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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-16

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कुलेश श्रोतुमिच्चामि करुणामृतवारिधे ।
काम्यकर्मविधानञ्च वद मे परमेश्वर ॥१॥
1. kuleśa śrotumiccāmi karuṇāmṛtavāridhe ,
kāmyakarmavidhānañca vada me parameśvara.
1. kuleśa śrotum icchāmi karuṇāmṛtavāridhe
kāmya-karma-vidhānam ca vada me parameśvara
1. kuleśa karuṇāmṛtavāridhe parameśvara śrotum
icchāmi kāmya-karma-vidhānaṃ ca me vada
1. O lord of the lineage, ocean of the nectar of compassion, O supreme lord, I wish to hear - tell me the prescription for rituals performed with desires.
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणामात्रेण प्रयोगनिपुणो भवेत् ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇāmātreṇa prayoganipuṇo bhavet.
2. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
tasya śravaṇa-mātreṇa prayoga-nipuṇo bhavet
2. devi śṛṇu,
yat tvam mām paripṛcchasi,
tat pravakṣyāmi.
tasya śravaṇa-mātreṇa prayoga-nipuṇaḥ bhavet
2. O goddess, listen, I will declare what you are asking me about. By the mere hearing of that, one becomes skilled in ritual application.
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मन्त्री विशुद्धहृदयः पूर्वोक्तनियमान्वितः ।
श्रीप्रासादपरामन्त्रं तत्त्वलक्षं जपेत् प्रिये ॥३॥
3. mantrī viśuddhahṛdayaḥ pūrvoktaniyamānvitaḥ ,
śrīprāsādaparāmantraṁ tattvalakṣaṁ japet priye.
3. mantrī viśuddhahṛdayaḥ pūrvoktaniyamānvitaḥ
śrīprāsādaparāmantraṃ tattvalakṣaṃ japet priye
3. priye viśuddhahṛdayaḥ pūrvoktaniyamānvitaḥ mantrī
śrīprāsādaparāmantraṃ lakṣaṃ tattvaṃ japet
3. O beloved, with a purified heart and endowed with the previously stated rules, the practitioner should quietly recite the supreme mantra of śrī-prāsāda one hundred thousand times.
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दशांशं जुहुयाद्देवि संस्कृते हव्यवाहने ।
दशांशं तर्पयेद्दुग्धैः सलिलैः शालितण्डुलैः ॥४॥
4. daśāṁśaṁ juhuyāddevi saṁskṛte havyavāhane ,
daśāṁśaṁ tarpayeddugdhaiḥ salilaiḥ śālitaṇḍulaiḥ.
4. daśāṃśaṃ juhuyād devi saṃskṛte havyavāhane
daśāṃśaṃ tarpayed dugdhaiḥ salilaiḥ śālitaṇḍulaiḥ
4. devi havyavāhane saṃskṛte daśāṃśaṃ juhuyāt dugdhaiḥ
salilaiḥ śālitaṇḍulaiḥ ca daśāṃśaṃ tarpayet
4. O goddess, he should offer one tenth into the consecrated fire, and he should perform tarpana for one tenth using milk, water, and śāli rice grains.
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गन्धपुष्पाक्षताकल्पधनवस्त्रादिभिः प्रिये ।
भक्ष्याथोन्यान्नपानाद्यैर्हव्यद्रव्यैर्मनोहरैः ॥५॥
5. gandhapuṣpākṣatākalpadhanavastrādibhiḥ priye ,
bhakṣyāthonyānnapānādyairhavyadravyairmanoharaiḥ.
5. gandhapuṣpākṣatākalpadhanavastrādibhiḥ priye
bhakṣyāthonnyānnapānādyairhavyadravyajairmanoharaiḥ
5. priye gandhapuṣpākṣatākalpadhanavastrādibhiḥ
bhakṣyāthonnyānnapānādyaiḥ manoharaiḥ havya-dravyaiḥ
5. (He should satisfy them,) O beloved, with fragrant substances, flowers, unbroken rice grains, ornaments, wealth, clothing, and various foods, drinks, and delightful substances for the fire ritual.
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तोषयेद् योगिनीचक्रं यथाविभवविस्तरम् ।
एवं न्यासजपध्यानसहोमार्च्चनतर्पणः ॥६॥
6. toṣayed yoginīcakraṁ yathāvibhavavistaram ,
evaṁ nyāsajapadhyānasahomārccanatarpaṇaḥ.
6. toṣayet yoginīcakram yathāvibhavavistaram
evam nyāsajapadhyānasahomārcanatarpaṇaḥ
6. evam yathāvibhavavistaram
nyāsajapadhyānasahomārcanatarpaṇaḥ yoginīcakram toṣayet
6. He should thus gratify the circle of yoginīs according to his wealth and capacity, along with projection (nyāsa), mantra recitation (japa), meditation (dhyāna), fire ritual (homa), worship (arcanā), and libations (tarpaṇa).
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मन्त्री सिद्धिमनुर्द्देवि साक्षात् परशिवो भवेत् ।
ततः स्वमनसोऽभीष्टान् प्रयोगान् कुलनायिके ॥७॥
7. mantrī siddhimanurddevi sākṣāt paraśivo bhavet ,
tataḥ svamanaso'bhīṣṭān prayogān kulanāyike.
7. mantrī siddhi-mantruḥ devi sākṣāt paraśivaḥ bhavet
tataḥ sva-manasaḥ abhīṣṭān prayogān kula-nāyike
7. he devi kula-nāyike mantrī siddhi-mantruḥ sākṣāt paraśivaḥ
bhavet tataḥ sva-manasaḥ abhīṣṭān prayogān (sādhayet)
7. O goddess, mistress of the clan, the practitioner who has attained the mantra becomes truly the supreme Śiva himself. Thereafter, O beloved, he should accomplish whatever desired rituals please his mind.
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मन्त्रेणानेन मतिमान् साधयेद् भुक्तिमुक्तये ।
सिद्धमन्त्रस्य सिध्यन्ति षट् कर्माणि न संशयः ।
नैव सिध्यन्त्यसिद्धस्य देवताशापमाप्नुयात् ॥८॥
8. mantreṇānena matimān sādhayed bhuktimuktaye ,
siddhamantrasya sidhyanti ṣaṭ karmāṇi na saṁśayaḥ ,
naiva sidhyantyasiddhasya devatāśāpamāpnuyāt.
8. mantreṇa anena matimān sādhayet
bhukti-muktaye siddha-mantrasya sidhyanti
ṣaṭ karmāṇi na saṃśayaḥ na eva
sidhyanti asiddhasya devatā-śāpam āpnuyāt
8. matimān anena mantreṇa bhukti-muktaye (karmāṇi)
sādhayet siddha-mantrasya ṣaṭ karmāṇi sidhyanti
na saṃśayaḥ asiddhasya (mantrasya karmāṇi) na
eva sidhyanti (sādhakaḥ ca) devatā-śāpam āpnuyāt
8. Using this mantra, the wise practitioner should perform rituals for worldly enjoyment and liberation. For one whose mantra is perfected, the six acts are accomplished without a doubt. They are never accomplished for one whose mantra is unperfected, and such a person incurs the curse of the deity.
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काम्यप्रयोगकर्त्त्éणां परलोको न विद्यते ।
प्रयोगसिद्धिरेवैषां फलमन्यन्न तु प्रिये ॥९॥
9. kāmyaprayogakarttéṇāṁ paraloko na vidyate ,
prayogasiddhirevaiṣāṁ phalamanyanna tu priye.
9. kāmyaprayogakartṛṇāṃ paraloko na vidyate
prayogasiddhir evaiṣāṃ phalam anyat na tu priye
9. priye kāmyaprayogakartṛṇāṃ paralokaḥ na vidyate
eṣām prayogasiddhiḥ eva phalam anyat tu na
9. O beloved, for those who perform rituals driven by desires, there is no higher world after death. The perfection of the ritual itself is their only fruit, and nothing else.
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एकस्यापि विधानस्य न कुत्रापि फलद्वयम् ।
देवेशि दृश्यते तस्मान्निष्कामो देवतां यजेत् ॥१०॥
10. ekasyāpi vidhānasya na kutrāpi phaladvayam ,
deveśi dṛśyate tasmānniṣkāmo devatāṁ yajet.
10. ekasyāpi vidhānasya na kutrāpi phaladvayam
deveśi dṛśyate tasmāt niṣkāmo daivatāṃ yajet
10. deveśi ekasya api vidhānasya phalamadvayam
kutrāpi na dṛśyate tasmāt niṣkāmaḥ daivatam yajet
10. O goddess, a double fruit is never seen anywhere for even a single ritual procedure. Therefore, free from desires, one should worship the deity.
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होमतर्पणमन्त्राद्यैर्न्यासध्यानविशेषकैः ।
आत्मनश्च परस्यापि षट् कर्माणि समाचरेत् ॥११॥
11. homatarpaṇamantrādyairnyāsadhyānaviśeṣakaiḥ ,
ātmanaśca parasyāpi ṣaṭ karmāṇi samācaret.
11. homa-tarpaṇa-mantra-ādyaiḥ nyāsa-dhyāna-viśeṣakaiḥ
ātmanaḥ ca parasya api ṣaṭ karmāṇi samācaret
11. homa-tarpaṇa-mantra-ādyaiḥ nyāsa-dhyāna-viśeṣakaiḥ
ātmanaḥ ca parasya api ṣaṭ karmāṇi samācaret
11. One should perform the six rituals - consisting of fire rituals, libations, mantra repetitions, and the special forms of nyāsa and meditation - for oneself as well as for another.
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प्रयोगान्ते चक्रपूजां विधिनैव समाचरेत् ।
लक्षमेकं जपेन्मन्त्रं न्यासध्यानसमन्वितः ॥१२॥
12. prayogānte cakrapūjāṁ vidhinaiva samācaret ,
lakṣamekaṁ japenmantraṁ nyāsadhyānasamanvitaḥ.
12. prayoga-ante cakra-pūjām vidhinā eva samācaret
lakṣa-mekam japet mantram nyāsa-dhyāna-samanvitaḥ
12. prayoga-ante vidhinā eva cakra-pūjām samācaret
nyāsa-dhyāna-samanvitaḥ lakṣam ekam mantram japet
12. At the end of the ritual, one should duly perform the worship of the cakra. Accompanied by nyāsa and meditation, one should recite the mantra one hundred thousand times.
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प्रयोगदोषशान्त्यर्थमात्मरक्षार्थमेव च ।
न चेत् फलं न चाप्नोति देवताशापमाप्नुयात् ॥१३॥
13. prayogadoṣaśāntyarthamātmarakṣārthameva ca ,
na cet phalaṁ na cāpnoti devatāśāpamāpnuyāt.
13. prayoga-doṣa-śāntyartham ātma-rakṣārtham eva ca
na cet phalam na ca āpnoti devatā-śāpam āpnuyāt
13. prayoga-doṣa-śāntyartham ātma-rakṣārtham eva ca cet na,
phalam na āpnoti,
devatā-śāpam āpnuyāt ca
13. (This should be done) for the pacification of flaws in the ritual and also for the protection of oneself. If one does not do this, one does not attain the result and moreover incurs the curse of the deity.
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तिथिवारञ्च नक्षत्रं योगमासर्त्तु पक्षकम् ।
दीपेशं कुलचक्राणि ज्ञात्वा कर्माणि साधयेत् ॥१४॥
14. tithivārañca nakṣatraṁ yogamāsarttu pakṣakam ,
dīpeśaṁ kulacakrāṇi jñātvā karmāṇi sādhayet.
14. tithi-vāram ca nakṣatram yogam-āsam-ṛtu pakṣakam
dīpeśam kula-cakrāṇi jñātvā karmāṇi sādhayet
14. tithi-vāram ca nakṣatram yogam-āsam-ṛtu pakṣakam
dīpeśam kula-cakrāṇi ca jñātvā karmāṇi sādhayet
14. Having understood the lunar day, the weekday, the asterism, the yoga, the month, the season, the fortnight, the ruler of the lamps, and the lineage-circles, one should perform the rituals successfully.
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ऋषिष्चन्दोदेवताङ्गन्यासध्यानार्च्चनादिकम् ।
बीजं शक्तिं कीलकञ्च ज्ञात्वा मन्त्राणि साधयेत् ॥१५॥
15. ṛṣiṣcandodevatāṅganyāsadhyānārccanādikam ,
bījaṁ śaktiṁ kīlakañca jñātvā mantrāṇi sādhayet.
15. ṛṣiḥ chandaḥ devatā aṅga nyāsa dhyāna arcana ādikam
bījam śaktim kīlakam ca jñātvā mantrāṇi sādhayet
15. ṛṣiḥ chandaḥ devatā aṅga nyāsa dhyāna arcana ādikam
bījam śaktim kīlakam ca jñātvā mantrāṇi sādhayet
15. Having known the seer, the meter, the deity, the limbs, nyāsa, meditation, worship, and the rest, along with the bīja, śakti, and kīlaka, one should practice the mantras.
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पुत्रबान्धवदाराश्च राशिवर्णानुकूलता ।
भूतमैत्रीं तथोद्यन्तं ज्ञात्वा मन्त्राणि साधयेत् ॥१६॥
16. putrabāndhavadārāśca rāśivarṇānukūlatā ,
bhūtamaitrīṁ tathodyantaṁ jñātvā mantrāṇi sādhayet.
16. putra bāndhava dārāḥ ca rāśi varṇa anukūlatā bhūta
maitrīm tathā udyantam jñātvā mantrāṇi sādhayet
16. putra bāndhava dārāḥ ca rāśi varṇa anukūlatā bhūta
maitrīm tathā udyantam jñātvā mantrāṇi sādhayet
16. Having known sons, relatives, wives, the compatibility of astrological signs and social classes, friendship with beings, and the rising (sun or asterism), one should practice the mantras.
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मन्त्रविद्याऽभेदरूपं निद्राञ्च बोधरूपकम् ।
स्त्रीपुंनपुंसकादींश्च ज्ञात्वा कर्माणि साधयेत् ॥१७॥
17. mantravidyā'bhedarūpaṁ nidrāñca bodharūpakam ,
strīpuṁnapuṁsakādīṁśca jñātvā karmāṇi sādhayet.
17. mantravidyā-abhedarūpaṃ nidrām ca bodharūpakam
strī-puṃ-napuṃsakādīn ca jñātvā karmāṇi sādhayet
17. mantravidyā-abhedarūpaṃ nidrām ca bodharūpakam
strī-puṃ-napuṃsakādīn ca jñātvā karmāṇi sādhayet
17. Having understood the non-difference of mantra and knowledge, along with sleep and wakefulness, as well as the feminine, masculine, and neuter genders, one should accomplish the rituals.
