QUOTES ABOUT PURITY

 A holy man; purified, dedicate

 aatmanaa = by the purified mind

 absurdities with which the so-called sacred books of Zoroaster teemed. It is true that Anquetil had given full scope to satire by the style he had adopted: he cared very little for literary elegance, and did not mind writing Zend and Persian in French; so the new and strange ideas he had to express looked stranger still in the outlandish garb he gave them. Yet it was less the style than the ideas that shocked the contemporary of Voltaire . His main argument was that books, full of such silly tales, of laws and rules so absurd, of descriptions of gods and demons so grotesque, could not be the work of a sage like Zoroaster, nor the code of a religion so much celebrated for its simplicity, wisdom, and purity. His conclusion was that the Avesta was a rhapsody of some modern Guebre. In fact the only thing in which Jones succeeded was to prove in a decisive manner that the ancient Persians were not equal to the lumières of the eighteenth century, and that the authors of the Avesta had not read the Encyclopédie

 According to Dastûr Hoshangji (Zand-Pahlavi Glossary, p. 65) the term magh is now applied to the stones on which the person undergoing purification has to squat during ablution in the barashnûm ceremony. Originally, however, Av. magha appears to have meant a shallow hole dug in the earth, near or over which the person squatted upon a seat, either of stone or some other hard material (see Vend. IX). The term for the hole was probably extended to the whole arrangement, including the seat, which latter has thus acquired the name of magh, although magh and maghâk still mean 'a channel or pit' in Persian

 According to the account of the Brahmayamala, Vashishtha complaining of his ill-success was told to go to the Blue Mountains (Nilacala) and worship parameshvari near Kamakhya (Karma in Assam). He was told that Vishnu in the form of Buddha (Buddharupi) alone knew this worship according to Cinacara. Devi said, "without Cinacara you cannot please Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me according to the Acara taught by Him." Vashishtha then went to Vishnu in the country Mahacina, which is by the side of the Himalaya (Himavatparshve), a country inhabited by great Sadhakas and thousands of beautiful and youthful women whose hearts were gladdened with wine, and whose minds were blissful with enjoyment (Vilasa). They were adorned with clothes which inspired love (Shringaravesha) and the movement of their hips made tinkle their girdles of little bells. Free of both fear and prudish shame they enchanted the world. They surround Ishvara and are devoted to the worship of Devi. Vashishtha wondered greatly when he saw Him in the form of Buddha (Buddharupi) with eyes drooping from wine. "What" he said, "is Vishnu doing in His Buddha form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not approve of it (Asammato mama)." Whilst so thinking, he heard a voice coming from the ether saying, "Oh thou who art devoted to good acts, think not like this. This Acara is of excellent result in the Sadhana of Tarini. She is not pleased with anything which is the contrary of this. If thou dost wish to gain Her grace speedily, then worship Her according to Cinacara." Hearing this voice, Vashishtha's hairs stood on end and he fell to the ground. Being filled with exceeding joy he prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had taken wine, seeing him was greatly pleased and said, "Why have you come here?" Vashishtha bowing to Buddha told him of his worship of Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke to him of the five Makaras (M: that is, the five commencing with the letter M are Madya, or wine and so forth) which are in Cinacara (Majnanam Cinacaradikaranam) saying that this should not be disclosed (a common injunction as regards this ritual and renders it from the opponents' standpoint suspect). "By practicing it thou shalt not again sink into the ocean of being. It is full of knowledge of the Essence (Tattvajñana) and gives immediate liberation (Mukti)." He then goes on to explain a principal feature of this cult, namely, its freedom from the ritual rules of the ordinary worship above which the Sadhaka has risen. It is mental worship. In it bathing, purification, Japa, and ceremonial worship is by the mind only. (No outward acts are necessary; the bathing and so forth is in the mind and not in actual water, as is the case in lower and less advanced worship.) There are no rules as to auspicious and inauspicious times, or as to what should be done by day and by night. Nothing is pure or impure (there is no ritual defect of impurity) nor prohibition against the taking of food. Devi should be worshipped even though the worshipper has had his food, and even though the place be unclean. Woman who is Her image should be worshipped (Pujanam striya) and never should any injury be done to her (Stridvesho naiva kartavyah)

 According to the cosmogony of the Zend-Avesta, Ormuzd, after he had created the heavens and the earth, formed the first being, called by Zoroaster "the primeval bull." This bull was poisoned bydying animal, represented as an ized, to the moon, "where it is continually purified and fecundated by the warmth and light of the sun, to become the germ of all creatures." At the same time, the material prototypes of all living things, including man himself, issued from the body of the bull.

 According to the differences in place, time, and capacity of the worshippers I have, O Devi! in some of the Tantras spoken of secret worship suited to their respective customs and dispositions vileged to perform, there they participate in the fruits of worship, and being freed from sin will with safety cross the Ocean of Being (37). By merit acquired in many previous births the mind inclines to Kaulika doctrine, and he whose soul is purified by such worship himself becomes Shiva (38). Where there is abundance of enjoyment, of what use is it to speak of Yoga, and where there is Yoga there is no enjoyment, but the Kaula enjoys both (39)

 Active, while being purified, he hath assailed all enemies: they deck the Sage with holy hymns

 Active, while being purified, he hath s

 Aditi, desirous of offspring, cooked ae remains, she ate it, she became pregnant; of her the four Adityas were born. A second (mess) she cthe remains; if I eat first, then stronger ones will be born from me'; she ate first, she became pregnant, from her was born an egg which miscarried. She cooked a third (mess) for the Adityas, (saying) 'Let this labour be for enjoyment to me'; they said, 'Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment'; then was born the Aditya Vivasvant, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the gods. The gods kept Rudra away from the sacrifice, he followed the Adityas; they took refuge in (the cups) for two deities, them they did not give up; therefore men do not give up even one worthy of death who has come for help. Therefore (the cup) for the Adityas is drawn from those for two deities, in that they were born from the remnant, therefore it is drawn from the remnant. He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this pairing. The Aditya (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boiled milk, for purity. Therefore the raw milks the cooked. The Aditya (cup) is cattle; he-draws after covering (the cup); verily he draws securing cattle for him. The Aditya (cup) is those cattle; Agni is Rudra here; he draws after covering; verily he shuts off cattle from Rudra . (The stone) for pressing out the Upançu (cup) is this Aditya Vivasvant; it lies round this Soma drink until the third pressing. 'O bright Aditya, this is thy Soma drink', he says; verily he unites the Aditya Vivasvant with the Soma drink. 'With the rain of the sky I mix thee', (with these words) he should mix for one who desires rain; verily he wins rain. If it should fall quickly, Parjanya would be likely to rain; if long, (he would) not (be likely). He does not place (the cup) down, for from that which is not depressed offspring are produced. He should not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring; after sacrificing he should not look after (it); if he were to look after (it) his eye would be likely to be destroyed; therefore he should not look after (it)

 After a year of purification the Creator slaughtered his horse body. "He gave up the animal to the gods. Therefore they (the gods) slaughter the purified animal, representing in its nature, as da

 After performing his daily duties and purifying himself, (the priest) should worship the five deities-Brahma, Durga, Ganesha, the Grahas, and the Dikpalas (86). They should be worshipped in theeen Matrikas-namely, Gauri and others-should be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper's own tutelary Devata, and the family Devata (88)

 Aing, Kling, Sauh. Salutation to Tripura; purify this Shakti, make her my Shakti; Svaha (18-19)

 All the elements should be purified bimes (216). Then, with the Brahma-Mantra, making an offering of the food and drink to the Supreme Sou, knowers of the Brahman (217). O Great Queen! there is no distinction of caste in the Brahma circle, nor rule as to place or time or cup. The ignorant who, through want of care, make distinctions of birth or caste go upon the downward path (218-219). And therefore should those excellent worshippers, possessed of the knowledge that the Supreme Brahman pervades all things, perform the rites of the Tattva circle with every care for the attainment of religious merit, fulfilment of desire, wealth, and liberation (220)

