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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-4

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कुलेश श्रोतुमिच्चामि श्रीप्रासादपरामनुम् ।
मन्त्रराजं वदेशान न्यासध्यानादिभिः सह ॥१॥
1. kuleśa śrotumiccāmi śrīprāsādaparāmanum ,
mantrarājaṁ vadeśāna nyāsadhyānādibhiḥ saha.
1. kuleśa śrotum icchāmi śrī-prāsāda-parā-manum
mantra-rājam vada īśāna nyāsa-dhyāna-ādibhiḥ saha
1. kuleśa,
īśāna! śrī-prāsāda-parā-manum mantrarājam nyāsa-dhyāna-ādibhiḥ saha śrotum icchāmi.
(tat) vada.
1. O Lord of the Kula, O Sovereign Lord, I wish to hear about the glorious Prāsāda Parā mantra, the king of mantras, along with its ritual installations (nyāsa), meditations (dhyāna), and so forth. Please tell me.
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण शिवाकारः प्रजायते ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa śivākāraḥ prajāyate.
2. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
tasya śravaṇa-mātreṇa śiva-ākāraḥ prajāyate
2. devi,
śṛṇu.
yat tvam mām paripṛcchasi (tat) pravakṣyāmi.
tasya śravaṇa-mātreṇa (sādhakaḥ) śiva-ākāraḥ prajāyate.
2. Listen, O Goddess, I shall explain what you are asking me. Merely by hearing it, one takes on the very form of Shiva.
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इतः पूर्व मया नोक्तो मन्त्रोऽयं यस्य कस्यचित् ।
तव स्नेहाद्वदाम्यद्य शृणु मत्प्राणवल्लभे ॥३॥
3. itaḥ pūrva mayā nokto mantro'yaṁ yasya kasyacit ,
tava snehādvadāmyadya śṛṇu matprāṇavallabhe.
3. itaḥ pūrvam mayā na uktaḥ mantraḥ ayam yasya kasyacid
tava snehāt vadāmi adya śṛṇu mat-prāṇa-vallabhe
3. itaḥ pūrvam mayā ayam mantraḥ yasya kasyacid na uktaḥ.
tava snehāt adya vadāmi,
śṛṇu mat-prāṇa-vallabhe.
3. Before this, I have never spoken this mantra to anyone whomsoever. Out of love for you, I speak it today. Listen, O beloved of my life!
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अनन्तचन्द्रभुवनमिन्दुबिन्दुयुगान्वितः ।
श्रीप्रासादपरामन्त्रो भुक्तिमुक्तिफलप्रदः ॥४॥
4. anantacandrabhuvanamindubinduyugānvitaḥ ,
śrīprāsādaparāmantro bhuktimuktiphalapradaḥ.
4. anantacandrabhuvanam indu-bindu-yuga-anvitaḥ
śrī-prāsāda-parā-mantraḥ bhukti-mukti-phala-pradaḥ
4. anantacandrabhuvanam indubinduyugānvitaḥ śrī-prāsāda-parā-mantraḥ bhukti-mukti-phala-pradaḥ (asti).
4. The glorious Prāsāda Parā mantra, consisting of the infinite lunar sphere (anantacandrabhuvanam) joined with the moon (indu), dot (bindu), and the dual (yuga), bestows the fruits of both worldly enjoyment (bhukti) and liberation (moksha).
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पराप्रासादमन्त्रस्तु सादिरुक्तः कुलेश्वरि ।
प्रकाशानन्दरूपत्वात् प्रत्यक्षफलदानतः ॥५॥
5. parāprāsādamantrastu sādiruktaḥ kuleśvari ,
prakāśānandarūpatvāt pratyakṣaphaladānataḥ.
5. parā-prāsāda-mantraḥ tu sādiḥ uktaḥ kuleśvari
prakāśa-ānanda-rūpatvāt pratyakṣa-phala-dānataḥ
5. kuleśvari,
parā-prāsāda-mantraḥ tu sā-ādiḥ uktaḥ,
prakāśa-ānanda-rūpatvāt pratyakṣa-phala-dānataḥ (ca).
5. O Sovereign Goddess of the Kula, the Parā Prāsāda mantra is said to begin with the letter 'sa' (sādi), because its nature is both luminous consciousness and bliss (prakāśānanda), and because it yields direct, visible results.
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प्रसन्नचित्तवश्यत्वात् प्रसिद्धार्थनिरूपणात् ।
प्राक्तनाघप्रशमनात् प्रपन्नात्तीविनाशनात् ।
प्रसादकरणाच्चीघ्रं प्रासादमनुरीरितः ॥६॥
6. prasannacittavaśyatvāt prasiddhārthanirūpaṇāt ,
prāktanāghapraśamanāt prapannāttīvināśanāt ,
prasādakaraṇāccīghraṁ prāsādamanurīritaḥ.
6. prasanna-citta-vaśyatvāt
prasiddha-artha-nirūpaṇāt prāktana-agha-praśamanāt
prapanna-ārti-vināśanāt prasāda-karaṇāt
śīghram prāsāda-manuḥ īritaḥ
6. prasanna-citta-vaśyatvāt,
prasiddha-artha-nirūpaṇāt,
prāktana-agha-praśamanāt,
prapanna-ārti-vināśanāt,
śīghram prasāda-karaṇāt ca,
(ayam) prāsāda-manuḥ īritaḥ.
6. It is called the Prāsāda mantra because it wins over a pleased mind, because it determines well-known goals, because it appeases past sins, because it destroys the suffering of those who take refuge, and because it swiftly grants grace (prasāda).
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परतत्त्वस्वरूपत्वात् परमात्मप्रकाशनात् ।
परमानन्दजननात् परधर्मनिदर्शनात् ॥७॥
7. paratattvasvarūpatvāt paramātmaprakāśanāt ,
paramānandajananāt paradharmanidarśanāt.
7. para-tattva-svarūpatvāt parama-ātma-prakāśanāt
parama-ānanda-jananāt para-dharma-nidarśanāt
7. para-tattva-svarūpatvāt,
parama-ātma-prakāśanāt,
parama-ānanda-jananāt,
para-dharma-nidarśanāt,
7. Because of having the nature of the supreme reality, because of revealing the supreme self (paramātman), because of generating supreme bliss, because of showing the supreme path (dharma),
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परोक्षफलदानाच्च परमैश्वर्यकारणात् ।
परत्वात् सर्वमन्त्राणां परामन्त्र इतीरितः ॥८॥
8. parokṣaphaladānācca paramaiśvaryakāraṇāt ,
paratvāt sarvamantrāṇāṁ parāmantra itīritaḥ.
8. parokṣa-phala-dānāt ca parama-aiśvarya-kāraṇāt
paratvāt sarva-mantrāṇām parā-mantraḥ iti īritaḥ
8. parokṣa-phala-dānāt ca,
parama-aiśvarya-kāraṇāt,
sarva-mantrāṇām paratvāt,
(ayam) parā-mantraḥ iti īritaḥ.
8. and because it grants imperceptible fruits, because it is the cause of supreme sovereignty, and because of its superiority over all other mantras, it is called the Parā mantra (the supreme mantra).
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कुलमन्त्रमिदं देवि न्यासं शृणु वदामि ते ।
आदौ प्रातः समुत्थाय गुरुदेवानुचिन्तनम् ॥९॥
9. kulamantramidaṁ devi nyāsaṁ śṛṇu vadāmi te ,
ādau prātaḥ samutthāya gurudevānucintanam.
9. kula-mantram idam devi nyāsam śṛṇu vadāmi te
ādau prātaḥ samutthāya guru-deva-anucintanam
9. devi,
idam kulamantram (asti).
nyāsam śṛṇu,
te vadāmi.
ādau prātaḥ samutthāya guru-deva-anucintanam (kuryāt).
9. O Goddess, this is the Kula mantra. Listen to its ritual installation (nyāsa), which I shall describe to you. First, having risen early in the morning, one should contemplate the guru and the deity.
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कन्दमूले मनः कृत्वा कुर्याद्विण्मूत्रमोचनम् ।
शौचास्यशोधनं स्नानं सन्ध्यातर्पणमाचरेत् ॥१०॥
10. kandamūle manaḥ kṛtvā kuryādviṇmūtramocanam ,
śaucāsyaśodhanaṁ snānaṁ sandhyātarpaṇamācaret.
10. kanda-mūle manaḥ kṛtvā kuryāt viṭ-mūtra-mocanam
śauca-āsya-śodhanam snānam sandhyā-tarpaṇam ācaret
10. kanda-mūle manaḥ kṛtvā viṭ-mūtra-mocanam kuryāt.
śauca-āsya-śodhanam snānam sandhyā-tarpaṇam (ca) ācaret.
10. Fixing the mind on the base of the spine (kandamūla), one should evacuate feces and urine. Then, one should perform purification (of the body), cleansing of the mouth, bathing, and the twilight prayers (sandhyā) with libations (tarpaṇa).
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एकान्ते द्वारयजनं विघ्नत्रयनिवारणम् ।
पूजास्थानप्रवेशश्च तथासनोपवेशनम् ॥११॥
11. ekānte dvārayajanaṁ vighnatrayanivāraṇam ,
pūjāsthānapraveśaśca tathāsanopaveśanam.
11. ekānte dvāra-yajanam vighna-traya-nivāraṇam
pūjā-sthāna-praveśaḥ ca tathā āsana-upaveśanam
11. ekānte dvāra-yajanam,
vighna-traya-nivāraṇam,
pūjā-sthāna-praveśaḥ ca,
tathā āsana-upaveśanam (kuryāt).
11. In a solitary place, one should perform the worship at the doorway, remove the three kinds of obstacles, enter the place of worship, and sit down on the seat.
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देवीपूजागृहध्यानं शिवादिगुरुवन्दनम् ।
आसनं गणपक्षेत्रपालवन्दनमीश्वरि ॥१२॥
12. devīpūjāgṛhadhyānaṁ śivādiguruvandanam ,
āsanaṁ gaṇapakṣetrapālavandanamīśvari.
12. devī-pūjā-gṛha-dhyānam śiva-ādi-guru-vandanam
āsanam gaṇapa-kṣetrapāla-vandanam īśvari
12. īśvari,
devī-pūjā-gṛha-dhyānam,
śiva-ādi-guru-vandanam,
āsanam,
gaṇapa-kṣetrapāla-vandanam (ca kuryāt).
12. O Sovereign Goddess, one should then meditate on the temple of the Goddess's worship, bow to the gurus starting with Shiva, worship the seat, and bow to Ganapati and the guardian of the field (Kṣetrapāla).
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पादुकास्मरणञ्चैव दिननाथार्चनं प्रिये ।
कराङ्गशोधनं प्राणायामः स्वब्रह्मरन्ध्रके ॥१३॥
13. pādukāsmaraṇañcaiva dinanāthārcanaṁ priye ,
karāṅgaśodhanaṁ prāṇāyāmaḥ svabrahmarandhrake.
13. pādukāsmaraṇam ca eva dinanāthārcanam priye
karāṅgaśodhanam prāṇāyāmaḥ svabrahmarandhrake
13. priye pādukāsmaraṇam ca eva dinanāthārcanam
karāṅgaśodhanam prāṇāyāmaḥ svabrahmarandhrake
13. O beloved, (there is) remembrance of the guru's sandals, worship of the sun, purification of the hands and limbs, and prāṇāyāma at one's own brahmarandhra.
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दिग्बन्धनञ्चाङ्गयुग्म विधियुक्ताञ्च मातृकाम् ।
दशप्रकारभूताख्यां लिपिं कमठसंज्ञकाम् ॥१४॥
14. digbandhanañcāṅgayugma vidhiyuktāñca mātṛkām ,
daśaprakārabhūtākhyāṁ lipiṁ kamaṭhasaṁjñakām.
14. digbandhanam ca aṅgayugmam vidhiyuktām ca mātṛkām
daśaprakārabhūtākhyām lipim kamaṭhasaṃjñakām
14. aṅgayugmam ca digbandhanam vidhiyuktām ca mātṛkām
daśaprakārabhūtākhyām kamaṭhasaṃjñakām lipim
14. and the binding of the directions together with the pair of limbs, and the mātṛkā joined with its due procedure, (and) the script known by the name of the ten kinds of elements, called kamaṭha.
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ऋषिरस्य परः शम्भुश्चन्दश्चाव्यक्तपूवीका ।
गायत्री देवता चात्र सर्वमन्त्रेश्वरी परा ॥१५॥
15. ṛṣirasya paraḥ śambhuścandaścāvyaktapūvīkā ,
gāyatrī devatā cātra sarvamantreśvarī parā.
15. ṛṣiḥ asya paraḥ śambhuḥ chandaḥ ca avyaktapūrvikā
gāyatrī devatā ca atra sarvamantreśvarī parā
15. asya ṛṣiḥ paraḥ śambhuḥ chandaḥ ca avyaktapūrvikā
atra devatā gāyatrī ca sarvamantreśvarī parā
15. The seer of this (mantra) is the supreme Śambhu, its meter is Avyaktapūrvikā, and here the deity is Gāyatrī, the supreme mistress of all mantras.
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दीर्घत्रययुतं मूलं बीजं शक्तिश्च कीलकम् ।
षड्दीर्घयुक्तमूलबीजेन षडङ्गानि च पार्वति ॥१६॥
16. dīrghatrayayutaṁ mūlaṁ bījaṁ śaktiśca kīlakam ,
ṣaḍdīrghayuktamūlabījena ṣaḍaṅgāni ca pārvati.
16. dīrghatrayayutam mūlam bījam śaktiḥ ca kīlakam
ṣaḍdīrghayuktamūlabījena ṣaḍaṅgāni ca pārvati
16. pārvati dīrghatrayayutam mūlam bījam ca śaktiḥ
kīlakam ṣaḍdīrghayuktamūlabījena ṣaḍaṅgāni ca
16. O Pārvatī, the root-mantra endowed with a triad of long vowels (serves as) the bīja, and the śakti (serves as) the kīlaka. By means of the root-seed joined with the six long vowels, (one places) the six limbs.
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ईशतत्पुरुषाघोरसद्योजातात्मनस्तथा ।
पञ्चाङ्गुलिषु विन्यस्य मूत्तीं वक्त्रेषु विन्यसेत् ॥१७॥
17. īśatatpuruṣāghorasadyojātātmanastathā ,
pañcāṅguliṣu vinyasya mūttīṁ vaktreṣu vinyaset.
17. īśatatpuruṣāghorasadyojātātmanaḥ tathā
pañcāṅguliṣu vinyasya mūrtim vaktreṣu vinyaset
17. tathā īśatatpuruṣāghorasadyojātātmanaḥ
pañcāṅguliṣu vinyasya vaktreṣu mūrtim vinyaset
17. Likewise, having placed on the five fingers (the mantra) whose essence is Īśa, Tatpuruṣa, Aghora, and Sadyojāta, one should place its form upon the faces.
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पञ्चसु ब्रह्मणि तथैवाङ्गविन्यासमाचरेत् ।
आधारशक्तिमारभ्य पीठमन्त्रान्तमम्बिके ॥१८॥
18. pañcasu brahmaṇi tathaivāṅgavinyāsamācaret ,
ādhāraśaktimārabhya pīṭhamantrāntamambike.
18. pañcasu brahmaṇi tathā eva aṅgavinyāsam ācaret
ādhāraśaktim ārabhya pīṭhamantrāntam ambike
18. ambike pañcasu brahmaṇi tathā eva ādhāraśaktim
ārabhya pīṭhamantrāntam aṅgavinyāsam ācaret
18. Likewise, O Ambikā, one should perform the placement of the limbs on the five Brahmans, beginning with the Ādhāraśakti and ending with the pīṭha-mantra.