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स्वरवर्णपदद्वित्वं विदुश्चैतन्यसूतकम् ।
हृस्वदीर्घप्लुतादींश्च ज्ञात्वा मन्त्राणि साधयेत् ॥१८॥
18. svaravarṇapadadvitvaṁ viduścaitanyasūtakam ,
hṛsvadīrghaplutādīṁśca jñātvā mantrāṇi sādhayet.
18. svara-varṇa-pada-dvitvam viduḥ caitanya-sūtakam
hrasva-dīrgha-plutādīn ca jñātvā mantrāṇi sādhayet
18. svara-varṇa-pada-dvitvam viduḥ caitanya-sūtakam
hrasva-dīrgha-plutādīn ca jñātvā mantrāṇi sādhayet
18. Having known the accent, letter, word, duplication, the source of consciousness (caitanya-sūtaka), as well as short, long, and protracted vowels, one should practice the mantras.
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पञ्चशुद्ध्यासनप्राणायामन्यासाक्षमालिकाः ।
दोषसंस्कारमुद्रादीन् ज्ञात्वा कर्माणि साधयेत् ॥१९॥
19. pañcaśuddhyāsanaprāṇāyāmanyāsākṣamālikāḥ ,
doṣasaṁskāramudrādīn jñātvā karmāṇi sādhayet.
19. pañcaśuddhyā asana prāṇāyāma nyāsa akṣamālikāḥ
doṣa saṃskāra mudrā ādīn jñātvā karmāṇi sādhayet
19. pañcaśuddhyā asana prāṇāyāma nyāsa akṣamālikāḥ doṣa
saṃskāra mudrā ādīn (ca) jñātvā karmāṇi sādhayet
19. One should perform the actions (or rites) after knowing (the procedures of) the five purifications, postures, breath control, nyāsa (ritual placement of mantras), rosaries, (and) flaws, saṃskāras (impressions/purificatory rites), mudrās (hand gestures), and so on.
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तथैवासनदिग्बन्धनाडीबन्धादिसङ्गतिम् ।
देवताकालमुद्रादि ज्ञात्वा कर्माणि साधयेत् ॥२०॥
20. tathaivāsanadigbandhanāḍībandhādisaṅgatim ,
devatākālamudrādi jñātvā karmāṇi sādhayet.
20. tathā eva āsana digbandha nāḍībandha ādi saṅgatim
devatā kāla mudrā ādi jñātvā karmāṇi sādhayet
20. tathā eva āsana digbandha nāḍībandha ādi saṅgatim
devatā kāla mudrā ādi (ca) jñātvā karmāṇi sādhayet
20. Likewise, one should perform the actions after knowing the proper arrangement of postures, fixing of directions (digbandha), control of nāḍīs (energy channels), and so on, (as well as) the divine beings (devatā), time, mudrās, and other (related matters).
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साध्यसाधककर्माणि लेखनीद्रव्यपञ्चकम् ।
स्थानं यन्त्रं प्रमाणञ्च ज्ञात्वा कर्माणि साधयेत् ॥२१॥
21. sādhyasādhakakarmāṇi lekhanīdravyapañcakam ,
sthānaṁ yantraṁ pramāṇañca jñātvā karmāṇi sādhayet.
21. sādhya sādhaka karmāṇi lekhanī dravya pañcakam
sthānam yantram pramāṇam ca jñātvā karmāṇi sādhayet
21. sādhya sādhaka karmāṇi lekhanī dravya pañcakam
sthānam yantram pramāṇam ca jñātvā karmāṇi sādhayet
21. One should perform the actions after knowing the actions of the goal (sādhya) and the practitioner (sādhaka), the five writing materials, the place, the yantra, and the proper measure.
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उत्पत्तिवासनावर्णमूत्तीसंस्कारसंस्थितम् ।
कुण्डद्रव्यप्रमाणादीन् ज्ञात्वा होमं समाचरेत् ॥२२॥
22. utpattivāsanāvarṇamūttīsaṁskārasaṁsthitam ,
kuṇḍadravyapramāṇādīn jñātvā homaṁ samācaret.
22. utpatti vāsanā varṇa mūrtī saṃskāra saṃsthitam
kuṇḍa dravya pramāṇa ādīn jñātvā homam samācaret
22. utpatti vāsanā varṇa mūrtī saṃskāra saṃsthitam (ca)
kuṇḍa dravya pramāṇa ādīn (ca) jñātvā homam samācaret
22. One should perform the fire ritual (homa) after knowing the (aspects of) origin, impressions (vāsanā), color, forms (mūrtī), and established purificatory rites (saṃskāra-saṃsthitam), as well as the fire-pit (kuṇḍa), materials, measures, and so on.
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अग्निप्रभां धूम्रवर्णध्वनिगन्धशिखाकृतीः ।
शुभचेष्टादिकं ज्ञात्वा कल्पयेत्तु शुभाशुभम् ॥२३॥
23. agniprabhāṁ dhūmravarṇadhvanigandhaśikhākṛtīḥ ,
śubhaceṣṭādikaṁ jñātvā kalpayettu śubhāśubham.
23. agniprabhām dhūmra varṇa dhvani gandha śikhā ākṛtīḥ
śubha ceṣṭā ādikam jñātvā kalpayet tu śubhāśubham
23. agniprabhām dhūmra varṇa dhvani gandha śikhā ākṛtīḥ
śubha ceṣṭā ādikam (ca) jñātvā tu śubhāśubham kalpayet
23. Having known the luster of the fire, its smoky color, sound, fragrance, and the forms of its flames, as well as auspicious movements and so on, one should indeed discern what is auspicious and inauspicious.
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मन्त्रतत्त्वानुसन्धानदेहावेशादिलक्षणम् ।
मन्त्रोच्चारणभेदञ्च ज्ञात्वा कर्माणि साधयेत् ॥२४॥
24. mantratattvānusandhānadehāveśādilakṣaṇam ,
mantroccāraṇabhedañca jñātvā karmāṇi sādhayet.
24. mantra tattva anusandhāna deha āveśa ādi lakṣaṇam
mantra uccāraṇa bhedam ca jñātvā karmāṇi sādhayet
24. mantra tattva anusandhāna deha āveśa ādi lakṣaṇam
mantra uccāraṇa bhedam ca jñātvā karmāṇi sādhayet
24. One should perform the actions after knowing the characteristics of mantra, the inquiry into principles (tattva-anusandhāna), possession of the body (deha-āveśa), and so on, as well as the variations in mantra recitation.
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मण्डलं कलसद्रव्यशुद्धि गन्धाष्टकादिकम् ।
दीक्षानामप्रदानादि ज्ञात्वा दीक्षां समाचरेत् ॥२५॥
25. maṇḍalaṁ kalasadravyaśuddhi gandhāṣṭakādikam ,
dīkṣānāmapradānādi jñātvā dīkṣāṁ samācaret.
25. maṇḍalam kalasa dravya śuddhim gandha aṣṭaka ādikam
dīkṣā nāma pradāna ādi jñātvā dīkṣām samācaret
25. maṇḍalam kalasa dravya śuddhim gandha aṣṭaka ādikam
dīkṣā nāma pradāna ādi (ca) jñātvā dīkṣām samācaret
25. One should undertake initiation (dīkṣā) after knowing the maṇḍala, the purification of the pot's materials, the group of eight fragrances and so on, and the giving of the initiation name, etc.
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नित्यं नैमित्तिकं काम्यं नियमं नाम वासनाम् ।
पूजाधारणयन्त्रादि ज्ञात्वा कर्माणि साधयेत् ॥२६॥
26. nityaṁ naimittikaṁ kāmyaṁ niyamaṁ nāma vāsanām ,
pūjādhāraṇayantrādi jñātvā karmāṇi sādhayet.
26. nityam naimittikam kāmyam niyamam nāma vāsanām
pūjā dhāraṇa yantra ādi jñātvā karmāṇi sādhayet
26. nityam naimittikam kāmyam niyamam nāma vāsanām pūjā
dhāraṇa yantra ādi (ca) jñātvā karmāṇi sādhayet
26. One should perform the actions after knowing the daily (nitya), occasional (naimittika), and desire-fulfilling (kāmya) rites, the rules (niyama), the name (nāma), the impressions (vāsanā), and the worship, retention (dhāraṇa), yantra, etc.
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पूजागृहप्रवेशादिकुलपूजकलक्षणम् ।
कुलद्रव्यादिशुद्धिञ्च ज्ञात्वा पूजां समाचरेत् ॥२७॥
27. pūjāgṛhapraveśādikulapūjakalakṣaṇam ,
kuladravyādiśuddhiñca jñātvā pūjāṁ samācaret.
27. pūjā gṛha praveśa ādi kula pūjaka lakṣaṇam kula
dravya ādi śuddhim ca jñātvā pūjām samācaret
27. pūjā gṛha praveśa ādi kula pūjaka lakṣaṇam kula
dravya ādi śuddhim ca jñātvā pūjām samācaret
27. One should perform the worship (pūjā) after knowing the entrance into the house of worship and other (related matters), the characteristics of the family priest (kula-pūjaka), and the purification of the family's materials (dravya) and so on.
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अन्तर्यागं बहिर्यागं घटार्घ्यस्थापनादिकम् ।
पञ्चपुष्पाञ्जलिं देवि ज्ञात्वा कर्माणि साधयेत् ॥२८॥
28. antaryāgaṁ bahiryāgaṁ ghaṭārghyasthāpanādikam ,
pañcapuṣpāñjaliṁ devi jñātvā karmāṇi sādhayet.
28. antar yāgam bahir yāgam ghaṭa arghya sthāpana ādikam
pañca puṣpa añjalim devi jñātvā karmāṇi sādhayet
28. devi antar yāgam bahir yāgam ghaṭa arghya sthāpana
ādikam pañca puṣpa añjalim (ca) jñātvā karmāṇi sādhayet
28. O goddess (devi), one should perform the actions after knowing the inner yagya, the outer yagya, the establishment of the pot for offering (arghya) and so on, and the offering of five handfuls of flowers.
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पात्राधारालिपिशितं कलामुद्राध्वमेलनम् ।
बटुकादिबलिं देवि ज्ञात्वा कर्माणि साधयेत् ॥२९॥
29. pātrādhārālipiśitaṁ kalāmudrādhvamelanam ,
baṭukādibaliṁ devi jñātvā karmāṇi sādhayet.
29. pātra ādhāra āli piśitam kalā mudrā adhva melanam
baṭuka ādi balim devi jñātvā karmāṇi sādhayet
29. devi pātra ādhāra āli piśitam kalā mudrā adhva
melanam baṭuka ādi balim (ca) jñātvā karmāṇi sādhayet
29. O goddess, one should perform the actions after knowing the (elements of) vessels, supports, syllables, and meat, the integration of kalās (parts), mudrās, and paths (adhva), and the offering (bali) to baṭukas (young initiates) and so on.
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कुलाकुलाख्यसहजशक्तिभेदञ्च लक्षणम् ।
शुभलक्षणसंयुक्तं स्त्रीसंस्कारार्चनादिकम् ।
देवि सम्भोगकालञ्च ज्ञात्वा शक्तिं परिग्रहेत् ॥३०॥
30. kulākulākhyasahajaśaktibhedañca lakṣaṇam ,
śubhalakṣaṇasaṁyuktaṁ strīsaṁskārārcanādikam ,
devi sambhogakālañca jñātvā śaktiṁ parigrahet.
30. kula akula ākhya sahaja śakti bhedam
ca lakṣaṇam śubha lakṣaṇa saṃyuktam
strī saṃskāra arcanā ādikam devi sambhoga
kālam ca jñātvā śaktim parigrahet
30. devi kula akula ākhya sahaja śakti
bhedam ca lakṣaṇam śubha lakṣaṇa saṃyuktam
strī saṃskāra arcanā ādikam sambhoga
kālam ca jñātvā śaktim parigrahet
30. O goddess, one should accept the Śakti (female consort or divine power) after knowing the differences and characteristics of the inherent powers (śakti) called Kula and Akula, the auspiciously characterized rites and worship of women (strī-saṃskāra-arcanā), and the time for sexual union.
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पानभेदं फलोल्लासप्रमाणं स्थितिलक्षणम् ।
तत्त्वत्रयस्य स्वीकारं ज्ञात्वा कुलसुधां पिबेत् ॥३१॥
31. pānabhedaṁ phalollāsapramāṇaṁ sthitilakṣaṇam ,
tattvatrayasya svīkāraṁ jñātvā kulasudhāṁ pibet.
31. pāna bhedam phala ullāsa pramāṇam sthiti lakṣaṇam
tattva trayasya svīkāram jñātvā kula sudhām pibet
31. pāna bhedam phala ullāsa pramāṇam sthiti lakṣaṇam
tattva trayasya svīkāram (ca) jñātvā kula sudhām pibet
31. One should drink the Kula-nectar (kula-sudhā) after knowing the varieties of drinking, the measure of joyful fruit (phala-ullāsa), the characteristics of its state, and the acceptance of the three principles (tattva-traya).
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चक्रप्रवेशं प्रणति स्थिति निर्गमनं प्रिये ।
योगिनीभोगचेष्टादि ज्ञात्वा भवति कौलिकः ॥३२॥
32. cakrapraveśaṁ praṇati sthiti nirgamanaṁ priye ,
yoginībhogaceṣṭādi jñātvā bhavati kaulikaḥ.
32. cakra praveśam praṇatim sthitim nirgamanam priye
yoginī bhoga ceṣṭā ādi jñātvā bhavati kaulikaḥ
32. priye cakra praveśam praṇatim sthitim nirgamanam
yoginī bhoga ceṣṭā ādi (ca) jñātvā kaulikaḥ bhavati
32. O beloved (priye), after knowing the entrance into the cakra (ritual circle), salutation, dwelling (therein), and departure, as well as the activities and enjoyment of the yoginīs (female practitioners), and so on, one becomes a Kaulika (a practitioner of the Kula path).
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रत्युल्लासनकालञ्च कुलदीपनिवेदनम् ।
शान्तस्तवादिपठनं ज्ञात्वा स्यात् कुलदेशिकाः ॥३३॥
33. ratyullāsanakālañca kuladīpanivedanam ,
śāntastavādipaṭhanaṁ jñātvā syāt kuladeśikāḥ.
33. rati ullāsana kālam ca kula dīpa nivedanam śānta
stava ādi paṭhanam jñātvā syāt kula deśikaḥ
33. rati ullāsana kālam ca kula dīpa nivedanam śānta stava
ādi paṭhanam (ca) jñātvā (narah) kula deśikaḥ syāt
33. After knowing the time for enjoying sexual delight, the offering of the Kula lamp, and the recitation of peaceful hymns and so on, one becomes a Kula teacher (deśika).
