History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.68.2

v7.c92.68.2

In the Kaliyuga perfection cannot be attained without following *kula* practices, which lead to the knowledge of brahma and the man who possesses knowledge of brahma is a liberated soul, though living (he is *Jīvanmukta*). Then there is high praise (IV. 10 ff) of Devī who is spoken of as the primordial Śakti (ādyā paramā śakti) and all gods including Śiva himself derive their powers from this Highest Śakti. A rather astounding statement is made in¹⁷⁰⁷ the words 'as there was partaking of wine and the rest in Satya, Tretā and Dvāpara yugas, one should do the same in Kali-yuga, but in accordance with the *kula* way, and that Kali does not affect those who give to the truthful Yogin the five tattvas (wine &c.) sanctified according to the kula way'. Then a mantra of ten syllables is declared 'hrīm śrīm krīm parameśvari¹⁷⁰⁸ svāhā', by merely listening to which a man becomes *jīvanmukta*. Then by various combinations of the mystic syllables with Parameśvarī and Kālikā twelve mantras are produced (V. 18). But the mantras do not confer siddhi unless the kulācāra way is followed viz. the five tattvas 'madya' &c. are offered (V. 22-23). Then a Gāyatrī mantra is set out (V. 62-63) as 'adyāyai vidmahe Parameśvaryai dhīmahi। tan-naḥ Kālī pracodayāt॥', which is to be muttered thrice daily. The Sāṅkhya tattvas, Prakṛti, Mahat, Ahaṅkāra &c. are welded on to the worship of Śakti and the Vedic mantra 'Haṁsaḥ śucisad' (Ṛg IV. 40. 5) with the Tāntrik *bīja Hrīm* (V. 197).