Chapter 71 - The worship of Nṛsiṃha

[Sanskrit text for this chapter is available]

Sanatkumāra said:

1. O Nārada, listen. I shall recount to you the divine Mantras of Narahari (Manlion) by propitiating whom Brahmā and others performed the activities of creation etc,

2-3 The Mantra is the Saṃvartaka (kṣa) created (m). It is bedecked in fire and Manu (Au). The Mantra consists

of a single syllable (Kṣraum). It is like the wish-yielding Deva tree (i.e. Kalpa tree) unto those who resort to it. The sage is Atri. O foremost one among intelligent beings, the metre is Jagatī, the deity is Narahari. Its utility is for acquiring everything.

4-5. Kṣam is Bīja. I is śakti. The six aṅgas are conceived by six long syllables. One shall remember Nṛhari (Man-lion) whose eyes are the sun, Moon and fire whose lustre is like that of the autumnal moon and who holds with his hands, bow, discus and the gestures of fearlessness and granting of booms. The japa is for one hundred thousand times. To the extent of a tenth of it (ten thousand times) are the homas with ghee and puddings.

6-7. He shall worship the deity in the pedestal belonging to Viṣṇu. He shall worship the ancillaries in the filaments. In the four quarters he shall worship the lord of the birds (i.e. Garuḍa). Śaṅkara, Śeṣa and Śatānanda. He shall worship Śrī, Hrī, Dhṛti and Puṣṭi in the corner petals. In the tips he shall worship all the Nṛharis in the due order.

8-11. The Thirty-two lions are mentioned as follows: Kṛṣṇa, Rudra, Mahāghora, Bhīma, Bhīṣaṇa, Ujjvala, Karāla, Vikarāla, Daityānta, Madhusūdana, Raktākṣa, Piṅgalākṣa, Añjana, Dīptaruci, Sughoraka, Suhanu, Viśvaka, Rākṣasāntaka, Viśālaka, Dhūmrakeśa. Hayagrīva, Ghanasvana, Meghavarṇa, Kumbhakarṇa, Kṛtānta, Tīvratejas, Agnivarṇa, Mahogra, Viśvavibhūṣaṇa, Vighnakṣama, and Mahāsena.

12. The learned devotee shall worship externally the guardians of the quarters along with their weapons. When the Mantra is realized thus, the repeater of the Mantras shall realize his desires.

13-15.^[1] Viṣṇu = u is = Śārṅgin = ga, is accompanied with agni = ra, thus endowed with Pradyumna =., (the combination thus becomes ugram), then vīra and mahān be added to Viṣṇu. Then Jvalantam, then Bhṛgvīśa = sa will be followed by va as the seat of fire = ra added by Hari = ta with Vāsudeva = u (thus the combination becomes ugraṃ vīram mahāviṣṇuṃ jvalantaṃ sarvatomukham), when Vaikuṇṭha = ma is attached with Viṣṇu = u and kadī = kha is endowed with indu =. Then Nṛsiṃham, Bhīṣaṇam (the terrible), Bhadra (gentle) are followed by mṛtyumṛtyum (death of death), then śauri = na, bhānu = mā with nārāyaṇa = ā.

16. This mantra of thirty-two syllables of Nṛhari is the bestower of an empire. The sage is Brahmā, the metres Gāyatrī and anuṣṭup are also cited. Its deity is Nṛhari. He is the bestower of all desired benefits.

17-19. Ham is the bīja, im is the Śakti; its utility is for the acquisition of everything. The excellent Sādhaka shall divide the syllables of the Mantra into groups of four, four, eight, six, six and four syllables and perform the rite of ṣaḍaṅga. He shall then fix the syllables originating from the Mantra, on the head, forehead, eyes, mouth, arms, joints and tips of the feet, belly, heart, neck, sides, back and the hump. He shall intersperse the syllables with the Praṇava.

20-33. There are ten types of nyāsa^[2] facilitating the proximity of Nṛsiṃha as follows: He shall fix in the first eight fingers and toes severally, then in the knots of fingers, then in all the fingers. After this, the remaining ones he shall fix in the two palms. The clever devotee shall fix the syllables on the head, forehead, between the two eyebrows, eyes, ears, cheeks, at the roots of the ears, in the chin, upper lip, and the lower lip, in the neck, nose, arms, heart, body, navel, palm of the hand other than the right, hips, penis, thighs, knees and calves, heel, toes and fingers, in joints, hair, blood, bones and marrow in the body.

He shall fix syllables in the foot, regions of the heel, knee, hips, umbilicus, heart, the two arms, neck, chin, lips and cheek.

He shall fix words in the ears, mouth, nostrils, eyes and on the head.

He shall fix syllables in the mouth, on the head, in the nose, eyes and ears.

He shall fix quarters of the mantra in the mouth, heart, umbilicus and limbs.

He shall fix the two hemistitches on the head and limbs from the heart to the foot.

He shall fix portions containing ugra and other words ending with namaḥ as well as ‘I bow down to the Death of Death” in the mouth, nose, eyes, ears, eyelashes, heart, umbilicus, region beginning with hips and ending with feet. He shall fix them in nine places. He shall fix the portion beginning with ‘vīra’ (hero) etc. in the same places as before. The intelligent devotee shall fix the portion beginning with Nṛsiṃha etc. in the same places as before.

He shall divide the syllables of the mantra into groups of one, three, four, six, three, two, eight, two and one syllables and fix them in the places in due order: In the root from the root and ending with the umbilicus, beginning with the umbilicus and ending with the heart, beginning with the heart and ending with the two eyebrows, in the three eyes and on the head. He shall then fix them in the arms, in the fingers, in the vital breaths, beginning with the head and ending with the foot. The intelligent devotee shall fix them along with their names. This is called Harinyāsa.

The only person who knows the greatness of this nyāsa is Hari himself. After performing the nyāsa rite thus, he shall meditate on Nṛhari in the heart.

34-35. May Nṛsiṃha protect us always—Nṛsiṃha whose arms shine in close juxtaposition with his neck, touching the hair (the manes), who holds the lotus and the discus, who has split the lord of the Daityas with the tips of his claws, who is. accompanied by clusters of flames, whose tongue is illuminated, who has three eyes and whose face is very fierce due to the curved fangs. He moves about in dry land, water as well as the firmament.

