Chapter 73 - The worship of Rāma etc.

[Sanskrit text for this chapter is available]

Sanatkumāra said:

1. Henceforth, the mantras of Rāma are being recounted. They bestow Siddhis on the aspirants. By their propitiation, people are able to cross the ocean of worldly existence.

2. Of all the excellent mantras and those of Gaṇapati, Sūrya, Śakti and Śiva, the Vaiṣṇava mantra is the most excellent. It is the bestower of desired objects.

3. Even among the Vaiṣṇavas the mantras of Rāma are more efficacious. They are millions of times more fruitful than those that are related to Gaṇapati, etc.

4. Vahni (ra) is stationed on the couch of Viṣṇu (a), its head is bedecked with moon (m). The mantra ends with āya. Rāmāya namaḥ. It is destructive of multitude of great sins.

5. 8. Among the mantras related to Rāma the six- syllabled one is the most excellent. By the mere utterance of this mantra the sins of slaughtering thousand brahmins committed knowingly or unknowingly, sins of stealing gold thousand times, drinking of wine and defiling of preceptor’s wife, and thousands and millions of subsidiary sins, undoubtedly perish instantaneously.

The Sage is Brahmā, the metre is Gāyatrī and Rāma is the deity. The first one (Rāma) is the bīja, hṛt (namaḥ) is the śakti. Its utility is the acquisition of everything. He shall perform Ṣaḍaṅga Nyāsa by means of the bīja of long vowels.

9. After fixing the syllables of the mantra in the brahmarandhra (cerebral orifice), in the middle of the eyebrows, in the heart, in the navel, in the rectum and in the feet in their specific order, he shall fix Keśava and others.

10-13. After performing the rite of Pīṭhanyāsa he shall meditate on the excellent scion of the family of Raghu in the heart. He is as resplendent as the dark clouds. He is seated in the posture of Vīrāsana^[1] (Heroic Posture). He shows the gesture (mudrā) of knowledge^[2] by means of his right hand and keeps the other hand on the knee. Sītā with a lotus in her hand is at his side. She has the lustre of lightning, she is bedecked and decorated in various ways. She is looking at the lotus-like face of Rāma. After meditating thus, the repeater of the Mantra shall perform six hundred thousand japas (i.e. as many hundred thousands as there are syllables). To the extent of one tenth of it he shall perform homa into the fire by means of lotuses. Thereafter, he shall feed the brahmins. He shall then worship in the pedestal belonging to Viṣṇu accompanied by Vimalā etc.

14. The Sādhaka (aspirant) shall conceive the idol by means of the mūla mantra. He shall invoke the deity therein. He shall worship Sītā seated on his left by means of her mantra.

15. Rāma (Śrīṃ) Sītā used in the dative case and ending with svāhā which constitutes the mantra of Jānakī. After worshipping Śārṅga in front he shall worship the arrows in both sides.

16-18. He shall worship the six aṅgas in the filamentsand in the petals and should worship Hanumān, Sugrīva, Bharata, Vibhīṣaṇa, Lakṣmaṇa, Aṅgada, Śatrughna and Jāmbavān in their respective order. He shall worship Hanumān who is reading in front (of Rāma) holding a book. He shall worship Bharata and Śatrughna who hold the chowries at the two sides. He shall worship Lakṣmaṇa who stands behind (Rāma) holding umbrella with his two hands.

17-20. Thereafter, he shall worship in the eight petals the following deities, viz. Sṛṣṭi, Jayanta, Vijaya, Surāṣṭra, Rāṣṭrapāla, Akopa, Dharmapālaka, Sumantra. After worshipping them, the guardians of the quarters equipped with their weapons should be worshipped. By propitiating Rāma thus one becomes Jīvanmukta (liberated in this very existence).

21. In order to keep the king under control he shall with concentration of mind perform homa with jāti flowers smeared with the sandal paste. For the achievement of wealth and grain, he shall worship with lotuses.

22. He who desires fortune shall perform homa by means of flowers originating from bilva; he shall keep the entire universe subservient if he worships with blue lotuses soaked in ghee.

23. The devotee shall be long-lived and free from ailments if he worships with śataparvī (bambo shoots) smeared with ghee; by performing homa with red lotuses he attains- desired wealth.

