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,