Next, form with the left hand the Naivedya-Mudra, which is like a full-blown lotus. Then, whilst reciting the Mula-Mantra, give away the jar with wine to the Devi for Her to drink. After that offer again water for rinsing the mouth, and following that a threefold oblation should be made to the Devi with wine from the cup of the Shri-patra (93-94). Then, reciting the Mula-Mantra, let the worshipper offer five handfuls of flowers to the head, heart, Muladhara Lotus, the feet, and all parts of the body of the Devi (95), and thereafter with folded palms he should pray to his Ishta-devata thus:
Mantra
O Ishta-devata! I am now worshipping the Devatas who surround thee, namah (96).
The six parts of the body of the Devi should then be worshipped at the four corners of the Yantra, and in front and behind it in their order; and then the line of Gurus should be worshipped (97). Then, with scent and flowers, worship the four Kula-gurus – namely, Guru, Parama-guru, Parapara-guru, Parameshti-guru (98).
Then, with the wine in the cup of the Guru, make three Tarpanas to each, and on the lotus of eight petals worship the eight Mother Nayikas – namely, Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, and Kaumari (99-100), and on the tips of the petals worship the eight Bhairavas – Asitanga, Ruru, Chanda, Krodhonmatta, Bhayangkara, Kapali, Bhishana, and Sanghara (101-102). Indra and the other Dik-palas should be worshipped in the Bhu-pura, and their weapons outside the Bhu-pura, and then Tarpana should be made to them (103).
After worshipping (the Devi) with all the offerings, sacrifice should be carefully made to Her (104). The ten approved beasts which may be sacrificed are – deer, goat, sheep, buffalo, hog, porcupine, hare, iguana, and rhinoceros (105); but other beasts may also be sacrificed if the worshipper so desires (106). The worshipper versed in the rules of sacrifice should select a beast with good signs, and, placing it before the Devi, should sprinkle it with the water from the Vishesharghya, and by the Dhenu-Mudra should make it into nectar.
Let him then worship the goat (sheep, or whatever other animal is being sacrificed) with (the Mantra) “Namah to the goat,” which is a beast, and with perfumes, flowers, vermilion, food, and water. Then he should whisper into the ears of the beast the Gayatri Mantra, which severs the bond of its life as a beast (107-108). The Pashu-Gayatri, which liberates a beast from its life of a beast, is as follows: After the word “Pashu-pashaya” say ” Vidmahe,” then, after the word “Vishva-karmane,” say “Dhimahi,” and then “Tanno jivah prachodayat.”
Mantra
Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. May He liberate us from out of this life (of a beast) (109-110).
Then, taking the sacrificial knife, the excellent worshipper should worship it with the Vija “Hung,” and worship Sarasvati and Brahma at its end, Lakshmi and Narayana at its middle, and Uma and Maheshvara at the handle (111-112). Then the sacrificial knife should be worshipped with the
Mantra
Namah to the sacrificial knife infused with the presence of Brahma, Vishnu, Shiva, and their Shaktis (113).
Then, dedicating it with the Great Word, he should, with folded hands, say:
Having thus offered the beast to the Devi, it should be placed on the ground (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother’s son, a friend, or a kinsman, but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas. Then the head with a light on it should be offered to the Devi with the following:
Mantra
“This head with the light upon it I offer to the Devi with obeisance ” (117).
This is the sacrificial rite of the Kaulikas in Kaula worship. If it be not observed, the Devata is never pleased (118). After this Homa should be performed. Listen, O Beloved One! to the rules which relate to it (119). The worshipper should, with sand, make on his right a square, each side of which is one cubit. Let him, then, while reciting the Mula-Mantra, gaze at it, stroke it with a wisp of kusha grass, uttering the Weapon-Vija, and then sprinkle it with water to the accompaniment of the same Vija (120).