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अल्पषोढां कुलेशानि कुर्यात् पूर्वोक्तवर्त्मना ।
महाषोढाह्वयं न्यासं ततः कुर्यात् समाहितः ।
वक्ष्यमाणेन विधिना देवताभावसिद्धये ॥१९॥
19. alpaṣoḍhāṁ kuleśāni kuryāt pūrvoktavartmanā ,
mahāṣoḍhāhvayaṁ nyāsaṁ tataḥ kuryāt samāhitaḥ ,
vakṣyamāṇena vidhinā devatābhāvasiddhaye.
19. alpaṣoḍhām kuleśāni kuryāt
pūrvoktavartmanā mahāṣoḍhāhvayam nyāsam
tataḥ kuryāt samāhitaḥ vakṣyamāṇena
vidhinā devatābhāvasiddhaye
19. kuleśāni pūrvoktavartmanā alpaṣoḍhām
kuryāt tataḥ samāhitaḥ
vakṣyamāṇena vidhinā devatābhāvasiddhaye
mahāṣoḍhāhvayam nyāsam kuryāt
19. O mistress of the kula, one should perform the Alpaṣoḍhā (nyāsa) by the method stated before. Then, being focused, one should perform the nyāsa called Mahāṣoḍhā by the method about to be described, for the attainment of the presence of the deity.
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यस्य कस्यापि नैवोक्तं तव स्नेहाद्वदाम्यहम् ।
प्रपञ्चो भुवनं मूतीर्मन्त्रदेवतमातरः ।
महाषोढाह्वयो न्यासः सर्वन्यासोत्तमोत्तमः ॥२०॥
20. yasya kasyāpi naivoktaṁ tava snehādvadāmyaham ,
prapañco bhuvanaṁ mūtīrmantradevatamātaraḥ ,
mahāṣoḍhāhvayo nyāsaḥ sarvanyāsottamottamaḥ.
20. yasya kasya api na eva uktam tava
snehāt vadāmi aham prapañcaḥ bhuvanam
mūrtīḥ mantradevatamātaraḥ
mahāṣoḍhāhvayaḥ nyāsaḥ sarvanyāsottamottamaḥ
20. aham tava snehāt yasya kasya api na eva
uktam (tat) vadāmi prapañcaḥ bhuvanam
mūrtīḥ mantradevatamātaraḥ (iti)
mahāṣoḍhāhvayaḥ nyāsaḥ sarvanyāsottamottamaḥ
20. Out of love for you, I tell you what has never been told to anyone at all: elaboration, world, forms, mantra, deity, and mothers - the nyāsa called Mahāṣoḍhā is the very best of all nyāsas.
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तत्रादौ परमेशानि प्रपञ्चन्यास उच्यते ।
प्रपञ्चद्वीपजलधिगिरिपत्तनपीठकाः ॥२१॥
21. tatrādau parameśāni prapañcanyāsa ucyate ,
prapañcadvīpajaladhigiripattanapīṭhakāḥ.
21. tatra ādau parameśāni prapañcanyāsaḥ ucyate
prapañcadvīpajaladhigiripattanapīṭhakāḥ
21. parameśāni tatra ādau prapañcanyāsaḥ ucyate
prapañcadvīpajaladhigiripattanapīṭhakāḥ
21. O supreme mistress, there, first, the prapañca-nyāsa is taught: the elements of the prapañca are continent, ocean, mountain, city, and seat (pīṭha),
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क्षेत्रं वनाश्रमगुहानदीचत्वरकोद्भिदः ।
स्वेदाण्डजजरायुजा इत्युक्तास्ते हि षोडश ॥२२॥
22. kṣetraṁ vanāśramaguhānadīcatvarakodbhidaḥ ,
svedāṇḍajajarāyujā ityuktāste hi ṣoḍaśa.
22. kṣetram vanāśramaguhānadīcatvarakodbhidaḥ
svedāṇḍajajarāyujāḥ iti uktāḥ te hi ṣoḍaśa
22. kṣetram vanāśramaguhānadīcatvarakodbhidaḥ
svedāṇḍajajarāyujāḥ iti te ṣoḍaśa hi uktāḥ
22. Field, forest, hermitage, cave, river, crossroads, and spring, and the sweat-born, the egg-born, and the womb-born - these are said to be the sixteen.
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श्रीर्माया कमला विष्णुवल्लभा पद्मधारिणी ।
समुद्रतनया लोकमाता कमलवासिनी ॥२३॥
23. śrīrmāyā kamalā viṣṇuvallabhā padmadhāriṇī ,
samudratanayā lokamātā kamalavāsinī.
23. śrīḥ māyā kamalā viṣṇuvallabhā padmadhāriṇī
samudratanayā lokamātā kamalavāsinī
23. śrīḥ māyā kamalā viṣṇuvallabhā padmadhāriṇī
samudratanayā lokamātā kamalavāsinī
23. Śrī, Māyā, Kamalā, the beloved of Viṣṇu, the bearer of the lotus, the daughter of the ocean, the mother of the world, the dweller in the lotus,
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इन्दिरा मा रमा पद्मा तथा नारायणप्रिया ।
सिद्धलक्ष्मी राजलक्ष्मीर्महालक्ष्मीरितीरिताः ।
शक्तयस्तु प्रपञ्चानां स्वराणामधिदेवताः ॥२४॥
24. indirā mā ramā padmā tathā nārāyaṇapriyā ,
siddhalakṣmī rājalakṣmīrmahālakṣmīritīritāḥ ,
śaktayastu prapañcānāṁ svarāṇāmadhidevatāḥ.
24. indirā mā ramā padmā tathā
nārāyaṇapriyā siddhalakṣmī rājalakṣmīḥ
mahālakṣmīḥ iti īritāḥ śaktayaḥ tu
prapañcānām svarāṇām adhidevatāḥ
24. indirā mā ramā padmā tathā nārāyaṇapriyā
siddhalakṣmī rājalakṣmīḥ
mahālakṣmīḥ iti īritāḥ (etāḥ) śaktayaḥ
tu prapañcānām svarāṇām adhidevatāḥ
24. Indirā, Mā, Ramā, Padmā, and likewise Nārāyaṇapriyā, Siddhalakṣmī, Rājalakṣmī, and Mahālakṣmī - thus they are named. These powers, indeed, are the presiding deities of the vowels of the (sixteen) elements.
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लवस्त्रुटिः कला काष्ठा निमेषः श्वास एव हि ।
घटिका च मुहूर्त्तश्च प्रहरो दिवसस्तथा ॥२५॥
25. lavastruṭiḥ kalā kāṣṭhā nimeṣaḥ śvāsa eva hi ,
ghaṭikā ca muhūrttaśca praharo divasastathā.
25. lavaḥ truṭiḥ kalā kāṣṭhā nimeṣaḥ śvāsaḥ eva hi
ghaṭikā ca muhūrtaḥ ca praharaḥ divasaḥ tathā
25. lavaḥ truṭiḥ kalā kāṣṭhā nimeṣaḥ śvāsaḥ eva hi
ghaṭikā ca muhūrtaḥ ca praharaḥ tathā divasaḥ
25. Lava, truṭi, kalā, kāṣṭhā, nimeṣa, and śvāsa (a breath) indeed, likewise ghaṭikā, muhūrta, prahara, and divasa (a day),
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सन्ध्या रात्रिस्तिथिश्चैव वारो नक्षत्रमेव च ।
योगश्च करणं पक्षौ मासो राशिरृतुस्तथा ॥२६॥
26. sandhyā rātristithiścaiva vāro nakṣatrameva ca ,
yogaśca karaṇaṁ pakṣau māso rāśirṛtustathā.
26. sandhyā rātriḥ tithiḥ ca eva vāraḥ nakṣatram eva
ca yogaḥ ca karaṇam pakṣau māsaḥ rāśiḥ ṛtuḥ tathā
26. sandhyā rātriḥ tithiḥ ca eva vāraḥ nakṣatram eva
ca yogaḥ karaṇam ca pakṣau māsaḥ rāśiḥ ṛtuḥ tathā
26. Sandhyā (twilight), night, and the lunar day, the weekday and likewise the lunar asterism, the yoga and the karaṇa, the two fortnights, the month, the zodiac sign, and likewise the season,
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अयनं वत्सरयुगप्रलयाः पञ्चविंशतिः ।
एतेषां स्थाननियमो हृदयान्तः समीरितः ॥२७॥
27. ayanaṁ vatsarayugapralayāḥ pañcaviṁśatiḥ ,
eteṣāṁ sthānaniyamo hṛdayāntaḥ samīritaḥ.
27. ayanam vatsarayugapralayāḥ pañcaviṃśatiḥ
eteṣām sthānaniyamaḥ hṛdayāntaḥ samīritaḥ
27. ayanam vatsarayugapralayāḥ (iti) pañcaviṃśatiḥ
eteṣām sthānaniyamaḥ hṛdayāntaḥ samīritaḥ
27. Ayana (the solstice period), vatsara (year), yuga, and pralaya (dissolution) - twenty-five in all. The fixed rule for the placement of these is declared to be within the heart.
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आर्योमा चण्डिका दुर्गा शिवाऽपर्णाऽम्बिका सती ।
ईश्वरी शाम्भवीशानी पार्वती सर्वमङ्गला ॥२८॥
28. āryomā caṇḍikā durgā śivā'parṇā'mbikā satī ,
īśvarī śāmbhavīśānī pārvatī sarvamaṅgalā.
28. āryā umā caṇḍikā durgā śivā aparṇā ambikā satī
īśvarī śāmbhavī īśānī pārvatī sarvamaṅgalā
28. āryā umā caṇḍikā durgā śivā aparṇā ambikā satī
īśvarī śāmbhavī īśānī pārvatī sarvamaṅgalā
28. Āryā, Umā, Caṇḍikā, Durgā, Śivā, Aparṇā, Ambikā, Satī, Īśvarī, Śāmbhavī, Īśānī, Pārvatī, Sarvamaṅgalā -
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दाक्षायणी हैमवती महामाया महेश्वरी ।
मृडानी चैव रुद्राणी सर्वाणी परमेश्वरी ॥२९॥
29. dākṣāyaṇī haimavatī mahāmāyā maheśvarī ,
mṛḍānī caiva rudrāṇī sarvāṇī parameśvarī.
29. dākṣāyaṇī haimavatī mahāmāyā maheśvarī
mṛḍānī ca eva rudrāṇī sarvāṇī parameśvarī
29. dākṣāyaṇī haimavatī mahāmāyā maheśvarī
mṛḍānī ca eva rudrāṇī sarvāṇī parameśvarī
29. Dākṣāyaṇī, Haimavatī, Mahāmāyā, Maheśvarī, Mṛḍānī, and also Rudrāṇī, Sarvāṇī, Parameśvarī,
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काली कात्यायनी गौरी भवानीति समीरिता ।
शक्तयः स्युर्लवादीनां स्पर्शानामधिदेवताः ।
एतासां स्थाननियमो हृदयान्तः समीरितः ॥३०॥
30. kālī kātyāyanī gaurī bhavānīti samīritā ,
śaktayaḥ syurlavādīnāṁ sparśānāmadhidevatāḥ ,
etāsāṁ sthānaniyamo hṛdayāntaḥ samīritaḥ.
30. kālī kātyāyanī gaurī bhavānī iti
samīritā śaktayaḥ syuḥ lavādīnām
sparśānām adhidevatāḥ etāsām
sthānaniyamaḥ hṛdayāntaḥ samīritaḥ
30. kālī kātyāyanī gaurī bhavānī iti samīritā,
lavādīnām sparśānām adhidevatāḥ śaktayaḥ syuḥ,
etāsām sthānaniyamaḥ hṛdayāntaḥ samīritaḥ
30. They are called Kālī, Kātyāyanī, Gaurī, and Bhavānī - powers (śaktis) that preside over the tactile phonemes beginning with la. The seat fixed for these (goddesses) is said to be within the heart.
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पञ्चभूतानि तन्मात्रं ज्ञानकर्मेन्द्रियाणि च ।
गुणान्तःकरणावस्था ध्यायेद्दोषान् दशानिलान् ॥३१॥
31. pañcabhūtāni tanmātraṁ jñānakarmendriyāṇi ca ,
guṇāntaḥkaraṇāvasthā dhyāyeddoṣān daśānilān.
31. pañcabhūtāni tanmātram jñānakarmendriyāṇi ca
guṇāntaḥkaraṇāvasthāḥ dhyāyet doṣān daśa anilān
31. pañcabhūtāni tanmātram jñānakarmendriyāṇi ca
guṇāntaḥkaraṇāvasthāḥ doṣān daśa anilān ca dhyāyet
31. One should meditate on the five elements, the subtle essences (tanmātras), the sense organs of gyāna (knowledge) and action, the states of the guṇas and of the inner faculty (antaḥkaraṇa), the (bodily) humors, and the ten vital airs.
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ब्राह्मी वागीश्वरी वाणी सावित्री च सरस्वती ।
गायत्री वाक्प्रदा पश्चात् शारदा भारती प्रिये ।
विद्यात्मिका पञ्चभूतव्यापकानामधीश्वराः ॥३२॥
32. brāhmī vāgīśvarī vāṇī sāvitrī ca sarasvatī ,
gāyatrī vākpradā paścāt śāradā bhāratī priye ,
vidyātmikā pañcabhūtavyāpakānāmadhīśvarāḥ.
32. brāhmī vāgīśvarī vāṇī sāvitrī ca
sarasvatī gāyatrī vākpradā paścāt
śāradā bhāratī priye vidyātmikāḥ
pañcabhūtavyāpakānām adhīśvarāḥ
32. priye brāhmī vāgīśvarī vāṇī sāvitrī
ca sarasvatī gāyatrī vākpradā
paścāt śāradā bhāratī vidyātmikāḥ
pañcabhūtavyāpakānām adhīśvarāḥ
32. O beloved, Brāhmī, Vāgīśvarī, Vāṇī, Sāvitrī, and Sarasvatī, Gāyatrī, and Vākpradā, and then Śāradā and Bhāratī - these embodiments of knowledge are the presiding rulers of those who pervade the five elements.
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वाग्भवं भुवनेशीञ्च लक्ष्मीबीजं त्रितारकम् ।
त्रितारमूलीविद्यान्त मातृकाक्षरतः परम् ॥३३॥
33. vāgbhavaṁ bhuvaneśīñca lakṣmībījaṁ tritārakam ,
tritāramūlīvidyānta mātṛkākṣarataḥ param.
33. vāgbhavam bhuvaneśīm ca lakṣmībījam tritārakam
tritāramūlavidyāntam mātṛkākṣarataḥ param
33. vāgbhavam bhuvaneśīm ca lakṣmībījam tritārakam
tritāramūlavidyāntam mātṛkākṣarataḥ param
33. (One should recite) the vāgbhava (seed-syllable), and the Bhuvaneśī (seed-syllable), the seed-syllable of Lakṣmī, and the triple tāra, ending with the root vidyā of the triple tāra, beyond the letters of the mātṛkā (alphabet),
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वदेत् प्रपञ्चरूपायै श्रियै नम इति क्रमात् ।
प्रपञ्चादिभिरायोज्य वर्णान शक्तीनीयोजयेत् ।
मातृकान्याससंप्रोक्तस्थानेष्वेवं न्यसेत् प्रिये ॥३४॥
34. vadet prapañcarūpāyai śriyai nama iti kramāt ,
prapañcādibhirāyojya varṇāna śaktīnīyojayet ,
mātṛkānyāsasaṁproktasthāneṣvevaṁ nyaset priye.
34. vadet prapañcarūpāyai śriyai namaḥ
iti kramāt prapañcādibhiḥ āyojya
varṇān śaktīḥ niyojayet
mātṛkānyāsasamproktasthāneṣu evam nyaset priye
34. kramāt prapañcarūpāyai śriyai namaḥ iti vadet,
prapañcādibhiḥ varṇān āyojya śaktīḥ niyojayet,
priye evam mātṛkānyāsasamproktasthāneṣu nyaset
34. In due order one should say 'namaḥ' to Śrī, who has the form of the manifest universe (prapañca). Having joined the letters with the words beginning with 'prapañca', one should assign the powers (to them). Thus, O beloved, one should place them in the places declared for the mātṛkā-nyāsa.
