The review of the mantras of Krishna and others

1. Henceforth, О leading sage, I shall recount differ­ent kinds of mantras of Krishna, on propitiating which, people realise their desired objects.

2. There are three mantras consisting of three syllables each: one with Shakti (hrim) srl (irim) mara (klim) in the beginning, the second Shri, Shakti and rama in the beginning.

3. The sage is Narada, Gayatrl is the metre and the deity is Kr?sia named govinda who is the bestower of all desires unto men.

4. 4s before, the angas of all the three shall be conceived by means-of the mantra (acakraya svaha). Thereafter, he shall make the nyasa (fixation) of the pervasive one with the kirita mantra.

5. He shall perform the rite of digbandhana (arresting the quarters) by means of the mantra of Sudarsana. In the first one he shall perform the rites of meditation, worship etc. as mentioned in the case of ten-syllabled mantra.

6. In the second one too he shall perform the rites of meditation, worship etc. as mentioned in the case of ten- syllabled mantra. In the third one, the intelligent devotee shall meditate on Hari with intense concentration of the mind.

7-8. The intelligent devotee shall meditate on Krishna inside the sun, who is pink (aruna) bearing the conch, discus, bow, arrows, noose, goad and who plays on the flute held with both hands. After meditating thus, he shall repeat mantras five hundred thousand times severally. To the extent of one tenth of it he shall perform homa with milk pudding along with ghee.

9-10. When the mantra is achieved thus, the repeater of the mantra shall perform kamya rites as before, shrim, hrim klim Krishnaya Govindaya Svaha — this is the twelve-syllabled mantra. Brahma is the sage. Gayatri is the mantra and Krishna is the deity. He shall conceive the six angas with the bljas, rama (shrim) and four and four and four letters (of the mantra).

11. The repetition, meditation, homa, worship etc. are the same as mentioned in the twenty-syllabled mantra. Of what avail is much talk? This mantra is the bestower of all desires.

12-15. The first one consists of shrim, hrim and klim in the beginning and hrim and kllm in the end. This is ten- syllabled mantra. It is this alone that was mentioned in the beginning as having Shakti and Rama.

The mantras are sixteen-syllabled and twelve-syllabled. The angas are to be conceived by means of cakras. The devotee shall meditate upon the Lord who embraces his two beloveds having the lotus and the lily in their hands. He is embracing his beloveds by means of his hands that bestow boons and fearlessness. He is embraced by those two also. He is refulgent. Thanks to Cakra and Sankha. After meditating thus he shall repeat the mantra one million times. To the extent of one tenth of it he shall perform homa with ghee. Then the two leading mantras become fruitful. They are bestowers of all desires. They grant unto men all riches and good fortune.

16-17. The mantra ending with Kama consists of eigh­teen syllables. It is the bestower of sons and riches. The sage is Narada, the metre is Gayatri, the deity is Kfsna, the bija is Kama, Svaha is the sakti. He shall conceive the six angas by means of bija having long vowels.

18. May that son of the cowherdess of divine nature and brilliant garments and holding in his right hand the cooked milkpudding and fresh butter in the left, protect us.

19. After meditating thus, he shall repeat the mantra three hundred and twenty thousand times. To the extent of one tenth of it he shall perform homa in the fire with milk and cooked rice along with sugar.

20. He shall worship the lord in the Vaishnava pedestal mentioned before, as in the case of the eighteen-syllabled mantra. After performing the worship of Krishna stationed in the mystic diagram he shall perform tarpana in his lotus-like face.

21. Those who seek sons shall perform tarpana with milk, ripe bananas, curds and butter. Within a year he begets a son.

He gets all his desires fulfilled by tarpanas.

22-25. He who desires mastery over speech shall use the twentytwo-syilabled mantra. Vagbhavam (aim), Kpsnaya, maya (hrlm), Govindaya, Rama (irim), Gopljanavallabhaya svaha. Bhrigu (sa) is attached with the fourteenth letter of the vowel ending with Visarga and follows the mantra.

