Devi Mantra NirUpanam The mantra of the goddess

1-3. In another Kalpa of the Kali age, О brahmin when Brahma, born of the unmanifest being, was performing penance in the world of lotus, for the purpose of creation, two demons Madhu and Kaifabha were born of Vishnu’s ear dirt. As soon as they were born they stood in the knee-deep water of that vast expanse at the time of great dissolution. They saw Brahma seated on the lotus and attempted to devour him. Brahma, on seeing them, eulogised the mother of the universe.

4. Then the goddess, the creator of the universe and who is the excellent Shakti of Shiva, staying as the slumber in the eyes of Narayana, became pleased.

5. I shall recount mantra etc. Listen to it. Aruna (ha), Krodhani (ra), Santi (!) and the one whose head is adorned with Candra (.)

6. The one-syllabled mantra is the bija, Shakti is the sage, Gayatrl is the metre and the deity is Bhuvancshvari.

7-10. With the bija accompanied by six long vowels he should perform six angas in their sequence in the ascending and descending order (i. e. the ascending first and the descending afterwards).

Then he should perform fixation called matrkanyisa for getting oneself identical with the mood of the deity.

Hrllekha is fixed on the head, Gagana on the face, Rakta in the heart of lotus, Karalika in the anus and Mahoc- chusma in the two feet and on the upper, eastern, southern, northern and western faces as well.

The short vowels beginning with Sadya etc. (o. e. u, i, a) having colours of the elements are to be fixed. Then the fixation of angas are to be performed with their jatis (namah, svaha, vasa(, vausaf, humandphat) in their due order.

11-16. He shall fix Brahma associated with Gayatri in the forehead. In the right cheek he shall fix Vishnu with Savitrl. In the left cheek he shall fix Maheshvara united with VaglSvari. He shall fix in the tip of the left ear Dhanapati along with Shri, after fixing Smara along with Rati in the face, he shall fix Ganapati along with Pushti in the right ear. Padma Nidhi and Sankha nidhi are to be fixed between the ears and the cheeks. Then the miila mantra is to l>e fixed again on the face. Thereafter, he shall fix them (Brahma etc.) at the root of the throat, in the pair of breasts, on the left shoulder, 1 2 3 in the lotus of the heart, on the right shoulder at the sides, in the region of the navel, on the forehead, at the side of the belly, at both sides of the shoulder, at the hump of the shoulder and in the heart. After duly fixing in the body, Brahman! and others whose characteristics have been mentioned before with their proper procedure and after performing a pervasive nyasa with the mulamantra he shall meditate on the goddess.

2. The short voweh beginning with Sarfya are known as o, «, i, a. These are to be added to the bija ‘and then the n?dsa rite should be performed. For example, it may be stated thus: hrom, hrtm, brum, hrtm, hrftm.

BhUia saprabha means that their ooloun are those of five dements. They are yellow, transparent, red, dark, green respectively.

3. The bijas of Gdyatri etc. are ham. Atm, hum, thus for the wpisa rite the mantra should be used in the following manner: Om hah Giyatrt иШа Brahma namah, Om hah Sfaitrt sahita Идам namah 17. She resembles the rising sun with lofty breasts and three eyes. Her face is smiling. The moon forms her crest. She bears boons, noose and fearlessness.

18. He shall repeat the mantra three million two hundred thousand times. To the extent of one tenth of it he shall perform homas with eight articles soaked in trimadhu or with the excellent twigs of brahmavrksa.

19. О brahmin, eight articles are as follows: grape, dates, castor seeds, sugar, coconut, raw rice grains, ghee and gingelly seeds.

20-21. He should offer arghya unto the lord of the day (i. e. sun) thinking about Parvati therein.

He shall draw a lotus of eight petals. Outside of it, he should describe a circle with sixteen petals and in the pericarp he shall draw a very beautiful hexagon. Then he shall worship the pltha along with nine Saktis.

22. The nine Saktis are: Jaya, Vijaya, Ajita, Aparajita, Nitya, Vilasini, Dogdhri, Aghora, and Mangala.

23. After offering the seat with the blja, placed in the beginning he shall conceive the form of the deity with the blja alone. After invoking the avarana deities he should worship her in the proper sequence.

24. He shall worship the deities of the arigas in the middle, the east, the south and the north-east. Afterwards the repeater of the mantra shall worship the couple of the deities in the six comers.

25. In the eastern comer, the repeater of the mantra shall worship Gayatri holding the shining staff, water pot, rosary, rope and the gesture of fearlessness in her hands. He shall worship Brahma also of the same form.

26. In the south-west corner he shall worship the yellow-robed Savitri holding conch, discus, iron club and the lotus. He shall worship Vishnu as similar to her.

27. In the north-west corner he shall worship Sarasvati, the while-complexioned deity with the axe, rosary, fearlessness and boon in the hands. He shall worship Rudra of the similar nature.

28-29. In the south-east corner he shall worship Maha- lakshmi who holds in her hands a jewelled pot and a jewelled casket. She is embracing the potbellied Dhanadayaka the (bestower of wealth) with her right hand. In her left hand she is holding the lotus. She is yellow-complexioned and is seated in the lap of Dhanada.

30-31. In the western corner he shall worship Madana holding arrows, noose, goad and the bow. He is as red as the China rose flower. He wears red ornaments. He shall duly worship Rati who embraces her husband with the right hand and holds a lotus with the left hand. She is seated in the lap of her husband.

32-33. In the north-eastern corner he shall duly worship Vighnaraja accompanied by his beloved. He is shining with goad and noose in his hands. His fingers are engaged in touching the beloved’s private part. He is naked and holds a skull filled with wine. With the tusk he is holding a bowl that shines and from which jewels roll down.

34-35, He shall worship Putfi who is also naked. Her features resemble saffron. She is unfettered in her intoxicated gestures and movements. With one hand, she holds a red lotus and with the other she touches penis. She is pink in colour. She has embraced her lover.

The two treasures are to be worshipped. At the sides of the hexagon, he shall worship the afigas in the filaments and of its different directions. Afterwards he shall worship the following in the petals.

36-38. The eight iaktis are: Anangakusuma, Ananga- mckhala, Anangamadana, Anangamadanatura, Bhuvanapali, Gaganavcga, Saiilekha and Gaganalekha. The mothers who arc dark-complexioned holding swords and clubs, are to be worshipped.

39-40. Outside the lotus, the attending aaktis should be worshipped. The first one is Anangarupa, the next one is Anahgamadana, the others are Madanatura, Bhuvanavega, Bhuvanapalika, Sarvasisira, Anangavedana and Anangamekhala.

41. They hold in their lotus-like hands, a bowl, a fan, a betel, a shining umbrella, chowrics, silken garment and flowers.

42. He shall worship the guardians of tiie world as shining with ornaments, then further outside, he shall worship thunderbolt etc. Thus he shall worship the goddess.

43. By performing homa with the excellent twigs of the fig tree soaked in three sweet things, the repeater of the mantra can fascinate brahmins very soon and by the homa with the lotus he can cap\ivate kings.

