Chapter 43 - Types of Initiation and True Service of the Preceptor

Agastya said:—

1. “O Hayagrīva of great intellect, O ocean of nectarine mercy! Inform me of the type of initiation^[1] which is (necessary) in visualizing Śrīdevī.”

Hayagrīva said:

2. “We shall communicate Dikṣā (initiation) wherefrom one attains identity with the deity and whereby the dirts of sins of persons are washed off.

3. The preceptor meditates upon Śivapura (as stationed) in the hand, repeats the Mūla Mantras of the deity Aṅgamālinī (?) and touches the body of the disciple. This is called Sparśa-dīkṣā (the initiation by touch).

4. The preceptor closes his eyes and meditates on Śrīkāmākṣī.With delighted mind he looks properly at the disciple. This is called Dṛgdīkṣā (the initiation by vision).

5. Merely when the preceptor beholds, speaks and touches, perfect knowledge arises immediately. That initiation is considered Śāmbhavī (pertaining to Śambhu the bestower of happiness).

6. The body of the preceptor is similar to the body of the goddess as mentioned before. By his grace the disciple too shines with the same form as he.

7. The leading spiritual preceptor properly gratified by means of service of long duration, silently intends initiation of the disciple. This is considered Mānasī Dīkṣā (mental initiation).^[2]

8. Of all the modes of initiation, this is the most excellent one.

The devotee should at the outset perform Kriyādīkṣā (Initiation of holy rites). Its mode is being recounted.

9-14. On an auspicious day in the bright half of the month, the devotee (gets up early in the morning) and keeps his mind free from impurities. He should then remove the dirt from the tongue, mouth and face and clean them. He should then take his bath in accordance with injunctions.

After concluding Sandhyā rites he should stay in a secluded spot remembering the physical form alone of the preceptor. He should put proper curb on his food and remain silent.

Remaining in the same manner, the preceptor too should enter the abode of worship. He should repeat Devī Sūkta along with Vidyānyāsa (the special position of fingers in the mystical rite pertaining to the Mantras) and Mātṛkā (diagrams of characters etc. as a part of the mystical rite). Then he should repeat the Puruṣa Sūkta. Thereafter he should propitiate Tripurāmbikā by means of sixteen Upacāras (Means of paying homage to deity) well known as follows :—Āvāhana (invoking), Āsana (offering a seat), Pādya (offering water for washing the feet), Arghya (materials of worship), Ācamana (ceremonial ritualistic sipping of water), Snāna (bath), Vastra (offering Robe), Bhūṣā (ornament) decorating with Gandha (scent), Puṣpa (flowers), Dhūpa (incense), Dīpa (lamp), Naivedya (food offering) Tāmbūla (prepared betel leaves and nuts), Pradakṣiṇā (circumambulation) and Praṇāma (obeisance). Then by means of Sahasrākṣara Vidyā (one thousand-syllabled Mantra) he shall offer Puṣpāñjali (handful of flowers).

One thousand-syllabled Mantra:^[3]

