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MAHANIRVANA TANTRA

CHAPTER X: RITES AND INITIATION

PART V: PURNABHISEKA, THE SECRET INITIATION AND THE PREPARATIONS FOR THE RITE

Slokas 109 to 133

THE GREAT SECRET OF PURNABHISEKA

Having heard of the greatness of the Fully Initiated Kaula, Devi asks Sri Sadasiva to explain the procedure of Purnabhisheka.

Sloka 109

Purnabhisiktakaulasya mahatmyam kathitam Prabho |

Vidhanam abhisekasya krpaya sravayasva mam ||

Meaning:

The greatness of the Fully Initiated Kaula has been described. The procedure of Abhisheka is now requested to be explained.

Sloka 110

Vidhanam etat paramam guptam asit yugatraye |

Guptabhavena kurvanto nara moksham yayuh pura ||

Meaning:

This procedure was exceedingly secret during the three former Ages. In those times, those who performed it in secrecy attained Liberation.

Sloka 111

Pravarte Kalikale tu prakasah Kulavartmanah |

Naktam va divase kuryat saprakasabhisecanam ||

Meaning:

When the Kali Age prevails, the path of Kula becomes manifest. The Abhisheka may then be performed openly, whether at night or during the day.

Sloka 112

Nabhiseke bina Kaulah kevalam madyasevanat |

Purnabhisekat Kaulah syat Cakradhisah Kulanayakah ||

Meaning:

A person does not become a Kaula merely through drinking wine without Abhisheka. Through Purnabhisheka, the Kaula becomes the Lord of the Cakra and the leader of the Kula.

The text therefore distinguishes the external act of drinking from the status and initiation conferred through Purnabhisheka.

WORSHIP OF VIGHNESA BEFORE THE ABHISEKA

On the day preceding the Abhisheka, the Kaula should worship Vighnesa with offerings according to his capacity, for the removal and pacification of all obstacles.

Sloka 113

Tatrabhisekapurve hni sarvavighnopasantaye |

Yathasaktyupacarena Vighnesam pujayet Kaulah ||

Meaning:

On the day preceding the Abhisheka, the Kaula should worship Vighnesa with such offerings as are within his means, for the removal and pacification of all obstacles.

Sloka 114

Gurus cen nadhikari syat Subhapurnabhise cane |

Tadabhisiktakaulena samskaram sadhayet Priye ||

Meaning:

If the Guru is not qualified to perform the auspicious Purnabhisheka, then the Samskara should be performed by an initiated Kaula.

THE BIJA AND NYASA OF GANAPATI

The preliminary procedure now turns to Ganapati and the Mantra associated with Him.

Sloka 115

Khantarnam bindusamyuktam bijam asya prakirtitam ||

Meaning:

The Bija of Ganapati is declared in this verse.

Sloka 116

Ganako sya rsis chando nivrt Vighnas tu Devata |

Kartavyakarmano vighnasantyarthe viniyogita ||

Meaning:

Ganaka is the Rsi of this Mantra, Nivrt is its Chandas, and Vighna is its Devata. Its application is for the removal and pacification of obstacles to the rite that is to be performed.

Sloka 117

Sad dirghayuktamulena sadangani samacaret |

Pranayamam tatah krtva dhyayed Ganapatim Sive ||

Meaning:

With the Mula-Mantra joined successively with the six long vowels, the Sadanga should be performed. Having then performed Pranayama, one should meditate upon Ganapati.

THE DHYANA OF GANAPATI

Sloka 118

Sindurabham trin etram prthutarajatharam hastapadmair vahantam |

Khadgam pasankuses tany uruk aravilasad arunipurnakumbham |

Balendudiptamaulim karipativadanam bijapuradrigandam |

Bhogindrabaddhabhusam bhajata Ganapatim raktavastrangaragam ||

Meaning:

One should worship Ganapati, who is vermilion-coloured, three-eyed and possessed of a very large belly.

In His lotus-like hands He bears the sword, noose, elephant-goad and the sign of blessing. His great trunk holds a vessel filled with wine.

The young Moon shines upon His head. His face is that of the King of elephants. His cheeks are covered with the flowing ichor of the elephant.

His body is adorned with the coils of the King of Serpents. He is clothed in red garments, and His body is tinged with red.

THE POWERS OF THE SEAT

Sloka 119

Dhyatvaivam manases t abhih Pithasaktih prapujayet |

Tivra ca Jvalini Nanda Bhogada Kamarupini ||

Meaning:

Having meditated upon Ganapati in this manner, one should worship the Powers of the Seat with mental offerings.

