Chapter 7 - The method of acquiring powers (Vetālasiddhi)

The chapter opens with a question posed by Bhairava to Bhairavī concerning vetālādimahāsiddhi, the method of acquiring powers (vetālasiddhi) which allow the devotee to go anywhere he pleases (vv.1-2).^[1] Various places of pilgrimage are then mentioned, such as Gayā, Gaṅgā, Narmadā, Puṣkara, Vārāṇasī, etc. (vv.3-5').

It continues with a description of how the world is divided into different regions: the land made by the Veda between the two divine rivers (the Sarasvatī and the Dṛṣadvatī) is named Brahmāvarta ("the Land of the Veda"); here the conduct of good people (sadācāra) is followed, which is the proper conduct of the four castes and their sub-divisions, as handed down by family tradition.

The field of the Kurus, Matsyas, Pañcālas, and Śūrasenakas constitute the Brahmarṣideśa, the Country of the Brahmanical sages, directly adjacent to Brahmāvarta. The country between the Himālayas and the Vindhya mountains, from the east of Vinaśana to the west of Prayāga, is known as Madhyadeśa, the Middle Country. From the eastern sea to the western sea, the area between the two mountains is what wise men call Aryavarta, the Land of the Aryans. The land where the black antelope roams freely should be known as the country fit for sacrifices; beyond it is the territory of the barbarians (vv.5"-11').

The text continues stating that, irrespective of caste, brahmaṇas, kṣatriyas, vaiśyas and śudras should all worship Mahādeva by means of sacrifice, donation, meditation, through the practices of vrata (religious vows), upavāsa (fasting), niyama (control of the senses), homa (oblations to the fire), svādhyāya (recitation of sacred texts) and tarpaṇa (offering of water oblations). By the grace of the Goddess, all devotees, be they brahmaṇas, kṣatriyas, vaiśyas or śudras, kings or barbarians, every one can obtain enlightenment (vv.11"-14).^[2]

The chapter continues describing some rules for the upavāsa: after shaving and without having taken any food, one should bathe early in the morning; holding a water-filled vessel made of udumbara (Ficus Religiosa) and looking northwards he should offer the fast to the sun and to the devatās. Generally, there are said to be ten dharmas^[3] of any vrata, such as patience, truthfulness, compassion, donation, purity, control over the senses, worship of the gods, fire sacrifice, contentment and not stealing; if the vrata is broken by anger, intoxication or desire, one should avoid to eat for three days, or should shave one's head (vv.15-32).

The chapter concludes by listing various groups of materials used in the rituals to the fire or to the gods, such as the different kinds of grain and wood used for the fire oblations, the five jewels, the nine gems, boughs of five trees, the five divine foods, the six flavors, the ten medicinal herbs, the eight auspicious substances, the eight limbs, the five colors, the eight substances that give prosperity, the seven metals, various kinds of grain and the ten kinds of food (vv.33-128).

Footnotes and references:

[1]:

These first two verses are identical to the ones of the KCu (6.18, 24): here Bhairavī describes the rite called Śavasādhanā (6.19-28) by which the vetālasiddhi is acquired.

[2]:

Unlike in the vedic tradition, wherein worship is open only to men of the three upper castes who wear the sacred thread, this tradition may be practiced by anyone, regardless of gender or caste.

[3]:

Observances.