Oṃ Aiṃ Hrīṃ Śrīṃ Aiṃ Klīṃ Sauḥ.
Oṃ Obeisance (to you)
O Tripurasundarī,
O deity in the heart,
O deity in the head. O deity in the tuft,
O deity in the (symbolic) armour,
O deity in the eyes,
O deity in the mouth (face),
O Kāmeśvarī,
O Bhagamālinī,
O Nityaklinnā,
O Bheruṇḍā,
O Vahnivāsinī (deity abiding in fire),
O Mahāvajreśvarī,
O Vidyeśvarī (deity of lores),
O Paraśivadūtī (messenger of the Supreme Śiva),
O Tvaritā,
O Kulasundarī.
O Nityā,
O Nīlapatākā (deity with a blue banner),
O Vijayā,
O Sarvamaṅgalā,
O Jvālāmālinī (deity wearing clusters of flames as garlands),
O Citrā,
O Mahānityā,
O Parameśvarī (O Supreme Goddess),
O Mantreśamayī (identical with the lord of the Mantras),
O Ṣaṣṭhīśamayī (identical with the lord of Saṣṭhī i.e. Sixth day of the lumber fort-night),
O Udyānamayī^[4] (identical with garden),
O Lopāmudrāmayī,
O Agastyamayī (deity identical with Lopāmudrā and Agastya),
O Kālatāpanamayī (identical with the scorcher of Kāla i.e. Śiva),
O Dharmācāramayī (identical with the conduct of righteousness),
Muktakeśīśvaramayī (identical with the lord of the deity with loose tresses),
O Dīpakalānāthamayī (identical with lamp and moon),
O Viṣṇudevamayī (identical with lord Viṣṇu),
O Prabhākara-Devamayī (identical with Sun-god),
O Tejodevamayī (identical with the lord of refulgence),
O Manojadeva-Mayī (identical with mind-born lord of love),
O Aṇimāsiddhi (the power of being very minute),
O Mahimāsiddhi (the power of being very great),
O Garimāsiddhi (the power of being weighty),
O Laghimāsiddhī (the power of being very light),
O Īśitvasiddhi (the power of being the over-lord),
O Vaśitvasiddhi (the power of controlling others and winning over them),
O Prāptisiddhi (the power of achieving anything),
O Prākāmyasiddhi (the power of irresistible will),
O Rasasiddhi (the power of alchemy),
O Mokṣasiddhi (the power of granting salvation),
O Brāhmī,
O Māheśvarī,
O Kaumārī,
O Vaiṣṇavī,
O Vārāhī,
O Indrāṇī,
O Cāmuṇḍā,
O Mahālakṣmī,
O Sarvasaṃkṣobhiṇī (exciting all),
O Sarvavidrāviṇī (routing all),
O Sarvākarṣiṇī (attracting all),
O Sarvavaśaṃkarī (winning over all),
O Sarvonmādinī (making everyone of us mad),
O Sarvamahāṅkuśā (great goad unto all),
O Sarvakhecarī (Khecarīmudrā of all),
O Sarvabījā (seed unto all),
O Sarvayoni (source of origin unto all),
O Sarvāstrakhaṇḍinī (the splitter of all missiles),
O Trailokyamohinī (enchantress of the three worlds),
O Cakrasvāminī (O mistress of the Cakra i.e. mystic circle),
O Prakaṭayoginī (one who has manifested Yogic power),
O Bauddha-Darśanāṅgi (one having the Buddhist philosophy as one as of the limbs),
O Kāmākarṣiṇī (one who attracts love),
O Buddhyākarṣaṇī (one who attracts intellect),
O Ahaṃkārākarṣiṇī (one who attracts the principle of Ego),
O Śabdākarṣiṇī (one who attracts sound),
O Sparśākarṣiṇī (one who attracts touch),
O Rūpākarṣiṇī (one who attracts form and colour),
O Rasākarṣiṇī (one who attracts taste),
O Gandhākarṣiṇī (one who attracts smell),
O Cittākarṣiṇī (one who attracts the mind),
O Dhairyākarṣiṇi (one who attracts courage).
O Smṛtyākarṣiṇī (one who attracts memory),
O Nāmākarṣiṇī (one who attracts names),
O Bījākarṣiṇī (one who attracts seed),
O Ātmākarṣiṇī (One who attracts soul),
O Amṛtākarṣiṇī (one who attracts nectar),
O Śarirākarṣiṇī (one who attracts body),
O Guptayoginī (one who has the secret yogic power),
O Sarvāśāparidūraka-Cakra-Svāminī (O presiding deity of the mystic circle that fulfils all hopes),
O Anaṅgakusumā (one who has flowers (i.e. flower-shafts of god of love),
O Anaṅgamekhalā (one who has the girdle of Anaṅga i.e. god of love),
O Anaṅgamādinī (one who maddens Anaṅga),
O Anaṅga-Madanāturā (one who has been afflicted by the god of love having no body),
O Anaṅgarekhā (O streak of Anaṅga),
O Anaṅgaveginī (one who has the impetus of Anaṅga),
O Anaṅgāṅkuśā (the goad of Anaṅga),
O Anaṅgamālinī (having the garland of Anaṅga),
O Guptatarayoginī (one who has the Yogic Power that is more hidden),
O Vaidika-Darśanāṅgī (one who has Vedic systems of philosophy as limbs),
O Sarvasaṃkṣobhakara-Cakra-Svāminī (O ruling deity of the Cakra that causes excitement in everyone),
O Pūrvāmnāyādhidevatā (presiding deity of the scripture named Pūrvāmnāya),
O Sṛṣṭirūpā (one having creations as her form),
O Sarvasaṃkṣobhiṇī (one who stirs up everyone),
O Sarva-Vidrāviṇī (one who routs everyone),
O Sarvāhlādinī (one who delights everyone),
O Sarvākarṣiṇī (one who enchants everyone),
O Sarvastambhinī (one who stuns everyone),
O Sarvojṛmbhiṇī (one who is the ‘yawner’ deity),
O Sarvaśaṅkarī (one who causes the welfare of everyone),
O Sarvarañjinī (one who delights everyone),
O Sarvonmādinī (one who meddens [maddens?] everyone),
O Sarvārthasādhikā (one who achieves all objectives),
O Sarvasampatprapūrīṇī [Sarvasampatprapūriṇī?] (one who reimburses all riches),
O Sarvamantramayī (one who is identical with all Mantras),
O Sarvadvandvakṣayakarī (one who destroys all mutually opposed pairs of calamities),
