365bet娱乐

[Full title: Translation excerpts of the Svacchanda-tantra: Chapter 13, verses 1-46a; pages 89-108]

[Let] Blessed Svacchandah triumph, the master, bestowing every success, [and] permeated with an awareness whose essence is the condensation of the savour of supreme nectar. Thus, in this part of the text, up to the end of the twelfth book, twenty-two different [forms of Svacchandah-bhairava, the lord with-parts, manifest for different] rituals have been illustrated. Accordingly, [these forms are]: {1}bhairava [as lord of the matrix] (matrka) [of the phonemes]; {2}blessed lord Svacchandah surrounded by the set of eight bhairava, Kapalisah, etc.; {3-10} the eight [bhairava, the] lords, Kapalisah, etc., [who are] established with their own different retinues [as the central bhairava, when identified with him] in the way stated by the text [(Bk. 8, vss. 24 b-25 a, p.15) which describes] the meditation on the parts: "Let bhairava, freed from parts, O Beautiful Lady, be the one located in the middle, that he first worships and then imposes in the place of those [bhairava, Kapalisah, etc., located on the periphery];" {11-19} the nine[fold] self (navatma) formula, which, [when taken] separately, is ninefold by dividing the set of nine words (padam), [and when taken] as the originator [of the others], {20} is single; {21} lord Kotaraksah, surrounded by [his retinue of] thirty-two goddesses; or {22} alone. Then next, [90] in order to induce [the lord] to explain the twenty-third [form of] Svacchandah, [who is] only single, the lord without parts (niskala-), being the essence [underlying] the vision of [the twenty-two other forms] with-parts (sakala-), [and who] for the sake of a [transitional] connection between the books, was indicated at the end of the [preceding] book [in vs. 166, p.87] with the phrase:] "Having remembered Svacchandah goddess said: " the blessed Relate that sacrifice which is the essence of this text, O

458 supreme lord, in summary, for the sake of the adepts./1/ Relate the twofold [sacrifice]: sacrifice (yagah), i.e., [what] is sacrificied [to] (ijyate), i.e., the lord without parts, being the essence of all scriptures; [and] sacrifice, i.e., sacrificing (yajanam), i.e., the manner of worshipping him. So asked, blessed bhairava said: The syllable of the root seed [formula], the leader of formula, the supreme, the lord mounted on the seat of the Pranavah [and] endowed with [his] limbs and [his] faces;/2/ [this] supreme lord, with the collection of substances previously discussed, one should worship. [91] The supreme, the syllable composed of the root seed [formula], i.e., the lord with four parts; lord, i.e., Svacchandabhairavah having the form of a deity; supreme lord, i.e., master of everything; [leader of the formula, i.e.,] expresser of all the formula located in the retinues; [mounted on] the seat of the Pranavah, etc., i.e., as [commented upon] before (Bk.1, pp. 32- 33); [and endowed] with [his] limbs, i.e., with the highest properties, omniscience, etc., previously discussed [(Bk.1, vs. 71, p.59), which begins] "the end of S, with the six long vowels ;" and with [his] faces, i.e., only with [those] previously discussed, [(Bk.1, vs. 45 b, p.40) which states, in paraphrase:] "the phonemes from Y to V, united with the contractor (i.e., Ks];" this [statement,] however, [that the lord without parts is endowed with his faces] should not be commented upon [to indicate that he is endowed with these faces, which are] composed of the sound H, (which is connected to the] set of five [components of] the lord Prasadah [i.e., the Pranavah, which is] predominant, pervasive, [and which is] identical to the lord without parts as stated in the blessed Kalottara[-agamah.].1 [In this regard, my mode of 1 Cf. N.R. Bhatt, ed., Sardhatrisatikakalottaragama, avec le commentaire de Bhatta-Ramakantha, Publications de l'institut francais d'indologie 61 (Pondichery: Institut francais d'indologie,

