Chapter One (प्रथमाध्यायः)
जयत्यब्जभवेशेन्द्रवन्दितः कमलापतिः। अनन्तविभवानन्दशक्तिज्ञानादिसद्गुणः ॥१॥
jayatyabjabhavēśēndravanditaḥ kamalāpatiḥ। anantavibhavānandaśaktijñānādisadguṇaḥ ॥1॥
[जयति (jayati) - is victorious; अब्जभव (abjabhava) - lotus-born Brahmā; ईश (īśa) - Śiva; इन्द्र (indra) - Indra; वन्दितः (vanditaḥ) - revered by; कमला (kamalā) - Kamalā; पतिः (patiḥ) - Lord; अनन्त (ananta) - infinite; विभव (vibhava) - majesty; आनन्द (ānanda) - bliss; शक्ति (śakti) - power; ज्ञान (jñāna) - knowledge; आदि (ādi) - and the like; सद्गुणः (sadguṇaḥ) - possessing auspicious qualities;]
Glory to the Lord of Kamalā, revered by lotus-born Brahmā, Śiva, and Indra and endowed with auspicious qualities such as infinite majesty, bliss, power, and knowledge. (1)
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विधिं विधाय सर्गादौ तेन पृष्टोब्जलोचनः। आह देवो रमोत्सङ्गविलसत्पादपल्लवः ॥२॥
vidhiṁ vidhāya sargādau tēna pr̥ṣṭōbjalōcanaḥ। āha dēvō ramōtsaṅgavilasatpādapallavaḥ ॥2॥
[विधिम् (vidhim) - Vidhi, Brahmā; विधाय (vidhāya) - having created; सर्ग + आदौ (sarga + ādau) - at the beginning of creation; तेन (tēna) - by him; पृष्टः (pr̥ṣṭaḥ) - having been asked; अब्ज + लोचनः (abja + lōcanaḥ) - lotus-eyed; आह (āha) - said; देवः (dēvaḥ) - the Lord; रमा + उत्सङ्ग + विलसत् + पाद + पल्लवः (ramā + utsaṅga + vilasat + pāda + pallavaḥ) - whose tender shoot-like feet shine in Ramā’s lap;]
At the beginning of creation, the lotus-eyed Lord created Vidhi. When Vidhi questioned him, the Lord—whose tender, shoot-like feet shine in Ramā’s lap—replied: (2)
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अहमेकोऽखिलगुणो वाचकः प्रणवो मम। अकाराद्यतिशान्तान्तः सोयमष्टाक्षरो मतः ॥३॥
ahamēkō’khilaguṇō vācakaḥ praṇavō mama। akārādyatiśāntāntaḥ sōyamaṣṭākṣarō mataḥ ॥3॥
[अहम् (aham) - I; एकः (ēkaḥ) - alone; अखिल + गुणः (akhila + guṇaḥ) - possessing all attributes; वाचकः (vācakaḥ) - denoter; प्रणवः (praṇavaḥ) - the praṇava; मम (mama) - of me; अकार + आदि (akāra + ādi) - beginning with akāra; अतिशान्त + अन्तः (atiśānta + antaḥ) - ending with atiśānta; सः + अयम् (saḥ + ayam) - this same one; अष्ट + अक्षरः (aṣṭa + akṣaraḥ) - consisting of eight syllables; मतः (mataḥ) - is regarded;]
I alone possess all attributes, and the praṇava denotes me. This praṇava, beginning with akāra and ending with atiśānta, is regarded as eight-syllabled. (3)
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स विश्वतैजसप्राज्ञतुरीयात्मान्तरात्मनाम्। परमात्मज्ञानात्मयुजां मद्रूपाणां च वाचकः ॥४॥
sa viśvataijasaprājñaturīyātmāntarātmanām। paramātmajñānātmayujāṁ madrūpāṇāṁ ca vācakaḥ ॥4॥
[सः (saḥ) - it; विश्व (viśva) - Viśva; तैजस (taijasa) - Taijasa; प्राज्ञ (prājña) - Prājña; तुरीय (turīya) - Turīya; आत्मन् (ātman) - Ātman; अन्तरात्मन् (antarātman) - Antarātman; परमात्मन् (paramātman) - Paramātman; ज्ञानात्मन् (jñānātman) - Jñānātman; युजाम् (yujām) - associated with these names; मत् + रूपाणाम् (mat + rūpāṇām) - of my forms; च (ca) - also; वाचकः (vācakaḥ) - designator;]
It also denotes my forms known as Viśva, Taijasa, Prājña, Turīya, Ātman, Antarātman, Paramātman, and Jñānātman. (4)
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तद्रूपभेदाः पञ्चाशन्मूर्तयो मम चापराः। पञ्चाशद्वर्णवाच्यास्ता वर्णास्तारार्णभेदिताः ॥५॥
tadrūpabhēdāḥ pañcāśanmūrtayō mama cāparāḥ। pañcāśadvarṇavācyāstā varṇāstārārṇabhēditāḥ ॥5॥
[तद्-रूप-भेदाः (tad-rūpa-bhēdāḥ) - differentiations of those forms; पञ्चाशत् (pañcāśat) - fifty; मूर्तयः (mūrtayaḥ) - forms; मम (mama) - of mine; च (ca) - and; अपराः (aparāḥ) - others; पञ्चाशत्-वर्ण-वाच्याः (pañcāśat-varṇa-vācyāḥ) - denoted by the fifty phonemes; ताः (tāḥ) - those; वर्णाः (varṇāḥ) - phonemes; तार-अर्ण-भेदिताः (tāra-arṇa-bhēditāḥ) - differentiated by the Tāra phoneme;]
There are also fifty further forms of mine, which are differentiations of these forms. They are denoted by the fifty phonemes, which are themselves differentiated by the Tāra phoneme. (5)
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द्विरष्टपञ्चकचतुःपञ्चेत्येवाष्टवर्गगाः। अज आनन्द इन्द्रेशावुग्र ऊर्ज ऋतम्भरः ॥६॥
dviraṣṭapañcakacatuḥpañcētyēvāṣṭavargagāḥ। aja ānanda indrēśāvugra ūrja r̥tambharaḥ ॥6॥
[द्विः + अष्ट (dviḥ + aṣṭa) - twice eight; पञ्चक (pañcaka) - five pentads; चतुः (catuḥ) - four; पञ्च (pañca) - five; इति (iti) - in this enumeration; एव (ēva) - precisely; अष्ट-वर्ग-गाः (aṣṭa-varga-gāḥ) - belonging to eight classes; अज (aja) - Aja; आनन्द (ānanda) - Ānanda; इन्द्र + ईशौ (indra + īśau) - Indra and Īśa; उग्र (ugra) - Ugra; ऊर्ज (ūrja) - Ūrja; ऋतम्भरः (r̥tambharaḥ) - Ṛtambhara;]
Their eight classes contain, respectively, sixteen members, five groups of five, four members, and five members. The sequence of names begins with Aja, Ānanda, Indra, Īśa, Ugra, Ūrja, and Ṛtambhara. (6)
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ॠघलृशौ लॄजिरैकात्मैर ओजोभृदौरसः। अन्तोऽर्धगर्भः कपिलः खपतिर्गरुडासनः ॥७॥
r̥̄ghalr̥śau lr̥̄jiraikātmaira ōjōbhr̥daurasaḥ। antō’rdhagarbhaḥ kapilaḥ khapatirgaruḍāsanaḥ ॥7॥
[ॠघलृशौ (r̥̄ghalr̥śau) - Ṝgha and Lṛśa; लॄजिः (lr̥̄jiḥ) - Lṝji; एकात्मा (ēkātmā) - the one Self; ऐरः (airaḥ) - Aira; ओजोभृत् (ōjōbhr̥t) - bearer of vigor; औरसः (aurasaḥ) - the naturally begotten one; अन्तः (antaḥ) - the End; अर्धगर्भः (ardhagarbhaḥ) - the Half-Wombed One; कपिलः (kapilaḥ) - Kapila; ख + पतिः (kha + patiḥ) - Lord of Space; गरुड + आसनः (garuḍa + āsanaḥ) - he whose seat is Garuḍa;]
The sequence continues with Ṝgha, Lṛśa, Lṝji, the One Self, Aira, the Bearer of Vigor, the Naturally Begotten One, the End, the Half-Wombed One, Kapila, the Lord of Space, and He Whose Seat Is Garuḍa. (7)
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घर्मो ङसारश्चार्वङ्गश्छन्दोगम्यो जनार्दनः। झटितारिर्ञमष्टङ्की ठलको डलको ढरी ॥८॥
gharmō ṅasāraścārvaṅgaśchandōgamyō janārdanaḥ। jhaṭitārirñamaṣṭaṅkī ṭhalakō ḍalakō ḍharī ॥8॥
[घर्मः (gharmaḥ) - the sacrificial heat; ङ + सारः (ṅa + sāraḥ) - the essence of ṅ; च (ca) - and; चारु + अङ्गः (cāru + aṅgaḥ) - the beautiful-limbed one; छन्दस् + गम्यः (chandas + gamyaḥ) - the one knowable through the Vedas; जनार्दनः (janārdanaḥ) - Janārdana; झटिति + अरिः (jhaṭiti + ariḥ) - the instant foe; ञमष्टङ्की (ñamaṣṭaṅkī) - Ñamaṣṭaṅkī; ठलकः (ṭhalakaḥ) - Ṭhalaka; डलकः (ḍalakaḥ) - Ḍalaka; ढरी (ḍharī) - Ḍharī;]
The names continue with the Sacrificial Heat, the Essence of ṅ, the Beautiful-Limbed One, the One Knowable through the Vedas, Janārdana, the Instant Foe, Ñamaṣṭaṅkī, Ṭhalaka, Ḍalaka, and Ḍharī. (8)
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णात्मा तारस्थमो दण्डी धन्वी नम्यः परः फली। बली भगो मनुर्यज्ञो रामो लक्ष्मीपतिर्वरः ॥९॥
ṇātmā tārasthamō daṇḍī dhanvī namyaḥ paraḥ phalī। balī bhagō manuryajñō rāmō lakṣmīpatirvaraḥ ॥9॥
[णात्मा (ṇātmā) - he whose essence is ṇa; तारः (tāraḥ) - the Deliverer; थमः (thamaḥ) - the Restrainer; दण्डी (daṇḍī) - the Staff-bearer; धन्वी (dhanvī) - the Bow-bearer; नम्यः (namyaḥ) - worthy of reverence; परः (paraḥ) - the Supreme; फली (phalī) - the Fruit-bearing One; बली (balī) - the Powerful One; भगः (bhagaḥ) - the Lordly One; मनुः (manuḥ) - Manu; यज्ञः (yajñaḥ) - the Sacrifice; रामः (rāmaḥ) - Rāma; लक्ष्मीपतिः (lakṣmīpatiḥ) - the Lord of Lakṣmī; वरः (varaḥ) - the Excellent One;]
The sequence continues with He Whose Essence Is ṇa, the Deliverer, the Restrainer, the Staff-Bearer, the Bow-Bearer, the One Worthy of Reverence, the Supreme, the Fruit-Bearing One, the Powerful One, the Lordly One, Manu, the Sacrifice, Rāma, the Lord of Lakṣmī, and the Excellent One. (9)
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शान्तसंवित् षड्गुणश्च सारात्मा हंसळाळुकौ। पञ्चाशन्मूर्तयस्त्वेता ममाकारादिलक्षकाः ॥१०॥
śāntasaṁvit ṣaḍguṇaśca sārātmā haṁsaḷāḷukau। pañcāśanmūrtayastvētā mamākārādilakṣakāḥ ॥10॥