36-44.^[3] After meditating thus he shall show the muḍrā (gesture) of Nṛsiṃha, the great ātman. He shall make the chin and lips fixed equally in between the knees. He shall keep the two hands fixed on the ground. He shall be trembling frequently. He shall keep the mouth open and expanded and the tongue moving. This is glorified as the chief mudrā pertaining to Ṇarasiṃha. The thumb and the little fingers of the left hand are kept joined together and remaining three fingers are kept raised like the trident. He shall make this mudrā pertaining to Nṛsiṃha. The two thumbs and the little fingers are kept inter-locked. The other fingers are pointed towards the ground. The two hands faced down are spread in the umbilical region. With the two index fingers the hands are taken to the shoulders. This is called Antraṇamudrā, (gesture of entrails). Keep the hands facing up and the middle fingers joined to the palms. The ring finger of the right hand is fixed into that of the left hand. The two index fingers are joined behind and the thumbs are united to the index fingers. This shall be the Cakramudrā (the gesture of Discus). It is thought to be close to Nṛhari. After showing the Cakramudrā one shall prod the middle fingers by means of the cidex fingers. This is daṃṣṭramudrā (gesture of curved fangs). It is destructive of all sins. These mudrās are honoured in all the mantras ofNṛsiṃha.

45. He shall repeat the mantra as many hundred thousand times as there are syllables therein. To the extent of one tenth of it he shall perform homa by means of milk-puddings soaked in ghee into the fire. He shall worship in the previously mentioned pedestal.

46. After propitiating the aṅgas (Ancillaries) at the outset he shall worship Garuḍa and others in the petals in all the quarters, he shall worship Śrī and others in the interstices and the guardians of the worlds externally.

47. The Mantra realized thus shall fulfil all desires. One shall remember the gentle deity in a gentle activity. The learned man shall remember the ruthless deity in a ruthless activity.

48-49. In the first one of the two words mṛtyu (Death), substitute the name of the enemy. Then meditate as though he is being eaten by the sharp claws and curved fangs by Hari himself. One shall with alertness repeat the mantra hundred and eight times every day. Before a maṇḍala (forty days) if the enemy passes by, he shall become the guest to the god of death.

50-56. I shall mention the different kinds of meditation that yield all Siddhis. A person desirous of prosperity and glory shall continuously meditate on white-complexioned Nṛhari mentioned above. Heis embraced by Lakṣmī stationed to his left side with the lotus in her hand. He is destructive of all sorts of harassment such as poison, death, secondary ailments etc. Narasiṃha is extremely terrible and has the lustre of Kālānala (deadly fire). He wears a garland of entrails. He is terrible. He is bedecked in necklace. Serpent is his sacred thread. He shines in his five faces, each face having three eyes, blue neck and the moon for its crest. He appears splendid with his arms resembling iron club, lotus, conch resembling cow, milk, bow, threshing rod, excellent discus, sword, trident and arrow. Nṛhari has the form of Rudra. He is having blue lustre. He resembles the glow-worm. His lustre is like that of the moon. He resembles gold. Beginning from the fore part and ending with the bend one he has every colour. His face is lighted up.

57. After meditating thus on the divine form that dispels death and bestows Siddhis by mere remembrance, the repeater of the Mantras shall perform japa for the sake of release from all ailments.

58. When the task is huge and strenuous, he should meditate upon Nṛsiṃha as having sixteen hands. Nṛsiṃha, the lord of all worlds, is bedecked in all ornaments.

59-60. Two of the hands are engaged in the splitting, two in the act of lifting up the entrails, two hold the conch and the discus, two hold the arrow and the bow, two hold the sword and the iron club, two hold the mace and the lotus, two hold
noose and the goad and two are kept on the crown of the enemy.

61. Thus, O Nārada, the devotee shall with his intellect not directed to anything else, meditate on lord Narahari equipped with sixteen baton-like arms, should the rite be a fierce one.

62-68. In the course of an extremely great task, Nṛsiṃha, the lord of all living beings, the cause of realisation of all Siddhis should be meditated upon by the learned men as one having thirty-two hands. Thirteen of the right hands hold discus, lotus, axe, noose, ploughshare, threshing rod, (the gesture of) fearlessness, goad, sword, paṭṭiśa bhindipāla mudgara and tomara (all varieties of iron clubs). Thirteen of the left hands hold the conch, iron club, Kheṭa, noose, spear, fire, the (gesture of) granting boon, the Śakti, the kuṇḍikā (water pitcher), the bow, the mudrā of threat, the gadā (mace), drum and the sieve. With a pair of hands he should press down the knees and the head of the enemy. With a pair of arms lifted up, the lord should hold aloft the clusters of entrails. With the lowermost pair of arms he tears asunder Hiraṇyākṣa. Thus the devotee shall remember Nṛsiṃha who is pleasing to the devotees, who is terrifying to the daityas and who causes fear even to the great God of Death. After meditating thus the repeater of the mantras shall perform japa for the purpose of achieving objects.

69-73. Henceforth, another auspicious mode of meditation that is destructive of all ailments of mouth and face is being recounted. The devotee meditates on Nṛsiṃha who is seated on the gold-coloured Suparṇa, who possesses manes like the clutter of lightning streaks, whose lustre is like that of a crore of full moons put together, whose face is beautiful, who has three eyes, whose physical body is quiescent, who has yellow garments and great ornaments and who holds in his hands the discus, conch and gestures of fearlessness and of granting boons. He subdues poison and ailments and he is saluted by Devas with their meditations. If the sādhaka strives to check and withstand the armies of the enemies he shall meditate upon lord Nṛsiṃha as the suppressor of enemies. With flowers and other requisites of service he shall worship the deity.

He shall perform a thousand homas with the white seeds of Śara grass plucked along with the roots. He must perform japa as though he would swallow the enemy. He must consign the seeds into the fire as though he would burn the enemy. The fire shall be kindled with the fuel of the tree Terminalia belerica.

74-76.^[4] After performing homa for seven days the repeater of the mantras shall send off the favourite armies of the king in an auspicious hour with the desire of conquering the enemy’s kingdom. He shall perform the japa of Nṛhari after remembering Nṛhari slaying the group of enemies. He shall stand in front of the army (as long as the japa is conducted). Delighted in his mind the king shall please the repeater of the Mantras with riches till the return of the army with heroic glory and happiness, after conquering the enemies.

