Chapter 6 – Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites
SHRI DEVI said:
As Thou hast kindness for Me, pray tell Me, O Lord! more particularly about the Pancha-tattvas and the other observances of which Thou hast spoken (1).
Shri Sadashiva said:
There are three kinds of wine which are excellent – namely, that which is made from molasses, rice, or the Madhuka flower. There are also various other kinds made from the juice of the palmyra and date tree, and known by various names according to their substance and place of production. They are all declared to be equally appropriate in the worship of the Devata (2).
Howsoever it may have been produced, and by whomsoever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanctified (3). Meat, again, is of three kinds, that of animals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well-being (5). Only male animals should be decapitated in sacrifice. It is the command of Shambhu that female animals should not be slain (6). There are three superior kinds of Fish – namely, Shala, Pathina and Rohita. Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7-8).
There are also three kinds of parched food, superior, middle, and inferior. The excellent and pleasing kind is that made from Shali rice, white as a moonbeam, or from barley or wheat, and which has been fried in clarified butter. The middling variety is made of fried paddy. Other kinds of fried grain are inferior (9-10). Meat, fish, and parched food, fruits and roots, or anything else offered to the Devata along with wine, are called Shuddhi (11). O Devi! the offering of wine without Shuddhi, as also puja and tarpana (without Shuddhi), become fruitless, and the Devata is not propitiated (12). The drinking of wine without Shuddhi is like the swallowing of poison. The disciple is ever ailing, and lives for a short time and dies (13). O Great Devi! when the weakness of the Kali Age becomes great, one’s own Shakti or wife should alone be known as the fifth Tattva. This is devoid of all defects (14). O Beloved of My Life! in this (the last Tattva) I have spoken of Svayambhu and other kinds of flower. As substitutes for them, however, I enjoin red sandal paste (15). Neither the Tattvas nor flowers, leaves, and fruits should be offered to the Mahadevi unless purified. The man who offers them without purification goes to hell (16).
The Shri-patra should be placed in the company of one’s own virtuous Shakti; she should be sprinkled with the purified wine or water from the common offering (17). The Mantra for the sprinkling of the Shakti is –
Mantra
Aing, Kling, Sauh. Salutation to Tripura; purify this Shakti, make her my Shakti; Svaha (18-19).
If she who is to be Shakti is not already initiated, then the Maya Vija should be whispered into her ear, and other Shaktis who are present should be worshipped and not enjoyed (20).
The worshipper should then, in the space between himself and the Yantra, draw a triangle with the Maya Vija in its centre, and outside the triangle and in the order here stated a circle, a hexagon, and a square (21). The excellent disciple should then worship in the four corners of the square the Pithas, Purna-shaila, Uddiyana, Jalandhara, and Kama-rupa, with the Mantras formed of their respective names, preceded by Vijas formed by the first letter of their respective names, and followed by Namah (22).
Then the six parts of the body should be worshipped in the six corners of the hexagon. Then worship the triangle, with the Mula-Mantra, and then the Shakti of the receptacle with the Maya Vija and Namah (23). Wash the receptacle with the Mantra Namah, and then place it (as in the case of the jar) on the Mandala,
Then worship the region of Vahni (in the adhara or receptacle) with the following:
Mantra
Mang: Salutation to the region of Vahni with his ten qualities (27).
Then, taking the vessel of offering and purifying it with the Mantra Phat, place it on the receptacle, and, having so placed it, worship therein the twelve parts of the Sun with the Vijas, commencing with Ka-Bha to Tha-Da (28). These twelve parts are – Tapini, Tapini, Dhumra, Marichi, Jvalini, Ruchi, Sudhumra, Bhoga-da, Vishva, Bodhini, Dharini, Kshama (29). After this, worship the region of Sun in the vessel of offering with the following:
Mantra
Ang: Salutation to the circle of Sun, with His twelve parts (30).
Then the worshipper should fill the cup of offering three-quarters full with wine taken from the jar, uttering the Matrika Vijas in the reverse order (31). Filling the rest of the cup with water taken from the special offering, let him worship with a well-controlled mind the sixteen digits of the Moon, saying as Vijas each of the sixteen vowels before each of the sixteen digits spoken in the dative singular, followed by the Mantra Namah (32).
The sixteen desire-granting digits of Moon are – Amrita, Pranada, Pusha, Tushti, Pushti, Rati, Dhriti, Shashini, Chandrika, Kanti, Jyotsna, Skri, Priti, Angada, Purna, and Purnamrita (33). As in the case of the other Devas mentioned, the disciple should then worship the region of the Moon with the following:
Mantra
Ung: Salutation to the region of Moon with its sixteen digits (34).