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मिथुनानुग्रहाष्टाष्टपुष्पिणीकन्यकार्च्चनाम् ।
विशेषतिथिपूजाञ्च ज्ञात्वा कर्माणि साधयेत् ॥३४॥
34. mithunānugrahāṣṭāṣṭapuṣpiṇīkanyakārccanām ,
viśeṣatithipūjāñca jñātvā karmāṇi sādhayet.
34. mithuna anugraha aṣṭa aṣṭa puṣpiṇī kanyakā arcanām
viśeṣa tithi pūjām ca jñātvā karmāṇi sādhayet
34. mithuna anugraha aṣṭa aṣṭa puṣpiṇī kanyakā arcanām
viśeṣa tithi pūjām ca jñātvā karmāṇi sādhayet
34. One should perform the actions after knowing the grace of the couple (mithuna), the worship of eight-eight-flowered virgins (aṣṭāṣṭa-puṣpiṇī-kanyakārcanā), and the worship on special tithis (lunar days).
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आम्नायभेदं सङ्केतं पुष्पसङ्कोचमेव च ।
गुरुत्रयं सम्प्रदाय ज्ञात्वा कर्माणि साधयेत् ॥३५॥
35. āmnāyabhedaṁ saṅketaṁ puṣpasaṅkocameva ca ,
gurutrayaṁ sampradāya jñātvā karmāṇi sādhayet.
35. āmnāyabhedam saṅketam puṣpasaṅkocam eva ca
gurutrayam sampradāyam jñātvā karmāṇi sādhayet
35. āmnāyabhedam saṅketam puṣpasaṅkocam eva ca
gurutrayam sampradాయm jñātvā karmāṇi sādhayet
35. After knowing the classification of sacred traditions (āmnāya), the esoteric sign (saṅketa), the contraction of flowers (puṣpa-saṅkoca), the triple guru (guru-traya), and the lineage tradition (sampradāya), one should perform the actions.
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श्रौतविद्याकुलाचारं मनुभेदञ्च पादुकाम् ।
चरणत्रितयं देवि ज्ञात्वा कर्माणि साधयेत् ॥३६॥
36. śrautavidyākulācāraṁ manubhedañca pādukām ,
caraṇatritayaṁ devi jñātvā karmāṇi sādhayet.
36. śrautavidyākulācāram manubhedam ca pādukām
caraṇatritayam devi jñātvā karmāṇi sādhayet
36. devi śrautavidyākulācāram manubhedam ca
pādukām caraṇatritayam jñātvā karmāṇi sādhayet
36. O goddess (devi), after knowing Vedic knowledge (śrauta-vidyā), Kula practice (kulācāra), the classification of mantras (manu-bheda), the sandal/footwear (pādukā), and the triple foot (caraṇa-tritaya), one should perform the actions.
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स्वाधिकस्य समन्यूनकौलिकाराधनक्रमम् ।
सिद्धमुद्राधरार्चादि ज्ञात्वा कर्माणि साधयेत् ॥३७॥
37. svādhikasya samanyūnakaulikārādhanakramam ,
siddhamudrādharārcādi jñātvā karmāṇi sādhayet.
37. svādhikasya sama-nyūnakaulikārādhanakramam
siddha-mudrā-dharārcādi jñātvā karmāṇi sādhayet
37. svādhikasya sama-nyūnakaulikārādhanakramam
siddha-mudrā-dharārcādi ca jñātvā karmāṇi sādhayet
37. After knowing the procedure for worshipping Kaulikas who are superior, equal, or inferior, as well as the worship of those who bear the siddha-mudrās and so on, one should perform the actions.
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गुर्वग्निप्रेतसंस्कारमन्त्येष्टिं दिग्बलिक्रमम् ।
मोक्षदीपविधानादि ज्ञात्वा कर्माणि साधयेत् ॥३८॥
38. gurvagnipretasaṁskāramantyeṣṭiṁ digbalikramam ,
mokṣadīpavidhānādi jñātvā karmāṇi sādhayet.
38. guru-agni-preta-saṃskāra-anty-eṣṭiṃ dig-bali-kramam
mokṣa-dīpa-vidhānādi jñātvā karmāṇi sādhayet
38. guru-agni-preta-saṃskāram antyeṣṭim dig-bali-kramam
mokṣa-dīpa-vidhānādi ca jñātvā karmāṇi sādhayet
38. After knowing the funeral and memorial rites for the guru, the sacred fire, and departed souls (preta), final funerary rites (anty-eṣṭi), the procedure for directional offerings (dig-bali), and the rules concerning the liberation lamp (mokṣa-dīpa) and so on, one should perform the actions.
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इत्याद्याः कथिताः किञ्चिद्विशेषाः कुलनायिके ।
सर्वेषामेव मन्त्राणां विधिः साधारणक्रमः ॥३९॥
39. ityādyāḥ kathitāḥ kiñcidviśeṣāḥ kulanāyike ,
sarveṣāmeva mantrāṇāṁ vidhiḥ sādhāraṇakramaḥ.
39. iti ādyāḥ kathitāḥ kiñcid viśeṣāḥ kula-nāyike
sarveṣām eva mantrāṇām vidhiḥ sādhāraṇa-kramaḥ
39. kula-nāyike,
iti ādyāḥ kiñcid viśeṣāḥ kathitāḥ,
sarveṣām eva mantrāṇām vidhiḥ sādhāraṇa-kramaḥ (ca)
39. O mistress of Kula, these and other such special features have thus been briefly explained, and this is the general procedure for all mantras.
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मन्त्राः पुरुषदेवाः स्युवीद्याः स्त्रीदेवताः प्रिये ।
मन्त्राः पुंसो हुंफडन्ताः प्राणे चरति दक्षिणे ।
प्रबुध्यन्तेऽग्निजायान्ता विद्याः स्त्रीदेवताः प्रिये ॥४०॥
40. mantrāḥ puruṣadevāḥ syuvīdyāḥ strīdevatāḥ priye ,
mantrāḥ puṁso huṁphaḍantāḥ prāṇe carati dakṣiṇe ,
prabudhyante'gnijāyāntā vidyāḥ strīdevatāḥ priye.
40. mantrāḥ puruṣa-devāḥ syuḥ vidyāḥ strī-devatāḥ
priye mantrāḥ puṃsaḥ huṃphaṭ-antāḥ
prāṇe carati dakṣiṇe prabudhyante
agni-jāyā-antāḥ vidyāḥ strī-devatāḥ priye
40. priye,
mantrāḥ puruṣa-devāḥ syuḥ,
vidyāḥ (ca) strī-devatāḥ.
mantrāḥ puṃsaḥ huṃphaṭ-antāḥ dakṣiṇe prāṇe carati,
vidyāḥ agni-jāyā-antāḥ prabudhyante
40. O beloved, mantras have male deities, while vidyās have female deities. Mantras ending in huṃphaṭ belong to the male and operate in the right breath, whereas vidyās ending in agni-jāyā (svāhā) awaken as female deities, O beloved.
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वामे प्राणे प्रबुध्यन्ते नमोऽन्ताः स्युर्नपुंसकाः ।
नाडीद्वयगते प्राणे सर्वे बोधं प्रयान्ति च ॥४१॥
41. vāme prāṇe prabudhyante namo'ntāḥ syurnapuṁsakāḥ ,
nāḍīdvayagate prāṇe sarve bodhaṁ prayānti ca.
41. vāme prāṇe prabudhyante namaḥ antāḥ syuḥ napuṃsakāḥ
nāḍī dvaya gate prāṇe sarve bodham prayānti ca
41. vāme prāṇe prabudhyante namaḥ antāḥ napuṃsakāḥ syuḥ,
nāḍī-dvaya-gate prāṇe ca sarve bodham prayānti
41. Mantras ending with namaḥ become neuter when they awaken in the left breath, and when the breath moves through both channels, all of them attain full awakening.
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शान्तिके मनवः स्ॐया भूयिष्ठेन्द्वमृताक्षराः ।
स्वाहान्ताः स्युवीयत्प्रायाश्चाग्नेयाः क्रूरकर्मसु ॥४२॥
42. śāntike manavaḥ soṁyā bhūyiṣṭhendvamṛtākṣarāḥ ,
svāhāntāḥ syuvīyatprāyāścāgneyāḥ krūrakarmasu.
42. śāntike manavaḥ saumyāḥ bhūyiṣṭha indu amṛta akṣarāḥ
svāhā antāḥ syuḥ viyat prāyāḥ ca āgneyāḥ krūra karmasu
42. śāntike manavaḥ saumyāḥ bhūyiṣṭha-indu-amṛta-akṣarāḥ syuḥ,
svāhā-antāḥ viyat-prāyāḥ ca,
āgneyāḥ ca krūra-karmasu
42. For pacifying rituals (śānti), mantras are gentle, predominantly possessing lunar and nectar-like syllables. Those ending in svāhā are rich in the element ether, and fiery mantras are applied in fierce rites.
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फट् च पुष्टौ वषट् वश्ये हुंफट् चैव तु मारणे ।
स्तम्भने च नमः प्रोक्तं स्वाहा शान्तिकपौष्टिके ॥४३॥
43. phaṭ ca puṣṭau vaṣaṭ vaśye huṁphaṭ caiva tu māraṇe ,
stambhane ca namaḥ proktaṁ svāhā śāntikapauṣṭike.
43. phaṭ ca puṣṭau vaṣaṭ vaśye huṃphaṭ ca eva tu māraṇe
stambhane ca namaḥ proktaḥ svāhā śāntika-pauṣṭike
43. phaṭ ca puṣṭau vaṣaṭ vaśye huṃphaṭ ca eva tu māraṇe
stambhane ca namaḥ proktaḥ svāhā śāntika-pauṣṭike
43. Furthermore, phaṭ is used for nourishment, vaṣaṭ for subjugation, and huṃphaṭ for killing. Namaḥ is declared for paralyzing, and svāhā is for pacifying and nourishing rites.
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होमतर्पणयोः स्वाहा न्यासपूजनयोर्नमः ।
मन्त्रान्ते योजयेन्मन्त्री जपकाले यथास्थितम् ॥४४॥
44. homatarpaṇayoḥ svāhā nyāsapūjanayornamaḥ ,
mantrānte yojayenmantrī japakāle yathāsthitam.
44. homa-tarpaṇayoḥ svāhā nyāsa-pūjanayoḥ namaḥ
mantra-ante yojayet mantrī japa-kāle yathā-sthitam
44. homa-tarpaṇayoḥ svāhā nyāsa-pūjanayoḥ namaḥ mantrī
mantra-ante japa-kāle yathā-sthitam yojayet
44. Svāhā is used for fire offerings and libations, and namaḥ is for nyāsa and worship. The practitioner should apply them at the end of the mantra during japa as appropriate.
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शान्तिके राजतं ताम्रं भूर्जपत्रन्तु वश्यके ।
सर्वकार्येषु सौवर्णे क्रूरे स्यात् प्रेतकर्पटम् ॥४५॥
45. śāntike rājataṁ tāmraṁ bhūrjapatrantu vaśyake ,
sarvakāryeṣu sauvarṇe krūre syāt pretakarpaṭam.
45. śāntike rājataṃ tāmraṃ bhūrja-patram tu vaśyake
sarva-kāryeṣu sauvarṇe krūre syāt preta-karpaṭam
45. śāntike rājataṃ tāmraṃ tu vaśyake bhūrja-patram
sarva-kāryeṣu sauvarṇe krūre preta-karpaṭam syāt
45. Silver and copper are used for pacifying rites, birch bark for subjugation, gold for all kinds of tasks, and a shroud from a cremation ground for fierce rites.
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त्रिगन्धं शान्तिके प्रोक्तं पञ्चगन्धञ्च वश्यके ।
सर्वकार्यंष्वष्टगन्धं क्रूरे चाष्टविषाणि च ॥४६॥
46. trigandhaṁ śāntike proktaṁ pañcagandhañca vaśyake ,
sarvakāryaṁṣvaṣṭagandhaṁ krūre cāṣṭaviṣāṇi ca.
46. tri-gandhaṃ śāntike proktaṃ pañca-gandhaṃ ca vaśyake
sarva-kāryeṣu aṣṭa-gandhaṃ krūre ca aṣṭa-viṣāṇi ca
46. śāntike tri-gandhaṃ proktaṃ,
vaśyake ca pañca-gandhaṃ,
sarva-kāryeṣu aṣṭa-gandhaṃ,
krūre ca aṣṭa-viṣāṇi
46. A mixture of three fragrant substances is prescribed for pacifying rites, five for subjugation rites, eight for all kinds of tasks, and eight poisons for fierce rites.
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शान्तके लेखनी दूर्वा वश्यादौ शिखिपुच्चिका ।
हेम्ना तु सर्वकार्याणि क्रूरे स्यात् काकपुच्चिका ॥४७॥
47. śāntake lekhanī dūrvā vaśyādau śikhipuccikā ,
hemnā tu sarvakāryāṇi krūre syāt kākapuccikā.
47. śāntake lekhanī dūrvā vaśyādau śikhipucchikā
hemnā tu sarvakāryāṇi krūre syāt kākapucchikā
47. śāntake lekhanī dūrvā,
vaśyādau śikhipucchikā,
hemnā tu sarvakāryāṇi,
krūre kākapucchikā syāt
47. For pacifying rites, a pen made of dūrvā grass is used, while a peacock feather is used for subjugation and other such rites. Gold is used for all kinds of tasks, and a crow feather is used in fierce rites.
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स्वगृहे शान्तिकर्मं स्याद्वश्याद्यं चण्डिकालये ।
सर्वकार्यं देवगृहे श्मशाने क्रूरकर्म च ॥४८॥
48. svagṛhe śāntikarmaṁ syādvaśyādyaṁ caṇḍikālaye ,
sarvakāryaṁ devagṛhe śmaśāne krūrakarma ca.
48. sugṛhe śāntikarma syāt vaśyādyaṃ caṇḍikālaye
sarvakāryaṃ devagṛhe śmaśāne krūrakarma ca
48. śāntikarma sugṛhe syāt,
vaśyādyaṃ caṇḍikālaye,
sarvakāryaṃ devagṛhe,
krūrakarma ca śmaśāne
48. Pacifying rituals should be performed in one's own house, and subjugation and other such rites in a temple of Caṇḍikā. All-purpose tasks are performed in a divine temple, and fierce rites in a cremation ground.
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लक्षणान्येवमादीनि ज्ञात्वा गुरुमुखात् प्रिये ।
सर्वकर्माणि कुर्वीत मन्त्री तत्तत्फलाप्तये ॥४९॥
49. lakṣaṇānyevamādīni jñātvā gurumukhāt priye ,
sarvakarmāṇi kurvīta mantrī tattatphalāptaye.
49. lakṣaṇāni evam ādīni jñātvā guru mukhāt priye
sarva karmāṇi kurvīta mantrī tat tat phala āptaye
49. priye mantrī evam-ādīni lakṣaṇāni gurumukhāt
jñātvā tat-tat-phalāptaye sarvakarmāṇi kurvīta
49. O beloved, after learning these and other such characteristics directly from the mouth of the guru, the practitioner should perform all rituals for the attainment of their respective results.
