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This chapter deals mainly with the worship of 厂颈诲诲丑颈濒补办峁�m墨, who, being a form of 碍腻濒墨, is known also as Siddhik膩l墨 or 笔谤补迟测补峁単颈谤腻.

The first verse says that in the Kaula practices there is no distinction between castes and that the accomplishment of the mantra is the most important issue.

In verses 2-7 there is the 耻诲诲丑腻谤补 of the single-syllable mantra of 厂颈诲诲丑颈濒补办峁�m墨, followed by the mantra of 碍补峁卥腻濒墨 碍腻濒墨.

Then the Goddess is described by means of her 产墨箩补 mantra: it is said that from the letter "ka" of her mantra everything is manifested, therefore she is the embodiment of creation; the letter "ra" is 碍腻濒腻驳苍颈谤耻诲谤补, so she is the form of the destruction; in the vowel "墨" resides 惭补丑腻濒补办峁�m墨 who is illustrious in the three worlds, thus she is the protective power (辫腻濒颈办腻 艣补办迟颈岣�); because of the bindu she represents the divine nectar^[1] (vv.8-9).

In her individual (i.e. particular) aspect (惫测补峁ａ弓颈谤奴辫别峁嘺) she is endowed with the actions of creating, preserving and destroying, while in her collective, i.e. universal, aspect (蝉补尘补峁ａ弓颈谤奴辫别峁嘺) she is the fourth state (迟耻谤墨测腻), and she is herself the Absolute. She is made of consciousness and bliss (肠颈诲腻苍补苍诲补尘补测墨) and she clearly embodies the wisdom's power (蝉腻办峁Ｄ乨惫颈诲测腻艣补办迟颈蝉惫补谤奴辫颈峁嚹�); her own nature is 艣补产诲补产谤补丑尘补苍 (the Supreme Word) and eternal bliss; she is endowed with all the Vedas and she immediately bestows eternal bliss. The Supreme 艢补办迟颈, which can be realized through japa, lies on the path of 苍腻诲补 (Sound). When she rises from the temple of the word in the form of 叠丑补颈谤补惫墨, she is remembered as the 惭补丑腻惫颈诲测腻 (Great Wisdom), who dwells among the siddhakas^[2] (vv.10-13).

In v.14' it is said that her mantra is accomplished through repeating it two million and seven hundred times.

Verses 14"-15 give her 尘补苍迟谤辞诲诲丑腻谤补.

Then the 诲丑测腻苍补 of the Goddess is given, who is to be meditated upon as having five faces: her eastern face is called 厂颈诲诲丑颈濒补办峁�m墨, the southern one is 骋耻丑测补办腻濒墨, the northern one is 碍腻濒补蝉补峁卥补谤峁�i峁嚹�, the western one is called 碍耻产箩腻 and the face above is named 笔谤补迟测补峁単颈谤腻. She resides in the crematory ground or in wrathful places; she is short, in a meditative state, adorned with black garments, terrific, extremely dreadful and as fearful as the black blood; she is emaciated; she stands on a preta and she is naked with a dreadful face; she stands on five pretas and she has the corpses of children dangling from her ears; she holds a 办补辫腻濒补 filled with blood; she rises from 艢颈惫补; she is adorned with serpents and she wears a snake as sacred thread; she, the fierce one, has eighteen arms and five faces, each one with three eyes; she holds every kinds of weapon; she bestows devotion and enlightenment (vv.16-22).

Then the 蝉腻诲丑补苍腻 of 笔谤补迟测补峁単颈谤腻 is given, through which every misfortune removed; here the Goddess is worshipped as being united to the 碍腻濒补肠补办谤补 ("the Wheel of time"), i.e. as the embodiment of the entire universe (惫惫.23-44鈥�).

After the worship of 笔谤补迟测补峁単颈谤腻, one should worship Hari for his own sake; the 辫奴箩腻 can be done by imagining 痴颈峁ａ箛耻 in water, in fire, in the heart, in the sun, in the ground or in a statue: water is the resting place of Vi峁�nu and therefore he always resides there; Hari is worshipped in fire by the priests, in the heart by the yogis, in the sun by learned men, in the ground (蝉迟丑补峁囜笉颈濒补) by the sages and in images by the small-minded men (vv.44"-47'). The images are divided into the categories of natural or artificial, movable or immovable, alive or lifeless. These are described at length in verses 47"-54'.

Verses 54"-60 mention the benefits of performing 辫奴箩腻 in different holy places, among which the 艣补办迟颈辫颈峁环补 of Guhye峁�var墨 in Nepal is considered to be the most important.

Verses 61-65' give the names of few 尘耻诲谤腻蝉 (gestures) which are necessary during a fire sacrifice; verses 65"-66 describe various vessels for different purposes.

Then Bhairava asks 惭补丑腻尘腻测补 ("the Great Illusion") who is the Mother and the giver of both bondage and liberation, to expound upon the excellent lineage of the Gurus; thus the Goddess explains that the sequence of the Gurus is manifold and eternal. A practitioner should know the lineage of the Gurus, otherwise all the mantras, yantras and tantras are fruitless; the line of the Gurus is considered more important than one's family lineage, and being the giver of the mantra, the Guru is said to be superior to one's father. Thus the first Guru is the one who gives the mantra; the 辫补谤腻辫补谤补 Guru is 艢颈惫补 and the 辫补谤补尘别峁ａ弓颈 Guru is the Goddess. The 惭补丑腻诲别惫墨 is herself present in the 惫颈诲测腻蝉 of all the tantras as 笔谤补办峁泃颈; next comes 惭补丑腻诲别惫补 as 笔耻谤耻峁�a and then the sequence of Gurus: in reality all these subdivisions of the Goddess all belong to 艢颈惫补.