44-45. If the homas are performed with palasa flowers he shall fascinate his womenfolk. By the lilies he shall control ministers. He shall perform daily ablutions with the water charged with the mantra repeated twentyfive times. He who spinkles it over his body shall have good fortune. A man should drink water so charged twentyfive times in the morning. He will attain good intellect and become the foremost among poets,

46-48. Saffron shall be charged with the mantra along with the camphor and aloe. The devotee shall mark his forehead with it. He can keep the king under control. The devotee shall make a doll with ground and pasted Sali rice. He shall mix sweets with it, charge it with the mantra and instil life into it. Then he shall eat it on Sunday. Thus he will be able to captivate any man or woman, even the king.

49. The devotee shall stand in the neck-deep water. Looking at the sun reflected in the water he shall repeat the mantra three thousand times. He will obtain the girl desired for.

50-53. In order to achieve glory the repeater of the mantra shall eat the cooked rice charged with the mantra. Hrlm.should be written in ashes along with the sadhya (for whom the deed is desired) on a plank or other similar thing. The mystic diagram shall be shown to the pregnant woman about to give birth to a child. She will have easy delivery.

The deity called Bhuvanegi was born of the thousand armed one. О excellent brahmin, she is the bestower of worldly pleasures and salvation unto men who remember her. Once, О brahmin, in the course of another Kalpa the demon Mahisa, conquered the guardians of the world and enjoyed the three worlds. Then the gods afflicted by him sought refuge in Vaikuntha.

54. О excellent sage, thereafter, goddess Lakshmi became Shri out of the splendour arising from the body of discus. She became embodied and pervaded the three worlds.

55. After killing Mahisa and others herself the goddess of the universe went to the forest called Aravinda. She is the bestower of all objects of desire to those who worship her.

56-57. О brahmin, I shall briefly recount the mode of her worship. Listen to it.

Mrtyu (5a) attached with krodha (ra) and guru (I) and then adorned with bindu on the head is the seed mantra of the goddess of wealth.1 It is the bestower of all desired objects to those who are devoted to it. The sage is Bhrigu, the metre is Nivrt and Shri is the deity.

58. The devotee shall conceive six angas with the bija after joining with it six long vowels in their due order. Thereafter he shall meditate on Shri, the bestower of riches. He shall meditate the universally revered Shri, the bestower of riches.

59-60. She has the lustre of gold. She is being sprinkled over by golden nectar vessels raised by their own trunks by four white elephants. She is seated in the lotus. She has in her hands the boon and fearlessness, the lotus and a garland. She is clad in silk garments. She has a crown. The devotee shall repeat mantra twelve hundred thousand times and perform homas twelve thousand times.

61. After worshipping her with fragrant flowers and lotuses soaked in sweets he shall conceive the form of the deity by the mula mantra in the altar as mentioned for worshipping Mahalakshmi.

62-63. He shall, as before, worship the angas and then worship the following deities in the petals of the quarters viz, Vasudeva, Samkarsana, Pradyumna and Aniruddha with the complexion of snow, yellow, the colour of the tamala tree (black) and the colour of Indramla jewel and putting on yellow garments. They have four arms holding conch, discus, iron club and lotus.

64. In the interstices of the quarters he shall worship Damaka and other elephants. They are Damaka, Pun<jarlka, Guggula and Kurantaka.

65-66. He shall worship the treasure and conch along with his wife to the right of the goddess. The two resemble the pearl and the ruby, their lotus-like face has a slight smile. They are engaged in embracing each other. They hold conch and lotus. They are marked on the head with the signs of two conches from which jewels are rolling down.

67. He shall worship potbellied Kambuka nidhi (i.e. Sarikha) and Vasudhara with a thick bosom. He shall worship to the left (of Shri) Pankaja nidhi, along with his wife.

68. They have the lustre of saffron. They are linked to each other with their hands. They hold with their hands the red lotus and the red lily. They are marked on the head with the signs of two lotuses from which jewels roll down.

69. He shall worship the pot-bellied Pankaja nidhi and slim-limbcd Vasumatl. They should be worshipped at the tips of the lotus. He shall worship Balaki and others all round the lotus.

70-71. They are Balaki, Vimala, Kamala, Vanamala, Malika, Sankari and Vasumala. They have the lustre similar to that of a pearl necklace and they hold two lotuses each. In the end hesliall worship the lords of the worlds and the thunderbolt and other weapons outside of it.

72. The excellent devotee who worships the goddess thus in accordance with the proper method shall become affluent with riches and grain and uncensurable glory.

73. The devotee should stand in chest-deep water and repeat thirmantra three hundred thousand times while meditating on the deity present in the sun. Thus he will become the abode of the goddess of fortune.

74. The aspirant who repeats this mantra three hundred thousand times at the root of the bilva tree by the temple of Vishnu obtains the desired lot of wealth.

75-77. If the homa is performed in the fire of Asoka twigs with rice grains smeared with ghee he shall have control over the world. If the homa is performed in the fire kindled with Khadira twigs by means of rice grains sprinkled with sweet solution, the king will soon come under his control and his good fortune will also increase. The devotee shall stay under the shade of the bilva tree for two years and his diet must be rice soaked in ghee mixed with bilva fruit. He should perform homa with bilva fruits or lotuses. The leading aspirant will certainly sec Mahalakshmi with his eyes.

78 О brahmin, in the course of another Kalpa, Sumbha and NiSumbha, the two demons who overran the kingdom of gods, were born. They harassed the worlds.

79-80. О sage, eulogised by Indr a and others who had lost their power of authority, goddess Maha Sarasvati descended on the Himalayas of great merit, in the highly splendid mountain region. Thereafter, she killed Sumbha and others and was duly worshipped by the gods.

81. After granting boons the goddess entered the Manasa lake. О sage, I shall recount her mantra. Listen to it attentively.

82. Jftanamfta (ai) is decorated on the forehead with the moon (i.e. bindu).1 This is the blja of Vak (speech). The excellent aspirant shall conceive the angas thereby.

83. Its sage is SadaShiva, anuspip is the metre, vak is the deity. She bestows desired objects unto those who worship her.

84. He shall always meditate on the goddess of speech as clad on white clothes, white in complexion like the lotus stalk holding the lute and the book. She is adorned with divine ornaments.

85. He shall, by means of the mula mantra conceive the form in the altar of Mahasarasvatl. Therein, he shall worship the goddess along with the ancillaries and the attending deities.

86-88.1 The first avrti (the covering) shall be the ancillaries. Ambika and others constitute the second stage of covering. The third stage of covering is that of the Matrkas. The fourth one is that of the sixteen saktis. The fifth stage of covering is that of the thirtytwo saktis. The sixth stage of covering is that of the sixtyfour Saktis. The seventh stage of covering is that of the leaders of the world and the eighth is that of their weapons. Thus, the mother of the universe, the glorious deity Vagbhava is to be worshipped.

89-91. The aspirant shall conceive angas in the places mentioned before. The Ambika, Vagbhava, Durga and Shrisakti with characteristics as mentioned before (are to be worshipped). Thereafter, Brahml etc. are to be worshipped. The sixteen gaktis are Karali, Vikarali, Uma, Sarasvati, Shri, Durga, Usa, Laksml, Sruti, Dhrti, Smrti, Sraddha, Medha, Rati, Kanti and Arya. They hold swords and clubs and are black-complexioned. These well decorated saktis are worthy of being propitiated.

