TranslationChapter 1 - The question of the Goddess! 1 He who has mild as well as frightful forms, and {forms which are even} more frightful than the frightful? (...] is the embodiment of the tantras?. 2-4 After bowing with her head to the frightening Bhairava, who is Bhairavi beloved, who bestows frightening. success or: suecess proper to Bhairava only), who exists from all eternity ll-pervading, unereated existing inthe state of supreme bliss, who is the god of gods, the master of the worl, who dwells in his own domain, who is very frightful, [yet] non-terrifying, who destroys all frightful things ~ the goddess Bhairavt fell prostrate in front of Bhsirava devotedly$ and asked him about the knowledge which truly bestows liberation as well as workly success. 5 You have explained the systems of mantras several times, O Lord of Gods, but < do not succeed in the practice of yoga and such other practices however hard they try (klegendp. 6 They do not succeed even with the prescribed rituals; the proof {of success) is lacking, You have fooled the minds of those who have performed sacrifices (yastavatin)®, O Great Lord, and even the minds of those who have been reciting the ‘mantras making great effort, no doubt. How is it that these extraordinary ‘mantras? given by you do not succeed? 8 You have confused tie whole world and (even) your disciples with this, © Satikara, ‘What can you gain from deluding the world, O Best of Gods? 9 ‘Thus spoke the goddess to Bhairava, the leader of gods. The Lord smiled and said the following words of profound meaning. ‘his chapter is ot given any tide inthe colophons. The tanta starts with the unexeptional question by the Goddess (umilar wo that in dhe Tantasadbiv) to pve the prompt to Bharava to xpouud the ‘Retin, and this kindof introductory chapters are usually entitled "the question chapter. The {fulation ofthe madgalam in D: Obelsance to Lord Ganesa.O, homage tothe great Brava, These thee forms of Bhaicava which occur in the Aghora mantra a early asin the Tasty Brahmaga serve als as the model triad forthe thre groups of Yoginls mentioned in Chaper 2.23- 5. The twee Yogint groups also appear as parallels othe iad ofthe three goddesses in the Trika thus the opening verse may contains reference to he fact hat the text belongs tothe waiton ofthe ‘Tika, "The texte coropt here f textual notes. 4 Bx con et textual notes, Following the mss, he text woud read "Bhairav here 5 ft would perhaps be possible to translate this as an adjective referring to the Bhairav, i. "who was in tance However, it would be a very unusual situation, since If there i someone in trance or ‘meditation, ti the questioner eather than Siva Cf. eg. Mataigapiramesvara VP | Ae: tars ‘munifardtias samidhav dt sudhit). The word has less specific meaning, without implying ‘Yopie concentration, simpy denoting iteiness of the mind, or concentration in amore general sense. ‘A hore common adverb use in this context is ‘with devotion (bhaktital). To have anther adjective {fe Bhiva tere wold ao imply rather unusual werd rd. "Ex con, 7 Lic‘manra leader?Bhairava said 10 Listen attentively, © Goddess, I will answer everything you have asked now, I will ell you the truth asi is. 11. The mantras Ihave already taught can fulfil {all} destes, but they are all protected through my power, © [Goddess] Strict in the Observance of Religious Vows. 12 Ihave seen that ignorant people have abandoned ther purificator (initiatory} rites everywhere, and that mean people have violated the established practices fo: rules of conduct] (vibhedam sammayéndm). 13 Therefore, the vigour of all mantra has been protected, and through ths protected {vigour}, the mantras [themselves are protected; and the letters left {without his vigour} have become solitary’. 14 Their vigour is (thus) hidden even if they are used according to presription, O Great Goddess. This is why they do not sueceedeven if one recites them 1,000,000,000 times. 15 For those who know how to obtain this [hidden vigour] and know the liberation of the sou, the guru and the ‘gurutara' i.e. the manta], success isnot far off 16 If practitioners who desire the rewards taught in the doctrine (kalpoktaphalakaiksipab) tur to a guru without the Power (Sakti), they will nt succeed, even if they practise very hard. 17 Therefore, if someone initiated by the rte of Siva wishes success he should know how to be possessed by the Power of Rudra and should perform the grasping [ofthe mantra. 18 In this system (atra) one is not initiated {merely} by the established practice (samayena) wit the tools and measurement ofthe tools [mandala chalices et.) and the rst; yethe cannot be [nitited] without the presence of clarified butter, the fire etc) 19 Some [authorities] (Kecid) in the Saiva branch (Saive) hold that these {rites of offerings to the fire et. are taught! incase of rituals fling specific aims such asin magic} (/dimye Karmapi), {and that they are taught to be] mental for one who desires liberation {only} - but this s never the case inthe Bhairava doctrine (where one must always perform exteral rituals at initiation)". ® Te interpretation of later half ofthis sentence ha ben provided by Dr. Isaacson, 9 That the word gurutra means mantras explained in 22d, Wit, declared announced. understand the word to be the passive of éams-and not of Ss but have tanlated taught because isa beter equivalent in English (och as aktam is beter translated by tase than bys). Materprettion ofthis sentence has been provided by Prof. SandersonChapter 2 - The pervasion [of the universe by Female Powers]! ‘The Goddess spoke ~ 1-2ab You have talked about the obtainment of the hidden vigour of mantras and the liberation ofthe self. ? the guru and the ‘gurutaa’, which are said to grant success if one knows themt...] Bhairava spoke ~ 2ed-3 *Gurutara’ means mantra andthe ‘guru’ isthe preceptor’. As soon as one has ‘been initiated by him one attains the liberation ofthe self. When one takes the mantra [from the guru}, one reaches its real nature according to this tantra (atray, O Beeautiful- Faced One, 4-5 One will see the signs of supernatural behaviour in the preceptor because he is possessed by the Power of Rudra. Then the mantra can be taken from him. Since he is possessed by the Power of Rudra, the high-souled master instantaneously acquites the power which effects the profs [of possession] immediately 6 The first sign (of possession} i firm devotion to Rudra, the second is the attainment of supernatural powers through mantras (mantrasiddhis), which immediately proves possession 7 The third is {the capability of] subjugating al beings, the fourth is (the ability) to complete what one has stated. 8 The fifth is mastery of fascinating omate poetry, and the fifth is {also that one can paralyse someone else's ability to speak. 9-10 These are the five signs of the preceptor. If he is endowed with the above mentioned qualities, if he knows everything about initiation, the levels [of the body and the universe to be purified a the initiation]® and how to draw the secret mandala, he bestows grace upon people. Since he is possessed by the Power of Rudra, he can grant ‘hat the devotees desire. "Although the fist part ofthe chapter enumerates the sign of possession by the Power of Rudra, most ‘ofthis section indeed dels with the subject mater mentoned inte colophons: vydpt or pervasin / big ofthe tree kinds of Sakti in the wold 2 AS indicated inthe edition and mentioned inthe textual notes, a small portion ofthe text must have ‘gone missing here. What have supplied in the anata isa diagnostic conjecture, but some similar {apresion i definitely needed Its posible tat moe han one line have been ome. is possible that an etymological explanation (nik) is implied bere: the mantra is someting that gomes/ pases over (art) from the guru ‘77s ab posible that ara simply a filler. 5 This wanlaon has been suggested by S. Vasudeva, onthe bass ofthe meaning of viksambha, paling speech. ‘On theve levels and inition cf chapters 7 and 8, Tattvavt may also be uadzzstod in the more ‘common meaning! he who knows what fral/ the ulimate tu. However, {tink that in the ‘context of ination the phrase has amore technical meaning next to adjectives such as, ‘gubyamandalsorajal,11 The person in whom this possession by the Power of Rudra is seen, is called the ‘guru, who is my equal and who can show the [hidden] vigour of mantras, © Beloved One. 12 After one has received the “gurutara’ (the mantra] from him, if one ~ being in its possession ~is devoted tit /him [the mantra / guru", one will suceed soon under any condition. 13 Those who get the mantra from a guru who shows signs opposite to what has been stated above, and those who acquire the mantras independently are of litle wisdom and will suffer. 14 When the high-souled Bhairava told this to the Great Goddess, she fell prostrate again and sad the following words tothe Lord of the World 15 The state of things is thus and not otherwise, 0 Great God, you have answered the ‘questions you were asked from the beginning, in order. 16 But the teaching which is praised by the best of gods has not been explained fully {inal details} (niskalam), The guru i indeed considered to be the main thing here, and he is difficult wo find inthe three world. 17-18 In addition to that, o Best of Gods, tll me the Doctrine ofthe Siddhayogesvar, which is devoid of all kinds of fraud and bestows all sorts of success, by the mere attainment of which men absorbed in the repetition of formulas and in visualisation can succeed without difficulty, even if they do not keep observances or perform acts of worship. 19-20 After the goddess said this, Bhairava answered with the following words. Listen, © Beloved One, I will tell you how to obtain the Doctrine of the Siddhayogesvar’, which fulfils all desires, and employs the power of mantras (mantraprasidhanam) teaching the repetition of mantras and the visualisation, which will effect the signs of possession immediatly 21 The source of all mighty (mahdbalihy Yogins in their manifested form (prathitih? {scaled the Power of Rudra, O Far-Faced One. 7 Te is not clear from the compound if one should be devoted to the guru or the mantra. Doctrinally a ce ee ox nett ipoetiatats Sere neler te tel Signer ar were Se ain pt lieutenant gy © Lit. endowed with the repetition of mantras etc’. The doctrine is endowed with these, ic. it teaches: PE ak22 All the creatures are empowered by Her. They play ther sports without inhibition, hile she pervades the whole universe wit her transcendental-cumm-non-transcendental form.19 23 She is called "Yogesvart’ and her form is threfold, © Beloved One, Now I will tell you ther division as they exist inthis world. 24 The powers / female spirits who bestow grace by clearing up the darkness of ‘ignorance which resides inthe body of the bound soul are called ‘the Auspcious Ones? (aghordt), they give one [help to attain} Sivafhood 25 There are Rudras {male “partners of them] governed by these Auspicious Powers / female spirits. Having their minds focused on Sadasiva, they release the soul from its bondage 26-271". [other powers / female spirits] who obstruct the way to liberation are known as ‘the Terrible Ones'!?. The Rudras who are possessed by them perform creation and dissolution, they play inthe body like children with clay bulls 28-29 Those [powers / female spirits} who cause a downward flow [of the sous into lower levels ofthe universe} and gratify the soul, who make it indulge in objects of enjoyment and inthe condition of being bound, obstruct the way to liberation and they ae called ‘the Ones Surpassing the Terrible’ (Ghorataryah) The Rudras whose minds are empowered by them are governed by them. 30 They also throw down and down those who are given tothe pleasures ofthe bound Soul, Since the possession by the thre (kinds of] powers is always beneficien 31 they are called the ‘Ones More Terrible Than the Terible’, the “Terrible Ones’ and the ‘Auspicious Ones’!? Thus, ruled by the Power of Rudra, they are to govern this world. 32 By the various sub-divisions (pardparavibhigena)*[ of her forms one can obtain] all Yoginis's, Al of them are empowered by her, and they succeed, being endowed with great strength {translation by Prof Sanderson 1 Aline (or more is probably missing here, extual notes. 12 The tent isnot secure here. According omy reconstruction (which is very tentative fort vilaes the mette it would read the ones with eiblenes In any eas, itis certain from otber parallels that ‘we need the so called Terible Ones (Ghordh ere, whatever the wording was in the tx. Sas Dr Isaacson has clarified for me, there ia reference t9/ puso the names of Siva Rudra here ‘Sine ll hee powers are beneficent (Samara) and are ultimately indentical with Siva (Saka) they auc alled by Sivas Rude’ names] the ‘Ones More Terble Tan the Terabe’ (Ghoraghoratra), the “Terie Ones (Ghora) and the ‘Aspicious Ones (Agha) 1 erative, translate: by the divisions of wanscendental and non-vanscenenal frm. ne can opin. 'S'the ext isnt flly scare hee, bu think is clear that he ine derives all Yogi fom an ‘kimate one the Power of dra.'33-34abl6 She [the Power of Rudra isthe source ofall Yoginis, she is praised in all tantras. One of her female mantra embodiments!” consists of thirty eight syllables!8, and it has two additional half syllables, in short? ‘34ed-35 The cause of all success is the ‘words’ (padas] in the Pardpard {mantra ‘There are eight [goddesses] produced by entering into her {the Pardpard mantra, bestowers of success in yoga 2! 36 At this point (iha), only general characteristics? {of mantras) are described briefly; the subtle distinctions made by the differentiation of their characteristics} are dealt with Later 24 37 Apard is a three and a half syllable mantra, and Pard is @ one syllable one, which effects the signs of possession immediately '38-39ab The goddess comprising all letters (i.e, the Alphabet Goddess] bestows all kinds of success upon all male and female mantras (sarvesim eva mantrindm vidyandmn ca), O Beautiful-Faced One. Iti the vigour deposited in them, which isthe eause of 39ed-40 They [the mantras of Pardpar8, Apari and Pari] are accompanied by the eight ‘mantra bodies (mdltyastaka), which are formed from their own material?®, O Beautiful (One. They are {also} accompanied by five ancillary mantras (vidydiigaparicaka) and by 16 have changed the order of Sab and cd from that nthe manuscripts, cf textual notes, 17 Lit Shei known as (] feral manua-embodiment as thi eight ylables. 18 ier the subject slightly changes and we have the bit descipio of three mantra embodiments of the Power of Rudra, i the thc principal manta goddesses ofthe Tika together with a mention of ‘he Alphabet Goddess. ‘She Pariard manta thus consists of 40 eters, each of which represents a Yopnl Fr more details, see te deserption ofthis mania n chapter 3.23. The expression ‘in short is probably meant ‘one that tis the next chaper that eats the subject in deta ames ofthese eight Yoginls/ goddesses ae obtained from the non-monoeyllabic words (padas) ofthe Parpars mana The names canbe found in pata 3. iis i tentative tanslation, since I hik the lines corrupt. CF, vestual notes 22 The Sansrit has a collective singular here. 23; have atempied to tanslate the odd phrase vaieyikamatam sokymar. Ido nt think there i ‘ges reference to the Valens her. “This verse simply tells us that that the manizes ave just briefly described in verses 33-37, and they ‘are explained in detail Inter, Le i chapters 3 (Parpar, Apard and Pat), 4 (ancillary mana) and S {Qe manus of the guardians of direction) 28 Ths line (Sed) may be understood to belong to the sentence in 38ab a wel as to that of 39ab “Therefore one may alternatively tanlste:"The Alphabet Goddess bestows al kinds of succes. Iti the ‘vigour deposited in male and female maniras hat causes sucess’ Moreover, its also posible to Understand the text from 38a tl 39 as one senence in which case the Alphabet Goddess denied ‘withthe vigour of mantas, which seems plausible doctnally. (The Alphabet Goddess, who bestows [Kinds of success ithe vigour ofall male and female manta casing success The repetition ofthe Dra ‘ausing success’ ~ although sounds extremely tutologus ~ snot unusual inthe syle of our ‘exo. "Ge trom their own mantra] words. This isthe mirtyasaka, formed from the names of eight goddesses in the Pardpard manta. Te phrasing ‘svapadirhena’ is slighy cut [think this isthe orec ineprtation. {have kept he texts singular throughout (39-41) in the Sanskrit, but docrnally itmust beth whole set of female manta tht understood here (a coletve singular sf nstead of ah,{the mantras of] the guardians of directions. By the mere knowledge of them, they bestow success undoubtedly. 