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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-7

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कुलेश बटुकादीनां बलिञ्च शक्तिलक्षणम् ।
तदद्रव्यस्यैव स्वीकारं वद मे करुणानिधे ॥१॥
1. kuleśa baṭukādīnāṁ baliñca śaktilakṣaṇam ,
tadadravyasyaiva svīkāraṁ vada me karuṇānidhe.
1. kuleśa baṭukādīnām baliṃ ca śaktilakṣaṇam
tatadravyasya eva svīkāram vada me karuṇānidhe
1. kuleśa,
baṭukādīnām baliṃ ca śaktilakṣaṇam,
tatadravyasya eva svīkāram,
me vada,
karuṇānidhe
1. O lord of the kula (kuleśa), treasure of compassion (karuṇānidhe), tell me about the bali offering for Baṭuka and others, as well as the characteristics of the śakti, and the acceptance of those very substances.
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण तत्त्वज्ञानं प्रकाशते ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa tattvajñānaṁ prakāśate.
2. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
tasya śravaṇamātreṇa tattvajñānam prakāśate
2. devi,
śṛṇu,
yat tvam mām paripṛcchasi,
tat pravakṣyāmi; tasya śravaṇamātreṇa tattvajñānam prakāśate
2. O goddess, listen. I will declare what you are asking me about. By the mere hearing of that, knowledge of the ultimate reality shines forth.
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यावन्नो वटुके दद्यात्तावन्नैव कुलेश्वरि ।
तृप्यन्ति देवताः सर्वाः स्मरणाद् यजनादपि ॥३॥
3. yāvanno vaṭuke dadyāttāvannaiva kuleśvari ,
tṛpyanti devatāḥ sarvāḥ smaraṇād yajanādapi.
3. yāvat naḥ vaṭuke dadyāt tāvat na eva kuleśvari
tṛpyanti devatāḥ sarvāḥ smaraṇāt yajanāt api
3. kuleśvari yāvat vaṭuke na dadyāt tāvat sarvāḥ
devatāḥ na eva tṛpyanti smaraṇāt yajanāt api
3. O mistress of the kula (kuleśvari), as long as one does not make an offering to Baṭuka, all the deities are simply not satisfied, even through remembrance and worship.
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वटुकादीन् यजेत्तस्माद् गन्धपुष्पासवामिषैः ।
तत्तन्मन्त्रविधानेन देवता प्रीतिमाप्नुयात् ॥४॥
4. vaṭukādīn yajettasmād gandhapuṣpāsavāmiṣaiḥ ,
tattanmantravidhānena devatā prītimāpnuyāt.
4. vaṭuka-ādīn yajēt tasmāt gandha-puṣpa-āsava-āmiṣaiḥ
tat-tat-mantra-vidhānena devatā prītim āpnuyāt
4. tasmāt gandha-puṣpa-āsava-āmiṣaiḥ tat-tat-mantra-vidhānena
vaṭuka-ādīn yajēt devatā prītim āpnuyāt
4. Therefore, one should worship Baṭuka and the other deities with perfumes, flowers, wines, and meat offerings, following the respective mantra prescriptions, so that the deity attains gratification.
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यत्किञ्चिद्धव्यसंघातं पूजार्थं भोगहेतुना ।
आनीतं दीयते भक्त्या क्षेत्रपेभ्यः कुलेश्वरि ॥५॥
5. yatkiñciddhavyasaṁghātaṁ pūjārthaṁ bhogahetunā ,
ānītaṁ dīyate bhaktyā kṣetrapebhyaḥ kuleśvari.
5. yat kiñcid havya-saṃghātaṃ pūjārthaṃ bhoga-hetunā
ānītaṃ dīyate bhaktyā kṣetrapebhyaḥ kuleśvari
5. kuleśvari pūjārthaṃ bhoga-hetunā yat kiñcid
havya-saṃghātam ānītaṃ tat bhaktyā kṣetrapebhyaḥ dīyate
5. O mistress of the kula (kuleśvari), whatever collection of oblations has been brought for the purpose of worship and enjoyment is offered with devotion to the field deities (kṣetrapas).
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वटुकमन्त्रान् वक्ष्यामि शृणुष्व कुलनायिके ।
यैः समचीतमात्रेण सर्वे नश्यन्त्युपद्रवाः ॥६॥
6. vaṭukamantrān vakṣyāmi śṛṇuṣva kulanāyike ,
yaiḥ samacītamātreṇa sarve naśyantyupadravāḥ.
6. vaṭuka-mantrān vakṣyāmi śṛṇuṣva kula-nāyike
yaiḥ samacīta-mātreṇa sarve naśyanty upadravāḥ
6. kula-nāyike,
vaṭuka-mantrān vakṣyāmi,
śṛṇuṣva.
yaiḥ samacīta-mātreṇa sarve upadravāḥ naśyanti
6. O female leader of the kula (kula-nāyike), I will declare the mantras of Baṭuka - listen. By the mere remembrance of those mantras, all obstacles perish.
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तारत्रयं ततो देवीपुत्रेति बटुकेति वा ।
नाथेति कपिलजटाभारभास्वरपिङ्गल ॥७॥
7. tāratrayaṁ tato devīputreti baṭuketi vā ,
nātheti kapilajaṭābhārabhāsvarapiṅgala.
7. tāratrayam tataḥ devīputra iti baṭuka iti
vā nātha iti kapilajaṭābhārabhāsvarapiṅgala
7. tataḥ tāratrayam devīputra iti baṭuka iti
vā nātha iti kapilajaṭābhārabhāsvarapiṅgala
7. Then (comes) the triple mantra (tāratraya), followed by devīputra (son of the goddess) or baṭuka (batuka), and nātha (lord), along with kapilajaṭābhārabhāsvarapiṅgala (radiant with a heavy load of tawny matted hair and tawny complexion).
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त्रिनेत्रेति पदं पश्चाज्ज्वालामुखपदं ततः ।
इमां पूजां बलिं गृह्णद्वयं पावकवल्लभा ।
उक्तो वटुकमन्त्रोऽयं चतुश्चत्वारिंशदक्षरैः ॥८॥
8. trinetreti padaṁ paścājjvālāmukhapadaṁ tataḥ ,
imāṁ pūjāṁ baliṁ gṛhṇadvayaṁ pāvakavallabhā ,
ukto vaṭukamantro'yaṁ catuścatvāriṁśadakṣaraiḥ.
8. trinetra iti padam paścāt jvālāmukhapadam
tataḥ imām pūjām balim
gṛhṇadvayam pāvakavallabhā uktaḥ vaṭukamantraḥ
ayam catuścatvāriṃśadakṣaraiḥ
8. paścāt trinetra iti padam tataḥ
jvālāmukhapadam imām pūjām balim
gṛhṇadvayam pāvakavallabhā ayam vaṭukamantraḥ
catuścatvāriṃśadakṣaraiḥ uktaḥ
8. Afterwards, (comes) the word trinetra (three-eyed), then the term jvālāmukha (flame-faced), along with imām pūjām (this worship), balim (offering), gṛhṇadvayam (the double acceptance), and pāvakavallabhā (beloved of fire). Thus has this Baṭuka mantra consisting of forty-four syllables been declared.
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बलिदानेन सन्तुष्टो बटुकः सर्वसिद्धिदः ।
शान्तिं करोतु मे नित्यं भूतवेतालसेवितः ॥९॥
9. balidānena santuṣṭo baṭukaḥ sarvasiddhidaḥ ,
śāntiṁ karotu me nityaṁ bhūtavetālasevitaḥ.
9. bali-dānena santuṣṭaḥ baṭukaḥ sarva-siddhi-daḥ
śāntiṃ karotu me nityaṃ bhūta-vetāla-sevitaḥ
9. bhūta-vetāla-sevitaḥ baṭukaḥ bali-dānena
santuṣṭaḥ sarva-siddhi-daḥ nityaṃ me śāntiṃ karotu
9. May Baṭuka, who is served by ghosts and vampires, who is satisfied by the offering of bali, and who bestows all spiritual attainments, constantly grant me peace.
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तारत्रयं ततः सर्वयोगिनीभ्यः पदं वदेत् ।
तत्पश्चात् सवर्भूतेभ्यः सर्वभूताधिवत्ती च ॥१०॥
10. tāratrayaṁ tataḥ sarvayoginībhyaḥ padaṁ vadet ,
tatpaścāt savarbhūtebhyaḥ sarvabhūtādhivattī ca.
10. tāra-trayaṃ tataḥ sarva-yoginībhyaḥ padaṃ vadet
tat-paścāt sarva-bhūtebhyaḥ sarva-bhūtādhipatiḥ ca
10. tataḥ tāra-trayaṃ sarva-yoginībhyaḥ padaṃ vadet
tat-paścāt sarva-bhūtebhyaḥ sarva-bhūtādhipatiḥ ca
10. Then one should utter the triple mantra (tāratraya), followed by the term for all yoginīs, and thereafter for all beings, as well as the lord of all beings.
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पदं ताभ्यो डाकिनीभ्यः शाकिनीभ्यः पदं वदेत् ।
त्रैलोक्येति पदं चैव वासिनीभ्य इमां वदेत् ॥११॥
11. padaṁ tābhyo ḍākinībhyaḥ śākinībhyaḥ padaṁ vadet ,
trailokyeti padaṁ caiva vāsinībhya imāṁ vadet.
11. padam tābhyaḥ ḍākinībhyaḥ śākinībhyaḥ padam vadet
trailokya iti padam ca eva vāsinībhyaḥ imām vadet
11. tābhyaḥ ḍākinībhyaḥ śākinībhyaḥ padam vadet
trailokya iti padam ca eva vāsinībhyaḥ imām vadet
11. One should utter the word to those ḍākinīs and śākinīs, and then utter the word trailokya, along with this for the vāsinīs.
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पूजां बलिं गृह्णयुग्मं स्वाहान्तो योगिनीमनुः ।
कथितोऽयं महेशानि मन्त्रः पञ्चादशाक्षरः ॥१२॥
12. pūjāṁ baliṁ gṛhṇayugmaṁ svāhānto yoginīmanuḥ ,
kathito'yaṁ maheśāni mantraḥ pañcādaśākṣaraḥ.
12. pūjām balim gṛhṇayugmam svāhā antaḥ yoginī manuḥ
kathitaḥ ayam maheśāni mantraḥ pañcadaśa akṣaraḥ
12. maheśāni ayam pūjām balim gṛhṇayugmam svāhā antaḥ
yoginī manuḥ pañcadaśa akṣaraḥ mantraḥ kathitaḥ
12. O goddess (maheśāni), this fifteen-syllabled mantra of the yoginī has thus been declared, ending with pūjām, balim, gṛhṇayugmam, and svāhā.
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या काचिद् योगिनी रौद्रा स्ॐया घोरतरा परा ।
खेचरी भूचरी व्योमचरी प्रीतास्तु मे सदा ॥१३॥
13. yā kācid yoginī raudrā soṁyā ghoratarā parā ,
khecarī bhūcarī vyomacarī prītāstu me sadā.
13. yā kācit yoginī raudrā saumyā ghoratarā parā
khecarī bhūcarī vyomacarī prītā astu me sadā
13. yā kācit yoginī raudrā saumyā ghoratarā parā
khecarī bhūcarī vyomacarī prītā astu me sadā
13. May whatever yoginī there is, whether fierce, gentle, extremely terrifying, supreme, moving in the sky, on earth, or through the ether, always be pleased with me.
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तारत्रयं वदेत् सर्वभूतेभ्यः सर्व एव हि ।
पश्चाद् भूतपतिभ्यो हृद्युक्तः सप्तदशाक्षरः ॥१४॥
14. tāratrayaṁ vadet sarvabhūtebhyaḥ sarva eva hi ,
paścād bhūtapatibhyo hṛdyuktaḥ saptadaśākṣaraḥ.