92-95. The thirty-two saktis are: Virya, Hri, Pusti, Prajfia, Simvali, Kuhu, Riidra virya, Prabha, Nanda, Posana, the auspicious Rddhida, Kalaratri, Maharatri, Bhadra- kali, KapardinI, Vikrti, DandinI, МигцНш, Indukhantfa, Sikhandini, NiSumbha-Sumbhamathani, Canda-mundavinaginI, Indram, Rudrani, Sankarardhasaririni, Nari, Narayani, TriSulinl, Palinl, Ambika and Hladinl. All these thirtytwo are known as saktis. They hold discus in their hands and their faces are like those of goblins. They have beautiful ornaments. They are to be worshipped.

1. These verses give the procedure for the worship of surrounding deities one after the other. The first begins with Anibikd and others, the second with Brfihml etc., the third with eight Saktis, the fourth and fifth with thirty- two Saktis, the sixth with the lords of quarters, the eighth with the weapons. These rituals are performed on the mystic diagram of the deity.

The procedure of drawing the diagram is as follows: First draw an eight-petalled lotus, then outside of it draw a circle to which draw sixteen petals, in the pericarp of the inner circle draw a hexagon. Then draw a square outside of all of them and adorn it with four doorways.

96-104. The sixty four shaktis are: Pingalaksi Visalak?!, Samfddhi, Vrddhi, Sraddha, Svaha, the name possessing Svadha, the sakli named Мйуa, Vasundhara, Trilokadhatri, Gayatri, Savitrl, TridaseSvari, Suriipa, Bahorupa, Skanadamata, Acyutapriya, Vimala, Kamala, ArunI, ArunI, Prakrti, Vikrti, Srsti, Sthiti, Samhrti, Sandhya, Mata, Satl, Hams!, Mardika, Rafijika, Para, Devamata, Bhagavati, DevakI, Kamalasana Trimukhi, Saptamukhi, Sura, Asuravimardini, Lamboshthi, Urdhvakesi, Bahu^irsa, Vj-kodari, Ratharekha, Sasirekha, Apara, Gangavega, Pavanavega, Bhuvanapala, Madanatura, Anaga, Anahgamadana, Anahgamekhala, Anangakusuma, Viivariipa, Asurabhayamkari, Aksobhya, SatyavadinI, Vajrarupa, Sucivrata, Varada and Vaglsa.

105. All of them hold bows and arrows. They are of brilliant lustre and emit flames from their tongues. They have curved fangs and hairs standing upright and their minds are inclined towards battle.

106. They are shining in their ornaments. They should be worshipped carefully. The guardians of quarters are tc be worshipped thereafter, so also the weapons viz. thunderbolts etc.

107. The intelligent devotee shall repeat the mantra one million six hundred thousand times and to the extent of one tenth of it he shall perform horaa with ghee in the fire kindled with khadira wood. Thus the mantra becomes fruitful.

108. By performing homa with lotuses for ten thousand times one will be able to captivate and fascinate the king. If one performs homa with lilies good fortune will come about.

109. By Performing homa with the flowers of palasa for a year, the devotee becomes a poet. If one performs homa with white mustard and salt one can enchant women.

110. There need not be any hesitation or doubt in this 'that one who is devoted to thejapaof vaiubija (the seed mantra of Sarasvati) shall ei\joy all worldly pleasures and in the end shall attain the region of Vishtu.

1. Another incarnation of the deity of speech is Kalika. I shall recount her mantra which yields pleasures and salvation unto men.

2-3, Srshfi (ka) attached with kriya (ra) and Sand (i) and then endowed with bindu (.), then again repeated thrice, then aruna (ham) is attached with dipika (u), it is then repeated twice, thenmaya (hrim) is repeated twice, then dakshinc kalpe, then seven bljas (stated before) thereafter. This excellent mantra ends with svaha.

4. О lord of sages, its sage is Bhairava, the metre is ushnik, the deity is Kali, hrim is the bija and the long varma hum is sakti.

5-7. The anga is to be worshipped with the bija of vidya, having six long (syllables). He shall then fix the syllables of the matrka in the heart, arms and feet, ten in each. The aspirant shall make a pervasive nyasa by means oi'the mula mantra. He shall remember Kalika who holds a severed head, sword, the gesture of fearlessness, and boon in her hands. A garland of skulls is tied round her head. Her hairs are dishevelled. She is stationed in a cremation ground. She is dark-complexioned and bedecked in all ornaments.

8. After meditating thus, he should repeat the mantra a hundred thousand times. Thereafter, he shall perform homa ten thousand times with oleander flowers. The piija yantra (the mystic diagram) is being mentioned now.

9-17.1 At the outset he shall draw a hexagon, then three triangles. Thereafter, externally he shall draw the eight-petalled lotus and the bhupura.

He shall worship saktis of ihe altar as follows: Jaya, vijaya, ajita, aparajita, nitya, vilasinl, dogdhri, aghora and Man- gala. They are to be worshipped with the mantra beginning with hrim and Kalikayogaplthatmane and ending with namah. Then he should meditate on Kali as follows:

She is seated on a corpse in the form of.Shiva. She is surrounded on all sides by vixens. She is engrossed in sexual intercourse with Mahakala.

After duly meditating thus, he shall worship six angas in the six corners. They are Kali, Kapalini, Kulla, Kurukulla, Virodhini and Vipracitta. In the nine corners of the three triangles he shall worship: Ugra, Ugraprabha, Dipta, Nila, Ghana, Balakika, Matra, Muda and Mita. He shall worship carefully the matrkas in the petals of the lotus. They are: Brahml, Nara- yani, Mahesvarl, Camumja, Kaumari, Aparajita, Varahl and NarasimhL The following are to be worshipped in the Bhiipura (the square) viz. Bhairavl, Mahabhairavi, Simhabhairavi, Dhumrabhairavl, Bhlmabhairavi, unmattabhairavl, VashIkarana- bhairavi and Mohanabhairavi. After worshipping them and Indra and others as well as their weapons, Kali should be duly propitiated. Thus, she is achieved by the repeater of the mantra.

18. Thereafter, he shall make the practical applications as stated by Mahabhairava which yields quick results either to oneself or to others.

19. A devotee ofKala who seeks his own well being shall avoid beating of women and their censure, crookedness and unpalatable words.

20. He who repeats mantra ten thousand times seeing the sexual organ of a woman with beautiful eyes shall attain equality with the lord of speech ere long.

21. In the midnight the devotee shall sit naked with dishevelled hair in the cremation ground1 and repeat the mantra ten thousand times. He will have all siddhis.

1. It gives the procedure for drawing the Yantra of Kelt which differ» from die traditional one. It states that one should draw a hexagon, then outside of it draw eight petals of the lotus and further outside adorn it with the square and four entrances. But the traditional one is that where it is stated that one should draw a triangle first and outside of it draw another triangle, and draw three other triangles outside each of them, then encircle all of them and adorn it with eight petals of the lotus and draw the entrances. The Tantrasdra of Ktfvdnanda AgamavdgUa supports both the views.

1. The cremation ground that is referred to here is Parabrahman in which during the great dissolution (Mahdpralaya) all beings are dissolved.

22-23. In the cremation ground the devotee shall sit naked on the chest of a corpse. Repeating the mantra he shall offer a thousand flowers of the arka plant smearing them with his own semen. With these flowers he shall devotedly worship the goddess. Ere long, he shall become the lord of the earth.