The twenty-two syllabled mantra is the bestower of the mastery of speech. The sage is Narada, the metre is Gayatri and the deity is Gopala, the bestower of learning. Klim glorified is the bija, aim is Sakti. Its utility is the acquisition of learning.

26-29. The devotee shall meditate on the Lord of the universe as follows:

In the left upper hand he holds the excellent book of learning. In the right upper hand he holds the crystal rosary of the nature of Matrka. In the pair of lower hands he holds the flute nf the nature of aabda Brahman and Gayatri. His garment is yellow. His complexion is dark and the refulgent tender peacook feathers adorn him. He is omniscient and served by leading sages. He is dressed elegantly as a young woman. After meditating on him thus he shall repeat one Mantra four hundred thousand times. To the extent of tenth of it he shall perform lioma with KimShuka flowers (Buteafrondosa). The repeater of the Mantras shall worship in accordance with the injunctions in regard to the twenty-syllabled mantra. He who resorts to the mantra thus, shall be a master of speech. Even unseen spiritual literatures (flow unto him) like the waves of Ganga.

30-32. Tara(om), then two Ki snas, then utter MahaKrishna, then after Sarvajna (Omniscient) tvam (thou), praslda me (be pleased with me) agni (ra) ma, ramana (lover of Rama) Vidycsa (lord of lores) Vidyam asu prayaccha me (Grant me wisdom immediately). This is the thirtythree-syllabled mantra, the great bestower of learning.

33. Its sage is Narada, anustup is the metre, the deity is Kjsna. The five angas are conceived by means of several Padas (quarters) and the entire. He shall then meditate on Hari.

34-35. (Meditation is as follows): In the celestial garden the dias is studded with gems as refulgent as the solar stone. On the Yogic pedestal Mukunda is seated in the middle of the divine Kalpa tree identical with the vedanta doctrines. He is surrounded by the four veda forms of Kalpa trees and the Kosas (Dictionaries) hung down from hundreds of branches. He is surrounded by Nyayas, Tarkas, Puranas and Smrtis, and others of such a nature.

May the lover ofVallavis (cowherd lasses) grant us glory and good fortune. With the tips of his hands he holds the conch, flute, flowery arrows, the sugarcane, bow and two full jars touching the aksas (?). His body is as elegant as that of Smara. He has divine ornaments and unguents. To the mother of the universe he is explaining the meaning with clear and beautiful words by the flute originating from Sabdabrahman. He has pink lustre.

36. After meditating thus, the knower of the mantras shall repeat it hundred thousand times. To the extent of one tenth of it he shall perform homa with milk-puddings. The mode of worship is the same as in the case of eighteen- syllabled mantra.

37-39. Tara (Om), namo bhagavate Nandaputraya anandavapuse (of bliss as physical body). To this the ten- syllabled Mantra is added. Thus the mantra of twentyeight syllables (is evolved). It is the bestower of all desires. “Unto Krishna Govinda, the son of Nanda, of dark complexion, having the child’s body”. To this the ten-syllabled mantra is added. Hence, the mantra having thirtytwo syllables is evolved.

40. The sage of the two mantras is Narada, the metres are Usnik and anustup. The deity is Nandaputra. Its utility for the acquisition of everything.

41-42. The five angas are conceived by means of the five cakras. The worship is alongwith the angas, the guardians of the quarters and their weapons.

The devote shall think about the lord as follows: He holds the jewelled cup in the right hand and the gold ladle in the left hand. He is embraced by the two goddesses.

The mantra has to be repeated a hundred thousand times. To the extent of one tenth of it he shall perform the lioma with milk-pudding. When these two mantras have been achieved well, the repeater of the mantra can do as he pleases with them.

43-45. Pranava (Om) Kamala (Srlm) Maya (Hrim) namo Bhagavate Nandaputraya Balavapuse (Om obeisance unto the lord of the body of Child). This mantra is of nineteen syllables. Brahma is the sage. The metre is anustup and the deity is Kishna himself with the body of a child. The mantra is resorted to by the learned men for the achievement of riches.

