Chapter One (प्रथमाध्यायः)

jayatyabjabhavēśēndravanditaḥ kamalāpatiḥ। anantavibhavānandaśaktijñānādisadguṇaḥ ॥1॥

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)

vidhiṁ vidhāya sargādau tēna pr̥ṣṭōbjalōcanaḥ। āha dēvō ramōtsaṅgavilasatpādapallavaḥ ॥2॥

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)

ahamēkō’khilaguṇō vācakaḥ praṇavō mama। akārādyatiśāntāntaḥ sōyamaṣṭākṣarō mataḥ ॥3॥

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)

sa viśvataijasaprājñaturīyātmāntarātmanām। paramātmajñānātmayujāṁ madrūpāṇāṁ ca vācakaḥ ॥4॥

It also denotes my forms known as Viśva, Taijasa, Prājña, Turīya, Ātman, Antarātman, Paramātman, and Jñānātman. (4)

tadrūpabhēdāḥ pañcāśanmūrtayō mama cāparāḥ। pañcāśadvarṇavācyāstā varṇāstārārṇabhēditāḥ ॥5॥

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)

dviraṣṭapañcakacatuḥpañcētyēvāṣṭavargagāḥ। aja ānanda indrēśāvugra ūrja r̥tambharaḥ ॥6॥

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)

r̥̄ghalr̥śau lr̥̄jiraikātmaira ōjōbhr̥daurasaḥ। antō’rdhagarbhaḥ kapilaḥ khapatirgaruḍāsanaḥ ॥7॥

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)

gharmō ṅasāraścārvaṅgaśchandōgamyō janārdanaḥ। jhaṭitārirñamaṣṭaṅkī ṭhalakō ḍalakō ḍharī ॥8॥

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)

ṇātmā tārasthamō daṇḍī dhanvī namyaḥ paraḥ phalī। balī bhagō manuryajñō rāmō lakṣmīpatirvaraḥ ॥9॥

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)

śāntasaṁvit ṣaḍguṇaśca sārātmā haṁsaḷāḷukau। pañcāśanmūrtayastvētā mamākārādilakṣakāḥ ॥10॥

It concludes with Śāntasaṃvit, Ṣaḍguṇa, Sārātman, Haṃsa, and Ḷāḷuka. These are my fifty forms, characterized by the letters beginning with a. (10)

nārāyaṇāṣṭākṣaraśca tārāṣṭākṣarabhēdavān। ādyaistāracaturvarṇairbhinnā vyāhr̥tayaḥ kramāt ॥11॥

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)

aniruddhādikāstāsāṁ dēvatā vyutkramēṇa vā। tāścaturmūrtayastvēva dvādaśārṇapadōditāḥ ॥12॥

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)

nārāyaṇāṣṭākṣarācca vyāhr̥tibhyastathaiva ca। vibhēdō dvādaśārṇānāṁ kēśavādyāśca dēvatāḥ ॥13॥

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)

nārāyaṇāṣṭākṣarācca vyāhr̥titriguṇāt punaḥ। vēdamātā ca gāyatrī dviguṇā dvādaśākṣarāt ॥14॥

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)

caturviṁśanmūrtayō’syāḥ kathitā varṇadēvatāḥ। tadbhēdaḥ pauruṣaṁ sūktaṁ vēdāḥ puruṣasūktagāḥ ॥15॥

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)

vaidikāssarvaśabdāśca tasmāt sarvābhidhōsmyaham। pañcāśadvarṇabhinnāśca sarvaśabdā atōpi ca ॥16॥

r̥ṣiśca dēvataikōhaṁ tārādīnāṁ viśēṣataḥ। chandō madīyā gāyatrī tārāṣṭākṣarayōrmatā ॥17॥

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)

udyadbhāsvatsamābhāsaścidānandaikadēhavān। cakraśaṅkhagadāpadmadharō dhyēyōhamīśvaraḥ ॥18॥

