Chapter Four (चतुर्थोध्यायः)
अथ विष्णूदिते तन्त्रसारे मन्त्रगणो हि यः। उदितः सङ्ग्रहेणासावुच्यतेऽखिलसाधकः ॥१॥
Now the collection of mantras briefly set forth in the Tantrasāra taught by Viṣṇu is described as capable of accomplishing everything. (1)
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याष्टमस्तूयुतोन्तेन समेतश्चैव भूभृतः। बीजं नमश्च भगवान् सोद्देश्यो रूपसंयुतः ॥२॥
स एव तादृशो लोकत्रयपालो भुवःपतेः। भावं मे देहि दान्ते तु दापय स्वाहया युतः ॥३॥
The eighth letter in the series beginning with ya, joined with ū and the final nasal marker, is Bhūbhṛt’s seed syllable. It is followed by “obeisance” and “the Blessed Lord,” with the designation conjoined with “form.” The mantra of the protector of the three worlds, the lord of the earth, is thus constituted: “Give me disposition”; at the end of the syllable da comes “cause it to be given,” joined with svāhā. (2–3)
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मनुस्तस्यापरस्तारबीजोद्देशनमोयुतः। नमः सोद्देशभगवान् महाशब्दयुतश्च सः ॥ तादृशः स्वाहया युक्तो वराहस्यापरो मनुः ॥४॥
Another of his mantras uses the tāra as its seed syllable and includes the designation and namaḥ. In it, namaḥ appears with the designation, while bhagavān is joined with the word mahā. Thus constituted and joined with svāhā, it is another mantra of Varāha. (4)
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श्यामः सुदर्शनदराभयसद्वरेतो भूम्या युतोऽखिलनिजोक्तपरिग्रहैश्च। ध्येयो निजैश्च तनुभिः सकलैरुपेतः कोलो हरिः सकलवाञ्छितसिद्धयेऽजः ॥५॥
To attain all that is desired, one should meditate on the unborn Hari in the form of the dark-hued Boar, endowed with the discus, conch, fearlessness, and an excellent boon, accompanied by Bhūmi and all the appurtenances specified as his own, and attended by all his own forms. (5)
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वैष्णवानां मुनिर्ब्रह्मा मन्त्राणां वर्णभेदतः। ज्ञेयं छन्दो देवतैकस्तत्तद्रूपो हरिः परः ॥६॥
For the Vaiṣṇava mantras, Brahmā is the seer, and the meter is determined by variations in the syllables. Their sole deity is the Supreme Hari in the corresponding form. (6)
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प्रणवेन स्वनाम्ना च भूधरेण परात्मना। सर्वज्ञसर्वशक्तिभ्यां षडङ्गानि विदो विदुः ॥७॥
The knowledgeable identify the six limbs by means of the Praṇava, his own name, the Earth-Bearer, the Supreme Self, the Omniscient, and the Omnipotent. (7)
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ज्ञानैश्वर्यप्रभानन्दतेजःशक्तिभिरेव वा। पूर्णात्ममध्यगैः सर्ववैष्णवाङ्गान्यथो विदुः ॥८॥
Alternatively, all the Vaiṣṇava ancillary elements are known through knowledge, sovereignty, radiance, bliss, vigor, and power, which abide within the complete Self. (8)
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तिष्ठोदादिस्वजायायाः कारणं स्वाहया युतः। श्रीकरोष्टाक्षरो मन्त्रो गरुडारूढसंस्मृतिः ॥९॥
The eight-syllable mantra consists of tiṣṭha with ud- prefixed, “the cause of his own wife—the maker of Śrī,” and svāhā. Its visualization depicts him mounted on Garuḍa. (9)
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द्विर्भीषय त्रासय च प्रमर्दय तथैव च। प्रध्वंसयाथो रक्षेति पञ्चाङ्गश्चेत्युदाहृतः ॥१०॥
The formula is said to have five limbs: “terrify” twice, “frighten,” “crush thoroughly,” “destroy completely,” and then “protect.” (10)
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क्रूरं वीरं बृहद्विष्णुं दीप्यन्तं विश्वतोमुखम्। पुंमृगेन्द्रं भयकरं शुभं मृत्योश्च मारकम्। नमामि स्वयमित्येष द्वात्रिंशार्णो मनुर्हरेः ॥११॥
Hari’s thirty-two-syllable mantra is: “I myself bow to the fierce, heroic, great Viṣṇu, blazing and facing in every direction, the fearsome and auspicious Man-Lion, the slayer of death.” (11)