46. Tara (Om), namah Bhagavate Rukmimvallabhaya svaha. This is the mantra of sixteen syllables.

47. Its sage is Narada, the metre is anusfup, the deity of the mantras the lover of Rukmini. The syllables of the mantra are grouped into one, two, four, six and two letters each and the five angas are conceived. Then, he shall meditate on the lord of devas.

48. May the yellow-robed Hari of diverse kinds of orna­ments protect us. His lustre is like that of TIpiccha (Yantho- cymus epictorious). His beloved is seated on his lap. She has a golden refulgence. Her arms are long and tender like the lotus stalk. With his left arm he is embracing her. She too is willingly embracing him. In the other hand, he is holding a gold staff. His garment is pure and yellow in colour. May such Hari protect us.

49-50. After meditating thus the devotee shall repeat the mantra a hundred thousand times. To the extent of one tenth of it he shall perform homa with a red lotus soaked in trimadhu. He shall worship Hari in the pedestal mentioned before along with the angas, the sages, the chief of whom is Narada, the guar­dians of the worlds and their respective weapons.

51-54. The mantra, thus being propitiated fulfils all desires of the repeater of the Mantra.

After the word liladandadhara (one who holds the sportive staff) add gopijana to doh dan<Ja, then va and dhara (la) ambu (va) and lohita (p) is adorned with arghiSa (u), the meghasyama (black like the cloud), then bhagavan (O Lord), salila (v) attached with (i) then after saying (sno) there should be svaha. Thus the mantra will consist fof twenty- nine syllables. Narada is its sage, the metre is anustup. The deity of the mantra is Hari, the one holding the sportive staff. The five angas are conceived by means of the letter of the mantra grouped into fourteen, four, three and four letters each in due order.

55. May that lord confer upon us glory. With the sportive staff held in his left hand he fascinates the young cowherd maidens and other beautiful ladies. His right hand is kept on the shoulders of his friends and playmates. He is the lord who had killed Kamsa and whose strides are very large.

56. The repetition of the mantra is to be performed a hundred thousand times; to the extent of one tenth of it he shall perform homa with gingelly seeds and raw rice grains soaked in trimadhu.' Then, he should worship angas along with the guardians of quarters with their weapons.

57. He who continuously worships daily Hari holding the sportive staff is honoured and revered by the people. The goddess of fortune will steadily stay in his house.

58. When g is attached with о (go), toya (v) Keshava (a) and the pair of dhara (Ua) and bhaya and svaha; this is the seven-syllabled mantra the bestower of all siddhis. (The combination will be ‘govallabhaya svaha’).

59. Its sage is Narada, the metre is usnik, the deity is Govallabha (lover of cows). As before, the five angas shall be conceived by means of cakras.

60. Hari is to be meditated upon as standing amidst tawny cows and calling them. He holds in his right hand a flute and in the other a noose and a staff. He is blue in complexion like the cloud. He wears a yellow garment and has decorated himself with peacock feathers.

61. The mantra should be recited seven hundred thousand times. To the extent of one tenth of it he should perform homa with cow’s milk. He should worship in the altar. This would be the first avrti.

62-64. After completing the worship of the group of eight kinds of cows viz. the golden, tawny, grey tawny, reddish brown, tawny like jaggery, deep brown, tawny in four places, yellowish tawny, excellently tawny in colour, he should worship the lords of the quarters along with their weapons. When the mantra becomes fruitful thus, he, the knower of the mantra, should perform the rites known as kamya. He who performs a thousand and eight homas with milk everyday, will be liberated within a fortnight along with the herd of cows. The same method is followed in regard to the ten-syllabled mantra.

65-66. “Om namah bhagavate ShriGovindaya”. This is a twelve-syllabled mantra. Its sage is Narada. Gayatrl is the metre and ShriGovinda is the deity. The live angas are conceived by one, two, four and five letters of the mantra as well as by the whole.

