MaheSa-Mantra-Kathanam (The narrative of the Mantra of Maheia)

1. Henceforth, I shall mention the Mantra of Maheia that achieves every object. By propitiating it, man obtains worldly pleasures as well as liberation.

2. Hidaya (namah), the letter following va (ia) Sukshma (i) (ii), lanta (va) attached with ananta (a) followed by marut (ya). The mantra contains five syllables.1 With tara (om) in the beginning it is of six syllables.

3. Its sage is Vamadeva, metre Pankti and its deity is Iia. The preceptor shall perform nyasa in six limbs with the six syllables of the mantra.

1. The five-syllabled, mantra of Shiva is namafi Siodyo. When om is prefixed to it, the mantra contains six syllables.

4-6. He shall fix the letters of the mantra and the murtis (the forms of the deity) in due order in the index finger, in the middle finger, in the last finger, in the ring finger and in the thumb.

They are Tatpurusa, Aghora, Sadyojata, Vamadeva, Isana. He shall fix them in the mouth, in the foot, in the private parts and on one’s own head. He shall fix the angas of the mantra adding jati (namah) in their sequence.

7-11. Thereafter, for protection, he shall perform Goloka nyasa.1 He shall fix in the heart, mouth, shoulders, thighs, throat, navel, sides, back, heart, head, mouth, eyes, nostrils, joints of the hands and feet together with the tips.

Thereafter, he shall fix on the head, mouth, heart, belly, thighs, feet, heart, iolus-like face, axe, gesture of deer, gesture of fearlessness, and the boons. He shall fix in sequence in the mouth, shoulders, heart, feet, thighs and belly. Thus the excellent worshipper shall fix the six syllables of the nulla mantra. Then again, he shall fix them on the head, forehead, belly, shoulders and the heart. Afterwards, the intelligent devotee shall perform the pervasive nyasa with the mantra.

12. Obeisance to Sambhu, the deity whose form is immovable, who is a column of light and of the nature of nectar, and who manifests himself in four forms and whose body has received the splendour of their limbs.

13-16. The devotee who has fixed thus in his body shall meditate on the lord of Parvatl. One shall meditate continuously on Mahesa who resembles the silver mountain, who is having the moon as his beautiful ornament, whtfse body is brilliant on account of jewelled embellishment, who holds in his hands the axe, the boon, fearlessness and the deer, whose face is inauspicious, who is seated in the lotus posture, who is eulogised by the group of gods, who is clad in the hide of a tiger, who is of the form of the universe, who is thrce-cycd, fivefaced auspicious deity Shiva, the remover of all fears. А регзоп who is initiated in the Saiva tradition shall repeat this mantra two million five hundred thousand times,

1. It gives the procedure of Golokanydsa. According to Raghavabhaffa the commentator of Sdrada Tilaka it should be done ten times.

17. He shall perform twentyfour thousand homas with good milk pudding. Then the mantra becomes mature and the bestower of achievement to the aspirant.

18-22. He shall worship the lord in the altar abiding by the nine Saktis: Varna, Jyestha, Raudrl, Kali, Kalavikanml, Balavikarani, Balapramathani, Sarvabhutadamani and Manomanl. They are the Saktis belonging to Shiva’s altar.

Namo bhagavale (obeisance unto the lord),unto one who is associated with the primordial Sakiis, then anantaya (unto the infinite one), then unto the nature of Vogapltha.1 The mantra begins with om and ends with namah.

With this mantra one shall offer the scat to the lord of Girija. After conceiving the form of the deity by means of the mulamantra one shall invoke Shiva therein and worship him.

23. In the pericarp he shall worship the image. Isftna abides in the north-east, who resembles the colour of pure crystal. In the quarters he should worship Tatpurusa1 2 and others.

24. They are of yellow, black, white aud red in complexion. They bear weapons of their chief. They have four faces each and should be worshipped in due order properly.

25. In the corners he should worship Kalas beginning with Nivritti etc. which are of brilliant forms.The angas are abiding in the filaments and lie should worship the lord of obstacles abiding in the petals.

26-28. The eight attending deities are Ananta, Suksnia, Sivottama, Ekanetra, Ekarudra, Trimurti, Srlkantha, Sikhan^liii, Their complexions arc red, yellow, white, reddish, black, red, of collyrium and dark colour. On their coronets are the new moons. They are stationed in the lotus and bedecked in ornaments. They have three eyes. In their hands they hold tridents, thunderbolt, missiles, the bow and the arrows.