 All the gods who purified themselves for the sacrifice waxed great. He who knowing thus purifies himself for the sacrifice waxes great. Having purified him without he makes him go within. Veril forward purified to the world of the gods. 'He is not consecrated by one oblation ', they say; verily he offers four with the dipping-ladle for consecration; the fifth he offers with the offering-ladle; the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. 'To the purpose, to the impulse, to Agni, hail!' he says, for with purpose does a man employ the sacrifice, planning to sacrifice. 'To wisdom, to thought, to Agni, hail!' he says, for by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to Pusan, to Agni, hail! 'he says. Sarasvati is speech, Pusan the earth;. verily with speech and the earth he performs the sacrifice. 'O ye divine, vast, all-soothing waters', he says. The waters of the rain are the divine, vast, all-soothing waters; if he said not that praise, the divine waters would descend in anger on this world. He says, 'O ye divine, vast, all-soothing waters.' Verily he makes them soothing for this world; accordingly being soothed they approach this world. 'Heaven and earth', he says, for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice is in the atmosphere. 'May Brhaspati rejoice in our oblation', he says. Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins this sacrifice for him. If he were to say vidheh then he would stumble on the sacrificial post; he says vrdhatu; verily he avoids the sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the name. With a Rc he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It was the twelve "calf-binders" which supported it', they say. Therefore with twelve those who know the 'calf-binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the companionship' , he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with the All-gods. 'Let him choose glory that he may prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarter-verse is of seven syllables; the other three are of eight syllables. The three approach the eight; the four the eight. Because it has eight syllables it is a Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him with this Rc, he consecrates him with all the metres. The first quarter verse is of seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The first quarter-verse is defective by one syllable. Therefore men live on what of speech is defective. He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective (verse), for the creation of offspring, for from what is defective Prajapati created offspring

 An essential element in all rites Bhutasuddhi, which means the purification of the elements of which the body is composed. Man is physical and psychical. The physical body is constituted of fivh, it is said, centers in the spinal column, at points which in the body correspond to the position of various plexuses. These centers extend from the base of the spine to the throat. Between the eyebrows is the sixth or psychical center, or mind. At the top of the brain, or cerebrum, is the place of consciousness; not that Consciousness in itself :: that is, as distinct from Mind :: can have a center or be localized in any way; for, it is immaterial and all-pervading. But, at this point, it is the least veiled by mind and matter, and is, therefore, most manifest. This place is the abode of transcendent Shiva-Shakti as Power-holder. In the lowest center (Muladhara), which is at the base of the spine, there sleeps the Immanent Cosmic Power in bodies called Kundalini Shakti. Here She is ordinarily at rest. She is so, so long as man enjoys limited world-experience. She is then roused. "Jagrati Janani" ("Arise, 0 Mother!"), calls out the Sadhaka poet, Ramaprasada. "How long wilt thou sleep in the Muladhara?" When so roused, She is led up through the spinal column, absorbing all the physical and psychical centers, and unites with Shiva as consciousness in the cerebrum, which is known as the "thousand-pealed lotus". The body is then drenched with and renewed by the nectar which is the result of their union and is immortal life. This is the ecstasy which is the marriage of the Inner Divine Man and Woman. Metaphysically speaking, for the duration of such union, there is a substitution of the Supreme Experience for World-Experience

 and above all, that the name given to his successor was Joshua, i.e., Saviour. It is worthy of notice that Nun, the name of the father of Joshua, is the Semitic word for fish, the phallic chara Nin, the planet Saturn, was the fish-god of Berosus, and, as I think can be shown, he is really the same as the Assyrian national deity Asshur, whose name and office bear a curious resemblance to those of the Hebrew leader, Joshua

 And after that purification there are no demons, no punishment, and no hell

 and controlling the mind by the intellect that is purified.jpg" width=4 height=4> and non-ablution, purity and pollution

 and purmg src="../images/red.jpg" width=4 height=4> to receive sacrifice

 And the worship of the Bright Ones purified each earthlyght=8> And then, touching his wife's heart, breathe inwardly the Vijas Hring orm Svishti-krit Homa and Prayash-chitta, and complete the ceremony.nancy 128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it (130). Then, in the sixth or eighth month, the Simantonnayana rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, do Dhara-Homa, and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying

 And thou shalt purify thee by thyself

 and will embellish with purity the whole creation

 arising from the sacred ceremony is in the purity of its formulary (nirang)

 Arjuna said: You are the Supreme Being, the Supreme Abodejpg" width=4 height=4> As he said this, his bowels were involuntarily loosenll into the Ocean, there at once arose a precious sandal tree, which was a wish-grant of the Serpent-spirits, spread its foliage in the Asura-lokas, and bore its fruits in the Deva-lokas. And the fruits were named Amrita (the essence and elixir of life).

 As in the Satya, Treta, and Dvapara Ages wine and the like could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharmma (56). The Kali Age cannot harm those who a and senses, who are open in their ways, without deceit, are compassionate and follow the Kaula doctrine (57). The Kali Age cannot harm those who are devoted to the services of their Guru, to the lotus of their mothers' feet, and to their own wives (58). The Kali Age cannot harm those who are vowed to and grounded in truth, adherents of the true Dharmma, and faithful to the performance of Kaulika rites and duties (59). The Kali Age cannot harm those who give to the truthful KaulikaYogi the elements of worship, which have been previously purified by Kaulika rites (60)

 as the purification of the milk, by the glorious ritualistic product (nirang)

 be performed, because service, charity, and austerity a.jpg" width=4 height=4> Be pure for the lord of speech, O strong one; male, put the god purifier of gods; to those thee whose portion thou art

 Because She shines in the matted hair of Shiva

 Bhutasuddhi, an important Tantrik rite, means purificationand not "removal of evil demons," as Professor Monier-William's Dictionary has iit, it is never safe to give such literal translations without knowledge, or absurd mistakes are likely to be made. The Mantramahodadhi (Taranga I) speaks of it as a rite which is preliminary to the worship of a Deva

 Brahma should then say, "I protect," and if there is no person representing Brahma, then the performer of the sacrifice should, for the success of the sacrifice, make an image with darbha grassr should then invoke Brahma, saying, "0 Brahman, come here, come here!" and, after doing honour to him by offering water for washing his feet and the like, let him supplicate him, saying, "So long as this sacrifice be not concluded, do Thou deign to remain here," and then make obeisance to him (35). He should then sprinkle the space between the North-East corner of the fire and the seat of Brahma three times with water taken in his hand, and should thereafter sprinkle the fire also three times, and then, returning the way he went, take his own seat. Let him then spread on the North side of the square some darbha grass, with the ends of the blades towards the North (36-37). He should then place thereon the articles necessary for the sacrifice, such as the vessel (filled with water) for sprinkling, and the vesse1 containing ghee, sacrificial fuel, and kusha grass. He should also place the sacrificial ladle and spoon on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze, uttering the

 Buddha, the great psychologist, was one of the world's influential teachers, because his doctrines have been embraced in varying degrees of purity by about a third of the human race. Yet they a" outlook on life was intensely timid and pessimistic; he was an "enemy of society" in the sense that he made no attempt to effect social reforms so as to minimize human suffering, which touched him with deepest sympathy, but unfortunately filled him with despair; his solution for all problems was Death; he was the apostle of benevolent Nihilism and Idealistic Atheism

 But what was the religious significance of the bull, an animal which it would be easy to prove was venerated by nearly all the peoples of antiquity? It is now well known that the bull symbolizeciated with the sun-gods. The symbolic figure carried in procession during the festival of Osiris and Isis was representative, probably, of the phallus of this animal.

 by Ahura, purification to the flowing waters, purification to

 By means of Agni as Hotr the gods defeated the Asuras. Recite for Agni He recites seventeen kindling-verses; Prajapati is seventeenfold; en; there are twelve months and seven seasons, that is the year; offspring are born in the course of the year; (verily it serves) for the propagation of offspring. The gods, after reciting the kindling-verses, could not discern the sacrifice; Prajapati silently performed the libation of ghee; then did the gods discern the sacrifice; in that silently he performs the libation of ghee, (it serves) for the revelation of the sacrifice. The sacrifice was with the Asuras; the gods took it by the silent offering; in that silently he performs the libation of ghee, he takes away the sacrifice of his foe. He rubs the enclosing-sticks; verily he purifies them. Thrice each he rubs them, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. They make up twelve; the year has twelve months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice he places the head. 'Let thy breath be united with the wind', he says; the breath has the wind for its deity; verily he offers its breath in the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer', he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr's son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure . He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do ye guard the beast', he says; verily, overpowering it by means of the thunderbolt, he offers it