[शान्त + संवित् (śānta + saṁvit) - he whose consciousness is tranquil; षट् + गुणः (ṣaṭ + guṇaḥ) - he who possesses six attributes; च (ca) - and; सार + आत्मा (sāra + ātmā) - he whose nature is the essence; हंस + ळाळुकौ (haṁsa + ḷāḷukau) - Haṃsa and Ḷāḷuka; पञ्चाशत् (pañcāśat) - fifty; मूर्तयः (mūrtayaḥ) - forms; तु (tu) - then; एताः (ētāḥ) - these; मम (mama) - my; अकार + आदि (akāra + ādi) - beginning with the letter a; लक्षकाः (lakṣakāḥ) - characterized by;]
It concludes with Śāntasaṃvit, Ṣaḍguṇa, Sārātman, Haṃsa, and Ḷāḷuka. These are my fifty forms, characterized by the letters beginning with a. (10)
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नारायणाष्टाक्षरश्च ताराष्टाक्षरभेदवान्। आद्यैस्तारचतुर्वर्णैर्भिन्ना व्याहृतयः क्रमात् ॥११॥
nārāyaṇāṣṭākṣaraśca tārāṣṭākṣarabhēdavān। ādyaistāracaturvarṇairbhinnā vyāhr̥tayaḥ kramāt ॥11॥
[नारायण-अष्टाक्षरः (nārāyaṇa-aṣṭākṣaraḥ) - the eight-syllabled Nārāyaṇa mantra; च (ca) - and; तार-अष्टाक्षर-भेदवान् (tāra-aṣṭākṣara-bhēdavān) - having variants corresponding to the eight syllables of Tāra; आद्यैः (ādyaiḥ) - by the first; तार-चतुर्-वर्णैः (tāra-catur-varṇaiḥ) - four phonemes of Tāra; भिन्नाः (bhinnāḥ) - differentiated; व्याहृतयः (vyāhr̥tayaḥ) - the vyāhṛtis; क्रमात् (kramāt) - successively;]
The eight-syllabled Nārāyaṇa mantra also has variants corresponding to the eight syllables of Tāra. The vyāhṛtis are differentiated in sequence by the first four phonemes of Tāra. (11)
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अनिरुद्धादिकास्तासां देवता व्युत्क्रमेण वा। ताश्चतुर्मूर्तयस्त्वेव द्वादशार्णपदोदिताः ॥१२॥
aniruddhādikāstāsāṁ dēvatā vyutkramēṇa vā। tāścaturmūrtayastvēva dvādaśārṇapadōditāḥ ॥12॥
[अनिरुद्ध-आदिकाः (aniruddha-ādikāḥ) - Aniruddha and the others; तासाम् (tāsām) - of those; देवताः (dēvatāḥ) - deities; व्युत्क्रमेण (vyutkramēṇa) - in reverse order; वा (vā) - or; ताः (tāḥ) - those; चतुर्-मूर्तयः (catur-mūrtayaḥ) - four forms; तु (tu) - however; एव (ēva) - precisely; द्वादश-अर्ण-पद (dvādaśa-arṇa-pada) - twelve-syllabled formulas; उदिताः (uditāḥ) - specified;]
Aniruddha and the others are their deities, though the order may instead be reversed. These, however, are precisely the four forms specified in the twelve-syllabled formulas. (12)
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नारायणाष्टाक्षराच्च व्याहृतिभ्यस्तथैव च। विभेदो द्वादशार्णानां केशवाद्याश्च देवताः ॥१३॥
nārāyaṇāṣṭākṣarācca vyāhr̥tibhyastathaiva ca। vibhēdō dvādaśārṇānāṁ kēśavādyāśca dēvatāḥ ॥13॥
[नारायण + अष्टाक्षरात् (nārāyaṇa + aṣṭākṣarāt) - from the eight-syllabled Nārāyaṇa mantra; च (ca) - and; व्याहृतिभ्यः (vyāhr̥tibhyaḥ) - from the vyāhṛtis; तथा + एव (tathā + ēva) - in precisely the same way; च (ca) - and; विभेदः (vibhēdaḥ) - differentiation; द्वादश + अर्णानाम् (dvādaśa + arṇānām) - of the twelve-syllabled mantras; केशव + आद्याः (kēśava + ādyāḥ) - beginning with Keśava; च (ca) - and; देवताः (dēvatāḥ) - deities;]
The twelve-syllabled mantras are differentiated from the eight-syllabled Nārāyaṇa mantra and, in precisely the same way, from the vyāhṛtis. Their deities are Keśava and the others. (13)
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नारायणाष्टाक्षराच्च व्याहृतित्रिगुणात् पुनः। वेदमाता च गायत्री द्विगुणा द्वादशाक्षरात् ॥१४॥
nārāyaṇāṣṭākṣarācca vyāhr̥titriguṇāt punaḥ। vēdamātā ca gāyatrī dviguṇā dvādaśākṣarāt ॥14॥
[नारायण-अष्टाक्षरात् (nārāyaṇa-aṣṭākṣarāt) - from the eight-syllabled Nārāyaṇa mantra; च (ca) - and; व्याहृति-त्रिगुणात् (vyāhr̥ti-triguṇāt) - from the threefold vyāhṛti; पुनः (punaḥ) - again; वेद-माता (vēda-mātā) - mother of the Veda; च (ca) - and; गायत्री (gāyatrī) - Gāyatrī; द्विगुणा (dviguṇā) - twice as great; द्वादशाक्षरात् (dvādaśākṣarāt) - as the twelve-syllabled mantra;]
Similarly, Gāyatrī, the mother of the Veda, derives from the eight-syllabled Nārāyaṇa mantra and the threefold vyāhṛti; it is twice as long as the twelve-syllabled mantra. (14)
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चतुर्विंशन्मूर्तयोऽस्याः कथिता वर्णदेवताः। तद्भेदः पौरुषं सूक्तं वेदाः पुरुषसूक्तगाः ॥१५॥
caturviṁśanmūrtayō’syāḥ kathitā varṇadēvatāḥ। tadbhēdaḥ pauruṣaṁ sūktaṁ vēdāḥ puruṣasūktagāḥ ॥15॥
[चतुर्विंशत् + मूर्तयः (caturviṁśat + mūrtayaḥ) - twenty-four forms; अस्याः (asyāḥ) - of this; कथिताः (kathitāḥ) - are said to be; वर्ण + देवताः (varṇa + dēvatāḥ) - deities of the syllables; तत् + भेदः (tat + bhēdaḥ) - its differentiated form; पौरुषम् (pauruṣam) - pertaining to Puruṣa; सूक्तम् (sūktam) - hymn; वेदाः (vēdāḥ) - the Vedas; पुरुष + सूक्त + गाः (puruṣa + sūkta + gāḥ) - contained in the Puruṣa Sūkta;]
Gāyatrī’s twenty-four forms are said to be the deities of its syllables. The Pauruṣa hymn is a differentiated form of Gāyatrī, and the Vedas are contained in the Puruṣa Sūkta. (15)
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वैदिकास्सर्वशब्दाश्च तस्मात् सर्वाभिधोस्म्यहम्। पञ्चाशद्वर्णभिन्नाश्च सर्वशब्दा अतोपि च ॥१६॥
vaidikāssarvaśabdāśca tasmāt sarvābhidhōsmyaham। pañcāśadvarṇabhinnāśca sarvaśabdā atōpi ca ॥16॥
[वैदिकाः (vaidikāḥ) - are Vedic; सर्व-शब्दाः (sarva-śabdāḥ) - all words; च (ca) - and; तस्मात् (tasmāt) - therefore; सर्व-अभिधः (sarva-abhidhaḥ) - bearing every appellation; अस्मि (asmi) - am; अहम् (aham) - I; पञ्चाशत्-वर्ण-भिन्नाः (pañcāśat-varṇa-bhinnāḥ) - differentiated through fifty phonemes; च (ca) - and; सर्व-शब्दाः (sarva-śabdāḥ) - all words; अतः (ataḥ) - for this reason; अपि (api) - also; च (ca) - and;]
ऋषिश्च देवतैकोहं तारादीनां विशेषतः। छन्दो मदीया गायत्री ताराष्टाक्षरयोर्मता ॥१७॥
r̥ṣiśca dēvataikōhaṁ tārādīnāṁ viśēṣataḥ। chandō madīyā gāyatrī tārāṣṭākṣarayōrmatā ॥17॥
[ऋषिः (r̥ṣiḥ) - seer; च (ca) - and; देवता (dēvatā) - deity; एकः (ēkaḥ) - alone; अहम् (aham) - I am; तार + आदीनाम् (tāra + ādīnām) - of the Tāra and the others; विशेषतः (viśēṣataḥ) - particularly; छन्दः (chandaḥ) - meter; मदीया (madīyā) - belonging to me; गायत्री (gāyatrī) - Gāyatrī; तार + अष्टाक्षरयोः (tāra + aṣṭākṣarayōḥ) - of the Tāra and the eight-syllabled mantra; मता (matā) - is regarded as;]
All words are Vedic, and therefore I bear every appellation. Moreover, all words are differentiated through the fifty phonemes; for this reason too, I alone am the seer and deity, especially of Tāra and the others. My Gāyatrī is regarded as the meter of Tāra and the eight-syllabled mantra. (16–17)
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उद्यद्भास्वत्समाभासश्चिदानन्दैकदेहवान्। चक्रशङ्खगदापद्मधरो ध्येयोहमीश्वरः ॥१८॥
udyadbhāsvatsamābhāsaścidānandaikadēhavān। cakraśaṅkhagadāpadmadharō dhyēyōhamīśvaraḥ ॥18॥
[उद्यत् + भास्वत् + सम + आभासः (udyat + bhāsvat + sama + ābhāsaḥ) - having a radiance like the rising sun; चित् + आनन्द + एक + देहवान् (cit + ānanda + ēka + dēhavān) - possessing a body consisting solely of consciousness and bliss; चक्र + शङ्ख + गदा + पद्म + धरः (cakra + śaṅkha + gadā + padma + dharaḥ) - bearing the discus, conch, mace, and lotus; ध्येयः (dhyēyaḥ) - to be meditated upon; अहम् (aham) - I; ईश्वरः (īśvaraḥ) - the Lord;]
One should meditate on me, the Lord, as radiant as the rising sun, with a body composed solely of consciousness and bliss, and bearing the discus, conch, mace, and lotus. (18)
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लक्ष्मीधराभ्यामाश्लिष्टः स्वमूर्तिगणमध्यगः। ब्रह्मवायुशिवाहीशविपैः शक्रादिकैरपि ॥१९॥
lakṣmīdharābhyāmāśliṣṭaḥ svamūrtigaṇamadhyagaḥ। brahmavāyuśivāhīśavipaiḥ śakrādikairapi ॥19॥
[लक्ष्मी + धराभ्याम् (lakṣmī + dharābhyām) - by Lakṣmī and Dharā; आश्लिष्टः (āśliṣṭaḥ) - embraced; स्व (sva) - his own; मूर्ति (mūrti) - forms; गण (gaṇa) - host; मध्यगः (madhyagaḥ) - standing amid; ब्रह्म (brahma) - Brahmā; वायु (vāyu) - Vāyu; शिव (śiva) - Śiva; अहीश (ahīśa) - the lord of serpents; विपैः (vipaiḥ) - by sages; शक्र + आदिकैः (śakra + ādikaiḥ) - by Śakra and others; अपि (api) - also;]