24. He who meditates on the vaginal passage1.of a woman splashed with the menstrual blood and repeats the mantra ten thousand times, shall certainly fascinate and captivate the people by means of sweet poesy.

25-26. The devotee shall meditate on Kali as follows: She is stationed on the chest of Shiva who is on the Yantra with fifteen corners. She is engaged in amorous battle with lord Mahakala and is smiling sweetly. The devotee himself shall perform sexual intercourse. Even as he does so he shall repeat the mantra a thousand times.

27-28. At midnight, onBhutastami (the eighth day in the dark fortnight of Karttika month) the devotee shall offer unto the goddess the flesh of cats and rams along with bones, hair and hide or the oblation of a camel or a buffalo. All the creatures will become subservient to him. He shall enjoy happiness for a long time with sons, fame, fortune and learning.

29. While during the day, the devotee should take sacrificial meals and during the night while engaged in sexual intercourse he should repeat the mantra a hundred thousand times. He shall thereby become a king.

Therefore, one who is devoted to Parabro.hman% and is free from Mdyd should meditate on pure consciousness and then offer different moods and sentiments like compassion, forgiveness etc. as flowers and other essential articles of offerings. Then charging them with the nectar that flows from the Sahasrdra one offers them to the deity.

1. The inner meaning of the verse is that the devotee should meditate on the Yonima^dalas in the M uladhdra. The triangle is said to be the abode of Kdma, the Lihga is Maheivara, which is compared to a flower. See Karpuradi hymns, pp. 21-25.

The inner meaning is that the devotee should meditate on the deity at midnight or early dawn. The deity is not different from his own dtman and the body itself is the Yantra. The yantra is encompassed by a circle which is Avidjat the eight-fold Prakrit consisting of earth and so forth is the eight Detailed lotus, the five jMnendriyas% the five karmendriyas and five prdnuts are the live triangles and the bindu which is consciousness reflected in Mdyd composed of pure sattvagutui is the adorning bfja.

30. The repeater of the mantra shall perform homa with red lotuses. He shall conquer even Kuvera by his riches. If the homa is performed with leaves of bilva he shall gain a kingdom, if it is performed with red lotuses he shall attain the power of attracting and captivating people.

31. Ere long, all siddhis will be within the grasp of that person who propitiates Kalika with the blood of buffalo and other animals.

32. The knower of the mantra who repeats it a hundred thousand times after sitting on the corpse shall make the mantra effective instantaneously. The mantra will yield instantaneous result.

33. Indeed, it would be as it were the man of noble birth has performed sacrifices like ASvamedha etc. If he worships Kalika, gifts have been granted by him and austerities have been performed by him.

34. The man who always worships Kali has actually worshipped gods like Brahma, Vishnu, Shiva, Gaurl, Lakshmi Ganapati and Ravi.

35. Henceforth, another incarnation of Sarasvati is being recounted. Undoubtedly people become blessed and satisfied by serving her.

36-37. ApyayinI (0) is attached with candra (.) and then maya (hrim), then sa with Kamika, (ta), Krodha (ra), Santi (i) bedecked on head with the moon (.). Then santa (the letter comes that after sa is ha) is attached with dipika (u) and lastly astra (phat). Thus the mantra is mentioned.

The deity is Tara; the second and the fourth syllables are its Sakti. The angas are to be done with the six long vowels by means of the second blja.

38-40. Sodha nyasa1 of Tara mantra is to be performed then, which is the giver of all siddhis.

He shall fix Shrikantha, the Rudras preceded by matrkas (a to ksa) in the respective places of the locations of matf kas as mentioned before and they also are to be preceded by maya (hrim) the third one (strim) and krodha (hum). The fourth (i.c. Shrikantha and others) are to be in the dative case and followed by namalx (hrim strim hum am grikantfiaya namah is the combination). Thus the first nyasa has been mentioned.

1. The nyasa of six sorts are (1) Rudra-nja»a, (2) Graharyasa, (3) LokapAlanydsa, (4) Shivaiaktinyisa, (5) Tdrdditpasa, (6) Plfhanydsa. The number of Rudras coincide with the letters of Sanskrit alphabets. Place the three btjas of Tiri hrim, strfm, hum, am SrlkashfheMya namak in the forehead.

41. He shall perform the first nyasa rite after thinking of the deity seated on the altar of the corpse. Her lustre is bluish. She has three eyes. The crescent moon forms the crest. She has a variety of ornaments.

42-46.1 The second nyasa is that of the planets. The devotee shall perform it by remembering the deity. The mantra is preceded by the vowels and the three (bijas (hrim, strim, hum). Then fix the red sun in the heart (as hrim, strim, hum, am to ah raktavarnam suryam hrdi). Similarly, along with the letters of у a varga preceding, the white moon is to be fixed on the eyebrows. The letters of kavarga preceding, the Mangala of red lustre he should fix on the three eyes. He shall fix the dark-coloured Budha preceded by cavarga in the chest. He shall fix with the letters the yellow-coloured Brhaspati along with tavarga in the cavity of the throat; he shall fix the white-coloured Bhargava along with the letters of tavarga, in the ankle. He shall fix the blue coloured SanaiScara along with the letters of pavarga in the umbilical region. After meditating on Rahu as a smoke-coloured planet he shall fix it along with the letters of Savarga, in the mouth. Thus the Grahanyasa is mentioned along with the three bijas (The smoke-coloured Ketu adorned with, la and ksha is to be fixed again in the navel).

1. These verses give the procedure of Grahaydsa which is to be performed by uttering the three bijas of Tdrd and the letters of the vowels adding bindu with each and then say Raktavar^a stoya in the heart. All the grahas are to be fixed in different limbs of the body with different letters of the alphabets.

The text here drops a line which we find in the Manira Mahodadhi. It runs as follows:

47. He shall then perform the third nyasa, that of the guardians of the worlds/ carefully along with the three bijas (hrimetc.) for attaining siddhis.

48. He shall fix them on the head, forehead etc., in the eight quarters of them, above and below. He shall fix the guardians of the quarters along with the letters short or long (as hrim, strim, hum, am, im, um, rm, lrm, cm, om, am lalata- purve Indraya namah etc.).

49-55. The devotee shall perform the fourth nyasa viz. Shiva-sakti nyasa.1 2 He shall fix six Shivas along with their Calais beginning with the three bijas. They shall be fixed in the centres (cakras) muladhara and others along with the syllables of their respective cakras. He shall fix Brahma accompanied by Dakin! along with the letters beginning with va and ending with sa in the Muladhara with four petals.

He shall fix Vishnu accompanied by RakinI along with the letters beginning with ba and ending with la in the cakra called Svadhisthana stationed in the linga having six petals.

He shall fix Rudra, accompanied by Lakinl along with the letters beginning with da and ending with pha in a ten-petalled lotus that is stationed in the umbilical region called Manipura.

He shall fix Hvara accompanied by KakinI along with the letters ka and ending with tha in the cakra of twelve petals stationed in the heart called Anahata.

1. It gives the procedure of nyasa of Lokapdlas who are Indra, Agni, Yama, Nirria, Vanina, Vdyu, Soma, \ldnat Brahma, Ananta. The vowels (short ones) are added with Indra and the long ones with Agni preceded by the three bijas of Tdrd and followed by namah. Kavarga goes with Yama, cavarga with Nirrti, \avarga with иатща, tavarga with vdyu, pavarga with soma, yavarga with Iidna, iavarga with Brahman and ha and kfa with Anania.

