Kshetrapala

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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”.

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sanatan

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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

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ShivaBalaYogi

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