14. tāratrayam vadet sarvabhūtebhyaḥ sarva eva hi
paścāt bhūtapatibhyaḥ hṛdyuktaḥ saptadaśākṣaraḥ
14. tāratrayam vadet sarvabhūtebhyaḥ sarva eva hi
paścāt bhūtapatibhyaḥ hṛdyuktaḥ saptadaśākṣaraḥ
14. One should utter the triple mantra (tāratraya), followed indeed by all beings, and afterwards by the lords of beings. Equipped with the hṛd (heart mantra), this seventeen-syllabled (mantra is completed).
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भूता ये विविधाकारा दिव्या भ्ॐआन्तरिक्षगाः ।
पातालसंस्था मे केविच्चिवयोगेन भाविताः ॥१५॥
15. bhūtā ye vividhākārā divyā bhoṁāntarikṣagāḥ ,
pātālasaṁsthā me keviccivayogena bhāvitāḥ.
15. bhūtāḥ ye vividhākārāḥ divyāḥ bhūmāntarikṣagāḥ
pātālasaṃsthāḥ me kecit civayogena bhāvitāḥ
15. ye vividhākārāḥ bhūtāḥ divyāḥ bhūmāntarikṣagāḥ
pātālasaṃsthāḥ ca kecit me civayogena bhāvitāḥ
15. Whatever various beings there are - divine ones, those moving on earth and through the ether, and those residing in the netherworlds - some of them are contemplated by me through the yoga of civa.
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ध्रुवाद्याः सत्यसन्धाश्च इन्द्राद्याः स्वर्व्यवस्थिताः।
तृप्यन्तु प्रीतमनसः प्रतिगृह्णन्त्विमं बलिम् ॥१६॥
16. dhruvādyāḥ satyasandhāśca indrādyāḥ svarvyavasthitāḥ,
tṛpyantu prītamanasaḥ pratigṛhṇantvimaṁ balim.
16. dhruvādyāḥ satyasandhāḥ ca indrādyāḥ svarvyavasthitāḥ
tṛpyantu prītamanasaḥ pratigṛhṇantu imam balim
16. dhruvādyāḥ satyasandhāḥ ca indrādyāḥ svar vyavasthitāḥ
prītamanasaḥ tṛpyantu imam balim ca pratigṛhṇantu
16. May Dhruva and the others, those of truthful vows, as well as Indra and the others situated in heaven, be pleased with joyful minds and accept this offering.
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तारत्रयं वदेद्देहियुग्मं देवीपदं वदेत् ।
पुत्राय बटुकनाथाय पश्चादुच्चिष्टहारिणे ।
सर्वविघ्नान् पदं पश्चात् नाशयद्वितयं तथा ॥१७॥
17. tāratrayaṁ vadeddehiyugmaṁ devīpadaṁ vadet ,
putrāya baṭukanāthāya paścāducciṣṭahāriṇe ,
sarvavighnān padaṁ paścāt nāśayadvitayaṁ tathā.
17. tāratrayaṃ vaded dehiyugmaṃ devīpadaṃ
vadet putrāya baṭukanāthāya
paścād ucchiṣṭahāriṇe sarvavighnān
padaṃ paścāt nāśayadvitayaṃ tathā
17. tāratrayaṃ vadet dehiyugmaṃ devīpadaṃ
vadet putrāya baṭukanāthāya
paścāt ucchiṣṭahāriṇe sarvavighnān
padaṃ paścāt nāśayadvitayaṃ tathā
17. One should utter the triple mantra (tāratraya), followed by dehiyugma, then the term devī, and afterwards putrāya, baṭukanāthāya, and ucchiṣṭahāriṇe. Then (one should utter) the word sarvavighnān, followed by the double nāśaya.
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गृह्णयुग्मं रुरुपदं क्षेत्रपालपदं ततः ।
सर्वोपचारसहितामिमां पूजां बलिं वदेत् ।
गृह्ण गृह्ण द्विठान्तोऽयं क्षेत्रपालमनुः प्रिये ॥१८॥
18. gṛhṇayugmaṁ rurupadaṁ kṣetrapālapadaṁ tataḥ ,
sarvopacārasahitāmimāṁ pūjāṁ baliṁ vadet ,
gṛhṇa gṛhṇa dviṭhānto'yaṁ kṣetrapālamanuḥ priye.
18. gṛhṇayugmaṃ rurupadaṃ kṣetrapālapadaṃ
tataḥ sarvopacārasahitām imāṃ
pūjāṃ baliṃ vadet gṛhṇa gṛhṇa
dviṭānto ayam kṣetrapālamanuḥ priye
18. gṛhṇayugmaṃ rurupadaṃ kṣetrapālapadaṃ
tataḥ sarvopacārasahitām imāṃ
pūjāṃ baliṃ vadet gṛhṇa gṛhṇa
dviṭāntaḥ ayam kṣetrapālamanuḥ priye
18. O beloved one, (then come) the double gṛhṇa, the term ruru, and thereafter the term kṣetrapāla. One should utter this worship accompanied by all offerings, along with bali, (and the words) gṛhṇa gṛhṇa, ending with dviṭ. This is the mantra of Kṣetrapāla.
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चतुःषष्ट्यक्षरैः प्रोक्तः सर्वसिद्धिप्रदायकः ।
योऽस्मिन् क्षेत्रे निवासी च क्षेत्रपालस्य किङ्करः ।
प्रीतोऽयं बलिदानेन सर्वरक्षां करोतु मे ॥१९॥
19. catuḥṣaṣṭyakṣaraiḥ proktaḥ sarvasiddhipradāyakaḥ ,
yo'smin kṣetre nivāsī ca kṣetrapālasya kiṅkaraḥ ,
prīto'yaṁ balidānena sarvarakṣāṁ karotu me.
19. catuḥṣaṣṭyakṣaraiḥ proktaḥ
sarvasiddhipradāyakaḥ yaḥ asmin kṣetre nivāsī
ca kṣetrapālasya kiṅkaraḥ prītaḥ
ayam balidānena sarvarakṣām karotu me
19. catuḥṣaṣṭyakṣaraiḥ proktaḥ
sarvasiddhipradāyakaḥ yaḥ asmin kṣetre nivāsī
ca kṣetrapālasya kiṅkaraḥ prītaḥ
ayam balidānena sarvarakṣām karotu me
19. (This mantra), consisting of sixty-four syllables, has been declared and bestows all spiritual attainments. May he who is a resident in this sacred field, who is the attendant of Kṣetrapāla, and who is pleased by the offering of bali, grant protection to me in every way.
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तारत्रयं वदेत्तारं श्रीप्रासादपरामनुः ।
ह्रां ह्रीं ह्रूञ्च युगञ्चादौ भैरवाधिष्ठिताय च ॥२०॥
20. tāratrayaṁ vadettāraṁ śrīprāsādaparāmanuḥ ,
hrāṁ hrīṁ hrūñca yugañcādau bhairavādhiṣṭhitāya ca.
20. tāratrayam vadet tāram śrīprāsādaparāmanuḥ hrāṃ
hrīṃ hrūṃ ca yugam ca ādau bhairavādhiṣṭhitāya ca
20. tāratrayam vadet tāram śrīprāsādaparāmanuḥ hrāṃ
hrīṃ hrūṃ ca yugam ca ādau bhairavādhiṣṭhitāya ca
20. One should utter the triple mantra (tāratraya), followed indeed by the tāra mantra, the śrīprāsādaparā mantra, the seed syllables hrāṃ, hrīṃ, and hrūṃ in pairs, and thereafter by (the phrase) dedicated to Bhairava.
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अक्षोभ्यानन्दतः पश्चाद्धृदयाभीष्टदः परम् ।
सिद्धार्थपदमाभाष्य पश्चादवतरद्वयम् ॥२१॥
21. akṣobhyānandataḥ paścāddhṛdayābhīṣṭadaḥ param ,
siddhārthapadamābhāṣya paścādavataradvayam.
21. akṣobhyānandataḥ paścāt hṛdayābhīṣṭadaḥ param
siddhārthapadam ābhāṣya paścāt avataradvayam
21. paścāt akṣobhyānandataḥ param hṛdayābhīṣṭadaḥ
siddhārthapadam ābhāṣya paścāt avataradvayam
21. Afterwards, one should utter (the name) Akṣobhyānanda, followed by the one who grants the desired heart's wish, then the word siddhārtha, and thereafter the double avatara.
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क्षेत्रपालपदं पश्चात् महाशान्त पदं ततः ।
मातृपुत्रपदं पश्चात् कुलपुत्रपदं तथा ॥२२॥
22. kṣetrapālapadaṁ paścāt mahāśānta padaṁ tataḥ ,
mātṛputrapadaṁ paścāt kulaputrapadaṁ tathā.
22. kṣetrapālapadam paścāt mahāśāntapadam tataḥ
mātṛputrapadam paścāt kulaputrapadam tathā
22. paścāt kṣetrapālapadam tataḥ mahāśāntapadam
paścāt mātṛputrapadam tathā kulaputrapadam
22. Afterwards, (one should utter) the term kṣetrapāla, then the term mahāśānta, thereafter the term mātṛputra, and likewise the term kulaputra.
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सिद्धिपुत्रपदं चास्मिन् स्थानाधिपपदं ततः ।
ग्रामाधिपतयेऽस्मिन् स्याद्देशाधिपतये ततः ॥२३॥
23. siddhiputrapadaṁ cāsmin sthānādhipapadaṁ tataḥ ,
grāmādhipataye'smin syāddeśādhipataye tataḥ.
23. siddhiputrapadaṃ ca asmin sthānādhipapadaṃ tataḥ
grāmādhipataye asmin syāt deśādhipataye tataḥ
23. ca asmin siddhiputrapadaṃ tataḥ sthānādhipapadaṃ
asmin grāmādhipataye tataḥ deśādhipataye syāt
23. And in this, one should utter the title siddhiputra, then the title sthānādhipa, then for the lord of the village in this, and then for the lord of the province.
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वदेद् बटुकनाथेति देवीपुत्रपदं ततः ।
मेघनादपदं पश्चात् प्रचण्डोग्रपदं वदेत् ॥२४॥
24. vaded baṭukanātheti devīputrapadaṁ tataḥ ,
meghanādapadaṁ paścāt pracaṇḍograpadaṁ vadet.
24. vaded baṭukanātha iti devīputrapadaṃ tataḥ
meghanādapadaṃ paścāt pracaṇḍograpadaṃ vadet
24. iti baṭukanātha vaded tataḥ devīputrapadaṃ
paścāt meghanādapadaṃ pracaṇḍograpadaṃ vadet
24. One should utter: Baṭukanātha, then the title devīputra, afterwards the title meghanāda, and then one should utter the title pracaṇḍogra.
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कपालीति पदं पश्चाद्भीषणेति पदं वदेत् ।
स्यात् सर्वविघ्नाधिपतये इमां पूजां बलिं वदेत् ॥२५॥
25. kapālīti padaṁ paścādbhīṣaṇeti padaṁ vadet ,
syāt sarvavighnādhipataye imāṁ pūjāṁ baliṁ vadet.
25. kapāli iti padam paścāt bhīṣaṇa iti padam vadet
syāt sarvavighnādhipataye imām pūjām balim vadet
25. paścāt kapāli iti padam vadet bhīṣaṇa iti padam vadet
sarvavighnādhipataye imām pūjām balim syāt vadet
25. And afterwards one should utter the title kapāli, then one should utter the title bhīṣaṇa, and then one should say, for the lord of all obstacles, this pūjā and bali.
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गृह्ण गृह्ण कुरुद्वन्द्वं मम दूरययुग्मकम् ।
ज्वलयुक्प्रज्वलयुगं सर्वविघ्नानीतीरयेत् ॥२६॥
26. gṛhṇa gṛhṇa kurudvandvaṁ mama dūrayayugmakam ,
jvalayukprajvalayugaṁ sarvavighnānītīrayet.