1. The ptfha mantra of Shiva runs thus: om namo bhagavaU sakalagu\iMma iaktiyyktdya an ant 6y a yogapifhdtmane nama[i

2. Tatpurufa and others are to be worshipped with the mantra of Shiva with om prefijftd, adding the name of the deity.

29-30. Beginning from the north he should worship Rudra, Candeshvara, Nandin, Mahakala, Ganes'a, Vfsabha, Bhrrigarffi and Skanda. They are seated in lotus seats. They have the complexion as follows: golden, crystalline, pink, dark-coloured, white as pearl, moon-coloured, white and tawny- coloured.

31. Thereafter, Indra and others equipped with thunderbolt and other weapons should be worshipped. He should worship the lord repeating the mantra a thousand times.

32. He will be liberated from sins and attain the desired prosperity and glory. If he repeats the mantra two thousand times he will be free from all calamities.

33. He who repeats mantra three thousand times attains longevity. If he increases the number of japa by a thousand he will attain the object of his desire.

34. One shall perform homa with white gingelly seeds alongwith ghee for a hundred thousand times. He will destroy all distresses arising from evil portents.

35. By repeating mantra ten million times he directly becomes Shiva. The six-syllabled mantra enclosed with hrlm becomes the eight-syllabled one.1

36. Its sage and metre are as mentioned before. Its deity is the lord of Uma. The ancillaries1 2 have already been mentioned. One should meditate on Shiva along with his consort Uma.

37-38. Within his heart the devotee should meditate on the three-eyed lord as follows: He resembles the Bandhuka flower. He bears the crescent moon on his forehead with a smiling face. He holds in his hands the trident, skull, boon and fearlessness. He is embellished in beautiful ornaments. His body is embraced by the daughter of the mountain and she is seated on his left thigh. She embraces him with her arm. Thus the devotee should think of him.

1. A mantra of Shiva with hrtm prefixed and sufficed. Sioa is meditated upon as associated with Uma.

39. He should repeat the mantra one million four hundred thousand times. He should perform homa in accordance with the right procedure with the excellent twigs of cassia fistula mixed with sweet solution fourteen thousand times.

40. He should worship the lord of Uma with sweet smelling flowers in the altar mentioned before. He should worship the attending deities as representing limbs outside beginning with Hfllekha.

41. They are to be worshipped in accordance with the injunction in the middle, in the east, in the south, in the north and in the west. He shall worship the bull and others in due order in the petab of the east onward.

42. Thereafter, he shall worship CantfeSa whose hands shine with trident, axe, rosary and the water pot. His features arc red and he has three eyes.

43. He shall worship Durga who holds in her hands the discus, conch, fearlessness and the desired boon, who has the lustre of emerald, who is gentle, who has three eyes and who is bedecked in charming ornaments.

44. Thereafter, he should- worship the six-faced deity with twelve eyes and holding the branch of the Kalpa tree and and jewelled bell. He has a brilliant form of a body and possesses the lustre of the rising sun.

45. He should worship Nandin too who is gentle, who is bedecked in jewelled ornaments, whose body is dark- coloured and who holds axe, boon, fearlessness and the battle axe.

46. Then, he should worship Vighnanayaka whose lustre is like that of saffron, who holds noose, goad, boon and fearlessness and whose crest is adorned with the crescent moon.

47. Thereafter, he should worship the commander-in- chief of the army who is dark-complexioned, who holds a red lily in his hand, who has kept his left hand on the left lap, who has two eyes and who is clad in red clothes.

48. Thereafter, the eight mothers Brahmi and others whose characteristics have been mentioned before, should be wonhipped. He should worship Indra and others, the guardians of the quarters in their respective zones.

49-51. Then on one side of it, he should worship, in the due order, thunderbolt etc which are their weapons. The knower of the mantra who thus worships Sambhu, the lord of Uma, shall be the bestower of all good fortune and welfare of all the worlds.

The following is the mantra called Prasada1 viz santa (ha) associated with sadyanta (au) the head of which is adorned with bindu (.). It is the bestower of all siddhis on the worshipper. The procedure of conceiving the six angas is mentioned through the bljas along with six long vowels.

52. О Narada, the sage etc. of this mantra are the same as six-syllabled mantra. The teacher should fix Iaina and other forms in the thumb and other limbs.

53. The bljas are to be known in their order connected with liana, Tatpurusa, Aghora, Vamadeva and Sadyojata.

54-55. Taking the five short vowels (o,e,u,i,a) in the reverse order attached with ha, one should fix them in fingers, then again he should fix them on the head, in the mouth, in the heart, in the private parts and in the feet, in the due order. He should fix them in the faces above and in the east, in the south, in the north and in the west.

