Preface to Third Volume

The present volume contains the Nārada Purāṇa, Part III (Chapters 63-91) completing the third Pāda in English translation. This is the Seventeenth Volume in the series of fifty volumes which we have planned on Ancient Indian Tradition and Mythology.

The project of the series was envisaged and financed in 1970 by Lala Sundar Lal Jain of Messrs Motilal Banarsidass. Hitherto sixteen volumes of the series, (comprising English translation of Śiva, Liṅga, Bhāgavata, Garuḍa, and Nārada (Parts I, II) have been published and released for sale.

This Vol., as the analysis of contents would show, deals exclusively with the Tantric Ritual connected with the worship of deities. It presents in an elaborate way, the method of worship of the deity, particularly, the mantra, nyāsa, metre, sage, mudrā, ḍhyāna etc in relation to worship. Though the deity to be worshipped is Paśupati (the lord of Paśus=Jīvas i.e. lord Śiva) emphasis is placed on the worship ofhis Śaktis—the different manifestations of his power such as Tārā, Kālī, Bhairavī, Lalitā, Bhuvaneśvarī, Durgā, Sarasvatī, Sāvitrī and Mahālakṣmī. The aspirant (sādhaka) can undertake this worship both for the material and spiritual ends.

The present translation is based on the Sanskrit Text of the Nārada Purāṇa as published by Messrs Kṣemarāja Śrī-kṛṣṇadāsa, Veṅkaṭeśvara Press, Bombay. This text constructed on the collation of manuscripts and supported by the evidence of citations found in the Smṛti-granthas is fairly accurate.

For the general information about this Purāṇa the reader is asked to consult Dr. G. V. Tagare’s Scholarly Introduction, prefixed to Part I of this Purāṇa. For the difficulties faced by the learned translator of the present part, the reader is referred to his note in the preliminary portion (pp. ix to xiii) which also contains Preface, Abbreviations, contents and their analysis, (pp. vii-viii, xvii-xix, xv-xvi, and ix-xiii respectively).

Acknowledgement of Obligations

It is our pleasant duty to put on record our sincere thanks to Dr. R. N. Dandekar and the Unesco authorities for their kind

encouragement and valuable help which render this work very useful to the reader. We are extremely grateful to Shri Hemendra Nath Chakravorty who has meticulously and delightfully accomplished this difficult task. We must also thank Shri T.V. Parameshwar Iyer for his valuable assistance in the preparation of translation. We express our gratitude to all those who offered suggestions for improving the same.

—Editor

Translator’s Note:

The Nārada Purāṇa (Vol. III, Chs. 63 to 91) contains elaborate Tantric material including a detailed ritual connected with different Tantric and Agamic deities. In the process of translating the Purāṇa the first and the foremost difficulty was that the text at several places required corrections. Secondly, it was in no way an easier task to decipher the mantras, for all of them are put in a code language known only to the initiate. Though there is a lexicon to help us, yet unless the translator has the knowledge of the mantra at first, it is impossible to put the right letter for each term. Some time a particular term may represent two, three or four letters of the alphabets. The translator had to go to the library and consult different books to find out the correct mantra first and then proceed to arrange letters according to the text.

Again, the translator was involved in tremendous labour, for most of the Sanskrit texts do not have any regular content. In spite of these difficulties the translator proceeded in the task and was able to find the sources from where the mantras have entered the text. It can be surely stated that verses from Tattva Prakāśa, Śāradā Tilaka, Mantra Mahodadhi, Tantrarāja Tantra and Vāmakeśvara Tantra have freely been copied out and placed in the text. Only a little alteration and addition is observed at the beginning and the end of each chapter.

The following analysis will give an idea of the contents of the Section from Ch. 63 to 91 of this Purāṇa. For the information of the reader, a summary of each chapter is given below.

The general outline of each chapter can easily be grasped by the reader thus. When a chapter begins, it gives the nyāsa, metre, sage, mudrā, dhyāna and the detailed ritual. Then it gives the method of homa to be performed by means of different leaves, flowers, fruits, roots in accordance with the desire of the worshipper. Sometimes a protective prayer and a thousand names of the deity are found at the end of a chapter.