67-70. He shall meditate on the lord as follows: He is seated on a divine gem-set throne placed at the root of the Kalpa tree. He is dark-complexioned like the cloud. His silken garment is yellow in colour. He is very handsome. He holds in his hands the conch shell and a cane staff. He is surrounded by thousands of cows. He is bathed in the continuous stream like the flow of nectar exuding from the single pot by the mature hands of the lord of immortals. ^lis eyes have the lustre of petals oflthe fresh and full-blown lotus.

The devotee shall repeat the mantra one million two hundred thousand times. To the extent of one-tenth of it he shall perform homa with the milk. As before, he shall worship the lord stationed in the cow-pen or in the idols. The Murti (form) should be conceived in the altar of Vishnu as mentioned before by means of the mfilamantra. Krishna should be invoked therein and worshipped, preceded by the worship of teachers.

71. RukminI and Satyabhama are to be worshipped at the sides, Indra in front and the divine cow behind. This being performed, one should worship the angas in the filaments.

72-76. The eight queens Kalindl and others stationed in the eight petals, and the things tied in the corners of the petals by the lord, viz, the tinkling bells etc. (are to be worshipped), in the same way; then the Srlvatsa and Kaustubha in front, the garland of sylvan flowers etc. also in front. Paficajanya, the iron club, the discus, Vasudeva, Devaki, Nandagopa, Yasoda, the cowherd and cowherd lasses along with their cows are to be worshipped in eight quarters. Indra and others who are stationed outside, beyond them thunderbolts etc. are also to be worshipped. The following are to be worshipped thereafter, viz Kumuda, Kumudaksa, Pundarika, Vamana, Sankukarna, Sarvanetra, Sumukha, Supratisthita and Visvaksena, then one’s own atman.

77. The man who worships Govinda once or thrice a day will be long-lived and free from agony. He shall be the lord of wealth and grain.

78. Smrti (g) accompanied by sadya (o), cakri (k) along with right ear (u) then dhara (la) (i.e. Gokula), then nathaya which ends in hrt (namah). This great mantra consists of eight syllables.

79. Its sage is Brahma, the metre is Gayatri, the deity is Krishna. The five angas are to be conceived with two letters for each and with the entire one.

80. (Meditation): Bow, Ye, down to the cowherd boy, who is aged five, who is unsteady and moving about, who runs about in the courtyard, whose eyes are tremulous and who is bedecked in tinkling bells, bangles, necklaces, and anklets.

81. After meditating thus, the repeater of the mantra should repeat it eight hundred thousand times. To the extent of one-tenth of it he should perform homa with Brahmavrksa (palasa and udumbara trees or milk pudding).

82. In the aforesaid altar of Vishnu he should conceive the form by means of miilamantra. He should invoke Kf?na therein and worship him with the steadiness of mind.

83-84. In the filaments, in the four quarters and in the interstices he should worship the angas and in the quarters he should worship Vasudeva, Bala, Pradyumna and Aniruddha; he should worship Rukmini, Satyabhama, Laksmana, Rksaja (Jambavali) in the interstices of the quarters. He should wor­ship the lords of the quarters along with their weapons outside of it. Thus the mantra becomes effective.

85-87. Tara (Om) Shri bhuvana (srlm hrlm) Kama (kllm) Shrirh Shri Krishnaya, Srlm Govindaya Gopijanavallabhaya brim shrim. This is the mantra of twentyfour syllables. Its sage etc. are as mentioned before. One should meditate on Siddha- gopala. He shall remember Rama and Kr?na seated in the Madhavl creeper protected by Garuda and engaged in the divine sports. Then, he should repeat the mantra.

88 Its mode of worship is to be carried out in the manner as mentioned before by the excellent devotee of Vishnu.

The single-syllabled mantra is Carl (ka) attached with the seventh vowel (r) ending in Visarga (:) i.e. (krh).

89-90. The word Krishna is two-syllabled one, but when it is preceded by Kama (kllm) it becomes three-syllabled one. The same (i.e. Krishna) when used in the dative case becomes four-syllabled mantra.