 By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and ruleoo, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when seated on a funeral pyre (53). By Thee, too, have been forbidden both pashu-bhava and divya-bhava. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana, relating to the Pancha-tattva - namely, wine, meat, fish, parched grain, and sexual union of man and woman (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma (65-66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others' wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74)

 class of Sadhakas only, but also the whole of the Agamas of all classes of worshippers under the misleading designation "The Tantra"

 ing is the heart, one

 constancy (qarar), and gives attestation as to the exist" width=4 height=4> creator which is guarded by purity, so that the fiend hasidth=8 height=8> Deft-handed! thou when purified liftest thy voice amid the =8> Deft-handed! thou when purified liftest thy voice amid the sea. Thou, uch desired

&nut the cave of the golden mountain

 Devi! I have spoken to Thee the first portion oIt contains the conclusions of all Dharmmas (194)

 Do thou, O shining and purifying one

 of this practice, led to divinise histhought of Brahman his mind is, it is said, purnctions are set apart as something common or impure, victory is not easily won. There is still some part of his life into which Brahman does not enter and which remains the source of distraction. By associating them with religion, it is the religious feeling which works first through and then supersedes them. He thus gradually attains Divyabhava and the state of the Devata he has worshipped. For it is common Indian principle that the end of worship is to assimilate oneself to its object or Devata. Thus it is said in the Agni Purana that. by worship of Rudra one becomes Rudra, by worship of Vishnu one becomes Vishnu, and by worship of Shakti one becomes Shakti. This is so because the mind mentally transforms itself into the likeness of that on which it is set. By thinking always, on the other hand, on sensual objects one becomes sensual. Even before worship, one should strive to attain the true attitude of worship, and so the Gandharva Tantra says, "He who is not Deva (Adeva) should not worship Deva. The Deva alone should worship Deva." The Vira or strictly the Sadhaka qualified to enter Viracara :: since the true Vira is its finished product :: commences Sadhana with this Rajasik Upasana with the Pañcatattva as Upacara which are employed for the transformation of the sensual tendencies they connote. I have heard the view expressed that this part of the Shastra was really promulgated for Shudras. Shiva knowing the animal propensities of their common life must lead them to take flesh and wine, prescribed these rites with a view to lessen the evil and to gradually wean them from enjoyment by promulgating conditions under which alone such enjoyment could be had, and in associating it with religion. "It is better to bow to Narayana with one's shoes on than never to bow at all. A man with a taste for drink will only increase his thirst by animal satisfaction (Pashupana). Rut if when he drinks he can be made to regard the liquid as a divine manifestation and have thought of God, gradually such thoughts will overcome and oust his sensual desires. On the same principle children are given powders in jam, though this method is not confined to actual children only. Those who so argue contend that a Brahmana should, on no account, take wine, and Texts are cited which are said to support this view. I have dealt with this matter in the Introduction to the Kalivilasa Tantra. It is sufficient to say here that the reply given is that such Texts refer to the unauthorized consumption of wine as by uninitiated (Anabhishikta) Brahmanas. In the same place I have discussed the question whether wine can be taken at all by any one in this Kali age. For, according to some authorities, there is only Pashubhava in the Kaliyuga. If this be correct then all wine-drinking, whether ritual or otherwise, is prohibited

 End of Fifth Joyful Message, entitled "The Formation of the Mantras, Placing of the Jar, and Purification of the Elements of Worship."

n Kinds of Purificatory Rites (Sangskara)."

 Endowed with purified intellect, subsrc="../images/red.jpg" width=4 height=4> Established firm among mankind, the holy flame-crowned ges/red.jpg" width=4 height=4> Even if thou art the greatest sinner among all ssions by the raft of Knowledge". . . . Knowledge destroys all sins. It is obtained by devoattaining purity of Self, with the body, the mind, the understanding, and even the senses, free from desire". To such men "a sod, a stone, and gold are alike"

 Falling upon the surface of the earth

 Falls on the purifying cloth

 Farohawhich is nearest

 Flow, Soma, Indu, dear to Gods, swift through the dth=8 height=8> Food is cattle, he takes it himself; verily by himself he fills hisesire of cattle. 'Thee offered to the lord of speech I eat', he says; v the lord of the Sadas I eat', he says, for completion.' (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle. 'Thee offered to the lord of speech I eat', he says; verily secretly does he offer it. 'Thee offered to the lord of the Sadas', he says, for completion. They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They cleave the sacrifice, if they eat in the middle. They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods. The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said, 'Well offered will this be for us, if we propitiate him.' That is why Agni is called the 'well offerer' (svistakrt). When it was pierced (by him) they cut off (a piece) of the size of a barleycorn; therefore one should cut off (a piece) the size of a barleycorn. If one were to cut off more, he would confuse that part of the sacrifice. If he were to make a layer and then to sprinkle, lie would make it swell on both sides. He cuts it off and sprinkles it; there are two operations; the sacrificer has two feet, for support. If he were to transfer it (to the Brahman) crosswise, he would pierce the unwounded part of the sacrifice; lie transfers it in front; verily he transfers it in the proper way. They transferred it for Pusan . Pusan having eaten it lost his teeth; therefore Pusan has pounded food for his share, for he has no teeth. The gods said of him, 'He has lost (his teeth), he is not fit for the offering.' They transferred it to Brhaspati. Brhaspati was afraid, 'Thus indeed will this one fall on misfortune.' He saw this Mantra; 'With the eye of the sun I gaze on thee', he said, for the eye of the sun harms no one . He was afraid, 'It will harm me as I take it.' 'On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan I take thee', he says; verily, impelled by Savitr, he took it with the holy power (Brahman) and with the gods. He was afraid, 'It will harm me as I eat.' 'Thee with the mouth of Agni I eat', he said, for nothing harms the mouth of Agni. He was afraid , 'It will harm me when I have eaten.' 'With the belly of the Brahman', he said, for nothing harms the belly of the Brahman. 'With the holy power (Brahman) of Brhaspati', (he said), for he is fullest of the holy power (Brahman). The breaths indeed depart from him who eats this offering; by purifying it with water he grasps the breaths; the breaths are ambrosia, the waters ambrosia; verily he summons the breaths according to their places

 For defiling the fire by bringing dead matter into it, see Farg. VII, 25 seq. The Vendîdâd Sâdah has here, 'Put ye only proper and well-examined fuel (in the fire).' For the purification of uncmages/red.jpg" width=4 height=4> for its defilement of those purified and animals is contaminating, through

 For my expiration, be purified, giving splendour, for spleht=8> For my two eyes do ye be purified, giving splendour, for splendour For, Purifier! like the Sun thou beamest with thy radiant glow

 Forth from these waters do I come bright, in purity

 ghR^ita = purified butter, Hindi ghee

 Giver of success to them whom purified wine rejoices

 ng passed through

 Having thus prayed to be free from all debts, bowing again and again, and being thus freed of all debts, he should perform his own funeral rites (240). The father and paternal grandfather and gthe individual soul to the Supreme Soul, he who is wise should perform his own funeral rites (241). O Devi! sitting with his face to the North, and invoking the spirits of his ancestors upon the seats which he has prepared for them, he should, after doing them homage, offer the funeral cakes (242). In so offering he should spread kusha grass with its end towards the East, South, West, and towards the North for himself (243). After completion, according to the directions of the Guru, of the funeral rites, the seeker after emancipation should, in order to purify his heart inwardly, recite the following Mantra a hundred times (244

 He encircles (it) with fire; verily he makes it completely offered, that nothing may be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with fire thrice, for thte away the Raksases. Should the beast be grasped hold of, or not?' Now the beast is led to death; if he were to grasp hold of it, the sacrificer would be likely to die. Or rather they say, 'The beast is led to the world of heaven' ; if he were not to grasp hold of it, the sacrificer would be bereft of the world of heaven. He grasps hold (of it) by means of the omentum-forks; that is as it were neither grasped nor yet not grasped. 'Give directions, O Hotr, for making ready the oblations to the gods', he says, for an act that is directed is carried out. 'Ye wealthy ones, do ye kindly resort to the lord of the sacrifice', he says; that is according to the text. With the fire he goes in front, to smite away the Raksases. 'Guard from contact with earth', (with these words) he casts down the strew, that nothing may be lost, for that which falls on the strew is not lost; verily also he places it on the strew. The Adhvaryu turns away from the beast as it is slaughtered; verily he conceals himself from cattle, that he may not be cut off. He attains fortune, and obtains cattle who knows thus. The wife is led forward from the back place; 'Homage to thee, O extended one', he says; the extended are the rays of the sun ; verily he pays homage to them. 'Come forward, irresistible', he says; the resisting is the foe; (verily it serves) to beat away the foe. 'Along the stream of ghee, with offspring, with increase of wealth', he says; verily he invokes this blessing. 'O ye waters, goddesses, purifying', he says; that is according to the text