Then, veiling it with the Kurchcha-Vija, he should say: “Obeisance to the sthandila of the Devi,” and with this Mantra worship the square (121). Then, inside the square three lines should be drawn from East to West, and three lines from South to North, of the length of a pradesha. When this has been done, the (following Devatas, whose names are hereinafter given) should be worshipped over these lines (122). Over the lines from West to East worship Mukunda, Isha, and Purandara: over the lines from South to North, Brahma, Vaivasvata, and Indu (123).
Then a triangle should be drawn within the square, and within the triangle the Vija Hsauh should be written. Outside the triangle draw a hexagon, outside this a cirde, and outside the circle a lotus with eight petals, and outside this a (square) Bhu-pura, with four entrances; so should the wise one draw the excellent Yantra (124). Having worshipped with the Mula-Mantra and with offerings of handfuls of flowers, the space thus marked off and washed, the articles for the Homa sacrifice with the Pranava, the intelligent one, should, after first uttering the Maya Vija, worship in the pericarp of the lotus the Adhara-shakti and others, either individually or collectively (125). Piety, Knowledge, Dispassion, and Dominion should be worshipped in the Agni, Ishana, Vayu, and Nairrita corners of the Yantra respectively, and the negation of the qualities in the East, North, West, and South respectively, and in the centre Ananta and Padma (126-127). Then let him worship Sun with his twelve parts, and Moon with her sixteen digits, and, on the filament commencing from the East, worship Pita, and then Shveta, Aruna, Krishna, Dhumra, Tibra, Sphulingini, Ruchira, in their order, and in the centre Jvalini (128-129). In all worship Pranava should commence the Mantra, and Namah should end it. The seat of Fire should be worshipped with the
Mantra
Rang, Salutation to the seat of Fire.
Then the Mantrin should meditate upon the Devi Sarasvati after She has bathed, with eyes like the blue lotus on the seat of Fire in the embrace of Vagishvara, and worship in the seat of Fire with the Maya-Vija (130).
Then let him bring Fire in the manner prescribed, and gaze intently on it, and, whilst repeating the Mula-Mantra, invoke Vahni into it with the Mantra Phat (131-132). Then the seat of Fire should be worshipped in the Yantra with the
Mantra
Ong Salutation to the Yoga-pitha of Fire,
and on the four sides, beginning on the East and ending on the South, Vama, Jyeshtha, Raudri, Ambika, should be worshipped in the order given (133).
Then the marked-off space should be worshipped with the
Mantra
Salutation to the sthandila of the revered Devata, the Primeval Kalika:
and then within this place the worshipper should meditate upon the Devi Vagishvari under the form of the Mula-Devata. After lighting the Fire with the Vija Rang, and reciting the Mula-Mantra, and then the
Mantra
Hung Phat: to the eaters of raw flesh: Svaha,
the share of the raw meat eaters (Rakshasas) should be put aside. Gaze at the Fire, saying the Weapon-Mantra, and surround it with the Veil Mudra, uttering the Vija Hung (134-136). Make the Fire into nectar with the Dhenu-Mudra. Take some Fire in both palms, and wave it thrice in a circle over the sthandila from right to left. Then with both knees on the ground, and meditating on Fire as the male seed of Shiva, the worshipper should place it into that portion of the Yoni Yantra which is nearest him (137-138). Then, first, worship the Image of Fire with the
Mantra
Hring, Salutation to the Image of Fire,
and after that the Spirit of Fire with the
Mantra
Rang: to the Spirit of Fire namah (139).
The Mantrin will then think in his mind of the awakened form of Vahni, and kindle the fire with the following (140)
Mantra
Ong, yellow Spirit of Fire, which knows all, destroy, destroy, burn, burn, ripen, ripen command: Svaha.
This is the Mantra for kindling Fire. After this, with folded hands, Fire should again be adored (141-142).
Mantra
I adore the kindled Fire of the colour of gold, free from impurity, burning, author of the Veda the devourer of oblations, which faces every quarter (143).
After adoration of Fire in this manner, cover the marked-off space with kusha grass, and then the worshipper, giving Fire the name of his own, Ishta-devata, should worship him (144).
