'Oh Black One' (Asita)

Asita means free from bondage. Sita, means bound. Asita is therefore 'not bound' or eternally liberated. The root So, means 'to bind.' Amarakosha gives the meaning of Sita as 'bound.'

'Wondrous' (Apurva)


' At every step '

In succession, step by step.


All Powers


The five Siddhis which are the five forms of Liberation. The Shivagita says, 'Salokya, Sarupya, Sarshti, Sayujya and Kaivalya. Know these to be the five forms of liberation.'

The flesh of' (Palalang)

These animals represent the Six Enemies (Ripu) or Vices which are specially characteristic of the following animals: - The goat stands for Lust (Kama) 'as lustful as a goat (Ch-; haga),' the buffalo, Anger (Krodha) 'as angry as a buffalo (Mahisha),' the cat, Greed (Lobha) 'as greedy as a cat' (Marjjara), the sheep, Delusion (Moha), 'as stupid as a sheep' (Mesha) the camel, Envy (Matsarya) 'as envious as a camel' (Ushtra), Man, Pride (Mada) 'the Pride and arrogance of man' (Nara).

1 That is flesh and all.

2 Maisham. The Shyamarahasyasarasamgraha gives also mausham, or rat's flesh. The Fetkarini Tantra has both sheep and rat's flesh . (K. B.).

Shyamarahasya says, 'To him who makes offering of the flesh of cats, sheep, camels, and buffaloes together with bone, hair and skin Dakshina is ever beneficial like a Mother.'

3As to this human sacrifice, K. B. says that Kings alone, and not any other, are entitled to make human sacrifice, citing the Yamala quoted in the Kalikalpalata (Raja naravaling dadyan nanyopi parameshvari). For inner sense see Svarupa-vyakhya post.

The Annadakalpa says, 'Worship should be done by making offering of lust as goat, buffalo, and so forth'. Offering is made to Thee who art Chidrupa of lust and other vices as articles of offering (Upachara) in worship with the object of ridding oneself of them. Brihanntla Tantra says, 'In the fire of Atma which flames with the ghee (Havih) of Dharma and Adharma, I ever offer in floma by the Sushumna path, with the mind as ladle, all the functions of the senses - Svaha.'

In mental worship according to the manner prescribed.

That is the whole without omitting any part. Such Sadha-kas attain the Salokya and other forms of liberation.

' In worship' (Pujayam)

' With hair and bone'

(Loma, asthi)

0 Mother, he who, being a controller of his passions,1 eats havishyannam,2 and, being proficient in meditation on Thy feet, rightly recites3 Thy mantra a hundred thousand times by day, and he who afterwards 4 naked at night, when united with his Shakti,5 rightly recites Thy great mantra another such hundred thousand times, becomes on earth like unto the Destroyer of Smara. 6


1 Vashi. The first part of this Shloka refers to Pashvachara.

2 That is, one who has undertaken the Purascharanavrata, and eata the pure form of food known as Havishyannam (K. B.). Havishyashanaratah : that is after the recitation (V),

3 Makes japa (see ibid.).

4 Param: that is, when he has been Abhishikta into Vtrachara.

5 Naktang nagno nidhuvanavinodena, the meaning of which is yada sadhakah shaktya saha maithunakriyasakto bhavati, tada sa mantrang japati.

6 Smurahara or Shiva (see note5 to Shloka 18, ante). The Tantra-kalpadruma says, 'He who eats Havishydnnam who keeping Devi in mind recites the Mantra a hundred thousand times by day and is at night united with his Shakti becomes the Lord of the earth.' (V)