24-26. By performing homa with palāśa flowers (Butee frondora) he becomes very intelligent. He shall drink water charged with the mantra. Within a year he becomes a king-poet. For suppressing great ailments he shall eat rice charged with that mantra. By performing homa with the medicine mentioned he shall be relieved from the ailment instantaneously. If the devotee shall observe payovrata (taking in only milk, water) and perform japa of the mantra a hundred thousand times on the banks of a river or in a cowpen and then perform homa with milk pudding soaked in ghee he shall become the storehouse of learning.

27-29. If a man loses his overlordship (or finds it depreciating) he shall take in only vegetables. Standing within water he shall perform japa a hundred thousand times. To the extent of one tenth of it he shall perform homa with bilva flowers. Undoubtedly he shall regain the same overlordship. A man shall observe fast and seated on the banks of the Gaṅgā repeat the mantra a hundred thousand times. Toone tenth of it he shall perform homa with lotuses or flowers originating from Bilva mixed with the three sweet things sugar, honey and ghee. He shall attain the glory of a kingdom.

30. In the month of Mārgaśīrṣa (Nov-Dec.) the devotee- shall take to diet of bulbous roots, roots and fruits and staying under water perform japa of the mantra, a hundred thousand times. To the extent of one tenth of it, he shall perform homa into the fire by means of milk-puddings.

31-35. A son or a grandson resembling Śrī Rāmacandra is born to him. There are many other applications of this great mantra. But there is no other world in regard to those who make this application. He shall draw a diagram with six. corners with eight leaves and then externally draw a lotus consisting of twelve petals. The expert shall write six

syllables of the mantra in the corners (angles). In the eight petals he shall write the eight syllables with the Oṃkāra within. In the Ravidala (i.e. in the twelve petals) he shall write kāmabīja (klīm) in the middle, then the name shall be written enveloped by the mantras. It shall be enveloped with sudarśana (ca) externally and in the quarters enveloped by the vowels. The Bhūpura (the External walls) shall shine due to the thunderbolt (va). The corners shall shine through Kandarpa (ka), the goad (krom), noose (am) and the earth (lam). This is known as Yantrarāja (the king of Yantras).

36-37. The mantra shall be written with Aṣṭagandha (eight fragrant substances) in a birch bark and shall be worshipped in the manner mentioned before. In the six corners and the twelve lotus petals evolved by pairs, and in the filaments of the eight-leafed lotus, the learned man shall write two vowels in each of eight petals. He shall write mātṛkās outside of it. Then the mantra (of Rāma) will be the giver of life to it.

38. The repeater of the mantra shall wear this Yantra on an auspicious day round his neck, on his right hand or on the head. He is liberated from all sins.

39-42. The (practice of the mantra shall begin) on an auspicious day with an auspicious constellation. It shall be practised in a good spot devoid of any cause for poignant grief. The practice of vaśya (controlling), ākarṣaṇa (attracting), vidveṣa (hatred), drāvaṇa (routing) and uccāṭana (eradication) shall be initiated in due order on Punarvasu, Puṣya, Āśleṣā, Ārdrā and Maghā constellation. For the purpose of controlling, the diagram should be inscribed with the pen (quill) made of Dūrvā grass; in the case of attraction the pen is that which is taken from karañja (Galedupa arborea); in the case of bringing about death the pen is to be made of human bone; in bringing about arresting activities the pen is that which originates from Vṛkṣarāja (the fig tree). For achieving peace, nourishment and longevity, for the suppression of all adversities generating blunder and perturbation, the expert shall engrave it on the stone. If he wishes to cause hatred he shall write on the hide of a donkey and for the purpose of driving away the enemy he shall write in the emblem.

43. In the activity of generating fever, distress, sorrow and death of enemies the excellent Sādhaka (aspirant) shall write the mantra on a yellow cloth and practise.

44-45. In vaśya and ākṛṣṭi (controlling and captivating) he shall worship duly by means of eight fragrant things, in the case of striking and driving away he shall make the inscription by a piece of charcoal from funeral pyre. If the inscription is made of poisonous milky exudation of arka (sun) plant, death will certainly take place. After writing the Yantrarāja thus he shall worship it with sandal paste, flowers, etc.