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त्रितारमूलसकलप्रपञ्चादि स्वरूपतः ।
आयै पराम्बादेव्यैनम उक्त्वा व्यापकं न्यसेत् ॥३५॥
35. tritāramūlasakalaprapañcādi svarūpataḥ ,
āyai parāmbādevyainama uktvā vyāpakaṁ nyaset.
35. tritāramūlasakalaprapañcādi svarūpataḥ āyai
parāmbādevyai namaḥ uktvā vyāpakam nyaset
35. tritāramūlasakalaprapañcādisvarūpataḥ āyai
parāmbādevyai namaḥ uktvā vyāpakam nyaset
35. Having said 'namaḥ' to Āyā, the supreme Mother Goddess, in the form consisting of the root of the triple tāra together with all the words beginning with 'prapañca', one should perform the pervading placement (vyāpaka-nyāsa).
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प्रपञ्चन्यास एव स्याद् भुवनन्यास उच्यते ।
त्रितारमूलमन्त्रान्ते अ आं इं अतलं वदेत् ॥३६॥
36. prapañcanyāsa eva syād bhuvananyāsa ucyate ,
tritāramūlamantrānte a āṁ iṁ atalaṁ vadet.
36. prapañcanyāsaḥ eva syāt bhuvananyāsaḥ ucyate
tritāramūlamantrānte a āṃ iṃ atalam vadet
36. prapañcanyāsaḥ eva syāt,
bhuvananyāsaḥ ucyate,
tritāramūlamantrānte a āṃ iṃ atalam vadet
36. This is indeed the prapañca-nyāsa, which is also called the bhuvana-nyāsa. At the end of the root-mantra of the triple tāra, one should utter 'a', 'āṃ', 'iṃ', and 'atala'.
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लोकञ्च निलयञ्चैव शतकोटिपदं ततः ।
गुह्याद्या योगिनी मूलङेयुतन्तु वदेत् प्रिये ॥३७॥
37. lokañca nilayañcaiva śatakoṭipadaṁ tataḥ ,
guhyādyā yoginī mūlaṅeyutantu vadet priye.
37. lokam ca nilayam ca eva śatakoṭipadam tataḥ
guhyādyā yoginī mūlena yutam tu vadet priye
37. tataḥ lokam ca nilayam ca eva śatakoṭipadam vadet,
priye guhyādyā yoginī mūlena yutam tu vadet
37. Then one should utter 'loka', and also 'nilaya', and then the word 'śatakoṭi'. O beloved, the (name) 'the first, secret Yoginī' should be uttered joined with the root mantra.
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वदेदाधारशक्त्यम्बादेव्यै च पादयोर्न्यसेत् ।
ई उं ऊं वितलं गुह्यतरं चानन्तसंज्ञकम् ।
शेषञ्च पूर्ववत् प्रोच्य गुल्फयोर्देवि विन्यसेत् ॥३८॥
38. vadedādhāraśaktyambādevyai ca pādayornyaset ,
ī uṁ ūṁ vitalaṁ guhyataraṁ cānantasaṁjñakam ,
śeṣañca pūrvavat procya gulphayordevi vinyaset.
38. vadet ādhāraśaktyambādevyai ca pādayoḥ
nyaset ī uṃ ūṃ vitalam guhyataram
ca anantasaṃjñakam śeṣam ca pūrvavat
procya gulphayoḥ devi vinyaset
38. vadet ādhāraśaktyambādevyai,
ca pādayoḥ nyaset,
ī uṃ ūṃ vitalam guhyataram ca anantasaṃjñakam,
śeṣam ca pūrvavat procya devi gulphayoḥ vinyaset
38. One should say 'namaḥ' to Ādhāraśakti Ambā Devī, and place it on the feet. Then 'ī', 'uṃ', 'ūṃ', 'vitala', and the more secret one (guhyatara), also called 'ananta' (endless) - having pronounced the rest as before, O goddess, one should place it on the ankles.
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ऋं ऋं लृं सुतलञ्चातिगुह्यं चाविन्त्यसंज्ञकम् ।
शेषच्च पूर्ववत् प्रोच्य जङ्घयोवीन्यसेत् प्रिये ॥३९॥
39. ṛṁ ṛṁ lṛṁ sutalañcātiguhyaṁ cāvintyasaṁjñakam ,
śeṣacca pūrvavat procya jaṅghayovīnyaset priye.
39. ṛṃ ṝṃ ḷṃ sutalam ca atiguhyam ca acintyasaṃjñakam
śeṣam ca pūrvavat procya jaṅghayoḥ vinyaset priye
39. ṛṃ ṝṃ ḷṃ sutalam ca atiguhyam ca acintyasaṃjñakam,
śeṣam ca pūrvavat procya priye jaṅghayoḥ vinyaset
39. 'ṛṃ', 'ṝṃ', 'ḷṃ', 'sutala', and the very secret one (atiguhya), also called 'acintya' (inconceivable) - having pronounced the rest as before, O beloved, one should place it on the shins.
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लृं एं एं महातलञ्च महागुह्यं पदं ततः ।
शेषञ्च पूर्ववत् प्रोच्य देवि जान्वोः प्रविन्यसेत् ॥४०॥
40. lṛṁ eṁ eṁ mahātalañca mahāguhyaṁ padaṁ tataḥ ,
śeṣañca pūrvavat procya devi jānvoḥ pravinyaset.
40. ḹṃ eṃ aiṃ mahātalam ca mahāguhyam padam tataḥ
śeṣam ca pūrvavat procya devi jānvoḥ pravinyaset
40. ḹṃ eṃ aiṃ mahātalam ca mahāguhyam padam,
tataḥ śeṣam ca pūrvavat procya devi jānvoḥ pravinyaset
40. 'ḹṃ', 'eṃ', 'aiṃ', 'mahātala', and then the word 'mahāguhya' (great secret) - having pronounced the rest as before, O goddess, one should place it on the knees.
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ओं औं तलातलं देवि परं गुह्याभिधानकम् ।
शेषञ्च पूर्ववत् प्रोच्य ऊर्वोर्देवेशि विन्यसेत् ॥४१॥
41. oṁ auṁ talātalaṁ devi paraṁ guhyābhidhānakam ,
śeṣañca pūrvavat procya ūrvordeveśi vinyaset.
41. oṃ auṃ talātalam devi param guhyābhidhānakam
śeṣam ca pūrvavat procya ūrvoḥ deveśi vinyaset
41. oṃ auṃ talātalam devi,
param guhyābhidhānakam,
śeṣam ca pūrvavat procya deveśi ūrvoḥ vinyaset
41. 'oṃ', 'auṃ', 'talātala', O goddess - the supreme one, called 'guhya' (secret) - having pronounced the rest as before, O queen of the gods, one should place it on the thighs.
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अं अः रसातलञ्चैव रहस्यं ज्ञानसंज्ञकम् ।
शेषञ्च पूर्ववत् प्रोच्य गुह्यदेशे प्रविन्यसेत् ॥४२॥
42. aṁ aḥ rasātalañcaiva rahasyaṁ jñānasaṁjñakam ,
śeṣañca pūrvavat procya guhyadeśe pravinyaset.
42. am aḥ rasātalam ca eva rahasyam jñānasaṃjñakam
śeṣam ca pūrvavat procya guhyadeśe pravinyaset
42. aṃ aḥ rasātalam ca eva rahasyam jñānasaṃjñakam,
śeṣam ca pūrvavat procya guhyadeśe pravinyaset
42. 'aṃ', 'aḥ', 'rasātala' - the secret one (rahasya), also called 'gyāna' (knowledge) - having pronounced the rest as before, one should place it at the secret place (the genitals).
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कवर्गणापि पातालं लोकेति निलयेति च ।
शेषञ्च पूर्ववत् प्रोच्य मूलाधारे तु विन्यसेत् ॥४३॥
43. kavargaṇāpi pātālaṁ loketi nilayeti ca ,
śeṣañca pūrvavat procya mūlādhāre tu vinyaset.
43. kavargeṇa api pātālam loka iti nilaya iti ca
śeṣam ca pūrvavat procya mūlādhāre tu vinyaset
43. kavargeṇa api pātālam loka iti nilaya iti ca,
śeṣam ca pūrvavat procya mūlādhāre tu vinyaset
43. With the ka-varga (group of consonants) too - termed 'pātāla', 'loka', and also 'nilaya' - having pronounced the rest as before, one should place it at the mūlādhāra (the base center).
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चवर्गं भूतलञ्चेति रहस्यं डाकिनीमपि ।
शेषञ्च पूर्ववत् प्रोच्य स्वाधिष्ठाने न्यसेत् प्रिये ॥४४॥
44. cavargaṁ bhūtalañceti rahasyaṁ ḍākinīmapi ,
śeṣañca pūrvavat procya svādhiṣṭhāne nyaset priye.
44. cavargam bhūtalam ca iti rahasyam ḍākinīm api
śeṣam ca pūrvavat procya svādhiṣṭhāne nyaset priye
44. cavargam bhūtalam ca iti,
rahasyam ḍākinīm api,
śeṣam ca pūrvavat procya priye svādhiṣṭhāne nyaset
44. The ca-varga (group of consonants), called 'bhūtala', the secret one, associated with Ḍākinī too - having pronounced the rest as before, O beloved, one should place it at the svādhiṣṭhāna (center).
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टवर्गेण भुवो लोकं रहस्यं राकिणीमपि ।
शेषञ्च पूर्ववत् प्रोच्य नाभौ च विन्यसेत् प्रिये ॥४५॥
45. ṭavargeṇa bhuvo lokaṁ rahasyaṁ rākiṇīmapi ,
śeṣañca pūrvavat procya nābhau ca vinyaset priye.
45. ṭavargeṇa bhuvaḥ lokam rahasyam rākiṇīm api
śeṣam ca pūrvavat procya nābhau ca vinyaset priye
45. priye ṭavargeṇa bhuvaḥ lokam rahasyam rākiṇīm api procya,
pūrvavat śeṣam ca procya,
nābhau ca vinyaset
45. O beloved, having uttered the ṭa-group of letters together with the bhuvar-world, the secret (mantra), and also Rākiṇī, and the rest as taught before, one should place (them) at the navel.
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तवर्गं स्वश्च परमरहस्य लाकिनीमपि ।
शेषञ्च पूर्ववत् प्रोच्य हृदये विन्यसेत् प्रिये ॥४६॥
46. tavargaṁ svaśca paramarahasya lākinīmapi ,
śeṣañca pūrvavat procya hṛdaye vinyaset priye.
46. tavargam svaḥ ca paramarahasyam lākinīm api
śeṣam ca pūrvavat procya hṛdaye vinyaset priye
46. priye tavargam svaḥ ca paramarahasyam lākinīm api procya,
pūrvavat śeṣam ca procya,
hṛdaye vinyaset
46. O beloved, having uttered the ta-group of letters, the svar-world, the supreme secret (mantra), and also Lākinī, and the rest as before, one should place (them) at the heart.
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पवर्गञ्च महर्लोकं रहस्यं काकिनीमपि ।
शेषञ्च पूर्ववत् प्रोच्य तालुमूले न्यसेत् प्रिये ॥४७॥
47. pavargañca maharlokaṁ rahasyaṁ kākinīmapi ,
śeṣañca pūrvavat procya tālumūle nyaset priye.
47. pavargam ca maharlokam rahasyam kākinīm api
śeṣam ca pūrvavat procya tālumūle nyaset priye
47. priye pavargam ca maharlokam rahasyam kākinīm api procya,
pūrvavat śeṣam ca procya,
tālumūle nyaset
47. O beloved, having uttered the pa-group of letters, the mahar-world, the secret (mantra), and also Kākinī, and the rest as before, one should place (it) at the base of the palate.
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यवर्गञ्च जनो गुप्ततरञ्च शाकिनीमपि ।
शेषञ्च पूर्ववत् प्रोच्य आज्ञायाञ्च न्यसेत् प्रिये ॥४८॥
48. yavargañca jano guptatarañca śākinīmapi ,
śeṣañca pūrvavat procya ājñāyāñca nyaset priye.
48. yavargam ca janaḥ guptataram ca śākinīm api
śeṣam ca pūrvavat procya ājñāyām ca nyaset priye
48. priye yavargam ca janaḥ guptataram ca śākinīm api procya,
pūrvavat śeṣam ca procya,
ājñāyām ca nyaset
48. O beloved, having uttered the ya-group of letters, the jana-world, the more secret (mantra), and also Śākinī, and the rest as before, one should place (it) at the ājñā (the brow center).
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शवर्गञ्च तपश्चातिगुह्यञ्च हाकिनीमपि ।
शेषञ्च पूर्ववत् प्रोच्य ललाटे विन्यसेत् प्रिये ॥४९॥
49. śavargañca tapaścātiguhyañca hākinīmapi ,
śeṣañca pūrvavat procya lalāṭe vinyaset priye.
49. śavargam ca tapaḥ ca atiguhyam ca hākinīm api
śeṣam ca pūrvavat procya lalāṭe vinyaset priye
49. priye śavargam ca tapaḥ ca atiguhyam ca hākinīm api procya,
pūrvavat śeṣam ca procya,
lalāṭe vinyaset
49. O beloved, having uttered the śa-group of letters, the tapas-world, the extremely secret (mantra), and also Hākinī, and the rest as before, one should place (it) at the forehead.
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लं क्षं सत्यं महागुह्यं यक्षिणीमपि च प्रिये ।
शेषञ्च पूर्ववत् प्रोच्य ब्रह्मरन्ध्रे च विन्यसेत् ॥५०॥
50. laṁ kṣaṁ satyaṁ mahāguhyaṁ yakṣiṇīmapi ca priye ,
śeṣañca pūrvavat procya brahmarandhre ca vinyaset.
50. lam kṣam satyam mahāguhyam yakṣiṇīm api ca priye
śeṣam ca pūrvavat procya brahmarandhre ca vinyaset
50. priye lam kṣam ca,
satyam mahāguhyam yakṣiṇīm api procya,
pūrvavat śeṣam ca procya,
brahmarandhre ca vinyaset
50. O beloved, having uttered (the syllables) la and kṣa, the satya-world, the great secret (mantra), and also Yakṣiṇī, and the rest as before, one should place (it) at the brahmarandhra (the aperture at the crown of the head).
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त्रितारमूलमन्त्रान्ते चतुर्दशभुवं वदेत् ।
नाधिपायै श्रीपरायै देव्यै च व्यापकं न्यसेत् ॥५१॥
51. tritāramūlamantrānte caturdaśabhuvaṁ vadet ,
nādhipāyai śrīparāyai devyai ca vyāpakaṁ nyaset.
51. tritāramūlamantrānte caturdaśabhuvam vadet
nādādhipāyai śrīparāyai devyai ca vyāpakam nyaset
51. tritāramūlamantrānte caturdaśabhuvam vadet,
nādādhipāyai śrīparāyai devyai ca vyāpakam nyaset
51. At the end of the triple-tāra root mantra one should utter the fourteen worlds, and place the all-pervading (nyāsa) upon the goddess - the mistress of nāda (subtle sound), the supreme and glorious one.
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कृत्वैवं भुवनन्यासं मूत्तीन्यासमथाचरेत् ।
केशवनारायणमाधवगोविन्दविष्णवः ॥५२॥
52. kṛtvaivaṁ bhuvananyāsaṁ mūttīnyāsamathācaret ,
keśavanārāyaṇamādhavagovindaviṣṇavaḥ.
