Chapter Two (द्वितीयोध्यायः)
यस्य कस्यापि मन्त्रस्य न्यासः पञ्चाशदक्षरैः। वीर्यदः केभितो वक्त्रमक्षिकर्णेषु नासयोः ॥१॥
yasya kasyāpi mantrasya nyāsaḥ pañcāśadakṣaraiḥ। vīryadaḥ kēbhitō vaktramakṣikarṇēṣu nāsayōḥ ॥1॥
[यस्य कस्य + अपि (yasya kasya + api) - of any whatsoever; मन्त्रस्य (mantrasya) - mantra; न्यासः (nyāsaḥ) - ritual placement; पञ्चाशत् + अक्षरैः (pañcāśat + akṣaraiḥ) - with the fifty letters; वीर्यदः (vīryadaḥ) - potency-bestowing; के (kē) - on the head; अभितः (abhitaḥ) - around; वक्त्रम् (vaktram) - the face; अक्षि + कर्णेषु (akṣi + karṇēṣu) - on the eyes and ears; नासयोः (nāsayōḥ) - on the two nostrils;]
गण्डयोरोष्ठयोर्दन्तपङ्क्त्योर्मूर्ध्नि वाचि च। दोःपत्सन्धिषु साग्रेषु पार्श्वयोः पृष्ठगुह्ययोः ॥२॥
gaṇḍayōrōṣṭhayōrdantapaṅktyōrmūrdhni vāci ca। dōḥpatsandhiṣu sāgrēṣu pārśvayōḥ pr̥ṣṭhaguhyayōḥ ॥2॥
[गण्डयोः (gaṇḍayōḥ) - on both cheeks; ओष्ठयोः (ōṣṭhayōḥ) - on both lips; दन्त-पङ्क्त्योः (danta-paṅktyōḥ) - on the two rows of teeth; मूर्ध्नि (mūrdhni) - on the crown of the head; वाचि (vāci) - in speech; च (ca) - and; दोः-पत्-सन्धिषु (dōḥ-pat-sandhiṣu) - at the joints of the arms and feet; स-अग्रेषु (sa-agrēṣu) - together with their extremities; पार्श्वयोः (pārśvayōḥ) - on both flanks; पृष्ठ-गुह्ययोः (pr̥ṣṭha-guhyayōḥ) - on the back and the genitals;]
तुन्दे च हृदि धातूनां सप्तके प्राणजीवयोः। सक्षकारान् न्यसेद्वर्णान् नृसिंहः क्षस्य देवता ॥३॥
tundē ca hr̥di dhātūnāṁ saptakē prāṇajīvayōḥ। sakṣakārān nyasēdvarṇān nr̥siṁhaḥ kṣasya dēvatā ॥3॥
[तुन्दे (tundē) - in the belly; च (ca) - and; हृदि (hr̥di) - in the heart; धातूनां (dhātūnāṁ) - of the bodily constituents; सप्तके (saptakē) - in the set of seven; प्राण-जीवयोः (prāṇa-jīvayōḥ) - in the vital breath and the individual self; स-क्षकारान् (sa-kṣakārān) - including the letter kṣa; न्यसेत् (nyasēt) - one should place; वर्णान् (varṇān) - the letters; नृसिंहः (nr̥siṁhaḥ) - Nṛsiṃha; क्षस्य (kṣasya) - of kṣa; देवता (dēvatā) - the presiding deity;]
The potency-bestowing ritual placement of any mantra whatsoever should be performed with the fifty letters, including kṣa, placing them on the head, around the face, on the eyes and ears, the two nostrils, both cheeks, both lips, the two rows of teeth, the crown of the head, and in speech; at the joints and extremities of the arms and feet; and on the flanks, back, genitals, belly, heart, seven bodily constituents, vital breath, and individual self. Nṛsiṃha is the presiding deity of kṣa. (1–3)
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जपे न्यासे च विहितः क्षोक्षराणां सदान्ततः। प्राणायामो रेचयित्वा पूरयित्वा च कुम्भके ॥४॥
japē nyāsē ca vihitaḥ kṣōkṣarāṇāṁ sadāntataḥ। prāṇāyāmō rēcayitvā pūrayitvā ca kumbhakē ॥4॥
