7. Summary of the Mantra-pada of the Isanasivagurudeva-paddhati

[English Summary of the thirty-seven chapters of the Mantra-Pada of the Isanasivagurudeva-paddhati]

Volume II Mantrapada The second Pada of Purvardha, called Mantrapada, has 38 Patalas, i.e., 15 to 52 of the text. These Patalas are about the different Devatas and the Mantras and Yantras pertaining to them. They also deal with the forms of worship of these Devatas, and many Yantras for overcoming Naksatradosas, Paksipidas (evil effects of birds), Rogapidas (affliction of diseases), Visabadhas (poisoning), means of attaining victory in war and immortality. Mention is also made of medicinal herbs and the process of making tinctures out of them for prolonging life. Patala 15 :- The fifteenth Patala is about Prapancaganapati who represents Lord Siva. The concept stands as the very foundation 83

of Sr sthi, Sthiti and Samhara (Creation, Perpetuation and Destruction). The Patala is named Prapancaganaptyadhikara 17. Prapancaganapatiyantra with eight angles and their specialties is mentioned in this Patala. Further, six different aspects of Ganapati, like, Amoda, Pramoda, Sumukha, Durmukha, Vighna and Vinayaka are also described. The Istabhojyas (favourite items of food) of Ganapati like Modaka and Payasa; fruits and flowers of his liking and the results to be obtained through their offering to the Lord are also discussed in detail. The Patala concludes by emphasizing that propitiation of Ganapati brings allround welfare in Kaliyuga. It may be mentioned here that the Prapancaganapati concept of worship is no longer in existence. Patala 16 - The sixteenth Patala enumerates the many manifestations of Ganapati, like Mahaganapati, Vinayaka, Siddhavinayaka, Ucchistavinayaka, Vighnesa, Dasabhujadiganapati, etc, and the Mantras chanted for invoking and propitiating these many forms of Ganesa. It also describe that these Murtis reign in splendour with arms and adornments accompanied by their consorts or Saktis. The author lays down that from time to time Sadhakas are bound to perform acts of worship as mentioned above for their welfare, enhancement of their spiritual power (Siddhi) and for the realization of their material prosperity. 84

Patala 17 :- This is devoted to the Devata Sakti concepts and Nyasas especially pertaining to Goddess Parvati. They are Tripurasamgraha of Pithapadukanyasa, Mulamantranyasa and Tripurasamgrahadhikara. Different types of Mantras, Yantras, Dhyanas and their mode of recitation and results obtained through them are explained in detail. Patala 18 :- Certain other aspects of Saktisankalpa, like Hamsavagisvari Vidhana, Dasaksarivagisvari Vidhana and Siddhavagisvari Vidhana are presented here. The above three Vagisvari concepts their Dhyanasankalpa, Mantras, the number of Mantraksaras for each concepts, their Phalasiddhi, other explanations etc. are included in this Patala. Among the phalasiddhis the Acarya specially mentions Vagsiddhi (Command over words), command over people and even protection from death. For each of these, separate Mantras and Tantras, oblations and other Vidhis are prescribed by the Acarya 18. Patala 19:- This section predominantly deals with Ganavrttadhikara, Ganacchandomantracchandovrttadhikara and Srihrdaya. Of these, Srihrdaya assumes greater importance and significance. The author specifies that this Mantra must be learned directly from the mouth of the Guru and not second-hand and third hand. This Mantra is intended for propitiating Goddess Laksmi and invoking Her blessings 19. A number of meters are employed for crafting 85

this Patala. In view of the efficacy of the Srihrdayamantra for abhistasiddhi, the author rightly names this 'Kalpavrksa' Patala 20:- This Patala is divided into three arms. They are Caturhastividhana, Srirekhavidhana and Kamalavasinyadhikara and each one of them has several sub-divisions. The main subject here too is propitiation of Goddess Laksmi 20. The author has employed many metresin the stanzas of this Patala. Patala 21:- This Patala is generally known as Saktipatala. There are as many as 13 units in this Patala including Purascaranadhikara, Nyasadhikara, Visamamatravrttadhikara, Samanyasaktipujadhikara, etc. Since the most prominent among these units in the order of importance is Saktyaradhana, this Patala is generally known among Tantric Pandits as Saktipatala. Saktipujavidhis like Karana, Nyasa, Diksa, Darpanapuja, Mudra, etc., serve the purpose of empowerment (Saktikarana) in individual houses, temples, sacrificial places and even cremation grounds. Different aspects of the Goddess of power is invoked through appropriate Mantras for the above purpose. The literary and poetic mastery of the author is quite evident in the perfect execution of the diverse metrical forms used in this Patala. Patala 22:- This Patala also mostly confines itself to the power of Goddess Gauri and the means of invoking and propitiating Her through 86