Thus the lineage of the Gurus related to the worship of 碍腻濒颈办腻 is given: the Divine Gurus (divyaugha) are: 惭补丑腻诲别惫墨, 惭补丑腻诲别惫补, 罢谤颈辫耻谤腻 and Bhairava; the Accomplished Gurus (siddhaugha) are: 叠谤补丑尘腻苍补苍诲补-苍腻迟丑补, P奴r峁嚹乶anda-苍腻迟丑补, Svarat膩nanda-苍腻迟丑补, Sulocan膩nda-苍腻迟丑补,^[3] Kum膩r膩nanda-苍腻迟丑补, Krodhan膩nanda-苍腻迟丑补, Varadh膩nanda-苍腻迟丑补, Smarad墨pan膩nda-苍腻迟丑补, 惭腻测腻 and 惭腻测腻vat墨; the Human Gurus (尘腻苍补惫补耻驳丑补) are Vimal膩nanda-苍腻迟丑补, Ku艣al膩nanda-苍腻迟丑补, Bh墨masen膩nanda-苍腻迟丑补, Sudh膩kar膩nanda-苍腻迟丑补, M墨n膩nanda-苍腻迟丑补, Gorak峁Ｄ乶anda-苍腻迟丑补, Bhojadev膩nanda-苍腻迟丑补, Praj膩paty膩nanda-苍腻迟丑补, M奴ladev膩nanda-苍腻迟丑补, Vandit膩nandan膩yha, Vighne艣膩nanda-苍腻迟丑补, Hut膩艣an膩nanda-苍腻迟丑补, Samay膩nanda苍腻迟丑补 and Santo峁Ｄ乶anda苍腻迟丑补 (vv.67-82').

Verses 82"-109 include a hymn to 厂颈诲诲丑颈濒补办峁�m墨 as the Supreme Knower.

Verses 110-121' mention the worship of 厂颈诲诲丑颈濒补办峁�m墨.

Verses 121"-169 describe the ritual to purify the six cakras through the worship of the main Goddesses of the six 腻尘苍腻测补蝉 (sacred traditions) in their respective cakras: thus in the 尘耻濒腻诲丑腻谤补 cakra is contemplated 碍耻产箩颈办腻, the mistress of the Pa艣cim膩mnaya (Western Tradition); 颁补峁囜笉墨, the mistress of the 笔奴谤惫腻尘苍腻测补 (Eastern Tradition), is meditated upon in the sv膩dhi峁ａ弓h膩na cakra; in the 尘补峁噄辫奴谤补肠补办谤补 is contemplated 颁丑颈苍苍补尘补蝉迟腻, the mistress of the Adha 腻尘苍腻测补 (Lower Tradition); in the an膩hata cakra is worshipped 骋耻丑测补办腻濒墨, the mistress of the Uttar膩man膩ya (Northern Tradition), in the vi艣uddha cakra is R膩jam膩ta峁単墨, the mistress of the Dak峁�i峁嚹宄静阅宀獠� (Southern Tradition), and in the 膩j帽膩 cakra 罢谤颈辫耻谤补蝉耻苍诲补谤墨, the mistress of the 弄rdhv腻尘苍腻测补 (Upper Tradition).

The main Goddess of the Pa艣cim腻尘苍腻测补 is 碍耻产箩颈办腻, who is 碍耻峁囜笉补濒颈苍墨 艢补办迟墨, from whom all creation comes forth; in different texts she is called also 笔谤补办峁泃颈, 膧诲测腻, 艢补办迟颈, Cinmay墨, 碍补濒腻, and so on; in the same way the Supreme is referred as 艢颈惫补, 笔耻谤耻峁�a, 笔补谤补尘腻迟尘腻, 莫艣惫补谤补, Sak峁Ｄ�, 惭腻测别艣补, and the like.

碍耻峁囜笉补濒颈苍墨 rests in the m奴l膩dh膩ra cakra; once awakened she rises up to the Brahmarandhra (on the crown of the head): here is the thousand-petalled lotus which is the residence of 艢颈惫补. Here, in union with 艢颈惫补, the Goddess K膩makal膩k膩l墨 should be contemplated upon.

In verse 169 it is said that even if the Goddess is one, she has a multitude of forms and that she can be seen only with the divine eye.

The chapter concludes with the descriptions of few mantras dear to the Goddess (vv.170-192).

Footnotes and references:

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[1]:

In the original text is written "somarasya", probably referring to the Soma juice, the nectar of immortality. Another interpretation can be "蝉补尘补谤补蝉测腻", which means the "one taste", i.e. the union, of the immanent and transcendental aspect of the reality.

[2]:

In the original text it is said "迟补诲腻 smarenmah膩vidy膩miti siddhakamadhyag膩[m]" which can be translated as "then one should remember her as the 惭补丑腻惫颈诲测腻, who stays among the siddhakas". In the 罢谤颈诲补艣补岣嵞乵补谤腻辫谤补迟测补峁単颈谤腻苍腻苍腻迟补苍迟谤补 it is said "迟补诲腻 smarenmah膩vidy膩峁� siddhik膩l墨jayakram膩m", which it means "then one should remember her as the 惭补丑腻惫颈诲测腻 Siddhik膩l墨, the Great Victorious One.

[3]:

In the 痴颈诲测腻谤峁嘺惫补 (1.289) the name of Calacitt膩nanda苍腻迟丑补 is given instead of Svarat膩nanda苍腻迟丑补 and Sulocan膩nda苍腻迟丑补.