41 If one performs their Uccdira?”, the large (mahdn) group of male and female mantras andthe {appropriate} postions ofthe body (performed with them] wil uli all desi {As a result) the characterises of one's body being possessed (by the Power of Rudra} will become immediately visible (sadyab sammakhacim et. 27 This isa wchnical erm refering to mental uterance ofthe mantra wit an accompanying yogic ‘practic, by which the mantra is alse (acear) fom the lowe levels ofthe bodyhniverse tthe DighesUranscendetal level CE. Padoux 1990:398-01Chapter 3 - The raising of the three Powers! (female mantras) Bhairava spoke 1 Now, I will tell you briefly, without going into details, how to raise the mantras ofthe three Powers?, © Fair-Faced One. 2 This highest secret, which destroys errors, has been handed down in the {tantric} lineage, My Beloved. If one knows it, recites it and meditates on it, one will achieve success. 3 These mantras do not give you any fruition [if recited} either with extra letters or omitting letters. They become devoid of power, as mentioned previously. 4-7 On a smooth, clean, well-anointed and well-protected surface on the ground, scented with fragrant incense and covered with lots of flowers, the gura, who is {also} seented with good incense, and whose limbs are anointed with sandal-wood paste, after fasting for a day and a night, devoted to the practice of Heroes,> together with {other} heroes and practitioners, having painstakingly practised his japa and armed himself with protective mantras, should write down the Power of Rudra, who is the goddess, made up of all the leters and adomed with all the vowels. Her head is the letter tha, dha is het two eyes on the two sides [Le. the two ‘ordinary’ eyes) 8 Tis her nose turing downwards®, and the bindu [i.e the anusvara as her ilaka) is at its middle {above}. Ba is her mouth, va is her neck, and the gutturals (ka, kha, ga, gh, fa are her teeth 91 is her tongue, a is her voice na is her knot of hair, turning downwards®. Her two ears are the seventh [letter counting from] jha [i.e. pa} and their ornaments are the two letters following I [i.c. wand 8} 10 The former {u} is on the right, the later (0] is on the left, da and gha are known as the two arms, and the hands are the seventh letter after ea (ie. tha). 1 This ie is given in the colophons:Saksinayoddra ‘Verses 7-18 will desribe the Aiphabt Godess, Malin, The ewes of ber ‘body’ were probably ‘writen down na disgram (yantg, fr some examples cf. Schoterman 1982 appendices), ater which theletes of mantras encoded as pat of ber body were ‘ase fom this dingram (onthe raising of ‘mantras cf, Padoux 1978) The desetipon of the Alphabet Goddess coresponds exactly to that ofthe ‘Milatjayonara. 3 "This i a emai translation suspect shat the text is coropt here cf. textual notes. 4 The puns secs somewhat autologous, for er’ (vir) abd practioner (ldhala) mean the sme (Chala textual note Fhe Sans sas odd a my English translation: itis not lear to me what is meant here by facing downwards. Perhaps it means ‘curving downwards o perhaps the text is corp. The phrase may also ‘mean viewed from below te face’ refering tothe graphic representation ofthe long + two circles fepresenting the nostls. same adjective recurs sin fa andthe sense i again not clear or very unusual. The goes has a toprknot here probably becaare the male practioner who ito wansform himself into ber has one.11 The fingers ofthe two hands are known as ha and fa; the skull in her eft hand is represented by the eter before the eter ofthe hands [Le by tl 12 The staff ofthe trident in her right hand is the seventh letter from pa (i. ra, and on top ofthat, the trident isthe eighth leter fom ka {ijl}, of course”. 13 The third eye on her forehead isthe letter a, © Beautful-Faced One; her tiara of flowers is sai tobe the four ‘neuter’ letters (Le. .f] and }] 14 Her stomach isthe letter ga, pa belongs to her heart and kga goes to the place of her navel. Then the two upper parts of her arms (i. the shoulders} are known as bha and ya respectively (i. the ight is ba, the lefts ya 15 Inthe middle of her heart, the letter sa witha visarga fis known as her soul (Atman onjva The letter ha is her life-frce [pra J pervading her whole bods? 16Ma is her buttocks, and &a with anusvéra mis her organ of generation! Ta is known tobe placed below this, representing her thighs, OFair-Faced One 17 Atthe knees, there are the leters © and ai respectively (right and left; the right and the left] shanks are the two letters after these [© and au } in order (right and left]. 18 Da and pha are known as her feet; they should be writen down {inthe order of right and left] as above, her breasts are cha and la respectively, and the milk in them is the letter &. 19 In this way, following the right method, one should write down the Power of ‘Rudra, the goddess ofall letters!!, and then one should raise the mantras. 7 re word skits probably filler ere i the Sanskrit. The meaning of Siromal(bad- garland) isnot unambiguous. tan mean a garland of skulls, and in this senee somalia sured ar an adjective for Siva (meaning noted in bth Moner- Williams and ‘Apl) However, as S. Vlsudeva has suggested ome, may also denote a garland on the head, Le 8 ‘own or ara (of flowers). This suggestion is supported by a parallel in the lost Trifirbhairava quoted ‘by Jayaratha ad Tatrdloka 15.121-25:¢ 11] nity mi ia sth ‘9 Translation by Prot. Sanderson 10'The relevant passage inthe Tantrlokaviveka clarifies that ais her secret pars andthe anusvira is her semen (Sukran), The reason forthe presence ofthe ater in a goddess shat according to classical Indian mesic! theory, women also have semen. which they are sald to emit when they copula normally, without any effet on reproduction. Cf. eg. Bhivamisra, Bhavaprakia, Porvakhapda, Pratarapa 2, 226, fllowing Surat ‘lua ex surat evar masens rah Sukro Bhavat sud ea i akart sept api kro haat ta evoktam suite “yosto pl sravaty eva Sukram pumsabsamdgame Ita garbhasy ki ct [aro nacincyate garbasya Soddhasya.] (Reference pointed owt by Prof. Sanderson) TITAS Jayratha's commentary to the comesponding passage inthe Tanrloka ell us inthe Tika there i Sal equivalent ofeach leer in the Malia alphabet. The ist of Sakti, according to ‘ayaratha's quotation of the Tridrobairava in -Viveks ad Tanoka15121-125) isthe fllowing: ‘odin tu siprastha nakiedkgarasamjit yf] aiiyay& mak Sasi she Uta Sicogra sat ‘evi dha nee piyadarsan 7 guhyaaktir ded vyopstenetramadhyaab ft vyBpayiva sth ‘evi en ttyam ea locanam | edmund4 paramesni() nlfasth vrij W B(akire vadanmy ty ‘arn aki ayy Ravarpodatanis sad Kaa kali ial ghoraghoss sib irdkhya kavarge ‘Sampara imaySdevt {Jha vag vgiévart mai dctyan 9 avg cu yor w ca Uogapam moban ca tah prjAd va kaha) Skhivahant ima vinyik& devi) dad tuhodvayam vibbob | prima astadetasthatukrlhya vibbor mat 8 aki kundan civ jto-Bv slgulaya kramat| Kiplin vimakaefkira parameSvari) Il dpa Sladanda ca ephah samyag20 First, the adept should rise the Paripard mantra, then the Apard mantra as itis prescribed, and finally the Prd manta, which makes one achieve al desired things. 21 After raising these thre, Part and the others, one should proceed with the eight mantras starting with Aghor!2, by dividing the ‘words’ (padas} ofthe (Paripara] ‘mantra, and then with the five ancillary mantras (the viydgapaicak 22 Then one should raise the mantras of the guardians of directions, o queen of gods, and as a result, one accomplishes supernatural powers. After raising the mantras, the achievement of supernatural powers wil come about, no doubt 23 (For the Paripara mantra] one should raise the bindu (mp), (on) the ‘right shank’ {o}, then the ‘voice (a, then the same “ight shank’ fo} on the fourth member ofthe “row of teth [gh 24-25 Then having joined the “staf” 1) the “ight knee" fe, the knower ofthis ritual ‘should raise the ‘life-force’ [Ih] with its base formed by the ‘staff of the trident’ [r], together with the ‘nose’ [1], and further joined to a visarga (bl; then the *heart” on its ‘own {pa}, the ‘staff also on its own [ra], and the *buttocks’ {mal in the same way, 26 the ‘fourth tooth’ [gh], O Goddess, joined tothe “ight shank fo, then the ‘staf™ again as it has been described above (ie. with the right knee, thus re] 227 After tha, one should raise the “ife-frce’{h] adored with the ‘ornament inthe right ear’ (u), together with the bindu [mp]. 28 Then following the appropriate order, the master of the mantra should place the “tight shank’ connected tothe ‘fourth tooth’ [gho] and then the ‘staff” again {ra 29 Next, after taking the ‘staff (r] adorned with the ‘fornament of the] left ear’ [0)!3, ‘one should place the ‘left knee” onto the leter of the heart [pe]. 30-31 Then the wise one should place the ‘lfe-force’ with the visarga (hab] before the [above mentioned fourth] ‘tooth’ {with the ‘o' as above, thus gho], then the ‘staff Of the trident’ [ra] again and the ‘buttocks’ ma) adomed with the “orament of the right car’ {u], then the ‘second tooth’ [kh] with the ‘tongue’ fi). ‘aaj ayant thavecchala devadevya mahefvar I bhigan viyuvegi ca skandhayorubhayor ‘Bhaja avant pa lag udaram ga calmbik I sahdvk kako yam nibau devas to ‘bairavi|chagal tan cet sana cha-lne praia H Amott tadgatary tu stra & parrita | param sao ‘yam ba pina ak ambikh cca sarglihya vypyaprigtmani shih ‘ma aitambam mahskal Sa guhyam kasumsyudha I ula dev haves churam anosvaras tu bhaiaviG) "Tera rush ea Adnatiye ube fun samsthite devi bairavyis tu mahltmana | yt ‘caiva svi ou jaghe prairie dahan dakgapadasth vam petra da-phou|(Chave made ome minor corections tote edition, My corections ac in bod type, followed bythe version ofthe fed eon in brackets) 2 The textures Aghort throughout, bough the comect frm ofthis name would be Aghort on the basis ofthe mana. ‘Shri possible tat he past parcpl ‘adored (vibhisitam) was intended to bea noun meaning32-33 Next, after placing the ‘right shoulder’ (bh together with the “nose” [] in order, the ‘buttocks’ on their own [ma] and the ‘top’ fof the arm, ie. the shoulder as above] again inthe same way (a5 mentioned above, ie withthe ‘nose’, hence bhf}, the wise ‘one should raise the ‘stomach’ [ga and then he should place the ‘ear [a] together with the ‘right knee" [e} 34-35 After raising the ‘neck’ {va and the ‘buttocks’ in their own form (i.e. without ‘additional vowels) (mal, the ‘heart’ withthe “tongue” [pi] and the ‘mouth’ on its own [ba}, one should place the ‘ife-force’[h] and aftr thatthe ‘circle of the right knee’ [e}. ‘Then one should put the ‘former omament of the ear [into the ‘staff [r]. 136 Having done this twice (so again, ru) the master ofthe mantra should place there the ‘staff of the trident’ on its own twice (rara, and then the ‘left foot’ (pha in order. 137 Having placed the ‘fallen skull!” t] at the end of that fi. of pha}, the illuminator of mantras!4, one should place there the “former car ornament” joined to the ‘life force’ and the bindu (hump again. . ‘38 The master of ritual should again place the ‘life-force’ {ha} with the visarga [b], pitting there the ‘left foot {pha] again and the ‘fallen skull” (!5 39 This female mantra, which bestows all supernatural powers, is called Pardpard.!6 (One should always extract this mantra, which destroys all evil things for people. 40-41 Now I will teach you the Apari mantra, the bestower of all desired fruits. Fist, cone should extract the essence of the mantra by placing the ‘lfe-force’ (h] with the ‘nose’ [f] on the seat ofthe staf ofthe trident’ [r], together with the last vowel [Lethe visarga bj. Then one should place there the same fi. the ‘ife-force’,h] withthe @ and the bindu (rn, "4 Tee not lear fom the text ifthe ‘Muminator of mantras is the leer forthe syllable mentioned 13M Paripard mantra is thus the following: om aghore bth paramaghore bum ghorardpe ‘hah ghoramukh! bhima-bbigaye vama iba he ru ru ra fa pha bum hab pha. The ‘ight "word the pada ofthe mantra, ar aliesed. They evoke the following eight goddesses embodied in Paripark: Ahora =Auspiciow, Paramaghors/=Very Feightful, Ghocarup /=Prighfl- Tooking!, Ghoramukhl = The One With Feghful Face or Mout, Bhima /=Dreadfu, Bhisana ‘eerie, Varand The "Emiting’ One! and Piband/= The Drinking or Absorbing One! {6'After the deserition ofthe Pariperk mantra in the Tantaloka, Abhinavagupta sas the following (20.25ed-260b) There also exist aplacereat of a circle of dics desried inthe ‘Siddhayogesvarima, where each deity coresponds (oer (inthe Parapart mantra itis too long tobe deatbed hee (pratyekavarago py utah sddayogesvarimate I devaticaravinyisasabahutn ‘a lipyat) Inthe commentary, Jayarata ads "The circle of éetes means that of forty, a its said there. (devaticakretl eatacinsad-samkhyakasya ad ka a) He ten quotes tie ‘Sidahayogesvarimata, of which both ayaa and Abhinavagupta probably hod longer redaction, ince tis long passage fs missing ftom Boh of our manuscripts. The passage quoted from this lon fedacton, ining each diy withthe coresponding leer from the Parspart mantras given in Appendi‘42 placing there the ‘eft foot” {pha} and the ‘allen skull ({] again, This Power of Rudra i called Apari, endowed with great strength.” 43 If one wants to achieve one's desired goal, one should always recite (this mantra) with great care, [Now hear the very secret and subtle Power of Rudra called Pari. 44-45 This {mantra] is to be given neither to a non-initite nor to one who is not a disciple nor to a coward!®. He who contemplates Rudra, the Power of Rudra and one's ‘guru as non-differentiated (avikalpta)!° with devotion canbe given {the Pard mantra), © Fair-Faced One, but even a disciple {like the above] should receive it only after his guru as been propitsted. 46 Then the guru should give the humble (vinayatmane) disciple the ‘soul’ [sab] connected with the ‘eft shank” (au)? 47 This is the Park {mantra}. With this after seven days (of reciting it}, one who knows the rules of conduct! will definitely (niscayam) attain [ultimate] success, whic is the source ofthe fulfilment of all desires?2, 0 Goddess. 48 By merely knowing this mantra, one can be known by all the Powers, and its recitation effects the proofs fof being possessed] immediately 49 Then one's body shivers and it suddenly takes off in te air. One can multiply one's wealth according to the doctrine ofthe Siddhayogesvart '50 One's body becomes possessed by hundreds of Mothers, if he recites the mantras with preseverance (udyatah) and devotion, paying homage [to the deities) (namaskirabhit) 51 It he remembers the doctrine ofthe Siddhayogesvarl readily, he will surely master the [whole] best group of mantras and postures (mud), 52 He can undoubtedly penetrate [even] through the ultimate, highest meaning of the teaching, and if he is asked about anything concerning the pastor the future, he will be able to tell it 53 This (doctrine] which has been explained to you briefly, is the doctrine of the Siddhayogesvat, which i the [ltimate} proof itself [i.e beyond any other proofs) 17 The Aparh manta is thus the following: heb. om phat 18 The ast word may be corupt in the ms; if my conjecture i ight apsns the read the translation ofthe end ofthe line is the following: nor wo someone who doesnot Belong to the Bhairava branch (of Saivas). 