Krishnaya namah is a five-syllabled mantra, but not a five- syllabled one when it is preceded and followed by Kama (kllm). Gopalaya Svaha is a six-syllabled mantra.

91. Another six-syllabled one is Klim Krishnaya Svaha. The seven-syllabled mantra Krishnaya Govindaya is the bestower of all yogic powers.

92. Another seven-syllabled mantra is srlm hrim kllm Krshriaya kllm. Krishnaya Govindaya namah is a nine-syllabled mantra.1

1. These verses give the nine-syllabled mantra thus: Klim Кг.фaуа GovindayaJkllm.

93-95. Another nine-syllabled mantra is Krishna and Govinda in the dative preceded and followed by Kama (klim). The ten-syllabled mantra is the bestower of all siddhis. Kama (klim) Sarngi (ga) is stationed on dhara (la) (i.e gla) which is again joined with the fourteenth vowel andbindu (glaum), thus ‘Klim glaum fyamalangayanamah’. This ten-syllabled mantra is the bestower of all siddhis. Another ten-syllabled mantra is Balavapuse Kfsnaya svaha. After uttering Svaha and Balavapushe he should add klim Krishnaya.

Then he shall meditate on the deity charming unto the womenfolk of cowherds as follows:

96. I bow down to Nandakisora (the child of Nanda) who is the very life of Radha, whose face resembles the moon, who imitates the glossy cloud and who plays on the banks of Kalindi that is served by the fragrant wind. The wind is fragrant because it comes into violent clash with the clusters of creepers laden with full-blown flowers amidst the main paths in the holy Vrndavana.

97-99. О sage, the worship of these, should be known along the aforesaid lines. О son of Devaki, Govinda, Vasudeva, Jagat- pate, О Lord of the Universe, give a son unto me. О Kr?na I have sought refuge in you. This mantra consists of thirtytwo syllables. Narada is its sage, Gayatri and Anustup are its metres, the deity is Kr?na the bestower of sons. The aflgas are to be con­ceived through the padas severally and then collectively.

100. The son of Vasudeva should be meditated upon as follows: he is seated in the chariot with Vijaya. He is handing over the sons to the brahmin after bringing them back from the middle of the ocean.

101. The mantra is to be repeated a hundred thousand times and homa to be performed with gingelly seeds soaked in honey juice. The worship is to be performed on the aforesaid altar along with the ahgas, the guardians of the world and their weapons.

102-104. When the mantra is thus propitiated, the repeater of the mantra shall beget sons even of a barren woman.

Om Hrimsanta (i.e ha) with bindu (.), then santa, that is, the letter sa with Visarga (:)then so’ham. This mantra ends with svaha and is an excellent mantra consisting of eight syllables.1 The excellent sage of this mantra of Paftcabrahma is Brahma, the excellent Gayatri is its metre. Excellently luminous Supreme Brahma is its deity.

105-106. Pranava is mentioned as the blja, svaha is cited as shakti, hrdaya is also svaha, so’ham (that lam) is considered to be the rirah (head). Hamsa is said to be shikha (tuft of hair), hrim is the kavaca, pranava is the netra and astram is Hari- hara.

107. О brahmin, he is Brahma. He is Shiva. He is Hari. He alone is the ruler of gods. He is Omniformed. He has all names, he is imperishable, the self-ruler.

108. After meditating thus, one should repeat the mantra eight hundred times, the homa should be performed to the extent of one-tenth of it. In the altar, the worship of praijava is to be per­formed along with the ancillaries and the attending deities called avaranas.2

109. When the mantra is thus propitiated, О Narada, the leading aspirant attains indeterminate knowledge originating from such statements like ‘thou art that etc.

110-111. ‘Klim Hfsikesaya namah.’ This is an eight-sylla­bled mantra, the sage of which is Brahma, the metre is Gayatri and Gayatram, its deity is Hrsikesha. Its application is for the attainment of everything. Klim is the blja and va is cited as its shakti.

112. With the blja itself the six angas must be conceived, then one should do meditation. Whatever is mentioned as regards to Purusottama mantra is also to be pursued in regard to this.