459 commenting has been authorized] by revelation: "It is traditionally stated [that] when there is a difference between scriptures because of differences in ritual, etc., then, in each case, that [ritual] should be performed as it is stated [in the scripture being used for the ritual], and not according to another scripture." Therefore, only with the formula, limbs and faces as stated, [is the lord without parts] endowed (samanvitam), i.e., completely [ samyagglossing sam- of sam-anvitam,] i.e., non-dually, endowed (-anvitam), and not, however, with [them manifested separately in] a retinue; [this is] the meaning. For that very reason, [the lord without-parts is] fully endowed also with blessed Aghoresvari [although she is not explicitly stated]. Although the revelation [that she is meditatively] constructed [as accompanying him] is [found] in texts that have a predominance of the radiations of the power (saktih), [as, for example, in the instruction]: "Or he should construct, on [the lord's] lap, Gauri, occupying half his body," nevertheless, here, just like the limbs, faces, and formula, she is identical in essence to the holder of power (saktimat), [92] [and thus] this formula of the holder of power, presented here, has this very radiation of the power interiorized. [With the ] previously stated; by that [statement, there are] included all [the rites,] the imposition of the form, of the energies, etc., [done before,] [with the exception] solely, [that] the imposition of the lord with-parts should be performed only with the lord without-parts, who pervades both [the lord] with and without parts. Since this [lord without parts is now] discussed after [the discussion of] lord Kotaraksah, some [commentators argue, that] like him, this [lord without parts is] ten-armed; [this is incorrect,] the masters [declare] since [the lord without parts is] lord Svaccandah, [he can] only [be] eighteen-armed. With the collection of substances [he should worship]; by that [statement, there is enjoined that] the sacrificing, a part of the 1979), pp.143 ff.

460 [ritual to obtain] superhuman powers, should be performed with a great [amount of] provisions. [Then] to this [lord without-parts, who has been] invoked [and] worshipped, Just this is the oblation [and] setting down. The meaning is: to the lord who has been set down in the ceremonially prepared (samskrte) fire, there should be performed a complete oblation, with ghee, etc., either one hundred or one thousand and eight times. And this ritual should be undertaken by one initiated by the initation [which makes one a] Siva's law (sivadharmi) [kind of] adept (sadhakah) or by another. And for this one, Just this initiation has been proclaimed. /3/ Just this, i.e., precisely [that Siva's rule initiation] previously discussed. Thus, [that adept] initiated by the initiation of the Siva's rule [type which was] previously discussed, after having carried out the worship and offering to the lord, [93] Who should repeat [the formula] ten lakhs [of times], concentrated, recollected, on the bank of an ocean going river, rid of companions, /4/ [who] should oblate a lakh [of oblations] of human flesh, along with bdellium, concentrated [and with his] senses subjugated, fixed in celibacy, /5/ should obtain the unobtainable, O Goddess; herein, there should be no vacillation. [The adept is concentrated (ekacittah), i.e.,] whose thoughts (-cittam), are in a single place ( ekatra, glossing eka-], i.e., on the lord without parts who alone is being repeated, and for that very reason [he is] recollected. And that river is oceangoing; the meaning is, a great river. Rid of companions; the meaning is: just as the god being worshipped is a solitary hero, so also the worshipper. According to the rule: as the oblation, so the repetition," concentration, etc., [should be understood as] stated

461 also for the oblation. [94] Moreover, for this [adept], These rites which here are established in the four seats, /6/ [and which are] lower, middle, and higher, O Beautiful One, succeed, O Queen of the Gods, through the word of bhairava./7/ [In the four seats, i.e.,] in the Saiva scriptures that are composed of the four seats, [these] which are the rites of [two of those seats, namely] the female and male formula, should be performed; [and which are] here, i.e., in the world, established [as] lower, i.e., as being the cause of the [adept's realizing] the pervasion of the regents from the underworlds to the ether; these succeed, i.e., [are successful] for the exercitant who has performed the prior [stipulated] service. [This is the way] it should be construed; but this should not be commented upon [to indicate that these rites have] the forms lower, middle, etc., [which are] to be spoken for deceiving, etc., since these [rites] have been previously enjoined to be realized by the limited prior service, [in the statement]: "The rites performed succeed through a lakh of repetition. "¹ Through the word of bhairava; [by this] he teaches that no doubt, [which is] easily assumed by knowing subjects at [the level of] Maya (mayapramata), should be experienced here. Now, next, in order to teach to this adept, even though [he is] primarily intent on the means of realizing the primary perfection, [other] rites [which are] employed on various occasions, [95] [which are used for the] subjugation of ministers, etc., [and which are to be] effected by employing substances and formula, he states, with [verses in] different kinds of meters, Arya, etc.: Now, next, I will proclaim [that] highest teaching verse treasury, which having known, the adepts practice./8/ [Teaching verse treasury (karikakosah), i.e.,] a treasury (kosah), "1 1 Cf. the statements of bk.6, vs. 3, pp. 102-103, and vs. 51, p.144.