Durva grass, sun-dried rice, red flowers, Varvara, leaf, and the Aparajita flower should be thrown into the vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine and the vessel of offering with the Avagunthana Mudra, and uttering the Armour Vija, protect it with the Weapon-Vija, and converting it into ambrosia with the Dhenu-Mudra, cover it with the Matsya-Mudra (36). Making japa of the Mula-Mantra ten times, the Ishta-devata should be invoked and worshipped with flowers offered in the joined palms.
Then charge the wine with the following five Mantras, beginning with akhanda: (37)
Mantras
O Kula-rupini! infuse into the essence of this excellent wine which produces full and unbroken bliss its thrill of joy (38).
Thou who art like the nectar which is in Ananga, and art the embodiment of Pure Knowledge, place into this liquid the ambrosia of Brahmananda (39).
O Thou, who art the very image of That! do Thou unite this arghya with the image or self of That, and having become the kulamrita, blossom in me (40).
Bring into this sacred vessel, which is full of wine, essence of ambrosia produced from the essence of all that is in this world, and containing all kinds of taste (41).
May this cup of self, which is filled with the nectar of self, Lord, be sacrificed in the Fire of the Supreme Self (42).
Having thus consecrated the wine with the Mantra, think of the union in it of Sadashiva and Bhagavati and wave lights and burning incense-sticks before it (43).
This is the consecration of the Shri-patra in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless (44). The wise one should then, according to the rules prescribed for the placing of the common offering, place between the jar and the Shri-patra the cups of the Guru, the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively, making nine cups in all (45-46).
Then, filling the cups three-quarters full of wine from the jar, a morsel of Shuddhi of the size of a pea should be placed in each of them (47). Then, holding the cup between the thumb and the fourth finger of the left hand, taking the morsel of Shuddhi in the right hand, making the Tattva-mudra, Tarpana should be done. This is the practice which has been enjoined (48). Taking an excellent drop of wine from the Shripatra and a piece of Shuddhi, Tarpana should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi (49).
Then, with the wine in the cup of the Guru, offer oblations to the line of Gurus. in the first place to the worshipper’s own Guru seated together with his wife on the lotus of a thousand petals, and then to the Parama Guru, the Parapara Guru, the Parameshti Guru successively. In offering oblations to the four Gurus, the Vagbhava Vija should first be pronounced, followed in each case by the names of each of the four Gurus (50). Then, with wine from the cup of enjoyment, the worshipper should, in the lotus of his heart, offer oblations to the Adya-Kali. In this oblation Her own Vija should precede, and Svaha should follow Her name. This should be done thrice (51).
Next, with wine taken from the cup of the Shakti, oblation should be similarly offered to the Devata of the parts of Her body and their Avarana-Devatas (52). Then, with the wine in the cup of the Yogini, oblation should be offered to the Adya-Kalika, carrying all Her weapons and with all Her followers.
Then should follow the sacrifice to the Vatukas (53). The wise worshipper should draw on his left an ordinary rectangular figure, and after worshipping it, place therein food with wine, meat, and other things (54). With the Vijas of Vak, Maya, Kamala, and with the Mantra:
“Vang, Salutation to Vatuka,” he should be worshipped in the East of the rectangle, and then sacrifice should be offered to him (55).
Then, with the Mantra
“Yang to the Yogin is Svaha,”
sacrifice should be made to the Yoginis on the South (56), and then to Kshetra-pala on the West of the rectangle, with the Mantra
“To Kshetra-pala namah,”
preceded by the letter Ksha, to which in succession the six long vowels are added with the Vindu (57). Following this, sacrifice should be made to Gana-pati on the North, adding to Ga the six long vowels in succession with the Vindu thereon, followed by the name of Ganesha in the dative singular, and ending with Svaha. Lastly, sacrifice should be made inside the rectangle to all Bhutas, according to proper form (58-59).
Uttering “Hring, Shring, Sarvva-vighna-kridbhyah,” add “Sarvva-bhutebhyah,” and then “Hung Phat Svaha;” this is how the Mantra is formed (60). Then a sacrifice to Shiva should be made with the following:
Mantra
Ong, O Dev! O Shiva, O Exalted One, Thou art the image of the final conflagration at the dissolution of things, deign to accept this sacrifice, and to reveal clearly to me the good and evil which is my destiny. To Shiva I bow.
This is the Mula-Mantra in the worship of Shiva.
Having said this, perform the sacrifice, saying, “This is Thy Vali. To Shiva, Namah. O Holy One! I have now described to Thee the mode of formation of the circle of worship (and the placing of the cup and other rites) (61-62). Then, making with the two hands the Kachchhapa-Mudra, let the worshipper take up with his hands a beautiful fiower scented with sandal, fragrant aloes, and musk, and, carrying it to the lotus of his heart, let him meditate therein (in the lotus) upon the most supreme Adya (63-64).