These Powers are Tivra, Jvalini, Nanda, Bhogada and Kamarupini.

Sloka 120

Ugra Tejasvati Satya madhye Vighnavinasini |

Purvadito rcayitvaitah pujayet Kamalasanam ||

Meaning:

The remaining Powers are Ugra, Tejasvati and Satya, with Vighnavinasini in the centre, the Destroyer of Obstacles.

These should be worshipped beginning from the East, and then the Lotus Seat itself should be worshipped.

THE MANY FORMS OF GANAPATI

Sloka 121

Punardhyatva Gan esanam Pancatattvopacarakaih |

Abhyarcya tac caturdiksu Ganesam Gananayakam ||

Meaning:

Having again meditated upon Ganesa, the excellent Kaula should worship Him with the offerings of the five Tattvas.

In the four directions, Ganesa, the Lord of the Ganas, is to be worshipped.

Sloka 122

Gananatham Ganakridam yajet Kaulikasattamah |

Ekadantam Raktatundam Lambodaragajan anau ||

Meaning:

The excellent Kaulika should worship Gananatha, Ganakrida, Ekadanta, Raktatunda, Lambodara and Gajanana.

Sloka 123

Mahodaram ca Vik atam Dhumrabham Vighnanasanam ||

Meaning:

He should also worship Mahodara, Vikata, Dhumrabha and Vighnanasana.

THE SAKTIS, DIKPALAS AND THEIR WEAPONS

Sloka 124

Tato Brahmimukhah Saktir Dikpalan s ca prapujayet |

Tesam astrani sampujya Vighnarajam visarjayet ||

Meaning:

Thereafter, the Saktis beginning with Brahmi and the Dikpalas should be thoroughly worshipped.

Their weapons should also be worshipped. Having completed this worship, Vighnaraja should be dismissed.

ADHIVASANA AND THE FEEDING OF KAULAS

Sloka 125

Evam sampujya Vighnesam adhivasanam acaret |

Bhojayec ca Pancatattvair divyajnan an Kul asadhakan ||

Meaning:

Having thus worshipped Vighnesa, one should perform the preliminary Adhivasana rite.The Kula-Sadhakas who possess Divine Knowledge should then be entertained with the Pancatattvas.

THE DAY AFTER THE WORSHIP OF VIGHNESA

Sloka 126

Tatah paradine snatah krtanityauditakriyah |

Ajanmakrtapapanam ksayartham tilakancanam |

Utsrjet Kaulatrptyartham bhojyam caikam api Priye ||

Meaning:

On the following day, having bathed and performed the prescribed daily rites, one should give sesame and gold for the destruction of the sins accumulated from birth.One should also give at least one Bhojya for the satisfaction of the Kaulas.

WORSHIP OF THE DEITIES AND THE VASUDHARA

Sloka 127

Arghyam dattva Dinesaya Brahma-Visnu-Mahesvaran |

Arcayitva Matrganan Vasudh aram prakalpayet ||

Meaning:

Having offered Arghya to the Sun, one should worship Brahma, Visnu and Mahesvara, as well as the group of Mothers.Thereafter, one should perform Vasudhara.

VRDDHI-SRADDHA

Sloka 128

Karmano bhyudayarthiya Vrddhisraddham samacaret |

Tato gatva Guroh parsve pranamya prart hayed idam ||

Meaning:

For the successful advancement of the rite, one should perform Vrddhi-Sraddha.Then, approaching the Guru and bowing before him, one should make the following prayer.

THE PRAYER TO THE GURU

Sloka 129

Trahi Natha Kulacaranal inikulavrksakam |

Tvatpadambhoruhacchayam dehi murdhni Krpanidhe ||

Meaning:

O Lord, protect me. O Ocean of Mercy, grant upon my head the shade of Your lotus feet and protect the sacred Kula path.

Sloka 130

A jnam dehi Mahabhaga Subhapurnabhisecane |

Nirvighnam karmanah siddhim upaimi tvatprasadatah ||

Meaning:

O greatly blessed one, grant me permission for the auspicious Purnabhisheka.By Your grace, may I attain the successful completion of this rite without obstacles.

THE GURU GIVES PERMISSION

Sloka 131

Sivasaktyajnaya Vatsa kuru Purnabhisecanam |

Manorathamayi siddhir jayatam Sivasasanat ||

Meaning:

By the command of Siva-Sakti, the Purnabhisheka should be performed.May the Siddhi corresponding to the cherished desire arise by the command of Siva.