Mantras. The units included in this Patala are Dhananityapuja of Tvaritadhikara, Homavidhi, Diksadhikara and Tvaritapancaradhikara. Tvarita' here refers to yet another aspect of Goddess Gauri. In this context, the author quotes the story of how under Parvati's initiative the celestial couple took the form of forest dwellers (Kurava and Kuratti) to gain first-hand knowledge of the life of earthlings. The Mantras are to be recited strictly observing the exact pronunciation, and exact disciplines are prescribed for attainment of material progress and prosperity. It is specifically stated by the author that these Mantras should by no means be used for evil purposes. Here again the metrical forms employed are many. Patala 23 :- The Patala consists of the following Devi-centric units like Pujadhikara, Nityaklinnadhikara, Vajraprastarinyadhikara, Matrkamalinyadhikara, Gaurividhanadhikara and Mahasaktividhana. They are devoted exclusively to the worship of the Goddess through Mantras and hymns for fulfilment of the wishes of devotees. The dominant aspect of the Goddess in this chapter is that of the universal mother (Matrdevi). Here again the author specifies that the Mantras should be recited under the strict supervision and guidance of the preceptor or Guru. A number of metrical forms, some rare, are used for the construction of this Patala. 87

Patala 24 - Mantrapujadhikara of Durgapancaka and Prayogavidhis of Durgapancaka are included in this chapter. This Patala is also known as Trstubhadipanjadurgapatala. It describes the five aspects of Goddess Durga. It assumes Durga as the embodiment of the Omnipotent. Then the Patala goes on to describe the Pancadurgasuktas and other Durgamantras and Rks and their efficacy in granting the wishes (Phalasrutis) of devotees. Several metres are used for Mantras specified in this chapter. In addition, the chapter narrates the Astaka of Durga, the invocation, the Murtibhedas and the different modes of worship of Goddess Durga. Patala 25 :- Vanadurgamantrodharadhikara, Pujadhikara, Vanadurgadhikara, Durgahrdayadhikara and Sulinyadhikara are included in this Patala to describe the many aspects of the Goddess, Pujavidhis, Mantravidhanas etc. Special importance is assigned in this Patala to Vanadurga, Sulini and Mahisasuramardini. A number of pujavidhis like Tantrikacakrapuja, worship of the Goddess in the form of pictures on walls or clothes, Japamantrasankhyas, the days specified for the beginning of pujas, pujas for the eradication of and protection from diseases and many other related pujavidhis are described in this Patala. Detailed illustrations of the many facets of the Goddess are also given in this Patala in Dhyanavarnana hymns employing suitable metricl forms for each of them 21. 88

Patala 26 :- Vasudharadhikara, Bhuhrdayadhikara, Triputadhikara, Akristisaktyadhikara, Annapurnadhikara, Devimantradhikara and Matangimantradhikara are the subjects delineated in this Patala. As in the previous Patalas, it is the manifold aspects of the Goddess and the Mantra, Tantra, means of invoking each of them that is described in this Patala 22. Vasudhara and Annapurna concepts of the Goddess are speically described in detail and in all their intricacies. In addition, Bhuhrdaya and Astottaramantras, their significance and greatness, and above all the unique quality of Bijaksaramantra are emphasized in this Patala. Several metricl schemes are employed in this Patala. Patala 27 :- This Patala centres round the Sun God in that it describes the various mudras and Mantras for the propitiation of This Patala is classified into Suryadhikara, Suryadeva. Bhaskarasadaksaradhikara, Samgramavijaya, Martandabhairavadhikara, Saurayajusa and Astaksaramantraprayoga. The salient feature of this Patala is the description of the worship of the Sun God, 23 the many forms of mudras for the worship of the Sun, the relevant Mantras for meditating on the Sun, Sadaksaramantra for propitiating the Sun, Samgramavijayamantra for in victory in war, and Martandabhairavamantra for all - round progress and prosperity. All the above are explained in minute detail. Each form of worship, the 89