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द्विर्जयस्योपरि निजं सोद्देशं सर्ववित् तथा। महातेजो बलं वीर्यं तादृशं स्वाहया युतम् ॥ चतुर्विंशाक्षरो मन्त्रो निखिलेष्टप्रदायकः ॥१२॥
After jaya repeated twice come his own name with its designation, “all-knowing,” and likewise “great splendor,” “strength,” and “valor.” This formula, joined with svāhā, is the twenty-four-syllable mantra that bestows every desired object. (12)
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विद्महे धीमहे पूर्वं स्वयं चैव महाबलः। प्रेरयेत्तन्न इत्येतन्मध्येनन्तः प्रकीर्तितः ॥१३॥
The formula begins with “we know” and “we meditate upon”; Ananta is named in the middle, in the phrase “and may the exceedingly powerful one himself impel that for us.” (13)
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पादैर्व्यस्तैः समस्तैश्च पदैश्चाङ्गं प्रकीर्तितम्। पूर्वयोस्तत्र पूर्वं तु सर्वज्ञेन षडङ्गकम् ॥ तृतीयं तु द्विरावृत्तैः पादैरङ्गसमन्वितम् ॥१४॥
The limbs are prescribed using the quarters both separately and together, as well as the individual words. Of the first two, the first is said by the Omniscient One to have six limbs; the third is furnished with limbs by repeating the quarters twice. (14)
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ध्यायेन्नृसिंहमुरुवृत्तरवित्रिनेत्रं जानुप्रसक्तकरयुग्ममथापराभ्याम्। चक्रं दरं च दधतं प्रियया समेतं तिग्मांशुकोट्यधिकतेजसमग्र्यशक्तिम् ॥१५॥
One should meditate on Nṛsiṃha, whose three large, round eyes resemble suns, whose pair of hands rests on his knees, and who holds the discus and conch in his other two hands. Accompanied by his beloved, his splendor surpasses that of ten million suns, and he possesses supreme power. (15)
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सर्वेष्वपि हि मन्त्रेषु द्व्याद्यनन्तान्तबाहुकः। चेतनान्तस्थमारभ्य सर्वगान्तस्थरूपवान् ॥१६॥
Indeed, in every mantra he has from two to infinitely many arms, and his forms range from the one abiding within the sentient to the one abiding within the all-pervading. (16)
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अनन्तरूपो ध्येयोत्र स्वगुरूक्तानुसारतः। यथायोग्यं यथाशक्ति तत्तदायुधभूषणः ॥१७॥
Here one should meditate on him in his infinitely many forms, in accordance with one’s guru’s instruction and as appropriate to one’s capacity, bearing the weapons and ornaments belonging to each form. (17)
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शङ्खचक्रगदापद्मखड्गखेटाः सशार्ङ्गकाः। शरो मुसलवज्रौ च हलः पाशाङ्कुशौ तथा ॥१८॥
शूलं च भिण्डिपालश्च पट्टिशोऽग्निर्वराभये। तर्कमुद्राक्षमाला च पुस्तकं च विदारणम् ॥ इत्यादीन्यखिलान्येव विष्णोश्चिन्त्यानि बाहुषु ॥१९॥
All of the following, without exception, are to be contemplated in Viṣṇu’s arms: the conch, discus, mace, lotus, sword, shield, Śārṅga, arrow, club, thunderbolt, plough, noose, goad, trident, bhindipāla missile, paṭṭiśa spear, fire, the boon-granting and fear-dispelling gestures, the gesture of reasoning, the rosary, the book, the act of rending, and other such things. (18-19)
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वियत्स इति युग्मार्णो विपरीतश्च स स्मृतः। स सर्गहीनो वेतश्च बिन्दुहीनोत्तरस्तथा ॥२०॥
The two-syllable mantra is called “viyat-sa” and is also remembered in reverse. The next likewise consists of sa without the visarga and veta without the bindu. (20)
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त्रय एते महामन्त्राः पुरुषार्थचतुष्टये। कल्पवृक्षाः प्रिया विष्णोर्विशेषज्ञानदायकाः ॥२१॥
For the four aims of human life, these three great mantras are wish-fulfilling trees. They are dear to Viṣṇu and bestow special knowledge. (21)
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तैरेव तु द्विरावृत्तैरङ्गमेषां प्रकीर्तितम्। श्वासरूपो जपो नित्यमुभयोर्विद्वदज्ञयोः ॥२२॥