Mantra
Ong,O Red-eyed One! Vaishvanara, origin of the Veda, come here, come, come here, (help me to) accomplish all (my) works: Svaha.
Then the seven Tongues of Fire, Hiranya and others, should be worshipped (145-146). The worshipper should next adore the six Limbs of Vahni uttering the word “of a thousand rays” in the dative singular, and at the end “obeisance to the heart” (147).
Then the wise one should worship the forms of Vahni (147), the eight forms Jata-veda and others (148), and then the eight Shaktis – namely, Brahmi and others, the eight Nidhis – namely, Padma and others, and the ten Dik-palas – namely, Indra and others (149).
After worshipping the thunderbolt and other weapons, the sacrificer should take two blades of kusha grass of the length of the space between his stretched-out thumb and forefinger, and place them lengthwise in the ghee (150). He should meditate on the Nadi Ida in the left part of the ghee, and on the Nadi Pingala in the right portion, and on the Nadi Sushumna in the centre, and with a well-controlled mind take ghee from the right side, and offer it to the right eye of Vahni with the following:
Mantra
Ong to Agni Svaha.
Then, taking ghee from the left side, offer it to the left eye of Vahni with the
Mantra
Ong to Soma Svaha (151-153).
Then, taking ghee from the middle portion, offer it to the forehead of Vahni with the
Mantra
Ong to Agni and Soma Svaha (154).
Then, saying namah, take the ghee again from the right side, say first the Pranava, and then
Mantra
To Agni the Svishti-krit Svaha.
With this Mantra he should offer oblation to the mouth of Vahni. Then, uttering the Vyahriti with the Pranava at the commencement, and Svaha at the end, the Homa sacrifice should be performed (155-156). Then he should offer oblations thrice with the
Mantra
Om,O Vaishvanara, origin of the Veda, come hither, come hither, O Red-eyed One! and fulfil all my works (157)
Then, invoking the Ishta-Devata with the proper Mantra into the Fire, let him worship Her and the Pitha-Devata. Twenty-five oblations should then be offered (uttering the Mula-Mantra with Svaha at the end), and, contemplating on the union (or identity) of his own soul with Vahni and the Devi, eleven oblations should also be offered with the Mula-Mantra to the Anga-Devatas, concluding with Svaha (158-159).
Then, with a mixture of ghee, tila-seed, honey, or with flowers and bael-leaves, or with (other prescribed) articles, oblation should be made for the attainment of one’s desire. This oblation should be made not less than eight times, and with every attention and care (160-161). Then, reciting the primary Mantra ending with Svaha, complete oblation should be made (with a full ladle) with fruits and leaves. The worshipper, with the Sanghara-Mudra, transferring the Devi from the Fire to the lotus of his heart (162), should then say “Pardon me,” and dismiss Him who feeds on oblations. Then, distributing presents, the Mantrin should consider that the Homa has been duly performed (163).
Then the excellent worshipper should place between the eyebrows what is left over of the oblations (164). This is the ordinance relating to Homa in all forms of Agama worship. After performance of Homa the worshipper should proceed to do japa (165). Now, listen,O Devi! to the instructions which relate to japa by which the Vidya is pleased. During japa, the Devata, the Guru, and the Mantra should be considered as one (166). The letters of the Mantra are the Devata, and the Devata is in the form of the Guru. To him who worships them as one and the same, his is the greatest success (167).
The worshipper should then meditate upon his Guru as being in his head, the Devi in his heart, the Mula-Mantra in the form of tejas on his tongue, and himself as united with the glory of all three (168). Then, adding the Tara to the beginning and the end of the Mula-Mantra, it should be made japa of seven times, and then it should be recapitulated with the Matrika Vija at its beginning and end (169). The wise worshipper should make japa of the Maya-Vija over his head ten times, and of the Pranava ten times over his mouth, and of the Maya-Vija again seven times in the lotus of his heart, and then perform Pranayama (170).
Then, taking a rosary of coral, etc, let him worship it thus:
Mantra
O rosary,O rosary,O great rosary, thou art the image of all Shaktis. Thou art the repository of the fourfold blessings. Do thou therefore be the giver to me of all success.
