true meaning of maa mahakali yantra

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Chakra

There are six chakra, or dynamic Tattvik centres, in the body –

viz., the muladhara, svadhishthana, mani-pura, anahata, vishuddha,

and ajna – which are described in the following notes. Over all

there is the thousand-petalled lotus (sahasrara-padma).

Muladhara

Muladhara is a triangular space in the midmost portion of the body,

with the apex turned downwards like a young girl's yoni. It is

described as a red lotus of four petals, situate between the base of

the sexual organ and the anus. " Earth " evolved from " water " is the

Tattva of this chakra. On the four petals are the four golden

varnas – " vang, " " shang, " " shang, " and " sang, " In the four petals

pointed towards the four directions (Ishana, etc.) are the four

forms of bliss – yogananda (yoga bliss), paramananda (supreme

bliss), samaj-ananda (natural bliss), and virananda (vira bliss). In

the centre of this lotus is Svayambhu-linga, ruddy brown, like the

colour of a young leaf. Chitrini-nadi is figured as a tube, and the

opening at its end at the base of the linga is called the door of

Brahman (brahma-dvara), through which the Devi ascends. The lotus,

linga and brahma-dvara, hang downwards. The Devi Kundalini, more

subtle than the fibre of the lotus, and luminous as lightning, lies

asleep coiled like a serpent around the linga, and closes with Her

body the door of Brahman. The Devi has forms in the brahmanda. Her

subtlest form in the pindanda, or body, is called Kundalini, a form

of Prakriti pervading, supporting, and expressed in the form of the

whole universe; " the Glittering Dancer " (as the Sarada-tilaka calls

Her) " in the lotus-like head of the yogi. " When awakened, it is She

who gives birth to the world made of mantra. A red fiery triangle

surrounds svayambhu-linga, and within the triangle is the red

Kandarpa-vayu, or air, of Kama, a form of the apana vayu, for here

is the seat of creative desire. Outside the triangle is a yellow

square, called the prithivi-(earth)-mandala, to which is attached

the " eight thunders " (ashta-vajra). Here is the vija " lang " , and

with it prithivi on the back of an elephant. Here also are Brahma

and Savitri, and the red four-handed Shakti Dakini.

Svadhisthana

Svadhishthana is a six-petalled lotus at the base of the sexual

organ, above muladhara and below the navel. Its pericarp is red, and

its petals are like lightning. " Water " evolved from " fire " is the

Tattva of this chakra. The varnas on the petals

are " bang, " " bhang, " " mang, " " yang, " " rang, " and " lang. " In the six

petals are also the vritti (states, qualities, functions, or

inclinations) – namely, prashraya (credulity), a-vishvasa

(suspicion, mistrust), avajna (disdain), murchchha (delusion, or, as

some say, disinclination), sarvva-nasha (false knowledge), and

krurata (pitilessness). Within a semicircular space in the pericarp

are the Devata, the dark blue Maha-vishnu, Maha-lakshmi, and

Sarasvati. In front is the blue four-handed Rakini Shakti, and the

vija of Varuna, Lord of water or " vang. " Inside the vija there is

the region of Varuna., of the shape of an half-moon, and in it is

Varuna himself seated on a white alligator (makara).

Mani-pura

Mani-para-chakra is a ten-petalled golden lotus, situate above the

last in the region of the navel. " Fire " evolved from " air " is the

Tattva of this chakra. The ten petals are of the colour of a cloud,

and on them are the blue varnas – " dang, " " dhang, " " nang, "

tang, " " thang, " " dang, " " dhang, " " nang, " " pang, " " phang, " – and the

ten vritti (vide ante), namely, lajja (shame), pishunata

(fickleness), irsha (jealousy), trishna (desire), sushupti

(laziness), vishada (sadness), kashaya (dullness), moha (ignorance),

ghrina (aversion, disgust), bhaya (fear). Within the pericarp is the

vija of fire ( " rang " ), and a triangular figure (mandala) of Agni,

Lord of Fire, to each side of which figure are attached three

auspicious signs or svastika. Agni, red, four-handed, and seated on

a ram, is within the figure. In front of him are Rudra and his

Shakti Bhadra-kali. Rudra is of the colour of vermilion, and is old.

