Having thus meditated upon the Devi Matrika, place the letters in the six Chakras as follows: Ha and Kska in the Ajna Lotus, the sixteen vowels in the Vishuddha Lotus, the letters from Ka to Tha in the Anahata Lotus, the letters from Da to Pha in Manipura Lotus, the letters from Ba to La in the Svadhishthana Lotus, and in the Muladhara Lotus the letters Va to Sa. And having thus in his mind placed these letters of the alphabet, let the worshipper place them outwardly (113-115). Having placed them on the forehead, the face, eyes, ears, nose, cheeks, upper lip, teeth, head, hollow of the mouth, back, the hump of the back, navel, belly, heart, shoulders, (four) joints in the arms, end of the arms, heart, (four) joints of the legs, ends of legs, and on all parts from the heart to the two arms, from the heart to the two legs, from the heart to the mouth, and from the heart to the different parts as above indicated, Pranayama should be performed (116-118). Draw in the air by the left nostril whilst muttering the Maya Vija sixteen times, then fill up the body by Kumbhaka by stopping the passage of both the nostrils with the little, third finger, and thumb whilst making japa of the Vija sixty-four times, and, lastly, exhale the air through the right nostril whilst making japa of the Vija thirty-two times (119-120). The doing of this thrice through the right and left nostrils alternately is Pranayama.

After this has been done, Rishi-nyasa should be performed (121). The Revealers of the Mantra are Brahma and the Brahmarshis, the metre is of the Gayatri and other forms, and its presiding Devata is the Adya Kali (122). The Vija is the Vija of the Adya, its Shakti is the Maya Vija, and that which comes at the end is the Kamala Vija (123). Then the Mantra should be assigned to the head, mouth, heart, anus, the two feet, and all the parts of the body (123). The passing of the two hands three or seven times over the whole body from the feet to the head, and from the head to the feet, making japa meanwhile of the Mula-mantra, is called Vyapaka-nyasa, which yields the declared result (124).

O Beloved! by adding in succession the six long vowels to the first Vija of the Mula-mantra, six Vidya are formed. The wise worshipper should in Angga-kalpana utter in succession these or the Mula-mantra alone (125), and then say "to the two thumbs," "to the two index fingers," "to the two middle fingers," "to the two ring fingers," "to the two little fingers," "to the front and back of the two palms," concluding with Namah, Svaha, Vashat, Hung, Vaushat, and Phat in their order respectively (126).

When touching the heart say "Namah," when touching the head "Svaha," and when touching the crown lock thereon "Vashat." Similarly, when touching the two upper portions of the arms, the three eyes and the two palms, utter the Mantras Hung and Vaushat and Phat respectively. In this manner nyasa of the six parts of the body should be practised, and then the Vira should proceed to Pithanyasa (127-128). Then let the Vira place in the lotus of the heart, the Adhara-shakti, the tortoise, Shesha serpent, Prithivi, the ocean of ambrosia, the Gem Island, the Parijata tree, the chamber of gems which fulfil all desires, the jewelled altar, and the lotus seat (129-130). Then he should place on the right shoulder, the left shoulder, the right hip, the left hip, respectively and in their order, Dharma, Jnana, Aishvaryya, and Vairagya (131), and the excellent worshipper should place the negatives of these qualities on the mouth, the left side, the navel, and the right side respectively (132). Next let him place in the heart Ananda Kanda, Sun, Moon, Fire, the three qualities, adding to the first of their letters the sign Vindu, and the filaments and pericarp of the Lotus, and let him place in the petals of the lotus the eight Pitha Nayikas, Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, Vaishnavi, and in the tips of the petals of the lotus the eight Bhairavas, Asitanga, Chanda, Kapali, Krodha, Bhishana, Unmatta, Ruru, Sanghari (133-135).

Then the worshipper should, after forming his hands into the Kachchhapa Mudra, take two fragrant flowers, and, placing his hands on his heart, let him meditate upon the ever-existent Devi (136). The nature of meditation upon Thee, O Devi! is of two kinds, according as Thou art imagined formless or with a form. As formless Thou art ineffable and incomprehensible, imperceptible. Of Thee it cannot be said that Thou art either this or that, Thou art omnipresent, unobtainable, attainable only by Yogis through penances and acts of self-restraint (137-138). I will now speak of meditation upon Thee in corporeal form in order that the mind may learn concentration, that desires be speedily achieved, and that the power to meditate according to the subtle form may be aroused (139).

The form of the greatly lustrous Kalika, Mother of Kala Who devours all things, is imagined according to Her qualities and actions (140).