mode of performing them, the suitable location, time, materials to be used, related Homas and the results obtained from them also constitute this exhaustive Patala. Patala 28 - The five units that make up this Patala are Saivamantrasadhanadhikara, Ekavaranadhikara, Pujakramas, Viniyogadhikara and Saivasthaksaradhikara. Saivamantras, their efficacy in obtaining the desired results, their numbers, peculiarities, Japaniyamas, etc., are described in this Patala. According to the author, Saivamantras are of six types, classified on the basis of the number of syllables that form them. Thus, we have Mulamantra, Netramantra, Pancaksaramantra, Sadaksara, Astaksara and Dasaksaramantras or Cinmantras. The author also refers, in this context, to the Saivagranthas, Vatula and Kalottara. Yet another peculiarity of this Patala is the description it gives of various types of Sivalingas and how it considers Lord Siva as the be-all and the end - all of everything 24. Patala 29 :- Mrtyunjayadhikara, Trayambakadhikara, Sataksaradhikara and Daksinamurtyadhikara are the four arms of this Patala. The varied aspects of Lord Siva, the Mantravidhis and Vidhanas for each of these forms, the different modes of worship and Phalasrutis, Mr :tyunjayadevata concepts, there related meditative hymns, Avaranadevatas, other Saktidevatas and the pre eminence of Trayambakamantra are described in detail in this Patala. The other -- 90

details provided pertain to the pictures, idols, and the pots (kalasa) on which the power of the Lord Siva is to be invoked for worship. This is followed by Daksinamurtimantra, the Devatas, their limbs (Angas), armour (Ayudhas), adornments ( Bhusanas) for each of them, described in intricate detail. Patala 30:Aghorastramantrasadhanadhikara, Samanyayagadhikara, Kevalarogasanti, Gavasvadisanti, Poustikam and Svasenaraksanam are the parts of this Patala. It is the fierce aspect (Raudra form) of Siva that is described here. The Aghorarupa of Siva with eighteen hands, the Aghorastramantra; other Mantras for worship; Mantrasiddhis; modes of worship; Mantras for guaranteeing the wellbeing of men and animals through Aghoramurti, their Phalasiddhi, etc are described in this Patala in detail 25. Patala 31 - The subjects discussed in the Patala are Pasupatastradimantrasadhanadhikara, Vyomavyapiprakarana, Pindadhikara and Cintamanimantrasadhanadyadhikara. The description, mode of purpose, practice and efficacy of the Mantras pertaining to the above topics are described in this Patala. The second and third units stipulate separate Kriyavidhis for performing Mantras for those who have undergone Purascarana. The author then explains the Murtibhedas of Subrahmanya, a very important Devata concept in the southern part of India, through the 118th and 149th Slokas. These stanzas 91

also explain the benefits to be obtained through the worship of Subrahmanya 26. A special aspect of this Patala is the emphasis it gives to Subrahmanya. Patala 32 :- The most important subjects discussed here are Sastrpujadhikara, Sastrmantradhikara and Yaksnyadimantra. From ancient times, worship of Yaksini and Sasta (Bhutanatha) was prevalent in Kerala. This Patala, therefore, assigns great importance to Mantric and Tantric studies in the background of worship in Kerala. The other topics dealt with in this Patala are Ksetrapalavidhi, Candesvaramantrasadhana, Indrapujadhikara, Jambhalamantradhikara and Karnayaksadhikara. In the description of Sasta, his varied aspects, powers, Vahanas, descriptions and Sankalparadhanas are described throughout in elaborate detail. Also dealt with in this chapter are the other Devata concepts like Ksetrapalasankalpa and related modes of worship and their peculiarities; the benefits to be obtained through the worship of Candesvara; the description of the presiding lord of the water having three feet, named Jambhala, the results to be gained through the worship of Jambhala; the different modes of worship of Yaksini and their Phalasiddhi; the relation between the Yaksini and nature. The descriptions of the Yaksi concepts in all diverse manifestations are some of the salient features of this Patala 27 • 92

