Penance

During summer, she scorched herself in the midst of the Five Fires. During rainy season, she spent the time in water. During Hemanta (i.e. early winter) she sat (and slept) on bare ground. She performed the penance without any intake of food. After realizing the mental inclination of the goddess, the Four-faced Lord came to the hermitage that was an abode of riches. After coming, Brahma spoke to Girija in polished speech: 

41. “O goddess, what are you desirous of obtaining? What rare thing can I give you?” On hearing it, the daughter of the Mountain said with due reverence to elders: 

42-43- “Sankara has been obtained by me through the extremely difficult process of penance, as my husband. Bhava called me many times ‘black-complexioned one’. I shall be golden-complexioned with his love secured. I must be able to be on one side of the Lord of goblins, my husband, without any hesitation, whatsoever.” 

44 On hearing her words, the Lotus-seated Lord spoke: “Let it be so. Further you will be the occupant of half of the body of your husband.” 

45-51. There upon a lady of the bright lustre of a blue lotus came out of her body. She was very terrible. She had three eyes. She had a bell in her hand. There were many kinds of ornaments covering (i.e. decorating) (her) limbs. She had put on a yellow silken robe. Thereupon, Brahma spoke to the goddess of metre of the bhte^ts: ^ ^ ^ of .Us daughter of the Mountain you haw of satisfaction. You are single (entire) without parts(.) Y have the previous form(?). .rwr of the goddess, O^^^S^^lwelas.he -T7TO^,ins^™M«r« ,.Hdf man-halt woman') ferm ot emblem in your flag. Go to the Vindhya mountain. There you will perform the task of Devas, after killing Suriibha and Nisumbha, the commanders of the army of Taraka. This Yaksa named Pancala, has been given to you, O goddess, as your servant. He has a hundred thousand Yaksas as his followers and attendants. He has hundreds of great Mayas. ” 

51-59. On being told thus, the goddess Kausiki said to Brahma, “Let it be so.” After Kausiki had gone, all the good qualities that she had acquired in her previous birth, came to her by themselves. They resorted to her.

Source

https://freeglobaluniversity.blogspot.com/search/label/Skanda

Nisa

 32. When Devas had gone, Lord Brahma, the grandfather of the worlds, remembered Nisa (‘Night’), his own body born formerly. 

33. Then the goddess Night approached and stood near Brahma. On seeing her the Lord told her (i.e. Night) in a lonely place: 

34. “O (goddess) Night, a great task of the Devas has come up. That has to be carried out by you, O gentle lady. Listen to the exact nature of the task. 

35-39. There is a Lord of Daityas named Taraka. He is a comet unto the Suras. He has never been conquered. In order 196 Skanda Purdfta to liquidate him, Lord Siva will procreate a son. He will bring about the destruction of that Daitya Taraka. At the outset, when 1 was born 1 saw lord Ardhanarisvara standing in front. He was standing pervading the entire universe. On seeing him, I told him ‘Worship the Lord with devotion.’ Thereupon the female became separate from the male. All the women in the three worlds are proclaimed as born of the female. The eleven Rudras and male ones are born of the male part. On seeing the female, I told my son Daksa. 

40. ‘Accept this daughter. The universe is mine as well as yours. This will be your daughter saving you from the miserable hell named Pum' 

41. On being told thus by me, Dak?a adopted her as his daughter. After giving her the name Satl, he devoutly gave her to Rudra. 

42. On a certain occasion, the father insulted her. He was a person of sinful resolve, a stigma on the family, a person of suicidal activities, a wicked soul. 

43. Those who do not honour Rudra are clearly blots on the family. They are Pisacas (‘Ghosts’). They become wicked souls and Brahma-Raksasas. 

44. On account of insult from him (Daksa), the goddess cast off her body. The Yajna was destroyed by Bhava. These and (subsequent things) are known to you. 

45. Now she will be born as the daughter of Himalaya. Certainly, she will attain Mahesvara as her husband. 

46. Therefore, this is the job to be carried out by you. Enter the womb of Mena and turn her complexion black so that she will be Kali (‘dark-complexioned’). 

47-49. On being laughed at by Rudra, she will perform a. great penance. After concluding her holy observances the god¬ dess herself will become fierce and formidable. Then she wilL herself regain the extremely fair complexion. Being separated from her, he will consider the entire space of the three worlds a void. He will perform a severe penance waiting for the goddess, a cave of the same (Himalaya) mountain which is frequented by Siddhas.  

