Chapter 70 - The japa of Mahāviṣṇu

[Sanskrit text for this chapter is available]

1. Henceforth, I shall recount the mantras of Mahāviṣṇu. These mantras are very rare in the world. On receiving them human beings attain their desired object.

2. By the mere utterance of these mantras, hosts of sins get dissolved. It is on knowing these that Brahmā and other become competent to create the universe.

3-4. The word Nārāyaṇa^[1] should be used in the dative case (i.e. Nārāyaṇāya) preceded by tāra (om) and hṛt (namaḥ). (the combination is, ‘om namo nārāyaṇāya’). This is the eight- syllabled mantra. The sage to be mastered is Nārāyaṇa. Gāyatrī is its metre, the immutable (Lord) Viṣṇu is the deity. Om is the bīja, so also yaṃ is śakti. Its application is aimed at the acquisition of everything.

5-7. The word kruddholkāya is followed by hṛḍaya (kruddholkāya namaḥ). Maholkāya is the head, vīrolkāya is the tuft of hair, Dyulkāya is known as Kavaca. Maholkāya is the astra. The nyāsa (fixation) on five limbs is done thus:

kruddholkāya hṛdayāya namaḥ, 
maholkāya śirase svāhā, 
vīrolkāya śikhāyai vaṣaṭ, 
dyulkāya kavacāya hum, 
sahasrolkāya astrāya phaṭ.

Again one shall perform (the ṣaḍaṅga nyāsa rite) by means of six syllables from the mantra—

oṃ hṛdayāya namaḥ naṃ śirase svāhā. 
om śikhāyai vauṣaṭ, 
nām kavacāya hum, 
rām netratrayāya vauṣaṭ, 
yam astrāya phaṭ.

With the two remaining syllables (i.e, na and ya) one shall fix in the belly and on the back. Thereafter he shall perform the rite of digbandha (arresting the quarters) by means of the mantra of Sudarśana.^[2]

8. Tāra = om, then the word namaḥ, then he shall utter the word Sudarśana in the dative case. Then ‘astrāya phaṭ’ is uttered. Thus the twelve-syllabled mantra has been recounted.

9-14. I shall recount the nyāsa rite called Vibhūti Pañjara (cage of prosperity). It consists of ten repetitions. One shall fix the syllables of mūlamantra in one’s body, in the ādhāra (the base), in the heart and in the face, then in the roots of hands and feet and in the nose. Thus the first repetition is mentioned. The second repetition (of nyāsa) is performed in the throat, in the navel, in the heart, in the breast, in the sides and in the back. The third repetition of nyāsa is performed in the head, face, eyes, ears and nostrils. The fourth repetition should be done in the joints of fingers (excluding the thumb and the toe) of hands and feet taking four at a time. Thereafter one shall fix the seven constituents of the body, prāṇas (vital breath) and the heart. The intelligent devotee shall fix syllables of the mantra one by one and in order. He shall make a fixation of the four syllables of the mantra in the heart, in the shoulders, in the thighs and the feet. He shall fix the remaining ones in the discus, in the conch, in the iron club, in the lotus and in the feet with their respective mudrās (gestures). This is the most excellent of all nyāsas. It is called Vibhūti pañjara.

15. One should fix the syllables of the mantra one by one enclosed between tāra and bindu. But others say that each syllable should be fixed with namaḥ in the end (preceded by oṃ)

16. Thereafter, he shall perform the rite of Tattvanyāsa for the attainment of the mood of Viṣṇu. It has been stated by ancient seers that it consists of eight syllables which have the characteristics of eight Prakṛtis.

17. These are the eight Prakṛtis: viz the earth and four other bhūtas (elements), then Ahaṃkāra (ego),Mahat and Prakṛti.

18. The excellent sādhaka shall perform a nyāsa in the foot, in the penis, in the heart, in the face, on the head, in the chest and in the cardiac region and with the single mantra he shall make a nyāsa all over the limbs.

19. The learned devotee shall fix each syllable of the mantra in its respective place uttering each individual name thus: om, then hṛt = namaḥ, then parāya followed by the principle of prakṛti and ending with namaḥ (om namo parāya pṛthivyai tattvātmane namaḥ, is the combination).

20-23. This nyāsa is called Tattvanyāsa. It is excellent of all nyāsas.

One shall fix the twelve mūrtis (physical forms) united with twelve ādityas. The twelve syllables are united with twelve vowels (excluding ṛ ṛ lṛ). The eight-syllabled mantra is mentioned to be having the eight Prakṛtis as its ātman. By adding four syllables to them the total number shall be twelve. The repeater of the mantra shall fix the twelve mūrtis in the forehead, in the belly, in the heart, in the neck, in the right side, in the right shoulder, in the throat and thereafter in the left side, left shoulder, the neck, the back and the hump in their respective order.