O Sampradāyayoginī (one who has the traditional power of Yoga),
O Sauradarśanāṅgī (one who has systems of philosophy of Sūrya as limbs),
O Sarvasaubhāgya-Dāyakacakrā (one who is the mystic circle that bestows all felicities),
O Sarvasiddhipradā (one who bestows all spiritual attainments),
O Sarvasampatpradā (one who bestows all riches),
O Sarvapriyaṃkurī (one who does everything for the felicity of others),
O Sarvamaṅgalakāriṇī (one who does everything conducive to auspiciousness to all),
O Sarvakāmapradā (one who bestows all desires),
O Sarvaduḥkhavimocinī (one who liberates all persons from miseries),
O Sarvamṛtyupraśaminī (one who suppresses deaths of all).
O Sarvavighnanivāriṇī (one who dispels all obstacles),
O Sarvāṅga-Sundarī (one who is beautiful in every limb),
O Sarvasaubhāgyadāyinī (one who bestows all fortunateness and felicities),
O Kulottīrṇayoginī (one who has the Yogic power of Kulottīrṇa),
O Sarvārthasādhakacakreśī, (O goddess of the mystic circle that achieves all objectives),
O Sarvajñā (omniscient one),
O Sarvaśakti (omnipotent),
O Sarvaiśvaryaphalapradā (one who bestows the benefit of all types of prosperity),
O Sarvajñānamayī (one identical with all types of knowledge),
O Sarvavyādhinivāriṇī (one who dispels and prevents all types of ailments),
O Sarvādhārasvarūpā (one who is of the form of the support of everything),
O Sarvapāpāpaharā (one who removes all sins),
O Sarvānandamayī (one identical with all the bliss (for everyone),
O Sarvarakṣāsvarūpiṇī (one whose form is the protection of everyone),
O Sarvepsitaphalapradā (one who is the bestower of all desired benefits),
O Niyoginī (one who controls others),
O Vaiṣṇavadarśanāṅgī (one who has the systems of philosophy of Viṣṇu as limbs),
O Sarvarakṣākaracakrasthā (one who is stationed in the mystic circle that accords protection to everyone),
O Dakṣiṇāmnāyeśī (the chief deity of all the scriptures named Dakṣiṇāmnāya),
O Sthitirūpā (one who is in the form of sustenance),
O Vaśinī (one who exercises authority),
O Kāmeśī,
O Modinī (one who rejoices),
O Vimalā (devoid of impurities),
O Aruṇā (the pink one),
O Jayinī (the victorious one),
O Sarveśvarī (Ruling goddess of all), Kaulinī (follower of the Śākta rituals),
Rahasyayoginī (one who has the secret Yogic power),
O Rahasya-Bhāginī (one who enjoys pleasures in secret),
O Rahasyagopinī (one who protects i.e. keeps secrets),
O Śāktadarśanāṅgī (one who has the systems of philosophy of the followers of Śakti as her limbs),
O Sarvarogahara-Cakreśī (goddess of the mystic circle that dispels all ailments),
O Paścimāmnāyeśī (the chief of the sacred scriptures named Paścimāmnāya),
Dhanurbāṇapāśāṃkuśadevatā (the deity with bow, arrows, noose and goad),
O Kāmeśī,
O Vajreśī,
O Bhagamālinī,
O Atirahasyayoginī (one who has the highly secret Yogic power),
O Śaivadarśanāṅgī (one who has Śiva’s systems of philosophy as her limbs),
O Sarvasiddhipradacakragā (one who is stationed in the mystic circle that bestows all Siddhis),
O Uttarāmnāyeśī (goddess of scriptures termed Uttarāmnāya).
O Saṃhārarūpā (one who has the form of annihilator),
O Śuddhāparā (Pure and transcendent),
O Bindupīṭhagatā (one who is stationed in the Bindu-pīṭha of the pedestal),
O Mahātripurasundarī,
O Parāparātirahasyayoginī,
O Śāmbhavadarśanāṅgī (oṇe who has the systems of philosophy of Śambhu as limb),
O Sarvānanda Mayacakreśī (the Presiding goddess of the mystic circle conferring bliss on everyone).
O Tripurasundarī,
O Tripuravaśinī (one residing in the Tripura),
O Tripuraśrī (the glory of Tripura), Tripuramālinī (having the three cities as a garland),
O Tripurasiddhā (one who has attained Siddhis of the Tripuras),
O Tripurāmbā,
O Sarvacakrasthā (one stationed in all mystic circles),
O Anuttarāmnāyākhyasvarūpā (one whose form is what is called Anuttarāmnāya),
O Mahātripurabhairavī,
O Caturvidhaguṇarūpā (one whose form is the fourfold Guṇa),
O Kulā (O goddess Kulā),
Akulā (O one who has no family),
Kulākulā (one who has Kulas and Akulas),
O Mahākaulini (great follower of Śakti).
O Sarvottarā (one who is greater than all),
O Sarvadarśanāṅgī (one who has all systems of philosophy as limbs),
O Navāsanasthitā (one who is stationed in nine seats),
O Navākṣarī (one who has nine syllables),
O Navamithunākṛti (one who has the form of a newly married couple),
O Maheśātmikā (one who is in the form of Maheśa, one who is identical with Vidyā, Mādhava Brahmā, Kāmadeva, Skanda, Nandin, Indra, Manu, Candra, Kubera, Agastya, the anger of Durvāsas and Bhaṭṭārakavidyā,
O Kalyāṇa-tattvatrayarūpā (having the three principles of great welfare),
O Śivaśivātmikā (one who is in the form of Śiva and Śivā),
O Pūrṇabrahmaśakti (one having the complete power of Brahman).
O Mahāparameśvarī (highly Supreme Deity),
O Mahātripurasundarī, I worship your sandals.
Obeisance. Ka Eṃ Īla Hrīṃ, Hasa, Kahala Hrīm, Sakala, Hrīm, Aiṃ Klīṃ Sauḥ Sauḥ Klīṃ Aiṃ Śrīm.^[5]

