Parsuram Kalpasutra Part 01 - Book Summary

Here's a comprehensive summary of "Parsuram Kalpasutra Part 01" by A. Mahadev Shastri, based on the provided text:

Overall Purpose and Context:

This volume is part of the Gaekwad's Oriental Series, published by the Central Library, Baroda, in 1923. It presents the "Parasuram Kalpasutra," a Jain text, along with the commentary by Rameshwar. The work is edited by A. Mahadev Shastri, who held significant positions in oriental libraries and had a background in Vedic Law and the translation of Shankaracharya's commentaries.

Preface (Key Points):

Editor's Background and Motivation: A. Mahadeva Shastri recounts his connection to Baroda and His Highness the Maharaja Gaekwad, stemming from his work on social reform and his deep appreciation for ancient learning. He was invited to edit this work due to his previous editorial experience with similar texts.
Editorial Process and Challenges: The preface details the extensive process of editing the Kalpa-Sutra. It highlights the scarcity of good manuscript copies, their divergence, and the reliance on Rameshwar's commentary, which itself required careful collation of multiple manuscripts to ensure accuracy. The editor also mentions the inclusion of an appendix containing an alleged extension to the Sutra, which he believes may not be genuine.
Historical Context of the Text and Commentary: Shastri notes that the Parasuram Kalpa-Sutra is a digest of Sri-Vidya, a system of worship of the Divine Mother, compiled by Parasurama. He questions the identification of this Parasurama with the epic hero from the Ramayana. The commentary by Rameshwar is described as relatively recent (around 100 years old at the time of publication) and essential for understanding the Sutra's technicalities. The preface also touches upon later commentators like Umanandanatha and Lakshmana Ranade, who offered their own interpretations and commentaries, indicating the evolving scholarly engagement with the text.

Content of the Parasuram Kalpasutra (Based on the Index):

The text is divided into ten sections, or Khandas, covering various aspects of rituals and philosophy related to Sri-Vidya and the worship of deities like Ganesha, Lalita, Shyama, Varahi, and Para. The detailed index reveals the following structure:

First Khanda (Diksha Vidhi - Initiation): This section deals with the rituals of initiation, covering topics like the eligibility for initiation, validity of Tantras, the exclusive right of the pure-hearted to Sri-Vidya, the nature of devotion, the role of worship, the ineffable nature of devotional authority, the Vedic interpretation of the Kalpa-Sutra, refutation of Tantra practices being forbidden in Kali Yuga, the significance of initiation as the first step, the divine origin of the Tripurasiddhanta, support for the Purusha-made nature of the Vedas, and the specific purpose of composing Tantras. It also delves into the sixty-four Tattvas, the determination of Tattva counts, the nature of the Jiva and Ishvara, and the goal of human existence (Purushartha). It further discusses the seven crore Mahamantras emanating from Shiva, the assisting factors for mantra Siddhi, the fruit of Japa-based worship, the method of worship through Archanam, the characteristics of the worshipper, the condemnation of all philosophical systems, non-dependence on others, revelation of secrets to a true disciple, constant contemplation of Vidya, continuous absorption in Shiva-consciousness, avoidance of desires, worship of a single Guru and the reasoning behind it, detachment everywhere, action performed with detachment, adherence to daily duties, fearlessness everywhere, the essence of Dharma, and the offering of oneself to Shiva as the sacrificial fire, the fruit of contemplation, self-realization, and the conclusion of the doctrine. It concludes with the rites of initiation, the nature and fruits of initiation, the method of initiation resolution, the eight limbs of Tantric resolution, the conclusion of Tantra, and the three types of initiation: Shambhavi, Shakti, and Mantri. It also covers the Matrika Yantra, the naming of the disciple, bestowing the Guru Paduka mantra, and the teaching of conduct.
Second Khanda (Gananyaka Paddhati - Worship of Gananayaka): This section focuses on the worship of Gananayaka (Ganesha), detailing the rituals from morning rites (including meditation and Tarpanam) to entering the worship hall, meditation on the Vighneshwara, refuting baseless Dharma practices mentioned in other texts, the necessity of Sankalpa, rules for placing weapons, the establishment and purification of the Arghya, the eight virtues of the Peetha Shakti, and the five-layered worship of Maha Ganapati. It also covers the ritualistic offerings to Ganapati after worship and the immolation of Ganapati.
Third Khanda (Sri Rama - Sri Chakra): This section deals with Sri Chakra, covering the eligibility for Lalita worship, the primary role of Gananayaka worship, the meaning of Lalita's names, and the duties to be performed during Brahma Muhurta (meditation, etc.). It also covers temple entry rituals, the methodology of combining the three Taras in all mantras, the nature of the Sri Chakra, its materials, the justification for drawing the outer square without gates, the justification for drawing the five circles within the Sri Chakra, temple worship, offering of lamps, worship of the Chakra, purification of the self through Shoshanam, Pranayama, warding off obstacles, Vagra Kavacha Nyasa, Karashuddhi Nyasa, Atma Raksha Nyasa, Chatrasana Nyasa, Balashadanga Nyasa, Vashinyadi Yogini Nyasa, Moola Mantra Nyasa, placement of vessels, and the ritual of special Arghya (purification of Arghya).
Fourth Khanda (Lalita Krama - Lalita Rituals): This section continues with the worship of Lalita, covering the invocation of Lalita on the Sri Chakra, the sixty-four Upacharas, the presentation of nine Mudras, offering Tarpanam thrice, performing the six Anga Pujas, Nitya Puja, and the worship of the three Oghas.
Fifth Khanda (Lalita Navaavarana Puja - Nine-Layered Worship of Lalita): This section meticulously details the worship of the nine layers of the Sri Chakra, including the specific deities, their placement, the Mudras, and the mantras for each layer, from the first layer (Prathamaavarana) to the ninth (Navamaavarana). It also covers the worship of the weapons, the nature of Kamakala, Bali (offerings), Pradakshina (circumambulation), Shakti Puja, the distribution of remaining offerings, and the immersion of the deity.
Sixth Khanda (Shyama Krama - Shyama Rituals): This section focuses on the worship of Shyama, outlining the ritualistic procedures, her form and worshipability, the justification for her worship, morning rites up to Sandhya, entering the worship hall, purification practices up to Pranayama, the five Shadanga Nyasas, temple worship, the specific Bija mantras in Shyama rituals, the qualifications of the performer, the method of drawing the Shyama Chakra, the ritual of the general Arghya, the worship of the protective deities, the worship of the Shyama Vidya Guru, Guru Paduka Puja, repeated worship of the deity, offerings, worship of Suvasinis, and the duration of Shyama Puja, along with the duties of the worshipper of Lalita.
Seventh Khanda (Varahi Krama - Varahi Rituals): This section details the worship of Varahi, including the rituals for the Kolamukhi form, concentration on the Anahata sound, salutations to Shiva and the Guru, the specific Bija mantras in Varahi rituals, purification of the elements (Bhuta Shuddhi), the Dvitari Nyasa in forty-one locations, Anguli Nyasa, Shadanga Nyasa, self-adorment, purification of Arghya, subsequent Nyasas, the explanation of the mantra having fifty-one letters, the meditation on the deity, the process of creating the Chakra, Chakra Puja, the conceptualization of the deity's form, the binding of Mudras for invocation, the offering of sixteen Upacharas, meditation on the deity, offering Tarpanam to the deity, the worship of the Avaranas, repeated worship of the deity, Bali offering, worship of Suvasini, and the concluding rituals of Varahi worship. It also touches upon the duties of the worshipper of Shyama and the merits of worshipping Sri Vidya.
Eighth Khanda (Para Krama - Para Rituals): This section discusses Para's worshipability, the initiation of the Para ritual, morning rites, bathing and other duties, the method of seating the Guru, dispelling obstacles, Anga Nyasa, dissolving all Tattvas in the fire of consciousness, placing the Arghya, the specific Bija mantras to be used in Para mantras, the specific Shadanga Nyasa, and the worship of the Anga deities. It also covers the worship of Sudha Devi, the introduction of the Tattva group into the heart lotus, the creation of the Para Chakra, the invocation of the deity, meditation on the deity, worship of the deity, the conception of offering all Tattvas into the fire of consciousness, offering the Arghya to the Guru, rekindling the fire of consciousness, and the worship of the three Oghas.
Ninth Khanda (Homa Vidhi - Fire Ritual): This section details the fire ritual (Homa), including the eligibility for Homa, the construction of the Kundam or Sthandilam, sprinkling with ordinary water, worshipping Brahma and other deities in the lines, worshipping the Kundam, constructing the Agni Chakra, worshipping Vagishwari and Vagishwara, the fall of the fire of consciousness, covering with fuel, Upasthanam, Utthapanam, kindling the fire, the Sanskaras of fire like Pumsavana, Parisechanadi, Agni Dhyana, placement of deities in the Agni Chakra, the worship of the seven tongues of fire, three offerings to Agni, invocation of the principal deity, offerings to the Chakra deities, offerings to the principal deity, the ritual for specific desires, and Bali offerings.
Tenth Khanda (Sarva Sadharana Krama - General Rituals): This section covers general practices applicable to various rituals. It discusses the eligibility for general rituals, the attribution of certain rites of Shyama to other rituals, general Nyasas, the process of creating the Chakra, the six-layered worship (Shadavarana Puja), the Bija mantras applicable to all mantras, invocation mantras, the application of Rashimala, the first five Rashis starting with Gayaatri, the second five Rashis starting with Chakshushmati Vidya, the third five Rashis starting with Maha Ganapati Vidya, the fourth five Rashis starting with Shiva Vidya, the Sri Vidya with Anga, Upanga, and Pratyanga Padukas, the Shyama Vidya with Angas, the Varahi Vidya with Angas, Sri Purti Vidya, and the Maha Paduka. It also praises the meditator of Rashimala, the mantras to avert obstacles in Japa, and the times for Japa of Lalita and others. It further discusses the reasons for accepting substitutes in Nitya Puja, the non-obstruction of all beings, the duties of the worshipper, the discernment of acceptable and unacceptable substances in the initial stage, substitutes for the initial ones, the method of preparing second and third substitutes, the method of acquiring the fifth type, the remaining Kula Achara duties, the specific rituals on the five sacred days, the seven Ullasa stages, the remaining duties of the worshipper, the enumeration of acceptable duties from other Tantras, the rites for the final ceremony, the Kula Shraddha ritual, the expiation procedures, the necessity of Antyeshti and Kula Shraddha, the praise of adherence to the Kula path, the praise of the student, the reading of the sections, and the praise of the author of the text. It also notes the time of writing the commentary.

Concluding Notes:

The preface and the overall structure indicate a scholarly effort to present a complex and ancient text with its associated rituals and philosophical underpinnings. The editor's dedication to ensuring textual accuracy through manuscript collation is evident. The detailed index suggests a comprehensive guide to the various practices and deities associated with Sri Vidya and related traditions within Jainism.