462 i.e., a collection, of teaching verses (karikah), [as traditionally] defined: "A teaching verse [is that] illustrating of a meaning, which must follow a mnemonic verse (sutram), (which is] that meaning stated in summary, by the wise, though a brief expression." Highest; the meaning is: by virtue of being the realm (visayam) of [the practice of elite adepts, i.e., the] heroes (virah), [and by virtue of] having [as its] object (visayam) an unobstructed fruition. For that very reason, [the adepts] practice (vicaranti), i.e., sport (vilasanti), at will, perfected with everything obtained in the palm of [their] hand; [this is] the meaning. Therein, Having taken the dried head of a hero felled in battle with a sword [while he was] facing [to the] front, [and] having rendered [it]: written on [using] blood and lac, with the designation joined with the formula in the [formula] body of the one to be effected; /9/ [then, having made it] well heated in a corpse fire at night; that royal emperor of demons or royal master of demons, for the sake of whom [the adept] repeats a hundred times, [96] [he] brings with the swiftness of the wind. the formula ... " Head, i.e., skull; dried, i.e., rendered fleshless; blood and lac, i.e., lac together with blood belonging to a corpse, [and] with that, written on; joined with a formula, i.e.,. interlaced (-vidarbhitam) with that [formula], according to the [coming] statement [vs. 16, p.98] in the fifth procedure: "interlaced with and this should be understood to be written on the forehead, [according to] what he will state in the seventh procedure [vs. 20, p. 99]: "the name of him on the forehead the designation, i.e., the name of the one to be effected (sadhya-) [by the rite], ending with the modified formula (uhah), "bring;" [interlaced] in the body (-tanau), i.e., in the [formula] body (-dehe) of the one to be effected (sadhya-) [in this rite]; [this is] written out with these substances [on the skull; which] in a

463 cremation fire, at night, having [first] rendered very [ susthu, for the su- of su-taptam] heated (taptam); [the adept next,] for the sake of (krte) whom, i.e., facing in the direction of the one to be effected; repeats [the formula] as written, a hundred times; [and] that, i.e., the one to be effected, in regard to the application [of the effect of the formula], at the swiftness of the wind, i.e., very quickly, he [then] brings. He brings, as before, the one to be effected, written with the lac of a dead person on the head of a man, [and] heated in a cremation fire, with force, from the world of Yamah, also, quickly./11/ [97] As before, the one to be effected; there is continued here [from the the preceding verse, the instructions according to which the adept] repeats a hundred times the name of the one to be effected, joined with the formula; lac of a dead person, i.e., the blood produced from the body of a dead person; on the head of a man, i.e., even [a head] belonging to a non-hero; this is the difference from the preceding [rite]. Having taken the rib from a dead woman that was hanged by her left foot, [and] with a pigment of blood liquid [having written on it] the [formula] body of the one to be effected, joined with the formula,/12/ in a fire of khadirah [wood], well heated, for half the night, [while] facing [it], with a hundred repetitions, [the adept] brings, Sacih, or Ahalya, after the hundredth part of a day. /13/ Joined, i.e., written at the end; [joined and] well heated should be construed here [with] having made [it]; pigment (rocana), i.e., the blood of a man; rib (pamsuli), others [read as] the ribbone (parsnikasthi-); the hundredth part of a day, i.e., a slight [amount of] time. Having taken a rib from a woman that has been hanged by the ankle, [98] [and] having written on [it] with the blood of a corpse and his own blood, the body of the one to be

464 effected, /14/ [and] having made [that] well heated in a cremation fire, recited upon a hundred times, [and] joined with the formula and its own name,/15/ he quickly brings a yaksah, a deity, a demon, a pumnagah, or [pum-] nari. Previously, the blood of a corpse; but here, his own blood; [this is] the difference [in the rites]. [Having made] the name of the [one] to be effected written with a pigment of blood on his own left hand, [and having] joined this with a hundred repetitions, interlaced with the formula, [and made it] well heated, at night,/16/ in a smokeless fire of khadirah, he brings, as swift as the wind, the master of demons. Interlaced (vidarbhitam), i.e., at the end of the name, [and this] imposition of the name was illustrated previously. [Having rendered] the [one] to be effected written with the designation, on the surface of the ground, with blood [and] gaurikam, [99] with the left hand rubbed with perfume, [and] joined with the seed of the substance, [and] having approached [that] written on the ground, [then while] facing the [one] to be obtained, for the time of half of a night,/18/ [the adept] brings, in the hundredth part of an instant, the king and his ministers. Written, i.e., having rendered [it written] i.e., as previously, [ by means of the designation interlaced with the formula; gaurikam, i.e., hingulakam (cinnabar); with blood, i.e., from a corpse, and for that very reason, this surface of the ground is that of a cremation ground. And here [once again] there is established the standard [preceding] use of a hundred repetitions. [Having made] the [one] to be obtained written on the middle of a human skull, with pigment mixed with blood,/19/ and having written the name of that one, interlaced with

