The Svacchanda Tantra

Second Chapter

The name of this chapter is the "Chapter on the Authority of Worship" (Archadhikara Patal). In accordance with the name, the various forms of worship are established here. Along with this, there is an integration of all the methods. The secret of the limbs of worship is also explained in a relevant manner. Everyone knows that japa repetition of mantras and homa burnt offerings are limbs of the process of worship. Therefore, worship is considered the main body (angi). This relationship of limb and body has been fully maintained here.

A person without purification has no authority for worship. Therefore, the means of purification—namely cleanliness, bathing, and other such tools—have been described beforehand. One enters the sacrificial chamber only after being purified. At that time, it is the duty of the guru to prepare the disciple and the sacrificial chamber while the body is in a state of total unification (sakalikrita). In the worship of the sacrificial chamber, there is a clear instruction to worship Ganesha, Lakshmi, Nandi, Ganga, Kalindi, and Mahakala. For this, the method of using the Bhairavastra weapon of Bhairava and Narachastra weapon of the arrow is also demonstrated.

The context of the installation of Svacchanda Bhairava in the sacrificial chamber is very important. In this connection, the rules for the use of body parts and other limbs of worship have been established. In the Shri Tantraloka, the practice of breath control (pranayama) is prohibited, but in the context of this worship, it is considered important. In this connection, emphasis is consistently placed on the fact that one can worship Shiva only by becoming Shiva:

In practice, the practitioner has to consume his own bodily identity. In this method, the Rudra-bija, Agni-bija, Vayu-bija, and Varuna-bija seed-syllables of the elements are used. Thereafter, by performing the placement of powers (shakti-nyasa), the practitioner transforms the physical body into a Shaktic body. In that state, he bathes it with the sense of nectar.

In reality, this body is influenced by kala art/aspect, vidya knowledge, raga desire, kala time, and niyati destiny; it is pinned by mind, intellect, and ego, and is constructed from the elements ranging from the primary nature (prakriti) down to the earth. Even though it is presided over by the self (purusha), it is covered by ignorance (maya), like a grain of rice covered in its husk.

The purification of the entire category of paths (adhvavarga) located within this is considered absolutely essential. The practice of permeating the self-identity with the Bhairava-identity requires this. The practitioner engaged in the establishment of the navel, the root, the channel, the heart (anahata), the knot of ignorance (maya-granthi), and the lotus of knowledge fallen therein, needs to pay attention to the utility of the aforementioned methods.