56-57. Thereafter, the intelligent devotee should fix thirtyeight Kalas in the body. The excellent teacher should fix rightly the Rk8 verses of liana in due order in the fingers beginning with the thumb and ending with the little finger. After fixing them again on the head, in the face, in the lotus of the heart, in the private parts and in the feet, he should conceive the angas in the mouth and on the head etc.

58-62. After uttering the group of five taras1 2 3 4 he should say obeisance (namah) unto the omniscient one in the heart.

1. Pros Ada mantra of Shiva: Hawn. The angas are to be done with the btfa adding d, f, fl, ai, au, aft to it.

3. The verse refers to some Rk mantras occurring in the commentary of Saradd Tilaka, Chapter XVIII. They are connected with Ijdna, Tatpvnifa, Aghora, Vdmadtoa, Sadyojdta.

папиф. Svaha unto the head with the nectarine one with the garland of light. Vasaf unto the tuft of hair (iikhi iikhayai). Hum unto the coat of mail, to the one who has thunderbolt in his hand and is free. Vau;af after uttering Saum, Vaum, Haum to the three eyed-one who is of undiminishing power. After uttering Slim puSum hum phaf unto the one who is of immesaurable power. With great concentration he should perform the rite of sa^anga in the cast, south, north, west and the middle.

63-66a. He should then fix five Kalas of I Sana in his faces thus: I Sana the lord of all vidyas, namah unto SaSinI, the first Kala-ISvara the lord of all beings, namah unto Mangala. Then uttering the Brahmadhipati, then again Brahmano’dhi- pati, then unto Brahmestada namah. Then namah unto MaricI after uttering ‘let me be graced with auspiciousness.1 Namah, unto Amsumalinl after uttering SadaSivom. All these arc preceded by om and followed by namah.

66b-69. Thereafter, the repeater of the mantra should fix the four Kalas of Tatpurusa in the faces in the east, west, south and north. The first Kala is constituted of Tatpurusaya vidmahe (We know that it is for Tatpuru?a). Then after the word Mahadevaya dhlmahi (we meditate upon Mahadeva), Vidya is said to be the second kala. Tanno Rudrah (May Rudra). The third Kala is Pratisjha and pracodayat (may urge) and ti.e last Kala is Nivritti. These Kalas are used with om in the beginning and accompanied by namah.

70. Thereafter, the repeater of the mantra should duly fix the eight Kalas in the heart, in the pair of shoulders, in the navel, in the belly, in the back, in the chest and in the heart.

71-74. After saying Aghorebbyaht the first Kala (Uma kali) as mentioned before, then Ghorebhyah (Unto the terrible one), Mohi shall be the second Kala. Then after Ghori, Kshama the glorified third Kala, then Nidra should be the one after the word Ghoratara. After sarvatah sarva the Kali named Vyadhi. After Sarvebhyah mrtyu the sixth Kala. After Nam- aste astu (obeisance unto you). K?udha shall be the seventh Kali. Tfshi is the eighth Kala after Rudrarfipebhyah All of them are preceded by Om and followed by namah.

75. Then, he should fix the thirteen Kalis of Vamadeva in the two testicles, in the pair of thighs, in the knees, in the calves and in the loins, in the waist and in the two sides.

76. After uttering Vamadevaya namah comes the Raja Kala. The second Kali is Raksha which should be uttered after saying Jye?thiya namah.

77-80. Kami is the fifth Kali. Obeisance unto Kali. Samyamanl is the sixth which should be uttered with Kalavi- karaiiiya namah. Kriyi is desired to be the seventh which is followed by Balavikaraniya namah. Vrddhi is the eighth, after bala there is the sthiri Kali. Then uttering balapramathJmaya namah the Kali is known as Ratrfc Then uttering Sarvabhuta- damaniya namali the Kali is BhramanL After namah, Mohini is said to be the Kali by the knowers of the mantra. After saying unmanaya namah. Jvari is the thirteenth Kala.

81-86. They are glorified and used with om in the beginning, in the dative case and with namah at the end.

He shall fix the eight mantra Kalis (mantra particles) of Sadyojata in their sequence with his first Kala named Siddhi uttering Sadyojatam prapadyami (I resort to Sadyojata) in the feet, in the hands, in the nostrils, in the head and in the pair of arms. Vrddhi is the second after uttering Sadyojataya vai namah. Dyuti is the third after Bhave, Lak?mi is the fourth after the word Abhave. Then the word Natibhave is followed by Medhi the fifth. Then the Kala which is Prajfta, the sixth after Bhavasva mam. After Bhava the Kala is Prabha. Then after udbhaviya namah sudha is the eighth Kali. All the Kalas have Om in the beginning and are in the dative case and are joined with namah

86-87. Thus the thirty-eight Kalas of the five Ijlks have been mentioned. The devotee who performs these nyasas in his limbs will become lord Shiva himself. Then with great concentration he should meditate on Sadaiiva thus.