2. Shivaiaktinyasa is done with the blja of Tdrd preceding and followed by the letters of the alphabets with bindu and ending with namah. Brahma and Ddkini are associated with the letters va, fa, fa, sa, the location being mUld- dhdra, the letters ba, bha, ma9ya, та, la are associated with Rdkinl and Vifttu and the location is Svddhiffhdna, the letters da dha, na, la, tha, da, dha, na, pa, pha associated with Ldkini and Rudra the location being Manipura, letters ka, kha, ga, gha ha, ca, cha, ja, jha, Haf fa, fha associated with kdkitf and 1/fttra, the location being Andhata, all the letters of the voweb are associated with Sdktni and SadAHva and the location is viiuddha. ham (hm) and kfa are associated with Hdkini and Paramaiiva and the location is AjMd.

He shall fix SadaShiva and Sakini along with sixteen vowels in the sixteen-petalled lotus stationed in the throat called ViSuddha.

He shall fix Para si va accompanied by Hakini along with the letters ha and ksa in the Ajftacakra which is very charming and is stationed between the eyebrows.

56-59. For the purpose of achieving all Siddhis the devotee shall perform the fifth nyasa called Taradi.1 He shall fix eight vargas (i.e.one varga for each) along with the pair of vowels accompanied by the bija syllables. Tara along with saktis are to be applied for the nyasa rite.

They arc Tara, Ugra, Mahogra, Vajra, Kali, Sarasvati, Karnes vari and Camuntja. They are to be fixed in the cerebral orifices, forehead, between the eyebrows, in the throat, in the heart in the novel, at the root of penis and in the Muladhara.

60. Thereafter, he shall perform anganyasa. This is called Kjhanyasa.2 Ii is the bestower of all Siddhis. In the Muladhara called Kamariipa the bija (hrim, strim, hum and the short vowels a,i,u,r,l,e,o along with bindu) is to be fixed.

61. He shall fix in the jalandhara pi^ha located in the heart with the bija along with long vowels. The intelligent devotee shall fix in the forehead the pitha Purnagiri with the bija along with the letters of kavarga.

62-63a. He shall fix in the Uddiyana in the junction of hair along with bija and the letters ofcavarga.3

1. Tdradi nyasa are performed beginning from the cerebral orifice to MUlAdhAra with pairs of two voweb preceded by the bija of Tdrd and the letters of Kavarga etc. ending with namah. For example, for TArd am and Am are taken, for ugrA im, мл, for Mahogrd um, йт and o on.

2. The Piffias are known to be fifiyone, our text takes only nine pi (has. These nine are fixed along with the three bijas of TdrA along with the letters of (alphabets and ending with namah. The voweb have been divided into short and long ones in order to classify the alphabets into nine groups.

BhruvorDardpasipifham (avargddyam samdhilahl Tavargap urvlkdm ryasytdAvantim nayana doayl Раш gap uroakammdydpuripifham mukht nyasetlkaflthe tu Mathurdpifham yavargddyam yraoinyaset / Ayodhydpifhakam ndbhau iavargddikarrtottamam / kafyoh Kdflcipurtyitham daiamam tu pravinyaut.

The sixfold nyasa of Tara has thus been mentioned. It is the bestower of the desired fruit.

63b-65. He shall fix Ekaja(a in the heart (namah),fix Tarini in the head, svaha vajrodaka in the tuft of hair (vasaf), ugratara in the Kavaca (hum), Mahapratisara in the eye (vausa(), Pingograikajata in the palm (phaf). These eight nyasas are to be performed with hrim along with six long vowels (hram, hrim etc.). But before doing this he should fix carefully this nyasa in the fingers beginning with the thumb of the fingers.

66-67. Then, he shall make three claps by means of the index finger and the middle finger. Then recollecting the deity in mind he should arrest quarters by means of snapping the fingers. Then, he shall do the pervasive nyasa by the vidya strlm encased in om seven times. Thereafter, he shall meditate upon ugratara that yields superior siddhis in the debate.

68-70a. He shall meditate on the deity thus: In the ocean of dissolution she is stationed in a lotus. She has blue lustre. She has divine ornaments. In her hands, she holds the conch, the sword, the skull and the blue lotus. Her body is embellished by an excellent serpent. She has three red eyes. The devotee shall repeat mantra four hundred thousand times. To the extent of one tenth of it he shall perform homa with red lotuses mixed with milk and ghee. He shall instal a conch and begin japa.

70b-72. Seeing,, touching and enjoying a woman in the dead of night (after 11-30 p.m. onward) he shall perform the rite of japa (repetition of the mantra).

In the cremation ground or in a vacant house, or in a temple, or in a lonely place, in a mountain, in a forest, the knower of the mantra shall climb on to a dead body that has been killed in the battle-field or on a child of six months, should make an effort for the propitiation of vidya (of Tarim), thus he would soon be able to make it fruitful.

1. The devotee with concentration should fix in the joint of the eyebrows Ptjha called Pdrdporf with the letters of Towga. In the two eyes he should fix Awmttpitha with the letters of Taonrga. In the mouth he should fix Maydpurl with the letters of Pavarga. In the throat be should fix MatkurdpUha along with the letters of yaoarga. In the navel he should fix Ауо^лрцка the excellent letters of Savarga. In the hips be should fix Kdfkipurl with the tenth class (ha and kfa).

73-74. The aaktis of altar are said to be nine. They are: Medha, Prajfia, Prabha, Vidya, Dill, Vrtti, Smrti, Buddhi and Visvesvarl.

Bhrigu (sa) united with Manu (au) and bindu (.), then meghavarna (blue like the cloud) nllaSarasvatiyogapithat- mane namah. The mantra1 of the altar is thus mentioned.

75. After offering the seat with this the form of the deity is to be conceived by means of the miila-mantra. Then he should worship the deity according to the procedure given below.

78-77. Tara (om), maya(hrim), bhaga (e), Brahma (ka) then jate, surya (ma), then kha (ha) is joined with the long vowel (i.e. a) then add Mahayaksadhipatayc, tandri(me)added to yopanltam, balin (offering) then the pair of grhafla, Shiva (hrlin) svaha.1 2 This is the mantra3 for the offering of bali. One should offer bali every day at midnight on the crossroad.

78-84. He shall perform the rite of offering of waters etc. by means of ten mantras. For taking up the water the seven-syllabled mantra runs thus: Dhruva (om) vajrodaka hum phat Tara (om) with maya (hrlm) is for washing the feet. Tara (om) hrlm, Bhrigu (sa) with Kama (u) then visuddha dharma (pure virtue), followed by sarva (all) papani (demerits), saraaya (pacify) all (ase?a), (va), joined with netra (i) kalpanapanaya svaha remove all vikalpas. This mantra is meant for acamana(sipping).4

Dhruva (om) Manidhari followed by vajrinl mrti (sa) joined with (i), then khari nati (na) joined with (i), then to sarva and va is added vaka (sa), joined with indu (.) followed by Karini, dirghavarma (hum) astra (phaf) and svaha. This mantra consists of twentythree syllables and is used for tying the tuft of hair.1

Om, the pair of raksa, hum phaf. With this nine-syllabled mantra the repeater of the mantra shall perform the cleaning of the ground.2 3

At the end of tara (om) utter the words sarvavighnan utsaraya (remove all obstacles). Then hum phaf svaha. This thirteen-syllabled mantra is for the warding off of obstacles.8

2. The mantra for offering run» thus: pm him ekajaf makdjakfddhi- Patayt mcpopniUuh bntim gfhapa цЪйул hrlm svahA.

4. It gives the mantra for sipping the water: ом brim suutfuddh dharma sanm papdni iarnapOiqcunkalpanapanaya sadhd.

85. He shall think about the bija hrim resembling thejapa flower (China rose) in the navel. With the fire originating from it he shall burn the body along with his sin.