77-79. (He shall propitiate the repeater of the Mantra) with elephants, horses, chariots and jewels, with villages, fields, wealth and other things. If the repeater of the Mantra is not satisfied, great harm will befall the king. There is great danger to life in his kingdom. One shall dispel the poison originating from mice, spider, scorpion etc. with the ashes charged with the mūla mantra one hundred and eight times. If anyone smears it over his body he is undoubtedly liberated from all ailments.

80. By performing homa with the Semanti flowers (The Indian white Rose) he shall attain great glory. By performing homa with uḍambara twigs (Figus glomerata) he shall have plenty of grains.

81-83. By performing a hundred thousand homas with baked pies be shall become comparable to Vaiśravaṇa (Kubera). One shall repeat the Mantra a hundred and eight times in the presence of an angry king. Immediately he becomes pleased and free from impurities. By performing homa with kunda flowers (a variety of Jasmine) one attains rise and by performing homa with banana fruits one is able to destroy obstacles. One attains great glory by performing homa with tulasī leaves. By performing homa with the flower of the fried śāli rice grains one is able to make the entire universe subservient.

84-88.^[5] By performing homa with madhūka flowers (Bassia latifolia) what is desired will be realized. With the candied-sugar-coated myrobalam one can make others benumbed. If anyone performs ten thousand homas with four digits long Guḍūcī twigs soaked in the mixture of curds, honey and ghee he lives a hundred years vanquishing all ailments. On Saturdays one shall touch aśvattha (Holy fig tree) and repeat the Mantra one hundred and eight times; one shall then conquer premature death and live for a hundred years. Henceforth, I shall recount to you the Yantra (Mystic diagram) trailokyamohana by wearing which one shall have all riches.

89. One shall draw the diagram of a lotus with thirty- two lions on a white birch bark. In the middle he shall draw the bīja of Siṃheśvara (Kṣraum) as before. Then he should encircle it with three rings containing Śrībīja (Śrīṃ) inside. Then encircling it (Yantra) with noose and goad one shall worship the excellent Yantra. This is called Trailokyamohana (that which fascinates the three worlds). It achieves the desired objects.

90. This Cakra is the king of all discuses. He is the overlord of the lords of all multitudes. By wearing it one attains victory. True, it is true. There is no doubt.

91-95.^[6] Henceforth, O Nārada, I shall recount another yantra which bestows Siddhi. Listen. One shall draw the mystic diagram neatly with eight petals. It must have the pericarp. One shall write the mūlamantra therein, accompanied by praṇava. In the middle the single-syllabled Narasiṃha mantra is written along with its sādhya (the person for whose sake the ritual is performed). He should draw a circle with the cord of gold, silver and pure copper outside in due order. He shall repeat the mantra one thousand and eight times. After making it enveloped in lac, he shall charge it with the Mantra. He shall wear the excellent yantra round the neck or the arms or in the tuft. Men, women, and kings everyone in the world, will become subservient to him. Wicked ghosts, serpents and demons do not harass him,

96. He shall attain success everywhere, thanks to the grace of the king of Yantras. Henceforth, I shall mention another Yantra that keeps everyone under control.

97. The intelligent devotee shall draw a great Yantra with twelve petals as before. The devotee shall write the twelve mantras in the petals, with their subtle divisions.

98. The mantra in the middle is united with Śakti. One shall envelop the same with Śrībīja. The cakra (discus, wheel) which is called kālāntaka is one that fascinates Devas and asuras as well as keeps them subservient.

99. One shall engrave the Yantra in the birch bark. It wards off all enemies. Merely, by wearing this, one shall be victorious everywhere.

100-103.^[7] Henceforth, I shall mention (the mantra that is called Jvālāmālī. It yields what is desired by everyone. The bṭja (Kṣraum) hṛt (Namaḥ) and word Bhagavān is used in the Dative, Bhagavate Narasiṃhāya (unto Lord Narasiṃha). Then Jvālāmāline (unto one who has garlands) Dīptadaṃṣṭrāya (unto one whose curved fangs are illuminated), agninetrāya (unto one whose eyes are fiery). To one who is the first of all and who slays the demons. Hari who is the origin of all and who destroys (everything) in the end. He is the destroyer of all fevers. At the end of the name one shall repeat daha twice (Burn burn) and paca twice (cook, cook).

Then rakṣa (protect) twice, varma (hum), astra (phaṭ) dvitha (svāhā) should be uttered with dhruva (Om) in the beginning. Thus the excellent Jvālāmālī is said to consist of sixtyeight syllables.

104-105. The merit etc. has been mentioned before. The aṅgas are conceived with groups of thirteen, ten, eleven, eighteen and twelve syllables. One shall remember Nṛhari with previously mentioned form having clusters of flames and garlands.

106. The japa is for one hundred thousand times. To the extent of one tenth of it one shall perform homa with the ghee obtained from the milk of two-coloured cow. This excellent Mantra is destructive of terrible epileptic fits, harassment of goblins, etc.

107. Pāśa (am), Māyā (Hrīm), Nṛsiṃha (Kṣraum), aṃkuśa (Krom), varma (hum), astra (phaṭ) are said to be the great six^[8] syllables of mantra and which is the bestower of all desires.

108. The sage is Brahmā, the metre is Paṅkti, the deity is Narahari (Man-lion). With the Bīja having six long vowels one shall perform Ṣaḍaṅga rites.

109. One shall perform meditation and Pūjā in accordance with the injunctions mentioned before. With the realization of the mantra he will have every Siddhi.

110-111. The mantra is preceded by Ramā bīja (Śrīm), the metre is anuṣṭup and constitutes thirty-three syllables. The anuṣṭup and Lakṣmī and Nṛsiṃha are the deities. The aṅgas are conceived through all the words. After fixing five aṅgas thus, one shall arrange for the protection of the soul.

112-113. Touching the right arm one shall repeat the mantra of Śarabha.^[9] (It runs thus) Praṇava, then hṛt (namaḥ), then Śivāya (i.e. oṃ namaḥ śivāya), then mahate, then
Śarabha. The mantra ends with Svāhā. It is cited for the purpose of protection. Or after Ramā repeat Kṣraum twice.