His body is smeared with ashes. He has three eyes and two hands.

With one of these he makes the sign which grants boons and

blessings, and with the other that which dispels fear. Near him is

the four-armed Lakini Shakti, of the colour of molten gold (tapta-

kanchana), wearing yellow raiments and ornaments. Her mind is

maddened with passion (mada-matta-chitta). Above the lotus is the

abode and region of Suryya. The solar region drinks the nectar which

drops from the region of the Moon.

Anahata

Anahata-chakra is a deep red lotus of twelve petals, situate above

the last and in the region of the heart, which is to be

distinguished from the heart-lotus facing upwards of eight petals,

spoken of in the text, where the patron deity (Ishta-devata) is

meditated upon. " Air " evolved from " ether " is the Tattva of the

former lotus. On the twelve petals are the vermilion varnas –

" Kang " " Khang, " " Gang, " " Ghang, " " ngang, " " chang " , " Chhang, " " Jang, "

" Jhang, " " Nyang, " " Tang, " " Thang, " and the twelve vrittis (vide

ante) – namely asha (hope), chinta (care, anxiety), cheshta

(endeavour), mamata (sense of mineness), dambha (arrogance or

hypocrisy), vikalata (languor), ahangkara (conceit), viveka

(discrimination), lolata (covetousness), kapatata (duplicity),

vitarka (indecision), anutapa (regret). A triangular mandala within

the pericarp of this lotus of the lustre of lightning is known as

the Tri-kona Shakti. Within this mandala is a red vana-linga, called

Narayana or Hiranya-garbha, and near it Ishvara and His Shakti

Bhuvaneshvari. Ishvara, who is the Overlord of the first three

chakra, is of the colour of molten gold, and with His two hands

grants blessings and dispels fear. Near him is the three-eyed Kakini

Shakti, lustrous as lightning, with four hands holding the noose and

drinking-cup, and making the sign of blessing, and that which

dispels fear. She wears a garland of human bones. She is excited,

and her heart is softened with wine. Here, also, are several other

Shakti, such as Kala-ratri, as also the vija of air (vayu)

or " vang. " Inside the lotus is a six-cornered smoke-coloured

mandala, and the circular region of smoke-coloured Vayu, who is

seated on a black antelope. Here, too, is the embodied atma

(jivatma), like the tapering flame of a lamp.

Vishuddha

Vishuddha chakra or Bharatisthana, abode of the Devi of speech, is

above the last and at the lower end of the throat (kantha-mula). The

Tattva of this chakra is " ether. " The lotus is of a smoky colour, or

the colour of fire seen through smoke. It has sixteen petals, which

carry the red vowels –

" ang, " " ang " " ing, " " ing, " " ung, " " ung " , " " ring, " " ring, " " lring, " "

lring, " " eng, " " aing, " " ong, " " aung, " " ang, " " ah; " the seven musical

notes (nishada, rishabha, gandhara, shadaja, madhyama, dhaivata and

panchama): " venom " (in the eighth petal); the

vija " hung, " " phat, " " vaushat, " " vashat, " " svadha, " " svaha, " " namah, "

and in the sixteenth petal nectar (amrita). In the pericarp is a

triangular region, within which is the androgyne Shiva, known as

Arddha-narishvara. There also are the region of the full moon and

ether, with its vija " hang. " The akasha-mandala is transparent and

round in shape.

Akasha himself is here dressed in white, and mounted on a white

elephant. He has four hands, which hold the noose (pasha), the

elephant-hook (angkusha), and with the other he makes the mudra

which grant blessing and dispel fear. Shiva is white, with five

faces, three eyes, ten arms, and is dressed in tiger skins. Near Him

is the white Shakti Shakini, dressed in yellow raiments, holding in

Her four hands the bow, the arrow, the noose, and the hook.

Above the chakra, at the root of the palate (talumula) is a

concealed chakra, called Lalana and, in some Tantras, Kala-chakra.

It is a red lotus with twelve petals, bearing the following vritti –

shraddha (faith), santosha (contentment), aparadha (sense of error),

dana (self-command), mana (anger), sneha (affection), shoka (sorrow,

grief), kheda (dejection), shuddhata (purity), arati (detachment),

sambhrama (agitation), Urmmi (appetite, desire).