46. The excellent sādhaka should wear it after covering it with trilauha (gold, silver and copper).

The bīja (rāṃ) Rāmāya Svāhā is the mantra which contains six syllables.^[3]

47-52. The great Sudarśana mantra,^[4] the bestower of all achievements is being given. After mentioning Sudarśana mahācakra-rājeśvara (The lord of the king of Cakras). One should say duṣṭāntaka (annihilator of the wicked), duṣṭabhayānaka (terrible unto the wicked), duṣṭabhayaṃkara (cause of terror for the wicked), chindhi twice (split, split), vindhi twice (pierce, pierce), then vidāraya twice (tear off, tear off) paramantrān grasa grasa (swallow, swallow the mantra of others) then bhakṣaya (terrify, terrify), then hum should be uttered. The mantra ends with svāhā.

This mantra is said to consist of sixty-eight syllables. This is in enveloping the Yantra.

Mūlamantra: Tāra (oṃ), hṛt (namaḥ) bhagavān in the dative (unto the lord), Raghunandana in the dative (unto the delighter of the family of Raghu), Rakṣoghnaviṣadāya (unto one who is clever in slaying the demons), madhura prasannavadanāya (unto the one who is sweet smiling-faced) amitatejase (unto the one who is possessed of illimitable splendour), then bālāya Rāmāya Viṣṇave namaḥ (obeisance to the boy Rāma who is Viṣṇu himself). This is called mahāmantra consisting of forty-seven syllables.

53. Its sage is Viśvāmitra, the metre is Gāyatrī, the deity is Śrī Rāma, Oṃ is the bīja and Svāhā is the śakti.

54. He shall conceive the aṅgas by means of bīja (Rāṃ) and māyā (hrīm) along with six long vowels. He shall perform its meditation and worship as before.

55-57. The mantra when propitiated grants all desires.

The five-syllabled mantra adorned with own bīja (Rāṃ), Kāma (klīm), Śakti (hrīm), Vāg (aim) Lakṣmī (śrīm) tāra (Oṃ) separately in six ways takes the form of six types of mantra. Thus, it becomes the bestower of four vargas (the four aims of human life). Their sages are Brahmā, Sammohana, Śakti, Agastya, Dakṣiṇāmūrti, and Śrīśiva respectively. They are mentioned to you in their order. Or Viśvāmitra is the sage of the mantra beginning with Kāmabīja.

58. Gāyatrī is the metre, Śrī Rāma is the deity, the bīja and Śakti are as mentioned above, the ṣaḍaṅga nyāsa shall be the syllables of the mantra.

59-62. Or by means of the bījas equipped with the long syllables he shall fix the syllables of the mantra. One shall meditate on the lord seated inside the aeriel chariot named Puṣpaka on the cloth that covers the throne. It is at the root of the divine Kalpa tree in a golden platform. In a lotus of eight petals, the lord whose lustre is like that of sapphire, is seated in a heroic posture (Vīrāsana). He shines, with the gesture of perfect knowledge. He has kept his left hand on his left thigh. He is being served by Sītā and Lakṣmaṇa. He is decorated in jewels. After meditating on the lord he shall repeat the manṭra for as many hundred thousand times as there are syllables in it. Or he shall remember Hari who shines like the victory of Kāma and other mantras.

63-64. The worship, rites according to one’s desires and all other things, shall be performed as are done like the six- syllabled mantra.

The word Rāma is preceded by dhruva (Oṃ) and followed by either Candra or bhadra. It should be in the dative case, Śrī Rāmacandrāya or Śrī Rāmabhadrāya, (the word namaḥ is added in the end). Then the two mantras become eight-syllabled ones.^[5] If tāra (oṃ) is added in the end they become nine- syllabled ones. The repeater of the mantra shall worship these as in the case of the six-syllabled mantra.

65-67. “Huṃ (i.e. Kavaca—coat of mail) Jānakīvallabhāya svāhā”. This is ten-syllabled great mantra. Its sage is Vaśiṣṭha, its metre is svarāṭ. Sīta’s consort is the deity, the first one is bīja, svāhā is śakti. He shall perform Ṣaḍaṅga nyāsa in due order by means of Kāma Vīja (klīm). He shall perform nyāsa rite for ten syllables in the head, forehead, middle of the eye-brows, palate, throat, heart, umbilicus, feet, knees and legs.