114-118. Or he shall strenuously arrange for protection with Keśava and other name. May Keśava protect my feet, may Nārāyaṇa protect my hips, may Govinda guard my privies, may Viṣṇu protect my umbilicus, may Maḍhusūdana protect my belly, may Trivikrama protect my thighs, may Nara protect my heart, may Śrīdhara protect my neck, may Hṛṣīkeśa protect my face, may Padmanābha protect my breasts, may Dāmoḍara protect my head, after fixing thus in the limbs during the time of japa the sādhaka becomes fearless from goblins, vampires, evil planets and demons. Again he shall perform the Nyāsa rite strenuously performing meditation with great concentration.

119. May Keśava whose lustre is like that of gold and who has the discus protect me in front: may Nārāyaṇa who holds Śaṅkha and who resembles the blue cloud protect me from behind.

120. May Mādhava, the wielder of gaḍā (mace), dark in complexion like the blue lotus, protect the upper region. May Govinda the great wielder of the bow, with the lustre of the moon, protect me on the right hand side.

121. May Viṣṇu the wielder of the ploughshare, resembling the filaments of the lotus protect me in the north. May Madhu-sūdana the lotus-eyed, wielder of the threshing rod, protect me in the south-east.

122. May Trivikrama having the fiery lustre and the sword in the hand protect me in the South-west. May Mādhava resembling the midday sun and wielding the thunderbolt protect me in the North-west.

123. May Śrīdhara the lotus-eyed, protect me in the North-east. May Hṛṣīkeśa with the lustre of lightning protect me from above by means of his Mudgara (iron-club).

124-125. May Padmanābha resembling the thousand- rayed sun in lustre protect me from below. He wields all weapons. He is Omnipotent. He is the foremost of all. He has faces everywhere. May Hari, Dāmodara whose lustre is like that of the glowworm, who has the noose in his hand and who is never vanquished, protect my body from within and without.

126. Thus I have entered a twelve-barred cage which has no loop-hole anywhere. I have nothing to fear at any time.

127. After making arrangements for the protection thus, a man becomes invincible. In the mantras of Nṛhari this is the procedure.

128-129. One shall perform meditation, pūjā and everything else according to the injunction mentioned before. He shall pray to the deity thus—“O lotus-eyed one, you have won. O creator of the universe, obeisance be to you.” O Hṛṣīkeśa, obeisance be to you. O great Puruṣa, obeisance unto you. After the japa and the prayer this verse shall be recited and the lord is ritualistically dismissed.

130a. When the mantra is realized thus, the repeater of the mantra becomes the possessor of all riches.

130b. (Mantra in eight syllables) jaya jaya Śrī Nṛsiṃha^[10] Be victorious, be victorious, O Nṛsiṃha). This excellent mantra consists of eight syllables.

131. The sage is Brahmā, the metre is Gāyatrī and the deity is the glorious Jaya Nṛsiṃha who is the bestower of all desired objects.

132. The devotee of vast intellect shall perform ṣaḍaṅga rites with Govinda (i) and the viyat (sky) = ha along with the moon (bindu) and six long vowels added with the bīja).

133-135. Then he shall meditate on Lord Nṛsiṃha the moon-created deity in the heart. O glorious deity in the physical body of man-lion the only kinsman of the universe. O glorious blue-necked one, O Ocean of mercy, O king of Sāmans having fire for your eyes, O Pināka-wielding, moon-crested Viṣṇu, Lord of Ramā, save me. After meditating thus, the repeater of mantras shall perforin eight hundred thousand japas. To the extent of one tenth of it he shall perform homas by means of milk-pudding and cooked rice soaked in ghee. The worship is to be performed as before.

136-139.^[11] Tāra (Om), then māyā (hrīm), then at the end of the bīja (kṣraum) add karṇa (ūm) and utter ugraṃ vīram. Then he shall utter Mahāviṣṇu who is blazing all round.

Then he shall utter sphura, sphura (throb, throb), prasphura, prasphura (throb well, throb well), then the word ghora (terrible), then ghoratara (extremely terrible), then after tanurūpam (body and form) add Caṭa (lick) twice and uttering pracaṭa twice (lick well), repeat kaha twice, cama twice, bandha (bind) twice, ghātaya ghātaya (kill, kill) twice. Then he shall utter varma (hum) and astra (phaṭ). Then say nṛsiṃham bhīṣaṇam bhadram mṛtyumṛtyuṃ namāmyaham. (I bow down to the terrible and gentle Nṛsiṃha who is death into the god of death”. This mantra consists of eighty-five syllables. It is the bestower of desired things unto those who resort to him.

140. The sages are Aghora and Brahmā, the metres are Triṣṭup and anuṣṭup, terrible Nṛsiṃha is the deity.

141. The intelligent one shall perform meditation and worship by means of Anuṣṭup. This leading mantra is the protector of everyone.

142. The Bīja is the pair jaya jaya. Afterwards the eight-syllabled Mantra of Nṛsiṃha. Its sage is Prajāpati. The metre is Anuṣṭup.

143. Its deity is glorified as Vidāraṇa Nṛsiṃha (Nṛsiṃha who tears). jam is the Bīja, haṃ is Śakti. Its utility is for the acquisition of everything.

144. He shall perform the rite of Ṣaḍaṅga Nyāsa by means ofNṛsiṃha (seed) equipped with the long vowels. He shall meditate on the terrible. Nṛsiṃha who tears up the heart of the enemy.

145. (Nṛsiṃha) whose weapons are the claws and the curved fangs, who bestows fearlessness on the devotees, who is the abode of Śrī, whose eyes are fires that blaze like molten gold near the forelocks.

146. O divine lion, the mere touch of whose claws is more powerful than the thunderbolt, obeisance be to you. The sage is said to be Brahmā and the metre is said to be Anuṣṭup.

147. The deity of this mantra with thirty-two syllables is Divine Nṛsiṃha. The pañcāṅga rites should be performed with the four quarters and with everything.

148. O Leading sage, the meditation, worship and everything else is said to be as mentioned before. The rites mentioned before become realized.

149-151.^[12] “oṃ namo bhagavate narasiṃhāya namaḥ tejase” is more for the splendour.