 He who being a bad Brahman desires to drink Soma should offer to the Açvins a dusky (beast) with spots on the forehead; the Açvins were among the gods those who did not drink Soma; they later aof the bad Brahman who desires to drink Soma; verily he has recourse to the Açvins with their own share; verily they give to him the drinking of Soma; the drinking of Soma comes to him. In that it is dusky, verily he drives away the darkness from him. In that it has spots on the forehead, verily at the beginning he bestows brilliance on him. He whom men calumniate though he has slain no one should offer a Gayal to Vayu; impure speech comes to him whom men calumniate though he has slain no one; the Gayal is neither a domestic nor a wild animal; he is neither in the village nor the forest whom men calumniate though he has slain no one; Vayu is the purifier of the gods; verily he has recourse to Vayu with his own share; verily he purifies him. The dawn shines away from him and he enters the darkness, the evil, to whom when the litany to the Açvins is being recited the sun becomes not visible; he should offer to Surya (a beast) of many forms; verily he has resort to yonder sun with its own share; verily it drives away the darkness, the evil, from him, the dawn shines upon him, he strikes away the darkness, the evil

 He who desires to be great should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with e offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with splendour. He who is ill should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with life. He who practises witchcraft should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted cuts off him (the enemy) from expiration and inspiration, from speech, from skill and strength, from his eyes, from his ears, from his trunk, from the members, from life; swiftly he comes to ruin

 He who desires, 'May I possess food', should offer to Agni, possessor of food, a cake on eight potsherds; verily he has recourse to Agni, possessor of food, with his own share; verily he makes who desires, 'May I be an eater of food', should offer a cake on eight potsherds to Agni, eater of food; verily he has recourse to Agni, eater of food, with his own share; verily he makes him an eater of food; he becomes an eater of food . He who desires, 'May I be a lord of food', should offer to Agni, lord of food, a cake on eight potsherds; verily he has recourse to Agni, lord of food, with his own share; verily he makes him a lord of food; he becomes a lord of food. He who is long ill should offer a cake on eight potsherds to Agni, the purifying, to Agni, the purifier, to Agni, the pure; in that he offers to Agni, the purifying, thereby he bestows health upon him; in that (he offers) to Agni, the purifier, thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows life upon him; even if his life is gone, he yet lives. He who desires sight should make the same offering; in that he offers to Agni, the purifying, he thereby bestows breath upon him; in that (he offers) to Agni, the purifier, thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows sight upon him ; even if he is blind, he yet sees. He who desires offspring should offer a cake on eight potsherds to Agni with sons, and a cake on eleven potsherds to Indra, who has sons; verily Agni begets offspring for him and Indra makes it grow. He who desires, 'May I be possessed of sap', should offer an oblation cooked in goat's milk to Agni, full of sap; verily he has recourse to Agni, full of sap, with his own share; verily he makes him possessed of sap ; he becomes possessed of sap. It is cooked in goat's milk; the she-goat is connected with Agni; verily straightway he wins sap. He who desires, 'May I be possessed of wealth', should offer a cake on eight potsherds to Agni, possessed of wealth; verily he has recourse to Agni, possessed of wealth, with his own share, and he makes him possessed of wealth; he becomes possessed of wealth. When battle is joined, he should offer a cake on eight potsherds to Agni, the racer, for a race he desires to run, who is fain to conquer in battle; Agni of the gods is the racer; verily he has recourse to Agni with his own share; he runs the race, he slays the foe, he conquers in the battle, and like Agni he is not to be overcome. He for whom fire they take out again (from the Garhapatya fire) to place on the Ahavaniya should offer a cake on eight potsherds to Agni with Agni; one of these (fires) has a portion assigned, one has not a portion assigned; they uniting overpower the sacrificer , and he is liable to suffer ruin; in that he offers to Agni with Agni, he appeases him with his own share; the sacrificer does not suffer ruin. He whose fire goes out after it has been taken out (from the Garhapatya) before the Agnihotra has been offered should offer a cake on eight potsherds to Agni with light; (they say), 'Should another be taken out, after lighting up (from the Garhapatya)'? That should not be done. Since the former is taken out for a definite share, how should another be taken out for (it)? He should deposit the extinguished embers and produce fire by friction, (with the words), 'Hence first was Agni born, from his own womb, the all-knower; he with Gayatri, Tristubh, Jagati shall bear the oblation to the gods, the wise ones'; with the metres he begets him from his own womb; 'this is the fire', they say, I what falls from it is light'; in that he offers to Agni with light, he wins the light which has fallen from it

 He who is calumniated should offer on twelve potsherds to Vaiçvanara, an oblation to Varuna, and an oblation to Dadhikravan; in that there is (an offering) on twelve potsherds to Vaiçvanara, anwith the year, he smites off the evil hue; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him; his food becomes fit to eat. The same (offering) he should make who desires offspring; the year unpropitiated burns up the womb of offspring, of cattle, for him who being fit for offspring does not obtain offspring; in that there is (an offering) on twelve potsherds for Vaiçvanara, and Agni Vaiçvanara is the year; verily he propitiates the year with its own share; it propitiated begets offspring for him from his own womb; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him ; he obtains offspring. When a son is born he should offer on twelve potsherds to Vaiçvanara; in that there is (an offering) on eight potsherds, he purifies him with the Gayatri, with splendour; in that there is (an offering) on nine potsherds, he bestows brilliance upon him with the Trivrt (Stoma); in that there is (an offering) on ten potsherds, he bestows proper food upon him with the Viraj; in that there is (an offering) on eleven potsherds, he bestows power upon him with the Tristubh; in that there is (an offering) on twelve potsherds, he bestows cattle upon him with the Jagati; he upon whose birth he offers this sacrifice becomes pure, brilliant, an eater of food, powerful, possessed of cattle. He is cut off from the world of heaven who, being a sacrificer at new and full moon, the sacrifice either at the new or the full moon omits, for the new and full moon offerings are made for the world of heaven; if he has omitted the sacrifice either at the new or the full moon, he should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he delights the year; verily also he brings up the year for him for the winning of the world of heaven ; verily also grasping the deities he goes to the world of heaven. He who removes the fire is the slayer of the hero among the gods; formerly righteous Brahmans did not eat his food; he should offer to Agni on eight potsherds, to Vaiçvanara on twelve potsherds, when he is about to remove the fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables, Agni is connected with the Gayatri; to Agni in his full extent he shows hospitality; verily also that is as when one makes preparation for a man about to go to (another) people . (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; the birthplace of Agni is the year; verily he makes him go to his own birth place; his food becomes fit to eat. He who desires a village should offer on twelve potsherds to Vaiçvanara, and to the Maruts on seven potsherds. (the offering) to Vaiçvanara he places on the Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of confusion. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; verily by the year he removes his rivals for him; there is one to the Maruts ; the Maruts are the subject class among the gods; verily by the subjects among the gods he wins for him the subjects among men; (the offering) is on seven potsherds; the Maruts are in seven troops; verily in troops he wins his rivals for him; he deposits (the offering) when (the verses) are being repeated; verily he makes the people follow him