Ajna

Ajna chakra is also called parama-hula and mukta-tri-veni, since it

is from here that the three nadis – Ida, Pingala, and Sushumna – go

their separate ways. It is a two-petalled lotus, situate between the

two eyebrows. In this Chakra there is no gross Tattva, but the

subtle Tattva mind is here. Hakararddha, or half the letter La, is

also there. On its two petals are the red

varnas " hang " and " kshang. "

In the pericarp is concealed the vija " ong. " In the two petals and

the pericarp there are the three guna – sattva, rajas, and tamas.

Within the triangular mandala in the pericarp there is the lustrous

(tejo-maya) linga in the form of the pranava (pranavakriti), which

is called Itara. Para-Shiva, in the form of hangsa (hangsa-rupa) is

also there with his Shakti – Siddha-Kali. In the three corners of

the triangle are Brahma, Vishnu, and Maheshvara, respectively. In

this chakra there is the white Hakini-Shakti, with six heads and

four hands, in which are jñana-mudra, a skull, a drum (damaru), and

a rosary.

Sahasrara Padma

Above the ajna-chakra there is another secret chakra, called manas-

chakra. It is a lotus of six petals, on which are shabda-jñana,

sparsha-jñana, rupa-jñana, aghrano-palabdhi, rasopabhoga, and

svapna, or the faculties of hearing, touch, sight, smell, taste, and

sleep, or the absence of these. Above this, again, there is another

secret chakra, called Soma-chakra. It is a lotus of sixteen petals,

which are also called sixteen Kala. These Kala are called kripa

(mercy), mriduta (gentleness), dhairyya (patience, composure),

vairagya (dispassion), dhriti (constancy), sampat (prosperity),

hasya (cheerfulness), romancha (rapture, thrill), vinaya (sense of

propriety, humility), dhyana (meditation), susthirata (quietude,

restfulness), gambhiryya (gravity), udyama (enterprise, effort),

akshobha (emotionlessness), audarya (magnanimity), and ekagrata

(concentration).

Above this last chakra is " the house without support " (niralamba-

puri), where yogis see the radiant Ishvara. Above this is the

pranava shining like a flame, and above pranava the white crescent

Nada, and above this last the point Vindu. There is then a white

lotus of twelve petals with its head upwards, and over this lotus

there is the ocean of nectar (sudha-sagara), the island of gems

(mani-dvipa), the altar of gems (mani-pitha), the forked lightning-

like lines a, ka, tha, and therein Nada and Vindu. On Nada and

Vindu, as an altar, there is the Paramahangsa, and the latter serves

as an altar for the feet of the Guru; there the Guru of all should

be meditated. The body of the Hangsa on which the feet of the Guru

rest is jñana-maya, the wings Agama and Nigama, the two feet Shiva

and Shakti, the beak Pranava, the eyes and throat Kama-Kala.

Close to the thousand-petalled lotus is the sixteenth digit of the

moon, which is called ama-kala, which is pure red and lustrous like

lightning, as fine as a fibre of the lotus, hanging downwards,

receptacle of the lunar nectar. In it is the crescent nirvana-kala,

luminous as the Sun, and finer than the thousandth part of a hair.

This is the Ishta-devata of all. Near nirvana-kala is parama-nirvana-

Shakti, infinitely subtle, lustrous as the Sun, creatrix of tattva-

jnana. Above it are Vindu and Visarga-Shakti, root and abode of all

bliss.

Sahasrara-padma – or thousand petalled lotus of all colours – hangs

with its head downwards from the brahma-randhra above all the

chakra. This is the region of the first cause (Brahma-loka), the

cause of the six proceeding causes. It is the great Sun both

cosmically and individually, in whose effulgence Parama-Shiva and

Adya-Shakti reside. The power is the vachaka-Shakti or saguna-

brahman, holding potentially within itself, the gunas, powers, and

planes. Parama-Shiva is in the form of the Great Ether (paramakasha-

rupi), the Supreme Spirit (paramatma), the Sun of the darkness of

ignorance. In each of the petals of the lotus are placed all the

letters of the alphabet; and whatever there is in the lower chakra

or in the universe (brahmanda) exist here in potential state

(avyakta-bhava). Shaivas call this place Shiva-sthana, Vaishnavas,

Parama-purusha, Shaktas, Devi-sthana, the Sankhya sages Prakriti-

purusha-sthana. Others call it by other names, such as Hari-hara-

sthana. Shakti-sthana, Parama-Brahma, Parama-hangsa, Parama-jyotih,

Kula-sthana, and Parama-Shiva-Akula. But whatever the name, all

speak of the same.