[जपे (japē) - in recitation; न्यासे (nyāsē) - in ritual placement; च (ca) - and; विहितः (vihitaḥ) - is prescribed; क्षः + अक्षराणाम् (kṣaḥ + akṣarāṇām) - the syllable kṣa at the end of the letters; सदा (sadā) - always; अन्ततः (antataḥ) - at the end; प्राणायामः (prāṇāyāmaḥ) - breath regulation; रेचयित्वा (rēcayitvā) - having exhaled; पूरयित्वा (pūrayitvā) - having inhaled; च (ca) - and; कुम्भके (kumbhakē) - during retention;]
तारैस्त्रिर्द्वादशावृत्तैर्द्व्येकद्वादशकेन वा। तत्तन्मन्त्रेण वा कार्यो गायत्र्या दशतारकैः ॥५॥
tāraistrirdvādaśāvr̥ttairdvyēkadvādaśakēna vā। tattanmantrēṇa vā kāryō gāyatryā daśatārakaiḥ ॥5॥
[तारैः (tāraiḥ) - with praṇavas; त्रिः (triḥ) - three times; द्वादश-आवृत्तैः (dvādaśa-āvr̥ttaiḥ) - repeated twelve times; द्वि-एक-द्वादशकेन (dvi-ēka-dvādaśakēna) - with two or one sets of twelve; वा (vā) - or; तत्-तत्-मन्त्रेण (tat-tat-mantrēṇa) - with the respective mantra; वा (vā) - or; कार्यः (kāryaḥ) - should be performed; गायत्र्या (gāyatryā) - with the Gāyatrī; दश-तारकैः (daśa-tārakaiḥ) - with ten praṇavas;]
In recitation and ritual placement, the syllable kṣa is always prescribed as the last of the letters. Prāṇāyāma should be performed by exhaling, inhaling, and retaining the breath, using praṇavas repeated twelve times in each of three rounds, two or one sets of twelve, the respective mantra, or the Gāyatrī together with ten praṇavas. (4–5)
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आदावेव जपे कुर्याच्छोषणं दहनं प्लुतिम्। वाय्वग्निवारुणैर्बीजैर्ध्यात्वा तन्मण्डले हरिम् ॥६॥
ādāvēva japē kuryācchōṣaṇaṁ dahanaṁ plutim। vāyvagnivāruṇairbījairdhyātvā tanmaṇḍalē harim ॥6॥
[आदौ + एव (ādau + ēva) - at the very outset; जपे (japē) - of recitation; कुर्यात् (kuryāt) - one should perform; शोषणम् (śōṣaṇam) - drying; दहनम् (dahanam) - burning; प्लुतिम् (plutim) - inundation; वायु-अग्नि-वारुणैः (vāyu-agni-vāruṇaiḥ) - pertaining to wind fire and water; बीजैः (bījaiḥ) - with seed syllables; ध्यात्वा (dhyātvā) - having meditated upon; तत्-मण्डले (tat-maṇḍalē) - in the corresponding maṇḍala; हरिम् (harim) - Hari;]
At the very beginning of recitation, one should perform drying, burning, and inundation with the seed syllables of wind, fire, and water after meditating on Hari in the corresponding maṇḍala. (6)
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एकपञ्चाशद्वर्णानां चतुर्विंशतिमूर्तयः। आत्माद्या वासुदेवाद्या विश्वाद्या मत्स्यकच्छपौ ॥७॥
ēkapañcāśadvarṇānāṁ caturviṁśatimūrtayaḥ। ātmādyā vāsudēvādyā viśvādyā matsyakacchapau ॥7॥
[एकपञ्चाशत् + वर्णानाम् (ēkapañcāśat + varṇānām) - of the fifty-one letters; चतुर्विंशति + मूर्तयः (caturviṁśati + mūrtayaḥ) - the twenty-four forms; आत्म + आद्याः (ātma + ādyāḥ) - those beginning with Ātman; वासुदेव + आद्याः (vāsudēva + ādyāḥ) - those beginning with Vāsudeva; विश्व + आद्याः (viśva + ādyāḥ) - those beginning with Viśva; मत्स्य + कच्छपौ (matsya + kacchapau) - Matsya and Kacchapa;]
कोलो नृसिंहः सवटुर्जामदग्न्यरघूद्वहौ। वासिष्ठयादवौ कृष्णावात्रेयो बुद्धकल्किनौ ॥८॥
kōlō nr̥siṁhaḥ savaṭurjāmadagnyaraghūdvahau। vāsiṣṭhayādavau kr̥ṣṇāvātrēyō buddhakalkinau ॥8॥