 He who sacrifices knowing the 'ascent' verses of the Pavamana (Stotras) mounts on the Pavamanas and is not cut off from the Pavamanas. 'Thou art the hawk, with the Gayatri for thy metre; I grasth the Tristubh for thy metre; I grasp thee; bring me over in safety. Thou art the vulture, with the Jagati for thy metre; I grasp thee; bring me over in safety', he says. These are the ascents of the Pavamanas; he who knowing thus these sacrifices mounts on the Pavamanas, and is not cut off from the Pavamanas. He who knows the continuity of the Pavamana lives all his days; he does not die before his time; be becomes rich in cattle; he obtains offspring. The Pavamana cups are drawn off, but these are not drawn off by him, the wooden vessel, the stirring-vessel, and the vessel which holds the purified Soma. If he were to begin (the Stotra) without drawing them off, he would split the Pavamana, and with its being split the breath of the Adhvaryu would be split. 'Thou art taken with a support; to Prajapati thee!', (with these words) he should rub the wooden vessel; 'to Indra thee!', (with these words) the stirring-vessel; 'to the All-gods thee!', (with these words) the vessel which holds the purified Soma verily he renders continuous the Pavamana, he lives all his days; he does not die before his time; he becomes rich in cattle; he obtains offspring

 He who with purifying stream, effused, comes flowing hitherward

 He, being purified, hath made the mornings shine, and it is he who gared.jpg" width=4 height=4> He, purified and bringing gifts to Sused them

 He, while they purify him, standis

 Here the distinction is drawn between the "eme "I" (Parahanta or Shiva) or the individual "I" (Jiva) vehicled by the "This" or Vimarsha-Shividual Ego. "This-ness" is offered to the Supreme. Drinking is an offering to that Fire which is the transcendent Self "whence all individual selves ( Jiva) proceed". Wine is then Tara Dravamayi, that is, the Savioress Herself in the form of liquid matter (Maha-nirvana, XI. 105-107). None of the Tattvas can be offered unless first purified and consecrated, otherwise the Sadhaka goes to Hell. With further ritual the first four Tattvas are consumed, the wine being poured as an oblation into the mouth of Kundali, after meditation upon Her as Consciousness (Cit) spread from Her seat, the Muladhara to the tip of the tongue. The whole ritual is of great interest, and I hope to give a fuller exposition of it on some future day

 highest of the mountains in the countries of Iran and Turan; the purity of

 Him with the fleece they purify, brown, golden-hued beloveeight=8> Him with the fleece they purify, brown, golden-hued, beloved of al> Him with ths fleece they purify, brown, golden-hued, beloved of a8> Hitherward have the Somas streamed, the drops while they are purit=8> How then does Sadhana work? It must be remembered that there isy, be it gross or subtle. The individual mind has always a body. It is onlyss. Mind and Body are each as real as the other. When there is subject or mind there is always object or matter. The proper discipline purifies and controls both. A pure body helps to the attainment of a pure mind, because they are each aspects of one Power-Substance. Whenever, then, there is mind, it has some object or content. It is never without content. That object may be good or bad. The first design of the Ritual, then is to secure that the mind shall always have a good object. The best of all objects is its Lord. What, then, is the result of meditation on the Lord

 Howsoever it may have been produced, and by whomsoever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanimals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well-being (5). Only male animals should be decapitated in sacrifice. It is the command of Shambhu that female animals should not be slain (6). There are three superior kinds of Fish - namely, Shala, Pathina and Rohita. Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7-8)

 Hring, O Fire! Thou art the Purificator of all things. Thou makest all sacrifices propitious, and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their susrc="../images/red.jpg" width=4 height=4> Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity

 I am the wind among the purifiers, and Lord Rama among jpg" width=4 height=4> I now pass to another class of cases. Generally speakin Vamacara in which the full rites with wine and Shakti are performed, but also betwself. It is on the former side that there is worship with a woman (Parakiya Shakti) other than the Sadhaka's own wife (Svakiya Shakti). But under what circumstances? It is necessary (as Professor de la Valle Poussin, the Catholic Belgian Sanskritist, says (Adhi-karma-pradipa, 141) of the Buddhist Tantra) to remember the conditions under which these Tantrik rituals are, according to the Shastra, admissible, when judging of their morality; otherwise, he says condemnation becomes excessive ("Je crois d'ailleurs qu'on a exageré la charactére d'immoralite des actes liturgiques de Maithuna faute d'avoir fixé les diverses conditions dans lesquelles ils, doivent etre pratiqués." See also Masson-Oursel Esquisse dune Histoire de la Philosophie Indienne 1923, p. 230, who says that Western people often see obscenity where there is only symbolism.) As I have said, the ordinary rule is that the wife or Adya Shakti should be co-performer (Sahadharmini) in the rite. An exception, however, exists where the Sadhaka has no wife or she is incompetent (Anadhikarini). There seems to be a notion that the Shastra directs union with some other person than the Sadhaka's wife. This is not so. A direction to go after other women as such would be counsel to commit fornication or adultery. What the Shastra says is :: that if the Sadhaka has no wife, or she is incompetent (Anadhikarini) then only may the Sadhaka take some other Shakti. Next, this is for the purpose of ritual worship only. Just as any extra-ritual drinking is sin, so also outside worship any Maithuna, otherwise than with the wife, is sin. The Tattvas of each kind can only be offered after purification (Shodhana) and during worship according to the rules, restrictions, and conditions of the Tantrik ritual. (See Tantrasara, 698, citing Bhavacudamani, Uttara-Kulamrita. In Ch. IV, Brihannila Tantra it is said Paradaran na gacheran gachech ca prapayed yadi, but that is for purposes of worship). Outside worship the mind is not even to think of the subject, as is said concerning the Shakti in the Uttara Tantra

 I pause here to ask the reader to conceive the nature of the mind and disposition of the Sadhaka who has sincerely performed these rites. Is it likely to be lustful or gluttonous? The curse is e union of Deva and Devi in it. Wine is to be considered as Devata. After the consecration of the wine, the meat, fish and grain are purified and are made like unto nectar. The Shakti is sprinkled with Mantra and made the Sadhaka's own. She is the Devi Herself in the form of woman. The wine is charged with Mantras ending with the realization (Mahanirvana Tantra, VI. 42) when Homa is done, that offering is made of the excellent nectar of "This-ness" (Idanta) held in the cup of "I-ness" (Ahanta) into the Fire which is the Supreme I-ness (Parahanta)

 I will now speak to Thee in brief of the purificatory and other rites, suitable for the weak men of the Kali Age, whose minds are incapable of continued effort (13). Kushandika precedes all aus Devas! speak firstly of it. Do Thou listen (14). In a clean and pleasant spot, free from husks and charcoal, let the wise one make a square, the sides of which are of one cubit's length (15). Then draw in it three lines from the West to East (of the square). Let him then sprinkle water over them, uttering the Kurcha Vija the while. Then Fire should be brought to the accompaniment of the Vahni Vija (16). The Fire, when so brought, should be placed by the side of the square, the worshipper breathing the Vagbhava Vija (17). Then, taking up a piece of burning wood with the right hand from the Fire, he should put it aside as the share of the Rakshasas, saying

 I worship Kalabhairava, Lord of the city of Kasi, The Saviour of all, giver of great fame, The all-pervading One, Who purifies of both sin and virtue the people of Kasi

 In cleanliness, purity, and truth, as much as there is in this mingled existence

 in summer and in winter. This my river purifies the ../images/red.jpg" width=4 height=4> In the (First or) Satya. Age, O Devi! Virtue Age it lost one-quarter of its Virtue; in the Dvapara Age there was of Virtue but two quarter that Truth will remain strong, though Tapas and Charity become weakened. If Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support (82). O Sovereign Mistress of the Kaula-Dharmma! since men can in this Age have recourse to Kaulika Dharmma only, if that doctrine be itself infected with untruth, how can there be liberation? (83). With his soul purified in every way by Truth, man should, according to his caste and stage of life, perform the following acts in the manner shown by Me (84

 in the melted metal they are thoroughly purified from guilt and infamy (dasto

 In the sadhana of this great Mantra no other Sangkalpa nd purity of disposition. The worshipper of Brahman sees Brahman in everything (120 should he perchance in such sadhana omit anything. On the contrary, if there be any omission, the use of this great Mantra is the remedy therefor (121). In this terrible and sinful Age devoid of tapas which is so difficult to traverse, the very seed of liberation is the use of the Brahma-Mantra (122). Various Tantras and Agamas have prescribed various modes of sadhana, but these, O Great Devi! are beyond the powers of the feeble men of this Age (123). For these, O Beloved! are short-lived, without enterprise, their life dependent on food, covetous, eager to gain wealth, so unsettled in their intellect that it is without rest, even in its attempts at yoga. Incapable, too, are they of suffering and impatient of the austerities of yoga. For the happiness and liberation of such have been ordained the Way of Brahman (124-125). O Devi! verily and verily I say to You that in this Age there is no other way to happiness and liberation than that by initiation in Brahma-Mantra; I again say to You there is no other way (126). The rule in all the Tantras is that that which is prescribed for the morning should be done in the morning, Sandhya thrice daily and worship at midday, but, O Auspicious One! in the worship of Brahman there is no other rule but the desire of the worshipper (127). Since in Brahma-worship rules are but servants and the prohibitions of other worships do not prevail, who will seek shelter in any other? (128). Let the disciple obtain a Guru who is a knower of Brahman, peaceful and of placid mind, and then, clasping his lotus-like feet, let him supplicate him as follows