19 My emendation and interpretation i based on a paralle in the Minaya (3.56) 20°Thus the Pard mana is eau 21 [Leone who has received the preliminary initiation, described in chaper 6. 22 This isthe wanslation if my emendation is rghit, f textual nots, 2 Mudrd may mean more han hand- geste therefore hve chosen to translate it with poste‘54 Ihave explained to you the three Powers who bestow heavenly sucess, O Goddess, ‘who are the essence (hrdayam) of all fother] Powers and help you to attain [identity ‘with the highest goddess, consort of Bhairava] Aghorest.Chapter 4 —The extraction of the ancillary mantras! 1 Now I will teach you the five ancillary mantras which lead to success (siddham), If a master of mantras is protected by these, he will not be conquered by powerful obstacles. 2-3ab First {1 will present the letters and then I will each their characteristics? The {letter of the} shank of the right side with the bindu [orp], multiplied five times is the homage tothe Hrdaya (Heart), this is the ultimate centre of female powers 3ed-4 First the word ‘om’, then ‘amrte” and the word ‘tejomalini? and the formula ‘svah - this is called the eleven syllable Sira (Head) 5 ‘Vedavedini him phat" with the ‘om’ at the begining, O Fair-Faced One, this is known as the eight syllable Sikh (Top-knot), the chief ofall mantras. 6-Tab The one that has ‘vajrine’ first, then ‘vajradhardya’, with ‘om’ atthe beginning. ‘and ‘svi’ at the end, is called the Varma (Coat of Mail). This eleven syllable mantra ‘will bestow final release upon you immediately, o Goddess. Ted-8 The word ‘sI" and then ‘pau’, with ‘him phat” atthe end, joined tothe ‘om! is the Astra (Astrarija / Sarvistrendravara / Best King of All Weapons). It has six syllables and it makes one's body more powerful. 9 These are the five ancillary mantras, which [...P. They crush and tear asunder all, obstacles. "This chapter asthe ide Vidyiigoddhtain the colophons. The vidya mantras in the SYM are the same asin the Mali’ vjayottara, consisting of five elements the Heart (day) the Head (Sia), the Top-knot Sikh, the Amour (Varma) andthe Weapon (Asa). This number ofthe vidyigas bas no pan-Saiva standard since in many cases there isan ational mantra ofthe ‘eye! (Net) alo called “the conqueror of dea (mtu, Neverheles, he exclusion of this isnot a rik feature ite, since itis omited eg. also in the Matafigapramesvara (Cf. KP I.111b-114).In adn, inthe ‘comesponding passage inthe Tantloka, Athinavagupa insets a netramantra (io diva ‘hasarsvarayug iva eva cal eam eta paki survasidhirapa stm ITA 300ed-41a), slthough it i missing in the Milintvjayocara. As we can ead in Jayaratha's commentary inthis ase ‘Abhinavagupia follows the DevySyamal ated of the Teiirobhairava and draws the neramanta from there to supplement the Maliavjayowar.Jayaraha quotes both texts onthe vidyiiga, and in ech ‘case the neta ie mentioned between te Asa and te Varma. The one in the Devydymal is ‘om jn ‘Sir which seems to be the more widespread one. The one inthe Tisrbbairava's encoded inthe ames of Yopnis of Mili (cf. TAV ad TA 15 121-12Sab, bd itcan be reconstructed as ‘cau fm baer 2s tentative translation ofa corrpt ine, Something ofthis purport most have been intended tere. 3"The text is comupt. From the surviving words, one may infer hatte ancillary mantras are compared tothe force ofa royal army, or Ua wih teh one is able o destroy aroyal army.Chapter 5 — The mantras of the guardians of the directions! ‘The Goddess spoke 1 You have described the (mantras of the] three Powers and five ancillary mantras. [Now teach me briefly the mantras belonging tothe guardians ofthe directions. Bhairava spoke 2.Now I will teach you the guardians of the directions briefly, with whose help one situated in the sacrificial ground? can achieve success 3 Setting up Indra in the East, his body being the [letter of the} lft breast (i. la}, one should worship Agni in his direction [ic in the South-East), embodied in the letter of the} staff ofthe trident (he a 4 The (eter ofthe] skull fa belongs to Yama he shouldbe placed with that (mantra) {in the South]. Then the [letter of the} navel (ks), belonging to the Ruler of Demons [Raksorija, ic. Nit] is tobe placed] in the South-Western direction, 5 After placing Varupa in the West, embodied in the letter ofthe] neck [va the wise cone should worship him, who has great power and strength 6 Then the master of mantras should worship Vayu inthe North-West, his mantras {made with the letter of] the lft shoulder (ya 7-8 Then after worshipping Soma, who is always ready to bestow prosperity, with the ‘omament ofthe right ea, in the North, the master of mantras should always praise sina, established in the direction of Saikara [ie in the North-East] with the (eter of the] buttocks ma}, n the region of Rudra, o Beautful-Hipped One. {9 Then one should worship {Prajapati] who was bom from the golden egg [of Brahma], [..]4. He is placed in the direction above, and Madhava fie. Visqu] below. 10-11 He {Visnu] is embodied in the [letter ofthe] organ of smelling (fhe i intent JS The guardians of directions are as described, joined with {the long vowels of the] milk, nose etc. {8 5, a, au,abab 8, T] and accompanied by [the letter of} ‘hat which isin the organ of generation mi]. They are furnished with their weapons [embodied in the same mantra seeds except that they have] short {vowels}. They (1.6 ae to be worshipped propery, according to prescription. 1 The chapters entided Lokapaloddhiain the colophons. 2 That the practitioner iin the sterificial ground is important to emphasize in this context, since the furans of the diectons secur is proton suspect thatthe line giving the manta here ie a misplaced one, since the leter of Soma should be 5a imi and not, "The text—havingvyaktadveéam (?)-is most probably comupt here. It shout: describe Prajipat's Jeter here, which is (payas= milk) ST tent is comope here 6 Leanna interpret the phrase navabatgat in any reasonable way[Thus the mantra seeds of these deities starting from Indra are the following”: lam, rim, ‘mp, ksaim, vaurp, yabup, sab, mim. For Viggu and Prajipati:?im, 28m] “ror the reconsuwtion, Tantrloka and -Viveka 3042-43 as been wed, For the lst to mantras, 1 ‘presume tht there isan nial consonant in each cave similarly to the other sed sylabes, but Wiese {vo consonants are nt mentioned anywhere and hey ae ot Wed in tual1 Now I am going to describe the qualificatory mandala (samayamandlala) which leads to success (sidalham), by which one acquires authority to use the{se] mantrafs}2 2-5 Ina place where for five KroSas there is but one Lifigam, or in a cremation ground, at an auspicious confluence of rivers, ata pleasant seashore, onthe top of a mountain, in a well-sheltered place, or in a delightful place where but one tree is seen for four KroSas, in the house of a Mother or in the garden, or wherever it pleases one's mind, the guru, clean? (Sucit) and with peaceful mind, after fasting for a day and a night, having a Sakti idol with him and wearing colourful clothes, clean (Sucif)* should smoothe and clean a piece of ground, smear it with cowdung (gomayalepitam) and make it shiny (snigdham), [in a way that it should be] without any pieces of chaff, charcoal or fruit kernel, sloping towards the East or North and then first he should ‘examine the ground®, afterwards he should begin the purificatory ritual. 1 Aste colophon and the fist verse ofthis chapter ells, ths section is about the so called ‘Samayamangala, used in the preliminaries to tiation. The text doesnot call hs preliminary ite Inion, and does not use the erm samayadisa (although it uses the term samstdr), Nevertheless, the ‘ual that ofthe samayadiks, whose usual function is hat it qualifies practitioners to perform th ‘worship of Siva, make offerings to Ue fire etc. The qualificatry function isnot tated inthe text ere but Think itis understood, therefore 1 have wanslatedsamayamandalaas‘qualifcatory mandala although the ‘word samaya simply refer ote rales of conduct wo be observed by proctionrs given to them atthe end this ite 2 The ext has the singular, which interpret asa collective singular. Is rather unusual that our text ‘promises authoriy over mantras at this pint, which one would expect after initiation proper or at the Consecration of the guru or te Sadak Ici nevertheless explicable, for one needs toute mantas also for ‘ally worship, and it must be these mantras thatthe passage refers to. Yet th us ofthe word adikra remains somewhat unusual inthis context. tis alzo slighty odd that we have the promised result. ‘mentioned athe bepinning of the chaper, while the last verses refer tothe mandala of initiation proper and [lomise sucesso someone who has received consecration and ot st samayadih "This means that he has performed a ritual bath Cf. Ksemardja ad Svacchands 4.564: Sucim (=) stam. 4 The adjective ofthe previous line is repeated ere 5 The phrase ‘examine the ground ray mean thre things here. One isthe ordinary sense ofthe word — this {is suggested by Kremarija in his commentary to Svacchandatanr 1.128be cited im the apparatus ~ i= thatthe guru ito ascertain that the ground sloping towards the auspicious directions, is smooth ete. ‘This meaning is well-ateted, but it seems somewhat supeflsus to repeat what has already sufficiently been explained in the previous line. Oa the other hand, it could be argued that his kindof repetivenes is characteris of the sje ofthe SYM. The other meaning would be a technical term in iu: the looking fat the ground with the vine eye to chase away obstacles or evil spirits. This ites called nirsana (not ‘examination’ parlapa), but hk ts posible that this tecnica tenis intended in this ease. This preliminary rit is otherwise called the elimination of obstacles (vihnocedtan), which is different frm the putfcaion ofthe place (sthinaSuddh) in the manuals, hough the fection ofthe two seems tobe the fame. The third posibility i the examination ofthe qualities ofthe ground according to the four jus as desribed i the Tanrasadbhva 1s not clear tome i the context of his tanta according to whose ji ‘he ground shouldbe chosen (Ue intands? the Saha‘? or does the description apply to daily worship, anda prattoner ofthat worship?) Te seems to me unlikely that this could be aplied in tes of6 He who knows all the three purifications®, that ofthe plac, of the materials and ofthe five elements ofthe body” (bhdkaSuddhis) isthe [eal] guru, who bestows all kinds of 7 Having closed al the directions, he should purify {the place) with the Astra mantra) * “Thus i the purification ofthe place, now hea the purification ofthe materials 8 After purifying the Arghapdtra [container of oblation] by besprinkling it (with water} withthe Astra {mantra] (ie, with water empowered by the Astra mantra}, he should mentally recite the group of five {mantras, i. the five ancillary mantras}, © Glorious One. 9 Then he should besprinkle all the materials that have been prepared for the ritual? ‘This is called the purification of the material, it (..}!° and increases merit 10 Reciting the five ancillary {mantras} again, he should prepare the five products of the cow! He should smear the ground again and scatter sesame seeds over it with the Asta i.e, seater the sesame seeds empowered by the Astra mantra? 11 The master of mantras should perform the cleansing [ofthe ground] with a bunch (picchena) of Arka leaves, in the Kavaca-mantra.!3 Then the wise one should sprinkle inkation. However, the SYM a haste confusing tendency of describing various gears propos tf the description of ination, and thas ws should not Sard that the examination othe ground Seeoring tothe ste imnded meaning ee The text i inseue ere (ents). bt hs shoul be he approximate meaning 1 This ithe uration scoring tothe mss wach my be coupe, nae, we emend io ham — ic the tr element seb ia 1011 ts he prion of the sacri ground BR similar priation is dosibed in Somafambbupadda p13. Theis variously called closing of the drecdons (digbondana,purean of he lace (shad. protection (akan) o chasing fay the impedes ighaocdfana In Tagrasrap13 and peta sin process is enone, whet a flower empowered bythe Asta manta sown into he sarc enclosure, o case nay bd prs {9137 atop pha ha play i astrasptapuspa patsipya vghnka apstiin dy.) This manly Sarees withthe ten Svacchanda (226-7) (rane samucciys pasa samba hia (Tor ‘havin Ohi /sapsbhimanr kes raladagnsiholan nie araprayogens (odrctraprayoga ana aaguthperana Kc) paved granada spa Seah Kal) nvm en sarvar vighajla nant 1 (Dhvayed i Seva Ka oe) ato fplprham asran cada kip) She same is preserved en Somatambbupadaha vol Ip: tadambund davai. vie waur othe spec Arhanes) 10'Tyee i comupion er inthe txt tat cannot emend. My conectare ef. textal notes) would sept wich puns TTF’ Mil, cur, lied bate, cow rine and cow dng. The Five products ofthe cow (paeagaya) is smenoned a this poit aso i he Somaambhupaddha (vl p23) There itis in fact he lst prof the prfieaion of materi aravyasuddh. {Te preparation fhe seeds to be seater apis the obstacles / evil spits ia pan Siva oe In this case we havea simple propaaion ised of he reparaion of raius gan, ut ext has oly sesame seeds They are empowered by the Asta mane, probly ust as in Somatambepaddha vol I p23, ‘ere they ae also besprinklod with th rhe, which as ben empowered by the Ata ICE Somatambhupeddat vol Ip: vispya vik tra fusakreyopsartae. where the stheringtogeter ofthe sedss done wih bunch of Kua rss In bath cas he Kavaca mana is sedsome fragrant water {on the ground], withthe Astra mantra [previously] recited [over the water]. Thus should the wise one do the purification of the ground! 12-13ab There he should draw a white, square mandala measuring three hands each side, with four doors, ether with ashes or with powder, with four fascinating colours ‘of white, yellow, red and black 13ed-15ab The {four} parts {of the mandala should be painted] with white, red, yellow and black.!3 In its middle, he should draw a trident measuring one hand, as for its measure. Then he should make is staff measuring two hands, leaving four fingers space infront of the Wester door. 15ed-16 In this tantra (iha), the size ofthe doors is taught to be the same asthe size of the prongs of the trident, and itis identical with the size of the inner part (of the ‘mandala, which (size) is taught inal ritual actions, Once (this mandala is] setup facing Eas, [fumished] with a Mudra, it will grant whatever one wishes, 17 Putting the little finger and the thumb [of the right hand] on one's head (kaniyéiigustha Sirasi dattva) the other] three {should be] erect. The index, ring and middle fingers [should be] stretched out inthe form of the three prongs. 18 This is the Trident Mudra taught by me; itis used in all sorts of ritual actions!