15. With the utterance of this thousand-syllabled Mantra, the devotee should offer handful of flowers. Otherwise his worship shall be futile—so say the expounders of the Vedas.

16-20. Thereafter, the devotee shall clean a spot of ground by smearing cowdung and place a Droṇa full of paddy there, along with a Droṇa of pure rice grains of praise-worthy colours. A new pot filled with a Droṇa of water should be kept therein. Five gems and freshly cut grass should be put into the pot. The water should be rendered fragrant by putting tender sprouts and barks of the following trees viz. Nyagrodha (ficus religiosa), Aśvattha (ficus indica), Mākanda (Mango). Jambu (Rose apple) and Udumbara (Ficus elomerata). He should place a ripe and splendid coconut over the pot. After worshipping it with fragrant flowers and other things he should show incense, light etc. He should repeat Śrīcintāmaṇi Mantra (or Śrīmantra as the wish-yielding Mantra) mentally and Mātṛkā Mantras also. The pot should be considered the physical body of Śrīkāmākṣī. The Mantras should be repeated touching the pot. When they have been repeated one hundred and eight times, the lamp should be shown again (waived round).

21-24. The teacher blindfolds the disciple with a cloth after calling him near in secret. He then makes him prostrate three times, with eight limbs touching the ground. The preceptor places flowers in the hands of the disciple and makes him offer the same to the deity repeating the following prayer—

[?^[6]?]