सेव्यमानोधिकं भक्त्या नित्यनिःशेषशक्तिमान्। मूर्तयोष्टावपि ध्येयाश्चक्रशङ्खवराभयैः। युक्ताः प्रदीपवर्णाश्च सर्वाभरणभूषिताः ॥२०॥
sēvyamānōdhikaṁ bhaktyā nityaniḥśēṣaśaktimān। mūrtayōṣṭāvapi dhyēyāścakraśaṅkhavarābhayaiḥ। yuktāḥ pradīpavarṇāśca sarvābharaṇabhūṣitāḥ ॥20॥
[सेव्यमानः + अधिकम् (sēvyamānaḥ + adhikam) - being worshipped exceedingly; भक्त्या (bhaktyā) - with devotion; नित्य + निःशेष + शक्तिमान् (nitya + niḥśēṣa + śaktimān) - ever possessed of every power; मूर्तयः + अष्टौ + अपि (mūrtayaḥ + aṣṭau + api) - all eight forms too; ध्येयाः (dhyēyāḥ) - are to be meditated upon; चक्र + शङ्ख + वर + अभयैः (cakra + śaṅkha + vara + abhayaiḥ) - with discus, conch, boon-bestowal, and fearlessness; युक्ताः (yuktāḥ) - endowed; प्रदीप + वर्णाः (pradīpa + varṇāḥ) - lamp-flame-hued; च (ca) - and; सर्व + आभरण + भूषिताः (sarva + ābharaṇa + bhūṣitāḥ) - adorned with every ornament;]
I, the Lord, am to be meditated upon as radiant as the rising sun, with a body consisting solely of consciousness and bliss, bearing the discus, conch, mace, and lotus, embraced by Lakṣmī and Dharā, standing amid the host of my own forms, worshipped with profound devotion by Brahmā, Vāyu, Śiva, the lord of serpents, the sages, Śakra, and others, and eternally possessed of every power. All eight forms are also to be meditated upon as bearing the discus and conch, displaying the gestures of boon-bestowal and fearlessness, having the color of a lamp flame, and adorned with every ornament. (19–20)
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तादृग्रूपाश्च पञ्चाशज्ज्ञानमुद्राभयोद्यताः। टङ्की दण्डी च धन्वी च तत्तद्युक्तास्तु वामतः ॥२१॥
tādr̥grūpāśca pañcāśajjñānamudrābhayōdyatāḥ। ṭaṅkī daṇḍī ca dhanvī ca tattadyuktāstu vāmataḥ ॥21॥
[तादृक् + रूपाः (tādr̥k + rūpāḥ) - having such an appearance; च (ca) - also; पञ्चाशत् (pañcāśat) - fifty; ज्ञान-मुद्रा + अभय + उद्यताः (jñāna-mudrā + abhaya + udyatāḥ) - with the gesture of knowledge and the gesture of reassurance raised; टङ्की (ṭaṅkī) - the hatchet-bearing form; दण्डी (daṇḍī) - the staff-bearing form; च (ca) - and; धन्वी (dhanvī) - the bow-bearing form; च (ca) - and; तत् + तत् + युक्ताः (tat + tat + yuktāḥ) - each furnished with the corresponding implement; तु (tu) - however; वामतः (vāmataḥ) - on the left;]
The fifty likewise have this appearance, with the gestures of knowledge and reassurance raised. The hatchet-bearing, staff-bearing, and bow-bearing forms each hold the corresponding implement on the left. (21)
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वासुदेवादिकाः शुक्लरक्तपीतासितोज्ज्वलाः। शङ्खचक्रगदाब्जेतः प्रथमो मुसली हली ॥२२॥
vāsudēvādikāḥ śuklaraktapītāsitōjjvalāḥ। śaṅkhacakragadābjētaḥ prathamō musalī halī ॥22॥
[वासुदेव + आदिकाः (vāsudēva + ādikāḥ) - those beginning with Vāsudeva; शुक्ल + रक्त + पीत + असित + उज्ज्वलाः (śukla + rakta + pīta + asita + ujjvalāḥ) - radiant respectively in white, red, yellow, black, and brilliant hues; शङ्ख + चक्र + गदा + अब्ज + इतः (śaṅkha + cakra + gadā + abja + itaḥ) - from the sequence of conch, discus, mace, and lotus onward; प्रथमः (prathamaḥ) - the first; मुसली (musalī) - bearing a pestle; हली (halī) - bearing a plough;]
Those beginning with Vāsudeva shine respectively in white, red, yellow, black, and brilliant hues. In the sequence beginning with the conch, discus, mace, and lotus, the first bears a pestle and a plough. (22)
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सशङ्खचक्रस्त्वपरस्तृतीयः शार्ङ्गबाणवान्। सशङ्खचक्रस्तुर्यस्तु चक्रशङ्खासिचर्मवान् ॥२३॥
saśaṅkhacakrastvaparastr̥tīyaḥ śārṅgabāṇavān। saśaṅkhacakrasturyastu cakraśaṅkhāsicarmavān ॥23॥
[स + शङ्ख + चक्रः (sa + śaṅkha + cakraḥ) - bearing a conch and discus; तु (tu) - however; अपरः (aparaḥ) - the next; तृतीयः (tr̥tīyaḥ) - the third; शार्ङ्ग + बाणवान् (śārṅga + bāṇavān) - possessing Śārṅga and arrows; स + शङ्ख + चक्रः (sa + śaṅkha + cakraḥ) - bearing a conch and discus; तुर्यः (turyaḥ) - the fourth; तु (tu) - however; चक्र + शङ्ख + असि + चर्मवान् (cakra + śaṅkha + asi + carmavān) - possessing a discus, conch, sword, and shield;]
The next bears a conch and discus, while the third carries Śārṅga and arrows. The fourth bears a discus, conch, sword, and shield. (23)
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केशवो मधुसूदनः सङ्कर्षणदामोदरौ। सवासुदेवप्रद्युम्नाः दक्षोच्चकरशङ्खिनः ॥२४॥
kēśavō madhusūdanaḥ saṅkarṣaṇadāmōdarau। savāsudēvapradyumnāḥ dakṣōccakaraśaṅkhinaḥ ॥24॥
[केशवः (kēśavaḥ) - Keśava; मधुसूदनः (madhusūdanaḥ) - Madhusūdana; सङ्कर्षणः (saṅkarṣaṇaḥ) - Saṅkarṣaṇa; दामोदरः (dāmōdaraḥ) - Dāmodara; स + वासुदेव + प्रद्युम्नाः (sa + vāsudēva + pradyumnāḥ) - together with Vāsudeva and Pradyumna; दक्ष + उच्च + कर + शङ्खिनः (dakṣa + ucca + kara + śaṅkhinaḥ) - bearing the conch in the raised right hand;]
Keśava, Madhusūdana, Saṅkarṣaṇa, Dāmodara, Vāsudeva, and Pradyumna bear the conch in the raised right hand. (24)
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विष्णुमाधवानिरुद्ध पुरुषोत्तमाधोक्षजाः। जनार्दनश्च वामोच्चकरशङ्खिनः ॥२५॥
viṣṇumādhavāniruddha puruṣōttamādhōkṣajāḥ। janārdanaśca vāmōccakaraśaṅkhinaḥ ॥25॥
[विष्णु (viṣṇu) - Viṣṇu; माधव (mādhava) - Mādhava; अनिरुद्ध (aniruddha) - Aniruddha; पुरुषोत्तम (puruṣōttama) - Puruṣottama; अधोक्षजाः (adhōkṣajāḥ) - Adhokṣaja; जनार्दनः (janārdanaḥ) - Janārdana; च (ca) - and; वाम + उच्च + कर + शङ्खिनः (vāma + ucca + kara + śaṅkhinaḥ) - bearing conches in their upper left hands;]
Viṣṇu, Mādhava, Aniruddha, Puruṣottama, Adhokṣaja, and Janārdana bear the conch in the upper left hand. (25)
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गोविन्दश्च तत्रिविक्रमः सश्रीधरहृषीकपः। नृसिंहश्चाच्युतश्चैव वामाधःकरशङ्खिनः ॥२६॥
gōvindaśca tatrivikramaḥ saśrīdharahr̥ṣīkapaḥ। nr̥siṁhaścācyutaścaiva vāmādhaḥkaraśaṅkhinaḥ ॥26॥
[गोविन्दः (gōvindaḥ) - Govinda; च (ca) - and; तत्रिविक्रमः (tatrivikramaḥ) - Tatrivikrama; स + श्रीधर + हृषीकपः (sa + śrīdhara + hr̥ṣīkapaḥ) - together with Śrīdhara and Hṛṣīkapa; नृसिंहः (nr̥siṁhaḥ) - Nṛsiṃha; च (ca) - and; अच्युतः (acyutaḥ) - Acyuta; च + एव (ca + ēva) - and also; वाम + अधः + कर + शङ्खिनः (vāma + adhaḥ + kara + śaṅkhinaḥ) - bearing the conch in the lower left hand;]
Govinda, Tatrivikrama, Śrīdhara, Hṛṣīkapa, Nṛsiṃha, and Acyuta bear the conch in the lower left hand. (26)
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वामनः सनारायणः पद्मनाभ उपेन्द्रकः। हरिः कृष्णश्च दक्षाधःकरे शङ्खधरा मताः ॥२७॥
vāmanaḥ sanārāyaṇaḥ padmanābha upēndrakaḥ। hariḥ kr̥ṣṇaśca dakṣādhaḥkarē śaṅkhadharā matāḥ ॥27॥
[वामनः (vāmanaḥ) - Vāmana; स + नारायणः (sa + nārāyaṇaḥ) - together with Nārāyaṇa; पद्मनाभ (padmanābha) - Padmanābha; उपेन्द्रकः (upēndrakaḥ) - Upendraka; हरिः (hariḥ) - Hari; कृष्णः + च (kr̥ṣṇaḥ + ca) - and Kṛṣṇa; दक्ष-अधः-करे (dakṣa-adhaḥ-karē) - in the lower right hand; शङ्ख-धराः (śaṅkha-dharāḥ) - bearing the conch; मताः (matāḥ) - are held to be;]
Vāmana, Nārāyaṇa, Padmanābha, Upendraka, Hari, and Kṛṣṇa are said to bear the conch in the lower right hand. (27)
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शङ्खचक्रगदापद्मधराश्चैते हि सर्वशः। क्रमव्युत्क्रमपद्मादिगदादिव्युत्क्रमस्तथा ॥ अर्धक्रमः सान्तरश्च षट्सु षट्स्वरिपूर्विणाम् ॥२८॥
śaṅkhacakragadāpadmadharāścaitē hi sarvaśaḥ। kramavyutkramapadmādigadādivyutkramastathā ॥ ardhakramaḥ sāntaraśca ṣaṭsu ṣaṭsvaripūrviṇām ॥28॥