® and is auspicious. Itis prominent (jyestha lke the Trikita mountain"; the Trident Mudra is very powerful. ‘when collecting the seatered seeds, ithe seeds are collected wih the bunch of eaves and then his ‘mantra is recited over them, This maybe indicated inthe Somasambhopaddhati vol. p25) by saying (Wikia. astrimbuproksiin ein Lavacenivakuphtin. Although in the text he seeds are nt yet scattered a this poin, perhaps the manra to be rected atthe collection of the seed (vol I p31) is already Inentioned, {athe seaitring of sesame seeds is perfomed to tract the evil picts ofthe site and to purify the plac of them, The spins are atracted by the seared seeds, which are then patered together with bunch of Arka leaves (his includes the cleansing). Cg. Tanasirap. 144 describing a similar process called ‘he taking Dossessin of th: sit’, with several kinds of seeds empowered by the Astra manira. The rit is preceded by the throwing of the lower, ere ezspowered by an Alphabet Goddess, whichis also mean to destroy obstacles / demons. The sees are scattered and then collected in the North-Eastern direction. (ata ukesrajapen’yathSsambavary siddhdrthadhinyaksatalditejrdpani vikiryaaStnyim di Kramena ‘samnghaiaye, i Bhaparigrahab) Inthe Somasambbopaddhai (vo. Il p31, verses 29°30), where amore complex procedure is described, the seatring ofthe seeds Seems wo follow the act of besprinkling the ste hthe water ofthe argh, ‘have ot been able to kep the original syntax, cf textual notes. 16 imerprtsarvakarmakart as an expression meaning basically the same as pratastam sarvakarmasy (verse 16d), the muded wet does nt perform anything, but tis Used when performing various kinds of ful ‘This isthe mountain on the top of which was situated Lad, the capital of Ravapa. The idea is thatthe three fingers inthe mide are like the thee peaks ofthis mountain.19-20ab There!®, on the right prong, he should place the goddess Parlpart, the thirty cight syllables (as a mantra, [red] as blazing fire, wearing a garland of skulls, glowing with three eyes fi. with three glowing eyes} 20ed-21.ab She sis with trident and skull-stff in her hands on [Sadaiva,] the ‘Great ‘Transcended. Her tongue (flickers in and out) like lightning. She is gross-bodied and is adorned with great serpents 2led-22 Her mouth yawns wide and has huge fangs. Ferocious, with her brows kaited in rage, wearing a sacred thread in the form of a huge snake, adorned with a string of human corpses round her neck, withthe {severed} lotus hands of « human corpse as beautiful earrings, her voice like the thunder of the clouds at the world’s end, she seems to swallow space itself." 23 Then [the guru] should place the goddess of three syllables 29 Apart destroyer of| the pains of the humble, withthe sae appearance, onthe left prong of the trident. 2A In this description, ‘eft {from the point of view of the mandala] means right [from the point of view of the performer ofthe ritual} and right’ means (in fact) left fin the same way]. Ths female mantra [dity, ie. Apara] looks lke Paripad [except that] she is yellow-black. 25 One should place the beautiful deity ofall eter [the Alphabet Goddess, Malini) ‘who illuminates this world being beautiful like myriads of shining suns, on the middle {prong}. 26 Then he should place atthe top of her (ie. Malini s}top-knot [a lotus} wit eight, petals and a pericarp. On the pericarp of the lotus, he should place the beautiful one- syllable goddess, Pard. 27 She is like the best crystal and she pours out nectar everywhere: the goddess Pari ‘promotes welfare and bestows success. 28 Then having placed the group (of deities) starting with Aghori on [the petals ofthe lotus] starting with the Eastern petal, he should perform the summoning [of the deities 18 The following verses describe how one isto instal the dees onthe Trident muds ontop of one's head. The whole procedure is somewhat reminiscent ofthe preparation of Siva’ hand (évahasa, where ‘he guru isals a small apdalaon his hand, worships ic and puts i on his head, thus creating deny ‘between Siva and himself Here, however, the hand is placed onthe head andthe deities are installed afterwards. (CE Somasambhupaddhai vol Il p29 ape Sivahastakam] nyasyaSivamantrena Bhisvaram ‘jamasake I Sid abhinnam Srna kurta bhivayed yah) Ths prescription ofthe SYM agrees with the way in which Abbinavagupta describes intemal worship in Tanaka 15.29Se-328b, lusrted in ‘Sanderson 1986:187, where the top part ofthe idem with the thee prongs ight above the practitioner's gad, ontop of Sadativas corpse. ‘Sranlation of 20-22 mainly follows Sanderson (1990: 51) 20 Lethe godess whois the tvee syllable manta,‘of the mandala] with the emmission ofthe breath {onto the mandala). He should keep [them on the mandala] with the stopping ofthe breath 29-30 After worshipping (them on the mandala} inthe transcendent, subtle Sivaf- form], whose form is light, one should dismiss {them} with the inhalation of air, by ‘making them enter inthe Highest Brahma.2! Then placing the previously (in chapter 4] described mantras [on the mandala, he should provide (prakalpayet) the ancillary {mantras}. He should place the Hrdaya (manta inthe South-Eastem direction, the inthe North-East, 31 the Sikhd in the South-West and the Kavaca in the North-West. The Astra {mantra] is tobe placed in all the directions 32 He should place the guardians ofthe directions starting with Indra in their own places, Thus has the whole placement [of mantras) with visualization been taught, Beautiful-Faced One. 33-34ab Then he should perform worship with devotion, according to ritual prescription (vidhdnatab) with lamps, incense and Pavitra, together with fragrance and flowers, with clothes, with gems etc., with various food offerings, and with coloured Bali offerings. 34cd-36 He should devotedly worship (the mandala] whose space is covered with a canopy, which is [adomed) with flagged doors, with [special] rice offerings prepared ‘with (sammataip) human flesh2? and good wine, according to prescription, and he should offer himself. 36 After doing circumambulation clockwise and falling prostrate in devotion, he should call the disciple, who is pure, has taken a bath and has fasted. 37 He should then give the disciple the five products ofthe cow together with kusa grass?3, When he [the disciple] has drunk it, performing the ritual sipping (4camana)** with great care, he {the guru] should star the purificatory ritual. 21 A Pro, Sanderson has pointed out, there i avery contacted form of worship decribed ere. After instaling the dees on the muelon ihe head he grubeabes out and thus ists the dees ono the mandala He performs a very short mental wrship while keeping his breath and then breathes inte ‘irawing the dies ints himself making them enter above his head 2 Mahapisitais a synomym for mahimiisa, human flesh. 23 Iris perhaps (also) understood that he touches the disciple with Kusa grass, for purificatory purposes and {gloat ties of his bound soul ating. Svacchandaaiava 3.124 4 As Prof. Sanderson has pointed out, the word is synonymous with upaspargana (ef. Kyemarija ad ‘Svacchandatanta 2.) an he procedures desribed detain ojos Stnasrapashat (3) andin Agtorasvepaddha cies xd Somatambhupaddat oI pi) Thx scton conan of sipping te {mes (recting om according to Kaemarija thn wiping the two Crm ofthe mouth with the bao he thumb, and finally touching the various apertures of the body with the thuml and the ring finger. (According to the Saiddhdaika sources, the parts tobe touched are the mouth, the nose, te ees, the ears,38-39 The guru should besprinkle the disciple wth water, which is an embodiment of ‘the mantra [and thus purifies). After adorning him wit fragrances, flower-garlands, clothes, incense and the Pavitraka, he [the guru] should imagine him as being burnt by the Heart [mantra]. Then he should imagine the disciple, who {whose body) has been burnt up (nirmagnam), as having the body of the Power (of Rudra, as follows; i. the _Buru should recreate the disciples body with the Sakti as described below). 40 He [the guru] should place the Alphabet Goddess on his (the disciple’) body, then the three mantra goddesses, armed with the (ancillary mantras) Heart etc 41-42 Then he {the guru] should blindfold him {the disciple] with a white cloth. The master who is in deep concentration should then give a handful of flowers to the disciple (puspajalidharam krtva), and the master of mantras should make the disciples? enter [the place of worship] through the Westem door. After making them kneel down (jdnudese natin krtvi), he should make them throw away (one flower [each 43 Depending on which prong the flower falls on, he should name (the disciple] with the name of the corresponding [mantra deity] frst, and ending with ‘Sakti.26 ‘44 Then having gathered the disciples together, he should circumambulate clockwise again, fall prostrate and then he should sit down and tell them the rules of conduct [as follows] - 45 One should not eat without making an offering to the deities?” and me [ie the guru; one should not despise women, the scriptures, alcoholic drinks, eunuchs, o young girls? 46 One should not be occupied with useless things, one should not eat meat contrary to the rules, The sounds “rere” should never be uttered. {he right and et shoulder, the navel andthe heart) The ritual sipping and touching of the apertuies ofthe ‘boy also form part of orthodox brahmi ritual 5 From this sentence onwards the text peaks about several disciples inated atthe same te, 26 This allows ony thre kinds of instation names: Park-akt, Apart fat and Paripard kt As the le inthe Tanvasadbhiva shows, yasya eer tothe manta(eity) and not the disciples). understand the singular asa collective plural. CE. notes. 28 The text gives alist of things that look rather old together, therefore one may suspect that the passage is comupt. However, foreach element we can find parallels in more detailed lists of ther septs, ‘estonia. The Tantasadbhdva and the Tanta provide parallels foreach element excep for the eriptures. This latter seems odd for why would an nate despise the scriptures of his religion. However, the (Paupkar)Paramesvaraanta (as quoted inthe Pyasitasumuccaya and paralleled bythe ‘Matadgapiramesvara) does meauon that on should tt despise the Words ofthe deity the sripures {Geanindd perhaps on the analogy ofthe concep of vedanind), thus D's reading seen accepble Lone should not eat those Kinds of mest which are forbidden by the rule, or one should ot eat mest without performing the pesribed rituals.47 Hee who is wise should never eat from the leaves of the Vata®, ASvattha?! and ‘Arka’2, He should never look at a naked woman, nor at a woman whose breasts are uncovered. 48 One should not behold the {sexual] play of animals and one should never be engaged in mean actions®3, One should always abstain from sexual intercourse during ‘the day if one wishes to attain success, 49 Having transformed one's self into Bhsirava, one should think ofthe female Power three times a day. One should pay homage to the guru if he is near (4sannam). (He should be honoured] mentally (dhydnayogatab) if he is away (darastham). 30 Moreover, one should avoid [eating the flesh of] the camel, ow, buffalo-cow, and female jackal. Gne should also refrain from eating bear, wild cock and peacock. '51-52ab A master of mantras should never pronounce the word “dikini", not even accidentally. He should not urinate, defecate or sleep in an open field, on a road, in a place where there is but one tree for four Krosas®, in a etemation ground or in a temple 52cd-53 When the guru has told the rules of conduct starting with the above mentioned ones, he should perform the withdrawal (of the mandala, ie. he should ritually efface it] with devotion and concentration, while reciting the appropriate mantras (svamantrait). Then having performed all this, he should throw the [remaining] offerings into water. 54 Thus has the qualificatory mandala (mapdalam samayam) been taught, for those who wish to obtain the rules of conduct (semayérthindm). At the mere sight of this ‘mandala, one will achieve everlasting success. '55-56°7 After carefully drawing up the initiation mandala with the placement of ‘mantras, including the eight mantras of Aghort te. in a sacrificial enclosure for] in a 30 Banyan ue Few nda) 31 Fes Religion 2 Caloopis Gianea 33 Tae my ree to deaing with malevolent spits, lack magic and the tik (suggestion by Prot Sgnderon). Alo cf. krirakrma inthe parallel guste a oe. BTN Similar prescription i ted fromthe lox Nandipardn, cf testimona. La reaively open sae 36 Thi ne sot at al clea Ihave understood Yemining on he ass fhe practice ta the etovers ofthe navedya shoul be own int the water in goer ss prescribed en he Tanks (15.608) {presume tat eating is sey understood tee thse thoes posed of Wt ltrs verses of hs chptr changeset completly. They seem torelr tothe second hal of the nation, whch follows the gulieaoy one and whose main clement he ening ofthe dcp 2 cerain tata. Tis losing porto doesnot relly belong he sama bt some sro gene losing statement, promising succes ina nonspecific way at he end, and perhaps establishing the Sennen wih subsequent chapter, whch dels with in Yojana in eta‘remation ground? and there having worshipped Bhairava, the Lord of Gods, who has ‘a body made up of mantras, one should perform the joining [of the disciple to the appropriate tattva] making an eightfold fire-offering, in the reverse order [i.e samhdrakramepa, starting wit the lowest level and Sakti) (There are also] one hundred LP? (offerings, for general purficatory purposes?) and the eight [offerings forthe Saktis?] starting with Aghori, © Goddess. '57 One who is consecrated and qualified forthe mapgala ofthe Siddhayogesvaet will s00n attain the realm of all Female Powers, which is beyond all other realms. 58 understand the plural wo envisage various ocasons for this act: butt makes the wapslation beter wth the singular. Its aso posibe tat the plural san indication that ther places of worship are also graded such a the top of a mountain eck. thebepinning of hs chapter. 53° small par ofthe text sems to be cont hee. 40;My translation and inerpcetation is tentative tere. From the parallel passages in chapter 8, think what iment ere is thatthe Yojnik is performed with 2 ire offering of eight duis, Moreover. here are 108 oflerings, but =i T understand this enigmatic pasagecorectly =the lst eight are mean forthe igh. ioddewer stating with Aghor. They te popintedtd he psces ar pred in the revere ore. First comes the one who i insaled onthe fee. This would be in secordance wit the pa Saiva practice of purifying the dicple's body starting from te lowes level: eg. at Nip inthe Somasembhupaddha! (Gol tT p23t f) Thus te order of events refered o woul be as follows: purification in general with 100 fringe (or with two andre? fata Sta acto be ded up in 828: ct. also Somasanbhupaddat! ‘ol: p63, where two hundred offering eem to be the tndard against bad things in general). pusication ofthe dil’ body as represented by ight levels and eight Salts, starting fom the botiom, ‘with one offering each, and the joining the dsp to the appropiate evel (Yojanik) wth eight ‘erings tis lo posible that last two sts of eight ate i xt ental, Le. there only one st of eight ‘offering, o purify eight levels ofthe body, and then tere is prpahut as prescribed in SYM 8.44 for the Yojaikt‘Chapter 7 ~ Initiation and the transformation of one's body into 1 This is the established practice (samaysciram) forthe magnanimous practitioner (sidhakasya)? (..] 2-3 The knower of the ritual [i.. the guru] should perform initiation that grants all kinds suecess to people. After worshipping the deities asi is prescribed, [the guru} standing South {of the deity], after beating’ [the disciple] facing North with ashes, should besprinkle him with water on which he has recited the Astra mantra. 