50. The great son born to them who have performed great penances, will be the annihilator of Daitya Taraka. 

51. O splendid lady, without penance there can never be any achievement anywhere. Penance is called the root of all Siddhis (‘miraculous powers’ ). 

52. O goddess, the Danavas whose leaders will be Canda and Mupda and who cannot be vanquished by the whole world should be killed by you after coming out of the body (of Parvati). 

53. O goddess, since you will kill Capda and Murida, you will become famous by the name Camunda 1 in the world. 

54. Thereupon, O goddess. O bestower of boons, the world will worship you in different forms and ways. You who can go wherever you like, will accomplish their desires. 

55-56. Excellent Brahmanas worship you as Gayatri with Omkara as her face. Kings of very great power (will worship you) as Orjita (‘having great power and potentiality’) and bestower of strength. Vaisyas worship (you) as Bhuti (‘pros¬ perity’). Similarly, O splendid one, Sudras worship as A'va. You are Ksanti (‘forbearance’) of the sages, which cannot be agitated. You are Daya (mercy) of those who have holy obser¬ vances and restraints. 

57-59. You are Nlti (‘policy’) of those who make strat¬ egic movements. You have the great collection of Upayas (‘ex¬ pedients’). You are the environment of wealth and riches. You are considered as the vital air. You are the Yukti (‘device’) of all the living beings. You are the Gati (‘goal’) of all embodied ones. You are Rati (-pleasure’) of those who are inclined towards pleasure. You are Priti (‘affection’) of those who see things dear to the heart. You are Kanti (‘lustre’) of those who have splendid forms. You are Santi (‘peace’) of those who perform auspicious holy rites. You are Bhranti (‘delusion’) of those who have delud¬ ed minds. You are the fruit (i.e. merit) of those who perform Kratus (‘sacrifices’). 

60. You are the great foreshore of the oceans. You are Lila, (‘dalliance’) of those who lead graceful romantic lives. You 1. Apart from the popular etymology of Camunda from Caijda and Mupda, god Brahma praises (in w. 54-63), Nisa, his former body as if sie is the highest deity. The subordinate position of Nisa becomes obvious are Sambhiiti (‘origin and existence’) of the objects. You are the Sthiti (‘preservation’) protecting the worlds. 

61. You are the night of destruction (at the end of the world), the destroyer of all the groups of the worlds. You are Vibhavari (‘night’), the bestower of the pleasure of the beloved’s embrace. 

62. Be pleased with us. We have bowed down. Look at us with gracious eyes. 

63. Those who eulogize you, O auspicious one, in this manner and worship you, will invariably attain all their desires. There is no doubt about this.” 

64. On being told thus the goddess Nisa joined her palms in reverence. Saying “So be it” she hurriedly went, at the outset, to the great abode of Himalaya.

Source

https://freeglobaluniversity.blogspot.com/search/label/Skanda

Kshetrapala

http://halfmalefemale.blogspot.com/search/label/Daruka

14-15. Having accomplished his mission, the child desired to abandon that form of a child. Thereupon, Devas became afraid of danger once again from Kalika. They said, “O boy, do not abandon the child state. Have mercy.” 

 The child said: 16-20. You need not be afraid of Kalika because the god¬ dess has been made gentle. If you are afraid, I shall create other boys, viz. the sixty-four K$etrapalac (‘Defenders of the holy places') After saying this he created them from his mouth. Mahesvara in the form of a boy spoke to those beings in the form of boys: “Twenty-five of you will stay in the heavenly worlds; the same number in the.nether worlds and fourteen in the terrestrial world. You shall protect these regions. This per¬ son (i.e. I) shall be stationed in the cremation ground. The vehi¬ cle shall be a dog. The food offerings for you shall be the mixture oiRajamasa (i.e. a kind of pulse) and rice. If any man performs any holy rite without first worshipping you, that rite of his shall be fruitless. It will be enjoyed by ghosts and demons.” After saying this. Lord Rudra vanished there it¬ self. 

 21. The Ksetrapalas stationed themselves in their respective places as appointed. In this manner, the creation of K§etrapalas has been recounted succinctly. 