26. gṛhṇa gṛhṇa kurudvandvam mama dūrayayugmakam
jvalayukprajvalayugam sarvavighnānīti īrayet
26. gṛhṇa gṛhṇa mama kuru dvandvam dūrayayugmakam
jvalayukprajvalayugam sarvavighnānīti īrayet
26. Take, take, make a pair, distance my double-pair, (along with) the flaming and blazing pair - thus one should utter concerning all obstacles.
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नाशयद्वितयं क्षां क्षं पश्चाद् बुद्धिमितीरयेत् ।
क्षेत्रपालाय वौषट् ह्रूं षष्ट्युत्तरशताक्षरः ॥२७॥
27. nāśayadvitayaṁ kṣāṁ kṣaṁ paścād buddhimitīrayet ,
kṣetrapālāya vauṣaṭ hrūṁ ṣaṣṭyuttaraśatākṣaraḥ.
27. nāśayadvitayaṃ kṣāṃ kṣaṃ paścād buddhimitīrayet
kṣetrapālāya vauṣaṭ hrūṃ ṣaṣṭyuttaraśatākṣaraḥ
27. paścāt nāśayadvitayaṃ kṣāṃ kṣaṃ buddhim itīrayet
kṣetrapālāya vauṣaṭ hrūṃ ṣaṣṭyuttaraśatākṣaraḥ
27. And afterwards one should utter the double destruction, then kṣāṃ and kṣaṃ, and intellect. Then for Kṣetrapāla, vauṣaṭ, hrūṃ - this is the mantra of one hundred and sixty syllables.
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तारत्रयं वदेत् पश्चादमुक क्षेत्रपाल च ।
राजराजेश्वर इमां पूजां बलिमतः परम् ।
गृह्णयुग्मं द्विठान्तोऽयमष्टाविंशाक्षरो मनुः ॥२८॥
28. tāratrayaṁ vadet paścādamuka kṣetrapāla ca ,
rājarājeśvara imāṁ pūjāṁ balimataḥ param ,
gṛhṇayugmaṁ dviṭhānto'yamaṣṭāviṁśākṣaro manuḥ.
28. tāratrayaṃ vadet paścād amuka
kṣetrapāla ca rājarājeśvara imāṃ pūjāṃ
balim ataḥ param gṛhṇayugmaṃ
dviṭānto ayam aṣṭāviṃśākṣaro manuḥ
28. paścāt tāratrayaṃ vadet amuka
kṣetrapāla ca rājarājeśvara ataḥ param
imāṃ pūjāṃ baliṃ ca gṛhṇayugmaṃ
dviṭāntaḥ ayam aṣṭāviṃśākṣaraḥ manuḥ
28. Afterwards one should utter the triple tāra, then amuka, Kṣetrapāla, and rājarājeśvara. Thereafter, this pūjā and bali, accompanied by the pair of gṛhṇa and ending with dviṭ - this is the twenty-eight-syllable mantra.
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अनेन बलिदानेन वटुवंशसमन्वितः ।
राजराजेश्वरो देवो मे प्रसीदतु सर्वदा ॥२९॥
29. anena balidānena vaṭuvaṁśasamanvitaḥ ,
rājarājeśvaro devo me prasīdatu sarvadā.
29. anena bali-dānena vaṭu-vaṃśa-samanvitaḥ
rāja-rājeśvaraḥ devaḥ me prasīdatu sarvadā
29. vaṭu-vaṃśa-samanvitaḥ rāja-rājeśvaraḥ devaḥ
anena bali-dānena me sarvadā prasīdatu
29. May that divine lord, the king of kings, accompanied by the host of Baṭus, be always pleased with me through this offering of bali.
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पश्चिमे वटुकं देवमुत्तरे योगिनीबलिम् ।
पूर्वे भूतबलिं दद्यात् क्षेत्रपालञ्च दक्षिणे ।
राजराजेश्वरं मध्ये पूजयेत् कुलनायिके ॥३०॥
30. paścime vaṭukaṁ devamuttare yoginībalim ,
pūrve bhūtabaliṁ dadyāt kṣetrapālañca dakṣiṇe ,
rājarājeśvaraṁ madhye pūjayet kulanāyike.
30. paścime vaṭukam devam uttare
yoginī-balim pūrve bhūta-balim dadyāt
kṣetrapālam ca dakṣiṇe rāja-rājeśvaram
madhye pūjayet kula-nāyike
30. he kula-nāyike paścime vaṭukam devam,
uttare yoginī-balim,
pūrve bhūta-balim,
dakṣiṇe kṣetrapālam ca dadyāt,
madhye rāja-rājeśvaram pūjayet
30. O mistress of the lineage, one should offer the bali for Baṭuka in the west, for the yoginīs in the north, for the ghosts in the east, and for Kṣetrapāla in the south, and one should worship the king of kings in the center.
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अङ्गुष्ठानामिकाभ्याञ्च बटुकस्य बलिः स्मृतः ।
तर्जनीमध्यमानामिकाङ्गुष्ठैर्योगिनीबलिः ॥३१॥
31. aṅguṣṭhānāmikābhyāñca baṭukasya baliḥ smṛtaḥ ,
tarjanīmadhyamānāmikāṅguṣṭhairyoginībaliḥ.
31. aṅguṣṭhānāmikābhyāṃ ca baṭukasya baliḥ smṛtaḥ
tarjanīmadhyamānāmikāṅguṣṭhairyoginībaliḥ
31. baṭukasya baliḥ aṅguṣṭhānāmikābhyāṃ ca smṛtaḥ,
yoginībaliḥ tarjanīmadhyamānāmikāṅguṣṭhaiḥ (smṛtaḥ)
31. The offering to Baṭuka is prescribed with the thumb and the ring finger, and the offering to the Yoginīs with the index, middle, ring finger, and thumb.
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अङ्गुलीभिश्च सर्वाभिरुक्तो भूतबलिः प्रिये ।
अङ्गुष्ठतर्जनीभ्याञ्च क्षेत्रपालबलिर्भवेत् ।
अङ्गुष्ठमध्यमाभ्याञ्च राजराजेश्वरस्य च ॥३२॥
32. aṅgulībhiśca sarvābhirukto bhūtabaliḥ priye ,
aṅguṣṭhatarjanībhyāñca kṣetrapālabalirbhavet ,
aṅguṣṭhamadhyamābhyāñca rājarājeśvarasya ca.
32. aṅgulībhiś ca sarvābhir ukto bhūtabaliḥ
priye aṅguṣṭhatarjanībhyāṃ ca
kṣetrapālabalir bhavet
aṅguṣṭhamadhyamābhyāṃ ca rājarājeśvarasya ca
32. priye,
bhūtabaliḥ sarvābhiḥ aṅgulībhiḥ ca uktaḥ,
kṣetrapālabaliḥ aṅguṣṭhatarjanībhyāṃ ca bhavet,
rājarājeśvarasya ca (baliḥ) aṅguṣṭhamadhyamābhyāṃ (bhavet)
32. O dear one, the offering to the spirits is declared with all the fingers, the offering to Kṣetrapāla should be with the thumb and the index finger, and that to Rājarājeśvara with the thumb and the middle finger.
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बटुकादीन् समर्च्यैवं कुलदीपान् प्रदर्शयेत् ।
ईषद्रक्तसुपिष्टेन चतुरङ्गुलिमानतः ॥३३॥
33. baṭukādīn samarcyaivaṁ kuladīpān pradarśayet ,
īṣadraktasupiṣṭena caturaṅgulimānataḥ.
33. baṭukādīn samarcya evam kuladīpān pradarśayet
īṣadraktasupiṣṭena caturangulimānataḥ
33. evam baṭukādīn samarcya kuladīpān
īṣadraktasupiṣṭena caturangulimānataḥ pradarśayet
33. Having thus worshipped Baṭuka and the others, one should display the family lamps, which are slightly red, well-ground, and four fingers in measure,
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दीपान् डमरुकाकारान् त्रिकोणानतिशोभनान् ।
कर्षाज्यग्राहिणः कुर्य्यान्नव सप्ताथ पञ्च वा ॥३४॥
34. dīpān ḍamarukākārān trikoṇānatiśobhanān ,
karṣājyagrāhiṇaḥ kuryyānnava saptātha pañca vā.
34. dīpān ḍamarukākārān trikoṇān atiśobhanān
karṣājyagrāhiṇaḥ kuryāt nava sapta atha pañca vā
34. ḍamarukākārān trikoṇān atiśobhanān karṣājyagrāhiṇaḥ
dīpān nava sapta atha pañca vā kuryāt
34. One should make the lamps shaped like a little drum, triangular, extremely splendid, and holding the measure of a karṣa of ghee - nine, seven, or five.
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अन्तस्तेजो बहिस्तेज एकीकृत्यामितप्रभान् ।
त्रिधा देव्युपरि भ्राम्य कुलदीपान् निवेदयेत् ॥३५॥
35. antastejo bahisteja ekīkṛtyāmitaprabhān ,
tridhā devyupari bhrāmya kuladīpān nivedayet.
35. antaḥtejaḥ bahiḥtejaḥ ekīkṛtya amitaprabhān
tridhā devyupari bhrāmya kuladīpān nivedayet
35. antaḥtejaḥ bahiḥtejaḥ ekīkṛtya devyupari tridhā
bhrāmya amitaprabhān kuladīpān nivedayet
35. Having unified the internal light and the external light, and having waved (them) three times above the Goddess, one should offer the Kula lamps of boundless lustre.
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समस्तचक्रचक्रेशि देवेशि सकलात्मिके ।
आरात्रीकमिदं देवि गृहाण मम सिद्धये ।
कुलदीपान् प्रदर्श्याथ शक्तिपूजां समाचरेत् ॥३६॥
36. samastacakracakreśi deveśi sakalātmike ,
ārātrīkamidaṁ devi gṛhāṇa mama siddhaye ,
kuladīpān pradarśyātha śaktipūjāṁ samācaret.
36. samastacakracakreśi deveśi
sakalātmike ārātrīkam idam devi gṛhāṇa
mama siddhaye kuladīpān
pradarśya atha śaktipūjām samācaret
36. he samastacakracakreśi deveśi sakalātmike devi mama siddhaye idam ārātrīkam gṛhāṇa.
atha kuladīpān pradarśya śaktipūjām samācaret.
36. O ruler of all the wheels, O ruler of the gods, O soul of all, O Goddess! Accept this wave-offering of lights for my spiritual attainment. Then, having shown the Kula lamps, one should perform the worship of the Śakti.
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स्वशक्तिं वीरशक्तिं वा दीक्षितां गुरुमार्गतः ।
पाययित्वा चरेत् पानमिति शास्त्रस्य निश्चयः ॥३७॥
37. svaśaktiṁ vīraśaktiṁ vā dīkṣitāṁ gurumārgataḥ ,
pāyayitvā caret pānamiti śāstrasya niścayaḥ.
37. svaśaktim vīraśaktim vā dīkṣitām gurumārgataḥ
pāyayitvā caret pānam iti śāstrasya niścayaḥ
37. gurumārgataḥ dīkṣitām svaśaktim vīraśaktim vā pāyayitvā pānam caret iti śāstrasya niścayaḥ.
37. Having made either one's own Śakti or a heroic Śakti, who has been initiated through the path of the guru, drink (first), one should perform the drinking (of the ritual wine). This is the firm decision of the scripture.
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अदीक्षितां स्त्रियं कुर्यात् सद्यः संस्कारमम्बिके ।
मन्त्रदीक्षाविधानेन् शुद्धा भवति नान्यथा ॥३८॥
38. adīkṣitāṁ striyaṁ kuryāt sadyaḥ saṁskāramambike ,
mantradīkṣāvidhānen śuddhā bhavati nānyathā.
38. adīkṣitām striyam kuryāt sadyaḥ saṃskāram ambike
mantradīkṣāvidhānena śuddhā bhavati na anyathā
38. he ambike adīkṣitām striyam sadyaḥ saṃskāram kuryāt.
mantradīkṣāvidhānena śuddhā bhavati,
anyathā na.