113. The Japa as prescribed is a hundred thousand times and ten thousand homas are to be performed with ghee.

1. The eight-syllabled mantra given in the verse runs as follows: Omt Hrlih hahsah so'hark svdhd.

2. Some deities are considered to be the encircling deities stationed in accordance with their hierarchical distinctions. They are worshipped either in the ascending or discending order. Some are placed near or some in distance from the principal deity and are considered to veil the glimpse of the mam deity as long as they are not propitiated properly, for this reason they serve as a Veil or dvarapa.

Then follows the rite of tarpana for the acquisition of ail desires by means of palaSa flowers.

114. Shri is bija. ‘Srldharaya trailokyamohanaya namah’ (obeisance unto Srldhara, the enchanter of the three worlds).

115. Its sage is Brahma, the metre is Gayatrl, the deity is Shridhara, the bija is Shri, apa (vam) is the sakti, the six angas are to be conceived by means of the bija alone.

116. Meditation, worship etc are to be performed in the same manner as for Purusottama. The mantra is to be repeated a hundred thousand times and to the extent of one-tenth of it the homasare performed with ghee.

117. (The devotee) should perform worship, homa etc. with white fragrant flowers. When this is performed, О leading brahmin, the devotee becomes Srldhara himself directly.

118. Acyuta, Ananta, Govinda are in the dative and end in namah (Acyutaya namah etc). The sage of these mantras is Saunaka, the metre is Virat.

119-123. The Sages (of the mantras) are Parasara, Vyasa andNarada, the metre is Virat. Hari, the Supreme Brah­man is the deity. The bija and Shakti are as mentioned before and are considered so by the devotee. He should proceed thus with meditation. The Lord holds a conch and a discus, he possesses four arms and wears a crown. He is endowed with all weapons and he is seated on Garu<;la. He is worshipped by Sanaka and other sages as well as by all gods. He is accompanied by Shri and Bhumi. He is the lord resembling the rising sun, he has ear-rings that can be com­pared to the discus of the thousand-rayed sun that rises up in the morning. In order to protect all the worlds he grants endless gifts of fearlessness; he is endowed with joy.

124-126. After meditating thus, the devotee shall worship in the altar belonging to Vishnu with great concentration. The first avarana (the encircling veil) shall be with angas viz the discus, conch, iron club and sword, the second avarana is said to be with the goad, noose, bow and the iron club, the third avarana is by means of Sanaka and others, Sakteya (i.e. ParaSara) Vyasa. Narada and Saunaka and the fourth avarana is by means of the guardians of the worlds. The mantra is to be repeated a hundred thous and times. To the extent of one-tenth of it the homa is to be performed with ghee.

127-128. When the mantra is propitiated thus, the one practised in inantra shall strive for the practical application. Meditating on the lordofgods at the root ofSrlviksa and recall­ing the patient in the mind and touching him, lie should repeat the mantra ten thousand limes, thinking of him, as the sadhya mentally, О brahmin, he shall cure him within forty days.

129. He who seeks a maiden shall perforin homa with fried grains; for the acquisition of wealth he shall perform homa with bilva; he who seeks garments shall perform homas with fragrant flowers, for recoupment of health he shall perform homa with gingelly seeds.

130. He who stands in the navel-deep water and repeats the mantra a thousand and eight times shall certainly be free from fever.

131. For marriage the devotee shall meditate on Krishna stationed in the centre of the moon’s disc and repeat the mantra for a month. О Narada, he will be able to get a girl desired by him.

132. After uttering Vasudeva and niga<jaccheda then ‘Vasudevaya hum pliat phat svaha’ is said to be a mantra.

133. Its sage is Narada. Gayatri is the metre and Shri- Krishna is the deity. Hum is the bija, svaha is the sakti. Everything else is as in the case of ten-syllabled mantra.

134. Bala (va), pavana (ya) with dirgha (a) and indu (.) jalam (va) joined with jhintlsa (e) atri (da), then vyasaya namah. This mantra (vyarri Vedavyasaya namah) consisting of eight syllables may protect us.