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मूले प्रासादबीजञ्च तरुणादित्यसन्निभम् ।
उत्तमाङ्गे पराबीजं चन्द्रायुतसमप्रभम् ॥५०॥
50. mūle prāsādabījañca taruṇādityasannibham ,
uttamāṅge parābījaṁ candrāyutasamaprabham.
50. mūle prāsāda bījam ca taruṇa āditya sannibham
uttama aṅge parā bījam candra ayuta sama prabham
50. mūle taruṇāditya-sannibham prāsādabījam ca
uttamāṅge candrāyuta-sama-prabham parābījam
50. At the root, there is the prāsāda-bīja, which resembles the morning sun, and on the crown of the head, there is the supreme bīja (parābīja), which possesses the brilliance of ten thousand moons.
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परस्परजनस्पर्शजनितानन्दनिर्भरः ।
मूलादिब्रह्मरन्ध्रान्तं अनवच्चिन्नरूपिभिः ॥५१॥
51. parasparajanasparśajanitānandanirbharaḥ ,
mūlādibrahmarandhrāntaṁ anavaccinnarūpibhiḥ.
51. parasparajanasparśajanitānandanirbharaḥ
mūlādibrahmarandhrāntam anavacchinnarūpibhiḥ
51. parasparajanasparśa-janitānandanirbharaḥ
mūlādibrahmarandhrāntam anavacchinnarūpibhiḥ
51. Overflowing with bliss born from the mutual contact of people, from the base (mūlādhāra) up to the crown opening (brahmarandhra), with forms that are uninterrupted,
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परामृतरसासेकैः सिक्तमापादमस्तकम् ।
आत्मानं भावयेन्नित्यं स भवेदजरामरः ॥५२॥
52. parāmṛtarasāsekaiḥ siktamāpādamastakam ,
ātmānaṁ bhāvayennityaṁ sa bhavedajarāmaraḥ.
52. parāmṛtarasāsekaiḥ siktamāpādamastakam
ātmānaṃ bhāvayen nityaṃ sa bhaved ajarāmaraḥ
52. nityam āpādamastakam parāmṛtarasāsekaiḥ
siktam ātmānaṃ bhāvayet saḥ ajarāmaraḥ bhavet
52. (the practitioner) should constantly visualize the self, moistened from head to toe by showers of supreme nectar juice, (whereby) he becomes free from old age and death.
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एवं ध्यात्वा कुलेशानि सर्वकर्माणि साधयेत् ।
सिध्यन्ति तरसा देवि नात्र कार्या विचारणा ॥५३॥
53. evaṁ dhyātvā kuleśāni sarvakarmāṇi sādhayet ,
sidhyanti tarasā devi nātra kāryā vicāraṇā.
53. evam dhyātvā kuleśāni sarvakarmāṇi sādhayet
sidhyanti tarasā devi na atra kāryā vicāraṇā
53. kuleśāni devi evam dhyātvā sarvakarmāṇi sādhayet
tarasā sidhyanti atra kāryā vicāraṇā na
53. O mistress of the lineage, having meditated in this way, the practitioner should perform all actions. They are successfully accomplished swiftly, O goddess, and there is no doubt about this.
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ध्यानभेदं प्रवक्ष्यामि सर्वसिद्धिकरं प्रिये ।
ईप्सितं लभते येन पूजाहोमादिकं विना ॥५४॥
54. dhyānabhedaṁ pravakṣyāmi sarvasiddhikaraṁ priye ,
īpsitaṁ labhate yena pūjāhomādikaṁ vinā.
54. dhyānabhedam pravakṣyāmi sarvasiddhikaram
priye īpsitam labhate yena pūjāhomādikam vinā
54. priye dhyānabhedam pravakṣyāmi sarvasiddhikaram
yena pūjāhomādikam vinā īpsitam labhate
54. O beloved, I will explain the varieties of meditation that grant all spiritual attainments, through which one obtains their desired object without ritual worship and fire offerings.
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स्थाने मनोहरे देवि साधकः स्थिरमानसः ।
स्थितो मृद्वासने ध्यायेद् गुरुवन्दनपूर्वकम् ॥५५॥
55. sthāne manohare devi sādhakaḥ sthiramānasaḥ ,
sthito mṛdvāsane dhyāyed guruvandanapūrvakam.
55. sthāne manohare devi sādhakaḥ sthiramānasaḥ
sthitaḥ mṛdvāsane dhyāyet guruvandanapūrvakam
55. devi manohare sthāne sthira-mānasaḥ sādhakaḥ
mṛdu-āsane sthitaḥ guru-vandana-pūrvakam dhyāyet
55. O goddess, in a charming and delightful place, the practitioner with a steady mind, seated upon a soft seat, should meditate after first offering salutations to the guru.
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मस्तकस्थितसम्पूर्णचन्द्रमण्डलमध्यगम् ।
श्रीप्रासादपराबीजं षोडशस्वरसंयुतम् ॥५६॥
56. mastakasthitasampūrṇacandramaṇḍalamadhyagam ,
śrīprāsādaparābījaṁ ṣoḍaśasvarasaṁyutam.
56. mastakaasthitasampūrṇacandramaṇḍalamadhyagam
śrīprāsādaparābījaṃ ṣoḍaśasvarasaṃyutam
56. mastaka-asthita-sampūrṇa-candra-maṇḍala-madhyagam
śrī-prāsāda-para-bījaṃ ṣoḍaśa-svara-saṃyutam (dhyāyet)
56. (He should meditate upon the supreme seed-mantra of śrī-prāsāda), situated in the middle of the full moon disk located at the head, endowed with the sixteen vowels.
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शुद्धस्फटिककर्पूरकुन्देन्दुधवलं प्रिये ।
सच्चन्द्रबिम्बसञ्जातसुधाप्लावितविग्रहम् ॥५७॥
57. śuddhasphaṭikakarpūrakundendudhavalaṁ priye ,
saccandrabimbasañjātasudhāplāvitavigraham.
57. śuddhasphaṭikakarpūrakundendudhavalaṃ priye
saccandrabimbasañjātasudhāplāvitavigraham
57. priye śuddhasphaṭikakarpūrakundendudhavalaṃ
saccandrabimbasañjātasudhāplāvitavigraham
57. O beloved, he should meditate upon his form, which is as white as pure crystal, camphor, the kunda flower, and the moon, and is bathed in the nectar born from the disk of the autumn moon.
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आत्मानं भावयेन्नित्यं निश्चलेनान्तरात्मना ।
सर्वारिष्टं विलीयेत शुभश्रीपुष्टिकारकम् ॥५८॥
58. ātmānaṁ bhāvayennityaṁ niścalenāntarātmanā ,
sarvāriṣṭaṁ vilīyeta śubhaśrīpuṣṭikārakam.
58. ātmānaṃ bhāvayennityaṃ niścalenāntarātmanā
sarvāriṣṭaṃ vilīyeta śubhaśrīpuṣṭikārakam
58. nityam niścalena antarātmanā ātmānam bhāvayet
sarvāriṣṭam vilīyeta śubhaśrīpuṣṭikārakam
58. He should constantly contemplate the self with a steady inner mind, bringing about auspiciousness, prosperity, and nourishment, whereby all obstacles will dissolve.
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श्रीप्रासादपरामन्त्रमष्टोत्तरसहस्रकम् ।
तरुणोल्लाससहितो मण्डलं पूजयेत् प्रिये ॥५९॥
59. śrīprāsādaparāmantramaṣṭottarasahasrakam ,
taruṇollāsasahito maṇḍalaṁ pūjayet priye.
59. śrīprāsādaparāmantram aṣṭottarasahasrakam
taruṇollāsasahitaḥ maṇḍalaṃ pūjayet priye
59. priye taruṇollāsasahitaḥ śrīprāsādaparāmantram
aṣṭottarasahasrakam maṇḍalaṃ pūjayet
59. O beloved, accompanied by the fresh surge of joy, he should worship the mandala with the supreme prāsāda-mantra repeated one thousand and eight times.
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अपमृत्युमहारोगजरामरणजं भयम् ।
ग्रहापस्मारवेतालभूतोन्मादादिजं भयम् ॥६०॥
60. apamṛtyumahārogajarāmaraṇajaṁ bhayam ,
grahāpasmāravetālabhūtonmādādijaṁ bhayam.
60. apamṛtyumahārogajarāmaraṇaajaṃ bhayam
grahāpasvāravetālabhūtonmādādijaṃ bhayam
60. apamṛtyumahārogajarāmaraṇajaṃ bhayam
grahāpasvāravetālabhūtonmādādijaṃ bhayam (naśyati)
60. (All fears are dispelled) - fear born of untimely death, major diseases, old age, and death, as well as fear arising from malevolent planets, epilepsy, vetālas, ghosts, and madness.
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जित्वाधिव्याधिरहितः पुत्रपौत्रसमन्वितः ।
जीवेद्वर्षशतं साग्रं पूजितः सर्वमानवः ॥६१॥
61. jitvādhivyādhirahitaḥ putrapautrasamanvitaḥ ,
jīvedvarṣaśataṁ sāgraṁ pūjitaḥ sarvamānavaḥ.
61. jitvā adhivyādhi-rahitaḥ putra-pautra-samanvitaḥ
jīvet varṣa-śatam sāgram pūjitaḥ sarva-mānavaḥ
61. sarva-mānavaiḥ pūjitaḥ adhivyādhi-rahitaḥ
putra-pautra-samanvitaḥ jitvā varṣa-śatam sāgram jīvet
61. (Having conquered), honored by all people, free from mental and physical illnesses, and blessed with children and grandchildren, he should live for a full hundred years and more.
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अश्रुतं बुध्यते शास्त्रं कविता निर्मला भवेत् ।
चिन्मयो जायते साक्षान्नात्र कार्या विचारणा ॥६२॥
62. aśrutaṁ budhyate śāstraṁ kavitā nirmalā bhavet ,
cinmayo jāyate sākṣānnātra kāryā vicāraṇā.
62. aśrutam budhyate śāstram kavitā nirmalā bhavet
cinmayaḥ jāyate sākṣāt na atra kāryā vicāraṇā
62. aśrutam śāstram budhyate,
nirmalā kavitā bhavet,
sākṣāt cinmayaḥ jāyate,
atra vicāraṇā na kāryā
62. Unheard scriptures are understood, pure poetry arises, one directly becomes embodiment of consciousness (cinmaya), and in this matter no hesitation should be made.
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ज्वरोन्मादादिरोगेषु जपेच्चिरसि चिन्तयन् ।
शूलवातव्रणग्रन्थिमूत्रकृच्च्रादिसम्भवे ।
तत्तत्स्थानेषु देवेशि पूर्ववच्चिन्तयन् जपेत् ॥६३॥
63. jvaronmādādirogeṣu japeccirasi cintayan ,
śūlavātavraṇagranthimūtrakṛccrādisambhave ,
tattatsthāneṣu deveśi pūrvavaccintayan japet.
63. jvaronmādādirogeṣu japeccirasi
cintayan śūlavātavraṇagranthimūtrakṛccrādisambhave
tattatsthāneṣu
deveśi pūrvavaccintayan japet
63. deveśi jvaronmādādirogeṣu
śūlavātavraṇagranthimūtrakṛccrādisambhave
ca tattatsthāneṣu cirasi
cintayan pūrvavat japej japen
63. O goddess, in cases of fever, madness, and other diseases, or when afflictions such as colic, wind disorders, wounds, tumors, and urinary difficulties arise, one should repeat the mantra while meditating on the head and on the respective affected parts of the body just as before.
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महारोगेषु जातेषु सर्वाङ्गेषु विचिन्तयेत् ।
तत्क्षणाच्चान्तिमायान्ति रोगाः सर्वे न संशयः ॥६४॥
64. mahārogeṣu jāteṣu sarvāṅgeṣu vicintayet ,
tatkṣaṇāccāntimāyānti rogāḥ sarve na saṁśayaḥ.
64. mahārogeṣu jāteṣu sarvāṅgeṣu vicintayet
tatkṣaṇāccāntimāyānti rogāḥ sarve na saṃśayaḥ
64. mahārogeṣu sarvāṅgeṣu jāteṣu vicintayet
tatkṣaṇāt sarve rogāḥ śāntim āyānti na saṃśayaḥ
64. When major diseases manifest across all limbs and parts of the body, one should meditate accordingly, and without a doubt all those diseases instantly subside.
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दशेन्द्रियेषु यो ध्यायेल्लभेदिन्द्रियसौष्ठवम् ।
यत्र बीजं स्मरेत्तत्र तत्फलं भवति ध्रुवम् ॥६५॥
65. daśendriyeṣu yo dhyāyellabhedindriyasauṣṭhavam ,
yatra bījaṁ smarettatra tatphalaṁ bhavati dhruvam.
65. daśa indriyeṣu yaḥ dhyāyet labhet indriya-sauṣṭhavam
yatra bījaṃ smaret tatra tat-phalam bhavati dhruvam
65. yaḥ daśa indriyeṣu dhyāyet indriya-sauṣṭhavam labhet,
yatra bījaṃ smaret tatra tat-phalaṃ dhruvam bhavati
65. Whoever meditates upon the ten senses attains perfection of the senses, and wherever one remembers the seed-mantra, the fruit of that meditation unfailingly manifests there.
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सदा यश्चिन्तयेन्मूध्नी स भवेदजरामरः ।
सर्वरोगप्रहरणं विद्यारोग्यप्रदं प्रिये ॥६६॥
66. sadā yaścintayenmūdhnī sa bhavedajarāmaraḥ ,
sarvarogapraharaṇaṁ vidyārogyapradaṁ priye.
66. sadā yaḥ cintayet mūrdhni saḥ bhavet ajara-amaraḥ
sarva-roga-praharanam vidyā-ārogya-pradam priye
66. priye,
yaḥ sadā mūrdhni cintayet saḥ ajara-amaraḥ bhavet,
sarva-roga-praharanaṃ vidyā-ārogya-pradam ca
66. O beloved, whoever constantly contemplates upon the head becomes free from old age and death, and this practice dispels all diseases while conferring knowledge and health.
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अस्मात् परतरध्यानं नास्ति सत्यं न संशयः ।
सात्त्विकध्यानजं देवि फलमेतदुदीरितम् ॥६७॥
67. asmāt parataradhyānaṁ nāsti satyaṁ na saṁśayaḥ ,
sāttvikadhyānajaṁ devi phalametadudīritam.
67. asmāt parataradhyānam nāsti satyaṃ na saṃśayaḥ
sāttvikadhyānajaṃ devi phalam etat udīritam
67. devi,
asmāt paratara-dhyānam nāsti,
satyaṃ na saṃśayaḥ.
etat sāttvika-dhyānajaṃ phalam udīritam.