[शङ्ख + चक्र + गदा + पद्म + धराः (śaṅkha + cakra + gadā + padma + dharāḥ) - bearing the conch, discus, mace, and lotus; च + एते (ca + ētē) - and these; हि (hi) - indeed; सर्वशः (sarvaśaḥ) - in every case; क्रमः (kramaḥ) - regular order; व्युत्क्रमः (vyutkramaḥ) - reverse order; पद्म + आदि (padma + ādi) - order beginning with the lotus; गदा + आदि + व्युत्क्रमः (gadā + ādi + vyutkramaḥ) - reverse order beginning with the mace; तथा (tathā) - likewise; अर्ध + क्रमः (ardha + kramaḥ) - half-order; स + अन्तरः (sa + antaraḥ) - order with intervals; च (ca) - and; षट्सु + षट्सु (ṣaṭsu + ṣaṭsu) - in each successive group of six; अरि + पूर्विणाम् (ari + pūrviṇām) - of those having the discus first;]
All of these invariably bear the conch, discus, mace, and lotus. For those with the discus first, each successive group of six uses the following arrangements: regular order, reverse order, order beginning with the lotus, reverse order beginning with the mace, half-order, and order with intervals. (28)
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वर्णानां देवतानां च नित्यत्वाच्च क्रमः स्वतः। व्यक्तिक्रमं ब्रह्मबुद्धावपेक्ष्य क्रम उच्यते ॥२९॥
varṇānāṁ dēvatānāṁ ca nityatvācca kramaḥ svataḥ। vyaktikramaṁ brahmabuddhāvapēkṣya krama ucyatē ॥29॥
[वर्णानाम् (varṇānām) - of the phonemes; देवतानाम् (dēvatānām) - of the deities; च (ca) - and; नित्यत्वात् (nityatvāt) - because of eternality; च (ca) - and; क्रमः (kramaḥ) - the sequence; स्वतः (svataḥ) - intrinsically; व्यक्ति-क्रमम् (vyakti-kramam) - the sequence of manifestation; ब्रह्म-बुद्धौ (brahma-buddhau) - in Brahmā's cognition; अपेक्ष्य (apēkṣya) - with reference to; क्रमः (kramaḥ) - a sequence; उच्यते (ucyatē) - is called;]
Because the phonemes and deities are eternal, their order is intrinsic. It is called a sequence with reference to the order of their manifestation in Brahmā’s cognition. (29)
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समासव्यासयोगेन व्याहृत्यादीनां चतुष्टयम्। सत्यं चाङ्गानि तारस्य प्रोच्यन्तेऽष्टाक्षरस्य च ॥३०॥
samāsavyāsayōgēna vyāhr̥tyādīnāṁ catuṣṭayam। satyaṁ cāṅgāni tārasya prōcyantē’ṣṭākṣarasya ca ॥30॥
[समास-व्यास-योगेन (samāsa-vyāsa-yōgēna) - through the application of condensed and expanded forms; व्याहृति + आदीनाम् (vyāhr̥ti + ādīnām) - of those beginning with the Vyāhṛti; चतुष्टयम् (catuṣṭayam) - the tetrad; सत्यम् (satyam) - the Satya mantra; च (ca) - and; अङ्गानि (aṅgāni) - limbs; तारस्य (tārasya) - of the Tāra mantra; प्रोच्यन्ते (prōcyantē) - are declared; अष्टाक्षरस्य (aṣṭākṣarasya) - of the eight-syllabled mantra; च (ca) - and;]
By using condensed and expanded forms, the set of four beginning with the Vyāhṛti, together with the Satya mantra, are declared to be limbs of both the Tāra and the eight-syllabled mantra. (30)
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क्रुद्धमहावीरद्युल्कसहस्रसहितोल्ककाः। चतुर्थ्यन्ताः हृदादीनि पृथग्रूपाणि तानि च ॥३१॥
kruddhamahāvīradyulkasahasrasahitōlkakāḥ। caturthyantāḥ hr̥dādīni pr̥thagrūpāṇi tāni ca ॥31॥
[क्रुद्ध (kruddha) - Kruddha; महा (mahā) - Mahā; वीर (vīra) - Vīra; द्यु + उल्क (dyu + ulka) - Dyulka; सहस्र (sahasra) - Sahasra; सहित (sahita) - combined with; उल्ककाः (ulkakāḥ) - the Ulkaka names; चतुर्थी-अन्ताः (caturthī-antāḥ) - ending in the dative; हृद्-आदीनि (hr̥d-ādīni) - the Heart and the other limbs; पृथक्-रूपाणि (pr̥thak-rūpāṇi) - distinct forms; तानि (tāni) - those; च (ca) - and;]
The Ulkaka names formed with Kruddha, Mahā, Vīra, Dyulka, and Sahasra end in the dative, while the Heart and the other limbs are their distinct forms. (31)
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विष्णोरेवात्यभेदेपि तदैश्वर्यात् तदन्यवत्। चक्रशङ्खवराभीतिहस्तान्येतानि सर्वशः ॥३२॥
viṣṇōrēvātyabhēdēpi tadaiśvaryāt tadanyavat। cakraśaṅkhavarābhītihastānyētāni sarvaśaḥ ॥32॥
[विष्णोः + एव (viṣṇōḥ + ēva) - from Viṣṇu himself; अत्यभेदे + अपि (atyabhēdē + api) - despite complete nondifference; तद् + ऐश्वर्यात् (tad + aiśvaryāt) - by his sovereign power; तद् + अन्यवत् (tad + anyavat) - as though other than him; चक्र (cakra) - discus; शङ्ख (śaṅkha) - conch; वर (vara) - boon-bestowing gesture; अभीति (abhīti) - gesture of fearlessness; हस्तानि (hastāni) - having hands; एतानि (ētāni) - these; सर्वशः (sarvaśaḥ) - in every respect;]
Although wholly nondifferent from Viṣṇu himself, all these, through his sovereign power, are in every respect as though distinct from him. Their hands bear the discus and conch and display the gestures of boon-bestowal and fearlessness. (32)
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मूलरूपसवर्णानि कृष्णवर्णा शिखोच्यते। चतुर्विंशन्मूर्तयश्च मूलरूपसवर्णकाः ॥३३॥
mūlarūpasavarṇāni kr̥ṣṇavarṇā śikhōcyatē। caturviṁśanmūrtayaśca mūlarūpasavarṇakāḥ ॥33॥
[मूलरूप + सवर्णानि (mūlarūpa + savarṇāni) - of the same color as the original form; कृष्णवर्णा (kr̥ṣṇavarṇā) - black in color; शिखा (śikhā) - the crest; उच्यते (ucyatē) - is said to be; चतुर्विंशत् (caturviṁśat) - twenty-four; मूर्तयः (mūrtayaḥ) - forms; च (ca) - and; मूलरूप + सवर्णकाः (mūlarūpa + savarṇakāḥ) - of the same color as the original form;]
They are the same color as the original form. The crest is said to be black, and the twenty-four forms are also the same color as the original form. (33)
~~~
आदिवर्णत्रयं नाभिहृच्छिरस्सु यथाक्रमम्। न्यसनीयं च तद्वर्णदेवताध्यानपूर्वकम् ॥३४॥
ādivarṇatrayaṁ nābhihr̥cchirassu yathākramam। nyasanīyaṁ ca tadvarṇadēvatādhyānapūrvakam ॥34॥
[आदि-वर्ण-त्रयम् (ādi-varṇa-trayam) - the first three syllables; नाभि-हृत्-शिरस्सु (nābhi-hr̥t-śirassu) - at the navel, heart, and head; यथाक्रमम् (yathākramam) - in the corresponding order; न्यसनीयम् (nyasanīyam) - should be placed; च (ca) - and; तद्-वर्ण-देवता-ध्यान-पूर्वकम् (tad-varṇa-dēvatā-dhyāna-pūrvakam) - preceded by meditation on the deities of those syllables;]
The first three syllables should be placed, in order, at the navel, heart, and head, after meditating on the deities of those syllables. (34)
~~~
पज्जानुनाभिहृदयवाङ्नासानेत्रकेषु च। अष्टाक्षराणां न्यासः स्यात् व्याहृत्यादीनां प्रजापतिः ॥३५॥
pajjānunābhihr̥dayavāṅnāsānētrakēṣu ca। aṣṭākṣarāṇāṁ nyāsaḥ syāt vyāhr̥tyādīnāṁ prajāpatiḥ ॥35॥
[पद् + जानु + नाभि + हृदय + वाक् + नासा + नेत्रकेषु (pad + jānu + nābhi + hr̥daya + vāk + nāsā + nētrakēṣu) - on the feet, knees, navel, heart, organ of speech, nose, and eyes; च (ca) - and; अष्टाक्षराणाम् (aṣṭākṣarāṇām) - of the eight syllables; न्यासः (nyāsaḥ) - placement; स्यात् (syāt) - should be; व्याहृति + आदीनाम् (vyāhr̥ti + ādīnām) - of the vyāhṛtis and the rest; प्रजापतिः (prajāpatiḥ) - Prajāpati;]
मुनिश्छन्दस्तु गायत्री देवता भगवान् हरिः। उद्यदादित्यवर्णश्च ज्ञानमुद्राभयोद्यतः ॥३६॥
muniśchandastu gāyatrī dēvatā bhagavān hariḥ। udyadādityavarṇaśca jñānamudrābhayōdyataḥ ॥36॥
[मुनिः (muniḥ) - as the seer; छन्दः (chandaḥ) - the meter; तु (tu) - however; गायत्री (gāyatrī) - Gāyatrī; देवता (dēvatā) - the deity; भगवान् (bhagavān) - the Lord; हरिः (hariḥ) - Hari; उद्यत् + आदित्य + वर्णः (udyat + āditya + varṇaḥ) - having the hue of the rising sun; च (ca) - and; ज्ञान + मुद्रा (jñāna + mudrā) - the gesture of knowledge; अभय (abhaya) - the gesture of fearlessness; उद्यतः (udyataḥ) - holding raised;]
The eight syllables should be placed on the feet, knees, navel, heart, organ of speech, nose, and eyes. For the vyāhṛtis and the rest, Prajāpati is the seer, Gāyatrī the meter, and Lord Hari the deity. Hari has the hue of the rising sun and raises his hands in the gestures of knowledge and fearlessness. (35–36)
~~~
तारेण व्याहृतीभिश्च ज्ञेयान्यङ्गानि पञ्च च। नाभिहृत्केषु सर्वेषु चतस्रो व्याहृतीर्न्यसेत् ॥३७॥
tārēṇa vyāhr̥tībhiśca jñēyānyaṅgāni pañca ca। nābhihr̥tkēṣu sarvēṣu catasrō vyāhr̥tīrnyasēt ॥37॥
[तारेण (tārēṇa) - with the Tāra syllable; व्याहृतीभिः (vyāhr̥tībhiḥ) - with the vyāhṛtis; च (ca) - and; ज्ञेयानि (jñēyāni) - are to be understood; अङ्गानि (aṅgāni) - limbs; पञ्च (pañca) - five; च (ca) - also; नाभि-हृत्-केषु (nābhi-hr̥t-kēṣu) - in the navel, heart, and head; सर्वेषु (sarvēṣu) - throughout the whole body; चतस्रः (catasraḥ) - four; व्याहृतीः (vyāhr̥tīḥ) - vyāhṛtis; न्यसेत् (nyasēt) - one should place;]