52. kṛtvā evam bhuvananyāsam mūrtinyāsam atha
ācaret keśavanārāyaṇamādhavagovindaviṣṇavaḥ
52. evam bhuvananyāsam kṛtvā,
atha mūrtinyāsam ācaret,
keśavanārāyaṇamādhavagovindaviṣṇavaḥ
52. Having thus performed the nyāsa of the worlds, one should then perform the nyāsa of the (divine) forms - Keśava, Nārāyaṇa, Mādhava, Govinda, Viṣṇu,
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मधुसूदनसंज्ञश्च स्यात्त्रिविक्रमवामनौ ।
श्रीधरश्च हृषीकेशः पद्मनाभो दामोदरः ।
वासुदेवः सङ्कर्षणः प्रद्युम्नश्चानिरुद्धकः ॥५३॥
53. madhusūdanasaṁjñaśca syāttrivikramavāmanau ,
śrīdharaśca hṛṣīkeśaḥ padmanābho dāmodaraḥ ,
vāsudevaḥ saṅkarṣaṇaḥ pradyumnaścāniruddhakaḥ.
53. madhusūdanasaṃjñaḥ ca syāt
trivikramavāmanau śrīdharaḥ ca hṛṣīkeśaḥ
padmanābhaḥ dāmodaraḥ vāsudevaḥ
saṅkarṣaṇaḥ pradyumnaḥ ca aniruddhakaḥ
53. madhusūdanasaṃjñaḥ ca syāt,
trivikramavāmanau,
śrīdharaḥ ca hṛṣīkeśaḥ padmanābhaḥ dāmodaraḥ vāsudevaḥ saṅkarṣaṇaḥ pradyumnaḥ ca aniruddhakaḥ
53. (next should be) the one named Madhusūdana, and Trivikrama and Vāmana, and Śrīdhara, Hṛṣīkeśa, Padmanābha, Dāmodara, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha,
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अक्षोरोष्टदा चेशानी चोग्रोद्ध्र्वनयना तथा ।
ऋद्धिश्च रूपिणी लुप्ता लूनदोषैकनायिका ॥५४॥
54. akṣoroṣṭadā ceśānī cogroddhrvanayanā tathā ,
ṛddhiśca rūpiṇī luptā lūnadoṣaikanāyikā.
54. akṣoroṣṭadā ca īśānī ca ugrordhvanayanā tathā
ṛddhiḥ ca rūpiṇī luptā lūnadoṣaikanāyikā
54. akṣoroṣṭadā ca,
īśānī ca,
ugrordhvanayanā ca tathā,
ṛddhiḥ ca,
rūpiṇī,
luptā,
lūnadoṣaikanāyikā
54. Akṣoroṣṭadā (name of uncertain reading), and Īśānī, and likewise she of fierce, upward-turned eyes, and Ṛddhi, Rūpiṇī, Luptā, and Lūnadoṣaikanāyikā ('the sole mistress who cuts away faults'),
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एङ्कारिणी चौघवती सर्वकामाञ्जनप्रभा ।
अस्थि मालाधरा चेति सम्प्रोक्ताः स्वरदेवताः ॥५५॥
55. eṅkāriṇī caughavatī sarvakāmāñjanaprabhā ,
asthi mālādharā ceti samproktāḥ svaradevatāḥ.
55. eṅkāriṇī ca oghavatī sarvakāmāñjanaprabhā
asthimālādharā ca iti samproktāḥ svaradevatāḥ
55. eṅkāriṇī ca,
oghavatī,
sarvakāmāñjanaprabhā,
asthimālādharā ca,
iti (etāḥ) svaradevatāḥ samproktāḥ
55. Eṅkāriṇī, and Oghavatī, Sarvakāmāñjanaprabhā ('she whose splendour is the collyrium granting all desires'), and Asthimālādharā ('wearer of a garland of bones') - these are declared to be the deities of the vowels.
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भवः शर्वांऽथ रुद्रश्च पशुपतिश्चोग्र एव च ।
महादेवस्तथा भीम ईशस्तत्पुरुषाह्वयः ।
।
अघोरसद्योजातौ च वामदेव इतीरिताः ॥५६॥
56. bhavaḥ śarvāṁ'tha rudraśca paśupatiścogra eva ca ,
mahādevastathā bhīma īśastatpuruṣāhvayaḥ aghorasadyojātau ca vāmadeva itīritāḥ.
56. bhavaḥ śarvaḥ atha rudraḥ ca paśupatiḥ
ca ugraḥ eva ca mahādevaḥ tathā
bhīmaḥ īśaḥ tatpuruṣāhvayaḥ
aghorasadyojātau ca vāmadevaḥ iti īritāḥ
56. bhavaḥ,
śarvaḥ,
atha rudraḥ ca,
paśupatiḥ ca,
ugraḥ eva ca,
mahādevaḥ,
tathā bhīmaḥ,
īśaḥ tatpuruṣāhvayaḥ ca,
aghorasadyojātau ca,
vāmadevaḥ iti īritāḥ
56. Bhava, Śarva, and then Rudra, and Paśupati, and Ugra too, Mahādeva, likewise Bhīma, and Īśa - also called Tatpuruṣa - and Aghora and Sadyojāta, and Vāmadeva - thus are they declared.
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करभद्रा खगबला गरिमादिफलप्रदा ।
घण्टाधरोग्रनयना चन्द्रधर्त्री ततः परम् ।
चन्दोमयी जगत्स्थाना ज्वलत्तारा ततः परम् ॥५७॥
57. karabhadrā khagabalā garimādiphalapradā ,
ghaṇṭādharogranayanā candradhartrī tataḥ param ,
candomayī jagatsthānā jvalattārā tataḥ param.
57. karabhadrā khagabalā garimādiphalapradā
ghaṇṭādharogranayanā
candradhartrī tataḥ param chandomayī
jagatsthānā jvalattārā tataḥ param
57. karabhadrā,
khagabalā,
garimādiphalapradā,
ghaṇṭādharogranayanā,
candradhartrī,
tataḥ param (yā) chandomayī jagatsthānā,
jvalattārā,
tataḥ param
57. Karabhadrā, Khagabalā, Garimādiphalapradā ('bestower of the fruits/attainments beginning with garimā'), Ghaṇṭādharogranayanā ('bearing a bell, with fierce eyes'), Candradhartrī ('bearer of the moon'), and next - Chandomayī ('formed of the sacred metres'), Jagatsthānā ('the abode of the world'), Jvalattārā ('the blazing star'), and next -
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ज्ञानदा च टङ्कधरा धृतिर्द्वादश ईरिताः ।
कभादीनां ठडान्तानां वर्णानां देवतास्त्विमाः ॥५८॥
58. jñānadā ca ṭaṅkadharā dhṛtirdvādaśa īritāḥ ,
kabhādīnāṁ ṭhaḍāntānāṁ varṇānāṁ devatāstvimāḥ.
58. jñānadā ca ṭaṅkadharā dhṛtiḥ dvādaśa īritāḥ
kabhādīnām ṭhaḍāntānām varṇānām devatāḥ tu imāḥ
58. jñānadā ca,
ṭaṅkadharā,
dhṛtiḥ - (ete) dvādaśa īritāḥ; kabhādīnām ṭhaḍāntānām varṇānām devatāḥ tu imāḥ
58. Jñānadā ('the giver of knowledge'), and Ṭaṅkadharā ('the bearer of a chisel'), and Dhṛti - twelve (goddesses) are thus declared. These indeed are the deities of the letters that begin with ka and bha and end with ṭha and ḍa.
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ब्रह्मा प्रजापतिर्वेधाः परमेष्ठी पितामहः ।
विधाता च विरिञ्चिश्च स्रष्टा च चतुराननः ।
।
हिरण्यगर्भ इत्युक्ताः क्रमाद् ब्रह्मादयो दश ॥५९॥
59. brahmā prajāpatirvedhāḥ parameṣṭhī pitāmahaḥ ,
vidhātā ca viriñciśca sraṣṭā ca caturānanaḥ hiraṇyagarbha ityuktāḥ kramād brahmādayo daśa.
59. brahmā prajāpatiḥ vedhāḥ parameṣṭhī
pitāmahaḥ vidhātā ca viriñciḥ ca
sraṣṭā ca caturānanaḥ hiraṇyagarbhaḥ
iti uktāḥ kramāt brahmādayaḥ daśa
59. brahmā,
prajāpatiḥ,
vedhāḥ,
parameṣṭhī,
pitāmahaḥ,
vidhātā ca,
viriñciḥ ca,
sraṣṭā ca,
caturānanaḥ,
hiraṇyagarbhaḥ - iti kramāt brahmādayaḥ daśa uktāḥ
59. Brahmā, Prajāpati, Vedhas, Parameṣṭhī, Pitāmaha, and Vidhātā, and Viriñci, and Sraṣṭā, Caturānana, (and) Hiraṇyagarbha - thus, in order, the ten (names) beginning with Brahmā have been declared.
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यक्षिणी रञ्जिनी लक्ष्मीवज्रिणी शशिधारिणी ।
षडाधारलया सर्वनायिका हसितानना ।
ललिता च क्षमा चेति प्रोक्ता याद्यर्णदेवताः ॥६०॥
60. yakṣiṇī rañjinī lakṣmīvajriṇī śaśidhāriṇī ,
ṣaḍādhāralayā sarvanāyikā hasitānanā ,
lalitā ca kṣamā ceti proktā yādyarṇadevatāḥ.
60. yakṣiṇī rañjinī lakṣmīvajriṇī
śaśidhāriṇī ṣaḍādhāralayā sarvanāyikā
hasitānanā lalitā ca kṣamā
ca iti proktāḥ yādyarṇadevatāḥ
60. yakṣiṇī,
rañjinī,
lakṣmīvajriṇī,
śaśidhāriṇī,
ṣaḍādhāralayā,
sarvanāyikā,
hasitānanā,
lalitā ca,
kṣamā ca,
iti yādyarṇadevatāḥ proktāḥ
60. Yakṣiṇī, Rañjinī, Lakṣmīvajriṇī, Śaśidhāriṇī, she who abides in the six (bodily) supports, Sarvanāyikā ('the mistress of all'), Hasitānanā ('the smiling-faced one'), Lalitā, and Kṣamā - these are declared to be the deities of the letters beginning with ya.
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त्रितारमूलमन्त्रान्ते स्वरान् विष्णून् सशक्तिकान् ।
चतुर्थ्या नमसा युक्तान् मस्तके चानने न्यसेत् ॥६१॥
61. tritāramūlamantrānte svarān viṣṇūn saśaktikān ,
caturthyā namasā yuktān mastake cānane nyaset.
61. tritāramūlamantrānte svarān viṣṇūn saśaktikān
caturthyā namasā yuktān mastake ca ānane nyaset
61. tritāramūlamantrānte saśaktikān caturthyā namasā
yuktān viṣṇūn svarān mastake ca ānane nyaset
61. At the end of the triple-praṇava root mantra, one should place the vowels - regarded as forms of Viṣṇu, together with their śaktis, joined to namaḥ in the dative case - on the head and on the face.
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सस्कन्धपार्श्वकट्यूरु जानुजङ्घापदेषु च ।
दक्षादिवामपर्यन्तं विन्यसेत् परमेश्वरि ॥६२॥
62. saskandhapārśvakaṭyūru jānujaṅghāpadeṣu ca ,
dakṣādivāmaparyantaṁ vinyaset parameśvari.
62. saskandhapārśvakaṭyūrujānujaṅghāpadeṣu ca
dakṣādivāmaparyantam vinyaset parameśvari
62. parameśvari,
dakṣādivāmaparyantaṃ saskandhapārśvakaṭyūrujānujaṅghāpadeṣu ca vinyaset
62. O supreme Goddess, and on the shoulder, side, waist, thigh, knee, shin, and foot, one should place (them), proceeding from the right to the left.
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कभाद्यर्णयुतान् मन्त्री भवादीन शक्तिसंयुतान् ।
पादपार्श्वबाहुकण्ठपञ्चवक्त्रेषु विन्यसेत् ।
दशाधारेषु ब्रह्मादीन् यादि शक्तियुतान्न्यसेत् ॥६३॥
63. kabhādyarṇayutān mantrī bhavādīna śaktisaṁyutān ,
pādapārśvabāhukaṇṭhapañcavaktreṣu vinyaset ,
daśādhāreṣu brahmādīn yādi śaktiyutānnyaset.
63. kabhādyarṇayutān mantrī bhavādīn
śaktisaṃyutān pādapārśvabāhukaṇṭhapañcavaktreṣu
vinyaset daśādhāreṣu
brahmādīn yādi śaktiyutān nyaset
63. mantrī bhavādīn kabhādyarṇayutān śaktisaṃyutān pādapārśvabāhukaṇṭhapañcavaktreṣu vinyaset,
daśādhāreṣu brahmādīn yādi śaktiyutān nyaset
63. The mantra-practitioner should place Bhava and the rest - joined with the letters beginning with ka and bha, and combined with (their) śaktis - on the feet, sides, arms, throat, and five faces. And on the ten supports, one should place Brahmā and the rest, together with (their) śaktis.
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त्रितारमूलमन्त्रान्ते श्रीत्रिमूर्त्त्यम्बिकां वदेत् ।
आयै पराम्बादेव्यै च नमसा व्यापकं न्यसेत् ।
मूतीन्यासं विधायेत्थं मन्त्रन्यासं समाचरेत् ॥६४॥
64. tritāramūlamantrānte śrītrimūrttyambikāṁ vadet ,
āyai parāmbādevyai ca namasā vyāpakaṁ nyaset ,
mūtīnyāsaṁ vidhāyetthaṁ mantranyāsaṁ samācaret.
64. tritāramūlamantrānte śrītrimūrttyambikām
vadet āyai parāmbādevyai ca
namasā vyāpakam nyaset mūrtinyāsam
vidhāya ittham mantranyāsam samācaret
64. tritāramūlamantrānte śrītrimūrttyambikām vadet,
āyai parāmbādevyai ca namasā vyāpakam nyaset,
ittham mūrtinyāsam vidhāya mantranyāsam samācaret
64. At the end of the triple-praṇava root mantra, one should utter (the name) Śrī Trimūrtyambikā. And with the word namaḥ, one should perform the all-pervading placement, to Ā and to the supreme mother goddess. Having thus performed the placement of the (divine) form, one should carry out the placement of the mantra.
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त्रितारमूलं अं आं इं एकलक्षञ्च कोटि च ।
भेदश्च प्रणवाद्येकाक्षरात्माखिलमन्त्रतः ॥६५॥
65. tritāramūlaṁ aṁ āṁ iṁ ekalakṣañca koṭi ca ,
bhedaśca praṇavādyekākṣarātmākhilamantrataḥ.
65. tritāramūlam aṃ āṃ iṃ ekalakṣam ca koṭi ca
bhedaḥ ca praṇavādyekākṣarātmākhilamantrataḥ
65. tritāramūlam aṃ āṃ iṃ (bhavati),
ekalakṣam koṭi ca (japyam),
praṇavādyekākṣarātmākhilamantrataḥ bhedaḥ ca
65. The triple-praṇava root (mantra) is aṃ, āṃ, (and) iṃ - (to be recited) a hundred thousand times, or a crore (times) - and this marks its distinction from among all mantras whose essence is the single syllable that begins with the praṇava.
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ततोऽधिदेवतायै स्यात् सकलञ्च फलप्रदाम् ।
आयै तथैककूटेश्वर्यम्बादेव्यै नमो वदेत् ॥६६॥
66. tato'dhidevatāyai syāt sakalañca phalapradām ,
āyai tathaikakūṭeśvaryambādevyai namo vadet.
66. tataḥ adhidevatāyai syāt sakalam ca phalapradām
āyai tathā ekakūṭeśvaryambādevyai namaḥ vadet
66. tataḥ sakalam phalapradām adhidevatāyai syāt,
āyai tathā ekakūṭeśvaryambādevyai ca namaḥ vadet
66. Then, (this) should belong to the presiding deity, who is whole and grants all fruits. And one should utter namaḥ to Ā and, likewise, to the goddess Ekakūṭeśvary-ambā.