4 After doing this, the wise one {the guru] should perform the placement fof mantras. ‘on the disciples body). Then he should give [the disciple] the ‘purifier’. the five products of the cow}* , which has been furnished with the Rudrnt mantra (i. the ‘Sikhay> '5 Then the master of mantras should perform (worship] of the disciple (Sigye) with incense (dhdpam kuryad), lation etc. together with fragrant flowers with the appropriate mantras (svamantrena) ~ ths is the ritual prescription (ayamn vidhif)S. 66 Standing near the fire, facing North or East (saumyddimukhasamnsthitah)? he should perform initiation in the body ofthe bound soul [i.e the disciple], which has been beaten with Kuga grass etc 1 Tis chapter bas no tit in he colopons, the above ideas been given onthe basis of 2 Ieaeoms thatthe se ofthe term Shaka isnt restricted to powersekers. Infact in 13-15, the text speaks of power seeking (stdhietma and lberaon-secking (mutikima) Shaka, The term Ptraka for liberation-seekers does not occur tll seems that some ext is missing here, forthe {pamition to the dig from the not very smooth. “Beating” with ashes means tho on him, for protection as well st loosen the bonds of the soul CE. Somatambbupaddbat I pp83-6S: Bhasmasnindya vighdnim Sitaye plfabhitaye / Jsambdrayogenn tyed astabbasmand. ‘F patthe punter (pavitraka bee means the five products ofthe cow (pafcapsyya) is supported by two pices of evidence. One i parallel in the itl in SYM 6.382. The otber is TAV ad TR. 38.100, where layaraha glosses te word pavita with pafcaparyAd 5S Rudtin is anther name for Sikh asthe Malinivijayonara 3.63 ed tells ws (rudrgyaptkard ey (kta vidyigapsya 0) ‘Foran alternative ransation ef, extual notes. That ai must be interpreted to mean Eatin ths case can be infered from eg. the Malitvijyotara (athe context ofthe samayadis but also applied inthe nirvipas 8.18: parvisyab saumyavako Vi.) of, TA 15.193 and comm, Facing Nonh is meat for liberation, East for siddhi. Also cf. ‘Svacchanda 3.212. (ot the adhivasa) and comm. Ksemarija remarking the same (bubhukyudksiyim ebimuldo mama ts wdakmuka) “The oter beatings referred to here may be done with a lower or wit ashes as above mentioned All these beatings are usally performed for protection withthe Astra mantra recited on te materials. A flower on which the Astra mantra has bee ected is wsed in Sormasambhupadahad 1 p117 inthe legals Uuumendsinjopenstayed didaye Sun) and also i the S+ecchanduata, befor the tga (4. 6bab asta proksayecchityam puspayuttena tye) For ashes and kaso grass, i ation to water cf eg. Svacchands 4 S7ab (ivinbho'srena satidya Bhasmand ea Kuta amd Ct textual notes.(There are} thee (levels to purify: Prakrti, Purusa and Siva, o Beloved One By these three) purifications, everything becomes purified, one should have no doubt about that 8 [The guru] should first purify Prakri with the thee and a half syllable mantra [Apart], Beautful-Faced One. Then he should purify Purisa, the twenty-fifth [level], with the Paripard mantra, 9 Afterwards, he who knows the ritual should purify the mantra body, {the third, Siva level] which has been established {as the lst level]! with the Pard mantra, Then, {the initiate] is to be joined to the pure level (nirimaye)™ 10°Then he [the guru] should prepare the place forthe fire offerings}, and should place {the appropriste mantra} onthe receptacle [ofthe fre] (yoninysar)!, he should perform the ‘seizing’ and the joining’ fof the disciple}, and thus he should make a practitioner be bor 11 [There are] three things [the disciple goes through then}: fereation of] aptitude, enjoyment and dissolution'5, O Beloved One. Then he should perform the eutting of the ‘bonds, andthe joining [ofthe disciple] tothe [appropriate] place!” 9-The fact that the SYM wes thie Sky inspired division may show is relatively early dat {OT think dhe word vyavastiam is meat to convey tht the lat level needs tobe installed first in the body. However, this Installation isnot described inte text. Although this level must be pure, it stil ‘eods to be purified in ritual, asthe passage shows. The word denoting ‘reedom from llpessblemis’ or happiness refers tothe purest lve of the ‘givers, at the top ofthe hierchy. {the mantra tobe placed on /reited over the fre-recepace is thr Mil or Mk Sabdard: (Om hin bhagavatimilini idem sthinam adh arab I On bhagavanSabdariSe fd shina ‘adhiitha namah TX 15.402 and comm. The action is called yoninyisa, placement ofthe womb, ‘Because the firepit comes tobe viewed here asthe womb of ie Alphabet Goddess, in which the ‘iscipe wil be reborn, wil he fie placed thee represents Sivas semen. ‘the sein’ (rabana of the disciples soli performed by touching the dscipe's heart with the right hand on which Siva as been placed in a cakra. (Cf. alabyahydayevidvchivahasten am ‘nab /grahapar arya kurv ramimatrvijogatap MVU 9.58ed-59ab) According to suddta ‘manuals (e.g. Somalambhu'), te soul ofthe disciple is taken bythe guru, united with his own, and then he places the soul ofthe dicile i the womb ofthe alphabet goddess (Vigiivar there, Min hete, Le inthe fire-pit The joining (Joana of the soul inthe womb ofthe goddess also called “ying to the voml (yoni-niyana (cf. PL, I in Somatambhupoddhad IL). This procedure of rebirth and what follows has to be repeated foreach ofthe thes levels. The joining (yojan) may also refer to the joining ofthe disciple to a level (ava), where hei reborn, fr te placement inthe wom is also taliedappropritlygarbhddhina (Ct. PL IX in Somafambupaddha I). However, ining tothe Tattva is Yojanik, Yojanam i perhap les likely tobe used for the same concept Ts refers tothe moment when the dacple is supposed o be (re-Ybom asthe son of Siva and the abet goddess. 1 These thee action ake the disciple through life at each evel and consume his karma, this purifying him (Cf. Somagambhupaddhat i p268()."Apuie'is the conditions dispositions and Dossblities with which oe is born Enjoyment is going though all the karma of ie ‘Dissoltion is the end ofthe accumulation of karmas ‘Representing the condition of being a bound sou, here i sully ahead o a group of the threaded tote top-entof the diel, of which a piece is cut ates te purification of each evel at ‘the appropiate length. The et obviously symbolizes thatthe soul gradual sed ftom bondage. [Last te top-knot set off withthe remaining par ofthe head. Although this is he wide-spread ‘procedure decribed by manuals (both inthe Siddha and by Abbinavagupta in the Tanaka and ‘eemarij in is commentary tothe Svacchands) seems hatin the Malinlvijayonara there are three12.At each ofthis [above described] action’, fhe should perform the ritual] with three offerings into the fire, and he should purify the place (atthe beginning] with one hundred and eight (offerings). 13 For expiation, the master of mantras should prepare as many offerings as the number of the bound souls [Le. the initiands), {and} should mentally recite the Astra mantra, 14 Then the wise one should make a fre offering with the big ladle (pOrpahutim), reciting the appropriate mantra2, thus should he purify the rest2! forthe initiand, 15 Then he should perform the ritual atthe level ofthe non-transcendental form of Siva (akale) of atthe level of his transcendental form (in ‘dissolution (Jaye). He {the guru] should join the best of practitioners [the initiand] to the non-transcendental (sakale) of the transcendental level (niskale) 16 Ifthe initiand wants to achieve supernatural powers, (he should be joined) with the Pari mantra tothe non-transcendental level, and the wise one should join those wanting. to attain liberation to the transcendental level [with the same mantra}, O Fait-Faced One, 17 Thas after being initiated, the one aspiring for supernatural effets (siddhikimo), fully concentrating, should grasp that (ie. grasp his sihyamantra given by the guru). ‘After worshipping the guru as well as be can, 18 he should offer himself to the guru with the threefold division of his inner Self: ‘Then the wise one [the initiate] should ask: What am Ito do next? Separate testo be Ged and later cut by the guru, one binding the arms, one tied tothe neck and one to the top knot (€f, MVU 9 5S4-S6a: baddhviden pasapaljaram babukapthaikhigresu, The wording in subsequent pissages also implies three separate bonds: buhupSfam tu ta chits MVU 9.70, anthapie tathabudhap 9.71, Skhim cit vicaksapah 9.74) Tis possible tha this was te ‘method at east in the early phase ofthe Tika, and thatthe Malinvijayonara follows the log fedacton of the SYM bee TF this happens afer al the ovels have been pried. The disciple is joined tothe Sakala (with pars coc non-transcendental rt the Nika witout pat’ o¢wanscendental level, cf, verses 1516, For my interpretation, ct. Mii vjayodtara 9.666, which also prescribes heehee offerings ‘0 uence rt ance / day cao dhyana aya) he offerings mentoned in MVU 9.68 are tre ordinary ones and one parpdhut (Shunt raya ddadybd dat parti bushab /ablpssupastrea vlomddivigaddhaye), Here we have as many {the numberof niands ples one parahut. The mantra used isthe same. That the iniands ae ‘alle ‘bound soul (pal) is unexceponal, fe. Sracchanda 4.644 (Aclryahpafunl sab) or $312tab (ajdagpataninnukta prabuddahpafur sat) 20 pcconding tothe MVU (9.67ab), itis the Park mane, ending with 'vauay (ata porpabuti dadya ay varadanay this ire offering seems tobe the same which is prescribe at the end ofthe expitory offerings in the Maliatijayotara (9,680), The lat big ladle offering Seems to be meant asa collective offering to ‘gpcay hind of onion. This word usually refers to the guru, but one would also need an object denoting the initand here, gd sine this word I elaively neutal,k may als refer to the disciple. Calo textual notes, 5B Wat follows sin fact part ofthe consecration of the Sahat including te act of giving hrm his 22 This probably means with his acts of boy, speech and mind; f.Paupkaratantra a cited inthe Priyadtnasamaceaya (fl. 2v2: One should always obey the guru with action, mind and speech guror ‘idm sad kuyat Karman mana gir (manasa co: manaco ms) Also ct sagurum pojayen19 Whatever he {the guru] orders should be performed {by the disciple] accordingly. He [the guru] should transform [the disciple] into Bhairava (sakallkarapam kuryid) as it hhas been taught, O Fair-Faced One.25 20-21 His own body is tobe purified by the Parl mantra] by controlling the breath in three phases After emptying the ai of his own body and drawing itn again, be should Keep it inside} (dhdraye, Inthe breath withheld with the practice of stopping the breath (kumbhakendvinirmukte), he should hold Pari, who is [associated] with the level ‘ofthe Ceased (pragéntaahitirn, with the seed ofthe Para (mantra [i.e whil mentally reciting the seed ofthe Pari mantra, Saub. (This) fourth [phase ofthe practice, withthe recitation of the Prd mantra} is taught tobe mental 22 Having performed the purification of his own body withthe control ofthe breath carefully, he should plice the deity comprising al eters [Malin] onthe body fof the disciple / himself]?8. 23 The hands ae tobe purified with Paraand then with Apari, andthe puifiaiion of the dreetions ofthe place should always be done atthe beginning, withthe Astra ‘mantra; the closing of the directions i taught to be performed with the Kavaca mantra (varmapi)30 ‘yam isk Bhdvitdemana /manastKarmapd vic gurl caivasvakam natu /Kaulyjdnanirpaya Ire 25 Tq what follows, the guru will fst purify his own body and then transform the disciple into ‘Bharava by placing marcas on diferent pars of his body. By so doing ein fact teaches the disciple ‘how to perform this basic rite of transformation, which must precede ny act of worship, This is why the phrase he sould perform transformation ato Bhairav! sakallkarapam kuryi here does not refer {othe transformation of his own body - which he had to perform before the ite, Butt the ttansormation ofthe disciple. However, the description infact pradualy becomes the description of the transformation in general especially alr vere 22). Thi is yet another example in which a detail ‘of regular worship (nityakarma) i taught & propos ofthe description ofa non-regular ite (naimiika amma), inition 28'Rs Prof Sanderson has pointed out, citing the commentary to Tantrloks 17.87, this efers to 8 stage in mantroccira. The maatais mentally rected with accompanying breath ono, and propelled ‘opwards from the milddhira (ftom the organ of generation). When the mantra reaches the level ofthe toddess Unmand or Par, twelve inches above the head, it'ies away’ asa separate entity. This isthe level where no duality, no subjeccobjec elaioship exists 27 xs opposed tothe thee physical phases of convolling the brea (real, arya and kumbhak. But the text is insecure ete, and the iterpretatin is ex con. cf. extual notes. 28 Tr we take the description to refer to the end of the inition, itis the disciple’ body. i it describes {he transformation ofthe body into Bairava in general. then we must understand one's own body ‘B although one uses only the right hand when placing the mantras on the body, tis always prescribed to purify both hands before te ite Is possible that the two different manras are used to Durty the twa hands respectively. However, seems more key that they ae recited on both hands, nd that the two mantra reused to purify the two sies of the hands. CE. Somaarbhupadda! | Gea cling Aes paar 2 is verse ta short digression concerning the general preliminaries of the transformation: he ‘losing ofthe directions, the purifiaton ofthe place wih tbe mantras and ~ after the purification of| the body with prindydma ~ the purification ofthe hands, with which one iso perform the placement of eters and mantras onthe body (by touching the appropriate pats of te Ly withthe hand, while ‘ecking te manta. Describing the process revospectvely, the text has iin the reverse order. From this vere onthe description i defintely about he tnsformaton of one's self into Bhairava (Gakallearana) in general performed on one's sel, and not bout the iain in particular.24 Then he should always imagine the goddess Pardpard in the lotus of his heart with her own form, 3! sitting onthe pericarp ofthe lotus. 25 Pari is placed in the same way (evar) (visualized with her previously described form] atthe region ofthe head, above the pericarp of that fi. of her lotus}; and atthe the fet, it isthe Aparli mantra. Tis is the placement ofthe three female mantras 26-28 Then, after properly placing on his body from head to feet, in order®2, Aghord {Benign}, Paramaghor& (Very Frighifull, then Ghorardpa (She Who Has a Frightening Form], the very seeret Ghorisy& (She Who Has a Terrible Face], the goddesses Bhima and Bhisand (Frightening, Terrifying), Vamani {The ‘Emitting One’ and then Pibant [The ‘Drinking One'] who rejoices in drinking spiritous liquors, the perfect practitioner of yoga, who knows everything [correctly], should carefully place the ancillary mantras, the Hrdaya ete. on their own places" 29 [At this point] the (offering of] eight kinds of flowers* is done asin the {qualficatory initiation (s4mayenaiva mirgens).If you want, there is also a fire offering with the placement of mantras. 30 The mere placement of mantras is taught to grant fruitions of yoga after six months. People will undoubtedly achieve success with this after six months. 