The last letters of the eight groups should be added to the Mula-mantra, and having made japa of this Mantra of one hundred and eight letters the japa should be offered (to the Devi) with the following (155):
Mantra
O Adya Kali, Who abidest in the innermost soul of all, Who art the innermost light, O Mother! accept this japa of my heart. I bow to Thee (156).
Having finished the japa, he should mentally prostrate himself, touching the ground with the eight parts of his body. Having concluded the mental worship, let him commence the outer worship (157).
I am now speaking of the consecration of the Vishesh-arghya, by the mere placing whereof the Devata is exceedingly pleased. Do Thou listen (158). At the mere sight of the cup of this offering the Yoginis, Bhairavas, Brahma, and other Devatas dance for joy and grant siddhi (159). The disciple should on the ground in front of him and on his left draw with water taken from the Samanyarghya a triangle, with the Maya Vija in its centre, outside the triangle a circle, and outside the circle a square, and let him there worship the Shakti of the Adhara with the
Mantra
Hring!
Obeisance to the Shakti of the Adhara (160-161).
He should then wash the Adhara, and place it on the Mandala, and worship the region of Fire with the
Mantra
Mang!
Obeisance to the circle of Fire possessed of ten sections.
And having washed the arghya vessel with the Mantra Phat, the worshipper should place it on the Adhara with the Mantra Namah (162-163). He should then worship the cup with the
Mantra
Ang!
Obeisance to the circle of Sun who has twelve divisions; and fill the vessel (in which the offering is made) whilst repeating the Mula-mantra three parts with wine and one part with water, and having placed scent and flower in it, he should there worship, O Mother! with the Mantra following (164-165):
Mantra
Ung!
Obeisance to the Moon with its sixteen digits (166).
He should then place in front of the special offering, on bael leaves dipped in red sandal paste, durva grass, flowers, and sun-dried rice (167).
Having invoked the holy waters (of the sacred Rivers into the arghya) by the Mula-mantra and Angkusha-mudra, the Sadhaka should meditate upon the Devi, and worship Her with incense and flowers, making japa of the Mula-mantra twelve times (168). After this let him display over the arghya the Dhenu Mudra and the Yoni Mudra, incense sticks and a light. The worshipper should then pour a little water from the arghya into the vessel kept for that purpose, and sprinkle himself and the offering therewith. The vessel containing the offering must not, however, be moved until the worship is concluded (169-170). O Thou of pure Smiles! I have now spoken of the consecration of the special offering. I will now pass to the principal Yantra which grants the aims of all human existence (171).
Draw a triangle with the Maya Vija within it, and around it two concentric circles (the one outside the other). In the space between the two circumferences of the circles draw in pairs the sixteen filaments, and outside these the eight petals of the lotus, and outside them the Bhu-pura, which should be made of straight lines with four entrances, and be of pleasing appearance (172-173). In order to cause pleasure to the Devata the disciple should (reciting the Mula-mantra the meanwhile) draw the Yantra either with a gold needle, or with the thorn of a bael tree on a piece of gold, silver, or copper, which has been smeared with either the Svayambhu, Kunda, or Gola flowers, or with sandal, fragrant aloe, kungkuma, or with red sandal paste. A clever carver may also carve the Yantra on crystal, coral, or lapis lazuli (174-176).
After it has been consecrated by auspicious rites, it should be kept inside the house; and on this being done all wicked ghosts, all apprehensions from (adverse) planets, and diseases are destroyed; and by the grace of this Yantra the worshipper’s house becomes of pleasing aspect. With his children and grandchildren, and with happiness and dominion, he becomes a bestower of gifts and charities, a protector of his dependents, and his fame goes abroad (177-178). After having drawn the Yantra and placed it on a jewelled altar in front of the worshipper, and having worshipped the Devata of the Pitha according to the rules of Pitha-nyasa, the principal Devi should be adored in the pericarp of the Lotus (179).
I will now speak of the placing of the jar and the formation of the circle of worship by the mere institution of which the Devata is well pleased, the Mantra becomes fruitful, and the wishes of the worshipper are accomplished (180). The jar is called kalasa, because Vishva-karma made it from the different parts of each of the Devatas (181).
It should be thirty-six fingers breadth (in circumference) in its widest part, and sixteen in height. The neck should be four fingers breadth, the mouth six fingers, and the bottom five fingers breadth. This is the rule for the design of the kalasha (182). It should be made either of gold, silver, copper, bell-metal, mud, stone, or glass, and without hole or crack. In its making all miserliness should be avoided, since it is fashioned for the pleasure of the Devas (183). A kalasha of gold, one of silver, one of copper, and one of bell-metal give enjoyment, emancipation, pleasure of mind, and nourishment respectively to the worshipper. One of crystal is good for the attainment of Vashikarana, and one of stone for the attainment of Stambhana. A kalasha made of mud is good for all purposes. Whatever it is made of it should be clean and of pleasing design (184).
On his left side the worshipper should draw a hexagon with a point in its centre, around it a circle, and outside the circle a square (185). These figures should be drawn either with vermilion or Rajas (Kula-pushpa), or red sandal paste; the Devata of the support should then be worshipped thereon (186). The Mantra for the worship of the Shakti or Devi of the support is –
Mantra
Hring,
salutation to the Shakti of the support (187).
The support for the jar should be washed with the Mantra namah, and placed on the Mandala, and the jar itself with the Mantra Phat, and then placed on the support (188).