24-27. He shall fix Keśava along with dhātṛ, Nārāyaṇa along with Aryaman, Mādhava along with Mitra, Govinda with varuṇa, Viṣṇu united with Aṃśu, Madhusūdana with Bhaga, and Trivikrama united with Vivasvān, Vāmana along with Indra, Śrīdhara along with Pūṣan, and thereafter he shall fix Hṛṣikeśa accompanied by parjanya, Padmanābha united with Tvaṣṭṛ and Dāmodara united with Viṣṇu. Thereafter, he shall fix the twelve-syllabled mantra on the entire head.

28-31. Afterwards the intelligent devotee shall perform the nyāsa rite of the all-pervasive with kirīṭa mantra.

(The Kirīṭa mantra runs thus:) At the end of the word kirīṭa, keyūra and hāra say makara and kuṇḍala. At the end thereof mention Cakra, śaṅkha, gadāmbhojahasta (one who has discus, conch, iron club and the lotus in the hands). Pītāmbara (O yellow robed one) śrīvatsāṅkita vakṣasthala one (whose chest is marked with the scar of śrīvatsa). Thereafter, the two luminaries of the ātman accompanied by Śrī and Bhūmi. Thereafter, he shall say dīptikarāya sahasrāḍityatejase (to the illuminator who has the brilliance of a thousand suns). At the end he shall say namaḥ. The mantra of Kirīṭa consists of sixty five syllables. After performing nyāsa rite thus, he shall meditate on lord Nārāyaṇa.

The combination of Kirīṭa mantra is as follows:

oṃ kirīṭa-keyūra-hāra-makara-kuṇḍala- śaṅkha-cakra- gadāmbhojahasta-pītāmbaradhara-śrīvatsāṅkita vakṣassthala-śrībhūmisahitātmajyotirdvaya-dīpta-karāya sahasrā ditya-tejase namaḥ.

32-33. One shall remember the yellow-robed deity who is refulgent like a crore of rising suns, who holds in his hand the conch, discus, iron club and the lotus, whose eiṃer side is beautified by Bhūmi and Śrī, who has the scar of śrīvatsa in his chest, whose neck shines by means of Kaustubha jewel, who has necklaces, bracelets, bangles and shoulder-lets.

34. With the sense-organs under restraint (the devotee shall duly repeat the mantra as many hundred thousand times as there are syllables therein. Certainly the self is purified by the first hundred thousand.

35. By the repetition of the mantra for two hundred thousand times the purification of the mantra is achieved. If the japa is continued to three thousand times, he attains the heavenly region.

36. By the japa of mantra for four hundred thousand times a man attains the vicinity of Viṣṇu. By the japa of mantra for five hundred thousand times knowledge becomes free from impurities.

37. Through the japa extending to six hundred thousand times the repeater of the mantra attains the steadiness of the mind to Viṣṇu. By performing the japa seven hundred thousand times the repeater of the mantra attains identity wiṃ Viṣṇu.

38-39. If the repeater of the mantra performs eight hundred thousand japas, he attains salvation. After performing japas, the wise devotee shall perform homa by means of lotuses soaked in honey in the consecrated fire. This should be preceded by worshipping the maṇḍūka in the beginning and ending with the parātattva (the highest principle). This should be done with care in the pedestal.

40. The nine śaktis are vimalā (pure). Utkarṣiṇī (that which attains eminence), jñāna (knowledge), kriyā (rite), Prahvī (humble), Satyā (truthful), Īśāna (lordly). Anugrahā (blessing) is known to be ninth.

41-42. Tāra = Om, then say namo bhagavate viṣṇave sarvabhū, then complete it with tātmane vāsudevāya, then say the word sarvātma, then after saṃyogayogapadma say pīṭhāya, then end it with hṛdaya = namaḥ.

The whole combination is:—

om namo bhagavate viṣṇave sarvabhūtātmane vāsudevāya sarvātmasaṃyogayoga- pīṭhātmane namaḥ.

This is the pīṭha mantra of thirty-six syllables. By means of this mantra he shall point out the āsana (seat).

43-46. One shall worship the deity by the mūlamantra and invoke the idol therein. At the outset he should worship the aṅgas of the mantras in the filaments (of the lotus). He shall then worship in the eastern petal etc. the following deities viz Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha. He shall then worship the śaktis in the corners in the order of Śānti, Śrī, Rati along with Sarasvatī. They are clad in golden yellow, tamāla, indranīla and they are clad in yellow garments. All these have four hands and they hold a conch, a discus, an iron club and a lotus. The śaktis have the colours as follows: White, golden, cow milk colour and the colour of the dūrvā grass.

47-48. At the tips of the petals he shall worship the discus, conch, iron club, lotus. Kaustubha jewel, musala (threshing rod), sword and Vanamālā (garland of sylvan flowers), respectively. They have the colours, red, transparent, yellow, golden, dark, black, white, clear white respectively. Outside of it and in front (i.e. in the square) he shall worship the lord of birds having saffron lustre.

49-50. Afterwards, at the sides (i.e right and left of the square) he shall, in due order, worship the treasure of śaṅkha and padma resembling pearls and rubies. He shall worship the (dhvaja) emblem in the west (i.e. behind the deity). In the south east he shall worship Vighna of red colour, in the southwest the dark coloured Ārya, in the northwest Durgā of dark complexion and senānī of yellow colour in the north east.