The five limbs are also to be understood through the Tāra syllable and the vyāhṛtis. One should place the four vyāhṛtis at the navel, heart, and head, and throughout the entire body. (37)
~~~
द्वादशार्णस्य जगतीच्छन्दोऽन्यत् तारवत् स्मृतम्। अच्छवर्णोऽभयवरकरो ध्येयोमितद्युतिः ॥३८॥
dvādaśārṇasya jagatīcchandō’nyat tāravat smr̥tam। acchavarṇō’bhayavarakarō dhyēyōmitadyutiḥ ॥38॥
[द्वादश-अर्णस्य (dvādaśa-arṇasya) - of the twelve-letter mantra; जगती (jagatī) - Jagatī; छन्दः (chandaḥ) - meter; अन्यत् (anyat) - the rest; तारवत् (tāravat) - as with the Tāra; स्मृतम् (smr̥tam) - is prescribed; अच्छ-वर्णः (accha-varṇaḥ) - clear-hued; अभय-वर-करः (abhaya-vara-karaḥ) - with hands displaying fearlessness and boon-bestowal; ध्येयः (dhyēyaḥ) - to be meditated upon; अमित-द्युतिः (amita-dyutiḥ) - of immeasurable radiance;]
For the twelve-letter mantra, the meter is Jagatī; the rest is prescribed as for Tāra. He should be meditated upon as clear-hued and immeasurably radiant, with his hands displaying the gestures of fearlessness and boon-bestowal. (38)
~~~
पदैर्व्यस्तैः समस्तैश्च ज्ञेयान्यङ्गानि पञ्च च। अष्टाक्षराणां स्थानेषु बाह्वोरूर्वोश्च विन्यसेत् ॥३९॥
padairvyastaiḥ samastaiśca jñēyānyaṅgāni pañca ca। aṣṭākṣarāṇāṁ sthānēṣu bāhvōrūrvōśca vinyasēt ॥39॥
[पदैः (padaiḥ) - by the words; व्यस्तैः (vyastaiḥ) - taken separately; समस्तैः (samastaiḥ) - taken together; च (ca) - and; ज्ञेयानि (jñēyāni) - are to be known; अङ्गानि (aṅgāni) - limbs; पञ्च (pañca) - five; च (ca) - also; अष्टाक्षराणाम् (aṣṭākṣarāṇām) - of the eight syllables; स्थानेषु (sthānēṣu) - in the positions; बाह्वोः (bāhvōḥ) - on the two arms; ऊर्वोः (ūrvōḥ) - on the two thighs; च (ca) - and; विन्यसेत् (vinyasēt) - one should place;]
Its five limbs are to be known from its words taken both separately and together. One should place its syllables at the positions prescribed for the eight syllables, and on both arms and thighs. (39)
~~~
विश्वामित्रस्तु सन्ध्यार्थे तदन्यत्र प्रजापतिः। मुनिर्देवस्तु सवितृनामा स्रष्टृत्वतो हरिः ॥४०॥
viśvāmitrastu sandhyārthē tadanyatra prajāpatiḥ। munirdēvastu savitr̥nāmā sraṣṭr̥tvatō hariḥ ॥40॥
[विश्वामित्रः (viśvāmitraḥ) - Viśvāmitra; तु (tu) - however; सन्ध्या-अर्थे (sandhyā-arthē) - for use at Sandhyā; तत् + अन्यत्र (tat + anyatra) - elsewhere than that; प्रजापतिः (prajāpatiḥ) - Prajāpati; मुनिः (muniḥ) - the seer; देवः (dēvaḥ) - the deity; तु (tu) - however; सवितृ-नामा (savitr̥-nāmā) - named Savitṛ; स्रष्टृत्वतः (sraṣṭr̥tvataḥ) - because of being the creator; हरिः (hariḥ) - Hari;]
For use at Sandhyā, the seer is Viśvāmitra; elsewhere, it is Prajāpati. The deity is Hari, who is called Savitṛ because he is the creator. (40)
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प्रोद्यदादित्यवर्णश्च सूर्यमण्डलमध्यगः। चक्रशङ्खधरोङ्कस्थदोर्द्वयो ध्येय एव च ॥४१॥
prōdyadādityavarṇaśca sūryamaṇḍalamadhyagaḥ। cakraśaṅkhadharōṅkasthadōrdvayō dhyēya ēva ca ॥41॥
[प्रोद्यत् + आदित्य + वर्णः (prōdyat + āditya + varṇaḥ) - of the hue of the rising sun; च (ca) - and; सूर्य + मण्डल + मध्यगः (sūrya + maṇḍala + madhyagaḥ) - situated at the center of the solar orb; चक्र + शङ्ख + धरः (cakra + śaṅkha + dharaḥ) - bearing the discus and conch; अङ्कस्थ + दोर्द्वयः (aṅkastha + dōrdvayaḥ) - having a pair of arms resting in his lap; ध्येयः (dhyēyaḥ) - to be meditated upon; एव (ēva) - indeed; च (ca) - and;]
He should be meditated upon as having the hue of the rising sun, standing at the center of the solar orb, bearing the discus and conch, and resting his two arms in his lap. (41)
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सताराश्च व्याहृतयो गायत्र्यङ्गानि पञ्च च। दोःपत्सन्धिषु साग्रेषु नाभिहृन्मुखेषु च ॥४२॥
satārāśca vyāhr̥tayō gāyatryaṅgāni pañca ca। dōḥpatsandhiṣu sāgrēṣu nābhihr̥nmukhēṣu ca ॥42॥
[स-ताराः (sa-tārāḥ) - accompanied by the Tāra; च (ca) - and; व्याहृतयः (vyāhr̥tayaḥ) - the Vyāhṛtis; गायत्री-अङ्गानि (gāyatrī-aṅgāni) - limbs of the Gāyatrī; पञ्च (pañca) - five; च (ca) - and; दोः-पत्-सन्धिषु (dōḥ-pat-sandhiṣu) - at the joints of the arms and feet; स-अग्रेषु (sa-agrēṣu) - including the extremities; नाभि-हृद्-मुखेषु (nābhi-hr̥d-mukhēṣu) - at the navel heart and mouth; च (ca) - and;]
वर्णन्यासश्च कर्तव्यस्तारवन्निखिलं स्मृतम्। पञ्चाशदक्षराणां च पुंसूक्तस्यापि सर्वशः ॥४३॥
varṇanyāsaśca kartavyastāravannikhilaṁ smr̥tam। pañcāśadakṣarāṇāṁ ca puṁsūktasyāpi sarvaśaḥ ॥43॥
[वर्णन्यासः (varṇanyāsaḥ) - placement of letters; च (ca) - also; कर्तव्यः (kartavyaḥ) - is to be performed; तारवत् (tāravat) - as with the Tāra mantra; निखिलम् (nikhilam) - in its entirety; स्मृतम् (smr̥tam) - is prescribed; पञ्चाशत् + अक्षराणाम् (pañcāśat + akṣarāṇām) - of the fifty letters; च (ca) - and; पुंसूक्तस्य (puṁsūktasya) - of the Puruṣasūkta; अपि (api) - as well; सर्वशः (sarvaśaḥ) - completely;]
The vyāhṛtis accompanied by Tāra and the five limbs of Gāyatrī should be placed at the joints and extremities of the arms and feet, and at the navel, heart, and mouth. The placement of letters should also be performed. The entire procedure is prescribed as for Tāra, both for the fifty letters and for the complete Puruṣasūkta. (42–43)
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अनुष्टुभश्च त्रिष्टुप् च छन्दोस्य त्रिष्टुभोपि वा। विष्णुशब्दश्चतुर्थ्यन्तो हृदयेन षडक्षरः ॥४४॥
anuṣṭubhaśca triṣṭup ca chandōsya triṣṭubhōpi vā। viṣṇuśabdaścaturthyantō hr̥dayēna ṣaḍakṣaraḥ ॥44॥
[अनुष्टुभः + च (anuṣṭubhaḥ + ca) - Anuṣṭubh also; त्रिष्टुप् + च (triṣṭup + ca) - and Triṣṭubh; छन्दः + अस्य (chandaḥ + asya) - its metre; त्रिष्टुप् + अपि (triṣṭup + api) - Triṣṭubh as well; वा (vā) - or alternatively; विष्णु + शब्दः (viṣṇu + śabdaḥ) - the word Viṣṇu; चतुर्थी + अन्तः (caturthī + antaḥ) - ending in the dative case; हृदयेन (hr̥dayēna) - with the heart-formula; षडक्षरः (ṣaḍakṣaraḥ) - six-syllabled;]
Its meter is Anuṣṭubh and Triṣṭubh, or, alternatively, Triṣṭubh. The word “Viṣṇu,” in the dative case and accompanied by the heart-formula, has six syllables. (44)
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तारवत् सर्वमस्यापि श्यामो ध्येयो हरिः स्वयम्। वर्णा एव षडङ्गानि षणयोर्भेदयोगतः ॥४५॥
tāravat sarvamasyāpi śyāmō dhyēyō hariḥ svayam। varṇā ēva ṣaḍaṅgāni ṣaṇayōrbhēdayōgataḥ ॥45॥
[तारवत् (tāravat) - as with the Tāra mantra; सर्वम् (sarvam) - everything; अस्य + अपि (asya + api) - for this also; श्यामः (śyāmaḥ) - dark-hued; ध्येयः (dhyēyaḥ) - is to be meditated upon; हरिः (hariḥ) - Hari; स्वयम् (svayam) - himself; वर्णाः (varṇāḥ) - phonemes; एव (ēva) - themselves; षडङ्गानि (ṣaḍaṅgāni) - the six limbs; षणयोः (ṣaṇayōḥ) - of the two sets of six; भेदयोगतः (bhēdayōgataḥ) - through distinct correlation;]
Everything pertaining to this is also prescribed as for the Tāra mantra. Hari himself, dark-hued, should be meditated upon. The phonemes themselves constitute the six limbs through the separate correspondence of the two sets of six. (45)
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पज्जानुनाभिहृन्नासाकेषु न्यासश्च वर्णशः। एते तु सर्वमन्त्राणां मूलमन्त्रा विशेषतः ॥४६॥
pajjānunābhihr̥nnāsākēṣu nyāsaśca varṇaśaḥ। ētē tu sarvamantrāṇāṁ mūlamantrā viśēṣataḥ ॥46॥
[पज्जानुनाभिहृन्नासाकेषु (pajjānunābhihr̥nnāsākēṣu) - on the feet, knees, navel, heart, nose, and eyes; न्यासः (nyāsaḥ) - placement; च (ca) - and; वर्णशः (varṇaśaḥ) - phoneme by phoneme; एते (ētē) - these; तु (tu) - however; सर्व + मन्त्राणाम् (sarva + mantrāṇām) - of all mantras; मूल + मन्त्राः (mūla + mantrāḥ) - root mantras; विशेषतः (viśēṣataḥ) - especially;]
The phonemes should be placed individually on the feet, knees, navel, heart, nose, and eyes. These are especially the root mantras of all mantras. (46)
