Kamya Rites

Shri Krishna said

Illustrious one, from your mouth I have heard the nitya and naimittika rites that Shiva stated for those who take refuge in him, and they agree with the shrutis. For those with the right to follow Shiva's dharma, I now wish to hear about kamya rites. Tell me about them.

Upamanyu replied

Some yield fruit in this world and some in the next. For both this world and the next there are five types. Some rites are in the form of karma, some in the form of austerities, some in the form of japa and meditation, and some involve everything. Those in the form of kriya differ from those involving oblations and gifts. Those who have all the Shaktis succeed, not others. Shakti is the command of Shiva Mahesha, the supreme self. So a brahmana who obeys the command must undertake kamya rites. I will now speak of kamya rites that yield fruit in this world and the next. Shiva's rites are inner and Maheshvara's rites are outer, but in this world there is no difference between Shiva and Maheshvara, and so none between his followers. People devoted to the knowledge sacrifice take refuge in Shiva and are Shiva's followers, while those engaged in karma sacrifice on earth are called Maheshvara's followers. Those devoted to Shiva do inner rites and those devoted to Maheshvara outer rites. When I describe the rite, there is no difference in how it is applied.

In the proper way the ground is tested for smell, colour and taste. It should be a desirable spot, covered by a canopy to protect it from the sky. The ground surface is smeared so well that it looks like a mirror. By the path in the sacred texts, the eastern part is prepared first. The mandala is one hasta or two hastas in size. A bright eight-petalled lotus is drawn with its pericarp, using powdered jewels or gold, whatever can be collected. It is extremely beautiful, with the five enclosures. The Siddhis are pictured in the petals and the Shaktis in the filaments. In order, the eight Rudras, Vamadeva and the others, are on the petals, starting in the east. Non-attachment is in the pericarp and the nine Shaktis in the seeds. Shiva's dharma is in the tuber at the root and knowledge of Shiva in the stalk. The discs of fire, sun and moon lie above the pericarp. Beyond them are Shiva, Vidya and the self, known as the tattvas, the three supreme tattvas. Above this is a seat of bliss adorned with many flowers. He is worshipped with the five enclosures and with Amba. He is pleasant, like pure crystal, with a cool radiance. His matted hair under a crown is like a circle of lightning, his garment is tiger skin, and his lotus face seems to smile slightly. His soles, palms and lips are like red lotus petals. He has all the auspicious signs, is adorned with every ornament, holds excellent divine weapons and is smeared with divine fragrances and unguents. He has five faces and ten arms, and the crescent moon adorns his crest.

The face toward the east is gentle, with the radiance of the rising sun, three lotus-like eyes and the crescent moon on its crest. The southern face is beautiful and radiant, like a blue cloud, with furrowed, terrible brows, three eyes tinged with red circles, cruel teeth, quivering lips, and unassailable. The northern face is like coral, with blue hair, three charming eyes, and the moon as an ornament on its crest. The western face is like the full moon, with three bright eyes and the crescent moon, pleasant and charming with a gentle smile. The fifth face is like crystal, sparkling with the crescent moon, extremely pleasant, with three wide, bright eyes. On the right he holds a trident, a battle axe, a vajra, a sword and blazing fire. On the left he holds a snake, an iron arrow, a bell, a noose and a blazing goad. Nivritti reaches to the thigh, Pratishtha to the navel, Vidya to the throat and Shanti to the forehead. The supreme kala, Shantyatita, is above this. His body consists of the five kalas, which pervade the five paths. He is the ancient divinity called Purusha, with Ishana as the crown, Aghora the heart, Vamadeva Maheshvara's private parts, and the feet Sadyojata. His image has thirty-eight parts. Ishana is full of the Matrikas and of the five brahmanas, said to be pervaded by Aumkara with the Shakti of Hamsa. Iccha Shakti sits astride the circle of his lap, with the Shakti called Jnana on the right and the one called Kriya on the left. Sadashiva's form is Vidya, identified with the three tattvas. The image must be conceived with the basic mantra and all the parts gradually combined into one. Until the arghya is offered he must be worshipped properly with the basic mantra. In his embodied form Shiva is with the supreme Shakti, and Mahadeva, free of the notions of being and non-being, must be invoked that way. Maheshvara must be worshipped in the form of the five brahmanas, with Brahma together with the Matrikas as the sixth. In order he worships Shiva with Shakti using Pranava, ending with a mantra of peace and other Vedic mantras. Or one can worship the supreme divinity Shiva alone. The worship of the five enclosures is done in order, from padya to the mouth freshener, but the divinity is not sent away.