51-52. The intelligent devotee shall worship the guardians of quarters along with their weapons in the exterior. He who worships the unchangeable Viṣṇu with his (āvaraṇa) (enclosing deities) shall enjoy all pleasure here and attain Viṣṇu’s region finally.

One shall meditate on earth, the deity dark in complexion like the leaves of dūrvā grass and holding the ears of paddy for the purpose of acquiring field, food grains and gold.

53-55. One should meditate on goddess Bhāratī holding a vīṇā and a book who is located at the right side of the Lord of Devas. Her face resembles the full moon. She is clad in white garments resembling the cluster of foams in the ocean of milk. One who meditates on God, the supreme, accompanied by Bhāratī, will be the knower of vedas and their real meaning and will be the excellent of knowers of everything.

56. Meditating on the extremely terrible lord Narasiṃha as his own self and charging the weapon with the mantra, (if he applies it), it comes back to him after killing his enemies.

57-68. The aspirant shall add the bīja of Narasiṃha with the mantra and make a repetition of it for one hundred and eight times and with his left hand sprinkle drops of water and charge with the mantra again and again (over the patient). Even a person bitten by a serpent comes back to life. Adding the garuḍa bīja with the mantra he shall make a repetition of the five-syllabled mantra. For allaying the influence of poison he should meditate on Viṣṇu sitting on garuḍa. The devotee shall inscribe the figure of Tārkṣya on the plank of Aśoka (the tree Jenesia asoka Roxb) tree and keep it on a mass of Aśoka (foliage). He shall worship the deity with Aśoka flowers. In front of the lord he shall perform homa of those flowers during three sandhyās (dawn, midday and dusk) for seven days. The bird will directly be perceived and will grant the desired boon. After adding the bīja of Gaṇapati to the mantra one should repeat it for a hundred thousand times observing the vow of living on water. He shall see Mahāgaṇapati directly. Adding the mantra with the bīja of vāṇī he should repeat it for six months. Then he shall become a great poet and charm the entire world. The aspirant who performs homa with pieces of guḍūcī half aṅgula in length each soaking in curd, honey and ghee, conquers death. On Saturdays one shall touch aśvattha tree closely with hands and perform repetition of the mantra one hundred and eight times, he shall then conquer premature death in the battle.

One shall repeat the mantra twenty-five times and drink water in the morning. He will be free from all sins and ailments and gain knowledge. A jar should duly be installed and filled with clean water. Repeating the mantra ten thousand times, he should sprinkle water on him. This bath will dispel all ailments. During the solar and lunar eclipses the best of the aspirants shall observe fast and repeat the mantra eight thousand times. After repeating the mantra by looking at the brāhmīghṛta (ghee mixed with the leaves of brāhmī plant) he should drink it. There is no doubt that he obtains intellect, poetic talent and fluency of speech.

69-71. He shall perform homa with bilva by performing which he will become the lord of immense wealth. This mantra of Nārāyaṇa is the most excellent of all mantras. It is above all attainment. O Nārada, it has been recounted to you. (Gāyatrī of Nārāyaṇa).^[3] After the end of the word Nārāyaṇa vidmahe should be uttered, then after the word vāsudeva ending with the dative case one should utter dhīmahi. He shall utter syllables: tanno Viṣṇu pracodayāt.

72-73. This is called Viṣṇu Gāyatrī which removes all sins. Tāra = om., hṛt = namaḥ, then bhagavān ending in the the dative case, then vāsudevāya. This great mantra consisting of twelve syllables gives enjoyment and salvation. This is to be used without tāra = oṃ by women and śūdras but by the twice- born it is used with tāra = om.

74-76. The sage of it is Prajāpati, the metre is Gāyatrī, the deity is Vāsudeva, the bīja and Śakti are dhruva = om and namaḥ. The conception of aṅgas is performed with one (om), two (namaḥ), four (bhagavate), five (Vāsudevāya) and with all letters. One shall fix in sequence on the head, on the forehead, in the hands, in the heart, in the body, in the eyes, in the mouth, in the throat, in the navel, in the penis, in the knees and in the feet. This is called the nyāsa of creation (Sṛṣṭinyāsa).

77. They call it Sthitinyāsa (preservation), if it begins with the heart and ends with the head. They know it saṃhāraka nyāsa if the fixation begins with the feet and ends with the head.

78-81. Thereafter, he shall perform the tattvanyāsa (the nyāsa of principles). This is well-guarded in the Tantras. The twelve tattvas are as follows: Jīva (Individual soul), prāṇa (vital breath) citta (mind), hṛtpadma (the lotus of the heart) the spheres of the sun, moon and fire, then Vāsudeva, Saṃkarṣaṇa, Pradyumna, Aniruddha and Nārāyaṇa. Uttering the name of the tattva one should fix them in due order from the head etc. He should utter the mūla mantra, thus hṛt = namaḥ, then parāya, then the name of the tattva, end with the hṛt = namaḥ—

oṃ namaḥ parāya jīvatattvātmane namaḥ; etc.

