Chapter Two (द्वितीयोध्यायः)
yasya kasyāpi mantrasya nyāsaḥ pañcāśadakṣaraiḥ। vīryadaḥ kēbhitō vaktramakṣikarṇēṣu nāsayōḥ ॥1॥
gaṇḍayōrōṣṭhayōrdantapaṅktyōrmūrdhni vāci ca। dōḥpatsandhiṣu sāgrēṣu pārśvayōḥ pr̥ṣṭhaguhyayōḥ ॥2॥
tundē ca hr̥di dhātūnāṁ saptakē prāṇajīvayōḥ। sakṣakārān nyasēdvarṇān nr̥siṁhaḥ kṣasya dēvatā ॥3॥
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)
japē nyāsē ca vihitaḥ kṣōkṣarāṇāṁ sadāntataḥ। prāṇāyāmō rēcayitvā pūrayitvā ca kumbhakē ॥4॥
tāraistrirdvādaśāvr̥ttairdvyēkadvādaśakēna vā। tattanmantrēṇa vā kāryō gāyatryā daśatārakaiḥ ॥5॥
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)
ādāvēva japē kuryācchōṣaṇaṁ dahanaṁ plutim। vāyvagnivāruṇairbījairdhyātvā tanmaṇḍalē harim ॥6॥
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)
ēkapañcāśadvarṇānāṁ caturviṁśatimūrtayaḥ। ātmādyā vāsudēvādyā viśvādyā matsyakacchapau ॥7॥
kōlō nr̥siṁhaḥ savaṭurjāmadagnyaraghūdvahau। vāsiṣṭhayādavau kr̥ṣṇāvātrēyō buddhakalkinau ॥8॥
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)
śiṁśumāraścēti śataṁ kalāḥ kalaśanāmakāḥ। ētābhiḥ sahitāṁ mūlamūrtiṁ kumbhōdakē sudhīḥ ॥9॥
pūrvōktavidhinābhyarcya pratimāṁ śiṣyamēva ca। snāpayēt pūrvamarcāyāṁ japōnūnaḥ sahasrataḥ ॥10॥
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)
mūlamantrasya cāṅgānāṁ nyāsaḥ snānādanantaram। pratimāyāṁ sannidhikr̥cchiṣyē māhātmyakr̥dbhavēt ॥11॥
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)
kalaśaḥ kīrtimāyuṣyaṁ prajñāṁ mēdhāṁ śriyaṁ balam। yōgyatāṁ pāpahāniṁ ca puṇyavr̥ddhiṁ ca sādhayēt ॥12॥
The kalaśa ritual vessel should bestow fame, longevity, discernment, retentive intelligence, prosperity, strength, fitness, the destruction of sin, and an increase in merit. (12)
upasargēṣu jātēṣu daivabhūtātmahētuṣu। āyuṣē vātha śāntyai vā śriyē vā puṇyavr̥ddhayē ॥13॥
yōgyatāyai mantrasiddhyai viṣṇōḥ prītyarthamēva vā। juhuyāt sahasramayutaṁ lakṣaṁ kōṭimathāpi vā ॥14॥
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)
pūrvavatsaṁskr̥tē vahnau dhyātvā dēvaṁ janārdanam। kr̥tvā trimēkhalaṁ kuṇḍaṁ caturviṁśāṅgulōcchritam ॥15॥
tāvatkhātaṁ catuṣkōṇamucchritaṁ dvādaśaiva vā। dvyaṅgulaṁ tryaṅgulaṁ vāpi caturaṅgulamēva vā ॥16॥
vistārō mēkhalānāṁ syādantyā vā caturaṅgulā। caturviṁśāṅgulaṁ vā tadvistārō dvādaśaiva vā ॥17॥
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)
aśvatthapatrākr̥tiḥ syānmūlatō dvādaśāṅgulā। yōniḥ khātē ca vinatā praviṣṭā dvyaṅgulaṁ tathā ॥18॥
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)
tadātmani hariṁ dhyātvā kuṇḍē dēvīṁ śriyaṁ tathā। viṣṇuvīryātmakaṁ vahniṁ nikṣipēt praṇavēna hi ॥19॥
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)
kuryāt kriyāḥ ṣōḍaśa ca vyāhr̥tībhiḥ pr̥thak pr̥thak। vahnēstadgaharēḥ prītiṁ kurvan dravyairyajēttataḥ ॥20॥
ājyēna vā pāyasēna samidbhiḥ kṣīriṇāmatha। tilairvātha taṇḍulairvāpi madhuraistribhirēva vā ॥21॥
brahmavr̥kṣasamidbhirvā samidbhirvāmr̥tōdbhavaiḥ। amr̥tāḥ samidhō jñēyāḥ sarvatra caturaṅgulāḥ ॥22॥
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)
ēvamēva tu dīkṣāyāmājyēnaivāhutikriyā। pūjā ca kāryā vidhivat pūrvaṁ sarvahutēṣvapi ॥23॥
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)
guravē dakṣiṇāṁ dadyāt lakṣē lakṣē śataṁ sudhīḥ। ātmanaiva kr̥tē hōmē śaktitō gurudakṣiṇām ॥24॥
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)
iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē dvitīyōdhyāyaḥ॥
Thus ends the second chapter of the Tantrasārasaṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
