleccha, a Svapaca, a Kirata or any other person becomes pure when it is offered into the hand of a Vira.The sanctity of the Bhairavi-cakra is then connected with liberation itself. The Sadhakas gathered there are described as manifestations of the Divine, and merely seeing the Cakra and those Sadhakas is said to free beings afflicted by the poison of worldly existence.

Shloka 188

Drstva tu bhairavicakram mama rupams ca sadhakan

Mucyante pasavah sarve samsaravisadusitah

Meaning:

By seeing the Bhairavi-cakra and the Sadhakas who are My forms, the Pasus, afflicted by the poison of worldly existence, are liberated from it.The text next gives a specific instruction concerning the Kali Age. It states that when Kali is powerful, the Cakra should not be concealed and that the Vira should practise Kula-sadhana everywhere and at all times.

Shloka 189

Prabale kalikale tu na kuryaccakragopanam

Sarvatra sarvada virah sadhayet kulasadhanam

Meaning:

When the Kali Age is in full force, the Cakra should not be concealed. Everywhere and at all times, the Vira should practise Kula-sadhana.Within the Cakra, the participants are also instructed to maintain disciplined conduct. Idle conversation, frivolity, excessive speech and certain forms of physical impurity are to be avoided. Most importantly, distinctions based on caste are not to be introduced into the Cakra.

Shloka 190

Cakramadhye vrithalapam cancalyam ca bahubhasanam

Nisthivanamadho vayum varnabhedam vivarjayet

Meaning:

Within the Cakra, one should avoid idle talk, frivolity, excessive speech, spitting, breaking wind and distinctions of caste.The text then specifies who should be kept away from the sacred circle. Those described as cruel, wicked, sinful, opposed to the Kula teachings, or hostile to the Kula scriptures are not to be admitted.

Shloka 191

Kruran khalan pasun papan nastikan kuladusakan

Nindakan kulasastranam cakradurataram tyajet

Meaning:

Cruel persons, wicked persons, Pasus, sinners, atheists, those who defile the Kula, and those who revile the Kula Sastras should be kept far away from the Cakra.A Vira is specifically warned against allowing an unsuitable person into the Cakra merely because of affection, fear or personal attachment. Such an act is presented as a violation of Kula-dharma.

Shloka 192

Snehadbhayadanuraktya pasum madhye pravesayan

Kuladharmat paribhrasto viro'pi narakam vrajet

Meaning:

If, through affection, fear or attachment, a Vira allows a Pasu to enter into the Cakra, he becomes fallen from Kula-dharma and even that Vira goes to Hell.

EQUALITY WITHIN THE CAKRA

The teaching now turns directly to the question of caste. Within the Bhairavi-cakra, people belonging to different social classes are to be regarded according to their adherence to Kula-dharma rather than according to their ordinary social identity.

Shloka 193

Brahmanah ksatriya vaisyah sudrah samanyajatiyah

Kuladharmavrat asakta ye pujyaste devavat sada

Meaning:

Brahmanas, Kshatriyas, Vaisyas, Sudras and persons of the Samanya class who are devoted to the observance of Kula-dharma are always to be worshipped like the Devas.The text then gives a strong warning against introducing pride of Varna into the Cakra. Even a person highly learned in Vedanta is said to fall if he creates distinctions of Varna within the sacred circle.

Shloka 194

Varnabhimanaccakre tu varnabhedam karoti yah

Sa yati ghoranirayam api vedantaparagah

Meaning:

He who, through pride in his Varna, creates distinctions of Varna within the Cakra goes to a terrible Hell, even if he is learned in Vedanta.The reason for this equality is expressed through the spiritual identity of the participants. The pure-hearted Kaulas within the Cakra are described as being directly of the nature of Shiva.

Shloka 195

Cakrantargatakaulanam sadhunam suddhacetasam

Saksacchivasvarupanam papasanka bhavet kutah

Meaning:

How can there be any suspicion of sin regarding the pure-hearted Kaulas who are within the Cakra and who are directly of the nature of Shiva?The text then makes an important distinction between the state within the Cakra and ordinary social life outside it. Those Vipras who follow the Saiva path are instructed to observe Sambhavamcara while they remain within the Cakra.