38. O Mother, if a woman is uninitiated, one should perform her consecration immediately. She becomes pure only through the rite of mantra initiation, not otherwise.
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तस्मात् सुलक्षणां शक्तिं गन्धपुष्पाक्षतादिभिः ।
अभ्यर्च्य देवताबुद्ध्या भोगपात्रं निवेदयेत् ॥३९॥
39. tasmāt sulakṣaṇāṁ śaktiṁ gandhapuṣpākṣatādibhiḥ ,
abhyarcya devatābuddhyā bhogapātraṁ nivedayet.
39. tasmāt sulakṣaṇām śaktim gandhapuṣpākṣatādibhiḥ
abhyarcya devatābuddhyā bhogapātram nivedayet
39. tasmāt sulakṣaṇām śaktim gandhapuṣpākṣatādibhiḥ devatābuddhyā abhyarcya bhogapātram nivedayet.
39. Therefore, having worshipped the auspiciously marked Śakti with sandalwood paste, flowers, unbroken rice grains, and other offerings, viewing her as the deity herself, one should present her the cup of enjoyment.
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तदन्ते कन्यकाश्चापि प्रमदाश्च मनोहराः ।
सम्पूज्य देवताबुद्ध्या दद्यात् पात्रं पृथक् पृथक् ॥४०॥
40. tadante kanyakāścāpi pramadāśca manoharāḥ ,
sampūjya devatābuddhyā dadyāt pātraṁ pṛthak pṛthak.
40. tadante kanyakāḥ ca api pramadāḥ ca manoharāḥ
sampūjya devatābuddhyā dadyāt pātram pṛthak pṛthak
40. tadante manoharāḥ kanyakāḥ ca api pramadāḥ ca devatābuddhyā sampūjya pṛthak pṛthak pātram dadyāt.
40. Thereafter, having also worshipped beautiful young girls and young women, viewing them as the deity herself, one should offer them each their cups individually.
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अनिवेद्य तु यः शक्त्यै कुलद्रव्यं निषेवते ।
पूजितं निष्फलं तस्य देवता न प्रसीदति ॥४१॥
41. anivedya tu yaḥ śaktyai kuladravyaṁ niṣevate ,
pūjitaṁ niṣphalaṁ tasya devatā na prasīdati.
41. anivedya tu yaḥ śaktyai kuladravyam niṣevate
pūjitam niṣphalam tasya devatā na prasīdati
41. yaḥ tu śaktyai anivedya kuladravyam niṣevate,
tasya pūjitam niṣphalam (bhavati),
devatā na prasīdati.
41. But whoever partakes of the Kula substances without first offering them to the Śakti, his worship becomes fruitless, and the deity is not pleased.
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चण्डाली चर्मकारी च मातङ्गी पुक्कसी तथा ।
श्वपची खट्टकी चैव कैवर्त्ती विश्वयोषितः ॥४२॥
42. caṇḍālī carmakārī ca mātaṅgī pukkasī tathā ,
śvapacī khaṭṭakī caiva kaivarttī viśvayoṣitaḥ.
42. caṇḍālī carmakārī ca mātaṅgī pukkasī tathā
śvapacī khaṭṭakī ca eva kaivartī viśvayoṣitaḥ
42. caṇḍālī carmakārī ca mātaṅgī tathā pukkasī śvapacī khaṭṭakī ca eva kaivartī (iti) viśvayoṣitaḥ.
42. A Caṇḍālī (outcaste woman), a Carmakārī (leather-worker woman), a Mātaṅgī (outcaste woman), a Pukkasī, a Śvapacī (dog-cooker woman), a Khaṭṭakī (butcher woman), and a Kaivartī (fisherwoman) - these are the universal women (representing the eight Kulas).
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कुलाष्टकमिदं प्रोक्तमकुलाष्टकमुच्यते ।
कन्दुकी शौण्डिकी चैव शस्त्रजीवी च रञ्जकी ॥४३॥
43. kulāṣṭakamidaṁ proktamakulāṣṭakamucyate ,
kandukī śauṇḍikī caiva śastrajīvī ca rañjakī.
43. kulāṣṭakam idam proktam akulāṣṭakam ucyate
kandukī śauṇḍikī ca eva śastrajīvī ca rañjakī
43. idam kulāṣṭakam proktam; (atha) akulāṣṭakam ucyate:
kandukī śauṇḍikī ca eva śastrajīvī ca rañjakī
43. This is declared to be the group of eight Kulas. Now the group of eight Akulas is described: a Kandukī (baker woman), a Śauṇḍikī (vintner/distiller woman), a Śastrajīvī (woman of the warrior class), and a Rañjakī (dyer woman),
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गायकी रजकी शिल्पी कौलिकी च तथाष्टमी ।
तन्त्रमन्त्रसमायुक्ता समयाचारपालिका ॥४४॥
44. gāyakī rajakī śilpī kaulikī ca tathāṣṭamī ,
tantramantrasamāyuktā samayācārapālikā.
44. gāyakī rajakī śilpī kaulikī ca tathā aṣṭamī
tantramantrasamāyuktā samayācārapālikā
44. gāyakī rajakī śilpī ca tathā aṣṭamī kaulikī.
(etāḥ) tantramantrasamāyuktāḥ samayācārapālikāḥ (bhavanti).
44. a Gāyakī (singer woman), a Rajakī (washerwoman), a Śilpī (artisan woman), and eighth, a Kaulikī (Kula woman). These should be endowed with tantras and mantras and should preserve the established rules of conduct (samayācāra).
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कुमारी च व्रतस्था च योगमुद्राधरापि वा ।
पूजाकाले स्वतः प्राप्ता सा ज्ञेया सहजा बुधैः ॥४५॥
45. kumārī ca vratasthā ca yogamudrādharāpi vā ,
pūjākāle svataḥ prāptā sā jñeyā sahajā budhaiḥ.
45. kumārī ca vratasthā ca yogamudrādharā api vā
pūjākāle svataḥ prāptā sā jñeyā sahajā budhaiḥ
45. kumārī ca vratasthā ca yogamudrādharā api vā pūjākāle svataḥ prāptā (cet),
sā budhaiḥ sahajā jñeyā.
45. A maiden, one observing a vow, or one holding the yoga-mudra, who arrives of her own accord at the time of worship, is known by the wise as a Sahaja.
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उक्तजात्यङ्गनाभावे चातुर्वर्ण्याङ्गनां यजेत् ।
सुरूपा तरुणी शान्ता कुलाचारयुता शुचिः ॥४६॥
46. uktajātyaṅganābhāve cāturvarṇyāṅganāṁ yajet ,
surūpā taruṇī śāntā kulācārayutā śuciḥ.
46. uktajātyaṅganābhāve cāturvarṇyāṅganām yajet
surūpā taruṇī śāntā kulācārayutā śuciḥ
46. uktajātyaṅganābhāve cāturvarṇyāṅganām yajet; (yā) surūpā taruṇī śāntā kulācārayutā śuciḥ (syāt).
46. In the absence of women of the aforementioned classes, one should worship a woman belonging to the four social classes, (who is) beautiful, young, peaceful, established in Kula conduct, pure,
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शङ्काहीना भक्तियुक्ता गूढा शास्त्रोपजीविनी ।
अलोलुपा सुशीला च स्मितास्या प्रियवादिनी ॥४७॥
47. śaṅkāhīnā bhaktiyuktā gūḍhā śāstropajīvinī ,
alolupā suśīlā ca smitāsyā priyavādinī.
47. śaṅkāhīnā bhaktiyuktā gūḍhā śāstropajīvinī
alolupā suśīlā ca smitāsyā priyavādinī
47. śaṅkāhīnā bhaktiyuktā gūḍhā śāstropajīvinī alolupā suśīlā ca smitāsyā priyavādinī (syāt).
47. free from doubt, full of devotion, discreet, living according to the scriptures, free from greed, well-behaved, smiling, and sweet-spoken.
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गुरुदैवतसम्भक्ता सुचिता कौलिकप्रिया ।
विमत्सरा विशेषज्ञा देवताराधनोत्सुका ।
मनोहरा सदाचारा शक्तिरेषा सुलक्षणा ॥४८॥
48. gurudaivatasambhaktā sucitā kaulikapriyā ,
vimatsarā viśeṣajñā devatārādhanotsukā ,
manoharā sadācārā śaktireṣā sulakṣaṇā.
48. gurudaivatasambhaktā sucitā kaulikapriyā vimatsarā viśeṣajñā
devatārādhanotsukā manoharā sadācārā śaktiḥ eṣā sulakṣaṇā
48. gurudaivatasambhaktā sucitā kaulikapriyā vimatsarā viśeṣajñā devatārādhanotsukā manoharā sadācārā eṣā śaktiḥ sulakṣaṇā (bhavati).
48. devoted to the guru and the deity, well-intentioned, beloved of the Kaulas, free from jealousy, discerning, eager to worship the deity, charming, and of good conduct - such a Śakti is endowed with excellent characteristics.
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दुष्टोग्रा कर्कशा क्रूरा दुःखिता कुलदूषणी ।
दुराचारा पराधीना भीता लुब्धातुराऽलसा ॥४९॥
49. duṣṭogrā karkaśā krūrā duḥkhitā kuladūṣaṇī ,
durācārā parādhīnā bhītā lubdhāturā'lasā.
49. duṣṭogrā karkaśā krūrā duḥkhitā kuladūṣaṇī
durācārā parādhīnā bhītā lubdhā āturā alasā
49. (yā) duṣṭogrā karkaśā krūrā duḥkhitā kuladūṣaṇī durācārā parādhīnā bhītā lubdhā āturā alasā (ca syāt,
tām varjayet).
49. One who is wicked and fierce, harsh, cruel, miserable, a defiler of the Kula, ill-behaved, dependent on others, fearful, greedy, afflicted, lazy,
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निद्रासक्तातिदुर्म्मेधा हीनाङ्गी व्याधिपीडिता ।
दुर्गन्धा कुत्सिता मूढा वृद्धोन्मत्ता रहस्यभित् ॥५०॥
50. nidrāsaktātidurmmedhā hīnāṅgī vyādhipīḍitā ,
durgandhā kutsitā mūḍhā vṛddhonmattā rahasyabhit.
50. nidrāsaktā atidurmmedhā hīnāṅgī vyādhipīḍitā
durgandhā kutsitā mūḍhā vṛddhā unmattā rahasyabhid
50. (yā) nidrāsaktā atidurmmedhā hīnāṅgī vyādhipīḍitā durgandhā kutsitā mūḍhā vṛddhā unmattā rahasyabhid (ca syāt,
sā śaktipūjane varjanīyā).
50. addicted to sleep, highly unintelligent, deformed, afflicted with disease, foul-smelling, contemptible, foolish, old, insane, and a betrayer of secrets (should be avoided in the worship of Śakti).
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कुतर्का कुत्सितालापा निर्लज्जा कलहप्रिया ।
विरूपोन्मार्गगा स्तब्धा पङ्ग्वन्धविकृतानना ।
ईदृशीं मन्त्रयुक्ताञ्च शक्तिं यागे विवर्जयेत् ॥५१॥
51. kutarkā kutsitālāpā nirlajjā kalahapriyā ,
virūponmārgagā stabdhā paṅgvandhavikṛtānanā ,
īdṛśīṁ mantrayuktāñca śaktiṁ yāge vivarjayet.
51. kutarkā kutsitālāpā nirlajjā
kalahapriyā virūponmārgagā stabdhā
paṅgvandhavikṛtānanā īdṛśīṃ
mantrayuktāñca śaktiṃ yāge vivarjayet
51. kutarkā kutsitālāpā nirlajjā
kalahapriyā virūpā unmārgagā stabdhā
paṅgu andha vikṛtānanā īdṛśīṃ
mantrayuktāṃ ca śaktiṃ yāge vivarjayet
51. A woman given to false arguments, foul speech, shamelessness, and quarreling, one who is ugly, wandering onto forbidden paths, stubborn, lame, blind, or having a deformed face, even if endowed with mantras - one should avoid such a Śakti in worship.