The meditation here also is as mentioned before. The repetition of the mantra is for twelve hundred thousand times.

82-84. He shall perform homa with sesame seeds soaked in ghee. The number of homas is one tenth of the mantra repeated (i.e. one hundred and twenty thousand times). Then conceiving the mūrti (the idol of the deity) by means of the mūla (basic) mantra in the pedestal mentioned before, he should worship Vāsudeva, the lord of gods, after invoking him there. But he should worship the ancillaries (aṅgāni), first he should worship Vāsudeva and others. The śaktis beginning with śānti etc. should be worshipped in the quarters and the interstices as before. The twelve mūrtis (idols) as stated before should be worshipped in the third enclosure.

85-87. He shall worship Indra and others equipped with weapons in the abode of Dharaṇi (the last square of the diagram). Thus worshipping Viṣṇu, the immutable lord along with five āvaraṇas (i.e. in five different locations of the mystical diagram), one obtains all desired objects and in the end goes to the region of Viṣṇu.

Viṣṇu with the name Puruṣottama, has four forms. The first of them is called Trailokyamohana, then Śrīkara. Hṛṣikeśa and the fourth is Śrīkṛṣṇa.

88-89. Puruṣottama Mantra:^[4] Tāra = (om), Kāma (klīm) then Ramā (śrīm) and Pūruṣottama ends in the dative case. It ends with varma (hum), astra (phaṭ) and agnipriyā (svāhā). The mantra consists of thirteen syllables (i.e.) vahni 3, indu = 1, according to the traditional way the figure is written from the left to the right, hence it is 13. The sage is Brahmā, the metre is Gāyatrī and the deity is Puruṣottama. The bīja is smara (klīm) and the Śakti is indirā (śrīm).

90. Classifying the syllables of the mantra in groups, of one (bhū), one (candra), one, six (rasa), two (akṣi) and then two (akṣi), he shall perform the nyāsa in his limbs and then make a meditation properly on Puruṣottama.

91. One should meditate on Śrī Puruṣottama who resembles the rising sun, whose hands shine with a conch, a discus, an iron club and a lotus and who is clad in yellow garments.

92-94. The shining Toraṇa maṇḍapa (the portal platform) is studded with clusters of costly jewels, the spreading canopy is shining with strings of pearls. It represents tranquility and restraint. On the shining ruby-set altar that has the splendour of ten thousand bright suns, which echos with the tinkling sound of the anklets of groups of dancing celestial damsels and which is refulgent by the jewels set at the edge of the crowns of the host of Devas. (One shall meditate thus). He shall repeat the mantra nine hundred thousand times and perform homa with one tenth of the number (i.e. ninety thousand times).

95-97. He shall perform homa by means of blooming lotuses. He shall worship in the aforesaid pedestal of Viṣṇu. Thus worshipping the lord of gods he attains great prosperity. He attains sons, grandsons, fame, splendour, worldly pleasure and salvation.

Śrīkara mantra: One should utter uttiṣṭha (get up) first, then utter Śrīkara (the maker of prosperity) and the last word is agnipriyā (i.e. svāhā). (The whole mantra is uttiṣṭha śrīkara svāhā) This is an eight-syllabled mantra. Its sage is Vyāsa, the metre is paṅkti. The deity is Hari Śrīkara. He is the bestower of all desired things.

98-100. The word ‘bhīṣaya’ (terrify) is uttered twice and it is the hṛt, ‘trāsaya’ uttered twice shall be the head, the word ‘pramardaya’ uttered twice shall be the tuft, the word ‘pradhvaṃsaya’ uttered twice is the varma, the word ‘rakṣa’ uttered twice is the astra. All these end with hum.

He shall perform the nyāsa rite properly on the head, in the ears, in the neck, in the heart, in the navel, in the thighs, in the calves and in the pair of feet. Thereafter, he shall perform the nyāsa rite by means of the mantra mentioned in the Puruṣa Sūkta.

101. In the face he shall fix this mantra i.e. brāhmaṇosya mukhamāsīt (the brāhmaṇa was in his face). He shall fix the mantra bāhū rājanyaḥ (the royal family is his arm) in the pair of arms.

102. He shall perform the nyāsa of the mantra ūrū tadasya yadvaiśyaḥ (it is his thighs that produced the Vaiśya) in the pair of the thighs. The repeater of the mantra shall fix in the pair of feet with the mantra ‘padbhyāṃ śūdro ajāyata’ (the śūdra was born of his feet).

103. He shall fix the discus, conch, iron club and the lotus at the tips of his hands. After performing the rite of nyāsa, he shall perform meditation in the platform mentioned before.

104-106. He shall meditate on Lord Śrīkara whose form has been recounted before as one who fascinates the world and who is stationed on Tārkṣya (Garuḍa), who is seated on a pink lotus seat. After meditating thus, the repeater of the mantra shall repeat the mantra eight hundred thousand times. With one tenth of them (i.e. eight thousand) he shall perform homa by means of red lotuses or sacrificial twigs of Vilva (one of the species of fig tree). The homa shall be performed with concentration by means of milk, cooked rice or ghee severally. Aśvattha, Udumbara, Plakṣa and vaṭa are known to be kṣīrī trees (milk exuding trees).