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एतज्ज्ञानात् समस्तं च ज्ञानं स्याच्छब्दगोचरम्। एतज्जपात् समस्तानां मन्त्राणां जापको भवेत् ॥४७॥
ētajjñānāt samastaṁ ca jñānaṁ syācchabdagōcaram। ētajjapāt samastānāṁ mantrāṇāṁ jāpakō bhavēt ॥47॥
[एतत् + ज्ञानात् (ētat + jñānāt) - through knowledge of this; समस्तम् (samastam) - all; च (ca) - also; ज्ञानम् (jñānam) - knowledge; स्यात् (syāt) - would be attained; शब्द + गोचरम् (śabda + gōcaram) - within the scope of words; एतत् + जपात् (ētat + japāt) - through recitation of this; समस्तानाम् (samastānām) - of all; मन्त्राणाम् (mantrāṇām) - mantras; जापकः (jāpakaḥ) - reciter; भवेत् (bhavēt) - would become;]
By knowing this, one attains all knowledge expressible in words; by reciting it, one becomes a reciter of all mantras. (47)
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पूज्यश्च भगवान् नित्यं चक्राब्जादिकमण्डले। हृदये वा चले वापि जले वा केवले स्थले ॥४८॥
pūjyaśca bhagavān nityaṁ cakrābjādikamaṇḍalē। hr̥dayē vā calē vāpi jalē vā kēvalē sthalē ॥48॥
[पूज्यः (pūjyaḥ) - is to be worshipped; च (ca) - and; भगवान् (bhagavān) - the Lord; नित्यम् (nityam) - always; चक्र-अब्ज-आदिक-मण्डले (cakra-abja-ādika-maṇḍalē) - in a maṇḍala such as a discus or lotus; हृदये (hr̥dayē) - in the heart; वा (vā) - or; चले (calē) - in a movable support; वा + अपि (vā + api) - or even; जले (jalē) - in water; वा (vā) - or; केवले (kēvalē) - bare; स्थले (sthalē) - on the ground;]
The Lord should always be worshipped in a maṇḍala shaped like a discus, lotus, or the like—whether in the heart, on a movable support, in water, or on bare ground. (48)
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अष्टाक्षरेण सम्पूज्य प्रथमं देवतां पराम्। मध्ये सव्ये गुरूंश्चैव दक्षिणे सर्वदेवताः ॥४९॥
aṣṭākṣarēṇa sampūjya prathamaṁ dēvatāṁ parām। madhyē savyē gurūṁścaiva dakṣiṇē sarvadēvatāḥ ॥49॥
[अष्टाक्षरेण (aṣṭākṣarēṇa) - with the eight-syllabled mantra; सम्पूज्य (sampūjya) - having duly worshipped; प्रथमम् (prathamam) - first; देवताम् (dēvatām) - the deity; पराम् (parām) - supreme; मध्ये (madhyē) - in the center; सव्ये (savyē) - on the left; गुरून् (gurūn) - the gurus; च + एव (ca + ēva) - and also; दक्षिणे (dakṣiṇē) - on the right; सर्वदेवताः (sarvadēvatāḥ) - all the deities;]
पुनः सव्ये सर्वगुरूनाग्नेयादिषु च क्रमात्। गरुडं व्यासदेवं च दुर्गां चैव सरस्वतीम् ॥५०॥
punaḥ savyē sarvagurūnāgnēyādiṣu ca kramāt। garuḍaṁ vyāsadēvaṁ ca durgāṁ caiva sarasvatīm ॥50॥
[पुनः (punaḥ) - again; सव्ये (savyē) - on the left; सर्वगुरून् (sarvagurūn) - all the gurus; आग्नेय + आदिषु (āgnēya + ādiṣu) - in the directions beginning with the southeast; च (ca) - and; क्रमात् (kramāt) - in sequence; गरुडम् (garuḍam) - Garuḍa; व्यासदेवम् (vyāsadēvam) - Vyāsadeva; च (ca) - and; दुर्गाम् (durgām) - Durgā; च + एव (ca + ēva) - and also; सरस्वतीम् (sarasvatīm) - Sarasvatī;]
धर्मं ज्ञानं च वैराग्यमैश्वर्यं चैव कोणगान्। तदन्तः पूर्वदिक्पूर्वमधर्मादींश्च पूजयेत् ॥५१॥
dharmaṁ jñānaṁ ca vairāgyamaiśvaryaṁ caiva kōṇagān। tadantaḥ pūrvadikpūrvamadharmādīṁśca pūjayēt ॥51॥
[धर्मं (dharmaṁ) - dharma; ज्ञानं (jñānaṁ) - knowledge; च (ca) - and; वैराग्यम् (vairāgyam) - dispassion; ऐश्वर्यं (aiśvaryaṁ) - sovereignty; च + एव (ca + ēva) - and indeed; कोणगान् (kōṇagān) - situated in the corners; तत् + अन्तः (tat + antaḥ) - inside that; पूर्व-दिक्-पूर्वम् (pūrva-dik-pūrvam) - beginning with the eastern direction; अधर्म-आदीन् (adharma-ādīn) - adharma and the others; च (ca) - and; पूजयेत् (pūjayēt) - one should worship;]
Having first duly worshipped the Supreme Deity in the center with the eight-syllabled mantra, one should worship the gurus on the left and all the deities on the right; then again all the gurus on the left; and, in sequence in the directions beginning with the southeast, Garuḍa, Vyāsadeva, Durgā, and Sarasvatī. One should also worship dharma, knowledge, dispassion, and sovereignty in the corners, and, inside that, adharma and the others, beginning in the east. (49–51)
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अपूजिता अधर्मादिदातारस्ते तथाभिधाः। निर्ऋतिश्चैव दुर्गा च कामो रुद्रश्च देवताः ॥५२॥
apūjitā adharmādidātārastē tathābhidhāḥ। nirr̥tiścaiva durgā ca kāmō rudraśca dēvatāḥ ॥52॥
[अपूजिताः (apūjitāḥ) - when not worshipped; अधर्म-आदि-दातारः (adharma-ādi-dātāraḥ) - bestowers of adharma and the rest; ते (tē) - they; तथा-अभिधाः (tathā-abhidhāḥ) - are designated accordingly; निर्ऋतिः (nirr̥tiḥ) - Nirṛti; च + एव (ca + ēva) - and indeed; दुर्गा (durgā) - Durgā; च (ca) - and; कामः (kāmaḥ) - Kāma; रुद्रः (rudraḥ) - Rudra; च (ca) - and; देवताः (dēvatāḥ) - the deities;]
If left unworshipped, they bestow adharma and the rest and are designated accordingly. The deities are Nirṛti, Durgā, Kāma, and Rudra. (52)
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यमवायुशिवेन्द्राश्च ज्ञेया धर्मादिदेवताः। परमः पुरुषो मध्ये शक्तिराधाररूपिणी ॥५३॥
yamavāyuśivēndrāśca jñēyā dharmādidēvatāḥ। paramaḥ puruṣō madhyē śaktirādhārarūpiṇī ॥53॥
[यम (yama) - Yama; वायु (vāyu) - Vāyu; शिव (śiva) - Śiva; इन्द्राः (indrāḥ) - Indra; च (ca) - and; ज्ञेयाः (jñēyāḥ) - are to be known; धर्म + आदि + देवताः (dharma + ādi + dēvatāḥ) - deities of Dharma and the rest; परमः पुरुषः (paramaḥ puruṣaḥ) - the Supreme Person; मध्ये (madhyē) - in the center; शक्तिः (śaktiḥ) - Śakti; आधार + रूपिणी (ādhāra + rūpiṇī) - having the form of the support;]
Yama, Vāyu, Śiva, and Indra should be understood as the deities of dharma and the rest. The Supreme Person occupies the center, while Śakti takes the form of the support. (53)
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कूर्मोनन्तश्च पृथिवी क्षीरसागर एव च। श्वेतद्वीपो मण्टपश्च दिव्यरत्नमयो महान् ॥५४॥
kūrmōnantaśca pr̥thivī kṣīrasāgara ēva ca। śvētadvīpō maṇṭapaśca divyaratnamayō mahān ॥54॥
[कूर्मः (kūrmaḥ) - Kūrma; अनन्तः + च (anantaḥ + ca) - and Ananta; पृथिवी (pr̥thivī) - the earth; क्षीर + सागरः (kṣīra + sāgaraḥ) - the Ocean of Milk; एव + च (ēva + ca) - itself and; श्वेत + द्वीपः (śvēta + dvīpaḥ) - Śvetadvīpa; मण्टपः + च (maṇṭapaḥ + ca) - and the pavilion; दिव्य + रत्न + मयः (divya + ratna + mayaḥ) - made of divine jewels; महान् (mahān) - great;]
The next elements are Kūrma and Ananta, the earth, the Ocean of Milk, Śvetadvīpa, and the great pavilion made of divine jewels. (54)
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पद्ममेतत्त्रयं देवी रमैव बहुरूपिणी। सूर्यसोमहुताशाश्च पद्मे श्रीस्त्रिगुणात्मिका ॥५५॥
padmamētattrayaṁ dēvī ramaiva bahurūpiṇī। sūryasōmahutāśāśca padmē śrīstriguṇātmikā ॥55॥
[पद्मम् (padmam) - the lotus; एतत् (ētat) - this; त्रयम् (trayam) - triad; देवी (dēvī) - the goddess; रमा + एव (ramā + ēva) - Ramā herself; बहु + रूपिणी (bahu + rūpiṇī) - having many forms; सूर्य + सोम + हुताशाः (sūrya + sōma + hutāśāḥ) - the sun moon and fire; च (ca) - also; पद्मे (padmē) - in the lotus; श्रीः (śrīḥ) - Śrī; त्रि + गुण + आत्मिका (tri + guṇa + ātmikā) - whose nature is the three guṇas;]
The lotus—this triad—is the many-formed goddess Ramā herself, as are the sun, moon, and fire. Within the lotus is Śrī, whose nature consists of the three guṇas. (55)
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आत्मान्तरात्मपरमज्ञानात्मानश्च मूर्तयः। विमलोत्कर्षिणी ज्ञाना क्रिया योगा तथैव च ॥५६॥
ātmāntarātmaparamajñānātmānaśca mūrtayaḥ। vimalōtkarṣiṇī jñānā kriyā yōgā tathaiva ca ॥56॥
[आत्म (ātma) - Ātman; अन्तरात्म (antarātma) - Antarātman; परमज्ञानात्मानः (paramajñānātmānaḥ) - Paramajñānātman; च (ca) - and; मूर्तयः (mūrtayaḥ) - forms; विमला (vimalā) - Vimalā; उत्कर्षिणी (utkarṣiṇī) - Utkarṣiṇī; ज्ञाना (jñānā) - Jñānā; क्रिया (kriyā) - Kriyā; योगा (yōgā) - Yogā; तथा + एव (tathā + ēva) - likewise; च (ca) - and;]
प्रह्वी सत्या तथेशानानुग्रहा चेति शक्तयः। अष्टदिक्षु च मध्ये च स्वरूपाण्येव ता हरेः ॥५७॥