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ततोऽर्चनादिकं सर्वं मन्त्रोदकपुरःसरम् ।
इतः पूर्वादिमनुना मन्त्री देव्यै समर्पयेत् ॥५२॥
52. tato'rcanādikaṁ sarvaṁ mantrodakapuraḥsaram ,
itaḥ pūrvādimanunā mantrī devyai samarpayet.
52. tatas arcanādikam sarvam mantrodakapuraḥsaram
itas pūrvādimanunā mantrī devyai samarpayet
52. tataḥ mantrī arcanādikaṃ sarvaṃ mantrodakapuraḥsaram
itaḥ pūrvādimanunā devyai samarpayet
52. Thereafter, accompanied by water infused with mantras, the practitioner should offer all the acts of worship and the like to the Goddess, using the mantra beginning with pūrva and others.
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तारत्रयमितः पूर्वं प्राणबुद्धी ततः परम् ।
देहधर्माधिकारतो जाग्रत्स्वप्नसुषुप्तिषु ॥५३॥
53. tāratrayamitaḥ pūrvaṁ prāṇabuddhī tataḥ param ,
dehadharmādhikārato jāgratsvapnasuṣuptiṣu.
53. tāratrayamitaḥ pūrvaṃ prāṇabuddhī tataḥ param
dehadharmādhikārato jāgratsvapnasuṣuptiṣu
53. pūrvaṃ tāratrayamitaḥ tataḥ paraṃ prāṇabuddhī
dehadharmādhikārato jāgratsvapnasuṣuptiṣu
53. First comes the measurement by the three fold tārā, and after that the vital breath and the intellect. Then, according to the authority of the bodily states, during waking, dreaming, and deep sleep,
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मनसा चेतसा वाचा कर्मणा तत्परं वदेत् ।
हस्ताभ्याञ्च ततः पद्भयामुदरेण ततः परम् ॥५४॥
54. manasā cetasā vācā karmaṇā tatparaṁ vadet ,
hastābhyāñca tataḥ padbhayāmudareṇa tataḥ param.
54. manasā cetasā vācā karmaṇā tatparaṃ vadet
hastābhyāñca tataḥ padbhayāmudareṇa tataḥ param
54. manasā cetasā vācā karmaṇā tataḥ paraṃ tat paraṃ
vadet hastābhyāṃ ca tataḥ padbhyāṃ tataḥ param udareṇa
54. (one should express or direct it) with mind, consciousness, speech, and action. Then further, with both hands and feet, and after that with the belly,
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शिश्ना च यत् स्मृतं पश्चाद् यदुक्तं यत् कृतं वदेत् ।
तत् सर्वं गुरवे चान्ते मत्समपीतमस्त्विति ।
स्वाहान्तो मनुरित्युक्तस्त्रिसप्तत्यक्षरः प्रिये ॥५५॥
55. śiśnā ca yat smṛtaṁ paścād yaduktaṁ yat kṛtaṁ vadet ,
tat sarvaṁ gurave cānte matsamapītamastviti ,
svāhānto manurityuktastrisaptatyakṣaraḥ priye.
55. śiśnā ca yat smṛtaṃ paścāt yad uktam yat
kṛtam vadet tat sarvam gurave ca ante
matsama-arpitam astu iti svāhā-antaḥ
manuḥ iti uktaḥ tri-saptati-akṣaraḥ priye
55. priye śiśnā ca paścāt yat smṛtam yat
uktam yat kṛtam vadet tat sarvam ante
gurave matsama-arpitam astu iti
svāhā-antaḥ tri-saptati-akṣaraḥ manuḥ uktaḥ
55. O beloved, and then with the phallus, whatever was thought, whatever was spoken, or whatever was done, one should declare - Let all that be offered at the end to the guru, being equal to me. Thus, the mantra ending with svāhā is declared to have seventy-three syllables.
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ज्ञानतोऽज्ञानतो वापि यन्मया क्रियते शिवे ।
तव कृत्यमिदं सर्वमिति ज्ञात्वा क्षमस्व मे ॥५६॥
56. jñānato'jñānato vāpi yanmayā kriyate śive ,
tava kṛtyamidaṁ sarvamiti jñātvā kṣamasva me.
56. jñānataḥ ajñānataḥ vā api yat mayā kriyate śive
tava kṛtyam idam sarvam iti jñātvā kṣamasva me
56. śive jñānataḥ ajñānataḥ vā api yat mayā kriyate
tat sarvam idam tava kṛtyam iti jñātvā me kṣamasva
56. O Śivā, whether knowingly or unknowingly, whatever is done by me, knowing that all this is your own action, please forgive me.
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एवं सम्प्रार्थ्य देवेशि स्तुत्वा नत्वा च भक्तितः ।
प्रधानदेवतामूर्त्तौ परिवारान् समर्चयेत् ।
एवं सावरणां देवीं चिन्तयेत् स्वहृदम्बुजे ॥५७॥
57. evaṁ samprārthya deveśi stutvā natvā ca bhaktitaḥ ,
pradhānadevatāmūrttau parivārān samarcayet ,
evaṁ sāvaraṇāṁ devīṁ cintayet svahṛdambuje.
57. evam samprārthya deveśi stutvā
natvā ca bhaktitāḥ pradhāndevatāmūrttau
parivārān samarcayet evam
sāvaraṇām devīm cintayet svahṛdambuje
57. deveśi evam samprārthya bhaktitāḥ
stutvā natvā ca pradhāndevatāmūrttau
parivārān samarcayet evam
sāvaraṇām devīm svahṛdambuje cintayet
57. O queen of the gods, having thus prayed, praised, and bowed down with devotion, one should worship the retinue around the principal deity image. Thus one should contemplate the goddess along with her attendants in one's own lotus heart.
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शेषिकाये समर्प्यात्ममूलमन्त्रेण शोधयेत् ।
स्याद्वाग्भवं हृदुच्चिष्टचाण्डालि तदनन्तरम् ॥५८॥
58. śeṣikāye samarpyātmamūlamantreṇa śodhayet ,
syādvāgbhavaṁ hṛducciṣṭacāṇḍāli tadanantaram.
58. śeṣikāye samarpya ātmamūlamantreṇa śodhayeḥ
syātvāgbhavam hṛduccिष्टचाण्डालि tadanantaram
58. ātmamūlamantreṇa śeṣikāye samarpya śodhayeḥ tat
anantaram vāgbhavam hṛd ucchiṣṭacāṇḍāli syāt
58. Having offered to the remaining part, one should purify it with the principal self-mantra. Then follows vāgbhava, hṛd, ucchiṣṭa, and cāṇḍāli.
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वदेन्मातङ्गि सर्वन्ते वश्यंकुरुयुगन्ततः ।
एकविंशतिवर्णैश्च शेषिकामनुरीरितः ॥५९॥
59. vadenmātaṅgi sarvante vaśyaṁkuruyugantataḥ ,
ekaviṁśativarṇaiśca śeṣikāmanurīritaḥ.
59. vaden mātaṅgi sarvante vaśaṃ kuru yugam
tataḥ ekaviṃśativarṇaiś ca śeṣikāmanur īritaḥ
59. mātaṅgi sarvante vada vaśaṃ kuru yugam tataḥ
ekaviṃśativarṇaiḥ ca śeṣikāmanur īritaḥ
59. O Mātaṅgī, say sarvante, then vaśaṃ kuru yugam. Thus, the mantra of Śeṣikā with twenty-one syllables is declared.
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मन्त्रेणानेन निर्माल्यं शेषिकायै समर्पयेत् ।
देवीमुच्चिष्टमातङ्गीं ध्यायेत् त्रैलोक्यमोहिनीम् ॥६०॥
60. mantreṇānena nirmālyaṁ śeṣikāyai samarpayet ,
devīmucciṣṭamātaṅgīṁ dhyāyet trailokyamohinīm.
60. mantreṇa anena nirmālyaṃ śeṣikāyai samarpayet
devīm ucchiṣṭamātaṅgīṃ dhyāyet trailokyamohinīm
60. anena mantreṇa nirmālyaṃ śeṣikāyai samarpayet
trailokyamohinīm ucchiṣṭamātaṅgīṃ devīṃ dhyāyet
60. With this mantra, one should offer the remains to Śeṣikā, and meditate upon the goddess Ucchiṣṭamātaṅgī, who bewilders the three worlds.
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वीणावाद्यविनोदगीतनिरतां नीलांशुकोल्लासिनीं बिम्बोष्ठीं नवयावकार्द्रचरणामाकीर्णकेशालकाम् ।
मृद्वङ्गीं सिंतशङ्खकुण्डलधरां माणिक्यभूषोज्ज्वलां मातङ्गीं प्रणतोऽस्मि सुस्मितमुखीं देवीं शुकश्यामलाम् ॥६१॥
61. vīṇāvādyavinodagītaniratāṁ nīlāṁśukollāsinīṁ bimboṣṭhīṁ navayāvakārdracaraṇāmākīrṇakeśālakām ,
mṛdvaṅgīṁ siṁtaśaṅkhakuṇḍaladharāṁ māṇikyabhūṣojjvalāṁ mātaṅgīṁ praṇato'smi susmitamukhīṁ devīṁ śukaśyāmalām.
61. vīṇāvādyavinodagītaniratām nīlāṃśukollāsinīṃ bimboṣṭhīṃ
navayāvakārdracaraṇām ākīrṇakeśālakām mṛdvaṅgīṃ
sitaśaṅkhakuṇḍaladharām māṇikyabhūṣojjvalām
mātṅgīṃ praṇato asmi susmitamukhīṃ devīṃ śukaśyāmalām
61. vīṇāvādyavinodagītaniratām nīlāṃśukollāsinīṃ bimboṣṭhīṃ
navayāvakārdracaraṇām ākīrṇakeśālakām mṛdvaṅgīṃ
sitaśaṅkhakuṇḍaladharām māṇikyabhūṣojjvalām
susmitamukhīṃ śukaśyāmalām mātAṅgīṃ devīm praṇataḥ asmi
61. I bow to the goddess Mātaṅgī, who delights in playing the viṇā and in musical entertainment, who shines in blue garments, who has lips like the red bimba fruit, whose feet are moistened with fresh red lac, and whose hair is adorned and slightly disheveled. She is tender-limbed, wears white conch shell earrings, glows with ruby ornaments, has a smiling face, and possesses the dark green hue of a parrot.
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ततः श्रीगुरुरूपाय साक्षात् परशिवाय च ।
कराभ्यां पात्रमुद्धृत्य सद्वितीयं समर्पयेत् ॥६२॥
62. tataḥ śrīgururūpāya sākṣāt paraśivāya ca ,
karābhyāṁ pātramuddhṛtya sadvitīyaṁ samarpayet.
62. tataḥ śrīgururūpāya sākṣāt paraśivāya ca
karābhyām pātram uddhṛtya sadvitīyam samarpayet
62. tataḥ karābhyām pātram uddhṛtya sadvitīyaṃ
śrīgururūpāya sākṣāt paraśivāya ca samarpayet
62. Thereafter, lifting the vessel with both hands along with the second offering, one should present it to the revered teacher, who is truly the supreme Śiva.
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स्वसम्प्रदायसंयुक्तैर्वीरैश्च सह पूजयेत् ।
अन्योन्यवन्दनं कृत्वा पिबेत्तत्तदनुज्ञया ॥६३॥
63. svasampradāyasaṁyuktairvīraiśca saha pūjayet ,
anyonyavandanaṁ kṛtvā pibettattadanujñayā.