107-109. The idol (mūrti) shall be conceived in the pedestal belonging to Viṣṇu by means of mūla mantra surrounded by ancillary deities, āvaraṇas (enclosing deities), the guardians of the quarters and their weapons. Thus when the mantra is ripe, he shall make applications of it as before.

Varāha mantra: The syllable tāra (om), then hṛt (namaḥ) is uttered. Thereafter, the word Bhagavān in the dative (i.e. Bhagavate) and then he shall utter Varāharūpāya (om obeisance to the lord in the form of a boar). Then he shall say Bhūḥ, Bhuvaḥ, Svaḥ, Lohita (pa), kāmika(ta), viz. bhupatitvaṃ ca me dehi, dadāpaya (grant me kingship), then śucipriyā (svāhā), fond of purity cause it to be handed over.

The combination of the mantra comes to this: oṃ name bhagavate varāharūpāya bhūrbhuvassvaḥ pataye bhūpatitvaṃ me dehi dadāpaya śvāhā.

110. The mantra consists of thirty-three syllables. (Rāma = 3, agni = 3). Its sage is Bhārgava. Anuṣṭup is the metre, the deity is the primordial Boar.

111-113. One should conceive five limbs with Ekadaṃṣṭra in the heart (ekadaṃṣṭrāya hṛdayāya namaḥ), vyomaka is known for the head (vyomolkāya śirase svāhā), Tejodhipati in the tuft (tejodhipataye śikhāyai vaṣaṭ), Viśvarūpa as the varma (viśvarūpāya kavacāya hum). Mahādaṃṣṭra is the astra (mahādamṣṭrāya astrāya phaṭ). Thus he shall conceive the five aṅgas.

Or he shall divide the syllables of the mantra into groups of seven (giri), six, seven, five (vana), eight (vasu) syllables and conceive the five aṅgas (ancillaries). Thereafter he shall meditate on Ādivarāha (the Primordial Boar) who is as refulgent as many suns.

114-118. Oṃ hrīm, one shall remember the deity who is gold-coloured beneath the knees, who is white in brilliance beneath the navel, who holds in his hands the desired posture of offering assurance, an iron-club, a conch, a discus, a sword, a javelin and an iron-club; at the tip of whose tooth the shining earth rests. After meditating thus he shall repeat the mantra a hundred thousand times and with the tenth of the number, ten thousand times, he shall perform homa by means of lotuses soaked in honey. He shall worship in the pedestal of Viṣṇu mentioned before after conceiving the form (mūrti) by means of mūlamantra and worship the Lord there, for the realisation of the full benefit, the worship of the ancillaries, the enclosing deities, the guardians of quarters, their weapons and the Yantra (the mystical diagram). The Lord will grant earth, money, grains, landed property and prosperity to the worshipper.

When the sun is in the zodiacal sign of Leo, on the eighth day in the bright half of the lunar month a pure piece of stone shall be placed into pañcagavya (five products of the cow collectively: (urine, cow-dung, milk, curd and ghee). Then touching it one should repeat the mantra ten thousand times.

119. The repeater of the mantra facing the north will put the stone inside the ground. Thus he will be able to ward off the troubles that may arise due to goblins, ghosts, serpents, thieves and others.

120-122. He shall bring some soil from a ground on the morning of Friday. Then charging it with the mūla mantra he shall divide it into three portions. One portion will be smeared over the hearth and another over the cooking vessel. The third portion shall be put into the cow milk and stirred well there. Then he shall put purified rice grains into it. The devotee shall cook the Caru sitting in a properly clear place and repeat the mantra (while the cooking goes on): Then taking the Caru down it should be offered into the fire according to the proper method.

123. After performing worship by means of incense, lamp etc, he shall perform homa with the Caru soaked in ghee. The intelligent devotee shall perform homa in the consecrated fire one hundred and eight times.

124. Thus during seven Fridays the repeater of the mantra shall perform homas. The disputes regarding lands is removed, so also troubles from enemies, thieves etc. are also dispelled.

125-126. According to instructions given before, the devotee shall bring clay from the field of Sādhya (the person for whose benefit the rituals are performed) at sunrise on a Tuesday. As before he shall prepare havis and perform homa in the kindled and consecrated fire as many times as before with great respect. Thus he shall perform homas for seven Tuesdays for the acquisition of lands.

127. He shall perform homa one hundred and thousand times by means of pañcagavyas along with milk-pudding. There is no doubt that he attains thus the over-lordship of the desired land.

128. 130. With great concentration one should meditate thus: He has kept his iron club like arms lifted up. He is of a divine nature. He holds earth at the tip of the white curved fangs. He is golden in colour. The devotee shall conceive and meditate thus in the yellow sphere of the earth. By the grace of Varāha, the devotee by thus meditating attains a beautiful plot of land.

One shall meditate on Varāha resembling snow in the sphere of Varuna. Undoubtedly the great troubles will subside. In order to keep people under control one shall always meditate on (Varāha) resembling fire in the sphere of fire.