 In the use of this Brahma-Mantra, O Great Devi there are no restrictions. The Guru may without hesitation give his disciple his own Mantra, a father may initiate his sons, a brother his brother maternal grand father his grandsons (146-147). Such fault as elsewhere there is in other worships, in the giving of one's own Mantra, in initiation by a father or other near relative does not exist in the case of this great and successfu Mantra (148). He who has heard it, however it may be from the lips of one initiate in the knowledge of Brahman, is purified, and attains the state of Brahman, and is affected neither by virtue nor sin (149). The householder of the Brahmanas and other castes who pray with the Brahma Mantra should be respected and worshipped as being the greatest of their respective classes (150)

 In whom, purifying, good things are placed, even as the heaven and earth (support) all beings.

 Indra and Varuna with the two buttocksra and Brhaspati with the two thighs; Indra and Visnu with the knees; Savitr with the tail; the Gand; the purifying with the anus; the strainer with the two Potras; the going with the two Sthuras; the going to with the two centres of the loins

 inhalations. All these people are the knowers of sacrifice, and are purified

 initiation, worship, recitation of Mantras, the worship ions, marriage, the conception ceremony, and that performed in the fourth, sixth, ng and tonsure ceremonies, and obsequial rites upon cremation and after death. All such ceremonies should be performed in the manner approved by the Agamas (85-86)

 is increased by the dry firewood delivered to it purified, and one is to put

 It is not possible in an account such as this to note moerefore with the very important Bhutasuddhi. This term does not mean, as an Englis purification of the Elements (Bhuta) of which the body is composed. There are five of these with centers or Cakras in the spinal column. The grossest is at the base of the spine which is the seat of the power called Kundalini. In Yoga, this power is roused, and led up through the column, when it absorbs as it goes, each of the centers and the elements, and then the psychic center, finally merging with Spirit or Pure Consciousness in the upper brain which is the "seat" of the latter. In Yoga this actually takes place, but very few are Yogis: and not all Yogis possess this power. Therefore, in the case of ritual worship this ascent, purification of the body, and merging of Matter and Mind in Consciousness takes place in imagination only. The "man of sin" is burnt in mental fire, and a new body is created, refreshed with the nectar of divine joy arising from the union of the "Divine pair" (Shiva and Shakti) or Consciousness and its Power. This is done in the imagination of the worshipper, and not without result since as the Chandogya Upanishad says: "What a man thinks that he becomes." So also the Gandharva Tantra says: "By thinking of That, one becomes That."

 It is not purified, nor made worthy of sacrifice, nor really anointed, if it is anointed before this point; in that he anoints it with ghee after it has been piled, thereby is it purified, maderc="../images/red.jpg" width=4 height=4> It is strange, to say the least, that Moses should not have been allowed to enter the promised land, and that he should be so seldom referred to by later writers until long after the reign of Dt=8> It is the desire for the life of form which produces the universe. This desire exists in the collective Vasanas, held like all else, in inchoate state in the Mother-Power, which passing from iton the expiration of the vast length of time which constitutes a day of Brahma the whole universe is withdrawn into the great Causal Womb (Yoni) which produced it. The limited selves are withdrawn into it, and again, when the creative throes are felt, are put forth from it, each appearing in that form and state which its previous Karma had made for it. Those who do good Karma but with desire and self-regard (Sakama) go, on death, to Heaven and thereafter reap their reward in good future birth on earth :: for Heaven is also a transitory state. The bad are punished by evil births on earth and suffering in the Hells which are also transitory. Those, however, who have rid themselves of all self-regarding desire and work selflessly (Nishkama Karma) realize the Brahman nature which is Saccidananda. Such are liberated, that is never appear again in the World of Form, which is the world of suffering, and enter into the infinite ocean of Bliss Itself. This is Moksha or Mukti or Liberation. As it is freedom from the universe of form, it can only be attained through detachment from the world and desirelessness. For those who desire the world of form cannot be freed of it. Life, therefore, is a field in which man, who has gradually ascended through lower forms of mineral, vegetable and animal life, is given the opportunity of heaven-life and Liberation. The universe has a moral purpose, namely the affording to all existence of a field wherein it may reap the fruit of its actions. The forms of life are therefore the stairs (Sopana) on which man mounts to the state of infinite, eternal, and formless Bliss. This then is the origin and the end of man. He has made for himself his own past and present condition and will make his future one. His essential nature is free. If wise, he adopts the means (Sadhana) which lead to lasting happiness, for that of the world is not to be had by all, and even when attained is perishable and mixed with suffering. This Sadhana consists of various means and disciplines employed to produce purity of mind (Cittashuddhi), and devotion to, and worship of, the Magna Mater of all. It is with these means that the religious Tantra Shastras are mainly concerned. The Shakta Tantra Shastra contains a most elaborate and wonderful ritual, partly its own, partly of Vaidik origin. To a ritualist it is of absorbing interest

 It may be done always and in all places (77). It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food. But the Supreme Spirit should ever b by the Brahma-Mantra, whatever food or drink is offered to the Supreme Lord becomes itself purifying (79). The touch of inferior castes may pollute the water of Ganga and the Shaligrama, but nothing which has been consecrated to the Brahman (80) can be so polluted. If dedicated to Brahman with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked (81). In the partaking of this food no rule as to caste or time need be observed. No one should hesitate to take the leavings from the plate of another, whether such another be pure or impure. (82)

 Kasikapuradhinatha kalabhairavam bhaje

 kevalaiH = purified

 kriyaa = Purif./images/red.jpg" width=4 height=4> Lau="../images/red.jpg" widt to Vayu, flow purified to Varuna and Mitra

 Let the god Savitr purify you, with a filter that has no flaw

 let the husband touch his wife's head (103). Then the husband, surroundh hands on the head of his wife, and, after meditating on Vishnu, Dof her lap. Thereupon he should bring the ceremony to a close by making Svishti-krit oblations and expiatory rites (104-105). Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving oblations to Sun (106)

 Let the lord of thought purify thee, let the lord of speech purify thee, let the god Savitr purify thee

 Let the waters, the mothers, height=8> Like ghee purified, like pure gold

 rth

 Make thyself pure, O righteous man! any one in the world cleanses himself with good thoughts, words, and deeds

 Manu therefore says,knowledge of the Veda, the giver of sacred knowledge is the more venerable father." The Tantra Shastras also are full f as a mere man. There is no difference between Guru, Mantra and Deva. Guru is father, mother and Brahman. Guru, it is said. can save from the wrath of Shiva, but in no way, can one be saved from the wrath of the Guru. Attached to this greatness there is, however, responsibility; for the sins of the disciple may recoil upon him. The Tantra Shastras deal with the high qualities which are demanded of a Guru and the good qualities which are to be looked for in an intending disciple (see for instance Tantrasara, Ch. I). Before initiation, the Guru examines and tests the intending disciple for a specified period. The latter's moral qualifications are purity of soul (Shuddhatma), control of the senses (Jitendriya), the following of the Purushartha or aims of all sentient being (Purusharthaparayana). Amongst others, those who are lewd (Kamuka), adulterous (Para-daratura), addicted to sin, ignorant, slothful and devoid of religion should be rejected (see Matsyasukta Tantra, XIII; Pranatoshini 108; Maharudrayamala, I. XV, II. ii; Kularnava Tantra, Ch. XIII). The good Sadhaka who is entitled to the knowledge of all Shastra is he who is pure-minded, self-controlled, ever engaged in doing good to all beings, free from false notions of dualism, attached to the speaking of, taking shelter with and ever living in the consciousness of, the Supreme Brahman (Gandharva Tantra, Ch. ii)