The Three Temperaments

The Tantras speak of three temperaments, dispositions, characters

(bhava), or classes of men – namely, the pashu-bhava (animal), vira-

bhava (heroic), and divya-bhava (deva-like or divine). These

divisions are based on various modifications of the guna (v. ante)

as they manifest in man (jiva). It has been pointed out that the

analogous Gnostic classification of men as material, psychical, and

spiritual, correspond to the three guna of the Sankhya-darshana. In

the pashu the rajo-guna operates chiefy on tamas, producing such

dark characteristics as error (bhranti), drowsiness (tandra), and

sloth (alasya). It is however, an error to suppose that the pashu is

as such a bad man; on the contrary, a jiva of this class may prove

superior to a jiva of the next. If the former, who is greatly bound

by matter, lacks enlightenment, the latter may abuse the greater

freedom he has won. There are also numerous kinds of pashu, some

more some less tamasik than others. Some there are at the lowest end

of the scale, which marks the first advance upon the higher forms of

animal life. Others approach and gradually merge into the vira

class. The term pashu comes from the root pash, " to bind. " The pashu

is, in fact, the man who is bound by the bonds (pasha), of which the

Kularnava Tantra enurnerates eight – namely, pity (daya), ignorance

and delusion (moha), fear (bhaya), shame (lajja), disgust (ghrina),

family (kula), custom (shila), and caste (varna). Other enumerations

are given of the afflictions which, according to some, are sixty-

two, but all such larger divisions are merely elaborations of the

simpler enumerations. The pashu is also the worldly man, in

ignorance and bondage, as opposed to the yogi and the tattva-jnani.

Three divisions of pashsu are also spoken of – namely, sakala, who

are bound by the three pasha, called anu (want of knowledge or

erroneous knowledge of the self), bheda (the division also induced

by maya of the one self into many), and karmma (action and its

product. These are the three impurities (mala) called anava-mala,

maya-mala, and Karmma-mala. Pratayakala are those bound by the first

and last, and Vijnana-kevala are those bound by anava-mala only. He

who frees himself of the remaining impurity of anu becomes Shiva

Himself. The Devi bears the pasha, and is the cause of them, but

She, too, is pashupasha-vimochini, Liberatrix of the pashu from his

bondage.

What has been stated gives the root notion of the term pashu. Men of

this class are also described in Tantra by exterior traits, which

are manifestations of the interior disposition. So the Kubjika

Tantra says: " Those who belong to pashu-bhava .re simply pashu. A

pashu does not touch a yantra, nor make japa of mantra at night. He

entertains doubt about sacrifices and Tantra; regards a mantra as

being merely letters only. He lacks faith in the guru, and thinks

that the image is but a block of stone. He distinguishes one Deva

from another, and worships without flesh and fish. He is always

bathing, owing to his ignorance, and talks ill of others. Such an

one is called pashu, and he is the worst kind of man. " Similarly the

Nitya Tantra describes the pashu as – " He who does not worship at

night, nor in the evening, nor in the latter part of the day; who

avoids sexual intercourse, except on the fifth day after the

appearance of the courses (ritu-kalang vina devi ramanang

parivarjayet); who do not eat meat, etc., even on the five

auspicious days (parvvana) " ; in short, those who, following

Vedachara, Vaishnavachara, and Shaivachara, are bound by the Vaidik

rules which govern all pashus.

In the case of vira-bhava, rajas more largely works on sattva, yet

also largely (though in lessening degrees, until the highest stage

of divya-bhava is reached) works independently towards the

production of acts in which sorrow inheres. There are several

classes of vira.