88-89. He has five faces: white,yellow, black, white and the odour of the China rose. He has rosaries. His coronet is the moon. He is as refulgent as ten million full moons. In his bauds, he holds the trident, the battle axe, the dagger, the thunderbolt, fire and the lord of serpents as well as bell, noose, boons and fearlessness. He is highly brilliant ornaments.

90. After meditating thus, he should repeat the mantra five hundred thousand times. To the extent of one-tenth of it he should perform homa with oleander flowers soaked in honey.

91. He should worship the deity in the altar as mentioned before. He should conceive the form of the deity by means of the mula mantra. In the form he should invoke the deity and worship him along with the attending deities.

92. In the north eastern quarter he should worship lshana who is white-complexioned, with three eyes and who holds in his hands Sakti, drum, fearlessness and boon.

93. In the east he should worship the three-eyed four- faced Tatpurusa who is as refulgent as the lightning and who holds the axe, deer, boon and fearlessness.

94-95. The most excellent among the knowers of the mantra should worship the three-eyed Aghora in the south, Aghora who is terrible with terrifying teeth, who has four faces, who has the colour of the collyrium and who holds in his hands the rosary garland, Vedas, noose, hook, drum, iron club, the sharp- pointed trident and the skull.

96-98. In the west he should worship the three-eyed Vamadeva who has four faces resembling afternoon in lustre, whose coronet shines brightly by virtue of the crescent moon at the crest, who holds in his hands the deer, rosary string, fearlessness and boon. In the north he should worship the three-eyed sportive Sadyojata, who resembles the camphor and the moon, who is gentle, who has smiling faces and who holds in his hands the boon, fearlessness, rosary garland and dagger.

99. In the corners he should worship the fiery-formed Nivritti and other Kalas.1 AU round the petals he should worship Ananta and others and the lords of impediments.

100-102. Outsideof it, he should worship Umaand others and also Indra and others along with their weapons. After worshipping the lord of gods thus, with great devotion the knower of the mantra shall propitiate the deity with charming dances, music etc. as well as hymns.

1. К aids are the shining ray». They are Niortti, Pratiffhd Vidjd, Sdnti and Sadjmtad. They are the sources of Pffoi to Shiva and they pervade the firmament. They are without body and composed of the form of rays.

Tara (om), maya (hrim), Viyat (ha), the fourteenth vowel (au) along with bindu is joined with five-syllabled mantra and thus consists of eight syllables.1 The intelligent devotee should perform the rite of nyasa in the same manner as in regard to the five-syllabled mantra.

103-104. One shall meditate on Shiva, the lord of all, who has the lustre of saffron, whose jcwrl-set crown shines exquisitely, who has the moon for his crest-jewel, whose ornaments and unguents are divine, who has serpents for his sacred thread, who has placed one of his hands on the breasts of his beloved, who is seated on his left thigh, who holds in his bands the Vedas, battle axe, boon and fearlessness.

105. He shall repeat the mantra eight hundred thousand times and perform eight thousand homas with milk-puddings together with ghee after conceiving the form of the deity in the altar by means of the mula mantra.

106-108a. The first avarana (surrounding circle is to be done with angas, the next one is constituted by Ananta and others, the third one is cited through Uma, the fourth one is through the lords of quarters and the fifth one is through their weapons. The excellent aspirant should worship the lord every day. Thus, he will be able to enjoy good fortune by acquiring it along with his sons and grandsons.

108b-109. Tara (om), sthira (ja) joined with karna (u) and indu (.), then Bhrigu (sa) along with visarga(:). The mantra1 consists of three syllables and is of the nature of Mrtyufi- jaya. Its sage is Kahola, the metre is Gayatri and the deity is Mftyufijaya MahAdeva. He should perform nyasa in six limbs with sa joining it with six long vowels.

110-112. One should meditateon the deity who fascinates the universe. He is seated on two lotuses. He has sun, moon and fire as his eyes and a smiling lace. His hands shine with the gestures of the подо, deer and rosary string. He has the lustre of the moon. His limbs are flooded with the nectar oozing out of the moon in his forehead and he is bedecked in necklaces and other ornaments. 1 2

113. The intelligent devotee should repeat the mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with pieces of guducl soaked in pure milk and ghee.

114. After conceiving the form of the deity by means of the mula mantra he should worship the deity in the altar belonging to Shiva. After propitiating the attending deities of the limbs he should worship the lords of the worlds.