Sloka 132

Ittham ajnam Guroh prapya sarvopadravasantaye |

Ayurlaksmibalarogyaya Sadgurum pujayet ||

Meaning:

Having thus obtained the permission of the Guru, one should worship the Sadguru for the pacification of every obstacle and for the attainment of long life, prosperity, strength and freedom from disease.

CHOOSING THE GURU FOR PURNABHISEKA

Sloka 133

Tatas tu krtasankalpo vastralankarabhusanaih |

Karanaih suddhisahitair abhyarcya vrnuyad Gurum ||

Meaning:

Having made the Sankalpa, the Sadhaka should honour the Guru with garments and ornaments, together with Karana accompanied by Suddhi, and formally invite the Guru to undertake the rite.

KEYWORDS AND TERMS

Purnabhisheka: The complete or full Abhisheka through which the Kaula receives the higher initiation described in this section.

Abhisheka: A ritual consecration or initiation involving sacred substances and Mantras.

Kaula: A practitioner belonging to the Kula tradition.

Cakradhisa: Lord or master of the Cakra.

Kulanayaka: Leader of the Kula.

Kula: The sacred Kaula tradition, lineage and spiritual principle.

Vighnesa: Ganapati as the Lord associated with the removal and pacification of obstacles.

Ganapati: The Deity worshipped at the beginning of this preparatory sequence for the removal of obstacles.

Bija: A seed syllable or essential Mantric sound.

Nyasa: The ritual placement of Mantras upon or in relation to parts of the body.

Rsi: The seer associated with a Mantra.

Chandas: The metre associated with a Mantra.

Devata: The Deity presiding over a Mantra or ritual.

Viniyoga: The ritual application or purpose for which a Mantra is employed.

Mula-Mantra: The principal or root Mantra of a particular worship.

Sadanga: The six-part ritual application associated with a Mantra.

Pranayama: Regulation of the breath as part of spiritual and ritual practice.

Dhyana: Meditation or contemplative visualization.

Pitha: A sacred seat or ritual foundation.

Pitha-Sakti: The sacred Powers associated with the ritual seat.

Tivra: One of the Powers worshipped in the ritual seat.

Jvalini: One of the Powers worshipped in the ritual seat.

Nanda: One of the Powers worshipped in the ritual seat.

Bhogada: One of the Powers worshipped in the ritual seat.

Kamarupini: One of the Powers worshipped in the ritual seat.

Ugra: One of the Powers worshipped in the ritual seat.

Tejasvati: One of the Powers worshipped in the ritual seat.

Satya: One of the Powers worshipped in the ritual seat.

Vighnavinasini: The Power who destroys obstacles.

Kamalasana: The Lotus Seat.

Pancatattva: The five Tattvas used in the prescribed Kaula worship.

Gana: A group or host of divine beings associated with Ganapati.

Gan anatha: Lord of the Ganas.

Ganakrida: A form or name of Ganapati.

Ekadanta: The One-Tusked form of Ganapati.

Raktatunda: A form of Ganapati associated with the red trunk.

Lambodara: The Large-Bellied form of Ganapati.

Gajanana: The Elephant-Faced form of Ganapati.

Mahodara: The Great-Bellied form of Ganapati.

Vikata: A form of Ganapati.

Dhumrabha: A form of Ganapati.

Vighnanasana: The Destroyer of Obstacles.

Sakti: Divine Power or energy.

Brahmi: One of the divine Saktis.

Dikpala: A guardian of a direction.

Adhivasana: A preliminary consecratory or preparatory rite performed before the main ritual.

Kula-Sadhaka: A practitioner of the Kula tradition.

Divyajnana: Divine or higher spiritual knowledge.

Bhojya: Food or a food offering.

Arghya: A ritual offering of water and other sacred substances.

Vasudhara: A ritual act involving the pouring or offering of a stream of sacred substance.

Vrddhi-Sraddha: A form of Sraddha associated with the successful advancement of an auspicious rite.

Sankalpa: A formal ritual resolve or statement of intention.

Sadguru: The true or principal spiritual Guru.

Karana: A ritual substance or preparation used in the prescribed Kaula rite.

Suddhi: Purification.

Siva-Sakti: The united principle of Siva and Sakti.

Siddhi: Accomplishment, attainment or spiritual perfection.

Kaulika: One belonging to or embodying the Kaula tradition.

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Mahanirvana Tantra Chapter 10 Part 5

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