68-73. In the city of Ayoḍhyā, in a golden dais studded with jewels of variegated colours, under a canopy decorated with mandāra flowers and equipped with festons, Rāghava, is seated in the aerial chariot. He is being eulogised by Rākṣasas, monkeys, and Devas of auspicious nature seated in good aerial chariots. He is served by humble sages. His left side is decorated by Sītā. He is made elegent by Lakṣmaṇa. He is dark in complexion, his face is beaming with delight, he is bedecked in all kinds of ornaments. After meditating thus, the repeater of mantras shall with concentration repeat the mantra as many hundred thousand times as there are syllables therein.

Rāmāya Dhanuṣpāṇaye Svāhā. This is the ten-syllabled mantra. Its sage is Brahmā, its metre is Virāṭ. Rāma, the suppressor of the Rākṣasas is mentioned as the deity.

74-77. The first, one is the bījā, svāhā is the śakti, he shall conceive the aṅgas through the bīja. The fixation of the

syllables, worship, etc he shall perform in the same manner as mentioned in the case of the ten-syllabled^[6] mantra. He shall remember the deity as holding the bow and the arrows.

Tāra (Oṃ) namaḥ Bhagavate Rāmacandrāya (Rāmabhadrāya). The two mantras are twelve-syllabled ones, the sage, the mode of meditation etc are as before. The name of Rāma can be prefixed with Śrī and again with jaya twice followed by Rāma, is of thirteen syllables. The sage is Brahmā, the metre is Virāṭ, Rāma the destroyer of multitudes of sins is mentioned as the deity.

78. He shall perform Saḍaṅga nyāsa with the three words repeated twice. Its meditation, worship, etc., he shall perform as in the case of the ten-syllabled mantra.

79. “oṃ namo bhagavate rāmāya mahāpuruṣāya namaḥ”. This is the eighteen-syllabled mentra.

80-81 The sage is Viśvāmitra, the metre is Dhṛti, Rāma is its deity, tāra (Oṃ) is the bīja, namaḥ is the Śakti. With great concentration he shall perform Ṣaḍaṅga nyāsa by the syllables of the mantra grouped into one, two, four, three, six and two syllables.

82-86. Meditation: When the dance is begun with the noise of different kinds of drums, conch and musical instruments, when the auspicious speed about victory is spreading everywhere, when the place is rendered sweet smelling with sandal aguru musk, camphor, etc, when the air is rendered fragrant wafting the sweet smell of different kinds of flowers, when everything has been beautified by the singing of Deva and Gandharva, when Rāghava is seated on a throne over the aeriel chariot Puṣpaka. He is accompanied by Lakṣmaṇa and Sītā. He appears splendid with the matted hair and his crown. He holds the bow and the arrows. He is accompanied by Sugrīva and Vibhīṣaṇa. He is dark in complexion. He is on his way back after killing Rāvaṇa. He has thus protected the three worlds. After meditating thus the repeater of mantra shall perform japa as many hundred thousand times as there are syllables in the mantra. To the extent of one tenth of it, he shall perform homa with milk pudding and then offer worship as before.

87. Praṇava (Oṃ), namaḥ, Sītāpataye Rāmāya, hana, hana,, hum (coat of mail), astra, (phaṭ) and in the end svāhā.^[7]

88. This is nineteen-syllabled mantra and it achieves all objects. Its sage is Viśvāmitra and the metre cited is anuṣṭup.

89. The deity is Rāmabhadra, jam (?) (Om) is the bīja and namaḥ is śakti. (The nyāsa rite should be performed) duly by the syllables beginning with the mantra. Then he shall meditate as before.

90(a). The worship and other activities for the fulfilment of cherished desires, every thing in regard to this mantra is as in the case of the six-syllabled mantra.

90(b). Tāra (Om), its own bīja Kamalā (Śrīm), Rāmabhadra maheṣvāsa.

91-92. O heroic scion of Raghu’s family, O great wielder of bow, Nṛpottama (O excellent king) Daśāsyāntaka (O destroyer of the ten-headed demon, māṃ rakṣa (save me). Dehi paramām me śrīyam (grant great prosperity to me). The mantra shall be one of thirty-five syllables. Devoid of bījas this mantra is of thirtytwo syllables and it bestows fruit.

