The Agni Purana

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

This page describes The occasions for the use of the Tvarita-mantra and the benefits which is chapter 312 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 312 - The occasions for the use of the Tvaritā-mantra and the benefits

[Sanskrit text for this chapter is available]

Fire-god said:

1-3. I shall describe the application of the (Tvaritā) Vidyā that would bring about success in matters pertaining to dharma and fulfil worldly desires. One who knows the mantra divided and spread over nine squares in the regular and reverse order as a whole and divided in combination with karṇā-vikarṇa(?) and then by their parts combined in the different triangular forms together with the image of the Goddess would know the mantras that confer success as well as the manifold external applications.

4-10. The mantras are manifold in different scriptures. It is difficult to find (the description of) their application therein. The first would be long. It is not described in the early hours of the morning. (The mantras) having a single letter, two letters and three letters would be applied. (The mystic diagram) should be divided by four lines each drawn horizontally and vertically. Thus there would be nine chambers. These (letters) should be established in the central region clockwise and then the order is split. One who finds the order by means of combination of the order that votary would have all the desired things in his folded hands. The three worlds would be at his feet. He would get the earth consisting of nine sections. The votary should write the principle of Śiva all around on the skull or on a rag (got) from the cremation ground after he has come out. The name should then be written on it at the centre or on the pericarp. It should then be fumigated with the burning charcoal of khādira (tree). Then a piece of birch-bark should be held under the feet. (By this process) one would be able to bring under his control the entire universe together with the movable and immovable things in seven days.

11-12. (Otherwise) the name (of the enemy) should be written inside a thunderbolt (shaped) diagram drawn inside (a circle having) twelve spokes sanctified with (the principle of) Sadāśiva (‘always auspicious’). (Alternatively) (the name should be written) on a wall, or a plank or a stone slab with turmeric. There would be paralysis of the face, the arrest of movement and the arrest (of the movement) of the army.

13-17. A wiseman should write (the name of the adversary) with poison and blood inside a diagram of a club in the middle of a hexagon on a skull in the cremation ground and add (the principle of) the Goddess. This would kill the enemy struck in the cremation ground in no time. It will also ruin the kingdom. The name of the enemy should be written on a disc. The Goddess should be invoked on the blades of the disc. The enemy would be destroyed by means of his name. A person should write the principal letter (of the mantra) ofTārkṣya in the middle part of the sword. Then the name of the enemy should be written with the ashes (collected) from the cremation ground. One would be able to win a country. One should strike with the ashes of a dead person. (The mantra of) Śiva should be used in creating dessension [dissension?], division and death. The Tāraka and Netra (mantras) should be employed in propitiatory and nourishing (rites).

18-21. This is the application (known as) dahanādi (capable of) captivating even Śākinī (an attendant of Goddess Durgā). (The diagram) having the Vāruṇī (mantra) at the centre and endowed with Vakratuṇḍa (bent tusk) would no doubt destroy the diseases such as leprosy and the like. Repeating the Karālī (mantra) set up (as spreading) from the middle and ending with the northern direction would guard one’s own amulet. The same should be coupled with the principle of Śiva and directed against the opponent. Then it should be located in (the directions) beginning with the west. This would destroy sufferings due to fever. (If the location is done) commencing with the north and ending with the middle, it would cause heaviness in the body. (If it is done) beginning with the east and ending with the middle, it would make (the body) light in a moment.

22-25. After having written this on the bhūrja leaf (with resin) endowed with the marks of thunderbolt, one should add the principal letters of the mantra. This would offer protection to the bodies etc. If it is encircled by engraved gold, this amulet would annihilate death. The same worn (on the body) would (remove) obstacles, sins and subdue enemies. (It) would (also) confer good fortune and longevity. No doubt, it would give victory in gambling and battle even if the army of Indra (is to be fought against). This amulet is one like the (gem) cintāmaṇi and would confer progeny on barren women. One would be able to conquer other kingdoms, (recover one’s own) kingdom and gain sovereignty over the earth. By repeating (the syllables) phaṭ, strīṃ, kṣe, hūṃ a lakh (number of times), one would gain control over the yakṣas (semi-divine beings) and others.

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