Analysis of Contents:

Chapter 63 deals with the System of Śaiva doctrine anḍ describes in detail the process of Creation from Śiva to Pṛthvī. While enumerating the process it states the nature of categories namely, the lord Paśupati, Jīva (Paśu) and Pāśa (bondage). It defines three kinds of Paśus and describes how they are entrapped in the bonds of three kinds. In accordance with the Śaiva doctrine, it states the nature of Śiva with the three characteristics, viz. existence (sat), consciousness(cit) and bliss (ānanda) and how he is able to confer Bhoga, and Mokṣa to Paśus by his Śakti which is inseparable from him. This Śakti gives birth to bindu which in its turn is the cause of the universe from Sadāśiva to Śuddhavidyā termed as the pure path (Śuddhaḥ adhvā).

The text then states that the lord in order to experience the results of Karma creates myriads of bodies, instruments and the objects of experience. In this creative process, the instruments are stated to be Śaktis and Māyā the material. The lord causes disturbance in Māyā which in its turn gives birth to Kalā, Niyati, Kāla, Vidyā, rāga etc. The texts state that Māyā gives birth to Kalā which again is the cause of time, the Niyati, the controlling agent which manifests the power of agenthood in. Jīvas. The instruments by which Jīvas are able to know a little and move to activity are said to be through the instrumentality of Śaktis called Vidyās and Rāga. This very Kalā is said to be the cause of avyakta which manifests to serve the purpose of enjoyment of Puruṣa. V. 95 states that birth in. higher families, particularly in India is more acceptable than in other places. V. 107 states that for the removal of bondage,, initiation through mantras is the sure means.

Chapter 64 deals with the procedure of Initiation which, should be received from a teacher versed in the Āgamas. The texts state the three kinds of mantras: faminine, masculine or neuter or another group of three kinds viz. Āgneya, Saumya, and Agniṣaumya.

Verses 14-19 define different mantras of defective nature. They show the method how the defect can be removed.

Chapter 65 gives the purificatory rites of mantra by means of drawing a Yantra called Siddha-sādhya square. It gives the procedure of Initiation and the rites essential for the purpose.

Verses 44ff mention the procedure for the Pañcāyatana rite and how the teacher is to be propitiated. Further, the text states how the initiate should meditate on the Kuṇḍa-linī and try to rouse it and bring it to Brahma-randhra after causing it pierce through different locations of the body. The text shows how Ajapā mantra repeated 21600 times should be placed in different locations Mūlādhāra onward.

Chapter 66 deals with the daily rites beginning with rising from bed, touching the earth, procedure for evacuating the bowels, cleansing the teeth etc. The devotee goes to the temple of Śiva for invoking the deity and for performing the ritual. He goes to the river for having a bath in accordance with the scriptural procedure.

Verses 44-49 show how ācamana is to be performed in the Vaiṣṇava way. It states the Śiva and Śākta procedure in detail. It mentions the Vaiṣṇava way of performing Sandhyā rites. It states the Śaiva mode of Tarpaṇa in detail. It states how the actual worship of the deity is performed together with nyāsas known as Keśavādi, Śrīkaṇṭhādi and Gaṇeśa.

Chapter 67 recounts the worship of different gods, the general procedure for the worship and gives a detailed account of the ritual. It then mentions the names of flowers which are worthy to be offered to a deity and those which are forbidden.

Chapter 68 mentions the procedure how Gaṇeśa is to be worshipped. It gives the mantra for Gaṇeśa thus: Oṃ śrīṃ, hrīṃ, glaiṃ Gaṇapataye, sarva-janaṃ me vaśam ānaya svāhā. The Gāyatrī of the deity is given in verse 16. The text gives the mantra of Vakratuṇḍa and mentions how a devotee can attain, glory by worship.

Chapter 69 mentions the procedure of Sun-worship. It mentions the mantra of Sun, and that of meditation, while it identifies Sun with the form of a solar deity described in the Vedas. After giving an account of the worship of the Sun it gives the procedure of propitiating the moon and the method of worshipping the planets.