 Many years ago Edward Sellon, with the aid of a learned Orientalist of the Madras Civil Service, attempted to learn its mysteries, but for reasons, which I need not here discuss, did not view te Shaktas with the Greek Telestica or Dynamica, the Mysteries of Dionysus "Fire born in the cave of initiation" with the Shakti Puja, the Shakti Shodhana with the purification shown in d'Hancarvilles' "Antique Greek Vases"; and after referring to the frequent mention of this ritual in the writings of the Jews and other ancient authors, concluded that it was evident that we had still surviving in India in the Shakta worship a very ancient, if not the most ancient, form of Mysticism in the whole world. Whatever be the value to be given to any particular piece of evidence, he was right in his general conclusion. For, when we throw our minds back upon the history of this worship we see stretching away into the remote and fading past the figure of the Mighty Mother of Nature, most ancient among the ancients; the Adya Shakti, the dusk Divinity, many breasted, crowned with towers whose veil is never lifted, Isis, "the one who is all that has been, is and will be," Kali, Hathor, Cybele, the Cowmother Goddess Ida, Tripurasundari, the Ionic Mother, Tef the spouse of Shu by whom He effects the birth of all things, Aphrodite, Astarte in whose groves the Baalim were set, Babylonian Mylitta, Buddhist Tara, the Mexican Ish, Hellenic Osia, the consecrated, the free and pure, African Salambo who like Parvati roamed the Mountains, Roman Juno, Egyptian Bast the flaming Mistress of Life, of Thought, of Love, whose festival was celebrated with wanton Joy, the Assyrian Mother Succoth Benoth, Northern Freia, Mulaprakriti, Semele, Maya, Ishtar, Saitic Neith Mother of the Gods, eternal deepest ground of all things, Kundali, Guhyamahabhairavi and all the rest

 May he, the purifier, grant us wealth

 May that Devi whose abode is in the breast of Vishnu and in the breast of Shankara purify this oot of Vishnu (208)

 May the kindling-wood for me, the strew, the altar, the lesser altars, the offering-spoons, the cups, tng-holes, the two pressing-boards, ied Soma, the mixing (bowl), the Agnidh's altar, the oblation-holder, the house, the Sadas, the cakes, the cooked (offerings), the final bath, the cry of 'Godspeed' (prosper for me through the sacrifice)

 May the seed be living, Parjanya rain, the corn be ripened, the plants rich in leaves, this (earth) easy to walk on, the fire easy of approach, the atmosphere easy to see through, the wind puridly, the day and night as of old, the half months of fifteen days, the months of thirty days, the seasons in due order, and the year auspicious

 May they be purified;" (adding) "May I be like unto the universal Chaitanya united with Hring. May I be like the Light beyond and above Rajo-guna, and may I be free of the taint of ignorance" (t=8> Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, a

 milk (gó), sour milk (dádhi), and barley (yáva). The admixture being alluded to as a garment or bright robe, Soma is described as 'decked with beauty'. Soma is pressed three times a day: the Rbidday one, which is his exclusively, while the morning libation is his first drink. The three abodes (sadhástha) of Soma which are mentioned probably refer to three tubs used in the ritual

 Mother of countless creatures, Creatrix of the bodies

 My Beloved! how holy are the Kaulas! They are like the images of the holy place and the vilest of the vile (181)

 Narad the wise, who laudeth purity

 new golden coloring to lands, new purification to animals, new procreation

 nirmalaM = purified

 Now, being purified, flow hither through the fleece, invincible and more odorous

 Now, enjoyment and suffering cannot be denied, nor tut the Paramatma, as such, does not, it is said, suffer or enjoy, but is Pure Conscious ever solicitous to preserve purity of the Supreme unchanging Self, says that it is not true consciousness, but a false image of it reflected in ignorance and which disappears when the latter is destroyed. This is in fact Samkhyan Dualism in another form, and because of this Shaktivada claims to have a purer Advaita doctrine. In Samkhya the Purusha, and in Mayavada the Atma illumine Prakriti and Maya respectively, but are never in fact bound by her. What is in bondage is the reflection of Purusha or Atma in Prakriti or Maya. This is Cidabhasa or the appearance of consciousness in a thing which is in fact not conscious; the appearance being due to the reflection of consciousness (Cit), or ignorance (Ajñana), or unconsciousness (Acit). The false consciousness as Jivatma, suffers and enjoys. According to the Shakta view there is, as later explained, no Cidabhasa

 Nyasa is an important rite. The word means "placing" :: that is, of the hands of the Sadhaka on different parts of his body, at the same time, saying the appropriate Mantras, and imagining th the Deity are placed there. The rite terminates with a movement of the hands, "spreading" the Divinity all over the body. It is not supposed that the Divinity can be spread like butter on bread. The Supreme Mother-Power is the Brahman, or All-Pervading Immense. What is all-spreading cannot be moved or spread. What can however, be "spread" is the thought of the worshipper, who, with appropriate bodily gesture, imagines that the Deity pervades his body, which is renewed and divinized. By imagining the body of the Deity to be his body, he purifies himself, and affirms his unity with the Devata

 O Agni the purifying, with thy light

 O Agni, good worker, purify for us

 O../images/red.jpg" width=4 height=4> /red.jpg" width=4 height=4> O Agni,g" width=4 height=4> O Ambika! having ell under control, and intent upoRishi of Matrika is Brahma, and teof; the consonants are its Seed, and the vowels its Shaktis, and Visarga is the End. In Lipi-nyasa, O Mahadevi! each letter should be separately pronounced as it is placed in the different parts of the body. Having similarly performed Rishi-nyasa, Kara-nyasa and Ang-ga-nyasa should be performed (106-108)

 O Beloved! there is in the Kali Age no Brahmacharya nor Vanaprastha. There are two stages only, Grihastha and Bhikshuka (8). O Auspicious One! In the Kali Age the householder should in all his r attain success by other ways (9). And, O Devi! at the stage of the mendicant the carrying of the staff is not permitted, since, O Thou of Divine Knowledge! both that and other practices are Vedic (10). In the Kali Age, O Gentle One! the adoption of the life of an Avadhuta, according to the Shaiva rites, is in the Kali Age equivalent to the entry into the life of a Sannyasin (11). When the Kali Age is in full sway, the Vipras and the other castes have equal right to enter into both these stages of life (12) The purificatory rites of all are to be according to the rules ordained by Shiva, though the particular practices of the Vipras and other castes vary (13)

 O Crown Lock! Daughter of Brahman! thou art an ascetic in the form of hair. I am now placing thee in the Purifying One. Depart, O Devi! I make obeisance to thee (259)

 O Devi Ganga!) may you purify us, Thou who separateth the earth from Heaven

 O Exalted and Holy One! Benefactress of the universe, welious question been asked aforetime (2). Worthy of all thanks art Thou, Who knowettle One! Thou art Omniscient. Thou knowest the past, present, and future, and Dharmma. What Thou hast said about the past, present, and future, and, indeed, all things, is in accordance with Dharmma, and is the truth, and is without a doubt accepted by Me. O Sureshvari! I say unto you most truly and without all doubt that men, whether they be of the twice born or other castes, afflicted as they are by this sinful Age, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Sanghitas and Smritis (3-6). Verily, verily, and yet again verily, I say unto you that in this Age there is no way to liberation but that proclaimed by the Agama (7). I, O Blissful One, have already foretold in the Vedas, Smritis, and Puranas,' that in this Age the wise shall worship after the doctrine of the Agama (8). Verily, verily, and beyond all doubt, I say to you that there is no liberation for him who in this Age, heedless of such doctrine, follows another (9). There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Puranas, and Smritis and Sanghitas (10). The Vedas and the Puranas proclaim Me to be the cause of the purity of the three worlds, and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana (11). Therefore, O Devi! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell (12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmana or of a woman, or a parricide; have no doubt of that (13)

 O god Savitr, instigate the sacrifice, instigate the lord of the sacrifice to good luck; may the divine Gandharva, who purifieth thoughts purify our thought; may the lord of speech to-day makpg" width=4 height=4> O god Savitr, instigate the sacrifice, instigate the lord of the sacrifice for good luck; may the divine Gandharva who purifieth thoughts purify our thought; may the lord of speech to-day make " width=4 height=4> O lord of the purifier, with thy purifier for whatsoever I purify myself, that may I have strength to accomplish