31 After the placement of mantras, people will always destroy the pride of all of their enemies, [This practice] is taught to you to be fivefold, with Mating at the beginning, © Beloved One. 3iDesribed in SYM 6:20.23. BAAS the MVU 8.37-38 tlle us, the parts ofthe body on which one should place these goddesses are {he following: head, face, neck, bean navel orga of generation, thighs and feet Phe directions fo the ancillary mantras are given in SYM 6.31-32 34 This offering bas not been taught in the chapter on Samaya. However, a Prof. Sanderson hes pointed out to me, this offering i eseribed in the Byhatkaloara (ol. 137. The most common form ysstined fr people of Imited abies such as cules, women the sick ct. ~ stat one flower isofered asthe tone (Aaa) ofthe deity, another ass body (mat, then five as his ibs (agai) {nd one for Siva. An alternative form ofthe worship iso ofe five lowers wit he fve Bratma ‘manta, one asthe tone, one a the body, andthe last one for ‘para Siva, punar eva Dravatsimi agzapuspl yaa stil sane prthamam puspam ditayam Seddhacetast /moriinam bd kityam pospensvdparen ts pacapespapradinena pafctigin| prakalpayet/sivacm> tathifamenave hath Cltapaspka aha vty ditvayar Brahrnugad paicapuspikam HMinanetramanrepa tenarpuruseoa ca agora Say yuktam vimap ty Sasinvam saya tu hemantram pespam vai palcamem matam Seam sanamiriyakhyam para cavdstamam punah (7 ‘mdlapuspt padmsdys valttdgaraam vibboh eta’ csfpusplnisarvasidhrapanica/ ‘Sarvsiddhpradine taht sarvidramegu ca.) darkrigi spiuhintc> blasbalieguca/ Dhoginkm vySdhiprastinam ath dhydatpitdomandm /svaéistrinuraktindcm> ninssdaemani anurakiaviakinam kati césiapaspikd. ed. Sanderson) The offering also hasan interesting mental ‘Kala version described inthe Kaulafdaaniryaya, where cight nent firms’ (mana pusp) ae ‘offered to mental igs’ (minasalidgam) as follow: non-violence ahi), restraint ofthe senses \indiyangraa), compassion (day, sincerity (Bhiv), patience (ksamd), victory ver wrath (zodbaviniitan, meditation (dhyina) and knowledge (i). (Kaulajtdnanirpaya 324-27).‘32 Briefly itis to be performed sixfold including the ancillary mantras at the end. If ‘one recites {these mantras] at the time of war, he will undoubtedly achieve victory. 33 This isthe way in which it has been prescibed. Ifa wise person thinks of question as being on the mouth of Pardpard, he will solve it immediately 3 34 If one recites the goddess Pardpari one hundred and eight times, looking atthe red eyed goddess, he can kill anyone immediately 35 If one falls in love with a woman, he should recite the mantra-goddess who is red all ‘over (sarvaraktakdm) 27, who pours out a nectar as red as the Aoka tree in bloom, 36 The woman on whom one recites {this mantra} one hundred and eight times will, ‘come under one’s control in a second’. In case of calamity, (the practitioner} should recite the white one (i.e. Para] in himsett 37 Then he will be freed from all obstacles immediatly, there i no doubt about it He ‘who recites the white one {the Pari mantra] mentally every day, will obtain eloquence. 38 After one month of recitation [ofthe Pari mantra), if one does not think of anything else, one will become wise, and after two months, good luck / welfare will come about, ‘39 In three months, he will obtain beauty and fullness of the body*!, and wealth in the fourth month; divine form inthe fifth, and whatever he desires inthe sixth ‘40-41 In due course, after six months, he who simply performs the placement of ‘mantras and recites the Matchless One®? (apardyah .. japam ... prakurvita) one thousand and eight times, o Beautiful One, concentrating cn the fire offerings, and peforms the visualization inthis way [as prescribed] (evar, wil attain happiness.*° 35the fivefold version is thus: Mii, Park, Parkpas, Apars the eight goddeses of Paripard. The sinfold version ads the anellay mantras to these. According tothe MVU (8-47-48), the later is used in cave of extermal rita. eT hink the idea mut be that Papa's mouth will the solution, but the text may be corrupt bere, 37 Te translation of sarvaraktakim is somewhat conjectural. understand the a sux svdthe, and thatthe word means Ted amorous everywhere” Ifthe ed-coloured goddess meant ere, itis again Paripard since she ithe one described ae red in chapter 6. However, the word here may perhaps ‘pderstood to mean she who makes everybody amorous. In any case, the later meaning implied Honea Asoka Roxb. (Monier-Williams) 39 Cit 'He wil bring under his contol the womsn to whor 9Ritpough the ext may be comupt hee, the purport seems to be clear. 4U Ex con ef. textual ots. 42 tink is not Apark but Park whois meant here judging fom the context, therefore, translated the word ata possible adjective of ard. tis also conceivable that the text weansanyof the mantra Joddsses. 1 donot think there ie a comraption here, bt tat may be ard possiblity The sentence structure ofthe original f somewhat earless cf. textual notes {have lightly improved omit fra smoother wansation.Chapter 8 — The initiation mandala and the purification of the levels! ‘The Goddess spoke 1 You have taught me the Samays? (ritual and] the description of how to grasp the mantra, God. But the placement of mantras onthe initiation mandala with the eight ‘Yoginis starting with Agho, which is specific to initiation, has been ony alluded to, without being taught 2. You have made allusions to these things, © God, but you have not explained them to me clealy So el me about these, Lord of Gods, o put an end to my uncertainties. 3 I would like to know that which produces supernatural powers or liberation for someone who has simply been initiated, O Lord, please, tell me about it Bhoairava spoke 4 Listen othe highest secret, which bestows the fritions of supernatural powers and liberation, © Goddess, according to this great Bhairava-tanta, the Siddhayogesvarimata. 5-6 On apiece of ground ina cremation ground, or in a Mothers house, or ata confluence of rivers after performing the daily worship> —or ina place where thee is but one tre within five KroSas, oF a the top of a mountain {the guru] should examine the place {ascertaining that itis] favourable for achieving success, and he should carefully purify the piece of ground withthe Astra manta ofthe deity. 7 He should dig up the ground atone elbow's [depth] il it with crumbling soil and ‘make it smooth (with cow-dung]S. He should pound the ground witha hammer cut from the wood of the Asvattha® tee 1 This chapter as no te in the colophons. the above ie has been given to eft its coments, 2 Bex con Ihave separated the fret vere nt two Sentences onthe basis that both the Samaya ital and the grasping ofthe mantra (chapers 6 and 7) have bee already expounded, However, the iitaion ‘mandala refered to from leis described in his chaper, ths the question must be concerned with tis {ople. The sentence structure in Sanskrit is slghly ambiguous on where to separate the sentences, and there ie no"and between the Samaya an the grasping ofthe manta, thus the later may also be taken fra Bahuvehi compound, translating ‘the established rl (Samaya) which is characterised by the tzasping ofthe mantras However, {have prefered the version without the Bahuvrthi compound, for the Samayas andthe Mantagraaa ae 9t mentioned in the same chapter. STunderstand the five Mayas of dll tal tobe refered o here, The adverbial expression may pe corrected, see textual notes. this measurement equals tothe length from one's elbow tothe end of one's closed fis. (Monier. Williams) 5 T understand a kuryat in 7b, for otberwise the sequence of actions i unintelligible. The smoothing is ally done with cow-dung, therefore Thave supplied this dealin the translation cus Religiosa (Moner- Williams)£8 Then deeply concentrating, he should trace? the divine mandala with {ahread! made of] human hair or cotton or some other material as well ashe can, measuring four or eight elbow-and-hands'ength® [as its diameter, the mandala which isthe source ofall 9-10 After marking the four corners with the thread on each side!!, he should draw up the divine mandala, furnished with four doors, and with four circles of deitis"2, This ‘mandala grants the fruition of supernatural Powers and liberation, and i illuminated by ‘an eight-petaled lotus inthe middle. 11-12ab!3 After drawing up the [four] doors withthe tips of spikes for prongs of tridents] #4, measuring haf the size ofthe lotus! {in the middle}, he should draw four so-called tridents!® in the comers, knowing the manual of his [Yoging} family. 1This verve dveribes the frst phase of drawing the racing of the cicle or concent icles with he help ofa thread, ited in the cenze a one end. tnd making the cicle around with he eter end “Tiss slighly diferent fom the measurement ofthe elbow, forthe length Between the elbow andthe ip of he middle finger ofthe had, app. 18 ioces. (Monier- Willams) JS Tunderstand the measurement given to india the diameter ofthe cite, ut it could also be the radius. Moreover, its also possible tha thre ve no option given, but one must undetand thal the fadius measures 4 and thus the diameters {Orie the sure ofthe fruiton of al wecess supernatural power |WThis is done from the points where the ecle ofthe mandala and the lines pointing towards the ‘cardinal direction intersect, (T presume tat thee lines were drawn up before the cic ofthe maa) Drawing four circles of equa adit arcand these pants cntes wuld result im four ices imtersecting ech ther at far anglesof «square, Thos the four corns uf the mapdala are marked TB the following verses, is described tat the pericarp ofthe lous st the centre of the mapdala is ‘ccipied by Bhairava sith Bhairav (verse 14). The fst circle f deities around them isthe eight, tddeses starting with Aghor onthe petals ofthe lotus, the second circle i formed bythe protection fantas andthe third by the euardans ofthe dictions (verse 5). The lst ice following that ofthe {uardians ofthe dieeions, is raditonally always the weapons ofthe guardians, which may be relered toby the int of weapons in verses 12-13 "The interpretation of these ines fs very tentative, cause ~ asthe ext ielf mentions at he ead ‘much informatica sony refered to and s supped to be supplied by the manual of he "Yogi fay the paformer ofthe rita x anced wth WE con) 1S kx cony, "The phrase srclled riders’ may well denote womething els, andthe text may aso be comp I we Keep the reading of the mest may aso refer to four spears rather tha widens and if we take Sls Ins rare sense (loud only with Lextengraphers and this quite nlkely to be ue mths sense here) "Ttmay also mean banner, However, he fast solution has the advantage of conforming to some extent to the usual way in which mandala redecorate. SYM 6.3e also mentions flags as decorations flthough they af placed on he doors, ot tthe comer12cd-13!7 Having drawn the lotus, the wheel, the spear, the thunderbolt, the spiked mace, the pike with skull(s)8, he should protect the mandala with hand gestures, and identify his body with Bhairava [by placing the mantras on it} with the sixfold procedure!?, 14 Therein the middle [ofthe mandala] he should worship Bhairava, Bhairavi consort, placed on the pericarp of the lotus, asthe one who bestows Bhairava- 15-16ab On the eight petals ofthe lous are the eight goddesses Aghor ete. in order, stating from the Eater petal, then there are the secret body pats ofthe Goddess (i. the five ancillary / protection mantras) and the eight guardians ofthe directions. After purifying the carus2! with the Asta {mantra ait is prescribed, he should propiiate {the deities ofthe mapdala] with them 16ed-18 Then he should make them [the disciples] enter the mandala inthe way described previously2, This must be preceded by the following: they slep in the sacrificial enclosure), then go through the rites of protection, after which their bodies are transformed into Bhairava. Then they are adored with incense, flowers etc 17 guspeet thatthe weapons mentioned here are hose ofthe guardians of the directions ~ he lotus belongs to Brahma /Prajpat, the dis to Vigu (on these two ct. Malialijayotara 3.67), the thunderbolt (vat Inde, the mace (dana) to Yama. However, te guardian dies holding the spear land the pike are not so easily Wentifible, and its also possible that the weapons listed here serve Some other protective purpose. Another problem is that onthe two-dimensional mandala. there are only eight guardians (f, vere 15, which means thatthe upper and lower directions with Brahma and ‘Visno ae probably omited. Yet, to have the weapons ofthe guardians as te outer o fourth circle of. the mandala of four circles would be a very common feature 1 any cave, thelist is probably not meant {g be exhaustive only indicative, "8 Tundestand this weapon (la) o bea single pike (and nota widen ifs). on which skulls — Igiaps tice ~ave ben skewered 5 Om the sinfold placement of mantras, cf. SYM 731-32 20 My interpretation may sound repetitive inthe cotext, but I thik itis sucess or supernatural effects peculiar tothe Bhairava tanta hat s meant here, pehaps contrasting this kind of success with that of oer Savas. the Siddha. (Cf the contrast between Bharava and Sava tantra in SYM shaper 1.19) 5s car, which is normally a rice offering, has human flesh and alobol in it according to SYM 93. 22 This cleat refers othe entry tothe mana described in chapter 6 36ff, However, the name-giving ‘may be omit this time, andi may be replaced bya flower offering the disciples perform forthe ‘de dies ofthe mandala EPs the only passage inthe SYM where the stl of adivisanais mentioned. tis a pretiminary to the intation, which clades a series of purification rts andthe preparation of material (such as Preparation ofthe tread or theads / pl) the previous day. It also invalves ast of prediction, in. which the disciple should cata tooth-wi’ (damakasha), and depending on the dgetion tins fo, itis considered as an auspicious or inauspicious sign, In case tis inauspicious, epaatory rites must be performed. Then the disciples sleepin the sacrificial enclose withthe guru (isis where the name tthe rit comes from — ‘dweling inthe place’ In the morning, the disciples relate their dreams, ‘which ae slo categorized as auspicious o auspicious, andi case ofthe later, another set of ‘xpitory rites are to be done. Then the gua performs the daly rituals av snother Set of puriistory B These include besprnklng with water empowered by manu(s), the beating’ with ashes et. (. sYM73 1,{by the guru}, and are delivered for Bhairava?®, The previous[ly mentioned] worship is {also} performed [before the rites with the disciples). Then [after making the disciples center the mandala] he should call them with kusa gras in their hands; then he should start the ritual of initiation, 19 Then he should go to the fre pit, facing East, and there doing the previously described rituaP?, he should prepare the [J 202 Summoning Kysparudra™®, he should mentally recite the ‘left shank’ the "eft shank’ with the bindu? (i. offi, visualizing the place with his own form.32 21-22 Thus is known the preparation ofthe place. Then he should prepare the ‘womb’3, Having worshipped the One Together With His Eight Mantras with flowers ‘and other materials in order, he should make him endowed withthe ‘nose’ and the ‘bindu’ {ih} and visualize the Power of Rudra. Thus he should worship (both of them) with fragrant flowers as prescribed. 25-The meaning ofthe phrase Bhairavi vinikspo (entrusted to Bhaiava placed down for Bhairav) {is not transparent o me. I uadertand ito mean the act of making the disciple kneel down in front of she mandala F625) 2B the preceding lis refers to the series of ites descibod in chaper 636-42, before the entry tthe mapdala, The worship refered tos probably that ofthe mandala, mentioned i 6.35 (tagged tothe list, uot sequence, wit an Ais locate ble) tam not sre what this refers to, since the pasiage which may be understood here (7.26) describes ‘what ha already bee performed, with reference 19 6.37.40, Yet the purification may be repeated at 3B poi 13 word is missing fom the text here, and I cannot supply any conjectural emendaton. 