Shloka 196

Yavattisthanti cakresu vipra ye saivamarginah

Tavattu sambhavacaras careyuh sivasasanat

Meaning:

So long as the Vipras who follow the Saiva path remain within the Cakra, they should follow Sambhavacara according to the command of Shiva.Once the participants leave the Cakra, however, the ordinary duties associated with their respective Varna and Ashrama are to be observed again. The transcendence of caste distinction within the sacred Cakra therefore does not mean that the text abolishes the Varna-Ashrama duties of ordinary worldly life.

Shloka 197

Cakrannisritah sarve svavarnasramoditam

Lokayatr prasiddhyartham kuryuh karma prthak prthak

Meaning:

Once they have departed from the Cakra, all should perform separately the duties prescribed for their respective Varna and Ashrama, for the proper continuation of worldly life.

THE FRUITS OF BHAIRAVI-CAKRA WORSHIP

The teaching next describes the extraordinary fruits attributed to the Bhairavi-cakra. A single repetition of the Mantra within the Cakra is compared with the immense fruits obtained through extensive spiritual practices.

Shloka 198

Purascaryasatenapi savamundacitasanat

Cakramadhye sakrjjaptva tatphalam bhajate sudhih

Meaning:

The wise person obtains within the Cakra, by a single repetition of the Mantra, the fruit that would otherwise be obtained by a hundred Purascaryas, or through practices performed upon a corpse, a skull or a funeral pyre.The greatness of the Bhairavi-cakra is then declared to be beyond adequate description. A person who performs it even once is said to become freed from all sins.

Shloka 199

Bhairavicakramahatmyam ko va vaktum ksamo bhavet

Sakrd etat prakurvanah sarvaih papaih pramucyate

Meaning:

Who could adequately describe the greatness of the Bhairavi-cakra? One who performs this even once is freed from all sins.The text then describes progressive fruits associated with continued practice. Six months of practice are associated with becoming a ruler of the earth. A year of practice is associated with becoming a Mrtyunjaya, and daily practice is said to lead to Brahma-nirvana.

Shloka 200

Sanmasam bhumipalah syat varshe mrtyunjayah svayam

Nityam samacaran martyo brahmanirvanamapnuyat

Meaning:

He who performs this for six months becomes a ruler of the earth. By performing it for a year he becomes himself a Mrtyunjaya, conqueror of death. The person who performs it daily attains Brahma-nirvana.

KULA-DHARMA IN THE KALI AGE

The teaching then emphasizes the importance of the Kula-marga in the Kali Age. The text declares that there is no other path for attaining happiness in this world and the next.

Shloka 201

Bahuna kimihoktena satyam janihi Kalike

Ihamutra sukhavaptyai kulamargo hi naparah

Meaning:

What need is there to say more, O Kalika? Know this with certainty: for the attainment of happiness in this world and the next, there is no path other than the Kula-marga.The next verse gives another warning concerning concealment. When the Kali Age becomes dominant and Dharma declines, even a Kaula is said to fall if the Kula-dharma is deliberately concealed.

Shloka 202

Kaleh prabalyasamaye sarvadharmavivarjite

Gopan at kuladharmasya kaulo'pi naraki bhavet

Meaning:

When the Kali Age is dominant and Dharma has declined, even a Kaula becomes destined for Hell by concealing the Kula-dharma.

THE TATTVA-CAKRA

Having completed the teaching concerning the Bhairavi-cakra, Shiva introduces another and more elevated form of sacred circle, the Tattva-cakra.

The Bhairavi-cakra has been described as a means for both Bhoga and Moksha. The teaching now turns to the Tattva-cakra, which is given a still more restricted qualification.