Chapter 70 deals with the mantra and worship of Mahāviṣṇu, gives the procedure of the nyāsas called Vibhūti Pañjara, Tattva, Mūrti and Keśava. Verses 41-42 give the Pīṭha mantra of Nārāyaṇa. Verse 56 gives the mantra of Narasiṃha followed by the mantra of Puruṣottama in 88-89. In 104-106 the text gives the Śrīkara mantra and then Varāha mantra in 107-109 and the ritual connected with his worship. Then come the mantra and ritual of Jagannātha from verse 143 onward.

Chapter 71 begins with the mantra of Narahari. It proceeds to give details of his worship together with different mantras of Nṛsiṃha.

Chapter 72 gives the mantra of Hayagrīva, Dadhi-Vāmana, Trivikrama etc.

Chapter 73 gives the mantra and the mode of worship of Rāma, the Sudarśana mantra in verse 45 and the mantras of Śrī Rāma, Sītā, Lakṣmaṇa, Bharata and Śatrughna.

Chapters 74-75 give the mantra and mode of worship of Hanūmān. The Mālā mantras of five hundred and eighty-eight syllables and of one hundred and twenty five syllables are given. Chapter 75 gives the procedure of offering lamp to Hanūmān.

Chapters 76-77 give a detailed account of mantra, his mode of worship and the ritual of the deity Kārttavīrya. They contain the protective prayer of Kārttavīrya and 108 names of the deity.

Chapters 78-79 begin with the narration of Kavaca of Hanū-mān and an account of the previous birth of Hanūmān.

Chapters 80-81 give the mantras of Kṛṣṇa in detail. Verse 116 refers to the Rāsa sport of Kṛṣṇa. The Vibhūti Pañjara nyāsa of Kṛṣṇa is given in verse 134.

Chapter 81 continues to give further mantra of Kṛṣṇa anḍ the mode of his worship.

Chapter 82 gives a thousand names of Rādhā Kṛṣṇa.

Chapter 83 gives an account of Rādhā, how the different Śaktis are his manifestations. She is the source of everything. Mahā-lakṣmī is born out of her left side. Rādhā is the source of every thing. Brahmā and his wife are also born of her. From Kṛṣṇa are born Śiva and Durgā. Sarasvatī is born of Kṛṣṇa’s mouth. The text describes how Mahālakṣmī is worshipped with the mantra. Then follows the mantra accompanied by the rituals of Durgā, Sarasvatī and Sāvitrī.

Chapter 84 deals with the mantra and rituals of Bhuvaneśvarī, together with the mantras and rituals of Mahālakṣmī, Mahāsarasvatī and others.

Chapter 85 gives the mantra and rituals of Mahākālī together with her yantra and Nyāsa. It gives the mantra, Nyāsa and the rituals of Tārā as well.

Chapter 86 deals with the mantra rituals of Tripura Bālā. It describes the ritual of Annapūrṇā too.

Chapter 87 gives the mantra of Chinnamastā, Tripurā Bhairavī Mātaṅgī and Dhūmāvalī.

Chapter 88 gives the account of Rādha’s incarnations. It further informs that Lalitā is the chief among the groups of eight mistresses of Rādhā. It states that once Lalitā assumed the male form of Kṛṣṇa, the source of sixteen Kalās as Śaktis represented by vowels and consonants, Rādhā being the letter kṣa. The entire Vāk (sound) is made of Śaktis and Rādhā is the sixteenth. The text gives the mantra of Lalitā which is the basis of all mantras. It deals with the sixteen Nityā deities in detail.

Chapter 89 gives the Kavaca of Lalitā together with her thousand names which are found in the Tantrarāja Tantra in different sections.

Chapter 90 records the application of mantras of different Nityā deities on the basis of Tantrarāja Tantra.

Chapter 91 cites the mantra of Śiva in His different forms such as Mṛtyuñjaya, Dakṣiṇāmūrti, Nīlakaṇṭha and Ardhanārīśvara and others.