115-118. The excellent aspirant should worship their weapons when outside. О excellent sage, this mantra has been made mature through repetition and worship. He should perform the practical application of the same as given in the kalpa (texts on rituals) for realising the desired aims. By performing homa with pieces of guducl sprinkled with milk every day he attains the longevity of thousand months as well as wealth and sons. He should perform a thousand homas every day in the week with these articles in due order viz. guducl, banyan, gingelly seed, durva grass, milk, ghee and milk puddings. He should perform a thousand homas with these seven articles in seven days. He should feed more than seven brahmins with sweet dishes.

119. He should give fees to Rtviks, a pink-coloured milch cow as their fee. Afterwards, he should propitiate the teacher by means of cash payment thinking him as the very deity itself.

120. By this procedure the sadhaka will be free from the malignant influence of Krtya and fever etc. He will live for a long time to see hundred autumns.

121-123. This homa is the bestower of peace in thefollow- ing cases: in the rites of black magic, in fever, in the benumbed state, in terrible madness, in headache, in all incurable ailments, in the agony due to poison, in delusion, in burning sensation and in great fear. It yields all fearlessness. One should perform homa with these articles in the proper manner for those born in the constellation of stars of the three, one, ten and nineteen.

He should feed brahmins well versed in the Vedas with sweet things. He attains a long life and the desired glory in this way.

124. The intelligent devotee should offer oblation into the fire everyday with durva grass. He will be able to conquer premature death. It increases longevity and health.

125. If in the three days (just mentioned) he performs homa with the twigs of guducl, saffron and Bakula it will remove his ailments and death.

126. Нота performed with white mustard destroys fever. Нота performed with apamarga twigs is destructive of all ailments.

127-128. Daksinamurtaye should be uttered first, then homage unto you who reside at the root of the banyan tree, obeisance unto him who is deeply engrossed in meditation, then to Rudra and Sambhu. Tara (от) and hrim should enclose the mantra.1

129-132. The mantra consists of thirtysix syllables. It is the bestower of all desired gods. shuka is the sage and Anus|up is the metre. The deity is Sambhu Daksinamurti. The angas, heart etc, are conceived by the syllables of the mantra. It is accompanied by От and hrim at the beginning and the end. They are divided into groups of six, six, eight, eight, five and three letters each. He should fix the syllables of mantra on the head, forehead, eyes, ears, cheeks, nose, mouth, joints of the hands, throat, breasts, heart, navel, hips, private parts and the joints of the feet. The pervasive should be performed in the body with От and hrim.

133-138. There is a lofty banyan tree on the ridge of the Himalayas frequented by Siddhas and Kinnaras. The tree has fruits shining like rubies. It has shadowed sunlight by its far- extending branches The full-blown trees are embraced by the clusters of creepers in full bloom. The place has been rendered cool by the winds blowing over the mountain streams flowing out of the rock crevasses. Groups of celestial darnels sing while the flocks of peacocks dance. Different quarters are resonant by the cooing of cuckoos. The region is frequented by the animals which have eschewed their mutual animosity. It is beautified by fragrant flowers of both aquatic and terrestrial origin.lt is continuously and happily resorted to by the sages, Shuka and others. It is frequently supervised by the gods, the chief of whom is Indra and who are accompanied by their womenfolk and others.

1. It gives the mantra of Dakfirfmurti thus: От DnkfUdmunajti tubhyam vafctpddamvdiint dhyanaiknnirataAtfya ruunafy Rudrtya Sambhavt him.

139. The banyan tree is beautified by the thickly grown emerald-like leaves. It is embellished as though with hanging ornaments made of the nine precious gems.

140-143. It is a wonderful tree the shade of which is capable of dispelling worldly distress. Shiva is seated at its root in an auspicious throne set beautifully, studded with jewels. His embellishments are immeasurable. His face resembles the autumnal moon. He resembles the mountain Kailasa, has three eyes and the crescent moon decorating his matted hair. He is seated in the heroic posture. He holds the posture of the hatchet, deer and has placed the delicate hand on the knee. He has kept a serpent firmly fixed under his arm-pit. He should meditate on Shiva in his pleasant mood.

144. To the extent of one-tenth of it he should perform homa with white gingelly seeds soaked in milk. He should worship the deity in the altar in the way as mentioned in regard to the five-syllabled mantra in accordance with the procedure given therein.

145. The devotee should restrict his diet to what is received by way of alms. He should continue to repeat this mantra for a month with his sense-organs perfectly under control. Every day he should repeat it four thousand times. He obtains great eloquency and glory of speech.

