Chapter 326 - Description of the mode of worshipping Goddess Gaurī

[Sanskrit text for this chapter is available]

[Full title: Description of the mode of worshipping Goddess Gaurī for gaining enjoyment, emancipation etc. (gaurīpūjā)]

The Lord said:

l. I shall describe the (mode of) worship of Umā (consort of Śiva) for fortune and conferring enjoyment and emancipation. (I shall also describe) the meditation of the formula, the mystic diagram, the mudrā^[1] and the oblation which are the means (for the same).

2-6a. After having drawn Citrabhānu (Bhairava form of Śiva), Śiva and Kāla together with Great Energy, Iḍā (one of the arteries) is drawn together with the lord and the modification. The second (circle) should have the door and words which please (goddess) Gaurī (synonym of Umā). The principal formula of (goddess) Gaurī should be made to end with fourth case (dative). Oṃ, hrīṃ, saḥ, śauṃ obeisance to Gaurī (is the formula). Six inches should be endowed with the three letters appropriate to the group. The seat (should be spread out) with praṇava (syllable oṃ) and the image (of the goddess) with (the formula of) the heart. The syllables of water, time and Śiva in the formula should be raised. The life (syllable) should be endowed with long vowels and (location on) the six parts of the body (should be made). (The consecration of) the seat should be made with the praṇava and the consecration of the image with the formula of the heart.

6b-7. O Child! Thus I have described to you (according to) the Yāmala. I shall explaining to you (according to) the Ekavīra now. The basic syllable consisting of those of (lord) Śiva and the goddess devoid (of the syllables) of heart are spread out endowed with the order of creation with (the syllables of) vahni,^[2] māyā^[3] and kṛśānu.^[4]

8-10a. (The goddess) Gaurī should be worshipped in (an image made of) gold, silver, wood or stone. In the alternative (the goddess may be worshipped) in Her unmanifest form in five balls at the centre and the (four) angular points. (The goddesses) Lalitā, Subhagā, Gaurī and Kṣobhaṇī (should be worshipped) in order beginning with the south-east. (The goddesses) Vāmā, Jyesṭḥā, Kriyā and Jñānā should be worshipped in the circle beginning with the east. The unmanifest form of (lord) Śiva (should be worshipped) on the left side together with the pedestal.

10b-13. (In the worship of the manifest form of the goddess) (the goddess should be worshipped) as manifest with two eyes, the syllable oṃ (containing the three letters), pure and being present with (lord) Śaṅkara (Śiva). Two lotus seats (should be provided). (She may be endowed) with two arms or four arms. She may be riding a lion or wolf or have eight or eighteen hands. (She may be wearing) a garland and rosary beads. (She may wear) a bunch of lotuses on the neck. She may be holding an arrow or bow with the right hand and a book, betel-leaf, club, offering protection and a kamaṇḍalu (waterpot) with the left hand. One should place in each one of these (hands) Gaṇeśa, mirror and an arrow.

14-19. In the alternative (the goddess) should be made in Her manifest and unmanifest form. The deity is invoked on the pedestal by (showing) the padma mudrā (posture of the hands formed as a lotus). It is said that liṅga mudrā (posture representing the liṅga shape) is for (invoking) (lord) Śiva. For (invoking) both, the āvāhani mudrā (invocation posture) (is to be used). The posture for invoking the goddess is yoni (female generative organ). The mystic diagram (for the worship should be) a square. A lotus having three petals occupying the central four chambers should be made within that square. A triangle in two squares in the middle and a half crescent in double that space (should be made) in order. The entrance should be double that as well as double that of the approach to the door. (There should be) three doors in each one of the three directions. In the alternative (the goddess) may be worshipped on a bhadraka (lotus diagram) or on the ground after having established (the goddess) and worshipped Her with the five things got from a cow and the five sweet things. (A votary) should offer red flowers and offer hundred oblations with the five sweet things and clarified butter facing the north. Then the final oblation (should be made). (The votary) would accomplish all the desired things. After having offered a victim, three or eight girls should be fed. The offering made to the goddess should be given to the devotees of Śiva and should not be taken by oneself.

20-22a. (By this worship) one desirous of getting a daughter would get a daughter, a person not having a son would get a son, an unfortunate woman (would get) fortune and the king (would get) a kingdom and victory in battle. By (repeating the formula of the goddess) eight lakh times, a votary (would get) efficacy of speech and the gods would come under his control. (The votary) should not eat without offering (to the goddess). One should worship with the left hand especially on the eighth, fourteenth and the third (lunar days).

22b-26. I shall describe the worship of (lord) Mṛtyufijaya (the conqueror of death; a synonym of Śiva). (The god) should be worshipped inside a pitcher. The praṇava (the syllable oṃ) should be used for the oblation. The lustre of the god would be had by this (method). The basic formula (should be) ending with vauṣaṭ. (The votary) should show the kumbhamudrā (posture of the fingers representing a pitcher). Oblations should be made with milk, dūrvā (grass), clarified butter, amṛtā, punarnavā, sweet porridge and cake. The formula should be repeated ten thousand times. (The god should be contemplated as) having four faces and four arms, holding pitchers in two hands and offering boons and protection by two (others). (The god) should be (mentally) bathed with the kumbhamudrā. One who partakes the auspicious herb sanctified with the formula would have healthy life, fortune and long life. When contemplated, He would destroy untimely death and when worshipped (would confer) wonderful results.

Footnotes and references:

[1]:

Holding the fingers interlocked in a particular position representing different things.

[2]:

The syllable ī.

[3]:

See p. 888 fn 2.

[4]:

The syllables ṇa, ra and raṃ.