For Divya Sadhakas. or Parabrahmarupinl.

'And' (Tu)

'Mahakali'

The cremation-ground is Parabrahman into which in the great Dissolution (Mahapralaya) all beings go:as though corpses 'In the cremation-ground' therefore, means devoted to Parabrahman.

'Cremation-ground ' (Smashanas-thah)

That is, free from the covering of Maya; whose Consciousness is untainted.

Naked

(Dikpata-dharah)

That is, upon Thy Sachchidananda aspect. The Rudraya-mala says, 'He who follows the Kula path should do Japa of Mantra seeking protection from Devi who is Consciousness,

' Meditates on Thee' (Dhyana-niratah)

1 Arka = Sun flowers known as Akanda (V) not the flower so called in English.

2 Nijagalitaviryena kusumam. Thus the offering is not only of the flowers of the Akanda plant, yatah sadhakah devyai svaviryamishri-tdrkapushpdni samarpayati. Durgarama Siddhantavagisha cites the Mahakalasamhita as saying that the suryapushpa should be offered in the same way with japa of the mulamantra (svaviryamishrita -surya-pushpdni). The virya does not, refer to the sap of the plant. Nija refers to the sadhaka. ' Along with, that is dipped in or that is spread over with.' Mahakala-samhita says, 'A Kaula Sadhaka in the cremation-ground, naked, dishevelled and with tranquil mind, should offer a thousand sun-flowers with seed reciting the while his Mantra. After meditating and worshipping with great devotion he should recite the Hymn' (V).

3That is, a king or raja. So the Fetkarini Tantra says that wealth, strength, eloquenoe, intelligence, and the love of women (Sarvayo-shitpriyah) is gained.

Bliss and Source of knowledge, who is all Tattvas whose refulgence is that of millions of flashes of lightning.'

' Sunflowers' (Arkanam)

Flowers of feeling such as compassion, forgiveness and so forth which are functions of the Mind called the Sun in the Brahmarandhra. The Jnanasamkalini Tantra says, 'Oh Beloved the mind is seated on the surface of the sun and life on that of the moon.' The Yajnavalkya Samhita says, 'The Moon is known to be in the Ida and the sun in the Pimgala (Nadi).'

Self-produced Bija

(Nijagalita-viryena)

This Bija is here the nectar which naturally flows from the thousand-petalled Lotus. The Mahanirvana Tantra says, 'The Heart-Lotus should be offered for seat, the nectar (Amrita) shed from the Sahasrara for water to wash the feet, the mind as the offering (Arghya), Memory (Chitta) is offered by way of flowers, and the vital airs (Prana) as and by way of incense.' Jnanasamkalini Tantra says,' Libation (Tarpana) to the Supreme Liberatrix should be made from out the vessel of the Moon and Arghya should be given from out the vessel of the Sun. Compassion, wisdom, and forgiveness are flowers as is also control of the senses. So too are charity (Daya) and religious merit. Non-injury (Ahimsa) to any being is an excellent flower. Bliss is a, flower and so too is the worship of the Sadhaka. Whoever offers these ten flowers attains to the feet of the Liberatrix.' In this verse Savikalpa-samadhiyoga is indicated.

0 Kali,1 whoever2 on Tuesday at midnight,3 having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti,1 in the cremation-ground,2 becomes a great

Notes

1 Kali is destroyer of Kala (V).

2 'Whoever' is here a Vira Sadhaka.

3 Madhyahne. Noon or (here) midnight, Kakarakutarahasya says, 'Whoever naked and with dishevelled hair, on a Tuesday, at midnight, does Homa in the cremation-ground with hair, nails, seed and whatever adheres to the Sammarjani and offers them after having uttered the Mulamantra:and recited Thy name a thousand times attracts to him the Lord of the Earth' (V).

1The offering is stated in the words grille sammarjanya parigalitabi-jam hi chikurang samulaug madhyanhe vitarati chitayang kujadine. These words have received various interpretations, of which the two chief alternatives are given. Grihe is by some translated as ' at home,' in distinction from the cremation-ground to which, according to this rendering, the sadhaka subsequently goes to make his offering. This, however, is said to be erroneous, as the sadhana takes place not in the house but in the cremation-ground. Others (see Calcutta edition) translate it as the equivalent of grihini, or wife. Sammarjani is by them read to mean 'comb.' Parigalita is translated 'removed,' in the sense that the curling of the hair of the wife is 'removed ' or straightened with the comb. Bijam given either its primary meaning, or as the equivalent of virya is said to mean kautilyam, or curl of the hair. Chikuram is 'hair,' and samulam qualifies it, meaning pulled out, taken off at the root. The meaning is, then, an offering is made of the wife's hair, the curls (kautilyam) of which have been straightened out with the comb (sammarjanya), and some of which has come off at the root (samulam). The correct rendering, however, is according to K.B. Shaktisadhakayoh grihe maithunasamaye yonilimga-saihgharshavashat shaktiyonipatitang viryaliptang loma devyar samar-pitang bhavati. Grihe thus does not mean 'at home,' but manmatha-grihc. The hair is from the same. Sammarjani - Shishna. Samulam qualifies chikuram in the sense of 'come off at the root' under the circumstances stated. Parigalita is 'dropped ' - referring to the virya.

According to Vtmalanandat Grihe parigalita-viryam, is that produced by union with the Sadhaka's svashakti or wife (V).

Of the words Grihe sammdrjanya parigalita-viryam chikuram samulam the Commentator Durgarama Siddhantavagisha gives the two following alternative expressions : - (a) Sammarjanya means with a comb with which the hair is put in order. Parigalitaviryam chikuram means hair of which the Virya or crookedness has been removed. Grihe means in the wife: for it is said the wife is the home. The whole phrase then means Wife's hair, root and all, combed out straight with a comb or (b) Sammarjanya parigalita-viryam means Shukra produced by Sammarjani here meaning Limga of the Sadhaka; grihe means in the abode of Kama that is Yoni of Shakti together with hair, root and all.

The English translation is somewhat abbreviated with the object of giving only so much as all renderings are agreed upon. But in practise Virya is used by most in its literal sense, this is the gross meaning. The inner sense is given in the Svarupa-vyakhya which follows.

2 According to some, the offering is made on the built-up pyre, and, poet, a Lord of the earth, and ever goes mounted upon an elephant.1