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)

lakṣmīdharābhyāmāśliṣṭaḥ svamūrtigaṇamadhyagaḥ। brahmavāyuśivāhīśavipaiḥ śakrādikairapi ॥19॥

sēvyamānōdhikaṁ bhaktyā nityaniḥśēṣaśaktimān। mūrtayōṣṭāvapi dhyēyāścakraśaṅkhavarābhayaiḥ। yuktāḥ pradīpavarṇāśca sarvābharaṇabhūṣitāḥ ॥20॥

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)

tādr̥grūpāśca pañcāśajjñānamudrābhayōdyatāḥ। ṭaṅkī daṇḍī ca dhanvī ca tattadyuktāstu vāmataḥ ॥21॥

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)

vāsudēvādikāḥ śuklaraktapītāsitōjjvalāḥ। śaṅkhacakragadābjētaḥ prathamō musalī halī ॥22॥

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)

saśaṅkhacakrastvaparastr̥tīyaḥ śārṅgabāṇavān। saśaṅkhacakrasturyastu cakraśaṅkhāsicarmavān ॥23॥

The next bears a conch and discus, while the third carries Śārṅga and arrows. The fourth bears a discus, conch, sword, and shield. (23)

kēśavō madhusūdanaḥ saṅkarṣaṇadāmōdarau। savāsudēvapradyumnāḥ dakṣōccakaraśaṅkhinaḥ ॥24॥

Keśava, Madhusūdana, Saṅkarṣaṇa, Dāmodara, Vāsudeva, and Pradyumna bear the conch in the raised right hand. (24)

viṣṇumādhavāniruddha puruṣōttamādhōkṣajāḥ। janārdanaśca vāmōccakaraśaṅkhinaḥ ॥25॥

Viṣṇu, Mādhava, Aniruddha, Puruṣottama, Adhokṣaja, and Janārdana bear the conch in the upper left hand. (25)

gōvindaśca tatrivikramaḥ saśrīdharahr̥ṣīkapaḥ। nr̥siṁhaścācyutaścaiva vāmādhaḥkaraśaṅkhinaḥ ॥26॥

Govinda, Tatrivikrama, Śrīdhara, Hṛṣīkapa, Nṛsiṃha, and Acyuta bear the conch in the lower left hand. (26)

vāmanaḥ sanārāyaṇaḥ padmanābha upēndrakaḥ। hariḥ kr̥ṣṇaśca dakṣādhaḥkarē śaṅkhadharā matāḥ ॥27॥

Vāmana, Nārāyaṇa, Padmanābha, Upendraka, Hari, and Kṛṣṇa are said to bear the conch in the lower right hand. (27)

śaṅkhacakragadāpadmadharāścaitē hi sarvaśaḥ। kramavyutkramapadmādigadādivyutkramastathā ॥ ardhakramaḥ sāntaraśca ṣaṭsu ṣaṭsvaripūrviṇām ॥28॥

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)

varṇānāṁ dēvatānāṁ ca nityatvācca kramaḥ svataḥ। vyaktikramaṁ brahmabuddhāvapēkṣya krama ucyatē ॥29॥

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)

samāsavyāsayōgēna vyāhr̥tyādīnāṁ catuṣṭayam। satyaṁ cāṅgāni tārasya prōcyantē’ṣṭākṣarasya ca ॥30॥

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)

kruddhamahāvīradyulkasahasrasahitōlkakāḥ। caturthyantāḥ hr̥dādīni pr̥thagrūpāṇi tāni ca ॥31॥

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)

viṣṇōrēvātyabhēdēpi tadaiśvaryāt tadanyavat। cakraśaṅkhavarābhītihastānyētāni sarvaśaḥ ॥32॥

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)

mūlarūpasavarṇāni kr̥ṣṇavarṇā śikhōcyatē। caturviṁśanmūrtayaśca mūlarūpasavarṇakāḥ ॥33॥

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)

ādivarṇatrayaṁ nābhihr̥cchirassu yathākramam। nyasanīyaṁ ca tadvarṇadēvatādhyānapūrvakam ॥34॥

The first three syllables should be placed, in order, at the navel, heart, and head, after meditating on the deities of those syllables. (34)

pajjānunābhihr̥dayavāṅnāsānētrakēṣu ca। aṣṭākṣarāṇāṁ nyāsaḥ syāt vyāhr̥tyādīnāṁ prajāpatiḥ ॥35॥

muniśchandastu gāyatrī dēvatā bhagavān hariḥ। udyadādityavarṇaśca jñānamudrābhayōdyataḥ ॥36॥