Be manifest, be manifest. Then at the end of the adamantine claws and body Vajranakhadaṃṣṭrakāya, repeat trāsaya trāsaya (terrify, terrify) twice, krandaya, krandaya (make them yell) twice, then grasa, grasa twice (swallow, swallow), then after the word svāhā say abhaya (fearlessness), then ātmani bhūyiṣṭhā (be established in the soul). The mantra ends with oṃ with the bīja (Kṣraum). This mantra consists of sixty-two syllables. Its sage etc. are mentioned as stated before.

152-153.^[13]  Tāra (Oṃ), then Narasiṃhabīja (Kṣrauṃ), then the words namo bhagavate narasiṃhāya (obeisance to Narasiṃha), then tāra and bīja as before unto the form of fish. Oṃ, bīja unto the tortoise-formed one, om, bīja unto the form of the the Boar. Tāra (Oṃ) and bīja after Nṛsiṃha.

154-156. Unto the form, Tāra (Oṃ), its own bīja at the end of Vāmana. The word dhruva (Oṃ) uttered thrice and bīja (thrice) into the form of Rāma. The nigama (Oṃ), bīja unto Kṛṣṇa, at the end tāra (Oṃ), bīja unto Kalki. Repeat Jaya (be victorious) twice unto the resident of Śālagrāma, Divyasiṃha (unto the divine lion) Ṣvayambhū in the dative, then hṛt (namaḥ) unto the Puruṣa (Being), then tāra (oṃ) and its own bīja: This is the mantra, the bestower of a great empire.

157-158. The Mantra of Nṛsiṃha has ninety syllables, the sage glorified is Atri, the metre is Atijagatī, Nṛhari, one of the ten incarnations is the deity of the Mantra. Kham is the bīja, the unchanging is the Śakti, the ancillaries made with the bīja equipped with six long syllables and conceived as such,

159. May Nṛhari enhance my happiness—Nṛhari who resembles many moons, who is viewed by Lakṣmī and others and who is accompanied by ten incarnations.

160. The japa is for ten thousand times, to the extent of one tenth of it is the homa with milk-pudding. After conceiving the Mūrti (form of the deity) with the mūla mantra he should worship in the pedestal mentioned before.

161. He shall worship the ancillaries etc. at the outset and then worship Matsya (Fish incarnation) etc. in the petals of the quarters. After worshipping Indra and others as well as thunderbolt etc. he will attain the desired object.

162-205. Mantra having one thousand syllables:^[14]

I shall mention the great mantra of one thousand syllables, kept well guarded in the Tantras. Tāra (Oṃ), Māyā (Hrīm) Ramā (Śrīm), Kāma (Klim), bīja (Kṣraum) and then the word Krodhamūrti (having the form of anger).

At the end of it, the word Nṛsiṃha, utter mahāpuruṣa, (the great being). Then mentioning pradhānadharmādharma (the primary cause, virtue and evil) utter the word nigaḍa (fetters) nirmocana (remover) at the end of it.

At the end of it, utter the word Kālapuruṣa (person superintending time). The toy a (water) is like Kālāntaka (the annihilator of Time). At the end of the word Sveśvara (One’s own lord) Sadṛgjalam (?) srānta, niviṣṭa (that which has entered Caitanyacitsadā (always conscious), at the end of bhāskara (illuminator), Kālādyatīta (transcending time), nityodita (ever shining) Udayāstamayākrānta (Overcome by both rising and setting) Mahākāruṇika (excellently merciful), hṛdayabījacaturdala, niviṣṭita, having his seat in the four petals of the lotus of the heart, Caitanyātman, (O soul of consciousness) Caturātman (four-souled one), Dvādaśātman

O twelve-souled one), Baka (crane), Hari, Sahasramūrte [Sahasramūrti] (having one thousand forms), O Lord Nṛsiṃha Puruṣa, Krodheśvara (Lord of anger), Rasasahasravanditapāda (O lord, with feet bowed by thousands of worlds) Kalpāntāgnisahasrakoṭyābha, (O one with the lustre of thousands of crores of the fire during the end of the kalpa), Mahādeva (O great lord), Nikāyadaśa (one with ten assemblages), Daśaśatayajña (one who has performed a thousand yajñas), Atala (nether worlds), should be known. Then Amalayugmakam [Amalayugmaka] (free from impurities twice), then Piṅgalekṣaṇa (O tawny-eyed one), Piṅgaladaṃṣṭra (O tawny-maned, O tawny-fanged one), Daṃṣṭrāyudha (one with fangs as weapons), Dānavendrāntaka (O annihilator of demons), Śoṇitasaṃskṛtavigraha (One whose body is mixed with blood), O destroyer of all epileptic fits.

Surāsuravandyamānapādapaṅkaja (one whose lotuslike feet are worshipped by Devas and asuras), Bhagavan Vyomacakreśvara (O lord of the circle of vyoma), Prabhavāpyaya (O source of origination and dissolution), rise up, rise with that form, burn and bum the cluster of ignorance, bring to light, bring to light that prosperity of knowledge. O omniscient one, you are devoid of anger, O you are the cause of bringing down the magical formularies (jambha and jṛmbha), O truthful being, utter sadasadmadhyaniviṣṭam stationed between sat and asat (non-existent), then say, remove my fear from fellers, fear from forest, fear from poison. Then utter viṣa (poison), jvara (fever), ḍākini (witches), kṛtyā (action of black-magic), Revatīs (demons) Aśani thunderbolt), durbhikṣa (famine), mārī (plague and pestilence) add bhaya to all the above, then after mārīca (demons), add bhaya then chāyā (shadow), then after the word skandāpasmāra add bhaya, then after caura (thief) add bhaya, then say jala svapna agni (water, slumber and fire), add bhaya to each, then after elephant, lions, and serpents say bhaya, then after the word birth, old age and death add bhaya. Then bhayaṃ nirmocaya, nirmocaya (remove fear, remove fear), praśamaya praśamaya (lessen, lessen) O Jñeyarūpadhārin (O you who have assumed the form of objects of experience), O Nṛsiṃha of Bṛhatsāma (holy Sāma text), Sarvabhayanivāraṇa

(O remover of all sorts of fear), the fear of eight into eight (sixty-four) ceṭikās (slave girls) surrounded by vidyās (learning incarnates), Trayastriṃśaddevatākoṭinamitapādapaṅkajānvita (O deity equipped with the lotus-like feet bowed by thirty-three crores of devas).