146. He should drink water after charging it with the utterance of the mantra thrice.

By the meditation of Daksinamurti the excellent aspirant becomes competent to acquire the ability of giving discourses on scriptural texts.

147-148. Om namo bhagavate Daksinamiirtaye mahyam medham prayaccha svaha (Om obeisance unto lord Daksinamurti, grant intellect unto me). This is a mantra with twentytwo syllables. Its sage is the four-faced lord, the metre is Gayatri and the deity has already been mentioned.

149. He should conceive ahgas by means of six long vowels enclosed with Om or with the syllables of the mantra in their sequence. The meditation is the same as before.

150-151. The Nilakanfha mantra 1:Lohita (pa) is scaled on agni (ra) followed by sadya (o) and bindu (.). This is the first syllable. Thendirgha (na) is seated in vahniblja (ra) and adorned with Santi and indu (i and’) The third is langall (tha) and sarga (:). This mantra consisting of three bijas has the nature of Nilakantha and is the remover of two sorts of poisons (moving and unmoving).

152-154. Two Haras and svaha are the mantra for the heart, Kapardinc svaha is for the head, Nllakanthaya svaha is for the tuft. After the word kalakuja and vishabhaksharia in the dative (one who swallows the poison Kalakuta) and him phaj is the Kavaca mantra. Nilakanthine svaha is the mantra for astra (phat). These are the five mantras for five limbs.

155-156. He should fix three bijas in their sequence on the head, throat and the lotus of the heart. He should meditate on the three-eyed Нага whose refulgence is like that of ten thousand rising suns, who is rendered splendid by the moon on the matted hair, whose ornaments are serpents and who holds in his hands the rosary string, trident, the skull of Brahma and the club Khafvanga.

157. He should repeat mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with cooked rice soaked in ghee in a well-consecrated sacrificial fire.

158. He should worship lord Nilakanfha with deep concentration in the altar of Shiva, in accordance with the procedure laid down in regard to the worship of Mrtyuftjaya. He is the destroyer of two sorts of poison.

159. Agni (ra), samvartaka (ksha), aditya (ma), ra, anila (ya), then sashtha (u) joined with bindu (.) (?) All these together constitute the blja of Gintamani, the bestower of all prosperity.

160. Kaiyapa is recounted as the sage, anu^up is the metre. Ardhanarlivara, the lord of the worlds, is the deity.

161-162. He should conceive six angas by means of six consonants beginning with (ya, ra, la va, ia, sha,) in due sequence. He should meditate on ArdhanarlSvara who has three eyes, whose lustre is like that of the blue jewel. He holds in his lotus-like hands the trident, noose, skull and the red lily, whose ornaments are charming and who has the crescent moon over his tied-up matted hair.

163-164. He should repeat the mantra a hundred thousand times and perform three hundred liomas with gingelly seeds soaked in sweet things. He should worship the deity in the altar of Shiva along with the attending deities such as the bull etc. Afterwards, the mothers and thereafter the guardians of the worlds along with their weapons are to be worshipped. For suppressing ailments, one should repeat the mantra beginning with Prasada ten thousand times.

165. This bija is encircled by the letters of vowels and nectar is flowing out of it. It is stationed in the disc of the moon. When meditated upon the head it dispels poison and ailment.

166-167. The bija encircled by the vowels and stationed in the centre of the triangle with apex going upward and externally encircled by a hexagon shining with the letters ra etc. written in the reverse order. When meditated over the head of one afflicted by goblins, it will immediately destroy the goblin. If it is meditated on in afflicted limbs it certainly suppresses different afflictions.

Ош namah Pasupataye, Om namah Bhutadhipataye (unto the overlord of individual souls, the overlord of elements),Om палю Rudraya (obeisance unto Rudra) Khatfga Ravana, vihara vihara (sport, sport) sara, sara, nftya, nrtya (dance, dance) shmashanabhasmaftcitashariraya (unto the deity whose body is worshipped with the ashes of the cremation ground) ghan(a- kapalamaladidharaya (unto one who bears bells and skulls as if they were his necklace) after the word Vyaghracarma pari- dhaniya^unto one who wears the hide of the tiger), then say Sa4ankakrtashekharaya (unto one who has adorned his crest with the moon), Kr?nasarpayajfiopavitine (unto one who has black serpents for his sacred thread), then the pair ofbala and the pair of cala, then anivartakapaline (unto one who holds the skull all the time), then the pair of hana (kill) bhutan trasaya trasaya (terrify, terrify)..Thereafter again in the middle of the sphere kata, ka(a (shine shine) Rudramku- iena samaya iamaya (O Rudra, suppress it with goad). Prave4- aya, praveSaya (make it enter), aveSaya avesaya (possess it) candasidharadhipataye Rudraya jftapaya svaha (make it known to the wielder of the terrible sword, the Rudra svaha. This is Khadga Ravana mantra which contains one hundred and seventy syllables.