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)

tārēṇa vyāhr̥tībhiśca jñēyānyaṅgāni pañca ca। nābhihr̥tkēṣu sarvēṣu catasrō vyāhr̥tīrnyasēt ॥37॥

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)

dvādaśārṇasya jagatīcchandō’nyat tāravat smr̥tam। acchavarṇō’bhayavarakarō dhyēyōmitadyutiḥ ॥38॥

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)

padairvyastaiḥ samastaiśca jñēyānyaṅgāni pañca ca। aṣṭākṣarāṇāṁ sthānēṣu bāhvōrūrvōśca vinyasēt ॥39॥

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)

viśvāmitrastu sandhyārthē tadanyatra prajāpatiḥ। munirdēvastu savitr̥nāmā sraṣṭr̥tvatō hariḥ ॥40॥

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)

prōdyadādityavarṇaśca sūryamaṇḍalamadhyagaḥ। cakraśaṅkhadharōṅkasthadōrdvayō dhyēya ēva ca ॥41॥

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)

satārāśca vyāhr̥tayō gāyatryaṅgāni pañca ca। dōḥpatsandhiṣu sāgrēṣu nābhihr̥nmukhēṣu ca ॥42॥

varṇanyāsaśca kartavyastāravannikhilaṁ smr̥tam। pañcāśadakṣarāṇāṁ ca puṁsūktasyāpi sarvaśaḥ ॥43॥

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)

anuṣṭubhaśca triṣṭup ca chandōsya triṣṭubhōpi vā। viṣṇuśabdaścaturthyantō hr̥dayēna ṣaḍakṣaraḥ ॥44॥

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)

tāravat sarvamasyāpi śyāmō dhyēyō hariḥ svayam। varṇā ēva ṣaḍaṅgāni ṣaṇayōrbhēdayōgataḥ ॥45॥

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)

pajjānunābhihr̥nnāsākēṣu nyāsaśca varṇaśaḥ। ētē tu sarvamantrāṇāṁ mūlamantrā viśēṣataḥ ॥46॥

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)

ētajjñānāt samastaṁ ca jñānaṁ syācchabdagōcaram। ētajjapāt samastānāṁ mantrāṇāṁ jāpakō bhavēt ॥47॥

By knowing this, one attains all knowledge expressible in words; by reciting it, one becomes a reciter of all mantras. (47)

pūjyaśca bhagavān nityaṁ cakrābjādikamaṇḍalē। hr̥dayē vā calē vāpi jalē vā kēvalē sthalē ॥48॥

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)

aṣṭākṣarēṇa sampūjya prathamaṁ dēvatāṁ parām। madhyē savyē gurūṁścaiva dakṣiṇē sarvadēvatāḥ ॥49॥

punaḥ savyē sarvagurūnāgnēyādiṣu ca kramāt। garuḍaṁ vyāsadēvaṁ ca durgāṁ caiva sarasvatīm ॥50॥

dharmaṁ jñānaṁ ca vairāgyamaiśvaryaṁ caiva kōṇagān। tadantaḥ pūrvadikpūrvamadharmādīṁśca pūjayēt ॥51॥

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)

apūjitā adharmādidātārastē tathābhidhāḥ। nirr̥tiścaiva durgā ca kāmō rudraśca dēvatāḥ ॥52॥

If left unworshipped, they bestow adharma and the rest and are designated accordingly. The deities are Nirṛti, Durgā, Kāma, and Rudra. (52)

yamavāyuśivēndrāśca jñēyā dharmādidēvatāḥ। paramaḥ puruṣō madhyē śaktirādhārarūpiṇī ॥53॥

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)

kūrmōnantaśca pr̥thivī kṣīrasāgara ēva ca। śvētadvīpō maṇṭapaśca divyaratnamayō mahān ॥54॥