[कोलः (kōlaḥ) - Kola; नृसिंहः (nr̥siṁhaḥ) - Nṛsiṃha; स + वटुः (sa + vaṭuḥ) - together with Vaṭu; जामदग्न्य + रघूद्वहौ (jāmadagnya + raghūdvahau) - Jāmadagnya and the scion of Raghu; वासिष्ठ + यादवौ (vāsiṣṭha + yādavau) - the Vāsiṣṭha and the Yādava; कृष्णौ (kr̥ṣṇau) - the two Kṛṣṇas; आत्रेयः (ātrēyaḥ) - Ātreya; बुद्ध + कल्किनौ (buddha + kalkinau) - Buddha and Kalkin;]
Among the forms of the fifty-one letters are the twenty-four forms; those beginning with Ātman, Vāsudeva, and Viśva; Matsya and Kacchapa; Kola; Nṛsiṃha together with Vaṭu; Jāmadagnya and the scion of Raghu; the two Kṛṣṇas, Vāsiṣṭha and Yādava; Ātreya; Buddha; and Kalkin. (7–8)
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शिंशुमारश्चेति शतं कलाः कलशनामकाः। एताभिः सहितां मूलमूर्तिं कुम्भोदके सुधीः ॥९॥
śiṁśumāraścēti śataṁ kalāḥ kalaśanāmakāḥ। ētābhiḥ sahitāṁ mūlamūrtiṁ kumbhōdakē sudhīḥ ॥9॥
[शिंशुमारः + च (śiṁśumāraḥ + ca) - Śiṃśumāra as well; इति (iti) - thus concluding the enumeration; शतम् (śatam) - one hundred in all; कलाः (kalāḥ) - kalās; कलश-नामकाः (kalaśa-nāmakāḥ) - known as the kalaśas; एताभिः (ētābhiḥ) - with these; सहिताम् (sahitām) - accompanied; मूल-मूर्तिम् (mūla-mūrtim) - the principal form; कुम्भ-उदके (kumbha-udakē) - in the vessel-water; सुधीः (sudhīḥ) - the wise practitioner;]
पूर्वोक्तविधिनाभ्यर्च्य प्रतिमां शिष्यमेव च। स्नापयेत् पूर्वमर्चायां जपोनूनः सहस्रतः ॥१०॥
pūrvōktavidhinābhyarcya pratimāṁ śiṣyamēva ca। snāpayēt pūrvamarcāyāṁ japōnūnaḥ sahasrataḥ ॥10॥
[पूर्वोक्त-विधिना (pūrvōkta-vidhinā) - according to the previously stated procedure; अभ्यर्च्य (abhyarcya) - having worshipped; प्रतिमाम् (pratimām) - the image; शिष्यम् (śiṣyam) - the disciple; एव (ēva) - also; च (ca) - and; स्नापयेत् (snāpayēt) - he should bathe; पूर्वम् (pūrvam) - first; अर्चायाम् (arcāyām) - during the worship; जपः + अनूनः (japaḥ + anūnaḥ) - recitation not fewer than; सहस्रतः (sahasrataḥ) - a thousand repetitions;]
Śiṃśumāra is also included; thus there are one hundred kalās known as kalaśas. After worshipping the principal form, accompanied by these in the vessel water, as well as the image and the disciple, according to the previously stated procedure, the wise practitioner should first bathe the image and disciple. During the worship, there should be no fewer than one thousand recitations. (9–10)
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मूलमन्त्रस्य चाङ्गानां न्यासः स्नानादनन्तरम्। प्रतिमायां सन्निधिकृच्छिष्ये माहात्म्यकृद्भवेत् ॥११॥
mūlamantrasya cāṅgānāṁ nyāsaḥ snānādanantaram। pratimāyāṁ sannidhikr̥cchiṣyē māhātmyakr̥dbhavēt ॥11॥
[मूलमन्त्रस्य (mūlamantrasya) - of the root mantra; च (ca) - and; अङ्गानाम् (aṅgānām) - of its limbs; न्यासः (nyāsaḥ) - ritual placement; स्नानात् + अनन्तरम् (snānāt + anantaram) - after the bathing; प्रतिमायाम् (pratimāyām) - in the image; सन्निधि-कृत् (sannidhi-kr̥t) - bringing about presence; शिष्ये (śiṣyē) - in the disciple; माहात्म्य-कृत् (māhātmya-kr̥t) - bringing about greatness; भवेत् (bhavēt) - should be;]