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ई उं ऊं आदि हंसादे द्विकूटं पूर्ववत् परम् ।
ऋं ऋं लृं आदि वह्न्यादि त्रिकूटं पूर्ववत् परम् ॥६७॥
67. ī uṁ ūṁ ādi haṁsāde dvikūṭaṁ pūrvavat param ,
ṛṁ ṛṁ lṛṁ ādi vahnyādi trikūṭaṁ pūrvavat param.
67. ī uṃ ūṃ ādi haṃsādi dvikūṭaṃ pūrvavat param ṛṃ
ṛṃ lṛṃ ādi vahnyādi trikūṭaṃ pūrvavat param
67. haṃsādi ī uṃ ūṃ ādi dvikūṭaṃ pūrvavat param,
vahnyādi ṛṃ ṛṃ lṛṃ ādi trikūṭaṃ pūrvavat param
67. For the mantras beginning with haṃsa, the syllables ī, u, ū and so on (make up) the dvikūṭa - to be done exactly as before. For the ones beginning with the fire (vahni), the syllables ṛ, ṛ, ḷ and so on (make up) the trikūṭa - to be done exactly as before.
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ल्éं एं एं चतुर्लक्षं चन्द्रादि पूर्ववत् परम् ।
ओं औं अं अः पञ्चलक्षं सूर्यादि पूर्ववत् परम् ॥६८॥
68. léṁ eṁ eṁ caturlakṣaṁ candrādi pūrvavat param ,
oṁ auṁ aṁ aḥ pañcalakṣaṁ sūryādi pūrvavat param.
68. eṃ eṃ eṃ caturlakṣaṃ candrādi pūrvavat param oṃ
auṃ aṃ aḥ pañcalakṣaṃ sūryādi pūrvavat param
68. candrādi eṃ eṃ eṃ caturlakṣaṃ pūrvavat param,
sūryādi oṃ auṃ aṃ aḥ pañcalakṣaṃ pūrvavat param
68. The syllable e, e, e - four-lakṣa - belongs to the group beginning with the moon (candra), to be done exactly as before. The syllables o, au, aṃ, aḥ - five-lakṣa - belong to the group beginning with the sun (sūrya), to be done exactly as before.
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कं खं गं चैव षड्लक्षं स्कन्दादि पूर्ववत् परम् ।
घं ङं चं सप्तलक्षं गणेशादि पूर्ववत् परम् ॥६९॥
69. kaṁ khaṁ gaṁ caiva ṣaḍlakṣaṁ skandādi pūrvavat param ,
ghaṁ ṅaṁ caṁ saptalakṣaṁ gaṇeśādi pūrvavat param.
69. kaṃ khaṃ gaṃ ca eva ṣaḍlakṣaṃ skandādi pūrvavat param
ghaṃ ṅaṃ caṃ saptalakṣaṃ gaṇeśādi pūrvavat param
69. skandādi kaṃ khaṃ gaṃ ca eva ṣaḍlakṣaṃ pūrvavat param,
gaṇeśādi ghaṃ ṅaṃ caṃ saptalakṣaṃ pūrvavat param
69. Ka, kha, and ga - six-lakṣa - belong to the group beginning with Skanda, to be done exactly as before. Gha, ṅa, and ca - seven-lakṣa - belong to the group beginning with Gaṇeśa, to be done exactly as before.
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चं जं झं अष्टलक्षं वटुकादि पूर्ववत् परम् ।
ञं टं ठं नवलक्षञ्च ब्रह्मादि पूर्ववत् परम् ॥७०॥
70. caṁ jaṁ jhaṁ aṣṭalakṣaṁ vaṭukādi pūrvavat param ,
ñaṁ ṭaṁ ṭhaṁ navalakṣañca brahmādi pūrvavat param.
70. chaṃ jaṃ jhaṃ aṣṭalakṣaṃ vaṭukādi pūrvavat param
ñaṃ ṭaṃ ṭhaṃ navalakṣam ca brahmādi pūrvavat param
70. vaṭukādi chaṃ jaṃ jhaṃ aṣṭalakṣaṃ pūrvavat param,
brahmādi ñaṃ ṭaṃ ṭhaṃ navalakṣam ca pūrvavat param
70. Cha, ja, and jha - eight-lakṣa - belong to the group beginning with Vaṭuka, to be done exactly as before. Ña, ṭa, and ṭha - nine-lakṣa - belong to the group beginning with Brahmā, to be done exactly as before.
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डं ढं णं दशलक्षञ्च विष्ण्वादि पूर्ववत् परम् ।
तं थं दं एकादशलक्षं रुद्रादि पूर्ववत् परम् ॥७१॥
71. ḍaṁ ḍhaṁ ṇaṁ daśalakṣañca viṣṇvādi pūrvavat param ,
taṁ thaṁ daṁ ekādaśalakṣaṁ rudrādi pūrvavat param.
71. ḍaṃ ḍhaṃ ṇaṃ daśalakṣam ca viṣṇvādi pūrvavat param
taṃ thaṃ daṃ ekādaśalakṣaṃ rudrādi pūrvavat param
71. viṣṇvādi ḍaṃ ḍhaṃ ṇaṃ daśalakṣam ca pūrvavat param,
rudrādi taṃ thaṃ daṃ ekādaśalakṣaṃ pūrvavat param
71. Ḍa, ḍha, and ṇa - ten-lakṣa - belong to the group beginning with Viṣṇu, to be done exactly as before. Ta, tha, and da - eleven-lakṣa - belong to the group beginning with Rudra, to be done exactly as before.
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धं नं पं द्वादशलक्षं वाण्यादि पूर्ववत् परम् ।
फं बं भं त्रयोदशलक्षं लक्ष्म्यादि पूर्ववत् परम् ॥७२॥
72. dhaṁ naṁ paṁ dvādaśalakṣaṁ vāṇyādi pūrvavat param ,
phaṁ baṁ bhaṁ trayodaśalakṣaṁ lakṣmyādi pūrvavat param.
72. dhaṃ naṃ paṃ dvādaśalakṣaṃ vāṇyādi pūrvavat param phaṃ
baṃ bhaṃ trayodaśalakṣaṃ lakṣmyādi pūrvavat param
72. vāṇyādi dhaṃ naṃ paṃ dvādaśalakṣaṃ pūrvavat param,
lakṣmyādi phaṃ baṃ bhaṃ trayodaśalakṣaṃ pūrvavat param
72. Dha, na, and pa - twelve-lakṣa - belong to the group beginning with Vāṇī, to be done exactly as before. Pha, ba, and bha - thirteen-lakṣa - belong to the group beginning with Lakṣmī, to be done exactly as before.
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मं यं रं चतुर्दशलक्षं गौर्य्यादि पूर्ववत् परम् ।
लं वं शं पञ्चदशलक्षं दुर्गादि पूर्ववत् परम् ।
षं सं हं लं क्षं षोडशलक्षं त्रिपुरादि च षोडशा ॥७३॥
73. maṁ yaṁ raṁ caturdaśalakṣaṁ gauryyādi pūrvavat param ,
laṁ vaṁ śaṁ pañcadaśalakṣaṁ durgādi pūrvavat param ,
ṣaṁ saṁ haṁ laṁ kṣaṁ ṣoḍaśalakṣaṁ tripurādi ca ṣoḍaśā.
73. maṃ yaṃ raṃ caturdaśalakṣam gauryādi
pūrvavat param laṃ vaṃ śaṃ pañcadaśalakṣam
durgādi pūrvavat param ṣaṃ saṃ haṃ laṃ
kṣaṃ ṣoḍaśalakṣam tripurādi ca ṣoḍaśā
73. maṃ yaṃ raṃ gauryādi caturdaśalakṣam pūrvavat param,
laṃ vaṃ śaṃ durgādi pañcadaśalakṣam pūrvavat param,
ṣaṃ saṃ haṃ laṃ kṣaṃ tripurādi ṣoḍaśalakṣam ca ṣoḍaśā
73. Maṃ, yaṃ, raṃ - fourteen-lakṣa - belong to the group beginning with Gaurī, to be done exactly as before. Laṃ, vaṃ, śaṃ - fifteen-lakṣa - belong to the group beginning with Durgā, to be done exactly as before. Ṣaṃ, saṃ, haṃ, laṃ, kṣaṃ - sixteen-lakṣa - belong to the group beginning with Tripurā, completing the sixteen.
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अक्षरात्मा खिलमन्त्राधिदेवतायै सकलं ततः ।
तथा फलप्रदायै च षोडश कूटेश्वरी पुनः ॥७४॥
74. akṣarātmā khilamantrādhidevatāyai sakalaṁ tataḥ ,
tathā phalapradāyai ca ṣoḍaśa kūṭeśvarī punaḥ.
74. akṣarātmā khilamantrādhidevatāyai sakalam tataḥ
tathā phalapradāyai ca ṣoḍaśa kūṭeśvarī punaḥ
74. tataḥ akṣarātmā sakalam khilamantrādhidevatāyai tathā phalapradāyai ca,
punaḥ ṣoḍaśa kūṭeśvarī
74. The whole syllable-essence (of the mantra) is then dedicated to the presiding deity of all the mantras, and likewise to the bestower of its fruit. Again, the sixteenth group belongs to Kūṭeśvarī.
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अम्बादेव्यै नमः प्रोक्तो मन्त्रन्यासो महेश्वरि ।
आधारलिङ्गयोर्नाभिहृत्कण्ठे नेत्रयोरपि ॥७५॥
75. ambādevyai namaḥ prokto mantranyāso maheśvari ,
ādhāraliṅgayornābhihṛtkaṇṭhe netrayorapi.
75. ambādevyai namaḥ proktaḥ mantranyāsaḥ maheśvari
ādhāraliṅgayoḥ nābhihṛtkaṇṭhe netrayoḥ api
75. maheśvari,
ambādevyai namaḥ (iti) mantranyāsaḥ proktaḥ,
ādhāraliṅgayoḥ nābhihṛtkaṇṭhe netrayoḥ api
75. O Maheśvarī, thus is declared the placement of the mantra 'homage to Ambā Devī' - at the base and the liṅga, at the navel, the heart and the throat, and also at the two eyes.
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निबोधिकायामर्द्धेन्दौ बिन्दौ चैव कलापदे ।
उन्मन्यां विष्णुक्त्रे च नादे नादान्त एव च ।
ध्रुवमण्डलदेशे च विन्यसेत् कुलनायिके ॥७६॥
76. nibodhikāyāmarddhendau bindau caiva kalāpade ,
unmanyāṁ viṣṇuktre ca nāde nādānta eva ca ,
dhruvamaṇḍaladeśe ca vinyaset kulanāyike.
76. nibodhikāyām ardhendau bindau ca
eva kalāpade unmanyām viṣṇuktre
ca nāde nādānte eva ca
dhruvamaṇḍaladeśe ca vinyaset kulanāyike
76. kulanāyike,
nibodhikāyām ardhendau bindau ca eva kalāpade unmanyām viṣṇuktre ca nāde nādānte ca eva dhruvamaṇḍaladeśe ca vinyaset
76. One should place (the mantra), O kulanāyikā (mistress of the tradition), at nibodhikā, at ardhendu, at bindu, and at kalāpada, at unmanā, at viṣṇuktre, at nāda and at nādānta, and in the region of dhruvamaṇḍala.
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त्रितारमूलमन्त्रान्ते सर्वमन्त्रात्मिकापदम् ।
आयै पराम्बादेव्यै च हृदये व्यापकं न्यसेत् ॥७७॥
77. tritāramūlamantrānte sarvamantrātmikāpadam ,
āyai parāmbādevyai ca hṛdaye vyāpakaṁ nyaset.
77. tritāramūlamantrānte sarvamantrātmikāpadam
āyai parāmbādevyai ca hṛdaye vyāpakam nyaset
77. tritāramūlamantrānte hṛdaye sarvamantrātmikāpadam
āyai parāmbādevyai ca vyāpakam nyaset
77. At the end of the root mantra of the three tāras, one should place, in the heart, the word 'sarvamantrātmikā' (she who is the soul of all mantras) together with 'āyai', dedicated to the supreme mother goddess, pervading the whole body.
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मन्त्रन्यासं विधायेत्थं दैवतन्यासमाचरेत् ।
त्रितारमूलमन्त्रान्ते अं आं सहस्रकोटि च ॥७८॥
78. mantranyāsaṁ vidhāyetthaṁ daivatanyāsamācaret ,
tritāramūlamantrānte aṁ āṁ sahasrakoṭi ca.
78. mantranyāsam vidhāya ittham daivatanyāsam ācaret
tritāramūlamantrānte am ām sahasrakoṭi ca
78. ittham mantranyāsam vidhāya daivatanyāsam ācaret,
tritāramūlamantrānte am ām sahasrakoṭi ca
78. Having thus performed the placement of the mantra, one should perform the placement of the deities - at the end of the root mantra of the three tāras: aṃ, āṃ, and a thousand-crore -
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योगिनीकुलशब्दान्ते सेवितायै पदं वदेत् ।
निवृत्त्यम्बापदं देव्यै नम इत्युच्चरेत् प्रिये ॥७९॥
79. yoginīkulaśabdānte sevitāyai padaṁ vadet ,
nivṛttyambāpadaṁ devyai nama ityuccaret priye.
79. yoginīkulaśabdānte sevitāyai padam vadet
nivṛttyambāpadam devyai namaḥ iti uccaret priye
79. priye,
yoginīkulaśabdānte sevitāyai padam vadet,
devyai nivṛttyambāpadam namaḥ iti uccaret
79. O beloved, at the end of the word yoginīkula one should say the word sevitāyai (to her who is worshipped). Then, for the goddess, one should utter the word nivṛttyambāpada, followed by namaḥ (homage).
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इं ई योगिनीप्रतिष्ठां शेषं पूर्ववदुच्चरेत् ।
उं ऊं तपस्वि विद्याञ्च शेषं पूर्ववदुच्चरेत् ॥८०॥
80. iṁ ī yoginīpratiṣṭhāṁ śeṣaṁ pūrvavaduccaret ,
uṁ ūṁ tapasvi vidyāñca śeṣaṁ pūrvavaduccaret.
80. iṃ īṃ yoginīpratiṣṭhām śeṣam pūrvavat uccaret
uṃ ūṃ tapasvividyām ca śeṣam pūrvavat uccaret
80. iṃ,
īṃ: yoginīpratiṣṭhām [uccaret],
śeṣam pūrvavat uccaret; uṃ,
ūṃ: tapasvividyām ca [uccaret],
śeṣam pūrvavat uccaret
80. Iṃ, īṃ - (one should say) 'yoginīpratiṣṭhām' (the establishment of the yoginī) - the rest is to be uttered as before. Uṃ, ūṃ - (one should say) 'tapasvividyām' (the wisdom of the ascetic) - the rest is to be uttered as before.
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ऋं éं शान्तं तथा शान्तिं शेषं पूर्ववदुच्चरेत् ।
लृं ल्éं मुनिं शान्त्यतीतां शेषं पूर्ववदुच्चरेत् ॥८१॥
81. ṛṁ éṁ śāntaṁ tathā śāntiṁ śeṣaṁ pūrvavaduccaret ,
lṛṁ léṁ muniṁ śāntyatītāṁ śeṣaṁ pūrvavaduccaret.
81. ṛṃ ṝṃ śāntam tathā śāntim śeṣam pūrvavat uccaret
ḷṃ ḹṃ munim śāntyatītām śeṣam pūrvavat uccaret
81. ṛṃ,
ṝṃ: śāntam tathā śāntim [uccaret],
śeṣam pūrvavat uccaret; ḷṃ,
ḹṃ: munim śāntyatītām [uccaret],
śeṣam pūrvavat uccaret
81. Ṛṃ, ṝṃ - (one should say) 'śāntam' and, likewise, 'śāntim' (the peaceful one, and peace) - the rest is to be uttered as before. Ḷṃ, ḹṃ - (one should say) 'munim' and 'śāntyatītām' (the sage, and she who is beyond tranquility) - the rest is to be uttered as before.