 22-24. I shall tell the procedure of propitiation whereby they (the Ksetrapalas) become pleased. “Om Ksam obeisance to K$etrapala.” This is the nine-syllabled great Mantra. 1 A devotee should offer sandal-paste etc. with this Mantra’, the mixture of rice and Rajamasa should be divided into sixty- four parts and offered along with Vatakas (pies) of the same number; sixty-four lamps, betel leaves and arecanuts should be offered. The devotee then bows down straight like a rod and repeats the following great hymn: 

 25. “Oip. (the Ksetrapalas) have hair raised above, deformed eyes, red and tawny in colour. They have terrible forms. I bow down to Ksetrapalas. 

26-29a. I bow to these Ksetrapalas of heaven: Ahvara, Apakumbha, Idacara, Indramurti, Kolaksa, Upapada, Rturhsana, Siddheya, Valika, Nilapat, Ekadamstrika, Irapati, Aghahari, Vighnahari, Antaka, Ordhvapada, Kambala, Khanjana, Khara, Gomukha, Janghala, Gananatha, Varaija, Jatala and Ajatala. 29b-32. Rkara, Hathakarl, Tahkapaijd, Khapi, Thaijthah- kapa, Jambara, Sphulingasya, Tadidruci, Dantura, Ghananada, Nandaka, Phetkarakari, Pancasya, Barbari, Bhiraarupavan, Bhagnapaksa, Kalamegha, Yuvana, Bhaskara, Raurava, Lam- bostha, Yatiija, Sujatalika, Sugandha and Huhuka. I bow down to these defenders of Patala. 

33-36. Humkara in all the Lingas; Bhayavaha in the crema¬ tion grounds; Mahalaksa in the terrible forest. Jvalaksa is stationed in the abode(s); Ekavrk$a on the trees; Karalavadana 1. The Mantra of nine syllables is: Om kfam kfetrapalaya namab. in the night; Ghaijtarava resides in caves; Padmakhanja stays in water; Durarodha in the places where four roads meet; Kuravaon mountains; Ksetrapala called Pravaha in streams; Manibhadra in treasuries; Rasadhyak$a in Rasaksetra (juicy field) and Kotana in sacrificial chambers. These fourteen have pervaded the earth. (I bow down to them) the above named thus. 

 37. Thus I seek refuge in the K$etrapas numbering sixty- four. Let them be pleased. Let them be pleased. Let them be satisfied with my worship.” 

 38 . If a pure and clean person worships the Ksetrapas thus during all the holy rites, the Ksetrapas become pleased with him and grant him what is desired.

Source

https://freeglobaluniversity.blogspot.com/search/label/Skanda

Daruka

Saunaka enquired : 

1. O Suta, formerly the origin of Gajriapa has been heard by us. How was Ksetranatha born? Describe this to us who listen. Suta replied : 

2. When the heaven-dwellers were harassed by the Daitya Daruka, they bowed down to Siva who was seated along with the goddess and said thus: 

3-5. “O Lord, we are harassed by the Daitya Daruka, who cannot be subdued by Suras and Asuras and who is extremely terrifying. We have been dislodged from our abodes. Excepting Ardhanarlsvara (Lord of half-man-half-woman form) no one else can kill that vicious one, neither Visnu nor the Moon nor anyone else. Be a refuge unto us who are being troubled by him.” After saying this Devas said, “Save us, save us” and lamented. 

6. Thereupon, Hara became highly sympathetic and merci¬ ful. Parvati took the black colour from his throat and created a fearful woman. 

 7-8a. She released her Sakti and transferred it to her. The splendid goddess then spoke these words: “Since you are very black your name will be Kalika. O splendid lady, slay that wicked-minded enemy of Devas quickly.” 

8b-12. On being told thus, Kalika of loud roar, went up to him (Daruka) and made him dead through her roar alone. His heart was split and he died along with his followers. Then stationed in the cremation ground of Avanti, she roared loudly many times. Thereby the three worlds became maimed and mutilated as though dead. Thereupon, Rudra assumed the form of a child for the sake of the universe. The Lord came near her in the cremation ground, crying. Kalika who became merciful, kept the crying child on her lap and suckled it at her breasts saying, “Do not cry.” Under the pretext of sucking her milk the boy drank up the anger arising from her body. 

13. That anger had been very unbearable due to the poison coming out of the throat of Hara. After the furious nature had been sucked (by the child), Kalika became gentle.