Dhyana

I adore the Adya Kalika Whose body is of the hue of the (dark) rain-cloud, upon Whose forehead the Moon gleams, the three-eyed One, clad in crimson raiment, Whose two hands are raised, the one to dispel fear, and the other to bestow blessing, Who is seated on a red lotus in full bloom, Her beautiful face radiant, watching Maha-Kala, Who, drunk with the delicious wine of the Madhuka flower, is dancing before Her (141).

After having meditated upon the Devi in this form, and placed a flower on his head, let the devotee with all devotion worship Her with the articles of mental worship (142). Let him offer the lotus of the heart for Her seat, the ambrosia trickling from the lotus of a thousand petals for the washing of Her feet, and his mind as arghya (143). Then let him offer the same ambrosia as water for rinsing of Her mouth and bathing of Her body, let him offer the essence of the ether to be raiment of the Devi, the essence of scent to be the perfumes, his own heart and vital air the essence of fire, and the ocean of nectar to be respectively the flowers, incense, light, and food offerings (of worship).

Let him offer the sound in the Anahata Chakra for the ringing of the bell, the essence of the air for the fan and fly-whisk, and the functions of the senses and the restlessness of the mind for the dance before the Devi (144-146). Let various kinds of flowers be offered for the attainment of the object of one's desire: amaya, anahangkara, araga, amada, amoha, adambha, advesha, akshobha, amatsaryya, alobha, and thereafter the five flowers . namely, the most excellent flowers, ahingsa, indriya-nigraha, daya, kshama, and jnana. With these fifteen flowers, fifteen qualities of disposition, he should worship the Devi (147-149).

Then let him offer (to the Devi) the ocean of ambrosia, a mountain of meat and fried fish, a heap of parched food, grain cooked in milk with sugar and ghee, the Kula nectar, the Kula flower, and the water which has been used for the washing of the Shakti. Then, having sacrificed all lust and anger, the cause of all impediments, let him do japa (150-151).

The mala (rosary) prescribed consists of the letters of the alphabet, strung on Kundalini as the thread (152). After reciting the letters of the alphabet from A to La, with the Vindu superposed upon each, the Mula-mantra should be recited. This is known as Anuloma. Again, beginning with La and ending with A, let the sadhaka make japa of the Mantra. This is known as Viloma and Ksha-kara is called the Meru (153-154).

The last letters of the eight groups should be added to the Mula-mantra, and having made japa of this Mantra of one hundred and eight letters the japa should be offered (to the Devi) with the following (155):

Mantra

O Adya Kali, Who abidest in the innermost soul of all, Who art the innermost light, O Mother! accept this japa of my heart. I bow to Thee (156).

Having finished the japa, he should mentally prostrate himself, touching the ground with the eight parts of his body. Having concluded the mental worship, let him commence the outer worship (157).

I am now speaking of the consecration of the Vishesh-arghya, by the mere placing whereof the Devata is exceedingly pleased. Do Thou listen (158). At the mere sight of the cup of this offering the Yoginis, Bhairavas, Brahma, and other Devatas dance for joy and grant siddhi (159). The disciple should on the ground in front of him and on his left draw with water taken from the Samanyarghya a triangle, with the Maya Vija in its centre, outside the triangle a circle, and outside the circle a square, and let him there worship the Shakti of the Adhara with the

Mantra

Hring!

Obeisance to the Shakti of the Adhara (160-161).

He should then wash the Adhara, and place it on the Mandala, and worship the region of Fire with the

Mantra

Mang!

Obeisance to the circle of Fire possessed of ten sections.

And having washed the arghya vessel with the Mantra Phat, the worshipper should place it on the Adhara with the Mantra Namah (162-163). He should then worship the cup with the

Mantra

Ang!

Obeisance to the circle of Sun who has twelve divisions; and fill the vessel (in which the offering is made) whilst repeating the Mula-mantra three parts with wine and one part with water, and having placed scent and flower in it, he should there worship, O Mother! with the Mantra following (164-165):

Mantra

Ung!

Obeisance to the Moon with its sixteen digits (166).

He should then place in front of the special offering, on bael leaves dipped in red sandal paste, durva grass, flowers, and sun-dried rice (167).

Having invoked the holy waters (of the sacred Rivers into the arghya) by the Mula-mantra and Angkusha-mudra, the Sadhaka should meditate upon the Devi, and worship Her with incense and flowers, making japa of the Mula-mantra twelve times (168). After this let him display over the arghya the Dhenu Mudra and the Yoni Mudra, incense sticks and a light. The worshipper should then pour a little water from the arghya into the vessel kept for that purpose, and sprinkle himself and the offering therewith. The vessel containing the offering must not, however, be moved until the worship is concluded (169-170). O Thou of pure Smiles! I have now spoken of the consecration of the special offering. I will now pass to the principal Yantra which grants the aims of all human existence (171).