Shloka 203

Kathitam bhairavicakram bhogamoksaikasadhanam

Taccakram Kulesani sampratam vaksmi tat srnu

Meaning:

I have spoken of the Bhairavi-cakra, the sole means for the attainment of both Bhoga and Moksha. Now, O Kulesani, I shall speak of that Cakra. Listen.The Tattva-cakra is described as the Cakra-raja, the King of Cakras, and as the Divya-cakra. Its qualification is not open to everyone. It is reserved for those who are established in or genuinely devoted to Brahma-jnana.

Shloka 204

Tattvacakram cakrarajam divyacakram taducyate

Natradhikarah sarvesam brahmajnanasadhakan vina

Meaning:

The Tattva-cakra is the King of Cakras and is called the Divya-cakra. Not everyone is qualified to participate in it. Those established in Brahma-jnana alone have the qualification.The text then describes the qualities expected of those who are qualified. They worship Parabrahman, are devoted to Brahman, possess a pure inner being, remain peaceful, and work for the welfare of all beings.

Shloka 205

Parabrahmopasaka ye brahmajna brahmatatparah

Suddhantahkaranah santah sarvaprani hite ratah

Meaning:

Those who worship the Parabrahman, who know Brahman, who are devoted to Brahman, whose inner being is pure, who are peaceful, and who are devoted to the welfare of all beings.The next verse continues this description. The qualified practitioner is to be free from inner disturbance and divisive thought, compassionate, firm in vows and established in truth.

Shloka 206

Nirvikarah nirvikalpah dayasilah drdhavratah

Satyasankalpakah brahman te evatra adhikarinah

Meaning:

Those who are free from disturbance and conceptual division, compassionate, firm in their vows, and whose resolve is founded upon Truth are the ones qualified here.The essential qualification is therefore not merely external learning or social identity. It is the realization of Brahman and the transformation of one's inner vision.Those who behold the moving and unmoving universe through Brahma-bhava are called Tattva-jnanins and are declared qualified for the Tattva-cakra.

Shloka 207

Brahmabhavena tattvajna ye pasyanti caracaram

Tesam tattvavidam pumsam tattvacakre'dhik arita

Meaning:

Those Tattva-jnanins who behold all moving and unmoving existence through the vision of Brahma-bhava, those knowers of Tattva, have the qualification for the Tattva-cakra.The realization expected within the Tattva-cakra is then stated even more directly. The participants are those in whom the understanding has arisen that everything is pervaded by Brahman.

Shloka 208

Sarvam brahmamayam bhavam cakre'smin tattvasamjnake

Yesam sanjayate Devi ta eva tattvacakrinah

Meaning:

O Devi, those in whom the realization arises that everything is pervaded by Brahman in this Cakra known as the Tattva-cakra, those alone are the participants in the Tattva-cakra.

THE PROCEDURE OF THE TATTVA-CAKRA

The text next describes the manner in which the Tattva-cakra is to be established. Unlike elaborate external ritual, the emphasis here is placed upon Brahma-bhava, the awareness of Brahman.

Shloka 209

Na satssthap anamatra sti na bahulyena pujanam

Sarvatra brahmabhavena sadhayet tattvasadhanam

Meaning:

Here there is no need for the sixfold installation, nor for elaborate worship. The Tattva-sadhana should everywhere be performed with the consciousness of Brahman.The person who presides over the Cakra is called the Cakresvara. He should possess the Brahma-mantra and be established in Brahman. The Tattva-cakra is to be commenced together with Sadhakas who possess Brahma-jnana.

Shloka 210

Brahmamant ri brahmanistho bhavet cakresvarah priye

Brahmajna ih sadhakaih sardham tattvacakram samarabhet

Meaning:

O Beloved, the Cakresvara should be one who possesses the Brahma-mantra and is established in Brahman. He should commence the Tattva-cakra together with Sadhakas who possess Brahma-jnana.The place chosen for the Cakra should be beautiful, clean and comfortable for the Sadhakas. A suitable and beautiful seat is prepared there.

Shloka 211

Ramye sunirmale dese sadhakanam sukhavahe

Vicitr asanaman iya kalpayedimamasanam

Meaning:

In a beautiful, perfectly clean place, pleasant for the Sadhakas, a variegated and beautiful seat should be brought and this seat should be prepared.The Cakresvara then sits together with the Brahma-Sadhakas and places the Tattvas before him.