At the end of the word Sahasravadana, (thousand faces, Sahasrodara (thousand bellies), Sahasrekṣaṇa (thousand eyes), Sahasrapāda (thousand feet).

After uttering Sahasrabhuja (thousand arms) utter Sahasrajihva (thousand tongues) at the end say sahasralalāṭa (thousand foreheads), then say sahasrāyudhadhara (one holding a thousand weapons).

(Then utter) Tamaḥprakāśa (one who illumines darkness), puramathana (destroyer of cities), Sarvamantrarājeśvara (the lord of all great mantras) Vihāyasagatiprada (one who bestows the ability to move about in the sky).

At the end of the word Pātālagatiprada (the bestower of the ability to move about in the nether worlds) utter Yantramardana (the suppressor of yantras) Ghorāṭṭahāsahasita (one who laughs the terrible laugh), Viśvāvāsa (the above of all), Vasudeva (ṃe deity who has the abode in the heart), Akrūra O horse-faced one, O great one, O lord of the world, O deliverer of the world, O immanent one, utter the words Viśvaprādurbhāvakāraka (one who causes the manifestation of the universe), O Hṛṣīkeśa, O Svacchanda (O free one), then say Niḥśeṣajīvagrāsaka (O swallower of all living beings).

Then utter the words Mahāpiśitāsṛglampaṭa (one who is excessively fond of the plenty of flesh and blood), khecarīsid- dhipradāyaka (giver of the Khecari-siddhi i.e. power of moving about in the sky), Ajeya (unconquerable), Brahmāṇḍodara (one who has the whole cosmic egg within the belly), Brahmasahasrakoṭisragmuṇḍamāla (one having thousands and crores of heads of Brahmā as garlands), Paṇḍitamuṇḍa (of scholarly head), then say Matsya, Kūrma, Varāha, Nṛsiṃha, Vāmana Trailokyākramaṇapādaśālika (O Vāmana whose feet had measured the three worlds), Rāmatrayas (three Rāmas = Paraśurāma, Balarāma and Śrī Rāma), Viṣṇurūpadhara (one holding the form of Viṣṇu), Tattvatraya (jāgrat, Svapna and suṣupti), Praṇavādhāra tacchikhāniviṣṭa (One who is established in Oṃ and its śikhā i.e., its subtle stales as its flames).

At the end of the word svāhā utter svadhā, then vaṣaṭ, netra (vauṣaṭ), varma (hum) and astra (phaṭ), utter prāṇādhāra (support of the vital breath), ādideva (O primordial lord), then utter prāṇāpānaniviṣṭita (one who resides in prāṇa and apāna), Pañcarātrika (the sole resort of Pañcarātra) Ditijavinidhanakara (One who causes the death of the sons of Diti), Mahāmāyā, (the great deluder), Amoghadarpa (one who has the unfailing boastfulness), Daityendradarpadalana (the subduer of the valour of demons) oṃ, klīm, tejeśvarāya puruṣāpāya satyapuruṣāya (unto the truthful person, the lord of Puruṣas with brilliant lustre), then astra (phaṭ), acyuta (oṃ), tāra (oṃ), astra (phaṭ) oṃ, then Vāsudeva (phaṭ) Oṃ Māyāmūrti, (phaṭ), kāma (klīm), O you who possess the form of the first letter of the vowels (svarādima-mūrti), then phaṭ, avyaya (oṃ) bīja (kṣraum) viśvamūrte (O immanent) then phaṭ, then oṃ, then māyā (hrīm) the immanent one, then phaṭ, then oṃ sau caturātmane (the four-formed one).

Phaṭ, tāra (Oṃ), I, O universal formed one, then phaṭ, then two oṃkāras, then hrai at the end of parama, hrām, along with phaṭ and oṃ.

Hraḥ Hiraṇyagarbharūpadhāraṇa (one who has the form of Hiraṇyagarbha,) then phaṭ, dhruva (oṃ), Hraum to one who has assumed the inimitable form,) varma (hum), dhruva (oṃ) thereafter. Kṣaum O you who have assumed the form of Nṛsiṃha, Oṃ Klīm ślaḥ, then taking the first letter of the vowels i.e. a and adding it to ṣṭāṅga vinyāsa vinyastamūrtidhārin (one who takes the form in eight places as fixed in the eight limbs of the body), then phaṭ. Then hrau nisargasiddhaikarūpadhārin (one who assumes the natural forms as established there). Then phaṭ. Oṃ hum for three times, then the hand and the head of the person referred to in the rite. Then repeat khaṇḍa twice (split, split), khādaya twice (eat, eat), klīm bring the sādhya (the person for whom the rite is performed), repeat ānaya twice (bring, bring), O noble soul, show well, well.

Then utter the bīja (Kṣraum) six long syllables, Kṣapitāntakalmāṣa (one who destroys sins). Repeat then aya (twice?) or five bījas of the arrow (drām, drīm, klīm, blūm, saḥ), svāhā to Nṛsiṃha with the form of flame. Then svāhā unto Nṛsiṃha with the form of the Kāla (the destroyer). Then its own bīja (kṣraum), the bīja of Lakṣmī (śrīm), māyā (hrīm), tāra (oṃ). This is the mantra consisting of one hundred thousand syllables.

206-207. Its sage is Kapila, the metre is Jagatī, the deity is Śrī Lakṣmī Nṛhari, the bīja kṣraum the śakti is vahnivallabhā svāhā, the colour is white, the note is udātta (high pitch) as mentioned by learned men, the kṣetra (the field) is the supreme soul, its utility is for the acquisition of everything.

208-210. Kṣaḥ unto the deity who has a thousand arms and who holds a thousand weapons. At the end of the word Nṛsiṃha (utter) svāhā, Astrāya phaṭ. The mantra is thus mentioned after effecting the purity of the hands by means of this. Then he shall perform the aṅganyāsa rites.