 O Mother! men only wmages/red.jpg" width=4 height=4> o O ye waters, goddesses, purifying and pure, do ye bring the gods; may we, puresrc="../images/red.jpg" width=4 height=4> O Omnipreseolder and mendicant, and what are the purificatory rites for the Vipras and other castes (21)

 O Soma, being purified, bring us from all sides-for thou canst-

 < Virtuous One! I have spoken to Thee of the custom and religious duties appropriate to the different castes and stages of life. Do thou now listen whilst I tell Thee of the purificatory rites ! the body is not purified, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris (2). Therefore it is that men of every caste, commencing with the Vipras, who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites which have been ordained for their respective castes (3)

 oducing a Sadhana of varying kinds, material and mental, for the different stages of spiritual advancement and exempting from further ritual those for whom, by reason of their attainment, it isc="../images/red.jpg" width=4 height=4> of healing to the purifying water is like the nature of the existences which

 of male children, and the purification of his own soul

 Of the All-gods thou art the belly, giving splendour to me, ed.jpg" width=4 height=4> of the lotus-born

 Of this, moreover, purified, set in three places, procreant

 old and valuable traditions. According to a proclamation, ascribed to Kho fragments was begun in the reign of the last Arsacides, and was eses), it is said, first ordered all the fragments of the Avesta which might have escaped the ravages of Iskander, or been preserved by oral tradition, to be searched for and collected together. The first Sassanian king, Ardeshîr Bâbagân, made the Avesta the sacred book of Iran, and Mazdeism the state religion: at last, Âdarbâd under Shapûr II, purified the Avesta and fixed the number of the Nasks, and Shapûr proclaimed to the heterodox : 'Now that we have recognised the law of the world here below, they shall not allow the infidelity of any one whatever , as I shall strive that it may be so

 On the excellence of purity and of the law that shows how to recover it, when lost

 On the nature of men it says in revelation, that Gas thoroughly purified by the motion of

 paavanaani = purifying

 PARVATI was pleased at hearing the revelation of the auspicious Mantra of the Adya Kalika, which yields abundaedge of the Divine essence, ing rites, the rules relating to bathing, Sandhya, the purification of Bhang, the methods of external and internal Nyasa and worship, the sacrifice of animals, Homa, the formation of the circle of worship, and the partaking of the holy food. Bowing low with modesty, the Devi questioned Shankara (1-3)

 pasayad) with the water of purification, to make it clean. 14. The apparatus

 pavataaM = of all that purifies

 plants, and then completely washing the body with the purifying water streaming

 Pour forth this wealth with this purification: flow omages/red.jpg" width=4 height=4> Pour on us garments that shall clothe us meetly> Poured through the fleece in thousand mages/red.jpg" width=4 height=4> Prajapati created the fire; it created ran away east from him;st the ram at it, it turned to the west; he cast the bull at it, it turned t cast the man at it. In that he puts down the heads of animals, he piles it, winning it on every side. The heads of animals are bricks, breath supporting, full of sight; in that he puts down the heads of animals, the sacrificer breathes with them in yonder world; verily also these worlds shine forth for him by them. He puts them down after smearing with mud, for purity. The fire is an animal, animals are food, the heads of animals are this fire; if he desire of a man, 'May his food be less', he should put down for him the heads of animals more closely together; his food becomes less; if he desire of a man, 'May his food be similar (to what he has now)', he should put them down for him at a mean distance; verily his food becomes the same; if he desire of a man, 'May his food become more', he should put them down separating them at the ends of the pile; verily at the ends also he wins food for him; his food becomes more

 Province, holy (as she is)? (Ardvi Sura Anahita) who purifies the seed of all male beings

 punaami = shall purify

 Puimages/red.jpg" width=8 heigand full of sweets

 Pumg src="../images/red.jpg" width=4 height=4> g src="../images/red.jpg" widththe corps-has been carried

  puuta = purified

 Rama embraced Sita, and said: "d now her purity has b/red.jpg" width=4 height=4>&nbYea, even for this have sages welcomed him as King

 Refuge of all beings, Purifica.jpg" width=4 height=4> Restored to the purity of its nature, and fit to till; as it remains Nasu till height=8> Roar out as thou art purified, run forward! src="../images/red.jpg" width=4 height=4> Roaring, while purified, before the voice of so8> sa.nshuddhiH = purification

&ce

 senses only for the purification of their mind and intellect. (5.11)

 She purifies my waters, she (purifies) the seed of males, the

 shuddhay./images/red.jpg" width=4 height=4> Siddh

 So, when a dog or a man dies, the first thing to do is to take the corpse out (from the house), and to purify the house, inside and outside, with perfumes burnt on the fire' (Comm.) Cf. XI, 4. a, Vohu-kereti, and Hadhâ-naêpata are respectively (according to Aspendiârji) benzoin, aloe, and pomegranate

 Soma, as thou art purified with flowing wave, exhibiting thy strength enter thou Indra's throat

 Soma, as thou art purified, incite topg" width=4 height=4> Soma, effused, is purified and lauded: our hymns and Trishtup songs unite ight=8> Some particular articles vary with the Puja. Thus, lva) in the Shiva-puja, and to the Devi is offered the scarlet hibiscus (Jaba). The Mano the Devata worshipped. The seat (Asana) of the worshipper is purified as also the Upacara. Salutation is made to the Shakti of support (Adhara-shakti) the Power sustaining all. Obstructive Spirits are driven away (Bhutapasarpana) and the ten quarters are fenced from their attack by striking the earth three times with the left foot, uttering the weapon-mantra (Astrabija) "Phat," and by snapping the fingers round the head. Other rituals also enter into the worship besides the offering of Upacara such as Pranayama or Breath control, Bhutasuddhi or purification of the elements of the body, Japa of Mantra, Nyasa (v. post), meditation (Dhyana) and obeisance (Pranama)

 star station during the coming of the healing of purification, even unto Hukhir

 Still the worship of the earth seems not to have so d fire, The laws about the disposal of the dead were interpreted by many, it would seeire, and they thought that they might be at peace with religion if they had taken care to bury the corpse, so that no part of it might be taken by animals to fire or water (Farg. III, 41, n, 7)

 Stream opulence to us, ye drops of Soma, pressed and purified

 such as giving charity. Because, purification of mind and intellect tha=8 height=8> Surrounding Agni, surrounding Indra, surrounding d for us, with healing for cattle, healing for men, healing for the horses, healing, O kilth that is thine who art unbroken and of heroic power, O lord of wealth; of that give me, of that may I share, of that that is thine I procure this

 taapasa = austerity, purification

 taken from the purifying cattle, is divided in two, by means of which the

 that have been purified either by meditation, or by metaphysical knowledge

 That which drops honey and is well purified like ghee

 The ancient Lord of the world, Wise in the wisdom of all moralities.

 The androgyne form, called ardhanarisvara, half being Shiva and ife is the pure and sacred (punya) half of her husband's body, and besidesto the common saying Sharirardham smṛta jaya punya punyaphale sama

 the Bishop of Pistoia and Prato made an inquisition into the conduct of the nuns, and in particular as to the teaching and practice of their leaders, the Sister Buonamici, formerly Prioress andistant novice-mistress. De Potter's work contains the original interrogatories, in Italian (I. 381) in the writing of 'Abbe Laurent Palli', Vicar-Episcopal at Prato, taken in 1781 and kept in the archives of the Ricci family. The Teaching of the two Sisters I summarize as follows: "God" (I. 413, 418 ) "is a first principle (Primo principio) who is a collectivity (in Sanskrit Samashti) of all men and things (un cemplesso di tutti le cose anzi di tnttoil genere umano). The universal Master or God is Nature (ci e il maestro, ohe e Iddio ceve la natura). As God is the totality of the universe and is nothing but Nature we all participate in the Divine Essence (Questo Dio non e altro che la Natura. Noi medesimi per auesta ragione participiamo in aualche maniera dell'esser divino). Man's soul is a mortal thing consisting of Memory, Intelligence and Will. It dies with the body disappearing as might a mist. Man is free and therefore none can enchain his free spirit (I. 428). The only Heaven and Hell which exists is the Heaven and Hell in this world. There is none