“O Śrīdevī, a mass of mercy, O goddess in the form of the greatest refulgence! This handful of flowers is placed at the lotus-like feet of yours. You are my greatest abode. You are the greatest Brahman. You are my Supreme deity. From to-day onwards protect me and my sons. We seek refuge in you.”

After saying this, the disciple should place the lotus-like feet of the preceptor on his head (i.e. bow down to him).

25-26. When the sandals are placed on the head by the preceptor, it will be due to the merit of the previous birth, that should be obtained by serving Brahmā, Viṣṇu and Śiva.

After saying this, he should rise up with great devotion. He should stand to the left of the preceptor calmly, unpretentiously and modestly.

27-28. The cloth bound over his face should be untied and the remaining part of worship shall be shown to him. The articles for food offering should be sprinkled with the water from the gourd (kept for the purpose). The Naivedya (food offering) on Mahātripura-sundarī should be in the form of sugar, honey, ghee, plantain fruits and milk pudding. The Naivedya should be duly offered.

29-30. He should whisper the sixteen-syllabled Mantra slowely into the left ear of the disciple. Both of them then come out and the disciple is made to sit on a wooden plank. He should be pure and sit facing the east. The place shall be covered with a silk cloth. Repeating the Mantras he should sprinkle the water of Śrīkumbha (sacred pot dedicated to Śrīdevī) over the disciple.

31. The disciple should then take bath in ordinary pure water and wear two clothes. He should repeat the Mantra one hundred and eight times and then go to sleep.

32. If an auspicious dream is seen, the Punya (merit) thereof is excellent and it shall be added on. If a bad dream is seen, he should perform Japa one thousand and eight times.

33. The worship of Tripurāmbā should be carried out in the manner mentioned above. If no dream is seen the achievement of Siddhi will be after some long time.

34. With great devotion the disciple should partake of the remnants of offerings unto the goddess which have more benefit. The disciple shall immediately be a sanctifier of rows.

35. The disciple should dedicate unto his Guru (preceptor) his body, possessions and vital airs. He should conduct himself obediently subservient to him continuously. He should never transgress his words.

36. One should know that a preceptor is a rare redeemer from worldly existence. When pleased he grants the splendour of liberation from Saṃsāra.

37. The meaning of the letter ‘GU’ is ‘darkness’. The letter “RU” means “One who dispels”. The preceptor is called Guru because he dispels darkness.

38. After obtaining a preceptor in the form of the bestower of perfect knowledge, one should not have recourse to another preceptor. He should consider even the harsh words uttered by the preceptor as blessings.

39. He should at the outset make obeisance to him and from him alone should receive secular, Vedic and spiritual knowledge.

40-43. Thus, after carrying out the three types of initiation, the preceptor should instruct him in. everything that should be performed. Devotion to Guru is a good conduct and malicious mischief towards him is a great sin. Remembering his (guru’s) feet (itself) is liberation (from saṃsāra). This is the procedure as long as this body lasts. By uttering falsehood in front of die preceptor, one incurs a very great sin. Even by slaughtering a cow or murdering a Brāhmaṇa, one will not incur such a great sin. An ideal disciple will be saying thus: “I have a series of preceptors beginning with Brahmā and ending with a blade of grass. I have everyone worthy of my honour and worship. Who then is not honourable and respectable on the surface of the Earth unto me?” Such a disciple who is favourably disposed towards all is glorified as an ideal disciple.

44. One sanctified by and equipped with many good qualities free from impurities, good qualities like decent habits and spotless character, is called Śiṣya (disciple) because he abides by the Śāsana (behest) of the preceptor.

45. If one becomes tired by Japa, one should begin to meditate. If one is tired by Dhyāna (meditation) one should begin to perform Japa. If one is fully endowed with Japa, Dhyāna etc., one accomplishes and acquires mastery over the Mantra.

46. Just as, due to the power of contemplation, even a worm turns out to be a black bee so also, due to the power of ecstatic trance, a man becomes Brahman.

47. Just as at the time of dissolution, the universe is not observed, so also (the external world should not be seen) when one closes the eyes (for meditation). This is the characteristic feature of Dhyāna (Meditation).