63. sva-sampradāya-saṃyuktaiḥ vīraiḥ ca saha pūjayet
anyonya-vandanaṃ kṛtvā pibet tat tat anujñayā
63. sva-sampradāya-saṃyuktaiḥ vīraiḥ ca saha pūjayet
anyonya-vandanaṃ kṛtvā tat tat anujñayā pibet
63. One should worship together with brave heroes who are united in their own tradition, and having mutually bowed to one another, one should drink with their respective permission.
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सव्येनोद्धृत्य पात्रन्तु मुद्रां कृत्वाऽपसव्यतः ।
यथाविधि द्वितीयेन गृह्णीयान्मन्त्रमुच्चरन् ॥६४॥
64. savyenoddhṛtya pātrantu mudrāṁ kṛtvā'pasavyataḥ ,
yathāvidhi dvitīyena gṛhṇīyānmantramuccaran.
64. savyeṇa uddhṛtya pātraṃ tu mudrām kṛtvā apasavyataḥ
yathāvidhi dvitīyena gṛhṇīyāt mantram uccaran
64. savyeṇa pātraṃ tu uddhṛtya apasavyataḥ mudrāṃ
kṛtvā yathāvidhi dvitīyena mantram uccaran gṛhṇīyāt
64. Lifting the vessel with the left hand and making the mudrā on the right side, according to the prescribed rule, one should take it with the second (offering), reciting the mantra.
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पिशितं माषमात्रन्तु द्रव्यं चुल्लुकसम्मितम् ।
आत्मदेहत्रयं तत्त्वं त्रयेणाथ विशोधयेत् ॥६५॥
65. piśitaṁ māṣamātrantu dravyaṁ cullukasammitam ,
ātmadehatrayaṁ tattvaṁ trayeṇātha viśodhayet.
65. piśitaṃ māṣamātram tu dravyaṃ cullukasammitam
ātmadehatrayaṃ tattvaṃ trayeṇa atha viśodhayet
65. tu māṣamātram piśitam dravyam cullukasammitam
atha trayeṇa ātmadehatrayam tattvam viśodhayet
65. One should offer a portion of meat the size of a black gram bean, along with a liquid substance measuring a handful, and then purify the threefold reality of the self and the body through the three.
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तरुणोल्लाससहितः प्रसन्नवदनेक्षणः ।
गुरुः शिष्यान् समाहूय दद्यात्तत्त्वत्रयं प्रिये ॥६६॥
66. taruṇollāsasahitaḥ prasannavadanekṣaṇaḥ ,
guruḥ śiṣyān samāhūya dadyāttattvatrayaṁ priye.
66. taruṇollāsasahitaḥ prasannavadanekṣaṇaḥ guruḥ
śiṣyān samāhūya dadyāt tattvatrayam priye
66. priye taruṇollāsasahitaḥ prasannavadanekṣaṇaḥ
guruḥ śiṣyān samāhūya tattvatrayam dadyāt
66. O beloved, accompanied by youthful joy, with a bright and pleased face and eyes, the teacher should call together the disciples and impart the threefold reality.
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शिष्योपायनमादाय शुद्धात्मा कुसुमादिकम् ।
यथाशक्ति निवेद्याथ वित्तशाठ्यविवजीतः ॥६७॥
67. śiṣyopāyanamādāya śuddhātmā kusumādikam ,
yathāśakti nivedyātha vittaśāṭhyavivajītaḥ.
67. śiṣyopāyanam ādāya śuddhātmā kusumādikam
yathāśakti nivedya atha vittaśāṭhyavarjitaḥ
67. śuddhātmā śiṣyopāyanam kusumādikam ca yathāśakti
nivedya atha vittaśāṭhyavarjitaḥ ādāya
67. Having a pure soul, and taking the gift from the disciple along with flowers and other offerings according to one's ability, the teacher should present them without any miserliness or deceit.
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प्रणम्य बहिरष्टाङ्गं प्रविश्यान्तः शनैः प्रिये ।
समर्प्योपायनं भक्त्या शिवाय गुरुरूपिणे ॥६८॥
68. praṇamya bahiraṣṭāṅgaṁ praviśyāntaḥ śanaiḥ priye ,
samarpyopāyanaṁ bhaktyā śivāya gururūpiṇe.
68. praṇamya bahiḥ aṣṭāṅgam praviśya antaḥ śanaiḥ
priye samarpya upāyanam bhaktyā śivāya gururūpiṇe
68. priye bahiḥ aṣṭāṅgam praṇamya śanaiḥ antaḥ praviśya
gururūpiṇe śivāya bhaktyā upāyanam samarpya
68. O beloved, having bowed down outside in the eight limbed posture, and having slowly entered inside, one should devoutly present the gift to the teacher, who is truly Śiva in bodily form.
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ग्रथिताङ्गुष्ठकौ कृत्वा करौ सक्ताग्रतर्जनी ।
जानुभ्यामवनिं गत्वा पञ्चाङ्गं प्रणमेद् गुरुम् ॥६९॥
69. grathitāṅguṣṭhakau kṛtvā karau saktāgratarjanī ,
jānubhyāmavaniṁ gatvā pañcāṅgaṁ praṇamed gurum.
69. grathitāṅguṣṭhakau kṛtvā karau saktāgratarjanī |
jānubhyām avaniṃ gatvā pañcāṅgaṃ praṇamed gurum
69. karau grathitāṅguṣṭhakau kṛtvā saktāgratarjanī
jānubhyām avaniṃ gatvā pañcāṅgaṃ gurum praṇamet
69. Making the thumbs interlocked and keeping the tips of the forefingers touching, having gone with both knees to the ground, (the practitioner) should bow to the guru in the five-limbed posture,
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वामाऽङ्गुष्ठानामिकाभ्यां दक्षहस्तप्रसारितम् ।
स्पृष्ट्वा विशुद्धहृदय ईषदानतमस्तकः ॥७०॥
70. vāmā'ṅguṣṭhānāmikābhyāṁ dakṣahastaprasāritam ,
spṛṣṭvā viśuddhahṛdaya īṣadānatamastakaḥ.
70. vāmaṅguṣṭhānāmikābhyāṃ dakṣahastaprasāritam
| spṛṣṭvā viśuddhahṛdaya īṣadānatamastakaḥ
70. viśuddhahṛdayaḥ īṣadānatamastakaḥ
vāmaṅguṣṭhānāmikābhyāṃ dakṣahastaprasāritam spṛṣṭvā
70. (having) a pure heart and a slightly bowed head, having touched the outstretched right hand with his left thumb and ring finger,
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वामाङ्गुष्ठानामिकाभ्यां शिष्याय श्रीगुरुः प्रिये ।
प्रकृत्याद्यैः पृथिव्यन्तैश्चतुवींशतिभिः प्रिये ॥७१॥
71. vāmāṅguṣṭhānāmikābhyāṁ śiṣyāya śrīguruḥ priye ,
prakṛtyādyaiḥ pṛthivyantaiścatuvīṁśatibhiḥ priye.
71. vāmāṅguṣṭhānāmikābhyāṃ śiṣyāya śrīguruḥ priye
prakṛtyādyaiḥ pṛthivyantaiḥ caturviṃśatibhiḥ priye
71. priye śrīguruḥ vāmāṅguṣṭhānāmikābhyāṃ śiṣyāya
prakṛtyādyaiḥ pṛthivyantaiḥ caturviṃśatibhiḥ
71. O beloved, with his left thumb and ring finger, the revered guru (should touch) the disciple, along with the twenty-four (tattvas) beginning with prakṛti and ending with pṛthivī.
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स्वरैरशुद्धतत्त्वैश्च वाग्भवेन कुलेश्वरि ।
संयुक्तेनात्मतत्त्वेन स्थूलदेहं विशोधयेत् ॥७२॥
72. svarairaśuddhatattvaiśca vāgbhavena kuleśvari ,
saṁyuktenātmatattvena sthūladehaṁ viśodhayet.
72. svarair aśuddhatattvaiś ca vāgbhavena kuleśvari
saṃyuktenātmatattvena sthūladehaṃ viśodhayet
72. kuleśvari svaraiḥ aśuddhatattvaiḥ ca vāgbhavena
saṃyuktena ātmatattvena sthūladehaṃ viśodhayet
72. O mistress of the lineage, (the practitioner) should purify the gross body with the vowels, with the impure tattvas, and with the ātmatattva joined by vāgbhava.
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मायादिपुरुषान्तैश्च शुद्धाशुद्धैश्च सप्तभिः ।
तत्त्वैः स्पर्शाह्वयैर्वर्णैः कामराजेन मन्त्रवित् ।
युक्तेन विद्यातत्त्वेन सूक्ष्मदेहं विशोधयेत् ॥७३॥
73. māyādipuruṣāntaiśca śuddhāśuddhaiśca saptabhiḥ ,
tattvaiḥ sparśāhvayairvarṇaiḥ kāmarājena mantravit ,
yuktena vidyātattvena sūkṣmadehaṁ viśodhayet.
73. māyādi-puruṣāntaiḥ ca śuddhāśuddhaiḥ
ca saptabhiḥ tattvaiḥ sparśāhvayaiḥ
varṇaiḥ kāmarājena mantravit yuktena
vidyā-tattvena sūkṣma-deham viśodhayet
73. mantravit māyādi-puruṣāntaiḥ śuddhāśuddhaiḥ
saptabhiḥ ca tattvaiḥ
sparśāhvayaiḥ varṇaiḥ kāmarājena vidyā-tattvena
yuktena sūkṣma-deham viśodhayet
73. O beloved, the knower of mantras should purify the subtle body with the seven pure and impure tattvas beginning with māyā and ending with puruṣa, through the letters known as sparśa, joined by kāmarāja and vidyātattva.
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शुद्धैः शिवादिविद्यान्तैः पञ्चतत्त्वैश्च व्यापकैः ।
परया शिवतत्त्वेन परं देहं विशोधयेत् ॥७४॥
74. śuddhaiḥ śivādividyāntaiḥ pañcatattvaiśca vyāpakaiḥ ,
parayā śivatattvena paraṁ dehaṁ viśodhayet.
74. śuddhaiḥ śivādi-vidyāntaiḥ pañca-tattvaiḥ ca
vyāpakaiḥ parayā śiva-tattvena param deham viśodhayet
74. śuddhaiḥ śivādi-vidyāntaiḥ vyāpakaiḥ pañca-tattvaiḥ
ca parayā śiva-tattvena paraṃ dehaṃ viśodhayet
74. (He should purify) the supreme body with the five pervasive and pure tattvas beginning with śiva and ending with vidyā, along with the supreme śivatattva.
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षट्त्रिंशत्तत्त्वसहितमालिन्या बालया प्रिये ।
सर्वतत्त्वाश्रयं बीजं सर्वतत्त्वैवीशोधयेत् ॥७५॥
75. ṣaṭtriṁśattattvasahitamālinyā bālayā priye ,
sarvatattvāśrayaṁ bījaṁ sarvatattvaivīśodhayet.
75. ṣaṭtriṃśattattvasahitamālinyā bālayā priye
sarvatattvāśrayaṃ bījaṃ sarvatattvairviśodhayet
75. priye ṣaṭtriṃśattattvasahitamālinyā bālayā
sarvatattvāśrayaṃ bījaṃ sarvatattvair viśodhayet
75. O beloved, one should purify the seed-mantra, which is the support of all tattvas and is accompanied by the thirty-six tattvas and the Mālinī and Bālā energies, through all the tattvas.
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शोधयेति पदं दद्यात् सद्वितीयमलिं गुरुः ।
चुल्लुकं गुरुणा दत्तं शोधयामीति चोच्चरन् ।
भक्त्या चावनतः शिष्यो निःशब्दं त्रिः पिबेदलिम् ॥७६॥
76. śodhayeti padaṁ dadyāt sadvitīyamaliṁ guruḥ ,
cullukaṁ guruṇā dattaṁ śodhayāmīti coccaran ,
bhaktyā cāvanataḥ śiṣyo niḥśabdaṁ triḥ pibedalim.