86. The knower of the mantras shall think about the bija of Tara (strlm) in his heart as having the lustre of gold. With the wind arising therefrom, he shall cast off the ashes of sin on the ground.

87. On meditating in the forehead, the fourth bija (hum) having the lustre of the moon or Kunda flower he shall make the body resemble the deity by means of the nectar following therefrom.

88-89. By dint of this purification of the elements he attains resemblance with the goddess.

He shall make the auspicious diagram (mandalam)4 by the following twelve-syllabled mantra: Tara (om) ananta (a) Bhrigu (sa) with karna(u), (bali) thenra attached with padma- nabha (e), then (khe) followed by vajrarekhe, the bija named krodha (hum) and pavakavallabha (svaha).

1. It gives the mantra for tying the sacred hair. Om mashidhari Vajryu Jikharipi sarvavaJashtdrim hum phot svdhd.

3. It gives the mantra for aHaying obstacles. Om sarvavighndMiisdrqjFa hQm phaf svdhd.

90-91. For the purpose of purifying flowers1 the mantra runs thus: Tara (om) followed by yathagata nidra (bha) attached with drk(i) followed by Seka, thenBhrigu (sa) followed by visa (ma)joined with dirgha (a), then smfti (ga)and (n)joined with (i) (i.e. gni), then mahakala (ma) attached with bhaga (e), then krodha (hum) astra (phat). For the purpose of purifying the heart2 3 the five-syllabled mantra is: Tara(om), pasa (am), para (hrim) svaha.

92-94. Ten mantras have thus been mentioned. Now the procedure of installing arghya is being recounted.

With the syllables mamsa and toya adorned with bindu (lam and vam) one should cleanse the ground and then prepare a diagram on the ground with bhugrha (square), a circle and a triangle with the mantra for the diagram. Then he should worship the adharashakti stationed in the middle of the circle of fire. Then after worshipping, vahnimantfala one should place the maha^amkha therein. It should be washed with the mantra: vihayas (ha) is attached with vamakarna (u) and bindu (.) (i.e. hum) and ending with (phat). Then read the mantra: Bhrigu (sa), dan# (tha) trimiirti (i) attached with indu (.) (i.e. sthim).

95-96. Thereafter, he shall worship the great conch while repeating the four mantras. Maya (hrim) is attached with three long vowels (i.e. hram, hrim, hrum), Kali followed by Srshti (ka) and long pa (i.e. pa) pratish(ha (a) is joined with mamsa (la), pavana (ya) followed by hrdaya (namah). This eleven-syllabled mantra is the first for worshipping the Mahashankha.

1. They give the mantra for the purification of flowers: om yathdgatd- bftifekasamdgni mi hum phaf svahd.

3. The mantra for worshipping Mahafahkha runs thus; (i) hrdm hrim KdlikapdlAya namah. (ii) Stram strim strum tdri#S kapdtdya namah, (iii) Him him hum lildkapdldya namah, (t'p) Hrim strim hum svargakapdldya saroddhdrdya sarvdya sarvodbhanaya^ sarvaiuddhimayaya sarvdsurarudhirdrundya htbhraya surdBhajandya DcvikapdldyQ namah.

97-98. Hariisa (sa), hari (ta), bhujangesi (ra) added with three long vowels and indu(.) followed by tarini which again ends with kapalaya namah. This is the twelve-syllabled mantra.

Kha (ha) adorned with three long vowels and bindu (.), then mesa (na) attached with vamadfg (i) followed by la kapalaya hrdayam (namah). This is the third one consisting of eleven syllables.

99-101. Maya (hrim), stribija (strim), kha (ha) attached witharghindu (uand bindu (.), followed by svarga which again is followed by Khadima (i.e. the letter that precedes kha (ka) then sarvadharaya, sarva and sarvodbhavain the dative (i.e. sarvaya sarvodbhavaya) sarvaSuddhimayaya sarvasurarudhi- raya) then rati (na) added with dlrgha (i.e. na) then vayu (ya),then followed by Subhra anila (ya) surabhajanaya, bhagi (da) and satya (e) (i.e. de) vikapalaya hit (namah). It contains fiftysix syllables for the worship of Mahasamkha.

102. After worshipping the disc of the sun there he shall fill it with water considering it to be nectar. Sandal pastes and flowers as well as rice grains are also placed therein.

103-104. After showing trikhanda mudra he should worship the disc of the moon. Vak (aim), sukti (hrim), padma (iriin), gagana (ha) along with refa (ra) anugraha (au) and bindu (.) (i.e. hraum) followed by mulamantra, viyat (ha) joined with anusarga (aum) i.e. (haum). With this mantra the sadhaka should charge the water1 2 eight times carefully.

105. By means of hrim he should pour wine into it and then show shankha and yoni mudras in it. Then he should conceive in it a circle, an octagon anfl hexagon therein, he should meditate on the goddess.

106-108. He should worship the deity as mentioned before, then he should perform tarpana rite of the great goddess by means of the index finger, middle finger and the little finger in the water kept in the mahaSankha with mulamantra four times. He shall perform tarpana of Ananda Bhairava with the mantra beginning with om and ending with namah, the syllables that come between them are kha (ha), refa (ra), manu (au) and bindu (.) (i.e. hraum); then again ha with Bhrigu (sa), manu (au), bindu (.) (i.e. hsaum).

Thereafter, with that water of arghya, he shall sprinkle the materials of worship.

1. MoUre for charging the water aim hrim strim от hraum hrim strim phaf ksaub (Aon). The last syllable has been dropped but Mantra Mahodadhi adds varqhadipiktndrAjlpo mamtrtkAdaiAk^arah.

109-110. After showing the gesture of yoni he shall bow down to Bhavatarinl. The procedure of the offering of arghya has been recounted. It is the bestower of all siddhis.

He should worship in the aforesaid altar made of the lotus, the hexagon and the pericarp and the square called the house of the earth with nice offerings.

111-115a. All around the square Bhugrha in different directions he should worship Ganesa and others. He should first worship Ganeia holding in his hand the noose, the goad, the skull and the trident and bedecked in various ornaments and situated in the east.

In the south, he shall worship the charming Bafuka who has serpents for ornaments, who holds the skull and the trident in his pair of hands and who is encircled by his own herd.

In the west, he shall worship Ksetrapala who is naked, dark-complexioned and ruthless and who holds in his hands a sword, a trident, a skull and the drum damaru.

In the north, he shall worship the yoginis wearing red garments and holding in their arms the skull, drum, noose and the linga.