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एं ए देवञ्च हृल्लेखां शेषं पूर्ववदुच्चरेत् ।
ओं औं राक्षसशब्दान्ते गगनां पूर्ववत् परम् ।
अं अः विद्याधरं रक्तां शेषं पूर्ववदुच्चरेत् ॥८२॥
82. eṁ e devañca hṛllekhāṁ śeṣaṁ pūrvavaduccaret ,
oṁ auṁ rākṣasaśabdānte gaganāṁ pūrvavat param ,
aṁ aḥ vidyādharaṁ raktāṁ śeṣaṁ pūrvavaduccaret.
82. eṃ aiṃ devam ca hṛllekhām śeṣam
pūrvavat uccaret oṃ auṃ rākṣasaśabdānte
gaganām pūrvavat param aṃ aḥ
vidyādharam raktām śeṣam pūrvavat uccaret
82. eṃ,
aiṃ: devam ca hṛllekhām [uccaret],
śeṣam pūrvavat uccaret; oṃ,
auṃ: rākṣasaśabdānte gaganām [sthāpayet],
param pūrvavat; aṃ,
aḥ: vidyādharam raktām [uccaret],
śeṣam pūrvavat uccaret
82. Eṃ, aiṃ - (one should say) 'devam' and 'hṛllekhām' (the deity, and the heart-syllable) - the rest is to be uttered as before. Oṃ, auṃ - at the end of the word rākṣasa, (one should place) 'gaganām' (the sky-one) - further, as before. Aṃ, aḥ - (one should say) 'vidyādharam' and 'raktām' (the vidyādhara, and the red one) - the rest is to be uttered as before.
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कं खं सिद्धिमहोच्च्रुष्मां शेषं पूर्ववदुच्चरेत् ।
गं घं साध्यकरालाञ्च शेषं पूर्ववदुच्चरेत् ॥८३॥
83. kaṁ khaṁ siddhimahoccruṣmāṁ śeṣaṁ pūrvavaduccaret ,
gaṁ ghaṁ sādhyakarālāñca śeṣaṁ pūrvavaduccaret.
83. kaṃ khaṃ siddhimahocchuṣmām śeṣam pūrvavat uccaret
gaṃ ghaṃ sādhyakarālām ca śeṣam pūrvavat uccaret
83. kaṃ,
khaṃ: siddhimahocchuṣmām [uccaret],
śeṣam pūrvavat uccaret; gaṃ,
ghaṃ: sādhyakarālām ca [uccaret],
śeṣam pūrvavat uccaret
83. Kaṃ, khaṃ - (one should say) 'siddhimahocchuṣmām' (the great Ucchuṣmā of spiritual attainment) - the rest is to be uttered as before. Gaṃ, ghaṃ - (one should say) 'sādhyakarālām' (Karālā, the fearsome one who is to be attained) - the rest is to be uttered as before.
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डं चं साप्सरसं जयां शेषं पूर्ववदुच्चरेत् ।
चं जं गन्धर्वविजयां शेषं पूर्ववदुच्चरेत् ॥८४॥
84. ḍaṁ caṁ sāpsarasaṁ jayāṁ śeṣaṁ pūrvavaduccaret ,
caṁ jaṁ gandharvavijayāṁ śeṣaṁ pūrvavaduccaret.
84. ṅaṃ caṃ sāpsarasām jayām śeṣam pūrvavat uccaret
caṃ jaṃ gandharvavijayām śeṣam pūrvavat uccaret
84. ṅaṃ,
caṃ: sāpsarasām jayām [uccaret],
śeṣam pūrvavat uccaret; caṃ,
jaṃ: gandharvavijayām [uccaret],
śeṣam pūrvavat uccaret
84. Ṅaṃ, caṃ - (one should say) 'sāpsarasām jayām' (Jayā, accompanied by the Apsaras) - the rest is to be uttered as before. Caṃ, jaṃ - (one should say) 'gandharvavijayām' (Vijayā, associated with the Gandharvas) - the rest is to be uttered as before.
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झं ञं गुह्यकशब्दान्ते अजितां शेषं पूर्ववत् परम् ।
टं ठं यक्षापराजितां शेषं पूर्ववदुच्चरेत् ॥८५॥
85. jhaṁ ñaṁ guhyakaśabdānte ajitāṁ śeṣaṁ pūrvavat param ,
ṭaṁ ṭhaṁ yakṣāparājitāṁ śeṣaṁ pūrvavaduccaret.
85. jhaṃ ñaṃ guhyakaśabdānte ajitām śeṣam pūrvavat
param ṭaṃ ṭhaṃ yakṣāparājitām śeṣam pūrvavat uccaret
85. guhyakaśabdānte jhaṃ ñaṃ ajitām param śeṣam pūrvavat
ṭaṃ ṭhaṃ yakṣāparājitām śeṣam pūrvavat uccaret
85. Jhaṃ, ñaṃ - at the end of the word guhyaka, one should say 'ajitā' (the unconquered one) - the rest, further, as before. Ṭaṃ, ṭhaṃ - one should say 'yakṣāparājitā' (Aparājitā, associated with the yakṣas) - the rest is to be uttered as before.
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डं ढं किन्नरवामाञ्च शेषं पूर्ववदुच्चरेत् ।
णं तं पन्नगज्येष्ठाञ्च शेषं पूर्ववदुच्चरेत् ॥८६॥
86. ḍaṁ ḍhaṁ kinnaravāmāñca śeṣaṁ pūrvavaduccaret ,
ṇaṁ taṁ pannagajyeṣṭhāñca śeṣaṁ pūrvavaduccaret.
86. ḍaṃ ḍhaṃ kinnaravāmām ca śeṣam pūrvavat uccaret
ṇaṃ taṃ pannagajyeṣṭhām ca śeṣam pūrvavat uccaret
86. ḍaṃ ḍhaṃ kinnaravāmām ca śeṣam pūrvavat uccaret
ṇaṃ taṃ pannagajyeṣṭhām ca śeṣam pūrvavat uccaret
86. Ḍaṃ, ḍhaṃ - one should say 'kinnaravāmā' (Vāmā, associated with the kinnaras) - the rest is to be uttered as before. Ṇaṃ, taṃ - one should say 'pannagajyeṣṭhā' (Jyeṣṭhā, associated with serpents) - the rest is to be uttered as before.
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थं दं चं पितृरौद्राम्बां शेषं पूर्ववदुच्चरेत् ।
धं नं गणेशमायाञ्च शेषं पूर्ववदुच्चरेत् ॥८७॥
87. thaṁ daṁ caṁ pitṛraudrāmbāṁ śeṣaṁ pūrvavaduccaret ,
dhaṁ naṁ gaṇeśamāyāñca śeṣaṁ pūrvavaduccaret.
87. thaṃ daṃ caṃ pitṛraudrāmbām śeṣam pūrvavat uccaret
dhaṃ naṃ gaṇeśamāyām ca śeṣam pūrvavat uccaret
87. thaṃ daṃ caṃ pitṛraudrāmbām śeṣam pūrvavat uccaret
dhaṃ naṃ gaṇeśamāyām ca śeṣam pūrvavat uccaret
87. Thaṃ, daṃ, caṃ - one should say 'pitṛraudrāmbā' (Raudrāmbā, the fierce mother, associated with the ancestors) - the rest is to be uttered as before. Dhaṃ, naṃ - one should say 'gaṇeśamāyā' (Māyā, associated with Gaṇeśa) - the rest is to be uttered as before.
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पं फं भैरवशब्दान्ते कुण्डलीं पूर्ववत् परम् ।
बं भं वटुक कालीञ्च शेषं पूर्ववदुच्चरेत् ॥८८॥
88. paṁ phaṁ bhairavaśabdānte kuṇḍalīṁ pūrvavat param ,
baṁ bhaṁ vaṭuka kālīñca śeṣaṁ pūrvavaduccaret.
88. paṃ phaṃ bhairavaśabdānte kuṇḍalīm pūrvavat param
baṃ bhaṃ vaṭukakālīm ca śeṣam pūrvavat uccaret
88. bhairavaśabdānte paṃ phaṃ kuṇḍalīm param pūrvavat
baṃ bhaṃ vaṭukakālīm ca śeṣam pūrvavat uccaret
88. Paṃ, phaṃ - at the end of the word bhairava, one should say 'kuṇḍalī' - the rest, further, as before. Baṃ, bhaṃ - one should say 'vaṭukakālī' (Kālī, associated with Vaṭuka) - the rest is to be uttered as before.
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मं यं क्षेत्रेशशब्दान्ते कालरात्रिञ्च पूर्ववत् ।
रं लं प्रमथभगवतीं शेषं पूर्ववदुच्चरेत् ॥८९॥
89. maṁ yaṁ kṣetreśaśabdānte kālarātriñca pūrvavat ,
raṁ laṁ pramathabhagavatīṁ śeṣaṁ pūrvavaduccaret.
89. maṃ yaṃ kṣetreśaśabdānte kālarātrim ca pūrvavat
raṃ laṃ pramathabhagavatīm śeṣam pūrvavat uccaret
89. kṣetreśaśabdānte maṃ yaṃ kālarātrim ca pūrvavat
raṃ laṃ pramathabhagavatīm śeṣam pūrvavat uccaret
89. Maṃ, yaṃ - at the end of the word kṣetreśa, one should say 'kālarātri' - as before, further. Raṃ, laṃ - one should say 'pramathabhagavatī' (Bhagavatī, associated with the pramathas) - the rest is to be uttered as before.
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वं शं ब्रह्मसर्वेश्वरीं शेषं पूर्ववदुच्चरेत् ।
षं सं विष्णुञ्च सर्वज्ञां शेषं पूर्ववदुच्चरेत् ॥९०॥
90. vaṁ śaṁ brahmasarveśvarīṁ śeṣaṁ pūrvavaduccaret ,
ṣaṁ saṁ viṣṇuñca sarvajñāṁ śeṣaṁ pūrvavaduccaret.
90. vaṃ śaṃ brahmasarveśvarīm śeṣam pūrvavat uccaret
ṣaṃ saṃ viṣṇum ca sarvajñām śeṣam pūrvavat uccaret
90. vaṃ śaṃ brahmasarveśvarīm śeṣam pūrvavat uccaret
ṣaṃ saṃ viṣṇum ca sarvajñām śeṣam pūrvavat uccaret
90. Vaṃ, śaṃ - one should say 'brahmasarveśvarī' (Sarveśvarī, associated with Brahmā) - the rest is to be uttered as before. Ṣaṃ, saṃ - one should say 'viṣṇu' and 'sarvagyā' (Viṣṇu, and the all-knowing one) - the rest is to be uttered as before.
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हं लं रुद्रसर्वकर्त्री शेषं पूर्ववदुच्चरेत् ।
क्षं चराचरशक्तिञ्च शेषं पूर्ववदुच्चरेत् ॥९१॥
91. haṁ laṁ rudrasarvakartrī śeṣaṁ pūrvavaduccaret ,
kṣaṁ carācaraśaktiñca śeṣaṁ pūrvavaduccaret.
91. haṃ laṃ rudrasarvakartrī śeṣam pūrvavat uccaret
kṣaṃ carācaraśaktim ca śeṣam pūrvavat uccaret
91. haṃ laṃ rudrasarvakartrī śeṣam pūrvavat uccaret
kṣaṃ carācaraśaktim ca śeṣam pūrvavat uccaret
91. Haṃ, laṃ - one should utter 'Rudrasarvakartrī' (she who does everything, associated with Rudra) - the rest is to be uttered as before. Kṣaṃ - one should also utter 'Carācaraśakti' (the power over all that moves and all that does not move) - the rest is to be uttered as before.
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अङ्गुष्ठगुल्फजंघासु जानूरुकटिपार्श्वके ।
स्तनकक्ष करस्कन्धकर्णमूर्द्धस्वपि क्रमात् ॥९२॥
92. aṅguṣṭhagulphajaṁghāsu jānūrukaṭipārśvake ,
stanakakṣa karaskandhakarṇamūrddhasvapi kramāt.
92. aṅguṣṭhagulphajaṅghāsu jānūrukaṭipārśvake
stanakakṣakaraskandhakarṇamūrdhasu api kramāt
92. kramāt aṅguṣṭhagulphajaṅghāsu jānūrukaṭipārśvake
stanakakṣakaraskandhakarṇamūrdhasu api
92. In due order, (one should place the mantra) on the thumbs, ankles and calves, the knees, thighs, waist and sides, and also the breasts, armpits, hands, shoulders, ears and head,
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दक्षभागदिवामान्तं विन्यसेत् कुलनायिके ।
त्रितारमूलमन्त्रान्ते सर्वदेवात्मिकां पदम् ॥९३॥
93. dakṣabhāgadivāmāntaṁ vinyaset kulanāyike ,
tritāramūlamantrānte sarvadevātmikāṁ padam.
93. dakṣabhāgādivāmāntam vinyaset kulanāyike
tritāramūlamantrānte sarvadevātmikām padam
93. kulanāyike dakṣabhāgādivāmāntam vinyaset
tritāramūlamantrānte sarvadevātmikām padam
93. (one should place them) from the right side to the left, O kulanāyike. At the end of the tritāra-mūlamantra, (add) the term 'sarvadevātmikā' (she whose self is all the gods).
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आयै पराम्बादेव्यै च हृदये व्यापकं न्यसेत् ।
देवन्यासं विधायेत्थं मातृकान्यासमाचरेत् ॥९४॥
94. āyai parāmbādevyai ca hṛdaye vyāpakaṁ nyaset ,
devanyāsaṁ vidhāyetthaṁ mātṛkānyāsamācaret.
94. āyai parāmbādevyai ca hṛdaye vyāpakam nyaset
devanyāsam vidhāya ittham mātṛkānyāsam ācaret
94. āyai parāmbādevyai ca hṛdaye vyāpakam nyaset
ittham devanyāsam vidhāya mātṛkānyāsam ācaret
94. To Ā and to Parāmbā-devī - in the heart, one should place the all-pervading (mantra). Having performed the deva-nyāsa (placement of the deities) in this way, one should then perform the mātṛkā-nyāsa (placement of the alphabet-goddesses).
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त्रितारमूलमन्त्रान्ते कवर्गानन्तकोटिभू ।
चरीकुलसेवितायै आं क्षां हि मङ्गलापदम् ॥९५॥
95. tritāramūlamantrānte kavargānantakoṭibhū ,
carīkulasevitāyai āṁ kṣāṁ hi maṅgalāpadam.
95. tritāramūlamantrānte kavargānantakoṭibhūcarīkulasevitāyai
āṃ kṣāṃ hi maṅgalāpadam
95. tritāramūlamantrānte kavargānantakoṭibhūcarīkulasevitāyai
āṃ kṣāṃ hi maṅgalāpadam
95. At the end of the tritāra-mūlamantra, (place the term dedicated) to her who is served by the host of earth-roaming (yoginīs) of endless crores, belonging to the ka-varga. Āṃ, kṣāṃ indeed (give) the word 'maṅgalā' (the auspicious one).
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अम्बादेव्यै नमो ब्रूयादां क्षां ब्रह्माण्यतः परम् ।
अम्बादेव्यै ततोऽनन्तकोटिभूतं कुलं वदेत् ॥९६॥
96. ambādevyai namo brūyādāṁ kṣāṁ brahmāṇyataḥ param ,
ambādevyai tato'nantakoṭibhūtaṁ kulaṁ vadet.
96. ambādevyai namaḥ brūyāt āṃ kṣāṃ brahmāṇyataḥ param
ambādevyai tataḥ anantakoṭibhūtam kulam vadet
96. ambādevyai namaḥ brūyāt āṃ kṣāṃ brahmāṇyataḥ param
ambādevyai tataḥ anantakoṭibhūtam kulam vadet
96. One should utter 'namaḥ' to Ambā-devī - āṃ, kṣāṃ - supreme, beyond even Brahmāṇī. Then, to Ambā-devī, one should declare the host (of yoginīs) that has become infinite crores in number.
