Introduction to Tantra Sastra - Aghori

WORSHIP 109
“Āiṃ, etc., here are all the senses of the highly auspicious
and blessed Kālikā”; 1 and, lastly, “Āiṃ, etc., may
the speech, mind, sight, hearing, smell, and vital airs of
the highly blessed and auspicious Kālikā coming here
always abide here in peace and happiness Svāhā.” 2 The
sādhaka then becomes devatā-maya. After having thus
dissolved the sinful body, made a new Deva body, and
infused it with the life of the Devī, he proceeds to mātṛ -
kānyāsa. Matṛ kā are the fifty letters of the Sanskrit
alphabet; for as from a mother comes birth, so from
matṛ ka, or sound, the world proceeds. Śabdabrahman,
the “Sound,” “Logos,” or “Word,” is the Creator of the
worlds of name and form.
The bodies of the Devatā are composed of the fifty
matṛ kas. The sādhaka, therefore, first sets mentally
(antar mātṛ kā-nyāsa) in their several places in the six
cakras, and then externally by physical action (Bāhyāmātṛ
kanyāsa) the letters of the alphabet which form the
different parts of the body of the Devatā, which is thus
built up in the sadhaka himself. He places his hand on
different parts of his body, uttering distinctly at the.
same time the appropriate matṛ ka for that part.
The mental disposition in the cakras is as follows:
In the Ājñā Lotus, Haṃ, Kṣaṃ, (each letter in this and
the succeeding cases is said, followed by the mantra
namah); 3 in the Viśuddha Lotus Aṃ, Āṃ, and the rest of
the vowels; in the Anāhata Lotus kaṃ, khaṃ to thaṃ;
in the Maṇ ipūra Lotus, daṃ, dhaṃ, etc., to phaṃ: in the
1 Śrimad-ādyā-Kālikāyāh sarrvendrīyāni sthitāni.
2 Śrimad-ādyā-Kālikāyāh vāṇg-manaś-cakṣuh-śrotra-jihvāghrāṇa-prānah
iha-gatya sukaṃ
ciraṃ
tiṣṭ hantu svāhā.
3 Thus, Haṃ
namah, Kṣaṃ
namah, etc.