67. O goddess, there is no meditation superior to this, truly there is no doubt. This result born from pure (sāttvika) meditation has thus been declared.
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शान्तिकर्माणि सर्वाणि विधिनानेन कारयेत् ।
विधिनानेन देवेशि सौभाग्यमतुलं भवेत् ॥६८॥
68. śāntikarmāṇi sarvāṇi vidhinānena kārayet ,
vidhinānena deveśi saubhāgyamatulaṁ bhavet.
68. śāntikarmāṇi sarvāṇi vidhinānena kārayet
vidhinānena deveśi saubhāgyam atulaṃ bhavet
68. deveśi,
anena vidhinā sarvāṇi śānti-karmāṇi kārayet.
anena vidhinā atulam saubhāgyam bhavet.
68. O queen of the gods, one should perform all pacifying rites according to this procedure. Through this procedure, unsurpassed good fortune is attained.
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द्वादशाधारपद्मेषु द्वादशस्वरसंयुतम् ।
बीजं सञ्चिन्तयेद् यस्तु स भवेदजरामरः ॥६९॥
69. dvādaśādhārapadmeṣu dvādaśasvarasaṁyutam ,
bījaṁ sañcintayed yastu sa bhavedajarāmaraḥ.
69. dvādaśādhārapadmeṣu dvādaśasvarasaṃyutam
bījaṃ sañcintayed yas tu sa bhaved ajarāmaraḥ
69. yaḥ tu dvādaśādhārapadmeṣu dvādaśasvarasaṃyutam bījaṃ sañcintayet,
saḥ ajarāmaraḥ bhavet
69. Whoever meditates upon the seed-mantra combined with the twelve vowels within the twelve foundational lotuses becomes free from old age and death.
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षडाधारेषु षड्दीर्घयुक्तं बीजं विचिन्तयेत् ।
षडाधारस्थदेवीभिः पूज्यते कुलनायिके ॥७०॥
70. ṣaḍādhāreṣu ṣaḍdīrghayuktaṁ bījaṁ vicintayet ,
ṣaḍādhārasthadevībhiḥ pūjyate kulanāyike.
70. ṣaḍādhāreṣu ṣaḍdīrghayuktaṃ bījaṃ vicintayet
ṣaḍādhārasthadevībhiḥ pūjyate kulanāyike
70. he kulanāyike,
ṣaḍādhāreṣu ṣaḍdīrghayuktaṃ bījaṃ vicintayet,
ṣaḍādhārasthadevībhiḥ pūjyate ca
70. O queen of the family (kulanāyikā), one should meditate upon the seed-mantra joined with the six long vowels within the six foundational supports, being worshipped by the goddesses residing in the six supports.
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हृत्पद्मकणीकामध्ये सूर्यमण्डलसंस्थितम् ।
पराप्रासादबीजन्तु तरुणारुणसन्निभम् ॥७१॥
71. hṛtpadmakaṇīkāmadhye sūryamaṇḍalasaṁsthitam ,
parāprāsādabījantu taruṇāruṇasannibham.
71. hṛd-padma-karṇikā-madhye sūrya-maṇḍala-saṃsthitam
parā-prāsāda-bījam tu taruṇa-aruṇa-sannibham
71. hṛd-padma-karṇikā-madhye sūrya-maṇḍala-saṃsthitam
taruṇa-aruṇa-sannibham parā-prāsāda-bījam tu
71. In the center of the pericarp of the heart-lotus, situated within the solar orb, resides the supreme prāsāda seed-mantra, shining like the young morning sun.
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जवाबन्धूकसिन्दूरपद्मरागप्रभोज्ज्वलम् ।
पञ्चविशतिभिः स्पर्शाक्षरैः संवीतमम्बिके ॥७२॥
72. javābandhūkasindūrapadmarāgaprabhojjvalam ,
pañcaviśatibhiḥ sparśākṣaraiḥ saṁvītamambike.
72. javā-bandhūka-sindūra-padmarāɡa-prabhā-ujjvalam
pañca-viśatibhiḥ sparśa-akṣaraiḥ saṃvītam ambike
72. ambike javā-bandhūka-sindūra-padmarāɡa-prabhā-ujjvalam
pañca-viśatibhiḥ sparśa-akṣaraiḥ saṃvītam
72. O mother (Ambikā), it is radiant with the brilliant luster of China rose, Bandhūka flower, vermilion, and ruby, and is surrounded by the twenty-five plosive letters.
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तत्प्रभापटलच्चायाव्यक्तीकृतजगत्त्रयम् ।
आत्मानञ्च स्मरेद्देवि निश्चलेनान्तरात्मना ॥७३॥
73. tatprabhāpaṭalaccāyāvyaktīkṛtajagattrayam ,
ātmānañca smareddevi niścalenāntarātmanā.
73. tat-prabhā-paṭala-chāyā-vyaktīkṛta-jagat-trayam
ātmānam ca smared devi niścalena antarātmanā
73. devi tat-prabhā-paṭala-chāyā-vyaktīkṛta-jagat-trayam
ātmānam ca niścalena antarātmanā smared
73. O goddess, one should meditate upon oneself and the three worlds made manifest by the radiance of its cluster of light, with an unwavering inner self.
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पराप्रासादबीजन्तु तरुणोल्लाससंयुतः ।
अष्टोत्तरसहस्रन्तु मण्डलं प्रजपेत् सुधीः ॥७४॥
74. parāprāsādabījantu taruṇollāsasaṁyutaḥ ,
aṣṭottarasahasrantu maṇḍalaṁ prajapet sudhīḥ.
74. para-prāsāda-bījam tu taruṇa-ullāsa-saṃyutaḥ
aṣṭottara-sahasram tu maṇḍalaṃ prajapet sudhīḥ
74. sudhīḥ tu para-prāsāda-bījam taruṇa-ullāsa-saṃyutam
aṣṭottara-sahasram tu maṇḍalam prajapet
74. The wise practitioner should then perform the japa recitation of the supreme prāsāda seed-mantra, joined with youthful exuberance, one thousand and eight times around the maṇḍala.
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देवदानवगन्धर्वसिद्धकिन्नरगुह्यकान् ।
विद्याधरान्मुनीन् यक्षान् नागानप्सरसः स्त्रियः ॥७५॥
75. devadānavagandharvasiddhakinnaraguhyakān ,
vidyādharānmunīn yakṣān nāgānapsarasaḥ striyaḥ.
75. devadānavagandharvasiddhakinnaraguhyakān
vidyādharānmunīn yakṣān nāgānapsarasaḥ striyaḥ
75. devadānavagandharvasiddhakinnaraguhyakān
vidyādharānmunīn yakṣān nāgānapsarasaḥ striyaḥ
75. Gods, demons, gandharvas, siddhas, kinnaras, guhyakas, vidyādharas, sages, yakṣas, nāgas, apsarases, and women,
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सिंहव्याघ्रोरगेन्द्रादीनन्यान् दुष्टमृगानपि ।
वश्यान् करोत्यसन्देहं किं पुनर्मानवादिकान् ॥७६॥
76. siṁhavyāghroragendrādīnanyān duṣṭamṛgānapi ,
vaśyān karotyasandehaṁ kiṁ punarmānavādikān.
76. siṃhavyāghroragendrādīnanyān duṣṭamṛgānapi
vaśyān karotyasandehaṃ kiṃ punarmanavādikān
76. siṃhavyāghroragendrādīn anyān duṣṭamṛgān api asandehaṃ vaśyān karoti,
kiṃ punaḥ mānavādikān
76. lions, tigers, noble serpents, and other wicked wild animals, without a doubt he brings under his control - what then to say of humans and others?
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महदैश्वर्यमाप्नोति स्वर्गभोगादिकं प्रिये ।
यस्य मूध्नी स्मरन् जप्यात् स वश्यो जायते हठात् ॥७७॥
77. mahadaiśvaryamāpnoti svargabhogādikaṁ priye ,
yasya mūdhnī smaran japyāt sa vaśyo jāyate haṭhāt.
77. mahat aiśvaryam āpnoti svarga-bhoga-ādikam priye
yasya mūrdhni smaran japyāt sa vaśyaḥ jāyate haṭhāt
77. priye yasya mūrdhni smaran japyāt mahat aiśvaryam
svarga-bhoga-ādikam ca āpnoti sa haṭhāt vaśyaḥ jāyate
77. O beloved, whoever remembers (the mantra) upon their head while performing japa recitation attains supreme sovereignty, along with heavenly enjoyments and the like, and brings (others) under their control by force.
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राजसध्यानजं देवि फलमेतदुदीरितम् ।
वश्यकर्माणि सर्वाणि विधिनानेन कारयेत् ॥७८॥
78. rājasadhyānajaṁ devi phalametadudīritam ,
vaśyakarmāṇi sarvāṇi vidhinānena kārayet.
78. rājasa-dhyāna-jam devi phalam etat udīritam
vaśya-karmāṇi sarvāṇi vidhinā anena kārayet
78. devi rājasa-dhyāna-jam etat phalam udīritam
anena vidhinā sarvāṇi vaśya-karmāṇi kārayet
78. O goddess, this result born from rajasic meditation has thus been declared. One should perform all subjugation rites according to this procedure.
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सर्ववश्यकरं देवि सर्वैश्वर्यफलप्रदम् ।
अस्मात् परतरं ध्यानं नास्ति सत्यं न संशयः ॥७९॥
79. sarvavaśyakaraṁ devi sarvaiśvaryaphalapradam ,
asmāt parataraṁ dhyānaṁ nāsti satyaṁ na saṁśayaḥ.
79. sarvavaśyakaraṃ devi sarvaiśvaryaphalapradam
asmāt parataraṃ dhyānaṃ nāsti satyaṃ na saṃśayaḥ
79. devi sarvavaśyakaraṃ sarvaiśvaryaphalapradam
asmāt parataraṃ dhyānaṃ na asti satyaṃ na saṃśayaḥ
79. O goddess, this meditation bestows complete subjugation and the fruit of all supreme sovereignty. There is no meditation higher than this - this is the truth, without a doubt.
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लिखेत्त्रिकोणं षट्कोणं अष्टारञ्च महीपुरम् ।
मूलमन्त्रं लिखेन्मध्ये साध्यनामसमन्वितम् ॥८०॥
80. likhettrikoṇaṁ ṣaṭkoṇaṁ aṣṭārañca mahīpuram ,
mūlamantraṁ likhenmadhye sādhyanāmasamanvitam.
80. likhet trikoṇaṃ ṣaṭkoṇaṃ aṣṭāraṃ ca mahīpuram
mūlamantraṃ likhet madhye sādhyanāmasamanvitam
80. trikoṇaṃ ṣaṭkoṇaṃ aṣṭāraṃ ca mahīpuram likhet
madhye sādhyanāmasamanvitam mūlamantraṃ likhet
80. One should draw a triangle, a hexagon, an octagon, and also a square city (mahīpura), and in the center, one should write the principal mantra combined with the name of the person to be subdued.
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षट्कोणेषु षडङ्गानि विलिखेत् परमेश्वरि ।
केशरेषु स्वरानष्टौ वर्गान् पत्रेषु पार्वति ॥८१॥
81. ṣaṭkoṇeṣu ṣaḍaṅgāni vilikhet parameśvari ,
keśareṣu svarānaṣṭau vargān patreṣu pārvati.
81. ṣaṭkoṇeṣu ṣaḍaṅgāni vilikhet parameśvari
keśareṣu svarānaṣṭau vargān patreṣu pārvati
81. parameśvari pārvati ṣaṭkoṇeṣu ṣaḍaṅgāni
vilikhet keśareṣu aṣṭau svarān patreṣu vargān
81. O supreme goddess (Parameśvarī), O Pārvatī, one should write the six limbs (ṣaḍaṅga) in the six triangles, the eight vowels in the filaments, and the groups of consonants on the petals.
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भूगृहस्य चतुष्कोणे विलिखेन्मूलमम्बिके ।
पञ्चवर्णरजोभिश्च शुभं दृष्टिमनोहरम् ॥८२॥
82. bhūgṛhasya catuṣkoṇe vilikhenmūlamambike ,
pañcavarṇarajobhiśca śubhaṁ dṛṣṭimanoharam.
82. bhūgṛhasya catuḥkoṇe vilikhet mūlam ambike
pañcavarṇarajobhiś ca śubhaṃ dṛṣṭimanoharam
82. ambike bhūgṛhasya catuḥkoṇe pañcavarṇarajobhiḥ
ca śubhaṃ dṛṣṭimanoharam mūlam vilikhet
82. O mother (Ambikā), one should write the principal mantra in the four corners of the sacred enclosure (bhūgṛha), using powders of five colors, auspicious and enchanting to the sight.
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एवं यन्त्रं समालिख्य विधिवन्मन्त्रवित्तमः ।
एकत्रिषड्वसुचतुःकलसान् स्थापयेत् प्रिये ॥८३॥
83. evaṁ yantraṁ samālikhya vidhivanmantravittamaḥ ,
ekatriṣaḍvasucatuḥkalasān sthāpayet priye.
83. evam yantram samālikhya vidhivat mantravittamaḥ
eka-tri-ṣaṭ-vasu-catuḥ-kalasān sthāpayet priye
83. priye mantravittamaḥ evam yantram samālikhya
vidhivat eka-tri-ṣaṭ-vasu-catuḥ-kalasān sthāpayet
83. O beloved, the best among knowers of mantras should thus draw the yantra according to the prescribed rules, and set up one, three, six, eight, or four pots.
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मध्यादिचतुरस्रान्तं द्वात्रिंशत् कलसान् प्रिये ।
अथवाष्टादशेशानि सप्त वा दश वा प्रिये ॥८४॥
84. madhyādicaturasrāntaṁ dvātriṁśat kalasān priye ,
athavāṣṭādaśeśāni sapta vā daśa vā priye.
84. madhyādi-caturasrāntam dvātriṁśat kalasān priye
athavā aṣṭādaśa īśāni sapta vā daśa vā priye
84. priye madhyādi-caturasrāntam dvātriṁśat
kalasān aṣṭādaśa īśāni sapta vā daśa vā athavā
84. O beloved, from the center up to the square enclosure, thirty-two pots, or eighteen, O goddess, or seven, or ten, O beloved.
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चतुरो वाप्यथैकं वा कुर्यात् साधकसत्तमः ।
अस्थिरक्तशिरातन्तुमृण्मांसं रुधिरं जलम् ॥८५॥
85. caturo vāpyathaikaṁ vā kuryāt sādhakasattamaḥ ,
asthiraktaśirātantumṛṇmāṁsaṁ rudhiraṁ jalam.