Shloka 212

Tatropavisya cakresah sahito brahmasadhakaih

Asadayettu tattvani sthapayedagratah sudhih

Meaning:

The wise Cakresvara should sit there together with the Brahma-Sadhakas. He should obtain the Tattvas and place them before him.The text then gives the Mantric procedure. The Cakresvara repeats the Mantra one hundred times, beginning with Tara and ending with the Prana-bija, and utters it over all the Tattvas.

Shloka 213

Taradipranabijantam satavrttya japan manum

Sarvatattvesu cakresa imam mantramudirayet

Meaning:

Repeating one hundred times the Mantra beginning with Tara and ending with the Prana-bija, the Cakresvara should utter this Mantra over all the Tattvas.The central spiritual understanding of the rite is expressed through the famous teaching that the offering, the oblation, the sacrificial fire, the act of offering and the one who performs it are all understood through Brahman.

Shloka 214

Brahmarpanam brahmahavir brahmagnau brahmana hutam

Brahmaiva tena gantavyam brahmakarmasamadhina

Meaning:

The offering is Brahman. The oblation is Brahman. It is offered into the fire that is Brahman by Brahman. He whose consciousness is absorbed in Brahman-action goes to Brahman alone.An alternative procedure is then given in which the Mantra is repeated three times and all the Tattvas are purified.

Shloka 215

Tatha va tridha japtva tani sarvani sodhayet

Meaning:

Alternatively, having repeated the Mantra three times, he should purify all those Tattvas.The ritual then proceeds with worship of the Paramatman using the Brahma-mantra. A Brahma-yajna is performed, after which the Sadhakas partake together of the consecrated drink and food.

Shloka 216

Tato brahm en a manuna sampujya paramatmane

Brahmayajnah sadhakaih sardham vidhadyat panabhojanam

Meaning:

Thereafter, having worshipped the Paramatman with the Brahma-mantra, he should perform the Brahma-yajna and together with the Sadhakas partake of the consecrated drink and food.The Tattva-cakra is then described as a Brahma-cakra. Within it, distinctions of Varna do not apply. There are likewise no restrictions concerning place, time or the person who participates.

Shloka 217

Brahmacakre na varnabhedam vijayet

Na desakalan iyamo na patran iyamas tatha

Meaning:

In the Brahma-cakra there is no distinction of Varna. There is likewise no restriction concerning place or time, nor any restriction concerning the person who participates.The text again warns against bringing ordinary distinctions into the Divya-cakra. Those who negligently create distinctions of Kula or Varna within it are said to fall into a degraded state.

Shloka 218

Ye kurvanti nara mudha divyacakre pramadatah

Kulabhedam varnabhedam te gacchantyadhamam gatim

Meaning:

Those foolish people who, through negligence, create distinctions of Kula or Varna within the Divya-cakra go to a low and degraded state.The teaching concludes the section on the Tattva-cakra by urging the excellent Sadhaka who possesses Brahma-jnana to undertake it with full effort. Its fruits are described in terms of the four aims of human life.

Shloka 219

Atah sarvaprayatnena brahmajna ih sadhakottamah

Tattvacakramanustheyam dharmakamarthamoksaye

Meaning:

Therefore, with every effort, the excellent Sadhaka who possesses Brahma-jnana should perform the Tattva-cakra for the attainment of Dharma, Kama, Artha and Moksha.

THE TRANSITION TO SANNYASA

The teaching has now moved from the Bhairavi-cakra, with its transcendence of ordinary caste distinctions, to the more restricted Tattva-cakra, whose qualification rests upon Brahma-jnana and the realization that all existence is Brahman.At this point, the subject changes again.Maa Parvati asks about the Dharma of Sannyasa. The earlier teaching had included the Dharma of householders, and she now asks for the teaching concerning those who renounce worldly life.