After the bathing, the ritual placement of the root mantra and its limbs should establish presence in the image and confer greatness on the disciple. (11)
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कलशः कीर्तिमायुष्यं प्रज्ञां मेधां श्रियं बलम्। योग्यतां पापहानिं च पुण्यवृद्धिं च साधयेत् ॥१२॥
kalaśaḥ kīrtimāyuṣyaṁ prajñāṁ mēdhāṁ śriyaṁ balam। yōgyatāṁ pāpahāniṁ ca puṇyavr̥ddhiṁ ca sādhayēt ॥12॥
[कलशः (kalaśaḥ) - the kalaśa ritual vessel; कीर्तिम् + आयुष्यम् (kīrtim + āyuṣyam) - fame and longevity; प्रज्ञाम् (prajñām) - discernment; मेधाम् (mēdhām) - retentive intelligence; श्रियम् (śriyam) - prosperity; बलम् (balam) - strength; योग्यताम् (yōgyatām) - fitness; पापहानिम् (pāpahānim) - destruction of sin; च (ca) - and; पुण्यवृद्धिम् (puṇyavr̥ddhim) - increase of merit; च (ca) - and; साधयेत् (sādhayēt) - should bring about;]
The kalaśa ritual vessel should bestow fame, longevity, discernment, retentive intelligence, prosperity, strength, fitness, the destruction of sin, and an increase in merit. (12)
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उपसर्गेषु जातेषु दैवभूतात्महेतुषु। आयुषे वाथ शान्त्यै वा श्रिये वा पुण्यवृद्धये ॥१३॥
upasargēṣu jātēṣu daivabhūtātmahētuṣu। āyuṣē vātha śāntyai vā śriyē vā puṇyavr̥ddhayē ॥13॥
[उपसर्गेषु (upasargēṣu) - when afflictions occur; जातेषु (jātēṣu) - having arisen; दैव-भूत-आत्म-हेतुषु (daiva-bhūta-ātma-hētuṣu) - caused by divine forces, beings, or oneself; आयुषे (āyuṣē) - for longevity; वा + अथ (vā + atha) - or else; शान्त्यै (śāntyai) - for pacification; वा (vā) - or; श्रिये (śriyē) - for prosperity; वा (vā) - or; पुण्य-वृद्धये (puṇya-vr̥ddhayē) - for an increase in merit;]
योग्यतायै मन्त्रसिद्ध्यै विष्णोः प्रीत्यर्थमेव वा। जुहुयात् सहस्रमयुतं लक्षं कोटिमथापि वा ॥१४॥
yōgyatāyai mantrasiddhyai viṣṇōḥ prītyarthamēva vā। juhuyāt sahasramayutaṁ lakṣaṁ kōṭimathāpi vā ॥14॥
[योग्यतायै (yōgyatāyai) - for fitness; मन्त्र-सिद्ध्यै (mantra-siddhyai) - for the accomplishment of the mantra; विष्णोः (viṣṇōḥ) - of Viṣṇu; प्रीति-अर्थम् (prīti-artham) - for the purpose of pleasing; एव (ēva) - solely; वा (vā) - or; जुहुयात् (juhuyāt) - one should make offerings; सहस्रम् (sahasram) - one thousand; अयुतम् (ayutam) - ten thousand; लक्षम् (lakṣam) - one hundred thousand; कोटिम् (kōṭim) - ten million; अथ (atha) - or else; अपि (api) - even; वा (vā) - or;]
When afflictions caused by divine forces, beings, or oneself arise—or to obtain longevity, pacification, prosperity, increased merit, fitness, accomplishment of the mantra, or simply to please Viṣṇu—one should make one thousand, ten thousand, one hundred thousand, or even ten million offerings. (13–14)
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पूर्ववत्संस्कृते वह्नौ ध्यात्वा देवं जनार्दनम्। कृत्वा त्रिमेखलं कुण्डं चतुर्विंशाङ्गुलोच्छ्रितम् ॥१५॥