85. caturaḥ vā api atha ekaṃ vā kuryāt sādhakasattamaḥ
asthiraktaśirātantumṛṇmāṃsaṃ rudhiraṃ jalam
85. sādhakasattamaḥ caturaḥ vā api ekaṃ vā kuryāt
asthi-rakta-śirā-tantu-mṛṇ-māṃsaṃ rudhiraṃ jalam
85. O beloved, the best among practitioners should perform (this) using four or one (pot), containing bone, blood, veins, thread, clay, flesh, blood, and water,
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चर्मवस्त्रशिलाकूर्मनारिकेलफलं शिरः ।
मन्त्रप्राणसमायुक्तां यजेत् कलसदेवताम् ॥८६॥
86. carmavastraśilākūrmanārikelaphalaṁ śiraḥ ,
mantraprāṇasamāyuktāṁ yajet kalasadevatām.
86. carmavastraśilākūrmanārikelaphalaṃ śiraḥ
mantroprāṇasamāyuktāṃ yajet kalasadevatām
86. mantra-prāṇa-samāyuktāṃ carma-vastra-śilā-kūrma-nārikela-phalaṃ
śiraḥ kalasa-devatām yajet
86. (using) hide, cloth, stone, tortoise (shell), coconut, and a head, he should worship the deity of the pot, endowed with the life-force of mantras.
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सावित्रीनापराङ्गानि मातरोज् भैरवान्विताः ।
विदिक्षु गुरुविघ्नेशदुर्गाक्षेत्रपतीन् प्रिये ॥८७॥
87. sāvitrīnāparāṅgāni mātaroj bhairavānvitāḥ ,
vidikṣu guruvighneśadurgākṣetrapatīn priye.
87. sāvitrī na aparāṅgāni mātaraḥ bhairava-anvitāḥ
vidikṣu guru-vighneśa-durgā-kṣetrapatīn priye
87. priye sāvitrī na aparāṅgāni mātaraḥ bhairava-anvitāḥ
vidikṣu guru-vighneśa-durgā-kṣetrapatīn
87. O beloved, (he should worship) Sāvitrī, the secondary limbs, the mothers accompanied by Bhairava, and in the intermediate directions, the guru, Vighneśa, Durgā, and the lords of the sacred field.
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कलसेषु समभ्यर्च्य विधिवन्मन्त्रवित्तमः ।
अभिषिञ्चेत् प्रियं शिष्यं सर्वपापप्रशान्तये ॥८८॥
88. kalaseṣu samabhyarcya vidhivanmantravittamaḥ ,
abhiṣiñcet priyaṁ śiṣyaṁ sarvapāpapraśāntaye.
88. kalaśeṣu samabhyarcya vidhi-vat mantra-vittamaḥ
abhiṣiñcet priyaṃ śiṣyaṃ sarva-pāpa-praśāntaye
88. mantra-vittamaḥ kalaśeṣu samabhyarcya vidhi-vat
priyaṃ śiṣyaṃ sarva-pāpa-praśāntaye abhiṣiñcet
88. After duly worshipping (them) in the pots, the best among knowers of mantras should consecrate his dear disciple for the appeasement of all sins.
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आयुः श्रीकान्तिसौभाग्यविद्यारोग्यादिकं भवेत् ।
राजाभिषिक्तो लभते चतुःसागरगां महीम् ॥८९॥
89. āyuḥ śrīkāntisaubhāgyavidyārogyādikaṁ bhavet ,
rājābhiṣikto labhate catuḥsāgaragāṁ mahīm.
89. āyuḥ śrī-kānti-saubhāgya-vidyā-rogyādikaṃ bhavet
rājā abhiṣiktaḥ labhate catuḥ-sāgara-gām mahīm
89. bhavet āyuḥ śrī-kānti-saubhāgya-vidyā-rogyādikam
rājā abhiṣiktaḥ labhate mahīm catuḥ-sāgara-gām
89. Longevity, prosperity, beauty, good fortune, knowledge, health, and other blessings are attained. An anointed king obtains the earth bounded by the four oceans.
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अकिञ्चनोऽभिषिक्तश्च महदैश्वर्यमाप्नुयात् ।
वन्ध्याभिषिक्ता लभते पुत्रं सर्वगुणान्वितम् ॥९०॥
90. akiñcano'bhiṣiktaśca mahadaiśvaryamāpnuyāt ,
vandhyābhiṣiktā labhate putraṁ sarvaguṇānvitam.
90. akiñcanaḥ abhiṣiktaḥ ca mahad-aiśvaryam āpnuyāt
vandhyā abhiṣiktā labhate putram sarva-guṇa-anvitam
90. akiñcanaḥ ca abhiṣiktaḥ āpnuyāt mahad-aiśvaryam
vandhyā abhiṣiktā labhate putram sarva-guṇa-anvitam
90. A destitute person, when anointed, attains supreme wealth, and an anointed barren woman obtains a son endowed with all good qualities.
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भूतापमृत्युरोगाद्या विनश्यन्ति न संशयः ।
त्रिलौहे वापि भूर्जे वा लिखित्वा यन्त्रमुत्तमम् ॥९१॥
91. bhūtāpamṛtyurogādyā vinaśyanti na saṁśayaḥ ,
trilauhe vāpi bhūrje vā likhitvā yantramuttamam.
91. bhūtāpamṛtyurogādyāḥ vinaśyanti na saṃśayaḥ
trilouhe vā api bhūrje vā likhitvā yantram uttamam
91. uttamam yantram trilouhe vā api bhūrje vā likhitvā
bhūtāpamṛtyurogādyāḥ vinaśyanti na saṃśayaḥ
91. Ghosts, untimely death, diseases, and other evils are destroyed without a doubt, after writing this supreme yantra on a plate of three metals or on birch bark,
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विधृतं बाहुना देवि सर्वरक्षाकरं भवेत् ।
आयुरारोग्यमैश्वर्यं विद्यालाभं यशो जयम् ॥९२॥
92. vidhṛtaṁ bāhunā devi sarvarakṣākaraṁ bhavet ,
āyurārogyamaiśvaryaṁ vidyālābhaṁ yaśo jayam.
92. vidhṛtam bāhunā devi sarvarakṣākaram bhavet
āyurārogyamaiśvaryaṃ vidyālābhaṃ yaśo jayam
92. devi,
bāhunā vidhṛtam sarvarakṣākaram bhavet āyuḥ ārogyam aiśvaryam vidyālābham yaśaḥ jayam
92. (and) worn on the arm, O goddess, it becomes a universal protector, (granting) longevity, health, prosperity, the attainment of knowledge, fame, and victory.
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यद् यत् स्वमनसोऽभीष्टं तत्तदाप्नोत्यसंशयः ।
खड्गवश्यं वयःस्तम्भं यक्षिण्यञ्जनपादुकाम् ॥९३॥
93. yad yat svamanaso'bhīṣṭaṁ tattadāpnotyasaṁśayaḥ ,
khaḍgavaśyaṁ vayaḥstambhaṁ yakṣiṇyañjanapādukām.
93. yat yat sva-manasā abhīṣṭam tat tat āpnoti asaṃśayaḥ
khaḍga-vaśyam vayaḥ-stambham yakṣiṇī-añjana-pādukām
93. yat yat sva-manasā abhīṣṭam tat tat āpnoti asaṃśayaḥ,
khaḍga-vaśyam vayaḥ-stambham yakṣiṇī-añjana-pādukām
93. Whatever is desired by one's mind, that one obtains without a doubt - mastery over a sword, the arrest of aging, yakṣiṇī (spirit) spells, collyrium, and sandals (of swift travel),
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अणिमाद्यष्टसिद्ध्यादि महारसरसायनम् ।
सञ्जीवयोगगुटिकाप्रमुखाखिलसिद्धयः ॥९४॥
94. aṇimādyaṣṭasiddhyādi mahārasarasāyanam ,
sañjīvayogaguṭikāpramukhākhilasiddhayaḥ.
94. aṇimādi-aṣṭa-siddhi-ādi mahā-rasa-rasāyanam
sañjīva-yoga-guṭikā-प्रमुख-akhila-siddhayaḥ
94. aṇimādi-aṣṭa-siddhi-ādi mahā-rasa-rasāyanam
sañjīva-yoga-guṭikā-प्रमुख-akhila-siddhayaḥ
94. (along with) the eight spiritual attainments such as aṇimā (the power of becoming minute), great alchemical elixirs, life-restoring pills, and all other prominent perfections.
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पराप्रासादमन्त्रज्ञैर्दृश्यन्ते नात्र संशयः ।
षट् कर्माणि प्रयुञ्जीत नान्यथा भवति प्रिये ॥९५॥
95. parāprāsādamantrajñairdṛśyante nātra saṁśayaḥ ,
ṣaṭ karmāṇi prayuñjīta nānyathā bhavati priye.
95. parāprāsādamantrajñaiḥ dṛśyante na atra saṃśayaḥ
ṣaṭ karmāṇi prayuñjīta na anyathā bhavati priye
95. priye parāprāsādamantrajñaiḥ dṛśyante na atra
saṃśayaḥ ṣaṭ karmāṇi prayuñjīta anyathā na bhavati
95. O beloved, those who know the supreme mantra (parāprāsāda) perceive - without a doubt - that one should employ the six ritual actions (ṣaṭkarman), and it cannot be otherwise.
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पीतद्रव्यैर्हरिद्राद्यैः समित्पत्रफलादिभिः ।
जुहुयात् पूर्ववन्मन्त्री देवताध्यानतत्परः ॥९६॥
96. pītadravyairharidrādyaiḥ samitpatraphalādibhiḥ ,
juhuyāt pūrvavanmantrī devatādhyānatatparaḥ.
96. pītadravyaiḥ haridrādyaiḥ samitpatraphalādibhiḥ
juhuyat pūrvavat mantrī devatādhyānatatparaḥ
96. mantrī pītadravyaiḥ haridrādyaiḥ samitpatraphalādibhiḥ
devatādhyānatatparaḥ pūrvavat juhuyāt
96. The practitioner, completely devoted to meditating on the deity, should perform the fire offering (homa) as before, using yellow substances such as turmeric, along with sacrificial twigs, leaves, fruits, and other similar items.
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वाक्ष्रोत्रगतिदृक्सेनानदीग्रहरिपून् प्रिये ।
नानादुष्टमृगान् देवि स्तम्भयेन्नात्र संशयः ॥९७॥
97. vākṣrotragatidṛksenānadīgraharipūn priye ,
nānāduṣṭamṛgān devi stambhayennātra saṁśayaḥ.
97. vāk śrotra gati dṛk senā nadī graha ripūn priye
nānā duṣṭa mṛgān devi stambhayet na atra saṃśayaḥ
97. priye devi vāk śrotra gati dṛk senā nadī graha ripūn
nānā duṣṭa mṛgān ca stambhayet atra na saṃśayaḥ
97. O beloved goddess, one can paralyze speech, hearing, movement, sight, armies, rivers, planetary influences, enemies, and various malevolent wild animals, without a doubt.
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ग्रहवेगादिदुष्टानां विनाशनकरं प्रिये ।
अस्मात् परतरं ध्यानं नास्ति सत्यं न संशयः ॥९८॥
98. grahavegādiduṣṭānāṁ vināśanakaraṁ priye ,
asmāt parataraṁ dhyānaṁ nāsti satyaṁ na saṁśayaḥ.
98. graha vega ādi duṣṭānām vināśanakaram priye
asmāt parataram dhyānam nāsti satyam na saṃśayaḥ
98. priye graha vega ādi duṣṭānām vināśanakaram asmāt
dhyānam parataram na asti satyam na saṃśayaḥ
98. O beloved, it is a destroyer of evils caused by planetary velocities and the like, and there is no meditation superior to this, truly, without a doubt.
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तामसध्यानजं देवि फलमेतदुदीरितम् ।
दुष्टमारणकर्माणि विधिनानेन साधयेत् ॥९९॥
99. tāmasadhyānajaṁ devi phalametadudīritam ,
duṣṭamāraṇakarmāṇi vidhinānena sādhayet.
99. tāmasadhyānajaṃ devi phalam etat udīritam
duṣṭamāraṇakarmāṇi vidhinānena sādhayet
99. devi tāmasadhyānajaṃ phalam etat udīritam
vidhinā anena duṣṭamāraṇakarmāṇi sādhayet
99. O goddess, this result arising from meditation in the mode of darkness (tāmasa) has been declared. By this very procedure, one should accomplish the destruction of malevolent beings.
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इत्यादि ध्यानभेदेन ज्ञात्वा गुरुमुखात् प्रिये ।
षट् कर्माणि प्रयुञ्जीत नान्यथा वीरवन्दिते ॥१००॥
100. ityādi dhyānabhedena jñātvā gurumukhāt priye ,
ṣaṭ karmāṇi prayuñjīta nānyathā vīravandite.
100. ityādi dhyānabhedena jñātvā gurumukhāt priye
ṣaṭ karmāṇi prayuñjīta nānyathā vīravandite
100. priye vīravandite ityādi dhyānabhedena gurumukhāt
jñātvā ṣaṭ karmāṇi prayuñjīta na anyathā
100. O beloved one, worshipped by heroes, having learned thus and through the differentiation of meditation from the mouth of the guru, one should employ the six ritual actions (ṣaṭkarman), and not otherwise.
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खदिरश्वेतमन्दारसितभानुसमिद्वरैः ।
पलाशोदुम्बराश्वत्थप्लक्षापामार्गसत्वचैः ॥१०१॥
101. khadiraśvetamandārasitabhānusamidvaraiḥ ,
palāśodumbarāśvatthaplakṣāpāmārgasatvacaiḥ.
101. khadira-śveta-mandāra-sita-bhānu-samid-varaiḥ
palāśa-udumpara-aśvattha-plakṣa-apāmārga-satvacaiḥ
101. khadira-śveta-mandāra-sita-bhānu-samid-varaiḥ
palāśa-udumpara-aśvattha-plakṣa-apāmārga-satvacaiḥ
101. (Performing the rites) with excellent sacrificial twigs of khadira, śveta, mandāra, and sitabhānu, along with the barks of palāśa, udumbara, aśvattha, plakṣa, and apāmārga,
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नन्द्यावर्त्तसिताम्भोजहयारिकुसुमादिभिः ।
सितैरन्यैः शुभैर्द्र्रव्यैः समित्पत्रफलान्तरः ॥१०२॥
102. nandyāvarttasitāmbhojahayārikusumādibhiḥ ,
sitairanyaiḥ śubhairdrravyaiḥ samitpatraphalāntaraḥ.
102. nandyāvarta-sita-ambhoja-hayāri-kusuma-ādibhiḥ sitaiḥ
anyaiḥ śubhaiḥ dravyaiḥ samit-patra-phala-antaraḥ
102. nandyāvarta-sita-ambhoja-hayāri-kusuma-ādibhiḥ sitaiḥ
anyaiḥ śubhaiḥ dravyaiḥ samit-patra-phala-antaraḥ
102. (and) with nandyāvarta, white lotuses, hayāri flowers, and other white, auspicious substances, along with other twigs, leaves, and fruits.
