Thread by @GhorAngirasa

Those who belong to Satsampradāyas which have Paśubali-krama & defend it in SM, you owe it to your Sampradāya to defend it eloquently with deep Śāstra/Tattva-jñāna at your disposal & avoid the “if you don’t do this, He/She will get angry” line of argument. +++

You belong to the larger world of Śaiva-Śākta mantramārga (36-Tattva system) & your Devata is non-different from the same Nirmala Cidghana-Paramaśiva & His Parāśakti. Portraying that Nirmala-Cidghana as “vengeful”is doctrinally wrong & you end up making Him/Her look like a Paśu.

The dangerous consequences of not doing bali in line with Vidhi can be easily & properly explained, without having to resort to the “angry/vengeful deity” approach. There are good, stimulating explanations. Focus on the Śāstra & Tattvas & try to come up with them.

That “fear” argument is applicable to certain rural deities in my opinion. But those who belong to Satsampradāyas like Kālikula cannot & should not avail of that argument. What’s a better approach? An outline of a suggested Vyākhyāna follows +++

1. There is a deep link between an Ugradevata’s dhyānarūpa/Arcamūrti & its Pāśachedana function.

2. But this does not make Paśubali symbolic. The literal performance of Paśubali + the deity’s ugra form = create a “closed circuit” through which the deity’s grace flows.

3. When a “closed circuit” is created, the deity’s grace affects different people in different ways.

4. For a Sādhaka, the Ugradevata’s anugraha (essentially non-different from Paramaśiva/Parāśakti) falls on his mala, karma & māyeyas (body, etc) in such a way that it accelerates Malapakva & Siddhi.

5. For ordinary bhaktas, that same anugrahaśakti falls on their stored-up good karmas & causes them to fructify (puṣṭi) & it accordingly falls on the Māyeyas of such people (bodies: good health) & other things (clouds: rain, fields: good harvest, etc).

6. The same anugrahaśakti then falls on the bad sañcitakarma of evil people & causes it to fructify as well as their māyeyas (Eg. bodies: death/illness), thereby accelerating their weakening or ruin. It also falls on other māyeyas (Eg. bodies of noxious creatures) & weakens them.

7. An Ugradevata is called Nararaktapriyā. At the highest level, nara represents the Pum̐stattva/Paśutattva & for a pakva (mature) Sādhaka, that narabali in him takes place as a maturation of mala & the erosion of Paśutva (his bound state).

See here: x.com/ghorangirasa/s…

8. But for a Duṣṭa who does evil deeds & is one who sees nothing beyond his own body, that same deity’s “fondness” for nararakta becomes more literal, operating at the grosser level of that Duṣṭa’s Māyeya (Eg. His body: disease/death). Even this is grace only.

9. When the ritual circuit is not closed properly , there may be a possible loophole for the Ugradevata’s śakti to pass through & the opposite results may transpire.

10. This is just my outline based on a Saiddhāntika framework but there is nothing here that a Kālikula Satsāmpradāyika cannot avail himself of. /End