76. śodhayeti padaṃ daddhāt sadvitīyamaliṃ
guruḥ cullakaṃ guruṇā dattaṃ
śodhayāmīti ca uccaran bhaktyā ca
avanataḥ śiṣyo niḥśabdaṃ triḥ pibet alim
76. guruḥ sadvitīyaṃ śodhayeti padaṃ dadyāt
alim ca guruṇā dattaṃ cullakaṃ
śodhayāmīiti ca uccaran bhaktyā avanataḥ
śiṣyaḥ niḥśabdaṃ triḥ alim pibet
76. The guru should utter the word śodhaya along with the second part, and give the liquid substance (alim). Reciting the words 'I am purifying it', the disciple, bowed down with devotion and remaining silent, should drink the liquid substance three times from the palm of his hand given by the guru.
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पाणिभ्यां संस्पृशेद्देहं सर्वतत्त्वं समुच्चरन् ।
शिरःप्रभृतिपादान्तं शुद्धं देहं विचिन्तयेत् ॥७७॥
77. pāṇibhyāṁ saṁspṛśeddehaṁ sarvatattvaṁ samuccaran ,
śiraḥprabhṛtipādāntaṁ śuddhaṁ dehaṁ vicintayet.
77. pāṇibhyāṃ saṃspṛśet deham sarvatattvam samuccaran
siraḥprabhṛtipādāntam śuddham deham vicintayet
77. sarvatattvam samuccaran pāṇibhyāṃ deham saṃspṛśet
siraḥprabhṛtipādāntam śuddham deham vicintayet
77. Reciting all the tattvas, he should touch the body with both hands. He should contemplate the body as pure, from the head down to the feet.
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स्थूलान्तमात्मतत्त्वं स्यात् सूक्ष्मं विद्यान्तगोचरम् ।
परान्तं शिवतत्त्वं स्यादिति तत्त्वत्रयं जगत् ॥७८॥
78. sthūlāntamātmatattvaṁ syāt sūkṣmaṁ vidyāntagocaram ,
parāntaṁ śivatattvaṁ syāditi tattvatrayaṁ jagat.
78. sthūlāntam ātmatattvam syāt sūkṣmam vidyāntagocaram
parāntam śivatattvam syāt iti tattvatrayam jagat
78. sthūlāntam ātmatattvam syāt sūkṣmam vidyāntagocaram
parāntam śivatattvam syāt iti jagat tattvatrayam
78. The gross element extends up to the ātmatattva, the subtle extends up to the domain of vidyā, and the supreme extends up to śivatattva - thus the universe consists of a triad of tattvas.
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एवं तत्त्वत्रयज्ञानं गुरोर्ज्ञात्वा य आचरेत् ।
स जीवन्नेव मुक्तः स्यादिति शङ्करभाषितम् ॥७९॥
79. evaṁ tattvatrayajñānaṁ gurorjñātvā ya ācaret ,
sa jīvanneva muktaḥ syāditi śaṅkarabhāṣitam.
79. evaṃ tattvatrayajñānaṃ guror jñātvā ya ācaret
sa jīvanneva muktaḥ syāditi śaṅkarabhāṣitam
79. yaḥ guror tattvatrayajñānam jñātvā evaṃ ācaret,
saḥ jīvan eva muktaḥ syāt,
iti śaṅkarabhāṣitam
79. Whoever, having learned this knowledge of the three tattvas from the teacher, practices it in this very way, is liberated even while living - this is spoken by Śaṅkara.
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ततः स्वीकृत्य च गुरुः शिष्येभ्यः शेषदो भवेत् ।
आदाय गुरुणा दत्तं सद्वितीयासवं पिबेत् ॥८०॥
80. tataḥ svīkṛtya ca guruḥ śiṣyebhyaḥ śeṣado bhavet ,
ādāya guruṇā dattaṁ sadvitīyāsavaṁ pibet.
80. tataḥ svīkṛtya ca guruḥ śiṣyebhyaḥ śeṣado
bhavet ādāya guruṇā dattaṃ sadvitīyāsavaṃ pibet
80. tataḥ guruḥ ca svīkṛtya śiṣyebhyaḥ śeṣadaḥ bhavet,
guruṇā dattaṃ ādāya sadvitīyāsavam pibet
80. Then, accepting this, the teacher should distribute the remainder to the disciples, and having taken what was given by the guru, he should drink the liquor together with its companion.
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श्रीगुरुज्येष्ठपूज्यानां पुरतः कुलनायिके ।
नोपविश्य पिबेन्मद्यं इति शास्त्रस्य निर्णयः ॥८१॥
81. śrīgurujyeṣṭhapūjyānāṁ purataḥ kulanāyike ,
nopaviśya pibenmadyaṁ iti śāstrasya nirṇayaḥ.
81. śrīgurujyeṣṭhapūjyānāṃ purataḥ kulanāyike na
upaviśya pibet madyam iti śāstrasya nirṇayaḥ
81. kulanāyike śrīgurujyeṣṭhapūjyānāṃ purataḥ na
upaviśya madyam pibet iti śāstrasya nirṇayaḥ
81. O mistress of the kula, one should not drink liquor sitting in front of the revered senior preceptors - this is the decision of the scripture.
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प्राणभेदफलोल्लासप्रणामस्थितिलक्षणम् ।
अविज्ञायाचरेद् यस्तु स भवेदापदाम्पदम् ॥८२॥
82. prāṇabhedaphalollāsapraṇāmasthitilakṣaṇam ,
avijñāyācared yastu sa bhavedāpadāmpadam.
82. prāṇabhedafalollāsapraṇāmasthitilakṣaṇam
avijñāya ācared yaḥ tu saḥ bhavet āpadāmpadam
82. yaḥ tu prāṇabhedafalollāsapraṇāmasthitilakṣaṇam avijñāya ācaret,
saḥ āpadām padam bhavet
82. Whoever acts without knowing the characteristics of the state of bowing and the manifestation resulting from the piercing of the prāṇa, he becomes a target for calamities.
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निर्मन्त्रं न पिबेन्मद्यं प्रायश्चित्तं विधीयते ।
तस्मान्मन्त्रविधानेन कर्तव्यं कुलनायिके ॥८३॥
83. nirmantraṁ na pibenmadyaṁ prāyaścittaṁ vidhīyate ,
tasmānmantravidhānena kartavyaṁ kulanāyike.
83. niḥmantram na pibet madyam prāyaścittam vidhīyate
tasmāt mantravidhānena kartavyam kulanāyike
83. kulanāyike,
niḥmantram madyam na pibet,
prāyaścittam vidhīyate,
tasmāt mantravidhānena kartavyam
83. O mistress of the kula, one should not drink liquor without a mantra, and expiation is prescribed if one does - therefore it must be done according to the rules of mantra.
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इदं पवित्रममृतं पिबामि भवभेषजम् ।
पशुपाशसमुच्चेदकारणं भैरवोदितम् ॥८४॥
84. idaṁ pavitramamṛtaṁ pibāmi bhavabheṣajam ,
paśupāśasamuccedakāraṇaṁ bhairavoditam.
84. idam pavitram amṛtam pibāmi bhavabheṣajam
paśupāśasamuccedakāraṇam bhairavoditam
84. idam pavitram amṛtam bhavabheṣajam
paśupāśasamuccedakāraṇam bhairavoditam pibāmi
84. I drink this pure nectar, the remedy for worldly existence, the cause of cutting asunder the bonds of the animal soul (paśu), uttered by Bhairava.
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चित्ते स्वातन्त्र्यसारत्वात्तदानन्दमयात्मनः ।
तन्मयत्वाच्च भावानां भावाश्चान्तहीता रसे ॥८५॥
85. citte svātantryasāratvāttadānandamayātmanaḥ ,
tanmayatvācca bhāvānāṁ bhāvāścāntahītā rase.
85. citte svātantryasāratvāt tadānandamayamātmanaḥ
tanmayatvāt ca bhāvānām bhāvāḥ ca antarnītāḥ rase
85. citte svātantryasāratvāt tadānandamayamātmanaḥ
tanmayatvāt ca bhāvānām bhāvāḥ ca rase antarnītāḥ
85. Because consciousness is essentially absolute freedom, and because it is the supreme self consisting of bliss, and further because all phenomena are pervaded by its essence, those phenomena are completely absorbed within the divine essence of rasa.
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सुषुम्नान्तं विकाशाय सुरसस्तेन पीयते ।
तस्मादिमां सुरां देवीं पूर्णोऽहं त्वां पिबाम्यहम् ॥८६॥
86. suṣumnāntaṁ vikāśāya surasastena pīyate ,
tasmādimāṁ surāṁ devīṁ pūrṇo'haṁ tvāṁ pibāmyaham.
86. suṣumnāntam vikāśāya surasaḥ tena pīyate tasmāt
imām surām devīṃ pūrṇaḥ aham tvām pibāmi aham
86. tena suṣumnāntam vikāśāya surasaḥ pīyate tasmāt
aham pūrṇaḥ san imām surām devīm tvām pibāmi
86. Because of that, the supreme nectar is drunk up to the end of the suṣumnā channel for the sake of unfolding; therefore, being fulfilled, I drink you, who are this divine goddess and nectar.
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मन्त्रेणानेन देवेशि मूलमन्त्रेण मन्त्रवित् ।
अनाकुलमनाः कुर्यादलिपानं शनैः शनैः ॥८७॥
87. mantreṇānena deveśi mūlamantreṇa mantravit ,
anākulamanāḥ kuryādalipānaṁ śanaiḥ śanaiḥ.
87. mantreṇa anena deveśi mūlamantreṇa mantravit
anākulamanāḥ kuryāt alipānaṃ śanaiḥ śanaiḥ
87. deveśi mantravit anākulamanāḥ anena mūlamantreṇa
mantreṇa alipānaṃ śanaiḥ śanaiḥ kuryāt
87. O queen of the gods, knowing the mantra, with an undisturbed mind, let one perform the drinking of the alipāna slowly and gradually with this primary mantra.
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स्वात्ममूलत्रिकोणस्थे कोटिसूर्यसमप्रभे ।
कुण्डल्याकृतिचिद्रूपे हुनेद् द्रव्यं समन्त्रकम् ॥८८॥
88. svātmamūlatrikoṇasthe koṭisūryasamaprabhe ,
kuṇḍalyākṛticidrūpe huned dravyaṁ samantrakam.
88. sva-ātma-mūla-trikona-sthe koṭi-sūrya-sama-prabhe
kuṇḍali-ākṛti-cit-rūpe hunet dravyaṃ samantrakam
88. svātma-mūla-trikoṇa-sthe koṭi-sūrya-sama-prabhe
kuṇḍaly-ākṛti-cit-rūpe dravyaṃ samantrakam hunet
88. One should offer the oblation along with its mantra - into that which is situated in the root triangle of one's own self, which possesses the brilliant splendor of a crore of suns, and whose form consists of consciousness in the shape of the coiled energy (kuṇḍalinī).
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महन्तापात्रभरितमिदन्तापरमामृतम् ।
पराहन्तामये वह्नौ होमस्वीकारलक्षणम् ॥८९॥
89. mahantāpātrabharitamidantāparamāmṛtam ,
parāhantāmaye vahnau homasvīkāralakṣaṇam.
89. mahantāpātrabharitam idantāparamāmṛtam
parāhantāmaye vahnau homasvīkāralakṣaṇam
89. mahantāpātrabharitam idantāparamāmṛtam
parāhantāmaye vahnau homasvīkāralakṣaṇam
89. This supreme nectar is filled in the great vessel of objectivity, and the acceptance of the oblation is characterized by the fire consisting of supreme subjectivity.
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गुरुदैवतमन्त्राणामैक्यं सञ्चिन्तयेद्धिया ।
यावदुल्लासपर्यन्तमुपदेशे पिबेन्मधु ॥९०॥
90. gurudaivatamantrāṇāmaikyaṁ sañcintayeddhiyā ,
yāvadullāsaparyantamupadeśe pibenmadhu.