prahvī satyā tathēśānānugrahā cēti śaktayaḥ। aṣṭadikṣu ca madhyē ca svarūpāṇyēva tā harēḥ ॥57॥
[प्रह्वी (prahvī) - Prahvī; सत्या (satyā) - Satyā; तथा (tathā) - and likewise; ईशाना (īśānā) - Īśānā; अनुग्रहा (anugrahā) - Anugrahā; च + इति (ca + iti) - and thus named; शक्तयः (śaktayaḥ) - powers; अष्ट-दिक्षु (aṣṭa-dikṣu) - in the eight directions; च (ca) - and; मध्ये (madhyē) - at the center; च (ca) - and; स्वरूपाणि (svarūpāṇi) - essential forms; एव (ēva) - indeed; ताः (tāḥ) - those; हरेः (harēḥ) - of Hari;]
Ātman, Antarātman, and Paramajñānātman are forms. Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā, and Anugrahā are the powers. These powers occupy the eight directions and the center and are Hari’s own essential forms. (56–57)
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ततोनन्तं योगपीठस्वरूपं पूजयेद्धरेः। तत्रावाह्य हरिं चार्घ्यं पाद्यमाचमनीयकम् ॥५८॥
tatōnantaṁ yōgapīṭhasvarūpaṁ pūjayēddharēḥ। tatrāvāhya hariṁ cārghyaṁ pādyamācamanīyakam ॥58॥
[ततः (tataḥ) - thereafter; अनन्तम् (anantam) - Ananta; योगपीठ + स्वरूपम् (yōgapīṭha + svarūpam) - whose form is the yoga-seat; पूजयेत् (pūjayēt) - one should worship; हरेः (harēḥ) - of Hari; तत्र (tatra) - there; आवाह्य (āvāhya) - having invoked; हरिम् (harim) - Hari; च (ca) - and; अर्घ्यम् (arghyam) - water offered in welcome; पाद्यम् (pādyam) - water for washing the feet; आचमनीयकम् (ācamanīyakam) - water for ritual sipping;]
मधुपर्कं पुनश्चाचां स्नानं वासो विभूषणम्। उपवीतासने दत्वा गन्धपुष्पे तथैव च ॥५९॥
madhuparkaṁ punaścācāṁ snānaṁ vāsō vibhūṣaṇam। upavītāsanē datvā gandhapuṣpē tathaiva ca ॥59॥
[मधुपर्कम् (madhuparkam) - madhuparka offering; पुनः (punaḥ) - again; च (ca) - and; आचाम् (ācām) - water for sipping; स्नानम् (snānam) - a bath; वासः (vāsaḥ) - a garment; विभूषणम् (vibhūṣaṇam) - ornaments; उपवीत + आसने (upavīta + āsanē) - the sacred thread and a seat; दत्त्वा (dattvā) - having offered; गन्ध + पुष्पे (gandha + puṣpē) - fragrance and flowers; तथा + एव (tathā + ēva) - in precisely the same manner; च (ca) - and;]
लक्ष्मीधरे यजेत्तत्र पार्श्वयोरुभयोर्हरेः। हृदयादींस्तथेन्द्रादिदिक्ष्वस्त्रं कोणकेषु च ॥६०॥
lakṣmīdharē yajēttatra pārśvayōrubhayōrharēḥ। hr̥dayādīṁstathēndrādidikṣvastraṁ kōṇakēṣu ca ॥60॥
[लक्ष्मी + धरे (lakṣmī + dharē) - Lakṣmī and Dharā; यजेत् (yajēt) - one should worship; तत्र (tatra) - there; पार्श्वयोः (pārśvayōḥ) - on the two sides; उभयोः (ubhayōḥ) - both; हरेः (harēḥ) - of Hari; हृदय + आदीन् (hr̥daya + ādīn) - the Heart and the others; तथा (tathā) - likewise; इन्द्र + आदि + दिक्षु (indra + ādi + dikṣu) - in the directions beginning with Indra's; अस्त्रम् (astram) - the Weapon; कोणकेषु (kōṇakēṣu) - in the corners; च (ca) - and;]
Afterward, one should worship Ananta, whose form is Hari’s yoga-seat. Having invoked Hari there, one should offer water of welcome, water for washing his feet, water for ritual sipping, madhuparka, water for sipping again, a bath, a garment, ornaments, the sacred thread, a seat, and, in the same manner, fragrance and flowers. One should then worship Lakṣmī and Dharā on either side of Hari, the Heart and the others in the directions beginning with that of Indra, and the Weapon in the corners. (58–60)
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वासुदेवादिकान् दिक्षु केशवादींस्ततः परम्। मत्स्यं कूर्मं वराहं च नारसिंहं च वामनम् ॥६१॥
vāsudēvādikān dikṣu kēśavādīṁstataḥ param। matsyaṁ kūrmaṁ varāhaṁ ca nārasiṁhaṁ ca vāmanam ॥61॥
[वासुदेव + आदिकान् (vāsudēva + ādikān) - Vāsudeva and the others beginning with him; दिक्षु (dikṣu) - in the directions; केशव + आदीन् (kēśava + ādīn) - Keśava and the others beginning with him; ततः (tataḥ) - after that; परम् (param) - subsequently; मत्स्यम् (matsyam) - Matsya; कूर्मम् (kūrmam) - Kūrma; वराहम् (varāham) - Varāha; च (ca) - and; नारसिंहम् (nārasiṁham) - Narasiṃha; च (ca) - and; वामनम् (vāmanam) - Vāmana;]
भार्गवं राघवं कृष्णं बुद्धं कल्किनमेव च। अनन्तं विश्वरूपं च तद्बहिः पूजयेत् क्रमात् ॥६२॥
bhārgavaṁ rāghavaṁ kr̥ṣṇaṁ buddhaṁ kalkinamēva ca। anantaṁ viśvarūpaṁ ca tadbahiḥ pūjayēt kramāt ॥62॥
[भार्गवम् (bhārgavam) - Bhārgava; राघवम् (rāghavam) - Rāghava; कृष्णम् (kr̥ṣṇam) - Kṛṣṇa; बुद्धम् (buddham) - Buddha; कल्किनम् (kalkinam) - Kalkin; एव (ēva) - also; च (ca) - and; अनन्तम् (anantam) - Ananta; विश्वरूपम् (viśvarūpam) - Viśvarūpa; च (ca) - and; तद् + बहिः (tad + bahiḥ) - outside that; पूजयेत् (pūjayēt) - one should worship; क्रमात् (kramāt) - in sequence;]
In the directions, one should worship Vāsudeva and the others, followed by Keśava and the others. Then, in sequence, one should worship Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Bhārgava, Rāghava, Kṛṣṇa, Buddha, and Kalkin, and outside them, Ananta and Viśvarūpa. (61–62)
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अनन्तब्रह्मवाय्वीशान् वीशं चाग्रे प्रपूजयेत्। वारुणीं चैव गायत्रीं भारतीं गिरिजामपि ॥६३॥
anantabrahmavāyvīśān vīśaṁ cāgrē prapūjayēt। vāruṇīṁ caiva gāyatrīṁ bhāratīṁ girijāmapi ॥63॥
[अनन्त + ब्रह्म + वायु + ईशान् (ananta + brahma + vāyu + īśān) - Ananta, Brahmā, Vāyu, and Īśa; वीशम् (vīśam) - the lord of birds; च (ca) - and; अग्रे (agrē) - in front; प्रपूजयेत् (prapūjayēt) - one should duly worship; वारुणीम् (vāruṇīm) - Vāruṇī; च + एव (ca + ēva) - and also; गायत्रीम् (gāyatrīm) - Gāyatrī; भारतीम् (bhāratīm) - Bhāratī; गिरिजाम् (girijām) - Girijā; अपि (api) - also;]
कोणेषु वीन्द्रवामे च सौपर्णीं पूजयेदपि। इन्द्रादीन् शेषविध्यन्तान् सभार्यान् सपरिग्रहान् ॥६४॥
kōṇēṣu vīndravāmē ca sauparṇīṁ pūjayēdapi। indrādīn śēṣavidhyantān sabhāryān saparigrahān ॥64॥
[कोणेषु (kōṇēṣu) - in the corners; वीन्द्र + वामे (vīndra + vāmē) - to the left of the lord of birds; च (ca) - and; सौपर्णीम् (sauparṇīm) - Sauparṇī; पूजयेत् (pūjayēt) - he should worship; अपि (api) - also; इन्द्र + आदीन् (indra + ādīn) - Indra and those beginning with him; शेष + विधि + अन्तान् (śēṣa + vidhi + antān) - ending with Śeṣa and Vidhi; स + भार्यान् (sa + bhāryān) - together with their wives; स + परिग्रहान् (sa + parigrahān) - together with their retinues;]
One should duly worship Ananta, Brahmā, Vāyu, Īśa, and the lord of birds in front, and Vāruṇī, Gāyatrī, Bhāratī, and Girijā in the corners. To the left of the lord of birds, one should also worship Sauparṇī, together with Indra and the deities beginning with him and ending with Śeṣa and Vidhi, along with their wives and retinues. (63–64)
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धूपदीपौ ततो दत्वा नैवेद्यं मूलमन्त्रतः। अनेन क्रमयोगेन जुहुयात् संस्कृतेनले ॥६५॥
dhūpadīpau tatō datvā naivēdyaṁ mūlamantrataḥ। anēna kramayōgēna juhuyāt saṁskr̥tēnalē ॥65॥
[धूप + दीपौ (dhūpa + dīpau) - incense and lamp; ततः (tataḥ) - then; दत्वा (datvā) - having offered; नैवेद्यम् (naivēdyam) - the food offering; मूलमन्त्रतः (mūlamantrataḥ) - with the root mantra; अनेन (anēna) - by this; क्रम + योगेन (krama + yōgēna) - adherence to the sequence; जुहुयात् (juhuyāt) - one should offer oblations; संस्कृते + अनले (saṁskr̥tē + analē) - into the consecrated fire;]
After offering incense and a lamp, and presenting the food offering with the root mantra, one should make oblations in the consecrated fire, following this sequence. (65)
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पुष्पाञ्जलिश्च होमश्च मूलेनाष्टोत्तरं शतम्। सकृत् सकृत् पुष्पमन्यैर्होमस्तस्य चतुर्गुणः ॥६६॥
puṣpāñjaliśca hōmaśca mūlēnāṣṭōttaraṁ śatam। sakr̥t sakr̥t puṣpamanyairhōmastasya caturguṇaḥ ॥66॥
[पुष्पाञ्जलिः (puṣpāñjaliḥ) - offering of a handful of flowers; च (ca) - and; होमः (hōmaḥ) - fire-oblation; च (ca) - and; मूलेन (mūlēna) - with the root mantra; अष्टोत्तरं शतम् (aṣṭōttaraṁ śatam) - one hundred and eight times; सकृत् सकृत् (sakr̥t sakr̥t) - once with each; पुष्पम् (puṣpam) - flower-offering; अन्यैः (anyaiḥ) - with the other mantras; होमः (hōmaḥ) - fire-oblation; तस्य (tasya) - of that number; चतुर्गुणः (caturguṇaḥ) - fourfold;]