The third, or highest, class of man is he of the divya-bhava (of

which, again, there are several degrees – some but a stage in

advance of the highest form of vira-bhava, others completely

realizing the deva-nature), in which rajas operate on sattva-guna to

the confirmed preponderance of the latter.

The Nitya Tantra says that of the bhava the divya is the best, the

vira the next best, and the pashu the lowest; and that devata-bhava

must be awakened through vira-bhava. The Pichchhila Tantra says that

the only difference between the vira and divya men is that the

former are very uddhata, by which is probably meant excitable,

through the greater prevalence of the independent working of the

rajo-guna in them than in the calmer sattvik temperament. It is

obvious that such statements must not be read with legal accuracy.

There may be, in fact, a considerable difference between a low type

of vira and the highest type of divya, though it seems to be true

that this quality of uddhata which is referred to is the cause of

such differences, whether great or small.

The Kubjika Tantra describes the marks of the divya as he " who daily

does ablutions, sandhya; and wearing clean cloth, the tripundara

mark in ashes, or red sandal, and ornaments of rudraksha beads,

performs japa and archchana. He gives charity daily also. His faith

is strong in Veda, Shastra, guru, and Deva. He worships the Pitri

and Deva, and performs all the daily rites. He has a great knowledge

of mantra. He avoids all food, except that which his guru offers

him, and all cruelty and other bad actions, regarding both friend

and foe as one and the same. He himself ever speaks the truth, and

avoids the company of those who decry the Devata. He worships thrice

daily, and meditates upon his guru daily, and, as a Bhairava,

worships Parameshvari with divya-bhava. All Devas he regards as

beneficial. He bows down at the feet of women, regarding them as his

guru (strinang pada-talang drishtva guru-vad bhavayet sada). He

worships the Devi at night, and makes japa at night with his mouth

full of pan, and makes obeisance to the kula vriksha. He offers

everything to the Supreme Devi. He regards this universe as pervaded

by stri (shakti), and as Devata. Shiva is in all men, and the whole

brahmanda is pervaded by Shiva-Shakti. He ever strives for the

attainment and maintenance of devata-bhava, and is himself of the

nature of a Devata.

Here, again, the Tantra only seeks to give a general picture, the

details of which are not applicable to all men of the divya-bhava

class. The passage shows that it, or portions of it, refer to the

ritual divya, for some of the practices there referred to would not

be performed by the avadkuta, who is above all ritual acts, though

he would also share (possibly in intenser degree) the beliefs of

divya men of all classes – that he and all else are but

manifestations of the universe-pervading Supreme Shakti.

According to the temperament of the sadhaka, so is the form of

worship and sadhana. In fact, the specific worship and sadhana of

the other classes is strictly prohibited by the Tantra to the pashu.

It is said in this Tantra and elsewhere that, in the Kali-yuga,

divya and pashu dispositions can scarcely be found. It may be

thought difficult at first sight to reconcile this (so far as the

pasha is concerned) with other statements as to the nature of these

respective classes. The term pashu, in these and similar passages,

would appear to be used in a good sense as referring to a man who,

though tamasic, yet performs his functions with that obedience to

nature which is shown by the still more tamasic animal creation free

from the disturbing influences of rajas, which, if it may be the

source of good, may also be, when operating independently, the

source of evil.

The Commentator explains the passage cited from the Tantra as

meaning that the conditions and character of the Kali-yuga are not

such as to be productive of pasha-bhava (apparently in the sense

stated), or to allow of its achara (that is, Vaidikachara). No one,

he says, can fully perform the vedachara, vaishnavachara, and

shavachara rites, without which the Vaidik, Pauranik mantra, and

yajna are fruitless. No one now goes through the brahma-charya

ashrama, or adopts after the fiftieth year that called vana-prastha.

Those whom the Veda does not control cannot expect the fruit of

Vaidik observances. On the contrary, men have taken to drink,

associate with the low, and are fallen; as are also those men who

associate with them. There can therefore be no pure pashu. Under

these circumstances the duties prescribed by the Vedas which are

appropriate for the pasha being incapable of performance, Shiva for

the liberation of men of the Kali Age has proclaimed the

Agama. " Now, there is no other way. " The explanation thus given,

therefore, appears to amount to this. The pure type of pashu for

whom vedachara was designed does not exist. For others who though

pasha are not purely so, the Tantra is the governing Shastra. This,

however, does not mean that all are now competent for virachara.