Patala 33 :- The thirty-third Patala deals exclusively with Astaksaramantra. The object of worship is Narayana. The distinct ways which have to be chanted by Brahmins, Women, Sudras, other castes, the ways of pronunciation, Phalasiddhi and its unique sublimity among many Vaisnavamantras are underscored in this Patala 28. Patala 34 :- This Patala also pertains to Vaisnavamantras. They are Srikarastaksaragopalamantradhikara, Visnuhrdayadhikara and Trisavanadhyanadhikara. Siikarastaksaragopalamantra is also known as Visnuhrdaya 29. The Patala is ample proof to the fact that despite being a Saivaite by faith, the author is well-versed with Vaisnavaite traditions. Patala 35 :- The Ugramurtis among Vaisnava deities, the Mantras, Yantravidhanas, and the purpose and practice of the Mantras . are presented in this Patala comprising Nrharimantra, Nrharidhyana, Nityarcanavidhi, Bahyavaranapuja, Viniyogas, Nrhariyantravidhi, Nrsimharasayana, Patalanrsimhadhikara, Nrsimhaikaksara, Malamantra and Pryogas. The description of the fierce aspects of an otherwise Satvik Visnu finds expression in this Patala. The Phalasiddhi of the Mantras is given in Slokas 15,16,18,23,159 and 160. Special mention is made here of Na simhaikaksaramantra and its power and efficacy in granting the wishes of Sadhakas. 93

Patala 36 : The 36th Patala consisting of Mahavarahmantradhikara, Varahaikaksaravidhi, Varahamalamantra and Varaharcanavidhi also pertains to the worship of Visnu and is exclusively Vaisnavaite in content. The two important Mantras indicated are Mahavaraha and Varahaikaksaramantra. There isn't much of a difference between the two. The Patala itself concludes with an affirmation of the power and efficacy of these Mantras for fulfilling the wishes of devotees 30. Patala 37 - The thirty-seventh Patala also centres round the Visnu concepts and deals with the worship of Sudarsanamurti,³0a a Devata widely worshipped all over India. This Patala consists of Sudarsan mantradhyanaradhanaprayogas, Sudarsanayantra and Sudarsanamantra. The many-sided benefits of this Mantra are described here. Worship of Sudarsanamurti according to Homa and Yantravidhis continues to be popular all over India. The Dhyanasankalpa of Sudarsanamurti can be found in Sloka 22. Patala 38 :- The thirty-eighth Patala is in fact a virtual continuation of the 37th Patala. It is Trailokyamohanavamanamantradhikara that is described in this Patala. It describes how Lord Mahavisnu redeemed Trilokas in the guise of Vamana from Mahabali who had annexed them with his immense power. Here again the worship of Visnu and the Vamana incarnation and the results obtained through Vamana worship are given 31 94

Patala 39 :- A totally different subject matter is dealt with in this Patala. It is about snakebites and generally about treatment of poison and the Mantras pertaining to the removal of poison. The constituent parts of this Patala are Sarpajatibhedastadutpatyadkramasca damsanabheda, Tallaksanani, Dasthasyavastha visesa, Anistasthanani, Dutavakyaksaraniyama, Sadhyatva tadvivaryaya sucakanimittani, Vipatimantradhikara, and Visaharananamantradhyanaviniyogavidhana. The Visapratiharamantra (Sloka 166) deserves special mention in this context. This is followed by different types and speceies of poisonous as well as non- poisonous snakes including their Caturvarnya classification into Brahmana, Ksatriya, Vaisya and Sudra. Their characteristics and peculiarities and the methods of identifying them from the nature of their bites, the method of treatment for each type, bites that are not curable, the knowledge of Laksanasastras indispensable to a Visavaidya, predicting whether the affected persons can be saved or not through the Sankhyanirnaya of the words of the Duta, the different modes of Garudaradhana, the pointers to the intensity or other-wise of the effect of Visa like Amrtakala and Visakala are elaborately described here. 32 This Patala bears eloquent testimony to the author's deep knowledge and understanding of Vaidyasastra and medicines and Mantras for curing different types of snake bites. 95