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सहितायै ततो मङ्गलनाथाय अं क्षं वदेत् ।
अं क्षं असिताङ्गभैरवनाथाय नम उच्चरेत् ॥९७॥
97. sahitāyai tato maṅgalanāthāya aṁ kṣaṁ vadet ,
aṁ kṣaṁ asitāṅgabhairavanāthāya nama uccaret.
97. sahitāyai tataḥ maṅgalanāthāya aṃ kṣaṃ vadet
aṃ kṣaṃ asitāṅgabhairavanāthāya namaḥ uccaret
97. tataḥ sahitāyai maṅgalanāthāya aṃ kṣaṃ vadet
aṃ kṣaṃ asitāṅgabhairavanāthāya namaḥ uccaret
97. Then, for Sahitā (the united one) and for Maṅgalanātha, one should utter aṃ, kṣaṃ. Aṃ, kṣaṃ - one should utter 'namaḥ' to Asitāṅgabhairavanātha.
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चवर्गं खेचरीं ई लां चचीकाञ्च महेश्वरीम् ।
वेतालं इं लं चचीकं रुरुं शेषञ्च पूर्ववत् ॥९८॥
98. cavargaṁ khecarīṁ ī lāṁ cacīkāñca maheśvarīm ,
vetālaṁ iṁ laṁ cacīkaṁ ruruṁ śeṣañca pūrvavat.
98. cavargaṃ khecarīṃ ī lāṃ cacīkām ca maheśvarīm
vetālaṃ iṃ laṃ cacīkaṃ ruruṃ śeṣam ca pūrvavat
98. cavargaṃ khecarīṃ ī lāṃ cacīkām maheśvarīm ca (vadet)
vetālaṃ iṃ laṃ cacīkaṃ ruruṃ ca śeṣam pūrvavat
98. For the ca-varga - khecarī, the sky-roaming one - (one should utter) ī, lāṃ, and the names Cacīkā and Maheśvarī. For Vetāla - iṃ, laṃ, Cacīka, Ruru - and the rest, as before.
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टवंर्ग पातालचरीं ऊं हां योगेश्वरीं वदेत् ।
क्ॐआरीञ्च पिशाचञ्च उं हं योगेशचण्डकौ ॥९९॥
99. ṭavaṁrga pātālacarīṁ ūṁ hāṁ yogeśvarīṁ vadet ,
koṁārīñca piśācañca uṁ haṁ yogeśacaṇḍakau.
99. ṭavargaṃ pātālacarīṃ ūṃ hāṃ yogeśvarīṃ vadet
kaumārīm ca piśācam ca uṃ haṃ yogeśacaṇḍakau
99. ṭavargaṃ pātālacarīṃ ūṃ hāṃ yogeśvarīṃ vadet
kaumārīm piśācam ca uṃ haṃ yogeśacaṇḍakau
99. For the ṭa-varga - pātālacarī, the nether-world-roaming one - one should utter ūṃ, hāṃ, Yogeśvarī. Kaumārī and Piśāca - uṃ, haṃ - Yogeśa and Caṇḍaka.
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तवर्गं दिक्चरीं ऋं सां हरसिद्धाञ्च वैष्णवीम् ।
अपस्मारं ऋं सं हरसिद्धक्रोधादिपूर्ववत् ॥१००॥
100. tavargaṁ dikcarīṁ ṛṁ sāṁ harasiddhāñca vaiṣṇavīm ,
apasmāraṁ ṛṁ saṁ harasiddhakrodhādipūrvavat.
100. tavargaṃ dikcarīṃ ṛṃ sāṃ harasiddhām ca vaiṣṇavīm
apasmāraṃ ṛṃ saṃ harasiddhakrodhādi pūrvavat
100. tavargaṃ dikcarīṃ ṛṃ sāṃ harasiddhām vaiṣṇavīm ca
(vadet) apasmāraṃ ṛṃ saṃ harasiddhakrodhādi pūrvavat
100. For the ta-varga - dikcarī, the direction-roaming one - (one should utter) ṛṃ, sāṃ, Harasiddhā and Vaiṣṇavī. For Apasmāra - ṛṃ, saṃ - Harasiddha, Krodha, and so on, as before.
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पवर्गं सहचरीं लृं षां भट्टि वाराह्यतः परम् ।
ब्रह्मराक्षसकं लृं षां भट्टोन्मत्तादि पूर्ववत् ॥१०१॥
101. pavargaṁ sahacarīṁ lṛṁ ṣāṁ bhaṭṭi vārāhyataḥ param ,
brahmarākṣasakaṁ lṛṁ ṣāṁ bhaṭṭonmattādi pūrvavat.
101. pavargaṃ sahacarīṃ lṛṃ ṣāṃ bhaṭṭi vārāhyataḥ param
brahmarākṣasakaṃ lṛṃ ṣāṃ bhaṭṭa unmattādi pūrvavat
101. pavargaṃ sahacarīṃ lṛṃ ṣāṃ bhaṭṭi vārāhyataḥ param
(vadet) brahmarākṣasakaṃ lṛṃ ṣāṃ bhaṭṭa unmattādi pūrvavat
101. For the pa-varga - sahacarī, the companion-roaming one - (one should utter) lṛṃ, ṣāṃ, Bhaṭṭi, supreme, beyond Vārāhī. For Brahmarākṣasa - lṛṃ, ṣāṃ - Bhaṭṭa, Unmatta, and so on, as before.
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यवर्ग स्याद्गिरिचरीं एं शां किलकिलेति च ।
इद्राणीं चेटकं एं शं किलिः कापालिकस्तथा ॥१०२॥
102. yavarga syādgiricarīṁ eṁ śāṁ kilakileti ca ,
idrāṇīṁ ceṭakaṁ eṁ śaṁ kiliḥ kāpālikastathā.
102. yavargaḥ syāt giricarīṃ eṃ śāṃ kilakila iti ca
indrāṇīm ceṭakaṃ eṃ śaṃ kiliḥ kāpālikaḥ tathā
102. yavargaḥ giricarīṃ syāt eṃ śāṃ kilakila iti ca
indrāṇīm ceṭakaṃ eṃ śaṃ kiliḥ kāpālikaḥ tathā
102. The ya-varga should be (assigned to) giricarī, the mountain-roaming one - eṃ, śāṃ, and the cry 'kilikili'. Indrāṇī, Ceṭaka - eṃ, śaṃ - Kili, and likewise Kāpālika.
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शवर्गं स्यात् वनचरीं औं वां कालादिरात्रि च ।
चामुण्डां प्रेतं ओं वं च कालरात्रिश्च भीषणः ॥१०३॥
103. śavargaṁ syāt vanacarīṁ auṁ vāṁ kālādirātri ca ,
cāmuṇḍāṁ pretaṁ oṁ vaṁ ca kālarātriśca bhīṣaṇaḥ.
103. śavargam syāt vanacarīm auṃ vāṃ kālādirātri ca
cāmuṇḍām pretam oṃ vaṃ ca kālarātriḥ ca bhīṣaṇaḥ
103. vanacarīm śavargam syāt,
auṃ vāṃ kālarātriḥ ca (uccāryā); cāmuṇḍām pretam ca,
oṃ vaṃ kālarātriḥ bhīṣaṇaḥ ca (uccāryau)
103. For vanacarī, the forest-roaming one, the śa-varga should be assigned - one utters auṃ, vāṃ, and the name Kālarātri. For Cāmuṇḍā and Preta - oṃ, vaṃ - and the names Kālarātri and Bhīṣaṇa.
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लं क्षं जलचरीं अः लां वदेत् वश्चञ्च भीषणाम् ।
महालक्ष्मीं शाकिनीश्च अं लं पश्चाच्च भीषणम् ॥१०४॥
104. laṁ kṣaṁ jalacarīṁ aḥ lāṁ vadet vaścañca bhīṣaṇām ,
mahālakṣmīṁ śākinīśca aṁ laṁ paścācca bhīṣaṇam.
104. laṃ kṣaṃ jalacarīm aḥ lāṃ vadet vaśā ca bhīṣaṇām
mahālakṣmīm śākinīḥ ca aṃ laṃ paścāt ca bhīṣaṇam
104. jalacarīm (prati) laṃ kṣaṃ aḥ lāṃ (uccāryāṇi),
vaśā bhīṣaṇā ca (nāmnī uccārye); mahālakṣmīm śākinīḥ ca (prati) aṃ laṃ (uccāryāṇi),
paścāt bhīṣaṇam ca (uccāryam)
104. For jalacarī, the water-roaming one, one utters laṃ, kṣaṃ, aḥ, lāṃ, and the names Vaśā and Bhīṣaṇā. For Mahālakṣmī and the Śākinīs - aṃ, laṃ - and then Bhīṣaṇa.
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संहारभैरवञ्चैव शेषं पूर्ववदुच्चरेत् ।
मूलाधारलिङ्गनाभिष्वनाहतविशुद्धयोः ॥१०५॥
105. saṁhārabhairavañcaiva śeṣaṁ pūrvavaduccaret ,
mūlādhāraliṅganābhiṣvanāhataviśuddhayoḥ.
105. saṃhārabhairavam ca eva śeṣam pūrvavat uccaret
mūlādhāraliṅganābhiṣu anāhataviśuddhayoḥ
105. saṃhārabhairavam ca eva (nyaset),
mūlādhāraliṅganābhiṣu anāhataviśuddhayoḥ ca śeṣam pūrvavat uccaret
105. And Saṃhārabhairava too should be placed - one should utter the rest as before - in the mūlādhāra, the liṅga, and the navel, and in the anāhata and viśuddha centers.
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आज्ञाभाल तलब्रह्मरन्ध्रेष्वेवं प्रविन्यसेत् ।
त्रितारमूलमन्त्रान्ते मातृभैरवशब्दतः ॥१०६॥
106. ājñābhāla talabrahmarandhreṣvevaṁ pravinyaset ,
tritāramūlamantrānte mātṛbhairavaśabdataḥ.
106. ājñābhālatalabrahmarandhreṣu evam pravinyaset
tritāramūlamantrānte mātṛbhairavaśabdataḥ
106. ājñābhālatalabrahmarandhreṣu tritāramūlamantrānte
mātṛbhairavaśabdataḥ evam pravinyaset
106. In the āgyā, the forehead, the palate, and the brahmarandhra, one should thus insert (the mantra) - with the tritāra at the end of the root mantra, by adding the word mātṛbhairava.
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अधिपायै पराम्बा देव्यै नमो व्यापकं न्यसेत् ।
मातृन्यास महेशानि कुर्यादेवं समाहितः ॥१०७॥
107. adhipāyai parāmbā devyai namo vyāpakaṁ nyaset ,
mātṛnyāsa maheśāni kuryādevaṁ samāhitaḥ.
107. adhipāyai parāmbā devyai namaḥ vyāpakam nyaset
mātṛnyāsa maheśāni kuryāt evam samāhitaḥ
107. devyai parāmbāyai adhipāyai namaḥ (syāt),
vyāpakam (nyāsam) nyaset.
he maheśāni,
samāhitaḥ (sādhakaḥ) evam mātṛnyāsam kuryāt.
107. Namaḥ to the goddess, the supreme mother, the sovereign one, and one should perform the pervading placement. O Maheśānī, being fully concentrated, one should thus perform the mātṛnyāsa, the placement of the Mothers.
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एवं न्यस्ततनुर्दैवि ध्यायेद्देवमनन्यधीः ।
अमृतार्णवमध्योद्यन्मणिद्वीपे सुशोभिते ॥१०८॥
108. evaṁ nyastatanurdaivi dhyāyeddevamananyadhīḥ ,
amṛtārṇavamadhyodyanmaṇidvīpe suśobhite.
108. evam nyastatanuḥ daivi dhyāyet devam ananyadhīḥ
amṛtārṇavamadhyodyanmaṇidvīpe suśobhite
108. he daivi,
evam nyastatanuḥ (sādhakaḥ) ananyadhīḥ (san),
amṛtārṇavamadhye udyat suśobhite maṇidvīpe (sthitam) devam dhyāyet
108. O divine one, having thus placed the mantras in his body, one should meditate, with mind fixed on nothing else, on the god who dwells on the beautifully shining Maṇidvīpa, the Jewel Island rising in the middle of the ocean of nectar.
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कल्पवृक्षवनान्तःस्थमणि माणिक्यमण्डपे ।
नवरत्नमय श्रीमत्सिंहासनगतेम्बुजे ॥१०९॥
109. kalpavṛkṣavanāntaḥsthamaṇi māṇikyamaṇḍape ,
navaratnamaya śrīmatsiṁhāsanagatembuje.
109. kalpavṛkṣavanāntaḥsthamaṇimāṇikyamaṇḍape
navaratnamayaśrīmatsiṃhāsanagate ambuje
109. kalpavṛkṣavanāntaḥsthamaṇimāṇikyamaṇḍape
navaratnamayaśrīmatsiṃhāsanagate ambuje
109. (One should meditate) in the pavilion of gems and rubies within the forest of wish-fulfilling trees, on the lotus resting upon the splendid throne made of nine gems.
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त्रिकोणान्तःसमासीनं चन्द्रसूर्यायुतप्रभम् ।
अर्द्धाम्बिकासमायुक्तं प्रविभक्तविभूषणम् ॥११०॥
110. trikoṇāntaḥsamāsīnaṁ candrasūryāyutaprabham ,
arddhāmbikāsamāyuktaṁ pravibhaktavibhūṣaṇam.
110. trikoṇāntaḥsamāsīnam candrasūryāyutaprabham
ardhāmbikāsamāyuktam pravibhaktavibhūṣaṇam
110. trikoṇāntaḥsamāsīnam candrasūryāyutaprabham
ardhāmbikāsamāyuktam pravibhaktavibhūṣaṇam
110. (He is) seated within a triangle, radiant as ten thousand moons and suns, joined on one half with the Goddess, his ornaments distinctly divided between the two halves.
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कोटिकन्दर्पलावण्यं सदा षोडशवाषीकम् ।
मन्दस्मितमुखाम्भोजं त्रिनेत्रं चन्द्रशेखरम् ॥१११॥
111. koṭikandarpalāvaṇyaṁ sadā ṣoḍaśavāṣīkam ,
mandasmitamukhāmbhojaṁ trinetraṁ candraśekharam.
111. koṭikandarpalāvaṇyam sadā ṣoḍaśavārṣikam
mandasmitamukhāmbhojam trinetram candraśekharam
111. koṭikandarpalāvaṇyam sadā ṣoḍaśavārṣikam
mandasmitamukhāmbhojam trinetram candraśekharam
111. (He has) the beauty of ten million Kāmadevas, forever sixteen years old, his lotus-face bearing a gentle smile, three-eyed, wearing the moon on his crest.
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दिव्याम्बरस्रगालेपं दिव्याभरणभूषितम् ।
पानपात्रञ्च चिन्मुदां त्रिशूलं पुस्तकं करैः ॥११२॥
112. divyāmbarasragālepaṁ divyābharaṇabhūṣitam ,
pānapātrañca cinmudāṁ triśūlaṁ pustakaṁ karaiḥ.
112. divyāmbarasragālepam divyābharaṇabhūṣitam
pānapātram ca cinmudrām triśūlam pustakam karaiḥ
112. divyāmbarasragālepam divyābharaṇabhūṣitam karaiḥ
pānapātram ca cinmudrām triśūlam pustakam
112. Anointed with divine garments, garlands, and fragrant unguents, adorned with divine ornaments, holding in his hands a cup, the gesture of wisdom, a trident, and a book.