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भक्ष्यैश्च पायसैर्दूर्वासहितैस्तिलतण्डुलैः ।
मधुरत्रयसंयुक्तैर्मन्त्रवित् कुलनायिके ॥१०३॥
103. bhakṣyaiśca pāyasairdūrvāsahitaistilataṇḍulaiḥ ,
madhuratrayasaṁyuktairmantravit kulanāyike.
103. bhakṣyaiś ca pāyasair dūrvāsahitais tila-taṇḍulaiḥ
madhura-traya-saṃyuktair mantravit kula-nāyike
103. mantravit kula-nāyike bhakṣyaiḥ ca pāyasaiḥ
dūrvā-sahitaiḥ tila-taṇḍulaiḥ madhura-traya-saṃyuktaiḥ
103. O mistress of the lineage (kula-nāyike), knowing the mantra (mantravit), one should make offerings with food, milk rice, dūrvā grass, sesame seeds, grains, and the three sweets.
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एकेन वाथ सर्वैर्वा तत्कार्यगुरुलाघवम् ।
ज्ञात्वा देवि सहस्रन्तु जुहुयादथ पञ्च वा ॥१०४॥
104. ekena vātha sarvairvā tatkāryagurulāghavam ,
jñātvā devi sahasrantu juhuyādatha pañca vā.
104. ekena vā atha sarvair vā tat-kārya-guru-lāghavam
jñātvā devi sahasram tu juhuyāt atha pañca vā
104. devi tat-kārya-guru-lāghavam jñātvā ekena vā
sarvair vā sahasram tu atha pañca vā juhuyāt
104. O goddess (devi), having understood the importance or insignificance of that ritual action, one should perform the fire offering (homa) a thousand times, with one or all of those substances, or alternatively five times.
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अयुतं नियुतं वापि प्रयुतं वा कुलेश्वरि ।
तत्तत्कर्मोदिते कुण्डे संस्कृते हव्यवाहने ॥१०५॥
105. ayutaṁ niyutaṁ vāpi prayutaṁ vā kuleśvari ,
tattatkarmodite kuṇḍe saṁskṛte havyavāhane.
105. ayutam niyutam vā api prayutam vā kuleśvari
tat-tat-karma-udite kuṇḍe saṃskṛte havyavāhane
105. kuleśvari ayutam niyutam vā api prayutam vā
tat-tat-karma-udite saṃskṛte kuṇḍe havyavāhane
105. O mistress of the lineage (kuleśvari), one should perform ten thousand, a hundred thousand, or even a million (offerings) in the consecrated fire pit (havyavāhane kuṇḍe) that has been prepared according to the injunctions for that specific ritual action.
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आवाह्य देवतामस्मिन् ध्यात्वा सावरणां प्रिये ।
विधिवज्जुहुयाद्देवि तद्गतेनान्तरात्मना ॥१०६॥
106. āvāhya devatāmasmin dhyātvā sāvaraṇāṁ priye ,
vidhivajjuhuyāddevi tadgatenāntarātmanā.
106. āvāhya devatām asmin dhyātvā sa-āvaraṇām priye
vidhi-vat juhuyāt devi tat-gatena antar-ātmanā
106. priye devi asmin devatām sa-āvaraṇām āvāhya
dhyātvā vidhi-vat tat-gatena antar-ātmanā juhuyāt
106. O beloved goddess (priye devi), having invoked the deity along with her attendant entourage into this (fire), having meditated upon her, one should perform the fire offering (juhuyāt) according to the rules, with an inner self completely absorbed in her.
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सर्वरोगव्रणोन्मादापस्मारोत्पातयक्ष्मजम् ।
सर्वदुःखप्रशमनं तत्क्षणान्नात्र संशयः ॥१०७॥
107. sarvarogavraṇonmādāpasmārotpātayakṣmajam ,
sarvaduḥkhapraśamanaṁ tatkṣaṇānnātra saṁśayaḥ.
107. sarva-roga-vraṇa-unmāda-apasmāra-utpāta-yakṣma-jam
sarva-duḥkha-praśamanaṃ tat-kṣaṇāt na atra saṃśayaḥ
107. sarva-roga-vraṇa-unmāda-apasmāra-utpāta-yakṣma-jam
sarva-duḥkha-praśamanaṃ tat-kṣaṇāt atra na saṃśayaḥ
107. (It is) the remedy born from all diseases, wounds, madness, epilepsy, portents, and consumption, and the pacifier of all suffering immediately, without a doubt.
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अनेन सर्वशान्तिञ्च ज्ञानं विद्यां लभेत् प्रिये ।
कदम्बाशोकवकुलपुन्नागाम्रमधूकजैः ॥१०८॥
108. anena sarvaśāntiñca jñānaṁ vidyāṁ labhet priye ,
kadambāśokavakulapunnāgāmramadhūkajaiḥ.
108. anena sarva-śāntiṃ ca jñānaṃ vidyām labhet priye
kadamba-aśoka-vakula-punnāga-āmra-madhūka-jaiḥ
108. priye anena sarva-śāntiṃ ca jñānaṃ vidyām labhet
kadamba-aśoka-vakula-punnāga-āmra-madhūka-jaiḥ
108. O beloved (priye), through this one attains complete peace, as well as knowledge and wisdom, with (offerings made from) the flowers of kadamba, aśoka, vakula, punnāga, āmra, and madhūka.
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चम्पकद्वयपालाशपाटलश्रीकपित्थकैः ।
मालतीमल्लिकाजातिबन्धूकारुणपङ्कजैः ॥१०९॥
109. campakadvayapālāśapāṭalaśrīkapitthakaiḥ ,
mālatīmallikājātibandhūkāruṇapaṅkajaiḥ.
109. campakadvayapālāśapāṭalaśrīkapitthakaiḥ
mālatīmallikājātibandhūkāruṇapaṅkajaiḥ
109. campakadvayapālāśapāṭalaśrīkapitthakaiḥ
mālatīmallikājātibandhūkāruṇapaṅkajaiḥ
109. (One attains complete peace and wisdom, through offerings made from) campaka flowers, two kinds of palāśa, pāṭala, śrīkapittha, mālatī, mallikā, jāti, bandhūka, red lotuses,
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कल्हारारुणमन्दारयूथिकुन्दजवादिभिः ।
सनारिकेलकदलीद्राक्षेक्षुपृथुकैरपि ॥११०॥
110. kalhārāruṇamandārayūthikundajavādibhiḥ ,
sanārikelakadalīdrākṣekṣupṛthukairapi.
110. kalhārāruṇamandārayūthikundajavādibhiḥ
sanārikelakadalīdrākṣekṣupṛthukairapi
110. kalhārāruṇamandārayūthikundajavādibhiḥ
sanārikelakadalīdrākṣekṣupṛthukair api
110. red water lilies, red mandāra flowers, yūthī, kunda, japā, and others, as well as with coconut, plantain, grapes, sugarcane, and flattened rice.
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चन्दनागुरुकर्पूररोचनाकुंकुमादिभिः ।
रक्तैरन्यैः शुभद्रव्यैः समिधृतफलोद्भवैः ॥१११॥
111. candanāgurukarpūrarocanākuṁkumādibhiḥ ,
raktairanyaiḥ śubhadravyaiḥ samidhṛtaphalodbhavaiḥ.
111. candanāgurukarpūrarocanākuṅkumādibhiḥ
raktairanyaiḥ śubhadravyaiḥ samidhṛtaphalodbhavaiḥ
111. candanāgurukarpūrarocanākuṅkumādibhiḥ raktaiḥ
anyaiḥ śubhadravyaiḥ samidhṛtaphalodbhavaiḥ
111. With sandalwood, aguru, camphor, rocanā, saffron and other items, as well as with other auspicious substances, red ones, and with sacrificial fuel, gathered roots, and fruits,
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पूर्ववज्जुहुयाद्देवि विधिवन्मन्त्रवित्तमः ।
महीपतींश्च पुरुषान् कान्ता यौवनगवीताः ॥११२॥
112. pūrvavajjuhuyāddevi vidhivanmantravittamaḥ ,
mahīpatīṁśca puruṣān kāntā yauvanagavītāḥ.
112. pūrvavajjuhuyāddevi vidhivandmantravittamaḥ
mahīpatīṃśca puruṣān kāntā yauvanagavītāḥ
112. mantravittamaḥ devi pūrvavat vidhivat juhuyāt
ca mahīpatīṃś puruṣān kāntā yauvanagavītāḥ
112. O goddess, let the best among mantra-knowers perform the ritual offering in the same manner as before, for kings, men, and lovely women who are intoxicated by youth.
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सिंहान् मत्तान् तथा व्याघ्रान् मृगान् दुष्टान् गजानपि ।
सिद्धदेवाप्सरोयक्षगन्धर्ववनितास्तथा ।
देवानपि कुलेशानि वशयेन्नात्र संशयः ॥११३॥
113. siṁhān mattān tathā vyāghrān mṛgān duṣṭān gajānapi ,
siddhadevāpsaroyakṣagandharvavanitāstathā ,
devānapi kuleśāni vaśayennātra saṁśayaḥ.
113. siṃhān mattān tathā vyāghrān mṛgān
duṣṭān gajān api
siddhadevāpsaroyakṣagandharvavanitās tathā devān
api kuleśāni vaśayen na atra saṃśayaḥ
113. kuleśāni siṃhān mattān tathā vyāghrān mṛgān duṣṭān gajān api siddhadevāpsaroyakṣagandharvavanitās tathā devān api vaśayet,
atra saṃśayaḥ na
113. O mistress of the lineage, one can tame intoxicated lions, tigers, vicious deer, elephants, as well as the women of the siddhas, gods, Apsaras, yakṣas, and gandharvas, and even the gods themselves, without a doubt.
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वाजीलवणहोमेन स्त्रियमाकर्षयेद् ध्रुवम् ।
विधिनानेन देवेशि सौभाग्यमुत्तमं लभेत् ॥११४॥
114. vājīlavaṇahomena striyamākarṣayed dhruvam ,
vidhinānena deveśi saubhāgyamuttamaṁ labhet.
114. vājīlavaṇahomena striyam ākarṣayed dhruvam
vidhinānena deveśi saubhāgyam uttamam labhet
114. deveśi vājīlavaṇahomena striyam dhruvam ākarṣayet,
anena vidhinā uttamam saubhāgyam labhet
114. O goddess, by performing a fire offering with horse salt, one assuredly attracts a woman, and by this procedure one obtains supreme auspicious fortune and charm.
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बहुनात्र किमुक्तेन त्रिषु लोकेषु मन्त्रिणाम् ।
अनेन मन्त्रराजेन नासाध्यं विद्यते क्वचित् ॥११५॥
115. bahunātra kimuktena triṣu lokeṣu mantriṇām ,
anena mantrarājena nāsādhyaṁ vidyate kvacit.
115. bahunā atra kim uktena triṣu lokeṣu mantriṇām
anena mantrarājena na asādhyam vidyate kvacit
115. atra bahunā uktena kim triṣu lokeṣu mantriṇām
anena mantrarājena kvacit asādhyam na vidyate
115. What is the use of saying much here, for practitioners of mantras across the three worlds, nothing whatsoever is unattainable with this king of mantras.
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ऊर्ध्वाम्नायैकनिष्णातः पराप्रासादमन्त्रवित् ।
कुलार्णवार्थतत्त्वज्ञो जीवन्मुक्तः कुलेश्वरि ॥११६॥
116. ūrdhvāmnāyaikaniṣṇātaḥ parāprāsādamantravit ,
kulārṇavārthatattvajño jīvanmuktaḥ kuleśvari.
116. ūrdhvāmnāya-eka-niṣṇātaḥ parāprāsāda-mantra-vit
kulārṇava-artha-tattva-jñaḥ jīvanmuktaḥ kuleśvari
116. ūrdhvāmnāya-eka-niṣṇātaḥ parāprāsāda-mantra-vit
kulārṇava-artha-tattva-jñaḥ jīvanmuktaḥ kuleśvari
116. O goddess of the lineage, one who is solely devoted to the ūrdhvāmnāya tradition, who knows the supreme prāsāda mantra, who understands the true meaning of the Kulārṇava, is liberated while living.
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सुतीर्थे वाप्यतीर्थे वा जलमध्येऽपि वा वसन् ।
पराप्रासादमन्त्रज्ञो मुक्त एव न संशयः ॥११७॥
117. sutīrthe vāpyatīrthe vā jalamadhye'pi vā vasan ,
parāprāsādamantrajño mukta eva na saṁśayaḥ.
117. sutīrthe vā api atīrthe vā jalamadhye api vā
vasan parāprāsādamantrajñaḥ muktaḥ eva na saṃśayaḥ
117. sutīrthe vā api atīrthe vā jalamadhye api vā
vasan parāprāsādamantrajñaḥ muktaḥ eva na saṃśayaḥ
117. Living in a sacred place, or even in a non-sacred place, or in the midst of water, one who knows the supreme prāsāda mantra is surely liberated, without a doubt.
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दिक्पीठक्षेत्रमुद्रादिवृक्षवल्लीमठादिकाः ।
ज्ञेया भैरवदेव्यश्च ऊर्ध्वाम्नायस्य पार्वति ॥११८॥
118. dikpīṭhakṣetramudrādivṛkṣavallīmaṭhādikāḥ ,
jñeyā bhairavadevyaśca ūrdhvāmnāyasya pārvati.
118. dikpīthakṣetramudrādivṛkṣavallīmaṭhādikāḥ
jñeyā bhairavadevyai ca ūrdhvāmnāyasya pārvati
118. pārvati,
dikpīthakṣetramudrādivṛkṣavallīmaṭhādikāḥ bhairavadevyai ca ūrdhvāmnāyasya jñeyāḥ
118. O Pārvatī, directions, seats, sacred fields, mudrās, trees, creepers, monasteries, and the like, as well as the Bhairava deities, are to be understood as belonging to the ūrdhvāmnāya tradition.
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निम्बकारस्करोन्मत्तकण्टकीविप्रदन्तिभिः ।
अस्थिकण्टकवृक्षाद्यैर्द्रव्यैरशुभसाधनैः ॥११९॥
119. nimbakāraskaronmattakaṇṭakīvipradantibhiḥ ,
asthikaṇṭakavṛkṣādyairdravyairaśubhasādhanaiḥ.