Source

https://freeglobaluniversity.blogspot.com/search/label/Skanda

Tilodaka

 Tilodaka (तिलोदक) represents the food taken in the month Āṣāḍha for the Anaṅgatrayodaśī-Vrata, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, the Anaṅgatrayodaśī-vrata is observed in honour of Śiva for acquiring virtue, great fortune, wealth and for destruction of sins This vrata is to be performed for a year from Mārgaśīra.—In Āṣāḍha, the tooth-brush is that of malatī-wood. The food taken is tilodaka. The deity to be worshipped is Umābhartṛ. The flowers used in worship are kadaṃba. The naivedya offerings is pañcakhadya. The result  accrued equals puṇḍarīka.

Tilodaka (तिलोदक) refers to “sesame seeds”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “I will (now) talk about the offering of libation (tarpaṇa) to the deities in the gathering (melaka), sacred seats, primary and secondary, the fields, or in the maṇḍala and in the middle of the wheel. Libation should be offered (in these places) with the waters of meat, liquor, kuśa grass and sesame seeds [i.e., tilodaka]. The gods who are fierce, tranquil and valorous are (all) pleased by this”.

https://www.google.com/search?q=Tilodaka

sanatan

 https://www.sanatan.org/en/?s=Shraddha

antargata

 Antargata (अन्तर्गत) refers to “(placed) inside the interior (of the heart)”, according to the Kulakaulinīmata verse 4.136-140.—Accordingly, “The goddess Nityā is always white and, completely full, resides in the circle of the moon. She is adorned with a rosary of crystal and a book. She is in the middle of a forest of Kadamba trees and enters into one’s own body. The principle (over which she presides) is between the vital breath and is located above (Śiva) the Tranquil One. One should repeat it along with emission at the beginning and end of the Vidyā. One should make it enter with the force of a river carrying along with it all the scriptures. Once placed within the heart (hṛd-grāhya-antargata), one becomes the Lord of Speech himself. He knows all that is made of speech and contemplates the principle which is the meaning of all written prose. O great goddess! By reciting it a 100,000 times a man becomes a (great) poet”.

Antargata (अन्तर्गत) refers to “(that which is) included in (all the secret śāstras)”, according to Īśvarapratyabhijñāvimarśinī’s Īśvarapratyabhijñāvimarśinī (on the Īśvarapratyabhijñākārikā verse 4.16).—Accordingly, “This new, easy [path]—(easy) because it lacks in the (need for) skill in the external and internal exertions (usually required) for the (removal of one’s) afflictions, [practices] such as appropriate conduct [caryā] and breath exercises [prāṇāyāma]—which is included in all the secret śāstras [i.e., sarvarahasyaśāstra-antargata], (and) is not well known since it has been concealed from public view, was first explained in the śāstra (entitled) the Śivadṛṣṭi by the venerable Somānanda, our great grand guru”.

Source: SOAS University of London: Protective Rites in the Netra Tantra

Antargata (अन्तर्गत) refers to “inward (meditation)”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 11.1-24ab, while describing the appearance and worship of Tumburu]—“[...] Gāyatrī is a beautiful red color, adorned with one face, sitting in the bound lotus seat, the eye opened in meditation. Sāvitrī is the color white, eyes gone to inward meditation (dhyāna-antargata-locanā). The devī Māyā is dark and four armed [One of her] pair [of arms] hold a great cloth that conceals the world”.

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ajna

 https://www.google.com/search?q=ajna

ShivaBalaYogi

 https://www.google.com/search?q=ShivaBalaYogi

Brahman

The Brahman splits into male (Parashiva) and female (Parasakti) and manifests as the universe. 

1. Sadyojata – west-aspect that propagates manifest Brahman; associated with Brahma; represents water (Bhava).
2. Tatpurusha – east-aspect that conceals; associated with Maheshwara, Rishi, Muni, Jnani, yogi; represents light (rudra) and moon (Mahadeva).
3. Vamadeva – north-aspect that sustains manifest Brahman; associated with Vishnu; represents air or vital life force (Ugra).
4. Isana – upper-aspect that reveals; associated with Sadashiva, Rishi, Muni, Jnani, yogi; represents sky (Bheema) and sun (Ishana).
5. Aghora – south-aspect that rejuvenates manifest Brahman; associated with Rudra; represents earth (Sharva).
6. Adhomukha – lower-aspect that enjoy manifest Brahman; associated with shanmukha; represents fire (Pashupati).