135. The sage is Brahma and Gayatri is the metre, the deity is the son of Satyavatl, the first one is the bija, the angas are to be conceived by means of Vya etc. with long vowels.

136. He shall meditate on Vyasa for the acquisition of Siddhi. He has a shining palm of the right hand. He has assumed the posture of explanation. He is seated on the Yoga-pitha (the altar of Yoga). On the left knee he has kept his other hand. He is the storehouse of good learning. He is surrounded by groups of brahmins devoted to learning. He is in a delighted mood. His luminous body is like that of a lotus. He is the son of Parasara and is highly meritorious in his conduct.

137 The mantra is to be repeated eight thousand times. He should perform homa with milk puddings. In the altar of Vyasa mentioned before, he should worship the angas in the beginning.

138-140(a). In the east and other quarters he should worship Paila, Vaisampayana, Jaimini and Sumantu. In the comers he should worship Shrishuka, Romaharsana Ugrasravas and other sages along with Indra and others as well as their weapons. The repeater of the mantra who has propitiated the mantra attains poetic genius, splendid progeny, ability to comment upon, fame and a great store of riches.

140(b)-146. Madhava (i) preceded by Nrsimha (ks) and followed by lohita (pa) preceded by the first syllable of Nigama (om) and followed by svaha. This five-syllabled mantra1 is an excellent remover of poison. Its sage is Ananta, the metre is Pankti, the king of birds is the deity. Om and Svaha arc the glorified bijaandSakti of the mantra respectively.

Jvala, jvala (blaze, blaze) mahamati (Great intelligent one) svaha is said to be the mantra for the hrdaya. After the word Garutfa, cu<Janana and svaha is the mantra for the head. The mantra for the tuft is Garutmatah sikhc svaha, break, break, pierce, pierce, terrify, terrify, suppress, suppress and svaha is the mantra for the (kavaca) coat of mail. You who assumes terrible forms, the remover of all poisons, terrify, terrify, burn, burn all, reduce to ashes and svaha. This is said to be the mantra for the eyes.

147. ‘Unto one whose strength is unimpeded, unto one whose sway is unhampered hum phat svaha, is prescribed to be the mantra for astra.

148-140. He should perform the fixation of the syllables in the feet, hips, mouth and head.

(Then he should meditate): I worship the glorious king of birds who resembles molten gold, who has taken up leading serpents as his ornaments; who entirely subdues terrible poisons instantaneously when a person meditates on him. (He should further think of him) as holding by the tip of his beak a trembl­ing serpent. He assumes with his two hands the postures of fear­lessness and the offering of boons. His wings sing the song of the Saman by means of their fluttering wings which are free from all impurities.

151-152. The devotee should repeat the mantra for five hundred thousand times. To the extent of one-tenth of it he should perform homa with gingelly seeds. He should worship at the altar made of matrkas, garu<Ja, the form of the Veda.

‘Paksirajaya Svaha’ is prescribed to be the mantra for the altar. Worshipping the angas in the middle of the pericarp, he should worship serpents in the diagram and outside of it, the guardians of the worlds whose hands shine by their weapons of thunderbolt, etc. The repeater of the mantra who has thus propitiated garuda dispels all sorts of poisons. After the fall of body he attains the Supreme abode of Shri Vishnu.

CHAPTER EIGHTYTWO

Конфликты в семейной жизни. Как это изменить? Редкий брак и взаимоотношения существуют без конфликтов и напряженности. Через это проходят все...

ЧТО ПРОИСХОДИТ ВО ВЗРОСЛОЙ ЖИЗНИ? Если вы все еще «неправильно» связаны с матерью, вы избегаете отделения и независимого взрослого существования...

Что способствует осуществлению желаний? Стопроцентная, непоколебимая уверенность в своем...

ЧТО ТАКОЕ УВЕРЕННОЕ ПОВЕДЕНИЕ В МЕЖЛИЧНОСТНЫХ ОТНОШЕНИЯХ? Исторически существует три основных модели различий, существующих между...

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