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विद्यासंसिद्धिं बिभ्राणां सदानन्दमुखेक्षणम् ।
महाषोढोदिताशेषदेवतागणसेवितम् ॥११३॥
113. vidyāsaṁsiddhiṁ bibhrāṇāṁ sadānandamukhekṣaṇam ,
mahāṣoḍhoditāśeṣadevatāgaṇasevitam.
113. vidyāsaṃsiddhim bibhrāṇām sadānandamukhekṣaṇam
mahāṣoḍhoditāśeṣadevatāgaṇasevitam
113. bibhrāṇām vidyāsaṃsiddhim sadānandamukhekṣaṇam
mahāṣoḍhoditāśeṣadevatāgaṇasevitam
113. Bearing the perfection of knowledge, his face and gaze ever blissful, attended by the whole host of deities that arise through the great sixfold placement.
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एवं चित्ताम्बुजे ध्यायेदर्द्धनारीश्वरं शिवम् ।
पुंरूपं वा स्मरेद्देवि स्त्रीरूपं वा विचिन्तयेत् ॥११४॥
114. evaṁ cittāmbuje dhyāyedarddhanārīśvaraṁ śivam ,
puṁrūpaṁ vā smareddevi strīrūpaṁ vā vicintayet.
114. evam cittāmbuje dhyāyet ardhanārīśvaram śivam
puṃrūpam vā smaret devi strīrūpam vā vicintayet
114. evam cittāmbuje ardhanārīśvaram śivam dhyāyet
devi puṃrūpam vā smaret strīrūpam vā vicintayet
114. Thus one should meditate, in the lotus of the heart, on Ardhanārīśvara, Śiva. O goddess, one may recall his male form, or contemplate his female form.
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अथवा निष्कलं ध्यायेत् सच्चिदानन्दलक्षणम् ।
सवतेजोमयं देवि सचराचरविग्रहम् ॥११५॥
115. athavā niṣkalaṁ dhyāyet saccidānandalakṣaṇam ,
savatejomayaṁ devi sacarācaravigraham.
115. athavā niṣkalam dhyāyet saccidānandalakṣaṇam
sarvatejomayam devi sacarācaravigraham
115. athavā devi dhyāyet niṣkalam saccidānandalakṣaṇam
sarvatejomayam sacarācaravigraham
115. Or, one may meditate on the formless (Śiva), characterized by existence, consciousness and bliss, made entirely of light, O goddess, whose body comprises all that moves and does not move.
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ततः सन्दर्शयेन्मुद्रादशकं परमेश्वरि ।
योनि लिङ्गञ्च सुरभि हेतिमुद्राचतुष्टयम् ॥११६॥
116. tataḥ sandarśayenmudrādaśakaṁ parameśvari ,
yoni liṅgañca surabhi hetimudrācatuṣṭayam.
116. tataḥ sandarśayet mudrādaśakam parameśvari
yoni liṅgam ca surabhi hetimudrācatuṣṭayam
116. tataḥ parameśvari sandarśayet mudrādaśakam
yoni liṅgam ca surabhi hetimudrācatuṣṭayam
116. Then, O supreme Goddess, one should display the group of ten mudrās - the group of four: yoni, liṅga, surabhi, and heti,
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वनमालां महामुद्रां नभोमुद्रामिति क्रमात् ।
यथाशक्ति मन्त्रमूलं जपेत् श्रीपादुकामपि ।
मूध्नी सञ्चिन्तयेद्देवि श्रीगुरुं शिवरूपिणम् ॥११७॥
117. vanamālāṁ mahāmudrāṁ nabhomudrāmiti kramāt ,
yathāśakti mantramūlaṁ japet śrīpādukāmapi ,
mūdhnī sañcintayeddevi śrīguruṁ śivarūpiṇam.
117. vanamālām mahāmudrām nabhomudrām
iti kramāt yathāśakti mantramūlam
japet śrīpādukām api mūrdhni
sañcintayet devi śrīgurum śivarūpiṇam
117. vanamālām mahāmudrām nabhomudrām
iti kramāt yathāśakti mantramūlam
japet śrīpādukām api devi mūrdhni
sañcintayet śrīgurum śivarūpiṇam
117. vanamālā, mahāmudrā, and nabhomudrā, in that order. One should recite the root mantra according to one's capacity, and also (the mantra of) the sacred sandals. O goddess, on the crown of the head one should contemplate the revered guru in the form of Śiva.
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सहस्रदलपङ्कजे सकलशीतरश्मिप्रभम् वराभयकराम्बुजं विमलगन्धपुष्पाम्बरम् ।
प्रसन्नवदनेक्षणं सकलदेवतारूपिणम् स्मरेत् शिरसि हंसगं तदभिधानपूर्वं गुरुम् ॥११८॥
118. sahasradalapaṅkaje sakalaśītaraśmiprabham varābhayakarāmbujaṁ vimalagandhapuṣpāmbaram ,
prasannavadanekṣaṇaṁ sakaladevatārūpiṇam smaret śirasi haṁsagaṁ tadabhidhānapūrvaṁ gurum.
118. sahasradalapaṅkaje sakalaśītaraśmiprabham
varābhayakarāmbujam vimalagandhapuṣpāmbaram
prasannavadanekṣaṇam sakaladevatārūpiṇam
smaret śirasi haṃsagam tadabhidhānapūrvam gurum
118. sahasradalapaṅkaje śirasi tadabhidhānapūrvam
haṃsagam sakalaśītaraśmiprabham
varābhayakarāmbujam vimalagandhapuṣpāmbaram
prasannavadanekṣaṇam sakaladevatārūpiṇam gurum smaret
118. On the head, in the thousand-petaled lotus, one should recall the guru - preceded by that (mantra) name, seated upon the haṃsa, radiant like the full moon, his lotus-hands showing the gestures of granting boons and dispelling fear, adorned with pure fragrance, flowers and garments, his face and eyes serene, embodying the form of all the deities.
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एवं न्यासे कृते देवि साक्षात् परशिवो भवेत् ।
मन्त्री नैवात्र सन्देहो निग्रहानुग्रहक्षमः ॥११९॥
119. evaṁ nyāse kṛte devi sākṣāt paraśivo bhavet ,
mantrī naivātra sandeho nigrahānugrahakṣamaḥ.
119. evam nyāse kṛte devi sākṣāt paraśivaḥ bhavet
mantrī na eva atra sandehaḥ nigrahānugrahakṣamaḥ
119. evam nyāse kṛte devi mantrī sākṣāt paraśivaḥ
bhavet atra sandehaḥ na eva nigrahānugrahakṣamaḥ
119. Thus, O goddess, when the (ritual) placement has been done, the practitioner directly becomes the supreme Śiva - there is no doubt about this at all - capable of both severity and grace.
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महाषोढाह्वयं न्यासं यः करोति दिने दिने ।
देवाः सर्वे नमस्यन्ति तं नमामि न संशयः ॥१२०॥
120. mahāṣoḍhāhvayaṁ nyāsaṁ yaḥ karoti dine dine ,
devāḥ sarve namasyanti taṁ namāmi na saṁśayaḥ.
120. mahāṣoḍhāhvayam nyāsam yaḥ karoti dine dine
devāḥ sarve namasyanti tam namāmi na saṃśayaḥ
120. yaḥ dine dine mahāṣoḍhāhvayam nyāsam karoti tam
sarve devāḥ namasyanti tam namāmi na saṃśayaḥ
120. Whoever performs, day after day, the placement called Mahāṣoḍhā, all the gods bow to him - I too bow to him, there is no doubt.
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महाषोढाह्वयं न्यासं करोति यत्र पार्वति ।
दिव्यक्षेत्रं समुद्दिष्टं समन्ताद्दशयोजनम् ॥१२१॥
121. mahāṣoḍhāhvayaṁ nyāsaṁ karoti yatra pārvati ,
divyakṣetraṁ samuddiṣṭaṁ samantāddaśayojanam.
121. mahāṣoḍhāhvayam nyāsam karoti yatra pārvati
divyakṣetram samuddiṣṭam samantāt daśayojanam
121. pārvati yatra mahāṣoḍhāhvayam nyāsam karoti
divyakṣetram samantāt daśayojanam samuddiṣṭam
121. O Pārvatī, wherever one performs the placement called Mahāṣoḍhā, that place is declared a divine region for ten yojanas all around.
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कृत्वा न्यासमिमं देवि यत्र गच्चति मानवः ।
तत्र स्याद्विजयो लाभः सम्मानः पौरुषं प्रिये ॥१२२॥
122. kṛtvā nyāsamimaṁ devi yatra gaccati mānavaḥ ,
tatra syādvijayo lābhaḥ sammānaḥ pauruṣaṁ priye.
122. kṛtvā nyāsam imam devi yatra gacchati mānavaḥ
tatra syāt vijayaḥ lābhaḥ sammānaḥ pauruṣam priye
122. devi imam nyāsam kṛtvā yatra mānavaḥ gacchati
tatra vijayaḥ lābhaḥ sammānaḥ pauruṣam priye syāt
122. Having performed this placement, O goddess, wherever a man goes, there will be victory, gain, honor and manly power, O beloved.
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महाषोढाकृतन्यासस्तेन यो वन्द्यते शिवे ।
षण्मासान्मृत्युमाप्नोति यदि त्राता शिवः स्वयम् ॥१२३॥
123. mahāṣoḍhākṛtanyāsastena yo vandyate śive ,
ṣaṇmāsānmṛtyumāpnoti yadi trātā śivaḥ svayam.
123. mahāṣoḍhākṛtanyāsaḥ tena yaḥ vandyate śive
ṣaṇmāsāt mṛtyum āpnoti yadi trātā śivaḥ svayam
123. śive yaḥ mahāṣoḍhākṛtanyāsaḥ tena vandyate
ṣaṇmāsāt mṛtyum āpnoti yadi svayam śivaḥ trātā
123. O Śivā, whoever does not venerate the one who has performed the placement of Mahāṣoḍhā attains death within six months, unless Śiva himself is (his) protector.
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वज्रपञ्जरनामानमेतं न्यासं करोति यः ।
दिव्यन्तरीक्षभूशैलजलारण्यनिवासिनः ॥१२४॥
124. vajrapañjaranāmānametaṁ nyāsaṁ karoti yaḥ ,
divyantarīkṣabhūśailajalāraṇyanivāsinaḥ.
124. vajrapañjaranāmānam etam nyāsam karoti yaḥ
divyāntarīkṣabhūśailajalāraṇyanivāsinaḥ
124. yaḥ etam vajrapañjaranāmānam nyāsam karoti
divyāntarīkṣabhūśailajalāraṇyanivāsinaḥ
124. Whoever performs this placement called Vajrapañjara, the dwellers of heaven, the atmosphere, earth, mountains, water and the forest,
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प्रचण्डभूतवेतालदेवरक्षोग्रहादयः ।
भयग्रस्तेन मनसा नेक्षन्ते तं कुलेश्वरि ॥१२५॥
125. pracaṇḍabhūtavetāladevarakṣograhādayaḥ ,
bhayagrastena manasā nekṣante taṁ kuleśvari.
125. pracaṇḍabhūtavetāladevarakṣograhādayaḥ
bhayagrastena manasā na īkṣante tam kuleśvari
125. kuleśvari pracaṇḍabhūtavetāladevarakṣograhādayaḥ
bhayagrastena manasā tam na īkṣante
125. the fierce bhūtas, vetālas, gods, rākṣasas, grahas and others, seized by fear, do not (even) look at him, O Kuleśvarī.
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महाषोढाकृतन्यासं ब्रह्माविष्णुशिवादयः ।
देवाः सर्वे नमस्यन्ति ऋषयोऽपि मुनीश्वराः ॥१२६॥
126. mahāṣoḍhākṛtanyāsaṁ brahmāviṣṇuśivādayaḥ ,
devāḥ sarve namasyanti ṛṣayo'pi munīśvarāḥ.
126. mahāṣoḍhākṛtanyāsam brahmāviṣṇuśivādayaḥ
devāḥ sarve namasyanti ṛṣayaḥ api munīśvarāḥ
126. brahmāviṣṇuśivādayaḥ devāḥ sarve munīśvarāḥ
ṛṣayaḥ api mahāṣoḍhākṛtanyāsam namasyanti
126. Brahmā, Viṣṇu, Śiva and the other gods, all of them, revere the placement of Mahāṣoḍhā, and so do the sages, the foremost among sages.
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बहुनोक्तेन किं देवि न्यासमेतं मम प्रियम् ।
नापुत्राय वदेद्देवि नाशिष्याय प्रकाशयेत् ॥१२७॥
127. bahunoktena kiṁ devi nyāsametaṁ mama priyam ,
nāputrāya vadeddevi nāśiṣyāya prakāśayet.
127. bahunā uktena kim devi nyāsam etam mama priyam
na aputrāya vadet devi na aśiṣyāya prakāśayet
127. devi,
bahunā uktena kim,
etat nyāsam mama priyam,
(yaḥ) aputrāya na vadet,
devi,
(yaḥ) aśiṣyāya na prakāśayet
127. O goddess, what is the use of saying much. This placement is dear to me. One should not teach it to a man without a son, O goddess, nor reveal it to one without a disciple.
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आज्ञासिद्धिमवाप्नोति तस्मान्न्यासं समाचरेत् ।
अस्मात् परतरा रक्षा देवताभावसिद्धिदा ।
लोके नास्ति न सन्देहः सत्यं सत्यं वरानने ॥१२८॥
128. ājñāsiddhimavāpnoti tasmānnyāsaṁ samācaret ,
asmāt paratarā rakṣā devatābhāvasiddhidā ,
loke nāsti na sandehaḥ satyaṁ satyaṁ varānane.
128. ājñāsiddhim avāpnoti tasmāt nyāsam
samācaret asmāt paratarā rakṣā
devatābhāvasiddhidā loke na asti
na sandehaḥ satyam satyam varānane
128. (sādhakaḥ) ājñāsiddhim avāpnoti,
tasmāt nyāsam samācaret,
asmāt paratarā devatābhāvasiddhidā rakṣā (anyā na asti),
loke sandehaḥ na (asti),
satyam satyam,
he varānane
128. One attains success in one's commands (through it) - therefore one should perform this placement. There is no protection greater than this in the world, none that grants the attainment of divine being. There is no doubt about it - it is true, it is true, O beautiful-faced one.
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ऊर्ध्वाम्नायप्रवेशश्च पराप्रासादचिन्तनम् ।
महाषोढापरिज्ञानं नाल्पस्य तपसः फलम् ॥१२९॥
129. ūrdhvāmnāyapraveśaśca parāprāsādacintanam ,
mahāṣoḍhāparijñānaṁ nālpasya tapasaḥ phalam.
129. ūrdhvāmnāyapraveśaḥ ca parāprāsādacintanam
mahāṣoḍhāparijñānam na alpasya tapasaḥ phalam
129. ūrdhvāmnāyapraveśaḥ ca,
parāprāsādacintanam ca,
mahāṣoḍhāparijñānam ca,
alpasya tapasaḥ phalam na (bhavati)
129. Entry into the ūrdhvāmnāya, contemplation on the supreme abode, and full knowledge of the Mahāṣoḍhā placement - these are not the fruit of a trifling spiritual practice.
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इति ते कथितं देवि मन्त्रोद्धारादिकं प्रिये ।
समासेन कुलेशानि किं भूयः श्रोतुमिच्चसि ॥१३०॥
130. iti te kathitaṁ devi mantroddhārādikaṁ priye ,
samāsena kuleśāni kiṁ bhūyaḥ śrotumiccasi.
130. iti te kathitam devi mantroddhārādikam priye
samāsena kuleśāni kim bhūyaḥ śrotum icchasi
130. he priye,
(mayā) te mantroddhārādikam iti kathitam,
he devi kuleśāni,
samāsena (kathitam),
bhūyaḥ kim śrotum icchasi
130. Thus, O beloved, I have told you the extraction of the mantra and related matters, O goddess Kuleśvarī. I have explained it in brief - what more do you wish to hear.
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