It is to be noted, however, that the Prana-toshini cites a passage

purporting to come from the Mahanirvana Tantra, which is apparently

in direct opposition to the foregoing:

Divya-vira-mayo bhavah kalau nasti kada-chana

Kevalang pasha-bhavena mantra-siddhirbhavennrinam.

" In the Kali Age there is no divya or vira-bhava. It is only by the

pashu-bhava that men may obtain mantra-siddhi. "

This matter of the bhava prevalent in the Kali-yuga has been the

subject of considerable discussion and difference of opinion, and is

only touched upon here.

Guru and Shishya

The Guru is the religious teacher and spiritual guide to whose

direction orthodox Hindus of all divisions of worshippers submit

themselves. There is in reality but one Guru. The ordinary human

Guru is but the manifestation on the phenomenal plane of the Adi-

natha Maha-kala, the Supreme Guru abiding in Kailasa. He it is who

enters into and speaks with the voice of the earthly Guru at the

time of giving mantra. Guru is the root (mala) of diksha

(imitation). Diksha is the root of mantra. Mantra is the root of

Devata; and Devata is the root of siddhi. The Munda-mala Tantra says

that mantra is born of Guru and Devata of mantra, so that the Guru

occupies the position of a grandfather to the Ishta-devata.

It is the Guru who initiates and helps, and the relationship between

him and the disciple (shishya) continues until the attainment of

monistic siddhi. Manu says: " Of him who gives natural birth and of

him who gives knowledge of the Veda the giver of sacred knowledge is

the more venerable father. Since second or divine birth insures life

to the twice-born in this world and the next. " The Shastra is,

indeed, full of the greatness of Guru. The Guru is not to be thought

of as a mere man. There is no difference between Guru, mantra, and

Deva. Guru is father, mother, and Brahman. Guru, it is said, can

save from the wrath of Shiva, but none can save from the wrath of

the Guru. Attached to this greatness there is, however,

responsibility; for the sins of the disciple recoil upon him.

Three lines of Guru are worshipped: heavenly (divyangga) siddha

(siddhangga), and human (manavangga). The kala-guru are four in

number, viz.: the Guru, Parama-guru, Parapara-guru, Parameshti-guru;

each of these being the guru of the preceding one. According to the

Tantra, woman with the necessary qualifications may be a guru, and

give initiation. Good qualities are required in the disciple, and

according to the Sara-sangraha a guru should examine and test the

intending disciple for a year. The qualifications of a good disciple

are stated to be good birth, purity of soul (shuddhatma), and

capacity for enjoyment, combined with desire for liberation

(purushartha-parayanah). Those who are lewd (kamuka), adulterous

(para-daratura), constantly addicted to sin (sada papa-kriya),

ignorant, slothful, and devoid of religion, should be rejected.

The perfect sadhaka who is entitled to the knowledge of all Shastra

is he who is pure-minded, whose senses are controlled (jitendriyah),

who is ever engaged in doing good to all beings, free from false

notions of dualism, attached to the speaking of, taking shelter

with, and living in the supreme unity of the Brahman. So long as

Shakti is not fully communicated (see next note) to the shishya's

body from that of the guru, so long the conventional relation of

guru and shishya exists. A man is shishya only so long as he is

sadhaka. When, however, siddhi is attained, both Guru and Shishya

are above this dualism. With the attainment of pure monism,

naturally this relation, as all others, disappears.

Initiation

Diksha

Initiation is the giving of mantra by the guru. At the time of

initiation the guru must first establish the life of the guru in his

own body; that is the vital force (prana-shakti) of the Supreme Guru

whose abode is in the thousand-petalled lotus. As an image is the

instrument (yantra) in which divinity (devatva) inheres, so also is

the body of guru. The day prior thereto the guru should, according

to Tantra, seat the intending candidate on a mat of kusha grass. He

then makes japa of a " sleep mantra " (supta-mantra) in his ear, and

ties his crown lock. The disciple, who should have fasted and

observed sexual continence, repeats the mantra thrice, prostrates

himself at the feet of the guru, and then retires to rest.