48. When the greatest principle that is beyond everything capable of being described and that is free from aberrations, is realized, the Mantras become servants along with the presiding deities of the Mantras.

49. All his activities, since he strictly adheres to the realisation of the unity of Souls, constitute his Daraśana (Vision, System of philosophy). The purpose of Yogic practice and penance is served by his Mantra. His (Preceptor’s) very glance constitutes his (disciple’s) asset.

50 If the false identification with the body is got rid of, when the great Ātman is realized, one can have Samādhis (Meditation and trances) wherever one’s mind travels.

51. If one sees and realizes the non-dualistic omnipresent, quiescent and blissful Ātman nothing remains for him to be obtained or known.

52. Eulogistic prayer is on a par with ten million worships. Japa is on a par with ten million eulogistic prayers; meditation is on a par with ten million Japas and getting merged (with the Supreme deity) is on a par with ten million meditations.

53. The physical body itself is said to be a temple. The individual soul (himself) is Maheśvara (the great deity installed therein). One should abandon the Nirmālya (remnants of worship) of ignorance and unify souls with the concept “I am he”.

54. When it is covered in the husk, it is paddy. In the absence of husk, it is rice grain. The soul bound by the noose (of senses) is remembered as the Jīva (Individual Soul). Freed from the bondage, It is Maheśvara (Supreme Lord).

55. The movement of birds in the firmament is not observed (distinct from the sky). The movement of aquatic beings in water is not discerned (distinct from water). Similarly the great conduct of noble-souled ones is not distinct from their environment.

56. The worship connected with daily routine of holy rites should be performed during the day. The worship connected with the Naimittika (needed for a particular situation) rites should be performed at night. The performance of rites is a Kāmya Karma (performance of acts for achieving desires). This is the conclusion arrived at in scriptures.

57. Recollection of Śrīpādukā is greater than millions and millions of great charitable gifts, millions and millions of great holy rites and millions and millions of great sacrifices.

58. As long as the body is sustained, all activities pertaining to one’s caste and stage in life should be carried out with or without knowledge for liberation from Karmas.

59. Whatever comes out of the mouth of the preceptor is called Śāstra (scripture). Even if it is forbidden (in Śāstra) one should carry it out. One should not transgress the commands of the preceptor.

60. Even if one hails from a high caste, even if one possesses great learning and is endowed with wealth, one should, after seeing the preceptor from a distance, joyously prostrate one’s self before him once and circumambulate him three times.

61. One should bow down to everyone whether a deity or a blade of grass regarding that it is the preceptor him self. One shall bow down to an idol made of metals or clay in the belief that it is the deity.

62. (The following are sinful activities causing people to become Brahmarākṣasas (demoniac Brāhmaṇas, Brahminical demons). If one speaks in contempt of the preceptor or addresses him by base terms, if one defeats a Brāhmaṇa in arguments or if one reveals secret scriptural tenets or makes them public, one shall become a Brahmarākṣasa.

63. One shall continuously entertain non-dualistic conception, but no non-dualistic feeling in regard to the preceptor. One should not censure other people’s religious cults or principles nor the Vedas, nor the scriptural texts nor the Āgamas (philosophical treatises).

64. If the disciple stays in the same village as the preceptor, he should pay (personal) obeisance to the preceptor during the three Sandhyās (dawn, midday and dusk). If he stays about 3 Kilometres, (Kms) away he shall devoutly bow down to the preceptor once every day.

65-66. If the disciple stays six Kilometres away he should present his respects to him. during the five Parvans (festival days) in the course of a month). If the disciple stays at a distance ranging from one Yojana (twelve kilometres) to twelve Yojana (one hundred and fortyfour. kilometres) he should bow down to the preceptor once in as many months as there are Yojanas (twelve kilometres). If the disciple stays still further he should go to the preceptor whenever he wishes.

67. One should never approach a king, a deity or the preceptor with empty hands. He should offer fruits, flowers, garments etc. in accordance with his capacity.

68. (A preceptor) is personally Supreme Śiva (Paraśiva) himself encased in human skin. He wanders over the Earth incognito in order to bless a good disciple.

69. It is to accord protection to good disciples that Śiva assumes forms though he is formless. Śiva the storehouse of sympathy is active in the world like a worldly person.