A handful of flowers should be offered and a fire offering performed, each 108 times with the root mantra. With each of the other mantras, flowers should be offered once and four fire oblations made. (66)
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विसर्जयित्वा नैवेद्यं मूलेन त्रिः समर्च्य च। धूपदीपौ पुनर्दत्वा पुनर्मूलेन पूर्ववत् ॥६७॥
visarjayitvā naivēdyaṁ mūlēna triḥ samarcya ca। dhūpadīpau punardatvā punarmūlēna pūrvavat ॥67॥
[विसर्जयित्वा (visarjayitvā) - having removed ritually; नैवेद्यम् (naivēdyam) - the food offering; मूलेन (mūlēna) - with the root mantra; त्रिः (triḥ) - three times; समर्च्य (samarcya) - having duly worshipped; च (ca) - and; धूपदीपौ (dhūpadīpau) - incense and a lamp; पुनः (punaḥ) - again; दत्वा (datvā) - having offered; पुनः (punaḥ) - again; मूलेन (mūlēna) - with the root mantra; पूर्ववत् (pūrvavat) - as before;]
अर्चयित्वा पुनर्ध्यात्वा जपेदष्टोत्तरं शतम्। पुनर्ध्यायेद्धरिं सर्वदेवदेवेश्वरं प्रभुम् ॥६८॥
arcayitvā punardhyātvā japēdaṣṭōttaraṁ śatam। punardhyāyēddhariṁ sarvadēvadēvēśvaraṁ prabhum ॥68॥
[अर्चयित्वा (arcayitvā) - having worshipped; पुनः (punaḥ) - again; ध्यात्वा (dhyātvā) - having meditated; जपेत् (japēt) - one should recite; अष्टोत्तरं शतम् (aṣṭōttaraṁ śatam) - one hundred and eight times; पुनः (punaḥ) - again; ध्यायेत् (dhyāyēt) - one should meditate upon; हरिम् (harim) - Hari; सर्वदेवदेवेश्वरम् (sarvadēvadēvēśvaram) - the Lord of all the gods; प्रभुम् (prabhum) - the sovereign Lord;]
After ritually removing the food offering, worshipping three times with the root mantra, and again offering incense and a lamp, one should worship as before with the root mantra, meditate once more, and recite the mantra 108 times. One should then meditate again on Hari, the sovereign Lord of all the gods. (67–68)
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जपध्यानहुतार्चादीनेवं यः कुरुते सदा। धर्मार्थकाममोक्षाणां भाजनं स्यात् स एव हि ॥६९॥
japadhyānahutārcādīnēvaṁ yaḥ kurutē sadā। dharmārthakāmamōkṣāṇāṁ bhājanaṁ syāt sa ēva hi ॥69॥
[जप (japa) - recitation; ध्यान (dhyāna) - meditation; हुत (huta) - sacrificial offering; अर्चा (arcā) - worship; आदीन् (ādīn) - and the like; एवम् (ēvam) - thus; यः (yaḥ) - whoever; कुरुते (kurutē) - performs; सदा (sadā) - always; धर्म (dharma) - dharma; अर्थ (artha) - prosperity; काम (kāma) - desire; मोक्षाणाम् (mōkṣāṇām) - of liberation; भाजनम् (bhājanam) - recipient; स्यात् (syāt) - would become; सः (saḥ) - he; एव (ēva) - alone; हि (hi) - indeed;]
Only one who consistently performs recitation, meditation, sacrificial offerings, worship, and similar rites in this way will become a recipient of dharma, prosperity, desire, and liberation. (69)
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सर्वोत्तमं हरिं ज्ञात्वा य एवं भक्तिपूर्वकम्। जपध्यानादिभिर्नित्यं पूजयेन्नास्य दुर्लभम् ॥७०॥
sarvōttamaṁ hariṁ jñātvā ya ēvaṁ bhaktipūrvakam। japadhyānādibhirnityaṁ pūjayēnnāsya durlabham ॥70॥
[सर्वोत्तमम् (sarvōttamam) - highest of all; हरिम् (harim) - Hari; ज्ञात्वा (jñātvā) - having known to be; यः (yaḥ) - whoever; एवम् (ēvam) - in this way; भक्तिपूर्वकम् (bhaktipūrvakam) - with devotion; जप + ध्यान + आदिभिः (japa + dhyāna + ādibhiḥ) - by recitation, meditation, and the like; नित्यम् (nityam) - daily; पूजयेत् (pūjayēt) - should worship; न + अस्य (na + asya) - not for him; दुर्लभम् (durlabham) - difficult to attain;]
For one who knows Hari to be highest of all and worships him daily with devotion through recitation, meditation, and similar practices, nothing is unattainable. (70)
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भक्तिं कृत्वान्यदेवेषु ब्रह्मरुद्रादिकेष्वपि। सर्वोत्कर्षमविज्ञाय विष्णोर्याति तमो ध्रुवम् ॥७१॥
bhaktiṁ kr̥tvānyadēvēṣu brahmarudrādikēṣvapi। sarvōtkarṣamavijñāya viṣṇōryāti tamō dhruvam ॥71॥
[भक्तिम् (bhaktim) - devotion; कृत्वा (kr̥tvā) - having practiced; अन्य + देवेषु (anya + dēvēṣu) - toward other deities; ब्रह्म + रुद्र + आदिकेषु (brahma + rudra + ādikēṣu) - toward Brahmā, Rudra, and the like; अपि (api) - even; सर्व + उत्कर्षम् (sarva + utkarṣam) - supremacy over all; अविज्ञाय (avijñāya) - failing to recognize; विष्णोः (viṣṇōḥ) - of Viṣṇu; याति (yāti) - one goes; तमः (tamaḥ) - to darkness; ध्रुवम् (dhruvam) - certainly;]
Anyone who practices devotion to other deities—even Brahmā, Rudra, and the like—without recognizing Viṣṇu’s supremacy over all will certainly go into darkness. (71)
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न यज्ञा न च तीर्थानि नोपवासव्रतानि च। दैवतानि च सर्वाणि त्रातुं तं शक्नुयुः क्वचित् ॥७२॥
na yajñā na ca tīrthāni nōpavāsavratāni ca। daivatāni ca sarvāṇi trātuṁ taṁ śaknuyuḥ kvacit ॥72॥
[न (na) - neither; यज्ञाः (yajñāḥ) - sacrifices; न (na) - nor; च (ca) - and; तीर्थानि (tīrthāni) - sacred places; न (na) - nor; उपवास-व्रतानि (upavāsa-vratāni) - vows of fasting; च (ca) - and; दैवतानि (daivatāni) - deities; च (ca) - and; सर्वाणि (sarvāṇi) - all; त्रातुं (trātuṁ) - to save; तं (taṁ) - him; शक्नुयुः (śaknuyuḥ) - could be able; क्वचित् (kvacit) - at all;]
Neither sacrifices, sacred places, vows of fasting, nor even all the deities can ever save him. (72)
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हरिर्हि सर्वदेवानां परमः पूर्णशक्तिमान्। स्वतन्त्रोन्ये तद्वशा हि सर्वेतः स जगद्गुरुः ॥७३॥
harirhi sarvadēvānāṁ paramaḥ pūrṇaśaktimān। svatantrōnyē tadvaśā hi sarvētaḥ sa jagadguruḥ ॥73॥
[हरिः + हि (hariḥ + hi) - for Hari; सर्व + देवानाम् (sarva + dēvānām) - among all the gods; परमः (paramaḥ) - is supreme; पूर्ण + शक्तिमान् (pūrṇa + śaktimān) - possesses complete power; स्वतन्त्रः (svatantraḥ) - is independent; अन्ये (anyē) - the others; तद् + वशाः (tad + vaśāḥ) - are subject to him; हि (hi) - indeed; सर्वे + अतः (sarvē + ataḥ) - all therefore; सः (saḥ) - he; जगत् + गुरुः (jagat + guruḥ) - is the teacher of the world;]
Hari is supreme among all the gods, possesses complete power, and is independent, while all others are subject to him. Therefore, he is the teacher of the world. (73)
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ब्रह्मादयश्च तद्भक्त्या भागिनो भोगमोक्षयोः। तस्माज्ज्ञेयश्च पूज्यश्च वन्द्यो ध्येयः सदा हरिः ॥७४॥
brahmādayaśca tadbhaktyā bhāginō bhōgamōkṣayōḥ। tasmājjñēyaśca pūjyaśca vandyō dhyēyaḥ sadā hariḥ ॥74॥
[ब्रह्मा + आदयः (brahmā + ādayaḥ) - Brahmā and the others; च (ca) - and; तत् + भक्त्या (tat + bhaktyā) - through devotion to him; भागिनः (bhāginaḥ) - are partakers; भोग + मोक्षयोः (bhōga + mōkṣayōḥ) - of enjoyment and liberation; तस्मात् (tasmāt) - therefore; ज्ञेयः (jñēyaḥ) - to be known; च (ca) - and; पूज्यः (pūjyaḥ) - to be worshipped; च (ca) - and; वन्द्यः (vandyaḥ) - to be venerated; ध्येयः (dhyēyaḥ) - to be meditated upon; सदा (sadā) - always; हरिः (hariḥ) - Hari;]
Brahmā and the others share in enjoyment and liberation through devotion to him. Therefore, Hari should always be known, worshipped, venerated, and meditated upon. (74)
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इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते तन्त्रसारसङ्ग्रहे प्रथमोध्यायः॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē prathamōdhyāyaḥ॥
[इति (iti) - thus ends; श्रीमद् आनन्दतीर्थ भगवत्पादाचार्य (śrīmad ānandatīrtha bhagavatpādācārya) - the venerable Ānandatīrtha Bhagavatpādācārya; विरचिते (viracitē) - composed by; तन्त्रसारसङ्ग्रहे (tantrasārasaṅgrahē) - in the Tantra-sāra-saṅgraha; प्रथमः (prathamaḥ) - first; अध्यायः (adhyāyaḥ) - chapter;]
Thus ends the first chapter of the Tantra-sāra-saṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