29 rom this verse up to vere 28, the main act of he iitatin, ve purification ofthe levels (catt¥as) is described Verses 20-26 are on the purification of te fist evel tat ofthe Earth, governed by ‘Kilagirada (Rode of the Black Fir) Then verse 28 xtates tha tis method of purification i also to applied forall oer level, 30 Ths is synonymous with Kalagnrudra, the governor ofthe level of Earth (prihivitatv, 31 ae a en tants ace bar nk Soe sy mad ‘up the vetse, and one must understand it only once inorder to have of forthe invocation of the ein. 52 The expression ‘wi is /his own form (svardpaa i placed a the end ofthe verse and thus should normally be interpreted wo reter othe frm of te place or the mantra of. However, the expression always refers to visualiation of dies, and ths [understand thatthe place shold be Visualized a aking onthe frm of Kaligairoea. The SYM doesnot meation Kalagnisudra’s ‘visualization, but this was probably Jone in acowdance with pan-Saiva prescription. The ie then Simply prescribes the summoning of Kilignrudra with a mana ‘of Kalignirudra, andthe ‘sualzaion ofthe deity. B8Cr, 7.10. with notes Its, however, more likely that what follows isthe preparation ofthe womb ‘the appropiate lve inthe fire, where the disciple wil be reborn 5ihavetranslted this expression a a proper name because | thik it denotes Bhaiava herein the form of Kalagntudea. He's the on in the midst of eight Yogin-mantas (Aghor ec). Iimay be ‘object that in that case, we would have the expression the One Together With His Eight Female Mantras (evaviydsjatasamyoktam). However, the use of manrato denote vidyis ot unexceptional “Moreover, it may also be theca tha there ae eight subordinate Bhairavas a consors tothe eight ‘Yopint-mantras inthe ctl. In any case, the deity o be worshipped here is Kalagnirudra-Bhairava, ‘gutounded by the appropriate retinue, S38 Tam not se of ty interpretation ofthis ine, and if my conjectural exation is wrong then the two letter af to be connected to the Power of Rudra and oto Bhairav Kalagnirura. The ‘resumpion on which my emendation and interpretation is based is that this line supplies the central ‘Seiy with consort a Power of Rudra, and this is indicated bythe addition of the mans sable23 He should worship the disciple there [visualized inthis circle as Kalignirudra/ Bhairava}, and make eight offerings o the fire. Having performed the ritual in this way, he should join the bound soul. 24-25 [..57 The life force’ mounted on the ‘staff of the trident; furnished withthe ‘nose’, together with the Visarga [=hrih] should be used in the process of joining {the disciple to each level for purification} (samyojana®) and when he is attached to aptitude ‘ete (Sniyojane).38 Then he should join {the disciple] to aptitude, enjoyment and dissolution®®, 26 When cutting the ties [ofthe disciple} and at (..." {the guru] should make three fire offerings in each case; and by an [additional] eightfold offering the initiates are (purified) a each level 27 In order to purify the place, the master of mantras should make one hundred and cight fire offerings, then the place becomes purified? 28 The above isthe rule to be applied in every ritual concerning the levels starting from Kalagnirudra, up to the level (governed by?) Siva, O Glorious One®. 294 The Mothers who are at [the level of] the Black Rudra are bom from the organ of ‘generation’, Other Mothers are established as rulers ofthe infernal regions. prescribed. The ltr of the level of Earth is ka therefore Kalignirudra wit his consort (im) would be represented bythe mana-syllable Asin. Then they are worshipped together as vere 2cd enjoins. 35 -Thisis not yet about the oiing of the disciple to level but about making him reborn ~ and ‘subsequently snaking him consure his Karma ~ at various levels ofthe univers, starting with the lgwest level of Earth SY Tihink there isa couption or omission inthe text hee. Uhave not included above the translation cof aline, which ie probably incomplete, giving some ltrs ofa manta, It would translate as follows: {athe lef foot (da, in the btocks rs] oe withthe Knee (e/ 38 On the basis ofthe prescriptions ofthe Militvijayoara. and also considering thatthe SYM. prescribes the Apark manta at the lowes level in 7b, [think Aparh is refered to here. The syllable Ji ste first one in the Apark manta, and I resus tha either his i used asa shot reference to the whol dve-syllable manta, ora small portion ofthe ext i ising hee, which would give the ‘gynaining two syllables 3 On these tee terms cf 7.1 1a and notes. wen Ti 41 Think the exis compe ere. and I cannot emend it 42 Verses 2627 give the appropriate numberof Fire offerings. These verses mainly repeat the information found in 7.1 ed-13 adding only the number of offering forthe purification ofeach level ytich is ih, 3 The translation of the end ofthe line is conjectural, since the text seems tobe compe notes) However the meaning rust be identical wth what {have translated. Since the term Siva may be Ambiguovs when denoting a level, Tam sot sure iit means (1) Sadva or (2) Siva above Sadssva fd Sakti (Ube Inter not expliily stated inthe SYM) or (3 the last level Bhirava, understood as ilnsa wih rat ager fom oe Salve, Aloct nts vere 39 dest the ‘ppermost eves rom verse 25 upto 38 the ext gives ws a loose and open and also somewhat confused and ‘onfsing) Uist of level (avs) and Mothers established a these levels. Verses 32-33 and 37.38 include names of tats and their Mothers Before and in-between there ae miscellaneous iss of ‘ional Mothers oaly occasionally showing some principle of arrangement. ‘© This gives the equivalent ofthe level Earth (governed by this Rada) inthe body, which isthe ‘molddhiea, just above the organ of generation (ga), One would expect thatthe list contnoes with the subsequent tata, but instead, we get an 0 list of Mosher 2 pure type universe (verses 2930 Still others belong to the underworld, and there are Mothers ofthe terrestrial world. ‘There are Mothers living in the world of Brahma, those belonging to Visnu and. smothers of Rudra. 31 Some others are established in the various directions, governed by the seed {syllable} 'e:46 There are also forty others*” and five of those who are the causes ofthe ‘material world, 32 There are those established in the gross elements: earth, water, fre, air and ether. Other divine Mothers are established in the subtle elements®®. Then there are those others who have been created by and established in the faculties of sense and action’ 33 Those who are established in the intellect and those governed by the (three) constitutive strands of the material world (gupaiscaiva tu yah sthit)(..] and those Who are like divine beings are worshipped as eight in number 30), This somewhat ad hoc and uapaaleied list of sven vical division includes the bell or hells, the underworld (pila), the Earth, te word of bigs (Obdrloka), the worlds of Brahm, Visou and odes, 1B While the previous two verses describe Mothers in various vertically divided words, tis verse states that thee are Mother inte ferent rections (giving 2 horizontal division). The doubled fyllbl Yer is mentioned 6464 as a word ever tobe rete, and it sem to be considered as 2 ticular power and dangerous slab i seems tat atthe end of some list, mention is made of several other Mothers who are not listed in detail Also cf the fifty-six Mothers in 34a and thousand in 34b. The forty and fify-six may have teen exiting list, posiby inthe longer recension ofthe SYM, but these numbers are rather unustal ag Yorink-numbers ‘he fea reference tothe five gross elements (mahabhdts) in the next line. “ Litin the gross elements ee" bt the te (Ad) probably functions as a filler here. Also ef, textual notes. These five elements ae the fit five tatvas. 5. sound, ouch, fom, taste and smell. (abd spars, pa ras, gandha) These form the second sof ive tats 51 Tne faculties of sense (inendiy-s) ae eyes ca, tongue, nose and skin (cakpu, frou, jh, isa rat), and those of ston (Kamendrya) ae tnouh, hands, anus, reproductive organs ad feet (ik hast, pliyub,upasha pds), The former may also include the mind (mana, but think itis ‘plied in the subsequent et inthe next verse. aE he verse maybe lacunote and is problemas. If we take 33ab and 3ed as disparate lines ~as 1 tried to doin the tanclation~ then 33ab may Uist ile (budah)and the three gupas (sata, as, ‘amas as pars ofan incomplete lit similar tothe Kiragaantr’ (ct. Goodall 1989), and we could ‘presume that 33ed has a completely diferent subject ~ the Eight Mosher (aya) In that ase, The guns ae not meant wo form part ofthe levels, just asin the Kirn. It sems that ome ext may ‘be mising which would ist the mind (manas) andthe ego (aaa), or they ar implied, for ‘there we would aot reach te tweny- ih level for Purusa a itis in 7.84, which shows thatthe ‘SYM must follow the Sukiya closely. Another posible interpretation isha the verse intends to subsume the eight parts ofthe puryaiak or subtle body, which consists ofthe five sub elements or bject of Senses (tnd called gunas bee), mid (manas), ego (ahaa nd inet (buddh. ‘The only problem is that aa reel the ive able element are isied twice (in 32e4 and 330) ~ but this repetition may not have disturbed thee falar wit the doctrine. The omission of te mind and ‘ego woud stl not be fully justified, but perhaps the mention of the number was thought to be ‘cnough indication34 Other secret Mothers number fifty-six, andthe Mothers of witcheraft®> (miyamatryab are (counted) by thousands. Others ae Mothers of wrath, Mothers of passion and Mothers of time. 35. Those secret Mothers who bestow enjoyment if one performs the placement of mantras, who belong othe realm ofthe Highest Self, Mothers who bestow all- encompassing power are seven 5 O Virtuous One. 36 The ones who perform creation being attached to the Bhaiava level (.] and Mothers who are (also there (at that level) being Mothers of his [Bhairava’s] grace $7 31 There are Mothers belonging tothe levels of material cause (pradhing), passion (rlga), Soul (purusa), destiny s a aw of causality (nat, [impure] knowledge (vidya, limited capacity of ation (Kal), tiene (kl) and plurality (maya). 58 38 Others are established at the level of Tivara and SadaSiva, © Fair-Faced One. Those at the level of Siva, the secret Bharava, are Mothers ofthe Calm / Ceased. 3? 53 These Mosher are not to be confused with the ones established atthe level of plurality (May, sgentoned in 374 $B The list ofthis verse obviously oes not belong to the ist according to levels atvas), and cannot sgeany other rnin of rangement either tis adjectives repeated twice nthe origin '56-This seems tobe another Ist out of contest. However, itis possible thatthe adtonl Seven “Mosher (sapamdki) are intended here, ie. Bri MabeSva, Kaun, Vaisav, Viet Indah gq Chm 7 have translated the somewhat mega syntax of the orginal closely. This Seems tobe another ist, added in-between lis, nd pebably wit acuae, Tha something i issng i indicated by the syota as well by the conten cone wosld expect group of ve Mother, epresenting the ve 2s performed by Siva-Bhairva~ creation (sp, maintenance (ti), witha (shia), grecament (oda) and grace anugras)~of whch only the fist od the last re mentioned, "Tis ist includes the levels fom the twenty-fourth othe thirty-first, but not inorder probably ‘et causa Material ease or mates (pair /pradhtn) an sul (parc) are the last v0 ofthe evel, the twenty-fourth and the twenty, ier fom the Sey, Then come te five coverings (Kafcuks) alt vidya kala riga and nyt This followed by plurality (ny) a the thy {iptv so fararcing with pose-senpural sures. 59's verse is problematic in several ways. The ist problemi tat the level of pure knowledge (Suddhaviya is omied. I presume itis understood by implication, fr 1 donot Know of eny oer {ist which would nat follow poxt-sritral doctrine al by omiting this element. Above tha lve, the SYM has Ivara and div, wh is in aecordance with pu Salva crn. This should normally be followed by the level of Sati and Siva, bt the dakttatva snot stated. However this is Unexcepiona, fr some scriptures of he Siinia the Svayambbuvasdirsamgraha and the Parle {Gt Goodall 1998:i)~ also omit tis level. As Goodall argues, this snot necesarly a deviation from established docrin, fr Siva and Sai ae inseparable ‘The third problem is wheter te topmost level Siva called Bhairav, or Bhsrava continues yet ‘noe level, From the syntax of the ext it seems tha the formers the case, However since the SS¥Ms sprinkling ofco-rdnave prices isnot always sicily meaingl and veulr. itis also ‘Possible tat the secret Bharava levels yt another oe above Siva, Moreover, one ean so presi & {ifferetand-non-difeent Ghedibbed) type of rlatonship, where Siva and Bhaiavaare atthe same love, bu Bhiravai sil considered a higher form of Siva. The conclusion that is impossible to specify bow many levels the SYM has on the basis ofthis passage, butt must be between 38 Gt Sdhavidy and Sat ae realy ean to be omits) and 57 Gal postscript level aa ast implied upto Siva, and Bhaiava is above Siva} However, i my interpret of SYM 16.18 is. fight tbe SYM has this Tatves, which implies tha it has the 36 Siddha levels, of which {helt nei alo called Bhsrava, Lastly itpertaps neds some explanation why the Mothers at he Siva Bhuirava level are called Mothers ofthe Calm. The Calm is another name fr Siva at his level Dthaps implying that he is beyond the word ofthe five a In this sense, Sita (he Calm Cssed)39 All of them are purified by nine, seven, five or shortly by three purifications, [performed] in order, O Fortunate One. 40 Having invoked the Mothers] with their mantras according to this prescription, as appropriate, [or] with the eight goddesses Aghori etc. as it has been previously ‘mentioned, or with the three Powers (Pard, Apard and Pardpari], fone performs] the purification of all (Mothers), 41 The master of mantras should join [the disciple to the appropriate level}? in order to achieve the Bhairava-success® wanted. He should join the bound soul (the disciple] to the Bhairava level for liberation 42 Paripart must be employed when consuming the disciple’s karma (niyoge) {at each level}, then one should recite Apara again. (One must recite] Par at the separation (of the disciple] from each eve, then liberation comes about immediately. 43-44ab [Pari] is recited (yojit) inthe viual of initiation with an eightfold fire offering. Rected with a fire offering with the large ladle, she bestows supernatural powers and liberation. 65 The prescription ofthe fre offering with the large ladle ‘concems each level, O Feir-faced One [..