pūrvavatsaṁskr̥tē vahnau dhyātvā dēvaṁ janārdanam। kr̥tvā trimēkhalaṁ kuṇḍaṁ caturviṁśāṅgulōcchritam ॥15॥
[पूर्ववत् (pūrvavat) - as before; संस्कृते (saṁskr̥tē) - consecrated; वह्नौ (vahnau) - in the fire; ध्यात्वा (dhyātvā) - having meditated upon; देवम् (dēvam) - the Lord; जनार्दनम् (janārdanam) - Janārdana; कृत्वा (kr̥tvā) - having made; त्रि-मेखलम् (tri-mēkhalam) - with three enclosing bands; कुण्डम् (kuṇḍam) - a fire-pit; चतुर्विंशति-अङ्गुल-उच्छ्रितम् (caturviṁśati-aṅgula-ucchritam) - raised twenty-four aṅgulas;]
तावत्खातं चतुष्कोणमुच्छ्रितं द्वादशैव वा। द्व्यङ्गुलं त्र्यङ्गुलं वापि चतुरङ्गुलमेव वा ॥१६॥
tāvatkhātaṁ catuṣkōṇamucchritaṁ dvādaśaiva vā। dvyaṅgulaṁ tryaṅgulaṁ vāpi caturaṅgulamēva vā ॥16॥
[तावत् (tāvat) - to the same measure; खातम् (khātam) - excavated; चतुष्कोणम् (catuṣkōṇam) - square; उच्छ्रितम् (ucchritam) - raised in height; द्वादश + एव (dvādaśa + ēva) - exactly twelve aṅgulas; वा (vā) - alternatively; द्वि-अङ्गुलम् (dvi-aṅgulam) - measuring two aṅgulas; त्रि-अङ्गुलम् (tri-aṅgulam) - measuring three aṅgulas; वा + अपि (vā + api) - or alternatively; चतुर्-अङ्गुलम् (catur-aṅgulam) - measuring four aṅgulas; एव (ēva) - exactly; वा (vā) - or;]
विस्तारो मेखलानां स्यादन्त्या वा चतुरङ्गुला। चतुर्विंशाङ्गुलं वा तद्विस्तारो द्वादशैव वा ॥१७॥
vistārō mēkhalānāṁ syādantyā vā caturaṅgulā। caturviṁśāṅgulaṁ vā tadvistārō dvādaśaiva vā ॥17॥
[विस्तारः (vistāraḥ) - breadth; मेखलानाम् (mēkhalānām) - of the encircling bands; स्यात् (syāt) - should be; अन्त्या (antyā) - the outermost one; वा (vā) - alternatively; चतुर् + अङ्गुला (catur + aṅgulā) - four aṅgulas wide; चतुर्विंश + अङ्गुलम् (caturviṁśa + aṅgulam) - twenty-four aṅgulas; वा (vā) - or; तद् + विस्तारः (tad + vistāraḥ) - its extent; द्वादश + एव (dvādaśa + ēva) - only twelve; वा (vā) - or;]
Having meditated upon Lord Janārdana in the fire consecrated as before, one should make a square fire-pit with three enclosing bands. It should be raised twenty-four aṅgulas and excavated to the same measure, or alternatively raised only twelve aṅgulas. The bands should be two, three, or four aṅgulas wide; alternatively, the outermost band should be four aṅgulas wide. Its overall extent should be twenty-four aṅgulas, or only twelve. (15–17)
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अश्वत्थपत्राकृतिः स्यान्मूलतो द्वादशाङ्गुला। योनिः खाते च विनता प्रविष्टा द्व्यङ्गुलं तथा ॥१८॥
aśvatthapatrākr̥tiḥ syānmūlatō dvādaśāṅgulā। yōniḥ khātē ca vinatā praviṣṭā dvyaṅgulaṁ tathā ॥18॥
[अश्वत्थ-पत्र-आकृतिः (aśvattha-patra-ākr̥tiḥ) - having the shape of an aśvattha leaf; स्यात् (syāt) - should be; मूलतः (mūlataḥ) - from the base; द्वादश-अङ्गुला (dvādaśa-aṅgulā) - twelve aṅgulas in length; योनिः (yōniḥ) - the yoni; खाते (khātē) - into the pit; च (ca) - and; विनता (vinatā) - sloping downward; प्रविष्टा (praviṣṭā) - extending into; द्वि-अङ्गुलम् (dvi-aṅgulam) - two aṅgulas; तथा (tathā) - likewise;]