465 the formula, on the forehead, [and] having made a second human skull, smeared with perfumed water,/20/ he should next completely tie up with a dead [person's] thread [the skulls made into] a skull bowl, [100] [and] having made it well heated [with a fire] of khadirah and charcoal, once again [having made it] smeared with bee's wax,/21/ then [heat it again] up until this wax smeared on the skulls. dissolves; [doing this] with the employment of a hundred repetitions, in a mere instant, he draws forth the lord of the gods./22/ With a dead [person's] thread, i.e., according to the usage of the code language (chummaka), which will be discussed, [this means] with a sinew of a dead [person]. Here the repetition is for a night; [so] it is established. [Having first made] the name of that one, interlaced with a mass of formula [and] written with gaurikam on a wall, then, [while] facing the one to be effected, for a night, angry, reciting, [the adept, with the one to be effected] being overpowered with the left hand, /23/ by means of the hook of the sound krom, brings quickly gods and demons. On a wall, i.e., of a burning ground; the name of that one, i.e., the name of the god or demon desired for bringing; by means of the hook of the sound krom; the meaning is: by means of an overpowering with the left hand [which has] the sound krom written [on it] in the form of a hook. [101] He should oblate the flesh of a man [who was] felled by the blow of a weapon in battle, joined with the three sweet [substances];/24/ [and then] having constructed the pose of the circle, in reverse, he should cast the [one] to be effected in the middle, [and then] having meditated in between the hands, upon the face, vibrating in the pocket of the hands struck

466 together,/25/ he brings a great man, even a king, after the hundredth part of a day. "By rotation, by the two fingers, there should be the wheel cutting off evil," [i.e.,] by the contact of the surfaces of the extended finger of the right hand surrounded by the upraised left with an extended finger, [specifically] through rotation by the index finger of the right placed on the side of the small finger of the left, there is that circle pose stated in the scriptures; which, having constructed, in reverse, i.e., by the entering of the right side by the little finger of the left; [and] having meditated upon the one to be effected, [in the middle, i.e.,] located in the middle of that [and, vibrating in the in the pocket of the hands struck together, i.e.,] being vibrated by the striking together of the hands; [and finally,] having recited, a hundred times, the name of the one to be effected interlaced by the formula, [then] performing an oblation, at night, with the substances stated, he subjugates even a king; [this] is the meaning. The procedure established here is repetition, oblation, etc., at night, in a cremation ground. [102] Having taken a head [which was mounted on] a banner, [and which is] free from a blow from a sharp weapon,/26/ [and] having written thereon the abode, joined with the sign, expressed by the triple form, for him [the adept] who [then] worships [that abode], /27/ [it then] bestows, Harih, Pavanah, Kamalajah, Dhanadah, Yamah, and Indrah, along with siddah and gandharvah, the mass of powers that are manifold and excellent, [and] various other powers. The head of that man which [is free from a blow from a sharp weapon, i.e., which] has not been damaged by a sword in the front, [and which is] on a banner, i.e., a skull of a man mounted on a spit; [and] therein, as before, he dries out [the