131-133. For the eradication (uccāṭana) of enemies, he shall meditate on (Varāha) having dark lustre in the sphere of Vāyu.The form of Varāha not stationed on any maṇḍala (sphere) is pure and the bestower of all siddhis. For the removal of affliction from enemies, goblins, evil planets, poison and sickness (one shall meditate on Varāha). The one-syllabled mantra of Varāha is like another wish-yielding kalpa tree. (The bīja runs thus): Vyoma = ha. It is accompanied by arghīśa = u the head of which is decorated with bindu =., (The mantra is hum). One shall perform pūjā and offer arghya and other rituals in the manner mentioned before.

134. The nidrā (bha) shall be associated with the left ear (u) and then say Varāhāya and end it with hṛt (namaḥ). This mantra^[5] is preceded by tāra (om) and consists of eight syllables: It bestows riches and glory.

135-138. The sage is Brahmā, the metre Gāyatrī, the deity Varāha. The conception of limbs is to be performed by means of letters (of the mantra) divided thus: one, one, four, two and with all the letters. One shall assign the mode of meditation, worshipping, application etc. for this also as given before.

Praṇava is uttered in the beginning. Thereafter, the word Bhagavatī is used in the dative (i.e. Bhagavatyai to the goddess). Then he shall utter Dharaṇi twice and Dhare twice and in the end Vahnipriyā (svāhā) is uttered. The mantra^[6] consists of nineteen syllables. Its sage is Varāha, the metre is

Nivṛd Gāyatrī, Dharaṇī is the deity and tāra (om) is the bīja, vasupriyā (svāhā) is the Śakti. The five aṅgas are conceived by means of syllables grouped into Rāma (three), Veda (four), agni (three), Vana (five), akṣi (two) and netra (two).

139-141. He shall meditate upon goddess Dharā (earth) as follows. She is dark in complexion. She has ornaments of various colours. She is situated in the lotus. She has elevated breasts. With her hands she holds two blue lotuses, the ears of śāli grains and a parrot and she is clad in garments of variegated colours. After meditating thus he shall perform a hundred thousand japas. To the extent of the one-tenth of the number, the repeater of the mantra shall perform homa by milk-pudding along with ghee. He shall worship in the pedestal belonging to Viṣṇu. After conceiving the idol with the mūlamantra he shall worship the earth therein.

142-156. After propitiating the ancillaries at the outset he should worship the Earth, fire, water, wind in the petals situated in four quarters, and in the petals of the corners the Kalās.

The names of its Kalās are Nivṛtti, Pratiṣṭhā, Vidyā and Śānti. Then he should worship Indra and others as well as Vajra (thunderbolt). Thus when the mantra is ripe, he shall achieve his desire, worshipping the Earth thus with the animals, jewels, garments etc. he shall be beloved of the Earth. He shall live happily for a hundred years.

The mantra called Trailokyamohana (enchanting the three worlds), the lord of the universe, is as follows:—

The mantra of Jagannātha:^[7]

Uttering the word tāra (om) the Kāmabīja (Klīm), Ramā (śrīm) then after hṛt (namaḥ), Puruṣottama. Śrīkaṇṭha, Pratirūpa (no-replica i.e. Puruṣottama-pratirūpa), utter Lakṣmīnivāsa. Then at the end of the words sakala, jagat kṣobhaṇa should be uttered. Then after the word surāsura place manuja sundarījana and the pairs of tāpaya and dīpaya, then the pair of Śoṣaya and then the pair of māraya. Then again place the pair of stambhaya and again the pair of mohaya, then the pair of drāvaya and then the pair of ākarṣaya. It is attached with samastaparama and subhaga, then at the end of the word sarvasaubhāgya, utter kara and sarva, then with Kāmapraḍa add amu then, brahmā = ka with bindu (= amukam) and then utter the pair of hana (kill) by means of discus then with the iron club, then with the sword, with all the arrows add the pair of (bhinda), then after the word pāśena utter the pair of kaṭṭa, then uttering the word aṅkuśena utter the pair of tāḍaya. Then uttering the pair of the word kuru. utter kiṃ tiṣṭhasi, then after the word tāvat and yāvat say samīhitam, then say me and siddham and bhavatu and in the end utter varma (hum) and phaṭ. This great mantra ends with namaḥ and is mentioned as containing two hundred syllables. The sage is Jaiminī and the metre is Amita (immeasurable), the deity is Jagannātha, the primordial one. Kāma (klīm) is the bīja, ramā (śrīm) is śakti and the application (of the mantra) is for the purpose of acquisition of everything.