Patala 40 :- The 40th Patala is in effect an extension of the previous Patala in that here too the subject matter is the treatment of poison. Phanicikitsa, Mandalicikitsa, Rajilacikitsa, Sarvahicikitsa, Vrscikaciktisa, Akhuvisacikitsa, Lutacikitsa, Nana pranivisacikitsa and Nanasthavaradravyavisacikitsa are the constituents of this Patala. Here again are found descriptions of many varieties of snakes, both poisonous and otherwise; dogs affected by rabies; treatment of hydrophobia; rat bites, scorpion bites, spider bites and poison from a host of other insects and their treatments including lists of plants, preparation of medicines out of them and Mantras to be chanted while administering them to the patient. The author's love for details is so exhaustive that the chapters dealing with the treatment of poison can by itself be taken as a treatise on Visacikitsa. The author himself must have been humbly aware of this, as is stated in Patala 40 of this Pada, Mantrapada, Sloka 174. Patala 41 :- The 41st Patala also is devoted mainly to Balacikitsa (Paediatrics). There are three units in this Patala. They are Khadgaravanabalacikitsa, Balapidakagrhascesta and. Tatpratikaravidya. Quoting authorities in this field, the author states that many of the diseases affecting children in early childhood like fever, Apasmara and the like are afflicted by different types of evil spirits. Khadgaravana, Narayaniya are the relevant texts the author quotes in this context. 96

Patala 42 :- In this Patala, the author deals with the symptoms when human beings are seized by evil spirits or demons. Grahanambheda, Laksana and Vimocanamarga are illustrated in this Patala. The author calls the symptoms displayed by the affected persons as Grhacesta. The author opines that there are eighteen different types of evil spirits in this category and lists the Badhas that are caused by them. The author also describes mental ailments like Unmada, Apasmara and Brahmaraksasa. The spirits have to be propitiated appropriately to cure them. Those effected by these Badhas are generally silent and gentle. But they become fierce and cruel under the influence of these evil spirits. It is people of extreme character who become susceptible to these demoniac forces. The affected persons behave in a very strange and unusual manner 33. In order to overcome these Badhas, Mantras are recited and medicines are administered as initial steps, keeping in mind the needs of each Badha. If these gentle methods do not prove effective, stronger measures like the use of force (Dandana), destruction by fire (Dahana), annihilation (Uccatana) and other cruel means will have to be employed. Patala 43 :- This Patala is an extension of the previous Patala. It deals with Bhutamantradhikara where the subjects dealt with are affliction of the Bhuta (Bhutabadha), their causes and their remedies. Khadgaravana, Sulini, Vanadurga, Akhorastra, Sudarsana, Nrsimha, 97

Mantraraja, Aparajita and Vyomavyapi are the remedial Mantras prescribed. Special Saivamantras like Mahapasupata and Vajragandhari are also included in the list of these Mantras. Through the proper exercise of these Mantras, the Badhas are rendered inactive and they become tranquil and incapable of causing further harm. Sloka 83 explains the above aspect. The Khadgaravana, the Dhyana concept of Saivite origin, the arms and ornaments and embellishment described therein, the relevant kriyas, the lists of flowers and Naivedyas for the propitiation of the Bhudas and Pretas are given in Sloka 55 of this Patala. Patala 44 - Apasmara and Unmada are discussed in this Patala, appropriately named Apas maronmadadhikara. According to the author, Apasmara is caused by the foul - play of certain evil powers. For the remedy of Apasmara, medicines and their mode of administration are specified in Sloka 23 of this Patala. Patala 45 This Patala is exclusively devoted to the description and treatment of Jvaradirogas of different types. The Pujavidhis for eight different categories of Jvaras, those that respond to treatment and those that do not, etc., are described in Sloka 27 of this Patala. The Jvaras themselves are classified again in to Saiva and Vaisnava Jvaras (Sloka 40). Jvara itself is conceived as a Devata having a particular form (Sloka 52). Many other Devatas pertaining to 98

diseases, the medicines to be given for the affliction of this diseases, the symptoms of the diseases, the means of invoking the Devatas, etc., are detailed by the author in this Patala. Patala 46 :- Nanarogacikitsadhikara constitutes this Patala. As the name itself suggests, many different types of diseases affecting the eyes, the nose, the ear, the throat, head (ENT) are described in detail along with their mode of treatment. Diseases like Vata, Kustha and Bhagandara rogas and their treatment are also described in this Patala 34. Patala 47 - The 47th Patala pertains exclusively to Abhicarakriyas. This Patala is known as Ksudraprayogatatpratikaradhikara. The author mentions seven different types of Ksudrakriyas (Witchcraft). They are Stambha, Vidvesa, Utccatana, Marana, Bhranti, Utsadana and Yoga. Abhicarakriyas are performed both for good purposes and for evil impacts. Mayajalas are also used in Abhicarakriyas for the purpose of destroying the enemies for which many Mantras and Yantravidhis are prescribed and practised. In Sloka 61 can be seen a description of a devilish Satva, Dhumavati in meditative posture. It is followed by Bhairava, a terrible and fierce aspect of Lord Siva. This Bhairava concept along with Nrsimhasankalpamantra, Yamamantra and Akhorastramantra is also used in Abhicarakriyas. The Patala specifically mentions that these Ksudrakriyas should not be 99

