Pashubhavarato mantri diva laksha-japang;charet. Svacharanirato viro ratrau laksha-japang charet.

In connection with this verse I must observe that in the notes to verse 20 it is said that the first half of the 20th Shloka is meant for "Pashusadhakas" and that the 2nd half refers to the "purnabhishiktavirasadhaka," as also that the word "param" (afterwards") means and refers to the time when the 'Pashu' having received abhisheka enters virachara and is adhi.kdrt for the midnight purashcharana. Vimalananda tells me that this is wrong and that the whole Shloka has reference to the viva or divya sadhaka and that no portion of it refers to the Pashu-sddhaka.

The quotation just made from the Svatantra Tantra no doubt seems to lend support to the view that the first part of the Shloka refers to the Pashu, but he informs me and 1 fully accept the correction that he and other followers of the Shastra knew the passage to bear a meaning which is consonant with his view, that is, it means this: - Mantri means the vira-sddhaka; the mantri should perform laksha-japa in the day time following the achara of the pashu (pashu-bhava-ratah). The vira-sadhaka should perform laksha-japa in the night following his own achara (svachara-niratah.) The word "svachara" (own achara) points to his interpretation being correct.

In support of his view the Svami cites the following Verses which all say the same thing namely that the initiate should be Brahmachari during day and at night worship according to Kulachara. Kaulavali says:

Naktam bhoji havishyannam japed vidyam diva shuchih Dvivasah sarvatha viro brahmacharl bhavet sada Ratrau sampujayed devim kulachara-kramena tu Dvijanmanam tu sarvcsham dvidha vidhir ihochyate.

Again, Kalikopanished says:

Shambhava-dikshasu ratah shakteshu va diva brahmachari ratrau nagnah sada maithunasaktamanasah japa-pujddi-niyam-am kuryad iti.

Kaulavali again says :

Unmukhyah Kalikayash cha visheshah kathyate "dhuna

Divase brahmacharyena sviyasamkhyajapang charet

Ratrau mamsasavairmatsyairmudrabhir maithunodbhavaih.

The reason of the virasadhaka being instructed to adopt the achara of brahmachari in the day-time is the necessity for the concealment of the virachara from the public which Tantra so often insists upon. Shiva says that virachara can not be understood aright by the common people and therefore must be concealed, as closely as a man should conceal his own mother's sin "gopayet matri-jara-vat."

Moreover, the worship of Kali in "pashvachara" is totally forbidden by Shiva. The pashu is precluded by Tantra from the worship of Kali. For example the Niruttara Tantra says Divya-bhavam vira-bhavam vina Kalim prapujayet Pujane narakam yati tasya duhkham pade pade Pashubhava-rato devi yadi Kalim prapujayet Rauravam narakam yati yavad ahuta-samp/avam.

(By the worship of Kali without Divyabhava and Vlrabhava the worshipper suffers pain at every step and goes to hell. If a man who is of the Pashubhava worships Kali then he goes to the Raurava Hell until the time of final dissolution).

Vimalananda Svami says: The worship of Kali without the use of wine, though seen in many places, is Pauranik and not Tantrik (i. e. sanctioned by the Tantra.)

Verses 1-8, II, the first part of verse 20, and 21 (except at midnight) deal with japa of the mantra of, and dhyana upon, the Devi, which, of course, may be done by the Pashu. Verses 9, 12, 13, and 14 are stuti, and 22 is the usual phalashloka, which states the reward to be gained by the reading of the Stotra.

Verses 10, 15-18, and the second portion of verse 20 deal with Latasadhana. The shakti of this sadhana is ordinarily the own wife of the sadhaka, married according to the Vaidik injunctions; the svashakti or adyashakti, as she is technically called in Tantra. One's own wife is Adya-Shakti and Sadhana should be done with her aid (Adya shaktih svaadrah syat tam evashritya sadhayet). With her is practised that shakti-sddhana, the aim of which is the acquirement of self-control, which, checking the outward-going current, places the sadhaka upon the path of nivritti. Indeed, the Kaulikarchanadipika says, "Without adya shakti worship is but evil magic". (Adyashakting vina puja abhicharaya kalpate). It is only the siddha, which term is here used in the special sense of one who has obtained complete control over his passions, to whom is permitted another shakti (parashakti). So the prana-toshini quotes, "a man shall obtain siddhi with his own shakti, and afterwards (that is, when he is siddha) he should make japa with parashakti" (Svashaktau siddhim apnuyat parashaktau tada japet). And similarly Niruttara Tantra says, that the sadhaka who is siddha in Kulachara may worship "another" .woman. (Siddhamantri kulachare parayosham prapujayet). In both these cases parashakti has a double meaning viz. "another" woman that is corporeal woman, or "Supreme" that is the Supreme Woman who in the body is Kundalini Shakti. This latter appears to be sense in the quotation which speaks of the siddhamantri. It has been said also, as in the Mahanirvana Tantra, that parashakti must (if unmarried) be married either by Vaidika or Shaiva rites, or (if married and the husband is dead) according to the latter rite. Further, that which determines the moral character of an act is the intention with which it is done. As the Kaulavaliya says, when a man's intention is bad then his act is so, otherwise there is no fault:

Ata eva yada yasya vasana kutsita bhavet

Tada doshaya bhavati nauyatha dushanang kvachit.

As an example of the same act and varying intention, it is aptly said'.' A wife is kissed with one feeling and a daughter's face with another". (Bhavena chumbita kanta bhavena duhitra-nanam). A Mantrin who is given over to lust, for the subjugation of which the sadhana is prescribed, goes, as is said in the Tantrasara, to the Hell called Raurava. (Lingayonirato mantri rauravang narakang brajet'). In the words of the Acharrabheda Tantra - Vamacharo bhavet tatra vama bhatva yajet param. "One may be a Vamachari if one can worship Vama being oneself a woman." This is on the principle that a worshipper should always be like the object of his worship Woman is Devata, and the embodiment of the Supreme Shakti, and is as such honoured and worshipped, and is, when pujya shakti, never the subject of enjoyment.