211-213. Tāra (oṃ) Kṣām sahasrākṣara vijṛmbhita (one stretching out with a thousand syllables Nṛsiṃhāya svāhā—this is mentioned as the mantra in the heart. Māra klīm, kṣīm mahātenu prabhāvikara (at the end of the great, the following lustre is scattered) Nṛsiṃhāya svāhā. This is glorified as the hṛdayamantra, tāra (oṃ) kṣūm utter tapta-yaṃhāya dṛkkeśānta unto the heated yaṃha from the eye upto the end of hair jvalati avikala kūrma (the tortoise that is unimpaired blaze). The long one is more than the thunderbolt. O lord, Divine Lion, thanks to the touch of the claws. O Hari, obeisance be to you. Repeat these words twice each Mahādhvasta, Jagadrūpa, Nṛsiṃhāya, (the great one destroyed, one of the forms of the universe, unto Nṛsiṃha). By means of this the tuft of hair is mentioned. Then the Kavaca is mentioned.

214. Tāra (Oṃ), Kṣaim good varṇa (?), madamattavihvalita Nṛsiṃhāya svāhāsvāhā (unto Nṛsiṃha who is excessively intoxicated). This is said to be the kavaca (hum).

215. Tāra (Om) Kṣaum, O thousand-eyed, O wearer of the universal form. This mantra ending with svāhā is glorified as the mantra of netra (Vauṣaṭ).

216. Tāra (Oṃ) Kṣaḥ, sahasrabāhave (One having thousand hands) sahasrāyudhāya Nṛsiṃhāya svāhā (Svāhā unto Nṛsiṃha having thousand weapons).

217-221. The astra mantra has thus been recounted.

Thereafter, he shall meditate on the Man-Lion—who has the lustre of thousand rising suns, who has three eyes, who has terrible ornaments and who tears asunder the daitya with the sharp points of his baton-like hands.

After meditating thus, the repeater of the mantras shall perform japa a thousand times. He shall perform homa with milk-pudding soaked in ghee. The mantra shall be perfectly realised. After conceiving the mūrti by means of the mūla mantra, he shall worship Nṛhari mentioned previously. Then, at the outset, he shall worship the aṅgas, discus, conch, noose, goad, thunderbolt, mace, dagger and bamboo in the petals. Thereafter he shall worship the guardians of the quarters and thunderbolt etc.

222-227. When the mantra is achieved thus, the repeater of the mantra should apply it for the practical use. If any one is caught hold by evil planets he shall charge bhasma, with the mantra and smear it over the afflicted person. By the application of Bhasma the evil planets are destroyed. There is no doubt in this that in the same manner Yakṣas, Rākṣasas, Kinnaras, goblins, ghosts and evil spirits do perish. The evil spirits induced by other’s black magic perish when this mantra is repeated. If the bhasma is smeared, the man becomes invincible immediately. The devotee shall keep it in a jar in a mystic diagram called Sarvatobhadra, on an auspicious day. He shall then fill it with sacred waters and repeat the mantra hundred and eight times. A man who performs his ablution thereby certainly crosses all mishaps. Of what avail is much talk? This excellent Mantra is the bestower of all desired things.

228. “We know the deity with adamantine claws. We meditate on the deity with sharp fangs. May Nṛsiṃha urge us, therefore”, this is Nṛsiṃhagāyatrī.^[15] It bestows all desired things. By remembering this alone all sins will be dispelled.

Footnotes and references:

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[1]:

The mantra of Nṛsiṃha is as follows:

ugram vīram mahāviṣṇum jvalantaṃ sarvatomukhaṃ nṛiṃhaṃ bhīṣaṇam bhadram mṛtyumṛtyuṃ namāmyaham,

A detailed account of this mantra is given in Nṛsiṃhapūrvatāpanī-upaniṣad [=Nṛsiṃha-pūrvatāpanyupaniṣat] and in Śrī Vidyārṇava Tantra, page 456. The existing lines of the verses in the Purāṇa lack two syllables viz. aham.

In Śrī Vidyārṇava Tantra it is stated that this mantra is to be sticked between Vedādi (Om) or Māyā (hrīm). It is the view of some scholars.

[2]:

For the detailed procedure of nyāsa see Śāradā Tilaka, chapter 16, pp. 645-646.

[3]:

Rāghava Bhaṭṭa in his Padārthādarśa, the commentary on Śāradā Tilaka, chap. 16 quotes these verses, but in verse 41 in place of āntraṇa mudrikā he quotes it to be antrākhya mudrikā and similarly instead of calling it Cakramudrā in verse 43 of the text he calls it Vaktra mudrā.

[4]:

The verses showing similar result are found in Prapañcasāra Tantra, chapter 15, verse 39.

[5]:

  Rāghava Bhaṭṭa quotes verses 87-90 in his commentary on Śāradā Tilaka, pp. 652-53.

[6]:

Rāghava Bhaṭṭa quotes verses 92-98 also in the same text.

[7]:

The above give the Jvālāmālī mantra of Nṛsiṃha. In Śāradā Tilaka we find Bījam:—

namo bhagavate naraṣimhāya jvālāmāline dīptadaṃṣṭrāya agninetrāya sarvarakṣoghnāya. 
sarvabhūtavināśam ca nakāro dīrghavān marut /
sarvajvaravināśānte nāyārṇau dahayugmukam //
pacadvayam rakṣayugam hum phaṭ svāhā dhruvādikā.

The combination gives the following mantra :

om kṣraum namo bhagavate nrṣiṃhāya jvālāmāline dīptadamṣṭrāya agninetryāya sarvarakṣoghnāya sarvabhūta vināśanāya sarvajvaravināśanāya daha daha paca paca rakṣa rakṣa hum phaṭ svāhā.

The specific ancillary nāṣa of the above mantra as prescribed in Śāradā Tilaka is as follows:

hṛt trayodaśabhiḥ proktā varmāṣṭādaśabhirmatam /
varṇair dvādaśabhir netramastraṃ syāt kiraṇākṣaraiḥ //

[8]:

The Six-syllabled mantra runs thus:

aṃ hrīṃ kṣrauṃ kroṃ huṃ phaṭ.

[9]:

The Śarabha mantra is as follows:

oṃ mamaḥ śivāya mahate śarabhāya svāhā.

[10]:

This gives the mantra of Jaya Nṛsiṃha thus:

jaya jaya nṛsiṃha.

[11]:

This verse gives another mantra of Nṛṣimha:

om hrīṃ kṣraum ugraṃ vīram māhaviṣṇuṃ jvalantaṃ sarvatomukhaṃ sphura sphura bandha bandha ghātaya ghātaya ghātaya hum phaṭ nrṣimhaṃ bhīsaṇam bhadram mṛtyumṛtyum namāmyaham.