176. Bhutadhipataye svaha is the mantra for the worship. This is a mantra for the realised one. It can be realised perfectly by japa alone.

Hrlm sphura sphura (throb throb), prasphura prasphura (throb well), ghataya, ghataya (kill, kill) hum. The mantra ends with phaf. This great mantra consists of fifty one syllables. It is the weapon of Aghora. Aghora is its sage, the metre is tri- vrt. Aghora Rudra, the leader of the mantra, is stipulated as the deity.

180-182. Heart consists of five letters, the head of six, tuft is recounted with ten, kavaca thread of the pair with twelve and astrain (phaf) with ten. He should fix them with letters, split them into groups of eleven, five, six and two letters each on the head,in the eyes, in the mouth, in the throat, in the heart, in the navel, in the thighs in sequence as well as in the knee, in the calves and the pair of feet.

183. One should meditate upon the three-eyed SadaShiva, the Aghora who is dark-complexioned and who possesses serpents, whose garments and the unguents are red and who wields many kinds of weapon.

.(Another mantra) Om vanta(4a) is stationed in la which is adorned with (I) andbindu (.) then pirSva (pa),vaka (4a) is joined with karna (u) and the mantra ends with varma (hum) and astra (pha(). This is called Pashupatastra mantra. It contains six syllables. It removes minor evil planets.

186-188. The six ahgas are conceived by six letters ending with hum and phaj along with its jati (namah, svaha). One should meditate on Pashupati whose refulgence is like that of the midday sun, who is terrible, who has three eyes, who has serpents for his ornaments, who ha our faces and who holds various weapons. He should repeat die mantra six hundred thousand times. To the extent of one-tenth of it he should perform homa with cow, ghee in the fire consecrated by the mantra. He should worship the deity in the altar of Shiva along with the ahgas, mothers, lords of the worlds and their weapons.

189. One should sprinkle water charged with this mantra on the face of one seized by goblins. As a result of the powerful influence of this great mantra, he will cry out loud sharp cry.

190. One who discharges the arrows charged with this mantra will instantaneously conquer the enemies like another Arjuna.

191-195. The final letter of the alphabet (ksa) with bindu, obeisance unto Ksetrapala and namah (is the mantra of Ksetrapala). After fixing the six ahgas with the bija having six long vowels, he should remember the three-eyed deity who has the lustre of the blue mountain. He is naked. His ornaments are serpents and he holds the skull, iron club and wears tawny- coloured matted hair which is tied up. He should repeat the mantra a hundred thousand times. To the extent of one-tenth of it he should perform homa with milk puddings sprinkled with ghee. Then he should worship the lord Ksetrapala in the altar conceived to be made of dharma etc. along with the attending deities. With the deep respect he should offer oblations unto him together with the attendants.

196-197. The following is the balimantra (the mantra for bali). Ehiehi(come, come) vidvisham (the name repeated twice) bhaftjaya bhafijaya (break, break) nartaya nartaya (dance, dance) vighnan viruUaya (remove the impediments) Maha- bhairava Ksetrapala balim, grhana grhfina svaha. (accept, accept the oblation of Ksetrapala. This is called the Balimantra which bestows the desired good.

198-199. The aspirant should make a large ball of rice together with the side dish. During nights he should са!Г Ksetrapala in mind according to the way mentioned before and offer oblations in his hand. Delighted with this offering Ksetrapala grants splendour, intellect, strength, health, brilliance, nourishment, fame, and glory.

200-204. He should say Ba^uka in the dative and also apadu- ddharana, then two kurus (kuru, kuru) and then Bajuka in the dative. It ends with hrim and is preceded by om. This mantra consists of twentytwo syllables. The ahgas of the mantra are conceived by the syllables grouped into two, four, seven, four, four and one each. With great devotion he should meditate on the deity who is a boy resembling the crystal in complexion. His face shines with the tresses of hair, whose limbs are brightened by divine embellishments, who has three eyes, who holds a staff and a trident, who is delighted and who brings about fearlessness unto his devotees. He should repeat the mantra two million two hundred thousand times. He should restrict his diet to rice cooked in ghee and should have control over his senses. To the extent of one-tenth of it he should perform homa with gingelly seeds accompanied by sweet things.