performed against Kings and Brahmins. The good and bad consequences of each Abhicarakriya is given detail and Nisthas to be observed for avoidance of evil impacts on the performer are also specified by the author. Patala 48:- The 48th Patala consists of two parts, viz., Lavanamantradhikara and Sarvajnanasamvananadhikara..The Japas and rituals to be performed for the fulfilment of particular wishes of the devotees are included in this Patala. Goddess Kali and Agnideva are worshipped for the fulfilment of the desires of Sadhakas. This gets clarified in Sloka 15 of the Patala. The author specifies the exact number of times each Mantra is to be chanted for obtaining specific results. The distinct ways in which each of them has to be chanted are also narrated by the author in clear terms. The Mantras for propitiating Devatas like Mahendra, Manmada, Vidya and Nityaclinna are also given. The Patala also gives elaborate details for the preparation of certain Lepanas for application in the eye (mascara) for enticing women and for gaining Nidhi. The exact ways in which this has to be done for obtaining desired results are also specified. Patala 49:- The 49th Patala deals exclusively with the proper upkeep of cows and the treatment of their diseases and is suitably named Goraksadhikara. The diseases prevalent among cows are detailed and the Mantravidhis, the talismans and mascots to be worn by 100

the cows for their protection are also listed. These mascots are capable of preventing the cows from many forms of diseases and Ksudrapida, says the author³5. Patala 50 - The subject matter of this Patala is : Nanadravyabhavanadhikara, wherein different types of chemical substances and their action, the use of asafoetida, musk, camphor oil and the means of producing them, the materials and vessels to be used for the process are explained in detail. author's Patala 51 :- The 51st Patala displays yet another facet of the erudition. It deals with encyclopaedic Mahendrajaloktavismayapradanarma prakam.This Patala deals with different types of entertainments, creations of illusions and hallucinations, jugglery and the like. These are explained in Sloka 40. The illusory effect of seeing stars during the day and the sun riding on his chariot; doing normal things by keeping the eyes bound; treatment of certain ailments with the leaves of plants; walking on fire without getting burnt by using Lepanas on the feet and means of preparing these ointments; the process of making tablets for preventing the effect of poison on the body; creating the illusion of very strange and wonderful sights and visions and other means of entertainments, etc., are explained in this Patala 36 . 001262 \NKARACHARYA, - 101

Patala 52 :- This Patala is divided into three main parts: Pancapaksi, Nakstravisesana and Ayurraksavidhis. Pancapaksi deals with the different routines to be observed and performed for victory in war. This is explained by using the Pancapaksisutra. The Pancapaksis are inseparably linked to the Kings five Avastas (like Balya, Yauvana, Rajasthanalabdhi, old age and death) and five main actions (joy, victory in war, administration, rest in retirement and death). In matters concerning war, the good or bad omens brought by the Pancapaksis have to be taken into account before embarking upon war or other activities of the king for their successful culmination. The prayers and Mantras to be chanted and recited by the soldier according to the Jataka of each soldiers; predicting a soldier's longevity on the basis of Nimittasastra, and the listing of the above Nimittas as examples are also given in the Patala. Once a soldier is aware of his longevity on the evidence of the bad omens, he should perform Pujas and other acts of goodness for pleasant life after death. This process is known as Mahaprasthana or the preparation for otherworldly life. Other prescriptions the Patala includes are the treatments to be undertaken by the unhealthy to regain health and longevity, like Kasayaseva and Rasayana cikitsa; the means of preventing age-related diseases; the ways of retaining youth, rejuvenation of lost health, strengthening of weakened lymph, through Virecana, Udarasuddhi and process of treatment and the accompanying Mantras for each of them 37. With the 163rd Sloka, the author concludes Mantrapada, Purvardha of Isanasivagurudeva-paddhati. 102