157-167. After the word Tribhuvanarnadonmādaka (one who makes the three worlds mad) the word varma (hum) is used followed by hṛdaya (namaḥ). The śiras (svāhā) should end with Varma (hum) proceeded by the word Sakalajagatkṣobhaṇa Lakṣmīdayitā, the śikhā (vaṣaṭ) again after the word Manmathottama and maṅgala should be uttered, then uttering kāmadāyinī hum the fixation of varma should be done. The kavaca (phaṭ) is known to be bhṛgu (sa) karṇa (u) and bhaga, then the word sarva and saubhāgyakara. Then at the end of surāsura one should say manuja sundarī, then at the end of hṛdaya and after vidā one should utter the word raṇa. Then utter the word praharaṇadharasarvakāmika, then the pair of word hana, then utter hṛdayam bandhanāni afterwards. Then the pair of the word ākarṣaya, then the word mahābala then utter varma (hum). Thus the astra (phaṭ) has been mentioned. Then netra (Vauṣaṭ) comes afterwards. One should utter tribhuvana, then Īśvara, sarvajana, then manāṃsi, then at the end of the pair hana and the pair of dāraya one should utter me vaśamānaya. The mantra ends with varma (hum). This is known to be netra mantra. The mantras of ṣaḍaṅga (six limbs) have tāra (om) in the beginning and end with phaṭ and namaḥ.

At the end of tāra (om) and the word trailokya one should utter the word mohana then uttering Hṛṣīkeśa and after the word apratirūpa and Manmatha one should say sarvastrīṇām hṛdaya, then the word ākarṣaṇa and āgacchāgaccha. This ends with hṛdaya (namaḥ) with the mantra one should make the vyāpaka (pervasive nyāsa) and then the wise man should meditate on Jagannātha.

168-173. He shall meditate on a forest on the banks of the ocean of milk. It is beautiful with trees and creepers. When the sun rises plenty of lotuses bloom. With its lustre it brightens the faces of the quarters. It is full of the humming sounds of bees that are mad after the frequence of bunches of flowers in it. The sky is clouded with the dust with the pollen of the lotuses waved by the divine breeze. It is beautiful with the sweet, and melodious songs of celestial damsels. Within that forest there is a platform shining with the richly laid jewels. There is a canopy shining with the string of pearls. There is an altar set with gems. The tips of the coronets of heavendwellers touch it reverentially. O Brahmin, you should think of the Lord seated on a divine throne. He holds in his hands the conch, noose, arrow, bow, threshing rod, iron-club, sword Nandaka and goad. His chest is in the close embrace of Lakṣmī with her eyes shining, by virtue of love, she observes him as though the glory of the lotus in her lap.

174-175. After meditating thus he shall repeat the mantra four hundred thousand times. To the extent of a tenth of it he shall perform homa by means of lotuses or jāti flowers in the sacrificial pit or in the pit with the shape of the halfmoon. The learned man desirous of worshipping the lord of the universe shall sprinkle sacrificial ground, the articles for the sacrifice and himself with water repeating Gāyatrī.

176. At the end of the word Trailokyamohanāya one should utter the word vidmahe (we know). After repeating smarāya dhīmahi we meditate on smara (cupid) he shall say tanno viṣṇuḥ pracodayāt.^[8]

177. This is called Gāyatrī which is the greatest purifier of everything. The intelligent devotee shall offer a seat in the pedestal mentioned before. It belongs to Viṣṇu.

178. This is called Pīṭhamantra (the mantra of the pedestal) which follows: pakṣirājāya ṭhadvandvam (svāhā). With this mantra he shall invoke the deity in the mūrti (the form) conceived by the mūlamantra.

179. He shall then devoutedly worship the deity by the pervasive nyāsa mantra. He shall worship śrīvatsa in the breasts by śrīvatsa and hṛdaya (namaḥ)

180. With hṛt (namaḥ) in the end he shall worship Kaustubha (the jewel) (kaustubhāya namaḥ—obeisance to Kaustubha). With the words vanamālāyai hṛt (namaḥ) (obeisance to the garland of sylvan flowers) he shall worship in the neck.

181. He shall duly worship the ancillary deities in the pericarp. Afterwards in the petals he shall worship Lakṣmī and others covered with Cāmaras (chowries).

182. They have the lustre of bandhūka flowers (a kind of china rose). Their breasts shine with pearl necklaces. Their eyes resemble full blown lotuses. They are slow because of amorous grace originating from intoxication of love.

183. The Devīs are Lakṣmī, Sarasvatī, Dhṛti, Prīti, Kānti, Śānti, Tuṣṭi and Puṣṭi. The bīja is used in the beginning. The above names are used in the dative case and end with namaḥ.

184-190. Bhṛgu (sa) equipped with Khaḍgīśa (va) and moon (m). This is the bīja of the goddess used with all vowels except the three short vowels and the neuter ones (i.e.—a, i, u, ṛ, ṝ, ḷ, ḹ).

The bījas of the goddesses should be used by the devotee in the beginning of the deity in their due orders.

At the tips of the petals he shall worship śaṅkha, bow, discus, sword, iron-club, goad, threshing rod and the noose severally by means of their mudrās (gestures) and mantras.