90. gurudaivatamantrānām aikyaṃ sañcintayet dhiyā
yāvad ullāsaparyantam upadeśe pibet madhu
90. dhiyā gurudaivatamantrānām aikyaṃ sañcintayet
yāvad ullāsaparyantam upadeśe madhu pibet
90. With the intellect, one should deeply contemplate the oneness of the teacher, the deity, and the mantra, and until the point of full expansion, according to the teaching, one should drink the nectar.
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चुल्लनं सिद्धिदं प्रोक्तं दीपो ज्ञानप्रदायकः ।
पानात् परपदप्राप्तिः कौले त्रयमितीरितम् ॥९१॥
91. cullanaṁ siddhidaṁ proktaṁ dīpo jñānapradāyakaḥ ,
pānāt parapadaprāptiḥ kaule trayamitīritam.
91. cullanaṃ siddhidaṃ proktaṃ dīpo jñānapradāyakaḥ
pānāt parapadaprāptiḥ kaule trayam itīritam
91. cullanaṃ siddhidaṃ proktaṃ dīpaḥ jñānapradāyakaḥ
pānāt parapadaprāptiḥ kaule trayam iti īritam
91. The cullana is declared to grant spiritual attainments, the lamp bestows knowledge, and from drinking arises the attainment of the supreme state - thus the triad is described within the kula tradition.
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भोजनान्ते बिषं मद्यं मद्यान्ते भोजनं विषम् ।
अमृतं तद्विजानीयाद् यदन्नं सुरया सह ॥९२॥
92. bhojanānte biṣaṁ madyaṁ madyānte bhojanaṁ viṣam ,
amṛtaṁ tadvijānīyād yadannaṁ surayā saha.
92. bhojanānte viṣaṃ madyaṃ madyānte bhojanaṃ viṣam
amṛtaṃ tad vijānīyād yad annaṃ surayā saha
92. bhojanānte viṣaṃ madyam,
madyānte bhojanaṃ viṣam,
yat annaṃ surayā saha tat amṛtaṃ vijānīyāt
92. Wine taken at the end of a meal is poison, and food taken at the end of wine is poison, but know that food consumed together with wine is indeed nectar.
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चर्वणेन युतं पानममृतं कथितं प्रिये ।
चर्वणेन बिना पानं केवलं विषवर्द्धनं ॥९३॥
93. carvaṇena yutaṁ pānamamṛtaṁ kathitaṁ priye ,
carvaṇena binā pānaṁ kevalaṁ viṣavarddhanaṁ.
93. carvaṇena yutaṃ pānam amṛtaṃ kathitaṃ priye
carvaṇena vinā pānaṃ kevalaṃ viṣavardhanam
93. priye carvaṇena yutaṃ pānaṃ amṛtaṃ kathitaṃ
carvaṇena vinā kevalaṃ pānaṃ viṣavardhanam
93. O beloved, drinking accompanied by mastication is declared to be nectar, whereas drinking without mastication is merely an increaser of poison.
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पानञ्च त्रिविधं प्रोक्तं दिव्यवीरपशुक्रमात् ।
दिव्यं देव्यग्रतः पानं वीरं मुद्रासने कृतम् ॥९४॥
94. pānañca trividhaṁ proktaṁ divyavīrapaśukramāt ,
divyaṁ devyagrataḥ pānaṁ vīraṁ mudrāsane kṛtam.
94. pānañ ca trividhaṃ proktaṃ divyavīrapaśukramāt
divyaṃ devyagrataḥ pānaṃ vīraṃ mudrāsane kṛtam
94. pānaṃ ca trividhaṃ divyavīrapaśukramāt proktaṃ
divyaṃ pānaṃ devyagrataḥ vīraṃ mudrāsane kṛtam
94. And drinking is declared to be threefold, according to the division of divine, heroic, and animal (divya, vīra, and paśu). The divine drinking takes place in front of the goddess, and the heroic is performed upon the mudrāsana.
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स्वेच्चया पशुवत्पीतं
पशुपानमितीरितम् ॥९५॥
95. sveccayā paśuvatpītaṁ
paśupānamitīritam.
95. svecchayā paśuvat pītam
paśupānam iti īritam
95. svecchayā paśuvat pītam
iti paśupānam īritam
95. Drinking according to one's own whim, just like an animal, is declared to be animal drinking (paśupāna).
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भुक्तिमुक्तिप्रदं दिव्यं वीरं भुक्तिप्रदं भवेत् ।
पशुपानं नरकदं प्रोक्तं पानफलं प्रिये ॥९६॥
96. bhuktimuktipradaṁ divyaṁ vīraṁ bhuktipradaṁ bhavet ,
paśupānaṁ narakadaṁ proktaṁ pānaphalaṁ priye.
96. bhuktimuktipradam divyam vīram bhuktipradam bhavet
paśupānam narakadam proktam pānaphalam priye
96. divyam bhuktimuktipradam bhavet vīram bhuktipradam
paśupānam narakadam proktam pāna-phalam priye
96. O beloved, the divine drinking grants both worldly enjoyment and liberation, the heroic grants enjoyment, and animal drinking is declared to bestow hell - thus is the fruit of drinking described.
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दृष्टिमानसवाक्काये यावन्नो भवति भ्रमः ।
तावत् पानं प्रकुर्वीत पशुपानमतः परम् ॥९७॥
97. dṛṣṭimānasavākkāye yāvanno bhavati bhramaḥ ,
tāvat pānaṁ prakurvīta paśupānamataḥ param.
97. dṛṣṭimānasavākkāye yāvat naḥ bhavati bhramaḥ
tāvat pānaṃ prakurvīta paśupānam ataḥ param
97. yāvat dṛṣṭi mānasa vāk kāye naḥ bhramaḥ na bhavati
tāvat pānaṃ prakurvīta ataḥ param paśupānam
97. As long as there is no confusion in the vision, mind, speech, and body, one should continue drinking, but beyond that, it is animal drinking.
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यावन्नेन्द्रियवैकल्यं यावन्नो मुखवैकृतम् ।
तावदेव पिबेन्मद्यमन्यथा पतनं भवेत् ॥९८॥
98. yāvannendriyavaikalyaṁ yāvanno mukhavaikṛtam ,
tāvadeva pibenmadyamanyathā patanaṁ bhavet.
98. yāvat na indriyavaikalyam yāvat naḥ mukhavekṛtam
tāvat eva pibed madyam anyathā patanaṃ bhavet
98. yāvat indriyavaikalyam na bhavati yāvat mukhavekṛtam na
bhavati tāvat eva madyam pibet anyathā patanaṃ bhavet
98. As long as there is no impairment of the senses and no facial distortion, exactly that long should one drink wine - otherwise, a fall will occur.
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पूर्णाभिषेकयुक्तानां पानं देवि निगद्यते ।
कराभ्यां पात्रमुद्धृत्य स्मरेन्मूलञ्च पादुकाम् ।
आगलान्तं पिबेद्द्रव्यं स मुक्तो नात्र संशयः ॥९९॥
99. pūrṇābhiṣekayuktānāṁ pānaṁ devi nigadyate ,
karābhyāṁ pātramuddhṛtya smarenmūlañca pādukām ,
āgalāntaṁ pibeddravyaṁ sa mukto nātra saṁśayaḥ.
99. pūrṇābhiṣekayuktānāṃ pānaṃ devi
nigadyate karābhyāṃ pātram uddhṛtya
smaren mūlaṃ ca pādukām āgalāntaṃ
pibed dravyaṃ sa mukto nātra saṃśayaḥ
99. devi pūrṇābhiṣekayuktānāṃ pānaṃ nigadyate
karābhyāṃ pātraṃ uddhṛtya mūlaṃ
ca pādukāṃ smared dravyam āgalāntaṃ
pibed sa mukto bhavati atra saṃśayo na
99. O Devi, the drinking procedure for those who have received the full consecration is now declared. Raising the vessel with both hands, remembering the root mantra and the sandals, one should drink the liquid up to the throat. He is undoubtedly liberated, - there is no doubt about this.
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पीत्वा पीत्वा पुनः पीत्वा यावत् पतति भूतले ।
उत्थाय च पुनः पीत्वा पुनर्जन्म न विद्यते ॥१००॥
100. pītvā pītvā punaḥ pītvā yāvat patati bhūtale ,
utthāya ca punaḥ pītvā punarjanma na vidyate.
100. pītvā pītvā punaḥ pītvā yāvat patati bhūtale
utthāya ca punaḥ pītvā punar janma na vidyate
100. pītvā pītvā punaḥ pītvā yāvat bhūtale patati
ca utthāya punaḥ pītvā punaḥ janma na vidyate
100. Drinking again and again, repeatedly drinking until he falls to the ground, and getting up to drink yet again, there is no further birth for him.
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आनन्दात्तृप्यते देवी मूर्च्चया भैरवः स्वयम् ।
वमनात् सर्वदेवाश्च तस्मात्रिविधमाचरेत् ॥१०१॥
101. ānandāttṛpyate devī mūrccayā bhairavaḥ svayam ,
vamanāt sarvadevāśca tasmātrividhamācaret.
101. ānandāt tṛpyate devī mūrcchayā bhairavaḥ svayam
vamanāt sarva-devāś ca tasmāt trividham ācaret
101. devī ānandāt tṛpyate svayam bhairavaḥ mūrcchayā
sarva-devāḥ ca vamanāt tasmāt trividham ācaret
101. The Goddess is satisfied through joy, Bhairava himself through fainting, and all the deities through vomiting. Therefore, one should practice these three ways.
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दिव्यपानरतानां वै यत् सुखं कुलयोगिनाम् ।
तत् सुखं सार्वभ्ॐअस्य नृपस्यापि न विद्यते ॥१०२॥
102. divyapānaratānāṁ vai yat sukhaṁ kulayoginām ,
tat sukhaṁ sārvabhoṁasya nṛpasyāpi na vidyate.
102. divya-pāna-ratānāṃ vai yat sukhaṃ kula-yoginām
tat sukhaṃ sārwabhaumasya nṛpasya api na vidyate
102. divya-pāna-ratānām kula-yoginām vai yat sukham,
tat sukham sārvabhaumasya nṛpasya api na vidyate
102. Indeed, the happiness which the kula yogis who are devoted to divine drinking possess - that happiness is not found even by an emperor of the whole earth.
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यत् सुखं कुलनिष्ठानां कुलद्रव्यनिषेवनात् ।
तत् सौख्यमेव मोक्षः स्यात् सत्यमेव वरानने ॥१०३॥
103. yat sukhaṁ kulaniṣṭhānāṁ kuladravyaniṣevanāt ,
tat saukhyameva mokṣaḥ syāt satyameva varānane.
103. yat sukham kula-niṣṭhānām kula-dravya-niṣevanāt
tat saukhyam eva mokṣaḥ syāt satyam eva varānane
103. yat sukham kula-niṣṭhānām kula-dravya-niṣevanāt
tat saukhyam eva mokṣaḥ syāt satyam eva varānane
103. O beautiful-faced one, whatever happiness belongs to the followers of kula through partaking in the kula substances - that very happiness is mokṣa, this is certainly the truth.
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इति ते कथितं किञ्चित् वटुशक्त्यादिपूजनम् ।
समासेन कुलेशानि किं भूयः श्रोतुमिच्चसि ॥१०४॥
104. iti te kathitaṁ kiñcit vaṭuśaktyādipūjanam ,
samāsena kuleśāni kiṁ bhūyaḥ śrotumiccasi.
104. iti te kathitam kiñcit vaṭu-śakty-ādi-pūjanam
samāsena kuleśāni kiṃ bhūyaḥ śrotum icchasi
104. kuleśāni iti te kathitam kiñcit vaṭu-śakty-ādi-pūjanam samāsena,
kiṃ bhūyaḥ śrotum icchasi
104. O mistress of the kula, thus has been briefly declared to you the worship of vaṭus, śaktis, and others. What more do you wish to hear?
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