115b-l 17. Over the head, he shall worship Aksobhya, the auspicious sage of the mantra of the goddess. The mantra for the worshipping of Aksobhya is as follows: Aksobhya vajra- puspam pratlccha svaha. The six angas are to be worshipped in six corners. He shall worship in the petals of the quarters the following deities:

118. In order to achieve the desired objects he shall worship Lamaka, Mamakfi, ParujuraandTaraka in the spaces between the quarters.

119-122. The following are the mantras mentioned for the worship of Vairocana etc., om and the first letter of the names attached with a bindu (.) and the name in the vocative case followed by ‘vajrapuspam praticcha svaha’ (i.e. Om vaim Vairocana vajrapuspam praticcha svaha).

At the four doors of the bhugpha he should worship Pad- mantaka, Yamantaka, Vighnantaka and Narantaka. Thereafter, he shall worship Indra and others as well as thunderbolt and other weapons.

One who worships the goddess thus attains wonderful scholarship, wealth, sons, grandsons, splendid glory and control over the people.

123-125. Tara (om),Maya (hrim) Shrimadekajate Nila Sarasvati mahogratare de, bala with netra i.e. va with i (i.e. devi) followed by the pair ofgada (kha and kha) and sarva- bhutapisaca dirgha (long vowel) added to agni (ra i e. ra), meru (ksa) then san grasa, then gra added to bhfgu (sa) (i.e. grasa) followed by mama jadyarii ca and the pair of chcdaya twice, then rama (shrim), maya (hrim), astra (phat) and svaha. The mantra1 consists of fiftytwo syllables. With this, one shall offer oblations unto the goddess at the end of rituals every day.

126-128. When the mantra becomes mature, the adept in mantras performs the application of it for the practical purpose.

The devotee shall write the mantra on the tongue of the new-born boy within three days. He shall write the mantra with a gold needle soaked in honey and ghee. Or the adept will write it with a white durva grass.

When the boy attains the age of eight he will become a wonderful poet, will also remain unvanquished by others and will be honoured by kings with gifts.

129-132. During an eclipse he shall take a piece of wood floating in the lake water and make a wedge out of it. Soaking it in oil and honey he should write the mantra on the petal of lotus. He shall envelop it with matpka syllables. After putting this inside a kunqia which is square having mekhaU (girdle) in it, he shall place fire in it. He shall performhomas with red lotuses soaked in water and cow’s milk. At the end of the homa he shall offer bali.

Om him Shrimadekqjct Xilasarasvati mahopalin dtvi kha k/uuarvabkiUaptidca- rakjasdn pout pasa mamajkjyam chtdatja chtdaya Mm him phaf svdhA.

133-134. Tara (om) followed by padme padme, then tandri (ma) viyaddirghe (ha), lohita (pa), atri (da), visa (ma) bhagarudha placed over bhaga (e) (i.e. padme), then say padmavati adorned with jhintisa (e) and anila (ya) (i.e. ye) svaha. This six teen-syllabled mantra1 is used for the bali. Thereafter, at midnight, he shall offer oblations with the aforesaid mantra.

135. When this is performed he shall have victory over the poets and become the king of poets. He will be the abode of the goddess of learning and wealth. He will be competent to please people.

136. The adept in the mantra shall apply on his head the yellow pigment charged with the mantra repeating it for a hundred times. Whomsoever he espies becomes as it were, his servant immediately.

137-138. On Tuesday, the devotee shall gather charcoal from the cremation-ground at night. Encasing it with that mantra he should bind it with red threads. Then he should charge it with the repetition of the mula mantra a hundred times and deposit the amulet in the house of the enemy. This exterminates the enemies along with their families within seven days.

139-140. The devotee shall write the mantra by means of turmeric and salt, on human bones at midnight on Sunday and charge it with the repetition of the mantra a thousand times.

If this is thrown into the house of the enemy, he will have demotion from the higher position and if thrown into the field, it brings about the destruction of plants and if thrown inside the stable it will be the remover of speed (of horses).

141-144. On the birch bark one shall write the mantra by means of red lac juice. The mula mantra shall be written within the hexagon. The name of the Sadhya should be written in the filament along with the vowels. Externally, it shall have eight petals of the lotus containing eight vargas of syllables and encircled by bhugrha. It should be covered with yellow piece of cloth and tied with a silken cord round the neck of the child. It then removes fear from goblins. If it is tied round the left arm of a woman it bestows sons. If it is tied round the right arm of a man it bestows wealth on the indigent. If the man longs for perfect knowledge the amulet bestows perfect knowledge on him. It bestows victory on kings.

1. The incarnations of Sarasvatl that bestows siddhis on the people have been mentioned to you. Henceforth, I shall recount the incarnations of Laksml, the bestower of all siddhis.

2. Aim, kllm and hrlm are mentioned as the three seed mantras, the sage being Dakshinamurti and Pankti the metre.

3-5. The deity Tripura bala, the middle one (i.e. klim) and the last (i.e. hrim) are the fakti and the bija. The first nyasa is done from the navel to the foot, the second one from the chest and the third one from the head to the chest. The first one is done on the left hand, the second one on the right hand, the third one on both. The three bijas are fixed on the head, in the private parts and on the chest. The nyasa is called navayoni and the devotee shall fix the mantra nine times.

6-11. He shall fix in the ears and the chin. He shall then fix on the cheeks, on the lotus-like face, in the eyes, in the nose, in the shoulders and in the belly. He shall then fix in two elbows, in the navel, in the knees, in the penis, in the rectum, at the sides, in the heart, in the breasts, in the region of the neck. He should fix them beginning from the left limbs onward. He shall fix Rati in the rectum preceded by vagbhava; prlti in the heart preceded by the last blja; between the eyebrows he should fix Manobhava preceded by klim. Again he shall fix the three bijas placing vagbhava in the end and Kama in the beginning (in the locations mentioned before). The Saktis are Amrteft, YogeSi and Vishvayoni.

On the head, in the mouth, in the heart, in the rectum and in the feet he should fix the five bijas of Kameshf followed by five smaras beginning with Manobhava in their due order.

12. The five smaras, the bestowers of all siddhis, are Manobhava, Makaradhvaja, Kandarpa, Manmatha and Kamadeva.

13-15. The deities of the five arrows named Dravini etc. are to be fixed on the head, in the feet, in the face, in the rectum, and in the heart along with Banes! bijas. The five bijas of Banes! are: dram, drim, klim, Ышп, sah. The five deities of the arrows are Dravini, Ksobhini, VaSikaranl, Akarsani and Sammohani.

The six angas are to be fixed putting kama (klim) in the middle between the third in the beginning and vag (aim) in the end.

16-18. Thereafter, he shall meditate on the goddess as having the six long vowels thus: She is stationed in a red lotus. She is clad in red garments. She resembles the rising sun. She holds in her hands the gesture of vidya, garlands and the gestures of fearlessness and the boon. The devotee shall repeat the mantra three hundred thousand times. To the extent of one tenth of it he shall perform homa with the flowers of kimshuka (butea frondosa) or oleander mixed with sweet things. The nine- triangled diagram is drawn in which outside of it there should be an eight-pctalled lotus.

19-21. In the filaments he shall inscribe vowels and in the petals he shall write the eight vargas (groups) of syllables. At the tip of petals there should be tridents and the lotus be covered with letters of alphabet. The devotee shall worship pifhaiaktis in the diagram thus drawn. They are: Iccha. jftana, kriya, kaminl kamadayini, Rati, Ratipriya, Nanda, Manonmanl. After worshipping these pithashaktis he should conceive the altar with the following mantra.