}# {ga synonym for Ngkala (without parts /wdividable/ anscendent). One example for this usage is in the Pardtya 2.14 (anpublised edi by De Goodal). This would support te assumption that the last Teel i Siva as Bhairav also called Nisala i the SYM ein 715e, below whom SadAiva is sated, whois also called Sakaa (endowed wih parts / non transcendent) ‘0'This tne probably gives alterative ways of performing inition ~ in which evels ae grouped and purified together ~ withthe parifiaion of nine groups, seven, five or tee. Is probably also Understood tat one can do by tata, of which there are perhaps 36, and there Is yt another Way ‘mentioned in 4Oed with eight unite represented by the eight YoginlsAghort ec. Ths results in Altogether six efferent ways (3.57.89, 36). Purification in tre units sprformed withthe thee ‘Principal manta-goddesss as refered to in 40ef, and in 77-9, Purification in five groups is probably the wide-spread one of the five Kali, as described ein the Somaanbhupaddha. ntation by eight ‘must have been performed with the eight Yogin-mantras, also refered ton 40d, and the lst one by tatvas. This leaves seven and nine unaccounted for. Moreover, mention must be made ofthe ft that {hese options are quite unparalleled apart frm the grouping into 3 (paralleled ony inthe Milnivjayotary into Sand the oe scoring oats. 1 understand this vere to ve the option of thiy-si eight or threefold purification methods. As the verse states, even ifthe numberof purifications s salle. ll the involved Mothers are purified Exim may be misting hereto tel that tho who wan 0 alain supernatural powers should be Joined tothe Sakala/Sadiiva level at stated in 7.15-16, The sentence lacks an objet as reflected in the asin understand the expression to mean te success offered by Bharava ants. The compound is sey od but ecuring, ‘My wanslation sentative. [understand that Paripar is prescribed at the joining ofthe disciple (aiyoga or nyojana) to atte, enjoyment and dissolution, by which his karma at levels consumed Then Aparhisrected agin, fr she ha ready been recited before Pardpura, when the disciple was joined tothe level samyojana) or made tobe born ther. That she is rected again is leo pretibed in verse 2Sab, stating that Apu is employed both in samyojana and niyojana, Thus ‘verse 42a simply adds that Parsars is also wo be used, between two rectatons of Apari. Then the * 24 The last lne seem to pertain oll thee Sidhanes, I understand svamantreto stand forthe instrumental, end that the ava element eer tothe presrbed masta. However this manta has not been given in the text, and iis also possible thatthe deities’ own mantras are mean bere (Gnderstanding a colectivesingla) In his context iti alkely thatthe “va clement refers tothe ‘manta ofthe practioner (sidhyamant), since the Sidhana is that of Papa.Chapter 19 - The Aparisidhana and powers obtained with different kinds of fire rituals! 1-2b Now I will tell you briefly how to obtain the power (sddhayed of the goddess pari, the ruler ofall Yoginis, and the fire pit (kunda) which is the cause of all kinds of, success?, listen to itatentively. 2-3 First, oe isto purify one’s body with controlling the breath in three phases ‘Then one is to recite Apard and then withdraw his sense-faculties, After burning away his body {ritually}, the practitioner should create his body of female mantras. 4 He should make his body similar to that of Bhairava with the Navatma [mantra], then he should place (the mantras of] the limbs et [.”) in order. ‘5 Thus he becomes Bhairava himself (saksc), He should place Apard in his fown] heart, (visualizing her®] with her own form, and also place her limb{mantras. 6-9 ‘Thus having identified himself with him who is the soul of everything (Bhairava he should worship the One Who Bestows All Kinds of Success [Bhairava}. Then on a wheel with spokes (arake tu tatas cakre)?, a centre and a felly, on ared-coloured wheel, resembling Javl flowers, looking like Dagimi flowers or Indragopaka ants!®, he should ‘worship Bhairava in the middle of the nave and Apard in his lap, as it has been prescribed. Then he should again place Apart in her cut-up [mantra] form! in the East, in the South-South-West and between North and North-West. (Thus] are the spokes taught, one should worship the goddesses (belonging to Apari] on these. "Te chaper i united inthe manuscripts 2 The chapler may indeed be Give into wo pars, of which the fist els with the Stdhana of Aparh ‘upto vege 19, From vere 20th topic shi othe discussion ofthe diferent substances forthe fre ‘ald ther se although he change of top wot sharply indicated. Tus, he ie pin fat ebay etaphoraly eerste teaching abou Sed hgh ire-frigs. ‘ch-720-21 4GE 638-40. Te uring of one's everyday ody i vse wih he eta ofthe Haya ima, Then he practioner pices the ters ote Miia alphabe ne appropiate pars ofthe {ey le touching tem sith his ight hand $e. isto wanstorm is body int Navatmabhiravaby the placement of his manta CF 1819. {The et probably vfers tothe placement of the garians of directs in the ight Giections Ct §320b 5 Thetis a word Ihave not enable oemend here. It is posible that the word mean'on the whe, {prom Se he text dssribes the worship of dees ot a whe ‘ips recuingstockephas vith ibe wn for’ always esto visualization, therefore have pple this deta inthe wansaton 3 The Santas odd bere, on my interpretation fx noes. White ies dese te ed colour af th hel ‘1s means that be he syllable mani ctu into dee pieces having one syllable each, ‘which ae given separate names ax Apart’ enue godess. The processes tobe made on the {nslogy of Parpas manta and er etme included in ber mare.10-11 First, one isto worship the goddess Manas taught tobe in the Easter direction, one should {continue with (cared the grat goddess on the second {spoke}, con te spoke between the South-East (and South], Cakravegh. At the end, one isto ‘Worship Mohan, who is onthe last spoke, frightening, and sting ona corps, (the goddess] who possesses great power 12-13 One should worship Apard with the same frightening) form adorned with « garland of flames, with various flowers, with fragrant ointments, with incense which has ample fragrance and with offerings which include scented meat. Having performed the worship and obeisance according to prescription, he should perform the fire- offerings. 14 After 300,000 repetitions ofthe mantra, one should make 15,000 fire offerings of human flesh for different numberof fre-oerings] with the aforementioned "heavy"? substances, 15 Atthe end ofthe fire offerings, the practitioner wil ee the goddess of gods [Apa] inthe middle ofthe fire. She will ten ener into his wheel, and he wll become similar ther. 16 He will be Creator, Desivoyer snd Preserver. (The goddess} bestows the wishes of practitioners inthe same way as Bhairava 17-18 This tual is to be done at night with decaying flesh, [This] attainment of power performed according to prescription (canbe done] by a solitary person as well as by those who perform it in their homes'S be it a mar or ® woman!®, This isthe rule, 0 Beautful-Hipped One, he who performs this (tasya) attains the power of eloquence. 19 Alternatively, she isto be worshipped by the solitary practitioner inthe middle of the wheel, ona lots throne on a spear”, during the day or at night, o Beloved One, 2 On the tentative interpretation of caret andthe construction ofthe sentence cf textual nots. gig ofthe textual problem, the meaning seems to be cle. 1B this refers to tantric substances and some vegetable offerings, mentioned in 18.25.26, The ext here ‘uns parallel to chapter I, Human flesh and theater substances are probably meant as alternatives (Similarly tothe presripton in 18), hough te syatax of the Sanskrit may suggest otherwise. Cr textual nots. ‘With decaying es’ is based ona tentative conjecture. presume it meas les from corpses, but ‘accepting oter conjectures by amea-eaing practioner of with eatable meat may be supplied hee 1B Think the aerauves of ekdkin and arheprakurvnab fer to ascetics and householder, similarly to te alternatives in 13.78, 16 -The construction is odd, bu think itis clear thatthe text allows both ascetics and householders just as both men and women to perform Ose rivals. CI 10a, mentioning male or female 1 The spear is probably meant to be placed on top ofthe wheel, and ancther lotus / whee of the sae ‘troup of goddesses with Aparh in the middle i vsslzed ontop ofthat seat, slay t 1822-23,20-216 One should recite the mantra 100,000 times, according to prescription, with his mind focused on the mantra. He should offer human or goat flesh inthe fire, or vegetable offering. fish, oF fragrant gum raisin'® smeared three times! or rice. ‘246-22 With [offerings of] human flesh the practitioner will achieve the characteristics of a Yogini, with goat{offerings] he will be the Ruler of the Auspicious {Yoginis). With vegetable[offerings], the practitioner will become the Leader of Yoginis starting with Vimi, He willbe the Leader of Sakinis immediately with Raudtt (offerings} 2" 23 With {offerings of] unhusked barley-coms, he will quickly become the Leader of Dikinis, With offerings of lotuses, he will obtain royalty, offering Bilva2, he will obtain infinite wealth, 24 For any other unmentioned magic rite (karmin} [performed] forthe practitioner's benefit), the hero should always make three times more rice offerings into the fire, 25 All this is tobe offered, being the cause ofall kinds of suocess. This is the way it is tobe done, ths is the rule prescribed in every cas, the general, secret rule pertaining twevery occasion®®, O Goddess of Gods 18 As Prof. Sanderson pointed ou citing Kyemarja ad Svacchandatania 6.534, pura means spegulhexedaion of Amris Agealctum (Monier-Wiians) With tre sbsances, cf 18.25, where goateat is smeared with three substances 20 Lie there wil be the sate of being Yoginl inte practioner 21 Reade fs unrecorded, but in the context must Jente an offering Prof. Sanderson has suggested to ‘me that it means Guggulth, since the enumeration of offerings ollows thelist given 204-210. However, the series i infact broken before Guggulub is mentioned. If we stety follow the fist is, ‘aude should mean fish, bat this is also very uncertain. 2E'pegle Marmelos / wood-apple tee. Whats meant bere i probably the leaves of the tree 2 The translation following the Alta structure eounde somewhat svkward; De purport is that the shove isan allencompassing secret prescription.Chapter 21 - The circle of Uma and Mahesvara! Bhairava spoke 1 Now I will teach you in bref the circle of Uma and Mahesvara o Daughter of the King of Mountains, with twelve Rudras and [thet] Yogints?. Tis is being taught now (kathyamano ‘dbuna)>, isten 2 The Rucras who areon the spokes of the twelve spoke wheel and [thet] Yoginis fulfil every wish, 0 Great Goddess ‘3 Their different passages on the spokes [of a wheel] (tesu samedrabhedas), and their tarsal in the various months® is going to be taught, o Goddess. 4 The sun enters another sign ofthe zodiac every month in the same way. The arisal [of the deities) is taught to you according to the course ofthe sun ‘The Goddess spoke 5 You have said the right thing (obhanam), o Ruler of the God of Gods, 0 God with ‘Twisted Hair, for the sake of practitioners and forthe group of Yoginls. 6 {Tell me now] in full® how it {the circle} is employed regularly, o God, every month, according to scripture, in order to remove any doubt, o Hara? Bhairava spoke 17 The practitioner isto worship Bhairava and his ancillary mantras as identified with himself, on the nave [ofthe wheel], churning nectar in a pot full of nectar! 1 this ehaper has note nthe manuscrips. 2 have nt translated yaths. which probaly function as filer here, textual notes, 5st expression seems to be ungrammatcal and somewhat colloquial. My wansltion isan atempt produce the strvture ofthe Sanskrit CE ots. TPnderstand yujyante in a weak sense, shifting the emphasis onthe last word of the verse 5 Sumer probably also refers tothe cure of the Sun abt enters int the various signs ofthe zoe in te course of year, Since the twelve deie listed below sre distinguished and worshipped with feference to these sine, the word may also be intended to give a hint on this Lit ‘and what is thee arial nthe various months i going tobe aught. 7 Ore nice thing. Dr Isaacson has suggested that he word could also be understood adverbial ‘you have spoken beasiflly, f Jonarja in his unpublished commentary tothe Kirkijuniya 15.38 {sing Zobhanam o gloss cir, which he states isan adverb (kyavisepana. FT Bhairava only mentioned the worship of the dies equivaleat to the sigs. Dev ask for amore dealed desertion. "Tus verse is problematic, for we have no imperative to mean ‘el tec inthe text. is possible that the last word ra, f compe and was vada or something similar in meaning. However, this tmendation i dificult to jsiypaleogrphicaly If Hara isthe reading. then there may be a pun {ended here, calling Bhairava by te nae Hara, nd suggesting that tis Hara who removes (rat) ‘ny doubt or err (Orn). The consrton ofthe paras orth pun, however, is slighly awkward, tlnce we already have caimianam befor arn (Thais the reason why Thave ot interpreted haraas an lperative of i) {Oe should be Bhairava who churns nectar in the mile. CE. textual notes.{8 The Rudra of the rise (ofthe rising sun] called Daksa!!, 0 Great Goddess, is enjoyed (ofukto)2 throughout the month of Kartika! o Great Goddess. {9 One should worship him on the Eastern spoke together with his Yogini, and worship the remaining other Heroes and Yoginis on the other'* spokes. 10 One should worship the Rudra ofthe current month in the East, The production of their mantras is enjoined with the letters ofthe right.!® 11 Moreover, their placement {on a support} is taught tobe performed by the joining together of their mantras, and their Yoginis ae to be supplied withthe Vajra-gesture [at the time of ther placement] 12 Thas wit the sun entering the different signs, one should worship the twelve months (represented by the respective Rudras} onthe wheel, according to prescription, ifone wants! to atain success bestowed by Y. 13 They have been taught to you, o Great Goddess, as differentiated by the twelve vowels, Tis isthe group of mantra of Yoginis and Heroes. . 14 On the other hand, those [deities] who are in the middle ofthe centre [of the whee!), should be worshipped in the first place'® (pdrvata), in order. One should mark the spokes withthe Vajragestue!? 15 [This Vajra gesture} is tobe put ll around on the circle i.e. onthe wheel), on a the spokes. The Vaira, the Spear, the Disc, the Plough, andthe Goad, 1 Lit "The Rudra ofthe rise wo is withthe mame Dak! |2-This word may be corrpt; however, it i perhaps posible to understand tat this deity is enjoyed ig the sent that he bestows sucess upon the practioner, who worships him inthis month 1S Ocaober November 1 Tandestand antarto stand foc ana’ snce the meaning ofthe late is required by the context, (Cf textual notes. 'S the construction of the Sanskrit is somewhat different, but yes the same meaning. Parvavatcan also mean fist o's before, bu inthis eaze {think t means inthe East in agreeement with the Aescription ofthe Pa given in verses 8.9 and inthe Tanrasadbhva cited ad foe. The order of ‘worship isa follows: there i a Birava inthe mid (possibly with a consort) whois o be ‘worshipped frst in each ease then the Rodraof the erent month sto be worshipped (with his otwort) whois placed on the Ester spoke, and lst the Rude of the remaining mons Te'this instruction doesnot give enough information Lo be able to identify the mantra with certainty, ‘but itmay be presumed tat we ae supposed to taketh eters of Mains body parts on the eight (of Which there ate eight ue, o, cha, ha, d, da and Bh), and athe lets ofthe body pats of which there are two (hans, eas thighs and ees: tha, na, ta and dha). This gives us twelve letters which ean form the See-sllabis ofthe twelve Rudra. However, verse 13 says that the manta are formed with ‘he twelve vowels, which convadits this ist. "The ext gives the instumental instead ofthe nominative, simpy pasting a stock phrase tthe end ofthe sentence without changing its strvture. ‘The word may also mean es before’ since the ext as already described a number of wheels inthe previous chaper, and thi word could efer back to these descriptions. Moreover, plrvatah can also ‘ean from the Eas, but this meaning ls ulikely here, or there are only two central deities in the ‘idle, Bhairava with a conson, who cannot be worshipped om the East. The nly argument in favour ofthe later interpretation ie that verse 46 enjoin the worship of 6 Ruiras inthe cental part of ‘he wheel, which may imply that some Rudras ae (ls) worshipped in the centre, 15 ta infact repeats the information given in Ie. 201 understand the Vajr- mts wo be the subject inthis Sentence; for reasons ef the note below.