205-209. In the altar conceived by dharma in a lotus of great splendour, to which there will be the lotus of the ether that is abiding in a triangle within a hexagon, one should worship lord Batuka along with his ahgas and attending deities in due order. “Devour everyday the flesh and blood of persons belonging to the side of the enemy. Devour it in the company of your ganas accompanied by your dogs.” This is called the Balimantra. The name of the enemy is kept within. Delighted with the mantra Bafuka will be chopping off the army of the enemy. Highly furious he will distribute their flesh among his attendants.

Arghiia (ii), danta (dha) joined with ra at the tip of head and stationed on lantft (va) (urdhva). This Camja mantra consists of three syllables. The sage is Trika and the metre is anush(up.

210-211. The mode of conceiving the angas is being mentioned. Dlpta pha; is the heart. Jvala phaf is the head. JvalamalinI pha| is the tuft. Phaj is the Kavaca. Hana phaf is the eye. Sarvajvalini pha| is the next one.

212-214. After performing the rite of fixation of the six angas he should meditate on lord CamJeSa as follows: He has three eyes. His body is red. He is clad in red garments. He holds in his hands the trident, rosary, battle axe, and water- pot. He should repeat the mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with white gingelly seeds and rice grains mixed with the three sweet things. He should conceive the image by the miilamantra in the altar mentioned in the case of five-syllabled mantra.

215. Ca along with bindu, then CandeSvaraya namali is the mantra for the worship of Candesvara.

216-218. The attending deities are the angas, mothers, guardians of the quarters and the weapons, thunderbolts etc. One who is adept in the mantras pertaining to Shiva should particularly repeat the mantra of Cashdeshvara. He attains all desired objects. He rejoices both here and hereafter. Narada, listen, I shall recount to you the divine hymn of MaheSvara. By reciting this at the time of worship, the mantras are realized and achieved.

219. Obeisance, obeisance to Sankara who abides in all beings as their inner self and who is of the form of the earth, water, fire, wind, firmament, the lord of sacrifice, the moon and the sun.

220. Obeisance, obeisance to the eternal light that is beyond the senses, unto one who abides in the Vedantas, to one who is identical with the Vedas and to one who is the origin of the Vedas.

221. Obeisance, obeisance to Bhava, to Sambhu who cannot be specifically distinguished in gross or subtle form and to one who is the remover of all miseries of worldly existence.

222. Obeisance, obeisance to one who is far away from the way of dialectics, who is the bestower of the fruit of austerities, who is the liberal bestower of fourfold aims of life and who is omniscient.

223. Obeisance, obeisance to one without attributes, to one who has neither the beginning nor the middle and nor the end, who has dispelled all fears, to the supreme lord who is meditated upon by yogins.

224. Obeisance, obeisance to the destroyer of time, unto the immanent one, to one who is difficult to be thought of, to one who shines with the moon, and to the destroyer of arrogance of Kandarpa (the god of Love).

225. Obeisance, obeisance to the swallower of poison, to one who moves about riding on the shoulder of the bull, to one who has tied the matted hair with the garland of the river Ganga.

226. Obeisance, obeisance to the purest one, to one of pure mood and to one who is the inner soul of the pure, to the destroyer of Рига, to the perfect one of auspicious name.

227. Obeisance, obeisance to the one who is devoted to his devotees, to one who is the bestower of worldly enjoyment and liberation, to the lord of all worlds, to one who is without garments and to one who is the final resort.

228. Obeisance, obeisance to the origin of Trimurtis (the three deities of Brahma, Vishnu and Rudra) to one with three eyes, to the light of three lights (sun, moon and fire), to the remover of the cycle of births.

229. Obeisance, obeisance to one whose feet have been rendered pink in colour by the jewelset crowns of gods and demons, to the lovely one who has given over half of his limbs to his beloved wife.

230. О brahmin, this hymn to Mahesha is the destroyer of all sins. It accords nearness to Shiva and is the illuminator of all Tantras.

231. This great scripture has been recounted to you. It is enlightening to the gods. It is the means to fulfil the desires of all worlds.

232. О brahmin, the mantras that have been mentioned in a general way in this text are meant for the good of the people. They are the bestowers of fruitful achievement.

233. Especially, the mantras the best among all, follow the Vaij^ava tradition, they are to be as pi red after for fulfilling the four aims of life.

234. The mantras of Rima, the mantras of Kr?ria and the mantra of the mistress of Rasa (Radha), of the Shakta, Saura, of Ganesha and of Shiva have been mentioned which are the bestower of grace.

235. Among them, one should prefer those which are useful for the enlightenment of the self and which bestow liberation.

236. О sage, I have told you about the worship of deities with devotion. Now tell me what more you desire to know.

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