The Agni Purana

by N. Gangadharan | 1954 | 360,691 words | ISBN-10: 8120803590 | ISBN-13: 9788120803596

This page describes Different kinds of mantras and the rites of locating them which is chapter 145 of the English translation of the Agni Purana, one of the eighteen major puranas dealing with all topics concerning ancient Indian culture, tradition and sciences. Containing roughly 15,000 Sanskrit metrical verses, subjects contained in the Agni-Purana include cosmology, philosophy, architecture, iconography, economics, diplomacy, pilgrimage guides, ancient geography, gemology, ayurveda, etc.

Chapter 145 - Different kinds of mantras and the rites of locating them

[Sanskrit text for this chapter is available]

The Lord said:

I. I shall describe different kinds of mantras preceded by ṣoḍhānyāsa (the six ways of touching the body with the mantras). There are three kinds of ṣoḍhānyāsa—the śākta, Śāmbhava and yāmala devoted to the goddess, lord Śiva and both).

2-3. In the śāmbhava (rite), the six terms would have sixteen knots. The three kinds of knowables are related to the nyāsa of this kind. It connotes the principles. The fourth (nyāsa) is of the vanamālā of twelve ślokas (letters). The fifth (nyāsa) (is known as) the Ratnapañcātmā (comprising the five gems) and the sixth one is said to be the Navātmā (comprising nine).

4-17. In the case of śākta (nyāsa), (the first one is) Mālinī (nyāsa) the second one (is) trividyā, the next one (third is the nyāsa of) the eight aghoris. The fourth one (is on) the twelve parts (of the body). The fifth one is (of) six parts. (The sixth one) is of the astracaṇḍikā of the form of śakti (goddess). Krīṃ hrauṃ klīṃ śrīṃ krūṃ phaṭ (are the mantras in the above) three, known as the fourth accomplishing everything. The mālinī would be from na to pha. The nādinī is known to be the tuft. The agrasani would be on the head. (The letter) śa (should be) like a garland around the head. (The letter) ṭa (representing) peace be (on) the head. (Goddess) Cāmuṇḍā (be) on the three eyes. (The letter) ḍha (denoting) pleasing look (should be) on the two eyes. (The goddess) Guhyaśaktinī (should be) on the nostrils. (The letter) na (standing for) (goddess) Nārāyaṇī (should be) on the two ears. (The letter) ta that stupefied (should be) on the right ear. (The letter) ja (representing) wisdom (should) remain on the left ear. (Goddess) Vajriṇī is known to be on the face. (The letter) ka (representing) (the goddess) Karālī (of horrible features) (should be on) the right tooth. (The letter) kha (representing) (the goddess) Kapālinī (bedecked with human skulls) (should be on) the left shoulder. (The letter) ga (representing the goddess) Śivā be (on) the upper tooth. (The letter) gha (representing the goddess) Ghorā (should be on the left tooth. (The letter) u (denoting the goddess) Śikhā has her place on the tooth. (The letter) ī (representing the goddess) Māyā is represented by the tongue. (The letter) a should be (located) as (the goddess) Nāgeśvarī in the words. (The letter) va (representing the goddess) Śikhivāhinī (having peacock as the vehicle) (is located) in the throat. (The letter) bha (representing the goddess) Bhīṣaṇī (frightening) (is located) on the right shoulder. The letter ma (representing the goddess) Vāyuvegā (swift as the wind) (should be located) on the left (shoulder). (The letter) ḍa (denoting) Nāmā (should be located) in the right arm. (The letter) ḍha (representing the goddess) Vināyakā (remover of obstacles) on the left arm. (The letter) pa (denoting) Pūrṇimā (the full moon) (be located) on the two hands. The syllable oṃ etc. should be (located) on the ring fingers. (The letter) aṃ (be represented by) Darśanī (one who exhibits) on the finger of the left (hand). (The letter) aḥ be (located) on the hand (representing) Sañjīvanī (the vitalising force). (The letter) ṭa (be located on) the skull (representing) Kapālinī (the goddess wearing garland of skulls). (The letter) ta (representing) Dīpanī (the goddess who illuminates) (be located) on the staff of the spear. (The letter) ca (representing) Jayantī (the goddess who is victorious) be (located) on the trident. (The letter) ya is remembered to be Sādhanī (one who accomplishes) (as representing) the process of growth. (The letter) sa known to be Paramā (the Supreme goddess) be (located) in the soul. (The letter) ha remembered to be (representing) Ambikā (the mother goddess) be (located) in the vital principle of life. (The letter) cha (representing) Śarīrā (the goddess with a visible body) (be located) on the right breast. (The letter) na (representing) Pūtanā (the demoness) (be located) on the left breast. (The letter) za [a?] (be looked upon as permeating) the breast milk. (The letter) ā (representing) the crushing Lambodarī (the big-bellied goddess) (be located) in the belly. (The letter) kṣa representing Saṃhārikā (the goddess of destruction) may be (located) on the navel. Mahākālī (the most ferocious goddess) (be located) at the buttocks. (The letter) sa representing) Kusumamālā (the goddess wearing garland of flowers) (be located) in the arms. (The letter) ṣa (representing) Śukradevikā (the goddess of fertility (be located) in the semen. (The letter) ta (representing) Tārā may be (located) on the two thighs. (The letter) da (signifying) Jñānā (the goddess of knowledge) (be located) on the right knee. (The letter) au (representing) u Kriyāśakti (the energy of activity) may be (located) in the left (knee). The letter ro (denoting) Gāyatrī (the personification of the mantra of that name) be located in the groins. (The letter) o (representing goddess) Sāvitrī (be located) on the left groin. (The letter) do (representing) (goddess) Dohinī (be located) on the right (groin).