[12]:

This verse gives another mantra of Nṛsiṃha:

oṃ namo bhagavate nṛsiṃhāya namaḥ tejase āvirāvirbhava vajranakhadaṃṣṭrakāya trāsaya trāsaya krandaya krandaya, grasa grasa svāhā abhaya ātmani bhūyiṣṭhā oṃ kṣraum.

[13]:

The mantra of Nṛsiṃha is given thus:

(a) oṃ kṣraum namo bhagavate nṛsiṃhāya;
(b) Then following the mantra of Matsya and others:
(i) oṃ kṣraum matsyarūpāya;
(ii) oṃ kṣraum kūrmarūpāya;
(iii) oṃ kṣraum varāharūpāya;
(iv) oṃ kṣraum vāmanarūpāya;
(v) oṃ kṣraum nṛsiṃharūpāya;
(vi) oṃ oṃ oṃ kṣraum kṣraum kṣraum rāmāya;
(vii) oṃ kṣraum krṣṇāya;
(viii) oṃ kṣraum kalkine;
(ix) jaya jaya śālagrāmanivāsine divyasiṃāya svayambhupuruṣāya namaḥ.

[14]:

These verses give the thousand-syllabled mantra of Nṛsiṃha. The text seems corrupt in many places. However, the mantra runs thus. It is a mūla mantra.

oṃ hrīṃ śrīṃ klīṃ krodhamūrte nṛsiṃha mahāpuruṣa pradhāna dharmādharmani gaḍanirmocana kālapuruṣa kālāntaka sadṛktoyam(?) sveśvara sadṛgjalam(?) śrānta niviṣṭa(?) caitanyacit sadābhāsaka kālādyatīta[?] nityodita udayāstamayākrānta mahākāruṇika hṛdayābjacaturdala niviṣṭita caitanyātmaṃścaturātman dvādaśātman caturviṃśātman pañcaviṃśātman Baka(?) Hari sahasramūrte ehi ehi bhagavan nṛsiṃhapuruṣa krodheśvara sahasravanditapāda kalpāntāgnisahasrakoṭyābha mahādeva nikāya śatayajñātala amala amala piṅgalekṣaṇa saṭādamṣṭrāyudha[?] nakhāyudha dānavendrāntaka vahni śoṇita saṃsaktavigraha bhūtāpasmāra yātudhāna surāsura vandyamāna pādapaṅkaja bhagavan vyoma cakreśvara prabhavāpyayarūpeṇottiṣṭha avidyānicayaṃ daha daha jñānaiśvairyam prakāśaya prakāśaya om sarvajña aroṣa jambhājrmbhyavatārakasatyapuruṣa sadasadmadhya niviṣṭam mama duḥsvapnabhayam nigaḍabhayam kāntārabhayaṃ viṣa jvara ḍākinīkṛtyā adhva revatī bhayam aśani durbhikṣa bhayam mārībhayam chāyā skanda apasmāra bhayaṃ caurabhayam jalasvapnāgnibhayam gajasiṃhabhujaṅga bhayam janma jarā maraṇa bhayaṃ nirmocaya nirmoccya praśamaya praśamaya jñeyarūpadhāraṇa nṛsiṃha bṛhat sāma puruṣa sarvabhayanivāraṇa aṣṭāṣṭaka catuḥṣaṣṭi ceṭikābhayam vidyāvṛta trayastriṃśaddevatā koṭi namita padapaṅkajānvita sahasravadana sahasrodara sahasrekṣaṇa sahasrapādasahasrabhujasahasrajihva sahasralalāṭa sahasrāyudha tamaḥ prakāśaka puramathana sarvamantrarājeśvarā vihāyosagatiprada pātālagatiprada yantramardana ghorāṭṭahāsa hasita viśvāvāsa vāsudeva akrūra hayamukha paramahaṃsa viśveśa viśva viḍambana niviṣṭa prādurbhāvakāraka hṛṣīkeśa svacchanda niḥśeṣajiva grāsakamahāpiśitāsṛglampaṭa khecarī siddhipradāyaka ajeya avyakta brahmāṇḍodara brahma sahasra koṭi srag muṇḍamāla paṇḍitamuṇḍa matsya kūrma varāha nṛsiṃha vāmana trailokyākramaṇa pādaśālika rāmatraya viṣṇurūpa tattvatraya praṇavādhāra śikhāpādaniviṣṭa svāhā svadhā vaṣaṭ vauṣaṭ hum prāṇādhāra ādideva prāṇāpāna niviṣṭita pāñcarātrika ditija vinidhanakara mahāmāyā amoghādarpa daityendradarpadalana tejorāśin om klīm tejasvarapuruṣāya satyapuruṣāya phaṭ om om phaṭ om namaḥ vāsudevāya phaṭ om māyāmūrte phaṭ klīm amūrte phaṭ om kraum viśvamūrte phaṭ om hrīm viśvātmane phaṭ om sau caturātmane phaṭ om viśvarūpin phaṭ om au[?] hrai parama hrai parama hram sa phaṭ om hraḥ hiraṇyagarbhar ūpadhāraṇa phaṭ om hraum anaupamyarūpadhārin phaṭ oṃ kṣauṃ nṛsiṃharūpadhārin klaṃ ślaḥ aṣeāṅga[?] vinyāsa vinyastamūrtidhārin phaṭ hrau nisargasiddhaikarūpadhārin, phaṭ om hum hum hum kraum amuka mastakaṃ khaṇḍa khaṇḍa khādaya khādaya klim sādhyamānaya ānaya mahātman samyag darśaya darśaya kṣīm kṣīm kṣūm kṣaim kṣaum kṣaḥ kṣraum kṣapita kalmāṣa yam yam drām drīm klīm blūm saḥ nṛsiṃhāya jvālātmane svāhā nṛsiṃhāya kālātmane svāhā om kṣrauṃ klīm śrīṃ śrīṃ hrīm om.

[15]:

Nṛsiṃha Gāyatrī mantra is as follows:

Vajranakhāya vidmahe / tīkṣṇadaṃṣṭrāya dhīmahī / tanno Nṛsiṃhaḥ pracodayāt.