93. Its sage is Viśvāmitra, anuṣṭup is cited as the metre, the deity is Rāmabhadra, the bīja is its own and Indirā is its Śakti.

94. The knower of the mantra shall perform all rites through the words beginning with the three bījas and by means of the entire mantra. After fixing the five aṅgas he shall perform nyāsa rites of the syllables in the order.

95-96. He shall perform nyāsa rites of the mantra on the head, forehead, in the eyes, ears, cheek, nose, mouth, joints of the hands, breasts, heart, umbilicus, hips, penis, rectum and in the joints of the legs. He shall as before perform meditation, worship etc.

97. The Puraścaryā (repetition of the mantra with the homa) is for three hundred thousand times, the havana is to be done by means of milk pudding. With great concentration he shall perform japa for a hundred thousand times after meditating on Rāma as yellow-complexioned deity.

98-101. To the extent of one tenth of it, lie shall perform homa with lotuses. He will become a Kubera in possession of riches. “oṃ hrīṃ śrīṃ śrīṃ dāśarathaye namaḥ.”^[8] This is eleven- syllabled mantra. The sage, the mode of worship etc of this is as before.

Trailokyanāthāya namaḥ (obeisance unto the lord of three worlds). This is eight-syllabled mantra. In regard to this also, everything is as before i.e. the nyāsa, the meditation, the worship, etc.

Āñjaneyāya Gurave namaḥ (obeisance to Āñjaneya, the preceptor. This is a nine-syllabled mantra. Its worship is the same as before “Rāmāya namaḥ”. This is a mantra with five syllables.

102-104. Its sage, meditation, worship, nay everything is the same as in the six-syllabled mantra. Rāmabhadrāya svāhā or Rāmacandrāya svāhā are mentioned. They are two separate mantras. Their sage, worship etc. is as before. Vahni (Ra) is accompanied by Śeṣa (Ā). Its head is bedecked in the moon(m). There is another single-syllabled mantra of Raghupati. It is another divine Kalpa tree. The sage is Brahmā, the metre is Gāyatrī. Its deity is Rāma.

105-108. He shall perform Ṣaḍaṅga rites by means of mantra consisting of six long syllables.

On a lotus seat (posture) in the bower of mandāra trees on the bank of Sarayū, the dark-complexioned lord is seated in a heroic pose. He appears splendid with the mudrā of perfect knowledge. He has placed his left hand on his left thigh. He is accompanied by Sītā and Lakṣmaṇa. He surveys himself. He has the unmeasured brilliance and manmatha. He resembles pure crystal. The devotee shall think about the deity only with a desire for salvation. He shall think of the great Ātman. He shall repeat the Mantra six hundred thousand times. Everything is as in the case of six-syllabled mantra, viz the homa, deity, worship, etc.

109. Vahni (Ra) is seated on Śeṣa (ā) which is added with the end of bha (ma) with (ḥ). This mantra has only two syllables. The sage, the mode of meditation and worship is as in the case of single-syllabled mantra.

110. Tāra (Oṃ) māyā, śri, Rāma, astra, bīja taking one of these it becomes three-syllabled one. It shall be of six varieties. It bestows all desired things.

111. Two-syllabled mantra ending with Candra or Bhadra. It is of two types and hence four-syllabled. The sage, mode of meditation, worship etc. of these is as in the case of single-syllabled mantra.

112. Tāra (Oṃ) Rāmāya huṃ phaṭ svāhā. This great mantra is of eight syllables. The sage, the mode of worship etc. is in the case of six-syllabled mantra.

113. Tāra (Oṃ), māyā (hrīm), Rāmāya namaḥ Om. This Rāma mantra of eight syllables is known as Śiva-Umā mantra. It bestows all Siddhis.

114. Sadāśiva is the sage, Gāyatrī is the metre. The deity is Śiva, Umā or Rāmacandra.

115. After performing ṣaḍaṅganyāsa with māyā (hrīm) having six long vowels or with (Oṃ) with five syllables (of the mantra) he shall meditate in the heart on the deity worshipped by gods (as follows).

116. We worship Rāma who has three eyes, who wears the crescent moon, who is excellent one, who wields trident, who has dusted his limbs with ash and who has matted hair.