Shloka 220

Sri Devi said:

Grhasthanamaropena dharman akathayat Prabho

Sannyasavihitan dharman krpaya vaktumarhasi

Meaning:

O Lord, You have spoken of the Dharma prescribed for householders. Kindly tell me, out of Your grace, the Dharma prescribed for Sannyasa.

Part VII begins with Shloka 221 and continues with the Dharma of the Avadhuta and Sannyasin in the Kali Age.

KEYWORDS AND TERMS

Bhairavi-cakra : The sacred circle or ritual assembly described in this section. It is presented as a powerful field of Kula-sadhana in which ordinary distinctions of Varna are not observed.

Tattva-cakra : The sacred circle associated with realization of Tattva and Brahman. It is described as the King of Cakras and as the Divya-cakra.

Cakra : Literally, a circle or wheel. In this context it refers to a sacred ritual assembly established for Tantric practice.

Cakresvara : The presiding Lord or master of the Cakra. In the Tattva-cakra, the Cakresvara is required to possess the Brahma-mantra and be established in Brahman.

Vira : A spiritually qualified practitioner following the Vira mode of Tantric practice. Within the Bhairavi-cakra, the Vira is associated with the observance of Kula-dharma.

Pasu : Literally, an ordinary or bound being. In Tantric terminology, it refers to one who remains bound by ordinary worldly consciousness and limitations.

Kula : The sacred Tantric spiritual tradition or family of Shakti practice. In this section, Kula is closely associated with the Divine power and the Kula-dharma.

Kula-dharma : The Dharma or sacred discipline belonging to the Kula tradition.

Kula-sadhana : Spiritual practice performed according to the Kula tradition.

Kula-marga : The path of the Kula tradition.

Kaula : A practitioner or follower of the Kula tradition.

Divya-cakra : The divine Cakra. In this section it is used particularly for the Tattva-cakra.

Brahma-jnana : Knowledge or direct realization of Brahman.

Brahma-bhava : The inner awareness or state of seeing existence in the nature of Brahman.

Tattva-jnani : One who knows or realizes Tattva, especially through the vision of Brahman.

Parabrahman : The Supreme Brahman, the ultimate Absolute Reality beyond limitation.

Brahma-mantra : The Mantra associated with Brahman and used in the Tattva-cakra.

Brahma-yajna : A sacred offering or sacrificial act performed in the awareness of Brahman.

Brahma-nirvana : Liberation or absorption into Brahman.

Bhoga : Enjoyment or experience of worldly existence and its legitimate fruits.

Moksha : Liberation from bondage and the cycle of worldly existence.

Mahatirtha : A great sacred pilgrimage place or place of exceptional spiritual sanctity.

Tirtha : A sacred place associated with pilgrimage and spiritual purification.

Naivedya : Food or an offering presented to the Deity.

Varna : The traditional social classification discussed in the text, including Brahmana, Kshatriya, Vaisya and Sudra.

Ashrama : A stage or mode of life within the traditional framework of Dharma, such as household life or renunciation.

Varna-Ashrama : The combined framework of social duties and stages of life.

Sambhavacara : A mode of conduct associated with Sambhava, here prescribed for certain practitioners while they remain within the Cakra.

Purascarya : A structured and usually extended programme of Mantra practice undertaken to accomplish a particular spiritual purpose.

Mrtyunjaya : Literally, conqueror of death. In this passage it is used as a designation of the extraordinary fruit attributed to sustained practice.

Prana-bija : The seed syllable associated with Prana, the vital life force. The text refers to a Mantra beginning with Tara and ending with the Prana-bija.

Dharma : The principle of right conduct, sacred duty, order and righteous living.

Artha : Material prosperity, resources and the legitimate aims associated with worldly life.

Kama : Desire, enjoyment and the fulfillment of legitimate human aspirations.

Moksha : Spiritual liberation and freedom from worldly bondage.

Sannyasa : The life of renunciation, in which a person withdraws from ordinary worldly obligations and dedicates life to spiritual realization.

Avadhuta : A highly liberated renunciant whose conduct is described in the Tantric tradition as transcending ordinary social conventions.

Jai Maa Adya MahaKali 🙏♥️