Having thus worshipped the Mala, and also made Tarpana to it thrice with wine taken from the Shri-patra, accompanied by recitation of the Mula-Mantra, the worshipper should, with well-controlled mind, make japa one thousand and eight, or at least one hundred and eight times (171-173). Then, doing Pranayama, he should offer on the left lotus-hand of the Devi the fruit of his japa, whose form is Tejas, together with water and flowers from the Shri-patra, and, bowing down his head to the ground, say the following:
Mantra
O Great Queen! Thou Who protectest that which is most secret, deign to accept this my recitation. May by Thy grace success attend my effort.
After this, let him with folded hands recite the hymn and the protective Mantra (174-176). Then the Sadhaka should, with the special oblation in his hand, going round the Devi, keeping Her to his right, say the following, and dedicate his own self by offering Vilomarghya (177).
Mantra
Om, whatsoever ere this I in the possession of life, intelligence, body, or in action, awake, in dream or dreamless sleep have done, whether by word or deed, by my hands, feet, belly, or organ of generation, whatsoever I have remembered or spoken – of all that I make an offering to Brahman. I and all that is mine I lay at the lotus-feet of the Adya Kali. I make the sacrifice of myself Ong tat sat (178-179).
Then, with folded hands, let him supplicate his Ishta-Devata, and reciting the Maya-Mantra, say:
Mantra
“O Primordial Kalika! I have worshipped Thee with all my powers and devotion,”
and then saying, “Forgive me,” let him bid the Devi go. Let him with his hands formed into Sanghara-Mudra take up a flower, smell it, and place it on his heart (182-183). A triangular figure well and clearly made should next be drawn in the North-East corner, and there he should worship the Devi Nirmalya-vasini with the
Mantra
Hring salutation to the Devi Nirmalya-vasini (184).
Then, distributing Naivedya to Brahma, Vishnu, and Shiva, and all the other Devas, the worshipper should partake of it (185). Then, placing his Shakti on a separate seat to his left, or on the same seat with himself, he should make a pleasing drink in the cup (186), The cup should be so formed as to hold not more than five and not less than three tolas of wine, and may be of either gold or silver (187), or crystal, or made of the shell of a cocoa-nut. It should be kept on a support on the right side of the plate containing the prepared food (188).
Then the wise one should serve the sacred food and wine either himself or by his brother’s sons among the worshippers according to the order of their seniority (189). The purified wine should be served in the drinking-cups, and the purified food in plates kept for that purpose, and then should food and drink be taken with such as are present at the time (190). First of all, some purified food should be eaten to make a bed as it were (for the wine which is to be drunk). Let the assembled worshippers then joyously take up each his own cup filled with excellent nectar.
Then let him take up each his own cup and meditate upon the Kula-Kundalini, who is the Chit, and who is spread from the Muladhara lotus to the tip of the tongue, and, uttering the Mula-Mantra, let each, after taking the others’ permission, offer it as oblation to the mouth of the Kundali (191-193). When the Shakti is of the household, the smelling of the wine is the equivalent of drinking it. Worshippers who are householders may drink five cups only (194). Excessive drinking prevents the attainment of success by Kula worshippers (195).
They may drink until the sight or the mind is not affected. To drink beyond that is bestial (196). How is it possible for a sinner who becomes a fool through drink and who shows contempt for the Sadhaka of Shakti to say “I worship the Adya Kalika”? (197). As touch cannot affect food, etc, offered to Brahman, so there is no distinction of caste in food offered to Thee (198).
As I have directed, so should eating and drinking be done. After partaking of food offeredto Thee, the hands should not be washed, but with a piece of cloth or a little water remove that which has adhered to the hands (199). Lastly, after placing a flower from the nirmalya on his head, and wearing a tilaka mark made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Deva (200).
End of the Sixth Joyful Message, entitled “Placing of the Shri-patra, Homa, Formation of the Chakra, and other Rites.”