70. Śrīguru (the glorious preceptor) is glorified as lord Śiva himself without three eyes, lord Acyuta himself but not four-armed, and lord Brahmā himself though not four-faced.

71. Like the blind men who do not see the rising sun, only those devoid of good luck do not see Śrīguru who has the splendour of the greatest principle and who stands before your very eyes in the same manner.

72. The most excellent deliberation is the deliberation on reality. The deliberation on Japas is the mediocre one. The deliberation on scriptural treatises is base and the deliberation on worldly affairs is the meanest of mean things.

73. There is no principle more profound than the preceptor. There is no greater pleasure than knowledge. There is no better worship than devotion and there is no greater benefit than liberation from Saṃsāra.

74. In all Vedas and scriptural texts it is mentioned in different contexts and in as many words that Śrīkāmākṣī is greater than the greatest among Brahmā, Viṣṇu, Śiva and others.

75-78a. Many pairs are observed and heard of in all worlds. Some of them are mutually opposed and some are mutually complementary such as Śacī and Indra, Rohiṇī and Candra, Svāhā and Agni, Prabhā (Lustre) and Sun, Lakṣmī and Nārāyaṇa, Vāṇī and Brahmā, Girijā and Śiva, Agni and Soma, Bindu and Nāda (sound), Prakṛti and Puruṣa, what are termed as Ādhāra (support) and Ādheya (what is supported), Bhoga (enjoyment of worldly pleasures and) Mokṣa (Liberation), Prāṇa and Apāna, word and meaning, affirmative and negative, pleasure and pain etc. There is no doubt that all of them are the Supreme Brahman.

78b-80a. They know that another refulgence has come up by the name of Kāmākṣī which Brahmā, Viṣṇu, Śiva and others perpetually meditate upon. Thus if a person abides by the path of Śakti, he should be the object of grace of Śrīdevī. He shall attain worldly pleasures and salvation?

80b-82a. Those who worship Kāmākṣī with or without Mantras, whether they are women, Vaiśyas or Śūdras, do attain the greatest goal. What then in the case of Kṣatriyas and Brāhmaṇas who worship with Mantras.

Even if they are men of the world, they are liberated ones certainly, without any doubt.

82b-83. Naivedya should always be offered during the five Parvan days, in the form of sugar, honey, ghee, plantain fruit and milk puddings. He who does not worship though he is competent will incur the curse of Devī.

84-87a. If one cannot afford, one should always worship Ambikā with articles mentally conceived and imagined. A householder shall worship Mahādevī with the full equipment of auspicious conduct and accompanied by his wife favourably disposed towards him.

A preceptor shall, O Pot-born Sage, mention the code of good conduct thrice. If the disciple does not grasp (and conform to it), the Sin is that of the disciple and not of the preceptor. The devotee shall consider the preceptor and his wife as well as his parents like this, that they are Lakṣmī and Nārāyaṇa or Sarasvatī and Brahmā or Girijā and Śiva.

87b-88. Thus every thing has been briefly recounted by me, O Pot-born sage. By concentrating on this much an intelligent disciple shall become omniscient.

Footnotes and references:

[1]:

Dīkṣā or Initiation is the essential pre-condition of Spiritual paths. It is the Guru who introduces a person to a spiritual discipline. Hence, the importance of Guru (which unfortunately degenerated in Gurudom). To make a person eligible to enter a spiritual path the Guru initiates him either by his touch (sparśa-dīkṣā), sight or even by his mind (Mānasī Dīkṣā), the last being the best one.

[2]:

VV.8-35. describe the procedure of Dīkṣā.

[3]:

The Thousand-syllabled Mantra is nothing but a series of Lalitā epithets including in them all the powers implied in the names of Siddhis, Nityās, etc. It concludes with the secret sixteen-syllabled Kādi Mantra.

[4]:

N. reads Udyāna or Uḍḍīyāna, ‘a bandha in Yoga’.

[5]:

N. gives this mantra as follows:

Ka Em īla Hrīṃ, Ka-Sa-Ka-La-Hrīṃ, Sa-Ka-La-Hrīṃ Aiṃ Klīṃ Sauḥ Kliṃ Aiṃ Srīṃ |

[6]:

Rules of discipline while behaving with one’s guru are scattered over v.59 to the end of the chapter.