The yoni should be shaped like an aśvattha leaf and measure twelve aṅgulas from its base; sloping downward, it should extend two aṅgulas into the pit. (18)
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तदात्मनि हरिं ध्यात्वा कुण्डे देवीं श्रियं तथा। विष्णुवीर्यात्मकं वह्निं निक्षिपेत् प्रणवेन हि ॥१९॥
tadātmani hariṁ dhyātvā kuṇḍē dēvīṁ śriyaṁ tathā। viṣṇuvīryātmakaṁ vahniṁ nikṣipēt praṇavēna hi ॥19॥
[तदा (tadā) - then; आत्मनि (ātmani) - within oneself; हरिम् (harim) - Hari; ध्यात्वा (dhyātvā) - having meditated upon; कुण्डे (kuṇḍē) - in the fire-pit; देवीम् (dēvīm) - the goddess; श्रियम् (śriyam) - Śrī; तथा (tathā) - likewise; विष्णु-वीर्य-आत्मकम् (viṣṇu-vīrya-ātmakam) - of the nature of Viṣṇu's seed; वह्निम् (vahnim) - the fire; निक्षिपेत् (nikṣipēt) - one should place; प्रणवेन (praṇavēna) - with the praṇava; हि (hi) - indeed;]
Having meditated upon Hari within oneself and upon the goddess Śrī in the fire-pit, one should place the fire, which is of the nature of Viṣṇu’s seed, there with the praṇava. (19)
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कुर्यात् क्रियाः षोडश च व्याहृतीभिः पृथक् पृथक्। वह्नेस्तद्गहरेः प्रीतिं कुर्वन् द्रव्यैर्यजेत्ततः ॥२०॥
kuryāt kriyāḥ ṣōḍaśa ca vyāhr̥tībhiḥ pr̥thak pr̥thak। vahnēstadgaharēḥ prītiṁ kurvan dravyairyajēttataḥ ॥20॥
[कुर्यात् (kuryāt) - he should perform; क्रियाः (kriyāḥ) - rites; षोडश (ṣōḍaśa) - sixteen; च (ca) - and; व्याहृतीभिः (vyāhr̥tībhiḥ) - with the vyāhṛtis; पृथक् पृथक् (pr̥thak pr̥thak) - each separately; वह्नेः (vahnēḥ) - of the fire; तद्ग + हरेः (tadga + harēḥ) - of Hari present therein; प्रीतिम् (prītim) - pleasure; कुर्वन् (kurvan) - causing; द्रव्यैः (dravyaiḥ) - with offering substances; यजेत् (yajēt) - he should sacrifice; ततः (tataḥ) - then;]
आज्येन वा पायसेन समिद्भिः क्षीरिणामथ। तिलैर्वाथ तण्डुलैर्वापि मधुरैस्त्रिभिरेव वा ॥२१॥
ājyēna vā pāyasēna samidbhiḥ kṣīriṇāmatha। tilairvātha taṇḍulairvāpi madhuraistribhirēva vā ॥21॥
[आज्येन (ājyēna) - with ghee; वा (vā) - or; पायसेन (pāyasēna) - with milk-rice; समिद्भिः (samidbhiḥ) - with fuel sticks; क्षीरिणाम् (kṣīriṇām) - from trees yielding milky sap; अथ (atha) - or else; तिलैः (tilaiḥ) - with sesame seeds; वा + अथ (vā + atha) - or else; तण्डुलैः (taṇḍulaiḥ) - with rice grains; वा + अपि (vā + api) - or also; मधुरैः (madhuraiḥ) - with sweet substances; त्रिभिः (tribhiḥ) - three; एव (ēva) - just; वा (vā) - or;]
ब्रह्मवृक्षसमिद्भिर्वा समिद्भिर्वामृतोद्भवैः। अमृताः समिधो ज्ञेयाः सर्वत्र चतुरङ्गुलाः ॥२२॥
brahmavr̥kṣasamidbhirvā samidbhirvāmr̥tōdbhavaiḥ। amr̥tāḥ samidhō jñēyāḥ sarvatra caturaṅgulāḥ ॥22॥
[ब्रह्म-वृक्ष-समिद्भिः (brahma-vr̥kṣa-samidbhiḥ) - with fuel sticks from the Brahma tree; वा (vā) - or; समिद्भिः (samidbhiḥ) - with fuel sticks; वा (vā) - or; अमृत-उद्भवैः (amr̥ta-udbhavaiḥ) - arising from amṛta; अमृताः (amr̥tāḥ) - as amṛta; समिधः (samidhaḥ) - the fuel sticks; ज्ञेयाः (jñēyāḥ) - should be understood; सर्वत्र (sarvatra) - in every case; चतुर्-अङ्गुलाः (catur-aṅgulāḥ) - four aṅgulas long;]