Then let him lead the Devi along the Sushumna Nadi, which is the highway of Brahman to the great Lotus of a thousand petals, and there make Her joyful. Then, bringing Her through his nostrils, let him place Her on the flower (her presence being communicated) as it were, by one light to another, and place the flower on the Yantra and with folded hands pray with all devotion to his Ishta-devata thus (65-66):
Mantra
O Queen of the Devas! Thou who art easily attained by devotion. Remain here, I pray Thee, with all Thy following, the while I worship Thee (67).
Then, uttering the Vija Kring, say the following:
Mantra
O Adya Devi Kalika! come here with all Thy following, come here (and then say), stay here, stay here (68); (and then say) place Thyself here, (and then say) be Thou detained here. Accept my worship (69).
Having thus invoked (the Devi) into the Yantra, the Vital Airs of the Devi should be infused therein by the following pratishtha Mantra (70):
Mantra
Ang, Hring, Krong, Shring, Svaha; may the five Vital Airs of this Devata be here: Ang, Hring, Krong, Shring, Svaha (71). Her Jiva is here placed – Ang, Hring, Krong, Shring, Svaha – all senses – Ang, Hring, Krong, Shring, Svaha. Speech, mind, sight, smell, hearing, touch, and the Vital Airs of the Adya-Kali Devata, may they come here and stay happily here for ever. Svaha (72-74).
Having recited the above three times, and having in due form placed the Vital Airs (of the Devi) in the Yantra with the Lelihina-Mudra, with folded palms, he (the worshipper) should say (75):
Mantra
O Adya Kali! hast Thou had a good journey, hast Thou had a good journey? O Parameshvari! mayest Thou be seated on this seat (76)?
Then, whilst repeating the primary Mantra, sprinkle thrice the water of the special oblation over the Devi, and then make Nyasa of the Devi with the six parts of Her body. This ceremony is called Sakalikarama or Sakalikriti. Then worship the Devi with all the sixteen offerings (77). These are: water for washing the feet, the water for the offering, water for rinsing the mouth and for Her bath, garments, jewels, perfume, flowers, incense-sticks, lights, food, water for washing the mouth, nectar, pan, water of oblation, and obeisance. In worship these sixteen offerings are needed (78-79).
Uttering the Adya Vija, and then saying “this water is for washing the feet of the (Adya). To the Devata Namah,” offer the water at the feet of the Devi. Similarly with the word Svaha, in place of Namah, the offering should be placed at the head of the Devi (80). Then the wise worshipper with Svadha should offer the water for rinsing the mouth to the mouth of the Devi, and then the worshipper should offer to the lotus-mouth of the Devi Madhu-parka with the Mantra Svadha. He should then offer water to rinse the mouth (a second time) with the Mantra “Vang Svadha” (81). Then the worshipper, saying:
Mantra
Hring, Shring, Kring, Parameshvari, Svaha: I offer this water for bathing, this apparel, these jewels, to the Supreme Devi, the Primordial Kalika. Svaha,
make an offer of them to all parts of the body of the Devi (82).
Then the worshipper should, with the same Mantra, but ending with Namah, offer scent with his middle and third finger to the heart-lotus (of the Devi), and with the same Mantra, but ending with Vaushat, he should similarly offer to Her flowers (83). Having placed the burning incense and lighted lamp in front of Devi, and sprinkling them with water, they should be given away with the
Mantra
Hring, Shring, Kring, Parameshvari, Svaha: This incense-stick and light I humbly offer to Adya-Kalika. Svaha.
After worship of the Bell with the
Mantra
O Mother, Who produces the sound which proclaims triumph to Thee. Svaha,
he should ring it with his left hand, and, taking up the incense-stick with his right hand, he should wave it up to the nostrils of the Devi. Then, placing the incense-stick on Her left, he should raise and wave the light ten times up to and before the eyes of the Devi (84-86). Then, taking the Cup and the Shuddhi in his two hands, the worshipper should, whilst uttering the Mula-Mantra, offer them to the centre of the Yantra (87).
Mantra
O Thou who hast brought to an end a crore of kalpas, take this excellent wine, as also the Shuddhi, and grant to me endless liberation (88).
Then, drawing a figure (in front of the Yantra), according to the rules of ordinary worship, place the plate with food thereon (89). Sprinkle the food (with the Mantra Phat) and veil it with the Avagunthana-Mudra (and the Mantra Hung), and then again protect it (by the Mantra Phat) (Saying Vang), and, exhibiting the Dhenu-Mudra over it, make it into the food of immortality. Then, after recitation of the Mula-Mantra seven times, it should be oftered to the Devi with the water taken from the vessel of offering (90).
The worshipper, after reciting the Mula-Mantra, should say: “This cooked food, with all other necessaries, I offer to the Adya-Kali, my Ishta-devi.” He should then say: “O Shiva! partake of this offering” (91). Then he should make the Devi eat the offering by means of the five Mudras called Prana, Apana, Samana, Vyana, and Udana (90).