119. nimbakārasakaronmattakaṇṭakīvipradantibhiḥ
asthikaṇṭakavṛkṣādyairdrav្យairośubhasādhanaiḥ
119. nimbakārasakaronmattakaṇṭakīvipradantibhiḥ
asthikaṇṭakavṛkṣādyaiḥ aśubhasādhanaiḥ dravyaiḥ
119. (and with) inauspicious substances such as nimba, kārasaka, unmatta, thorny trees, trees with thorn-bones, and the like, along with parts derived from the brahmin elephant (or similar entities),
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वटुकैः कृष्णवर्णैश्च समित्पत्रफलान्तरैः ।
गृहधूमचिताङ्गारत्रिकट्वम्लचिताञ्जनैः ॥१२०॥
120. vaṭukaiḥ kṛṣṇavarṇaiśca samitpatraphalāntaraiḥ ,
gṛhadhūmacitāṅgāratrikaṭvamlacitāñjanaiḥ.
120. vaṭukaiḥ kṛṣṇavarṇaiśca samitpatraphalāntaraiḥ
gṛhadhūmacitāṅgāratrikaṭvamlacitāñjanaiḥ
120. vaṭukaiḥ kṛṣṇavarṇaiḥ ca samitpatraphalāntaraiḥ
gṛhadhūmacitāṅgāratrikaṭvamlacitāñjanaiḥ
120. with small children (or specific shoots), dark-colored items, sacrificial fuel, leaves, other fruits, household soot, cremation coals, trikaṭu, acid substances, and cremation collyrium.
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उन्मत्तरससंसिक्तै पिष्ट्वा सम्यक् प्रसेचितैः ।
साध्यपादरजोभिश्च चिताभस्मसमन्वितैः ॥१२१॥
121. unmattarasasaṁsiktai piṣṭvā samyak prasecitaiḥ ,
sādhyapādarajobhiśca citābhasmasamanvitaiḥ.
121. unmattarasa-saṃsiktaiḥ piṣṭvā samyak prasecitaiḥ
sādhya-pāda-rajobhiś ca citā-bhasma-samanvitaiḥ
121. unmattarasa-saṃsiktaiḥ samyak prasecitaiḥ piṣṭvā
sādhya-pāda-rajobhiḥ ca citā-bhasma-samanvitaiḥ
121. (and moistened) with the juice of unmatta, thoroughly sprinkled, ground together, along with the dust of the feet of the person to be subdued, and combined with cremation ash,
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साध्यप्रतिकृतिं कुर्यादेकनक्षत्रवृक्षजाम् ।
सम्यक्प्रतिष्ठितप्राणां कुण्डस्योपरि लम्बयेत् ॥१२२॥
122. sādhyapratikṛtiṁ kuryādekanakṣatravṛkṣajām ,
samyakpratiṣṭhitaprāṇāṁ kuṇḍasyopari lambayet.
122. sādhya-pratikṛtiṃ kuryād eka-nakṣatra-vṛkṣajām
samyak-pratiṣṭhita-prāṇāṃ kuṇḍasya upari lambayet
122. sādhya-pratikṛtiṃ eka-nakṣatra-vṛkṣajām
samyak-pratiṣṭhita-prāṇāṃ kuryāt kuṇḍasya upari lambayet
122. one should make an effigy of the person to be subdued, from a tree born under the same constellation, instill life into it properly, and suspend it above the ritual fire pit.
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खनेत्तत्प्रतिमां मन्त्री कुण्डस्याधो यथाविधि ।
मलीमसेन मनसा चोग्रदृष्टिरमर्षणः ॥१२३॥
123. khanettatpratimāṁ mantrī kuṇḍasyādho yathāvidhi ,
malīmasena manasā cogradṛṣṭiramarṣaṇaḥ.
123. khanet tat pratimām mantrī kuṇḍasya adhaḥ yathāvidhi
malīmasena manasā ca ugra-dṛṣṭiḥ amarṣaṇaḥ
123. mantrī malīmasena manasā ugra-dṛṣṭiḥ amarṣaṇaḥ
yathāvidhi kuṇḍasya adhaḥ tat pratimām khanet
123. (with) a dark mind, a fierce gaze, and full of wrath, the practitioner should properly bury that effigy beneath the ritual fire pit.
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चितानले विषतरु सप्तकाष्ठसमेधिते ।
तद्द्रव्यैर्जुहुयाद्देवि विधिवन्मन्त्रवित्तमः ॥१२४॥
124. citānale viṣataru saptakāṣṭhasamedhite ,
taddravyairjuhuyāddevi vidhivanmantravittamaḥ.
124. citā-anale viṣataru-sapta-kāṣṭha-samedhite
tat-dravyaiḥ juhuyāt devi vidhi-vat mantravittamaḥ
124. devi viṣataru-sapta-kāṣṭha-samedhite citā-anale
tat-dravyaiḥ vidhi-vat mantravittamaḥ juhuyāt
124. O goddess, in a cremation fire fueled by seven kinds of poisonous trees, the best of mantra practitioners should properly perform fire offerings using those very substances.
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कुर्याद्विद्वेषणोच्चाटमारणानि न संशयः ।
शान्तिके सात्त्विकं देवि श्वेतवर्णं विचिन्तयेत् ॥१२५॥
125. kuryādvidveṣaṇoccāṭamāraṇāni na saṁśayaḥ ,
śāntike sāttvikaṁ devi śvetavarṇaṁ vicintayet.
125. kuryāt vidveṣaṇa-uccāṭa-māraṇāni na saṃśayaḥ
śāntike sāttvikaṃ devi śveta-varṇaṃ vicintayet
125. devi śāntike sāttvikaṃ śveta-varṇaṃ vicintayet
vidveṣaṇa-uccāṭa-māraṇāni kuryāt na saṃśayaḥ
125. O goddess, for pacification rites, one should visualize a pure (sāttvika) white color; for causing division, driving away, and destruction, one should perform them without a doubt.
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वश्ये तु राजसं देवि रक्तवर्णं विचिन्तयेत् ।
तामसं क्रूरकार्येषु कृष्णवर्णं विचिन्तयेत् ॥१२६॥
126. vaśye tu rājasaṁ devi raktavarṇaṁ vicintayet ,
tāmasaṁ krūrakāryeṣu kṛṣṇavarṇaṁ vicintayet.
126. vaśye tu rājasaṃ devi rakta-varṇaṃ vicintayet
tāmasaṃ krūra-kāryeṣu kṛṣṇa-varṇaṃ vicintayet
126. devi vaśye tu rājasaṃ rakta-varṇaṃ vicintayet
krūra-kāryeṣu tāmasaṃ kṛṣṇa-varṇaṃ vicintayet
126. O goddess, for subjugation rites, one should visualize a passionate (rājasa) red color, and in cruel rites, a dark (tāmasa) black color.
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आत्मरक्षां पुरा कृत्वा पश्चात् कर्माणि साधयेत् ।
योऽन्यथा कुरुते मोहात् स भवेद्देवतापशुः ॥१२७॥
127. ātmarakṣāṁ purā kṛtvā paścāt karmāṇi sādhayet ,
yo'nyathā kurute mohāt sa bhaveddevatāpaśuḥ.
127. ātmarakṣām purā kṛtvā paścāt karmāṇi sādhayet
yaḥ anyathā kurute mohāt saḥ bhavet devatāpaśuḥ
127. purā ātmarakṣām kṛtvā paścāt karmāṇi sādhayet
yaḥ mohāt anyathā kurute saḥ devatāpaśuḥ bhavet
127. First performing self-protection, one should afterwards execute rituals. He who out of delusion acts otherwise becomes a sacrificial animal of the deities.
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तस्माद्देवि महाषोढान्यासं पूजां बलिं सुधीः ।
कृत्वा कर्माणि कुर्वीत नान्यथा वीरवन्दिते ॥१२८॥
128. tasmāddevi mahāṣoḍhānyāsaṁ pūjāṁ baliṁ sudhīḥ ,
kṛtvā karmāṇi kurvīta nānyathā vīravandite.
128. tasmāt devi mahāṣoḍhānyāsam pūjām balim sudhīḥ
kṛtvā karmāṇi kurvīta na anyathā vīravandite
128. devi vīravandite sudhīḥ tasmāt mahāṣoḍhānyāsam
pūjām balim ca kṛtvā karmāṇi kurvīta na anyathā
128. Therefore, O goddess praised by heroes, the wise practitioner should perform the great ṣoḍhānyāsa, worship, and bali offerings, and then execute rituals, and not otherwise.
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मूलाधारसरोजान्तर्वह्निमध्यगतं प्रिये ।
पराप्रासादबीजं तत् कल्पान्ताग्निसमप्रभम् ॥१२९॥
129. mūlādhārasarojāntarvahnimadhyagataṁ priye ,
parāprāsādabījaṁ tat kalpāntāgnisamaprabham.
129. mūlādhārasarojāntarvahnimadhyagataṃ priye
parāprāsādabījaṃ tat kalpāntāgnisamaprabham
129. priye,
tat parāprāsādabījaṃ mūlādhārasarojāntarvahnimadhyagataṃ kalpāntāgnisamaprabham
129. O beloved, that supreme prāsāda-mantra, located within the fire in the center of the mūlādhāra lotus, shines like the fire at the end of the world.
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प्रतिलोमसु संवीतं दशभिर्व्यापकाक्षरैः ।
स्वयं कालानलसमः सर्वभूतभयङ्करः ॥१३०॥
130. pratilomasu saṁvītaṁ daśabhirvyāpakākṣaraiḥ ,
svayaṁ kālānalasamaḥ sarvabhūtabhayaṅkaraḥ.
130. pratilomasu saṃvītaṃ daśabhirvyāpakākṣaraiḥ
svayaṃ kālānalasamah sarvabhūtabhayankarah
130. svayaṃ pratilomasu daśabhir vyāpakākṣaraiḥ saṃvītaḥ,
kālānalasamaḥ sarvabhūtabhayankaraḥ (bhavati)
130. Surrounded in reverse order by the ten pervasive letters, he himself becomes equal to the fire of time and terrifying to all beings.
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दक्षिणाशामुखो भूत्वात्युग्रदृष्टिमलीमसः ।
यौवनोल्लाससहितः पराप्रासादसंज्ञकम् ॥१३१॥
131. dakṣiṇāśāmukho bhūtvātyugradṛṣṭimalīmasaḥ ,
yauvanollāsasahitaḥ parāprāsādasaṁjñakam.
131. dakṣiṇāśāmukhaḥ bhūtvā atiugradṛṣṭi alīmasaḥ
yauvanollāsasahitaḥ parāprāsādasaṃjñakam
131. dakṣiṇāśāmukhaḥ bhūtvā atiugradṛṣṭiḥ alīmasaḥ
yauvanollāsasahitaḥ parāprāsādasaṃjñakam
131. Facing the southern direction, having a terrifying gaze, being dark, and accompanied by the joy of youth, (he should recite) the supreme mantra known as parāprāsāda.
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मन्त्रं मण्डलकं जप्यादष्टोत्तरसहस्रकम् ।
अनिष्टकारिणः सत्त्वान् कलहायासकारिणः ॥१३२॥
132. mantraṁ maṇḍalakaṁ japyādaṣṭottarasahasrakam ,
aniṣṭakāriṇaḥ sattvān kalahāyāsakāriṇaḥ.
132. mantram maṇḍalakam japyāt aṣṭottarasahasrakam
aniṣṭakāriṇaḥ sattvān kalahāyāsakāriṇaḥ
132. maṇḍalakam mantram aṣṭottarasahasrakam japyāt
aniṣṭakāriṇaḥ kalahāyāsakāriṇaḥ sattvān
132. He should recite that maṇḍala mantra one thousand and eight times, (aiming at) beings who cause harm, and those who cause quarrels and distress.
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वृथा द्वेषकरान् क्रूरान् सपर्याविघ्नकारिणः ।
भूतोपग्रहवेतालान् पिशाचान् यक्षराक्षसान् ॥१३३॥
133. vṛthā dveṣakarān krūrān saparyāvighnakāriṇaḥ ,
bhūtopagrahavetālān piśācān yakṣarākṣasān.
133. vṛthā dveṣakarān krūrān saparyāvighnakāriṇaḥ
bhūtopagrahavetālān piśācān yakṣarākṣasān
133. vṛthā dveṣakarān krūrān saparyāvighnakāriṇaḥ
bhūtopagrahavetālān piśācān yakṣarākṣasān
133. (He should visualize) those who causelessly show hatred, the cruel ones, those who create obstacles to worship, along with bhūtas, upagrahas, vetālas, piśācas, yakṣas, and rākṣasas,
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इत्यादिदुष्टजन्तूंश्च सदा क्लेशकरान् परान् ।
तद्वह्निमध्यपतितान्निर्दग्धांश्च चिन्तयेत् ।
क्षणेन नाशमायान्ति शलभा इव पावके ॥१३४॥
134. ityādiduṣṭajantūṁśca sadā kleśakarān parān ,
tadvahnimadhyapatitānnirdagdhāṁśca cintayet ,
kṣaṇena nāśamāyānti śalabhā iva pāvake.
134. ityādiduṣṭajantūn ca sadā kleśakarān
parān tadvhnimadhyapatitān
nirdagdhān ca cintayet kṣaṇa
nāśam āyanti śalabhā iva pāvake
134. ityādiduṣṭajantūn ca sadā kleśakarān
parān tadvhnimadhyapatitān
nirdagdhān ca cintayet kṣaṇa
nāśam āyanti śalabhā iva pāvake
134. and other such wicked beings, as well as others who constantly cause distress, fallen into the middle of that fire, as being completely burned up - in a moment they meet destruction, like moths in a fire.
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यस्यमूध्नी स्मरेद्बीजं स मृत्युमधिगच्चति ।
ध्यानेनानेन देवेशि कालादीनपि नाशयेत् ॥१३५॥
135. yasyamūdhnī smaredbījaṁ sa mṛtyumadhigaccati ,
dhyānenānena deveśi kālādīnapi nāśayet.
135. yasya mūrdhni smared bījaṃ sa mṛtyum adhigacchati
dhyānenānena deveśi kālādīn api nāśayet
135. yasya mūrdhni bījaṃ smaret sa mṛtyum adhigacchati
deveśi anena dhyānena kālādīn api nāśayet
135. O queen of the gods, whoever meditates on the seed syllable on his head conquers death, and through this meditation, he can destroy even time and the others.
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इति ते कथितः किञ्चित् काम्यकर्मविधिः प्रिये ।
समासेन कुलेशानि कि भूयः श्रोतुमिच्चसि ॥१३६॥
136. iti te kathitaḥ kiñcit kāmyakarmavidhiḥ priye ,
samāsena kuleśāni ki bhūyaḥ śrotumiccasi.
136. iti te kathitaḥ kiñcit kāmyakarmavidhiḥ priye
samāsena kuleśāni kim bhūyaḥ śrotum icchasi
136. priye kuleśāni iti te samāsena kiñcit
kāmyakarmavidhiḥ kathitaḥ bhūyaḥ kim śrotum icchasi
136. O beloved mistress of the lineage, thus I have briefly told you a portion of the ritual rules concerning intentional rites. What more do you wish to hear?
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