He should perform each of the sixteen rites separately with the vyāhṛtis. Then, pleasing both the fire and Hari present within it, he should make offerings of ghee, milk-rice, fuel sticks from trees that yield milky sap, sesame seeds, rice grains, the three sweet substances alone, fuel sticks from the Brahma tree, or fuel sticks arising from amṛta. The fuel sticks should be regarded as amṛta and should always be four aṅgulas long. (20–22)
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एवमेव तु दीक्षायामाज्येनैवाहुतिक्रिया। पूजा च कार्या विधिवत् पूर्वं सर्वहुतेष्वपि ॥२३॥
ēvamēva tu dīkṣāyāmājyēnaivāhutikriyā। pūjā ca kāryā vidhivat pūrvaṁ sarvahutēṣvapi ॥23॥
[एवम् + एव (ēvam + ēva) - in precisely the same way; तु (tu) - however; दीक्षायाम् (dīkṣāyām) - in initiation; आज्येन + एव (ājyēna + ēva) - with ghee alone; आहुति + क्रिया (āhuti + kriyā) - the performance of oblations; पूजा (pūjā) - worship; च (ca) - and; कार्या (kāryā) - is to be performed; विधिवत् (vidhivat) - according to the prescribed procedure; पूर्वम् (pūrvam) - beforehand; सर्वहुतेषु + अपि (sarvahutēṣu + api) - in all sacrificial offerings as well;]
In exactly the same way, during initiation the oblations should be made with ghee alone. Before all sacrificial offerings, worship should also be performed according to the prescribed procedure. (23)
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गुरवे दक्षिणां दद्यात् लक्षे लक्षे शतं सुधीः। आत्मनैव कृते होमे शक्तितो गुरुदक्षिणाम् ॥२४॥
guravē dakṣiṇāṁ dadyāt lakṣē lakṣē śataṁ sudhīḥ। ātmanaiva kr̥tē hōmē śaktitō gurudakṣiṇām ॥24॥
[गुरवे (guravē) - to the guru; दक्षिणाम् (dakṣiṇām) - the honorarium; दद्यात् (dadyāt) - should give; लक्षे लक्षे (lakṣē lakṣē) - for every hundred thousand; शतम् (śatam) - one hundred; सुधीः (sudhīḥ) - the wise person; आत्मना + एव (ātmanā + ēva) - by oneself; कृते (kr̥tē) - when performed; होमे (hōmē) - the homa; शक्तितः (śaktitaḥ) - according to one's means; गुरु-दक्षिणाम् (guru-dakṣiṇām) - the guru's honorarium;]
For every hundred thousand offerings, the wise practitioner should give the guru one hundred as an honorarium. When one performs the homa oneself, one should give the guru an honorarium according to one’s means. (24)
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इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते तन्त्रसारसङ्ग्रहे द्वितीयोध्यायः॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē dvitīyōdhyāyaḥ॥
[इति (iti) - thus ends; श्रीमत् (śrīmat) - venerable; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचिते (viracitē) - composed by; तन्त्रसारसङ्ग्रहे (tantrasārasaṅgrahē) - in the Tantrasārasaṅgraha; द्वितीयः (dvitīyaḥ) - second; अध्यायः (adhyāyaḥ) - chapter;]
Thus ends the second chapter of the Tantrasārasaṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