18-31. (The letter) pha (representing the goddess) Phetkāri (should be located) at the left foot. I shall describe the rite relating) to the Mālinī-mantra of nine parts. (It is as follows). (The letter) a (denoting the god) Śrīkaṇṭha be (located) on the tuft. (The letter) ā (representing the god) Ananta be (located) on the face. (The letter) i (standing for the god) Sūkṣma be (located) on the right eye. (The letter) ī (signifying the lord) Trimūrti (of three forms) (be located) at the left (eye). (The letter) u (representing) Amarīśa (the lord of celestials) (be located) at the right ear. (The letter) ū representing Ardhāṃśaka[1] (one who has assumed half of the divine form) (be located) at the other ear (left ear). (The letter) (denoting) Bhāvabhūti (the lord of ensuing fortune) (be located) at the tip of the nose. (The letter) (denoting) Tithīśa (the lord of the day) (be located) on the left nostril. (The letter) l [?] (representing) Sthaṇu (of the form of a pillar) should be (located) at the right cheek. (The letter) ī (signifying lord) Hara (should be located) at the left cheek. (The letter) o (standing for) Kaṭīśa (be located) at the rows of teeth. (The letter) ai (representing) Bhūtīśa (the lord of fortunes) (should be located) at the upper (row of) teeth. (The letter) o (denoting) Sadyojāta (one of the five forms of Śiva) (should be located) on the lower lip. (The letter) au (standing for) Anugrahīśa (one who confers blessing) (should be located) at the upper lips. (The letter) aṃ (denoting) Krūra (the cruel one) be (located) at the back of the neck. (The letter) aḥ (signifying) Mahāsena (the lord of huge army) (be located) in the tongue. (The letters) ka, kha, ga, gha, ṅa, ca, cha, ja, jha, ña, ṭa, ṭha, ḍa, ḍha, ṇa, ta, tha, da, dha, na, pa, pha, ba, bha, ma, ya, ra, la, va, śa, ṣa, sa, ha and kṣa respectively denoting Krodhīśa (lord of wrath), Caṇḍīśa (consort of Caṇḍī), Pañcāntaka (the destroyer of the five elements), Śikhī (tufted), Ekapāda (onefooted), Kūrmaka (manifest as the tortoise), Ekanetra (one-eyed), Caturvaktra (having four faces), Rājasa (possessing the quality of rajas— passion) Sārvakāmada (one who confers all desires), Someśa (lord of moon), Dakṣa (Able), Lāṅgalī (wielder of the plough), Dāruka (lord of woods), Ardhajaleśvara (lord of half the watery region), Umākānta (consort of Umā (Pārvatī)). Āṣāḍhī (holding a kind of wood), Daṇḍī (holding a stick), Bhida (one who breaks), Mīna (of the form of the fish), Meṣa (of the form of the ram), Lohita (of red complexion), Śikhī (tufted), Galaṇḍa(?), Dviraṇḍaka(?) Mahākāla (the great god of darkness at the time of deluge), Vāṇīśa (the god of speech), Bhujaṅgeśa (the lord of serpents), Pinākī (the wielder of the bow pināka), Khaḍgeśa (the lord of the sword), Baka, Śveta (Śiva’s manifestation as the sage), Bhṛgu (a sage), Nakulīśa (a manifestation of Śiva) and Saṃvarta (lord of destruction) (may be respectively) (located) on the right shoulder, arms, elbow, right wrist, fingers, left shoulder, arms, elbow, wrist, fingers, buttocks, right thigh, right knee, leg from the ankle to the knee, fingers, buttocks, left thigh, left knee, left leg from the ankle to the knee, toes, right belly, left belly, the back bone, navel, heart, memory, blood, flesh, one’s own self (soul), bones, marrow, semen, life force and sheaths (of human organism). One would get all things by the worship of the energy of Rudra with the syllable hrīṃ.

Footnotes and references:

[1]:

This may denote one half of either the combined form of Śiva and Viṣṇu or that of Śiva and his consort.

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