Initiation, which follows, gives spiritual knowledge and destroys

sin. As one lamp is lit at the flame of another, so the divine

shanti, consisting of mantra, is communicated from the guru's body

to that of the Shishya. Without daksha, japa of the mantra, puja,

and other ritual acts, are said to be useless. Certain mantra are

also said to be forbidden to shudra and women. A note, however, in

the first Chalakshara Sutra, to the Lalita would, however, show that

even the shudra are not debarred the use even of the Pranava, as is

generally asserted. For, according to the Kalika Purana (when

dealing with svara or tone), whilst the udatta, an-udatta, and

prachita are appropriate to the first of these castes, the svara,

called aukara, with anusvara and nada, is appropriate to shudra, who

may use the Pranava, either at the beginning or end of mantra, but

not, as the dvija may, at both places. The mantra chosen for

initiation should be suitable (anukala). Whether a mantra is sva-

kula or a-kula to the person about to be initiated is ascertained by

the kula-chakra, the zodiacal circle called rashichakra and other

chakra which may be found described in the Tantra-sara. Initiation

by a woman is efficacious; that by a mother is eight-fold so.

Certain special forms of initiation, called abhisheka, are described

in the next note.

Abhisheka

Abhisheka is of eight kinds, and the forms of abhisheka which follow

the first at later stages, mark greater and greater degrees of

initiation. The first shaktabhisheka is given on entrance into the

path of sadhana. It is so called because the guru then reveals to

the shishya the preliminery mysteries of shakti-tattva. By it the

shishya is cleansed of all sinful or evil shakti or proclivities,

and acquires a wonderful new shakti. The next purnabhisheka is given

in the stage beyond dakshinachara, when the disciple has qualified

himself by purascharana and other practices to receive it. Here the

real work of sadhana begins. Asana, yama, etc., strengthen the

disciple's determina,tion (pratijna) to persevere along the higher

stages of sadhana. The third is the difficult stage commenced by

krama-dikshabhisheka, in which it is said the great Vashishtha

became involved, and in which the Rishi Vishvamitra acquired brahma-

jnana, and so became a Brahmana. The sacred thread is now worn round

the neck like a garland. The shishya, then undergoing various

ordeals (pariksha), receives samrajyabhisheka and maha-

samrajyabhisheka, and at length arrives at the most dificult of all

stages introduced by yoga-dikshabhisheka. In previous stages the

sadhaka has performed the panchanga-puraschharana, and, with the

assistance of his guru (with whom he must constantly reside, and

whose instructions he must receive direct), he does the panchanga-

yoga – that is, the last five limbs of the ashtanga. He is

thereafter qualified for purna-dikshabhisheka, and, following that,

maha-purna-diksha-bhisheka, sometimes called viraja-grahanabhisheka.

On the attainment of perfection in this last grade, the sadhaka

performs his own funeral rite (shraddha), makes purnahuti with his

sacred thread and crown lock. The relation of guru and shishya now

ceases. From this point he ascends by himself until he realizes the

great saying, So'ham ( " I am He " ). At this stage, which the Tantra

calls jivan-mukta (liberated whilst yet living), he is called parama-

hangsa.

Sadhana

Sadhana is that which produces siddhi (q.v.). It is the means, or

practice, by which the desired end may be attained, and consists in

the exercise and training of the body and psychic faculties, upon

the gradual perfection of which siddhi follows; the nature and

degree of which, again, depends upon the progress made towards the

realization of the atma, whose veiling vesture the body is. The

means employed are various, such as worship (puja), exterior or

mental; shastric learning; austerities (tapas); the pancha-tattva,

mantra, and so forth. Sadhana takes on a special character,

according to the end sought. Thus, sadhana for brahma-jñana, which

consists in the acquisition of internal control (shama) over buddhi,

manas, and ahangkara; external control (dama) over the ten indriya,

discrimination between the transitory and the external, and

renunciation both of the world and heaven (svarga), is obviously

different from that prescribed for, say, the purposes of the lower

magic. The sadhaka and sadhika are respectively the man or woman who

perform sadhana. They are, according to their physical, mental, and

moral qualities, divided into four classes – mridu, madhya,

adhimatraka, and the highest adhimatrama, who is qualified

(adhikari) for all forms of yoga. In a similar way the Kaula

division of worshippers are divided into the prakriti, or common

Kaula following virachara, addicted to ritual practice, and sadhana,

with pancha-tattva; the madhyama-kaulika, or middling Kaula,

accomplishing the same sadhana, but with a mind more turned towards

meditation, knowledge, and samadhi; and the highest type of Kaula

(kaulikottama), who, having surpassed all ritualism, meditates upon

the Universal Self.