(The mantra runs thus): At the end of the word mahājalacarāya, hum phaṭ and svāhā should be used. In worshipping the conch the word pāñcajanyāya is used with om in the beginning and namaḥ in the end (i.e om mahājalacarāya hum phaṭ svāhā pāñcajanyāya namaḥ). At the end of the word Śārṅgāya (to śārṅga) saśarāya (with the arrow) add hum phaṭ and svāhā. In the worship of śārṅga the mantra is preceded by the word mahā then śārṅgāya and hṛdaya (namaḥ) (i.e. mahāśārṅgāya saśarāya hum phaṭ namaḥ). (For the worship of Cakra) one should utter at the end of sudarśanamahā the word cakrarāja (O Sudarśana, O great king of the discuses), then the pair of the word daha, then at the end of the sarvaduṣṭabhayam utter the pair of the word kuru, the pair of the word chindhi. Thereafter, the pair of words Vidāraya.

(After the word) paramantrān repeat grasa twice (swallow the mantras of enemies). Then repeat the word bhakṣaya twice (eat, eat). After the word bhūtāni repeat the word trāsaya twice (terrify, terrify all beings). Then lastly the kavaca (hum) and phaṭ and the vahnisundarī (Svāhā).

191-196. (obeisance unto Sudarśana) sudarśanāya hṛdayam (namaḥ) is the mantra for worshipping the cakra. After the word mahākhaḍga tīkṣṇa he should utter the pair of words chindhi. In the worship of Khaḍga hum phaṭ svāhā khaḍgāya namaḥ (obeisance to the sword) (is to be said).

At the end of the word Mahākaumodaki, one should say mahābale (O strong one). Thereafter add the word Sarvasurāntaki (the destroyer of all demons). Then say prasīda (be pleased) twice. Then hum, the weapon (phaṭ) and svāhā, O Kaumodaki, obeisance in the end. The mantra in the worship of Kaumodaki has been recounted. It is the achiever of all objects.

After the word Mahāṅkuśa (the great goad) say the word kuṭṭa (grind) twice, hum phaṭ svāhā. Obeisance to the goad has been recounted.

At the end of words Saṃvartaka and mahā one should say the word musala (O great annihilator, the threshing rod), utter the pair of words pothaya (crush) then varma (hum) phaṭ and in the end vahnisundarī (svāhā). Obeisance to musala. The mantra in worship of the musala has been recounted.

197. At the end of the word Mahāpāśa (great noose) utter the word bandha (bind) twice and the word ākarṣaya twice (pull, pull) hum, phaṭ and svāhā. Obeisance to the noose. This is the mantra in the worship of the noose.

198-200. All these mantras begin with tāra (om). Thereafter, he shall worship Indra and others. After worshipping vajra etc. he shall be the lord of all achievements. After worshipping for a month with the flowers of hayāri (a kind of flower or with lilies, he shall perform homa one thousand and eight times. Within a month all excellent kings will come under him.

201-202. If any one repeats any mantra ten thousand times the deity connected with it will become his slave at once with the power of the mantra. What is the use of much talk. With this mantra the aspirant shall realise all desires. He becomes equal to Viṣṇu. There is no doubt about it.

Footnotes and references:

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[1]:

This verse gives the mantra of Nārāyaṇa thus:—om namo nārāyaṇāya.

[2]:

It gives the mantra of Sudarśana thus:—om namaḥ śudarśanāya astrāya phaṭ.

[3]:

The Viṣṇu Gāyatrī runs thus:

nārāyaṇāya vidmahe vāsudevāya dhīmahi tanno viṣṇuḥ pracodayāt.

[4]:

These verses give the Puruṣottama mantra thus:

oṃ kliṃ śrīm puruṣottamāya hum phaṭ svāhā.

[5]:

It gives the Varāha mantra thus:

om bhū varāhāya namaḥ.

[6]:

It gives the dharaṇī mantra. The text says it consists of nineteen syllables but it lacks two syllables. If namaḥ is added the combination will be as follows:

om (namo) bhagavatyai dharaṇi dharaṇi dhare dhare svāhā.

[7]:

They give the Jaganmohana mantra of Viṣṇu:

oṃ klīṃ śrīṃ namaḥ puruṣottamaḥ śrīkaṇṭhaḥ pratirūpa lakṣmī nivāsa sakala jagat kṣobhaṇa sarvastrīhṛdayavidāraṇatribhuvanamadonmādakara surāsuramanujasundarījanamanāṃsi tāpaya tāpaya dīpaya dīpaya śoṣaya śoṣaya māraya māraya stambhaya stambhaya mohaya mohaya drāvaya drāvaya ākarṣaya ākarṣaya samastaparamopeta subhagasaṃyutasarvasaubhāgyakara sarvakāmaprada amukuṃ hana hana cakreṇa gadayā khaḍgena sarvabāṇaiḥ bhinda bhinda pāśena kaṭṭa kaṭṭa aṃkuśena tāḍaya tāḍaya kuru kuru kim tiṣṭhasi tāvat yāvat samihitam me siddham bhavati hum phaṭ namaḥ.

This mantra contains two hundred syllables. See Śāradā Tilaka, pp. 681-682.

[8]:

The verse gives the Gāyatrī thus:

trailokyamohanāya vidmahe smarāya dhīmahi tanno viṣṇuḥ pracodayāt.