117. He shall meditate on the beautiful lady. She has excellence of beauty by decorating her head with the moon. She holds noose, goad, bow and arrows and has three eyes.

118. After meditating thus, he shall perform japa for as many hundred thousand times as there are letters in the mantra. He shall perform homa with leaves of bilva tree, its fruits, or gingelly seeds, or with lotuses mixed with three sweets (Sugar, Honey and ghee).

119-121. Wealth and Siddhis desired even by gods themselves come in their own way.

Tāra (Om), māyā (hrīm), Bharatāgraja Rāma (the elder brother of Bharata) manobhava klīṃ svāhā. This is a twelve-syllabled mantra which is like another divine kalpa tree. The sage is Aṅgiras, the metre is Gāyatrī, Śrī Rāma is the deity. Bhautna (hrīm) is the bīja, svāhā is the śakti. The aṅgas are conceived by the syllables classified into groups of one, one, seven, two and one letters.

122-124. Its meditation, worship etc be performed as are done in the case of six-syllabled mantra.

Oṃ namaḥ Sītāpataye Rāmāya hana hana hum phaṭ. This mantra consists of sixteen syllables. Its sage is Agastya, the metre is Bṛhatī and the deity is Śrī Rāma, aham is the bīja. Rām is the śakti. The five aṅgas are to be performed by means of syllables grouped into three, four, three, four and two syllables.

125-127. He shall perform meditation, worship and everything else as are performed in the case of six-syllabled mantra.

Tāra (Oṃ) hṛt (namaḥ) Brahmaṇyadevāya (unto one who is worthy of being served and who is favourably disposed towards Brahmins), Rāmāyākuṇṭhatejase (unto Rāma whose splendour is unobstructed) uttamaślokadhuryāya (the foremost among meritorious persons), kha (ha) Bḥṛgu (s) joined with Kāmikā (ta), and unto whose foot is placed the staff of the hand (of the devotee). This mantra contains thirty-two syllables).^[9]

The sage is Śuka, the metre is anuṣṭup and the deity is Rāma.

128. By means of its fourth part and the entire mantra the expert devotee shall perform the five ancillaries. Every other thing should be performed as is done in the case of the six-syllabled mantra. The japa is done for a hundred thousand times. To the extent of one tenth of it the expert devotee shall perform homa by means of milk pudding.

129-131. The mantra which has been accomplished gives worldly pleasures, salvation and causes destructions of sins. In the beginning one should utter Dāśarathaye vidmahe (we realise the son of Daśaratha). Then one should say Sītāvallabhāya dhīmahi (we meditate on the lover of Sītā), tanno Rāmaḥ pracodayāt (so Rāmamay urge us). This is called Rāmagāyatrī.^[10] It bestows the benefit of every desired object.

132. Padmā (śrīṃ) Sītāyai svāhā. This is the six-syllabled mantra. This sage is Vālmīki, Gāyatrī is the metre, goddess Sītā is the deity. Śrīm is the bīja, svāhā is the śakti.

133-135. He shall conceive aṅgas with the bīja joined with six long vowels. Thereafter, he shall meditate on Sītā the great goddess, worshipped by the three worlds. She has the lustre of the molten gold. She holds two lotuses in her hands. Her body shines in divine lustre of good jewels and ornaments. She is of auspicious nature. She has diverse kinds of garments. Her face shines like the moon. Her eyes resemble the lotus. She is glancing at the meritorious scion of the family of Raghu. She is worthy of seating herself in a splendid couch. She is the goddess of the six attributes.

136. After meditating thus, the repeater of the mantra shall perform as many hundred thousand japas as there are syllables in the mantra. He shall perform homa with full blown lotuses. He shall worship the deity seated in the pedestal previously mentioned,

137-139. He shall conceive of the mūrti (manifested form) by mahāmantra and invoke Jānakī therein. After worshipping Rāma on the right hand side and the son of the wind (i.e. Hanumān)in front he shall worship Lakṣmaṇa behind. The worlds of the ancillaries are in the six corners. He shall worship the chief ministers on the leaves and the guardians of quarters externally. He shall worship thunderbolt and become the lord of all Siddhis. In order to gain control over kings he shall perform homa by jāti flowers smeared with sandal paste.