Worship Generally

There are four different forms of worship corresponding with four

states (bhava). The realization that the jivatma and paramatma are

one, that everything is Brahman, and that nothing but the Brahman

exists, is the highest state, or brahma-bhava. Constant meditation

by the yoga process upon the Devata in the heart is the lower and

middlemost (dhyana-bhava) japa (q.v.) and stava (hymns and prayer)

is still lower and the lowest of all is mere external worship (puja)

(q.v.). Puja-bhava is that which arises out of the dualistic notions

of worshipper and worshipped; the servant and the Lord. This dualism

exists in greater or less degree in all the states except the

highest. But for him who, having realized the advaita-tattva, knows

that all is Brahman, there is neither worshipper nor worshipped,

neither yoga nor puja, nor dharana, dhyana, stava, japa, vrata, or

other ritual or process of sadhana.

In external worship there is worship either of an image (pratima),

or of a yantra (q.v.), which takes its place. The sadhaka should

first worship inwardly the mental image of the form assumed by the

Devi, and then by the life-giving (prana-pratishtha) ceremony infuse

the image with Her life by the communication to it of the light and

energy (tejas) of the Brahman which is within him to the image

without, from which there bursts the lustre of Her whose substance

is consciousness itself (chaitanya-mayi). She exists as Shakti in

stone or metal, or elsewhere, but is there veiled and seemingly

inert. Chaitanya (consciousness) is aroused by the worshipper

through the prana-pratishtha mantra.

Rites (karma) are of two kinds. Karma is either nitya nr naimittika.

The first is both daily and obligatory, and is done because so

ordained. Such as the sandhya (v. post), which in the case of

Shudras is in the Tantrik form; and daily puja (v. post) of the

Ishta- and Kula-Devata (v. post); and for Brahmamas the pancha-maha-

yajna (v. post). The second or conditional karma is occasional and

voluntary, and is kamya when done to gain some particular end, such

as yajna for a particular object; tapas with the same end (for

certain forms of tapas are also nitya); and vrata (v. post).

The Shudra is precluded from the performance of Vaidik rites, or the

reading of the Vedas, or the recital of the Vaidik mantra. His

worship is practically limited to that of the Ishta-Devata and the

Bana-linga-puja, with Tantrik and Pauranik mantra and such vrata as

consist in penance and charity. In other cases the vrata is

performed through a Brahmana. The Tantra makes no caste distinctions

as regards worship. All may read the Tantras, perform the Tantrik

worship, such as the sandhya (v. post), and recite the Tantrik

mantra, such as the Tantrik Gayatri. All castes, and even the lowest

chandala, may be a member of a chakra, or Tantrik circle of worship.

In the chakra all its members partake of food and drink together,

and are deemed to be greater than Brahmanas; though upon the break-

up of the chakras the ordinary caste and social relations are re-

established. All are competent for the specially Tantrik worship,

for, in the words of the Gautamiya Tantra, the Tantra Shastra is for

all castes and for all women. The latter are also excluded under the

present Vaidik system, though it is said by Shankha Dharma-shastra-

kara that the wife may, with the consent of her husband, fast, take

vows, perform homa and vrata, etc. According to the Tantra, a woman

may not only receive mantra, but may, as a Guru, initiate and give

it. She is worshipful as Guru, and as wife of Guru. The Devi is

Herself Guru of all Shastras and woman, as, indeed, all females who

are Her embodiments are, in a peculiar sense, Her earthly

representatives.

so all of first you must know about kundalyani power then you can

able to became maa mahakali sadhak.

 

kankali mahakali namaha

Er.Ashwani Kumar Shukla

aghor.tantra