467 skull]; [and thereon] expressed by the triple form, i.e., [the three forms which are respectively,] the manifest form, the main form, and the unmanifest form; the abode (dhama), i.e., the deity, designated by the root formula; having written, i.e., having praised; he, [i.e., the adept] who [worships (pujyayet, i.e.,] continually worships (arcati), subjugates even the quardians of the directions. He clarifies this [procedure] with respect to the [formula] pattern, with a pair of verses (slokah) [in normal meter]: And for that sage who therein completely worships the abode [expressed by the] triple form, the manifest-unmanifest, the manifest, and the unmanifest, /28/ [103] in the manifesting of the [formula] body of the king of the mountain, the triple power is produced, /29/ completely, for the most determined king of the mountain. Therein, i.e., on the skull of the man mounted on the trident; for the king of the mountain, i.e., according to the encrypted language, the lord of adepts. Here he states the subjugation realized by a specific oblation of substances: After combining red sandal powder, rajika, salt, /30/ and dust from the foot of the one to be effected, he should grind [it] up, repeating the lord Svacchandah, and rubbing together both hands;/31/ he should [then] oblate the powder in a funeral pyre, or in the fire of a candalah, [104] [and] facing the one to be effected, he should carry out this procedure;/32/ then, when he repeats a hundred times, he [forcibly] attracts the king. Dust from the foot, i.e., to be taken from the right foot of a man, and the left of a woman; after he has uttered the [Svacchandah, i.e.,] the Pranavah, the lord without parts, ending with namah, [then] the formula, ending with the modified pattern, let N.N. be subjugated to me, svaha, should be employed

468 in the repetition and the oblation. Thus, that one attracted by the adept, The lord of the earth comes under control, with [his own] self, and [his] possessions. /33/ He says that there should not be any doubt herein: This procedure is effective and not another, I say to you. Thus, after having stated the set of ten procedures for subjugation, and the procedure for realization of the highest, etc., he states the procedure for obstructing: After having taken up that powder, mixed with the dust of copper,/34/ [105] and after having tied [it] up in cremation ground cloth, recited upon seven times, [then] at a crossroads, after having dug down seven fingers in the ground, that [bundle], connected with the name of the enemy, /35/ he should throw down, with the name of that one, who should become instantly obstructed. Cremation ground cloth (smasanacirake), a piece of the cloth [used to wrap] a corpse; recited upon seven times, i.e., with the formula indicated, using the modified form, Obstruct N.N. He states the procedure for maddening: Having taken that powder, united with the five kinds of mad [making substances], /36/ [and] having tied [it] up in the cloth of a corpse, [and] having made it united with the name of the enemy, [then] recited upon seven times, he should bury [it] quickly in a burning ground, /37/ [and] the one to be effected becomes mad. The five kinds of mad making [substances], i.e., datura, along with its five parts, namely, root, stem, leaf, flower, and fruit. Herein, as well, the pattern [of the formula] to be used is: Madden N.N. He states the restoration of this one: When extracted, he is freed.

469 I.e., the madness is lifted. He says how: After taking the extracted cloth, he should purify [it] with milk./38/ This restoration is effective; there is no doubt. Extracted, i.e., removed from the cremation ground. Once more he states another procedure for attracting: Next, he should gather the flowers of the red asvamarah./39/ He should render a hundred and eight of them repeated [upon with the formula] a hundred [times], [and] with a flower repeated [upon] a single time, he should tap on the top of the sign./40/ Thus, day after day, very recollected, he should perform [this] for ten days. After having collected the flowers, having the ritual preparation stated previously, of red asvamarah, i.e., of red oleander, he should install [them] well guarded, individually. Then, after gathering together eleven of these flowers, /41/ [and] then after going to a great river, therein the knower of the formula, should make each one be carried along, in order, after reciting upon all, a single time./42/ There is the carrying along of the flowers of the first day, at the beginning, then the flowers of the second day, etc.; [this is] the meaning of in order. He leads that, the last flower of [all] these, against the stream. The meaning is: he carries [it] upward. After taking it up, he should drink [it] mixed with water, untouched by [his] teeth./43/ 1.e., he makes [its] water drunk. Then, after rendering the red asvamarah flower, charged with the formula a hundred [times], [107] on the tip of [his] index finger, the wise one moves [it] with

470 his thumb./44/ I.e., the right [thumb] Next, The knower of formula should rotate the flower, from the left, reciting the Svaccandah [formula] with the name of that one, whom he quickly attracts. /45/ From the left, i.e., on the right side. Here, as well, the procedure is: Attract N.N. He states the procedure for the dismissing of the attracted: After having rotated from the right, once more, there is the dismissing of that one. From the right, i.e., on the left side; i.e., rotating this asvamarah flower, he peforms the dismissing of the one enjoined according to the procedure of the adept. [Let this commentary be] auspicious. Let the supreme Svacchandah bhairava, revealing multiple miracles through the supreme power of autonomy, [and] bestowing grace, triumph.