140. He shall obtain wealth and grain if he performs homa with lotuses, he will keep the universe subservient if he performs homa with blue lotuses. For the acquisition of property and glory he shall perform homa by the leaves of bilva tree. For the purpose of subduing ailments he shall perform homa with the dūrvā grass.

141. Of what avail is much talk? Good fortune, wealth, sons, grandsons, great happiness, grains and salvation shall be obtained by propitiating Sītā.

142-143. Śakra (la) along with the moon (m), obeisance unto Lakṣmaṇa. This mantra is of seven syllables. Its sage is Agastya, the metre Gāyatrī and the deity the great hero Lakṣmaṇa. Lam and the word namaḥ are the bīja and the śakti. He shall perform ṣaḍaṅganyāsa rite by means of bīja, six long vowels.

144-145. He shall meditate on Lakṣmaṇa who has two arms whose body is handsome and resplendent like gold, whose eyes resemble lotuses, who holds bow and arrows in his hands and whose mind is attached and devoted to the service of Rāma. After meditation he shall perform japa as many hundred thousand times as there are syllables in the mantra. The repeater of the mantra shall perform homa to the extent of one tenth of it with milk pudding mixed with honey. He shall worship in the pedestal of Rāma.

146-147. His worship is similar to the worship of Rāma. Indeed he bestows all Siddhis. If a man desires for the invariable success in the worship of Rāma he must respectfully worship Lakṣmaṇa. There are many ways for worshipping Śrī Rāmacandra which bestow all Siddhis.

148. Auspicious propitiation of Lakṣmaṇa should always be performed by the devotee of Rāma also. With great concentration they shall worship him eight hundred or eight thousand times.

149-151. The Mantra of Lakṣmaṇa must be repeated by those with alertness who are desirous of salvation. If the people repeat the mantra of Rāma before repeating the mantra of Lakṣmaṇa, they will never be able to achieve siddhi. At every step they will have to face loss and destruction. He who continuously repeats the mantra of Lakṣmaṇa in a lonely place shall be liberated from all sins. He will attain all desires. This mantra assures immediate victory. It is the sole means of regaining kingdoms.

152. One shall with great concentration repeat the mantra for a hundred thousand times in order to regain the lost kingdom. There is no doubt that ere long, he will attain his own lost kingdom.

153. With the mind and intellect not dwelling on anything else, one shall perform the japa of the mantra fifty thousand times while meditating on Rāma crowned in Ayodhyā. He shall regain his lost kingdom.

154. After respectfully meditating on Lakṣmaṇa liberated from the binding nose of serpent, the devotee shall repeat the mantra ten thousand times. He will be released from fetters.

155. After meditating on Lakṣmaṇa who has been relieved of pain through the medicinal herbs brought by the son of the wind-god, the devotee shall perform the japa of the mantra. Certainly he wins over premature death.

156. After meditating on (Lakṣmaṇa) who slays Meghanāda he shall perform the japa of the mantra for a hundred thousand times. He shall quickly defeat even the invincible hosts of enemies.

157. After meditating on Lakṣmaṇa mentally inclined to chop off the nose of Śūrpaṇakhā, one shall repeat the japa of the mantra for a thousand times. He shall defeat even lord Indra and others.

158. After attending one’s mind to Lakṣmaṇa an earnest devotee to the lotus-like feet of Rāma, one should repeat the mantra in a lonely place for a hundred thousand times, then one gets rid of serious ailments.

159-160. One shall duly worship everyday with a hundred eight lotus flowers free from holes (in the petals) for three months after without taking food (i.e. observing fast) and repeat the mantra seven thousand times. He shall offer milk pudding along with sugar as offering. He is, then, liberated from the sickness of leprosy.

161. One shall observe fast and remain in a lonely place for six months and observe these rites. He shall be liberated from consumptive sickness. True, it is undoubtedly true.

162. With great concentration one shall charge the water thrice with this mantra either in the morning or during the three junctions (dawn, midday and dusk) and drink it everyday. He becomes free from all ailments.

163. His poverty is vanquished. He becomes comparable to Kubera. Never shall he suffer from the vitiating effect of poison etc.

164. One shall wash one’s face everyday with the water, charged with the mantra. He shall conquer all fatal sicknesses and ailments that arise in the mouth, eyes, etc.