22-23. In the beginning there should be vyoma (ha) and the third blja followed by Sada?iva and Pretapadmasana in the dative case ending with namah.

It contains sixteen syllables. After the form of the deity has been conceived by the mula mantra, he shall invoke the goddess and pray to her along with thedifferent kinds of service.

24-27. After worshipping the goddess in the central triangle, Rati etc. are to be worshipped in the triangle left to it, to the right Priti and Manobhava in the front. Beginning from the South-east within the triangle he should worship the angas and outside the central triangle beginning from the east and in the front he should worship Smara and the deities of the arrows in the same manner. In the eight triangles he should worship eight saktis. They are named Subhaga, Bhaga, Bhagas- arpini, Bhagamala, Anariga, Anarigakusuma, Anarigamekhala and Anangamadana.

28. Brahml etc. are worshipped in the filaments, and the Bhairavas in the petals. The mothers are worshipped with long vowels in the beginning and Bhairavas with short vowels in the beginning.

29-33. At the tips of the petals the eight pithas are to be worshipped. They are Kamarupa, Malaya, Kollagiri, Cauhana, Kulantaka, Jalandhara, Oddyanaand Kottapitha.

In the bhugrha in its ten quarters the following ten shall be worshipped viz. Heruka, Tripurantaka, Vaitala, Agnijihva, Kalantaka, Kapalin, Ekapada, Bhimarupa, Vimala and Hafake- Svara.

He shall worship Indra and others in their respective quarters along with their weapons. Outside of it, he shall worship Batuka, YoginI, Ksetranayaka and Ganesha. In the interstices of quarters he shall worship Vasus and Suryas, Shivas and Bhutas. One who worships Bala Tripura Sundari shall be the master of wealth and learning.

34-37. If red lotuses are offered in homas, women will be under one’s control, kings can be captivated by performing homa with mustard. Goddess of fortune shall stay permanently if homas are performed with the flowers of nandavarta, raja- vfksa, kunda, patala, campaka and bilva fruits. The adept in mantras conquers premature death by performing homa with gutfuci dipped in milk. By performing homas with durva grass in the aforesaid manner one becomes free from ailments and attains longevity. If the homa is performed with cardamom, agallochum ordevadaru the devotee attains perfect knowledge and poetic talents. Fluency of speech is attained by palasa flowers and rice is attained by the homa performed with cooked rice. By performing homa with food grains soaked in cow’s milk or curds one shall conquer ailments.

38-40. Red sandal, camphor, cucurma reclinata, agal- lchum, rocana pigment, sandal, saffron and Indian spikenard are taken in parts in the ratio of one, nine, four, eight, seven and four in order. He shall take them to the cremation ground on a night in the dark half of the month and paste them with snow water and bigeardemom. In the meantime he shall charge it with ihe mantra. He shall then apply the paste as a mark on the forehead. By his very vision he will be able to control people and even elephants, lions and other animals as well as Raksasas and Sakinis.

41-44. For the fulfilment of ambitions the curse of the goddess should be removed. After performing the utkilana (opening of the bar) rite he shall repeat tiie mantra.

In the first blja he shall add varaha (ha) Bhrigu (sa) and pavalca (ra). In the middle one should add nabha (ha), hamsa (sa) and at the end add pavaka (ra) and in the third blja add in the beginning kha (ha) and at the end dhumaketana (ra). The mantra thus repeated one hundred times becomes free from the curse and bears fruits 1

1. These verses give direction how the Bila mantra becomes free of curse: hsraim hsklrim hsrauh.

2. It gives an alternative to remove the curse wit ho at adding ra in the first and the third. Thus the mantra becomes hsaim, hsklrim hsauh.

45-46. There is another method of dispelling the curse as prescribed by scholars. The first (aim), aim, sauh, kllm, kllm aim, sauh, and klim. This is the nine-syllabled mantra. If this mantra is repeated a hundred times it shall make the curse ofBala recede.

47-48. The two mantras viz cetanya.and ahladim1 when repeated are conducive to dispel the bar. The three vowels are the cetani mantra viz. adhara (aim), santi (I) and anugraha (au) and when Kama (kllm) remains between tara (om) in the beginning and hfdaya (namah) at the end, the mantra is named ahladim.

Before the repetition of the mantra one should make the three bijas illumine with the help of following mantra.2 After brightening the three bijas one should repeat them for the purpose achieving the desired object.

49-52. Vada Vada, ambu (va) along with long vowel (i.e. va) and smrti (ga) are lying on ananta (a) and bala (va) (i.e. vagva), then satya (da) with netra (i) (that is di) and na is like that, (that is ni) are the dlpanl of the first syllable of the nine-syllabled mantra.

Klinne Kledini, then vaikuntha (ma), long kha (ha), antima the last syllable (i.e. ksa) joined with sadya (o) (that is kso), then nidra (bha) with candra (.) followed by Kuru at the end. This eleven-syllabled mantra is the dipani of the middle blja. Om Moksham kuru are the dipani of the five- syllabled mantra. Without dipani Bala though worshipped does not become effective.

53. For bringing about loss of peace among the enemies the mantra should be repeated in the order as follows: vagaim, the last vija, and klim. For the captivation of the three worlds one should repeat in the order as kama, vag and the last bija and for liberation kama, the last bija and bija vani should be repeated continuously.

2. Dipani mantra runs as follows. They are three, one for vdgbhava, the second for кЛта and the third for Mokshad3.

(i) Vada vada vdgvddini aim, (ii) klinne kledini mahdkfobhath kurut (iii) om mokfam kuru.

54. At the beginning of the ritual of Bala one should worship three types of Gurus1 viz. belonging to the divine order, those belonging to Siddha order and those belonging to human beings.

55-57. In the divya line there arc seven gurus viz Para- prakaSanandanatha, ParameSananda, Paralivananda, Kame- Svarananda, Mokshananda, Kamananda and Amrtananda.

Osage, the five siddhaughas are the following:lshana, Tatpurusa, Aghora, Vamadeva and Sadyojata.

58. In the diagram named Navayoni the excellent devotee should write the bljas three times round the central tringle clock-wise.

59-60. In the eight petals of the lotus he shall write the syllables of Gayatri, three in each. He should encircle them with the letters of the alphabet outside and then draw two bhupuras (squares) intersecting each other having the corners shining with the blja of kama (klim). The yantra (amulet) called traipura has been recounted. It should be made effective by means of repetition of mantras and be drawn by means of the ghee left after the homas. When the yantra is worn in the arm, it yields wealth, fame, happiness and sons.

1. Id Agamas three kinds of Gurus are mentioned. The divine beings come under the first categories known as Divyaughas. The second kinds are known as Siddhaughas and the third are MAnauaughas. The third kinds are powerful yogis but they are human beings. These verses give ten names of the Divya line. Their names must end with Ananda.

(i) ParaprakAianandat (ii) ParamtiAnanda, (iii) ParativAnanda (iv) KAnuivarAnanda, (v) Mokf Ananda (vi) KAmAnanda, (vii) AmrlAnanda.

(c) The minava gurus are those from whom a particular disciple has taken his initiation. They are the teacher, the grand teacher, the great grand teacher and the gre

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