The next elements are Kūrma and Ananta, the earth, the Ocean of Milk, Śvetadvīpa, and the great pavilion made of divine jewels. (54)

padmamētattrayaṁ dēvī ramaiva bahurūpiṇī। sūryasōmahutāśāśca padmē śrīstriguṇātmikā ॥55॥

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)

ātmāntarātmaparamajñānātmānaśca mūrtayaḥ। vimalōtkarṣiṇī jñānā kriyā yōgā tathaiva ca ॥56॥

prahvī satyā tathēśānānugrahā cēti śaktayaḥ। aṣṭadikṣu ca madhyē ca svarūpāṇyēva tā harēḥ ॥57॥

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)

tatōnantaṁ yōgapīṭhasvarūpaṁ pūjayēddharēḥ। tatrāvāhya hariṁ cārghyaṁ pādyamācamanīyakam ॥58॥

madhuparkaṁ punaścācāṁ snānaṁ vāsō vibhūṣaṇam। upavītāsanē datvā gandhapuṣpē tathaiva ca ॥59॥

lakṣmīdharē yajēttatra pārśvayōrubhayōrharēḥ। hr̥dayādīṁstathēndrādidikṣvastraṁ kōṇakēṣu ca ॥60॥

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)

vāsudēvādikān dikṣu kēśavādīṁstataḥ param। matsyaṁ kūrmaṁ varāhaṁ ca nārasiṁhaṁ ca vāmanam ॥61॥

bhārgavaṁ rāghavaṁ kr̥ṣṇaṁ buddhaṁ kalkinamēva ca। anantaṁ viśvarūpaṁ ca tadbahiḥ pūjayēt kramāt ॥62॥

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)

anantabrahmavāyvīśān vīśaṁ cāgrē prapūjayēt। vāruṇīṁ caiva gāyatrīṁ bhāratīṁ girijāmapi ॥63॥

kōṇēṣu vīndravāmē ca sauparṇīṁ pūjayēdapi। indrādīn śēṣavidhyantān sabhāryān saparigrahān ॥64॥

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)

dhūpadīpau tatō datvā naivēdyaṁ mūlamantrataḥ। anēna kramayōgēna juhuyāt saṁskr̥tēnalē ॥65॥

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)

puṣpāñjaliśca hōmaśca mūlēnāṣṭōttaraṁ śatam। sakr̥t sakr̥t puṣpamanyairhōmastasya caturguṇaḥ ॥66॥

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)

visarjayitvā naivēdyaṁ mūlēna triḥ samarcya ca। dhūpadīpau punardatvā punarmūlēna pūrvavat ॥67॥

arcayitvā punardhyātvā japēdaṣṭōttaraṁ śatam। punardhyāyēddhariṁ sarvadēvadēvēśvaraṁ prabhum ॥68॥

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)

japadhyānahutārcādīnēvaṁ yaḥ kurutē sadā। dharmārthakāmamōkṣāṇāṁ bhājanaṁ syāt sa ēva hi ॥69॥

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)

sarvōttamaṁ hariṁ jñātvā ya ēvaṁ bhaktipūrvakam। japadhyānādibhirnityaṁ pūjayēnnāsya durlabham ॥70॥

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)

bhaktiṁ kr̥tvānyadēvēṣu brahmarudrādikēṣvapi। sarvōtkarṣamavijñāya viṣṇōryāti tamō dhruvam ॥71॥

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)

na yajñā na ca tīrthāni nōpavāsavratāni ca। daivatāni ca sarvāṇi trātuṁ taṁ śaknuyuḥ kvacit ॥72॥

Neither sacrifices, sacred places, vows of fasting, nor even all the deities can ever save him. (72)

harirhi sarvadēvānāṁ paramaḥ pūrṇaśaktimān। svatantrōnyē tadvaśā hi sarvētaḥ sa jagadguruḥ ॥73॥

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)

brahmādayaśca tadbhaktyā bhāginō bhōgamōkṣayōḥ। tasmājjñēyaśca pūjyaśca vandyō dhyēyaḥ sadā hariḥ ॥74॥

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)

iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē prathamōdhyāyaḥ॥

Thus ends the first chapter of the Tantra-sāra-saṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.