165-167. By drinking water charged with the mantra he shall certainly vanquish the ailments of the stomach. He shall make the image of Lakṣmaṇa with great devotion; he shall make a gift of it in accordance with the right procedure. There is no doubt that he gets free from all ailments. A person seeking a virgin, a person inclined to marry a girl free from blemishes shall meditate on (Lakṣmaṇa) and repeat the mantra a hundred thousand times. To the extent of one tenth of it he shall perform homa by means of lotuses. There is no doubt that very soon he will attain the virgin desired by him.

168-169. After meditating on Lakṣmaṇa initiated in the mantra of miraculous weapons and adhering steadfastly to the holy rites he shall perform the japa of the mantra for three months in accordance with the injunction. He shall have control over his senses and offer pūjās, and repeat the mantra seven thousand times. The man becomes expert in the principles of all lores.

170. By meditating on (Lakṣmaṇa) who has performed miraculous acts of exploits in the course of excellent sacrifice of sage (Viśvāmitra), the devotee shall repeat the mantra a hundred thousand times. He is liberated from great danger.

171. After performing the daily rites one shall, with purity, repeat the mantra three times everyday. He shall be liberated from all sins and go to the greatest region of Viṣṇu.

172-174. The repeater of the mantra shall be duly initiated. He shall be endowed with good qualities and be devoid of sins. He shall strictly abide by his conventional duties. He shall have control over the sense organs. The householder shall conquer his sense organs. He who does not wish for worldly pleasures and worship the lord without any personal desire shall burn off both merits and demerits. His mind shall be free from impurities. Without return from there he shall attain the permanent region. If the worshipper has desires, he attains the desired objects, enjoys all cherished pleasures of his mind and becomes a jātismara (one who can remember one’s previous births). Remaining thus for a long time he attains Viṣṇu’s region.

175-177. Nidrā (bha) accompanied by the moon (m). Afterwards Bharatāya namaḥ. This is the seven-syllabled mantra. Its sage etc, as well as the procedure of its worship are as before. Baka (stork) (sa) accompanied by the moon (m). Śatrughnāya namaḥ. This is the seven-syllabled mantra of Śatrughna. It bestows all desired Siddhis.

Footnotes and references:

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[1]:

In Śāradā Tilaka, Vīrāsana is defined as follows:

ekam padamadhaḥ kṛtvā vinyasyorau tatthetaram /
ṛjukāyo vised yogī vīrāsanamitīritam //

Chap. 25, verse 15.

[2]:

Jñānamudrā is a kind of posture of hands and fingers. It is defined thus: One should join the tip of the forefinger with the thumb of the right hand and place the hand before the chest—the palm of the hand should remain stretched, the left hand should be placed on the left thigh upside down”.

[3]:

 The mantra runs thus:—

rāṃ rāmāya svāhā.

[4]:

Mahāsudarśana mantra is as follows:

sudarśana mahācakra rājeśvara duṣṭāntaka duṣṭabhayānaka duṣṭabhayaṅkara chindhi chindhi bhindhi bhindhi vidāraya vidāraya paramantrān grasa grasa bhakṣaya bhakṣaya trāsaya trāsaya huṃ phaṭ svāhā.

It consists of 68 syllables.

[5]:

The combination of the mantra is as follows:

oṃ rāmacandrāya namaḥ
OR:
oṃ rāmabhadrāya namaḥ

[6]:

The combination of the mantra is as follows:

oṃ namo bhagavate rāmacandrāya or rāmabhadrāya.

This mantra contains twelve syllables.

[7]:

It gives another mantra of Rāma:

oṃ namaḥ sītāpataye rāmāya hana hum phaṭ svāhā.

It contains nineteen syllables.

[8]:

It gives an eleven-syllabled mantra of Rāma:

[9]:

The mantra is given a full form in Prapañcasārasaṃgraha thus:

namo brahmaṇyadevāya rāmāyākuṇṭhatejase /
uttamaślokadhuryāya hastadaṇḍārpitāṅghraye //

[10]:

The Verse gives Rāma-Gāyatrī thus:

dāśarathaye vidmahe sītāvallabhāya dhīmahi tanno rāmaḥ pracodayāt.