Let the disciple then fill the kalasha with wine, uttering meanwhile the Mula-mantra and the Matrika Varnas, with Vindu in Viloma order (189). The wise one who is then himself possessed of the disposition of the Devi should worship the region of Fire, Sun, and Moon in the support in the jar and in the wine in the manner already described (190). After decorating the jar with vermilion, red sandal paste, and a garland of crimson flowers, the worshipper should perform Panchikarana (191).
Strike the wine-jar with a wisp of kusha grass, saying Phat; then, whilst uttering the Vija Hung, veil it by the Avagunthana Mudra, next utter the Vaja Hring, and look with unwinking eye upon the jar, then sprinkle the jar with the Mantra Namah. Lastly, whilst reciting the Mula-mantra, smell the jar three times. this is the Panchikarama ceremony (192).
Making obeisance to the jar, purify the wine therein by throwing red flowers into it, and say the following (193):
Mantra
Ong, O Devi Sudhe! by the Supreme Brahman, Who is One without a second: and who is always both gross and subtle, destroy the sin of slaying a Brahmana which attached to thee (the wine) by the death of Kacha (194). O Thou Who hast Thy abode in the region of the Sun, and Thy origin in the dwelling-place of the Lord of Ocean (in the churning of which thou, O Nectar! wast produced), thou who art one with the Ama Vija, mayest Thou be freed from the curse of Shukra (195). O Devi! as the Pranava of the Vedas is one with the bliss of Brahman, may by that truth be destroyed Thy sin of slaying a Brahmana.
Mantra
Hring: the Supreme Hangsa dwells in the brilliant Heaven, as Vasu It moves throughout the space between Heaven and Earth. It dwells on earth in the form of the Vedic Fire, and in the Sacrificer, and is honoured in the Guest. It is in the household Fire and in the consciousness of man, and dwells in the honoured region. It resides in Truth and in the Ether.
It is born in water, in the rays of light in Truth and in the Eastern Hill where the Sun rises. Such is the great Aditya, the Truth, Which cannot be bound or concealed, the Great Consciousness Who dwelleth everywhere – Brahman (196-197).
Exchange the vowel of the Varuna Vija for each of the long vowels, then say “Salutation to the Devi of Ambrosia, who is relieved of the curse of Brahma.” By the repetition of the entire Mantra seven times, the curse of Brahma is removed (198). Substituting in their order the six long vowels in place of the letter o in Angkusha, and adding thereto the Shri and Maya Vijas, say the following:
Mantra
“Remove the curse of Krishna in the wine: pour nectar again and again: Svaha” (199).
Having thus removed the curse of Shukra, of Brahma and of Krishna, the worshipper should with mind controlled worship Ananda-Bhairava and Ananda-Bhairavi (200). The Mantra of the former is:
Mantra
“Ha-Sa-Ksha-Ma-La-Va-Ra-Yung:
Salutation to Ananda-Bhairava: Vashat” (201); and in the worship of the Ananda-Bhairavi the Mantra is the same, except that its face is reversed, and in place of its Ear the left Eye should be placed, and then should be said:
Mantra
“Sa-Ha-Ksha-Ma-La-Va-Ra-Ying:
Salutation to the Wine Devi: Vaushat” (202).
Then, meditating upon the union of the Deva and Devi in the wine, and thinking that the same is filled with the ambrosia of such union, japa should be made over it of the Mula-mantra twelve times (203). Then, considering the wine to be the Devata, handfuls of flowers should be offered with japa of the Mula-Mantra. Lights and incense-sticks should be waved before it to the accompaniment of the ringing of a bell (204). Wine should be always thus purified in all ceremonies, whether puja of the Devata, Vrata, Homa, marriage, or other festivals (205).
The disciple, after placing the meat on the triangular Mandala in front of him, should sprinkle it with the Mantra Phat, and then charge it thrice with the Vijas of Air and Fire (206). Let him then cover it up with the Gesture of the Veil, uttering the Kavacha-Mantra, and protect it with the Weapon-Mantra Phat. Then, uttering the Vija of Varuna, and displaying the Dhenu-Mudra, make the meat like unto nectar with the following (207):
Mantra
May that Devi whose abode is in the breast of Vishnu and in the breast of Shankara purify this my meat, and give me a resting-place at the excellent foot of Vishnu (208).
In a similar manner, placing the fish and sanctifying it with the Mantras already prescribed, let the wise one say the following Mantra over it (208):
Mantra
“We worship the Father of the Three; He Who causes nourishment, He Who is sweet-scented. As the fruit of the Urvaruka is detached of itself from the stalk on which it grows, so may He free us whilst living from the bond of Karmma, until we are finally liberated, and made one with the Supreme” (210).
Then, O Beloved! the disciple should take and purify the parched grain with the following:
Mantras
Ong! As the Eye of Heaven is plainly visible to those of the common man, so do the Wise have constant vision of the Excellent Foot of Vishnu (211). The Intelligent and Prayerful, whose mind is awake and controlled, see the most excellent Foot of Vishnu (212).
Or all the Tattvas may be consecrated by the Mula-Mantra itself. To him who has belief in the root, of what use are the branches and leaves? (213).
I say that anything which is sanctified by the Mula-Mantra alone is acceptable for the pleasure of the Devata (214). If the time be short, or if the disciple be pressed for time, everything should be sanctified with the Mula-Mantra, and offered to the Devi (215). Truly, truly, and again truly, the ordinance of Shankara is that if the Tattvas be so offered, there is no sin or shortcoming (216).
End of Fifth Joyful Message, entitled “The Formation of the Mantras, Placing of the Jar, and Purification of the Elements of Worship.”