Their limbs are prescribed by repeating those same mantras twice. Japa in the form of breathing continues perpetually for both the learned and the ignorant. (22)
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एकविंशत्सहस्रात्मा सषट्शतमहर्निशम्। अर्पणीयो हरौ नित्यं प्रातर्योगो महानयम् ॥२३॥
This great yoga comprises 21,600 repetitions in each full day and night and is to be offered to Hari every morning. (23)
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अशेषदोषदहनस्तत्त्वज्ञानप्रदायकः। अष्टैश्वर्यप्रदश्चैव कृतादौ समुपासताम् ॥ तारयोगोप्येवमेव ब्रह्मादावेव वर्तते ॥२४॥
It should be duly worshipped in the Kṛta and succeeding ages. It destroys every defect, bestows knowledge of reality, and grants the eight sovereign powers. Tāra-yoga likewise exists in precisely the same way only in Brahmā and the others. (24)
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ध्यायेद्रवीन्दुकरमिन्दुसहस्रलक्षकान्तिं प्रियासहितमास्थितमिन्दुबिम्बे। शङ्खारिदोर्द्वयमुदर्कमहेन्दुबिम्बात् संसिच्यमानममृतेन रमाधिनाथम् ॥२५॥
One should meditate on the supreme Lord of Ramā, creator of the sun and moon, radiant as a hundred million moons, accompanied by his beloved and seated within the lunar orb. He bears the conch and discus in his two hands and is sprinkled with nectar from the orb of the great moon above the sun. (25)
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अन्त्यस्य रक्तवर्णो वा ध्येयो विष्णुः सनातनः। विद्युद्वर्णोथवा ध्येयः शक्त्येतः पञ्चमन्त्रयुक् ॥२६॥
For the final mantra, one should meditate on the eternal Viṣṇu as red or the color of lightning, accompanied by Śakti and endowed with five mantras. (26)
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अष्टाक्षरो महामन्त्रः तैरेवाङ्गैः समन्वितः। अन्त्यध्यानयुतश्चैव निःशेषपुरुषार्थदः ॥२७॥
Endowed with those same limbs and accompanied by meditation on the final syllable, the great eight-syllable mantra bestows every aim of human life without exception. (27)
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मूलं नः प्रतिषेधश्च सोद्देशो भगवानपि। विष्णुर्भोज्याधिपः स्वाहायुक्तोष्टादशवर्णकः ॥२८॥
The root syllable, the negation concerning us together with the designation, Bhagavān, and Viṣṇu, lord of food, join with svāhā to constitute the eighteen-syllable mantra. (28)
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अङ्गानि तत्पदैरेव मन्त्रचिन्तामणिः स्वयम्। यथेष्टभक्षभोज्यादिदाता मुक्तिप्रदायकः ॥२९॥
Its limbs are formed solely from its own words. It is itself the wish-fulfilling jewel among mantras, granting whatever edibles, meals, and similar things one desires, as well as liberation. (29)
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ध्यायेत् सुशुक्लमरविन्ददलायताक्षं सौवर्णपात्रदधिभोज्यमथामृतं च। दोर्भ्यां दधानमखिलैश्च सुरैः समेतं शीतांशुमण्डलगतं रमया समेतम् ॥३०॥
One should meditate on the brilliantly white one, whose long eyes resemble lotus petals. Seated within the moon’s orb and accompanied by Ramā and all the gods, he holds in his two hands food made with curds in a golden vessel, as well as nectar. (30)
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अमृतं स्वयमुद्देशयुक्तः सहृदयो मनुः। सतारोष्टाक्षरोङ्गानि पदैर्व्यस्तैः समस्तकैः ॥३१॥
The mantra itself bears the designation “nectar” and is accompanied by the heart formula. With Oṃ, it has eight syllables, and its limbs are formed from its words taken both separately and together. (31)
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उद्यद्रविप्रभमरीन्द्रदरौ गदां च ज्ञानं च बिभ्रतमजं प्रियया समेतम्। विश्वावकाशमभितः प्रतिभासयन्तं भासा स्वया स्मरत विष्णुमजादिवन्द्यम् ॥३२॥
Remember the unborn Viṣṇu, who shines like the rising sun and bears the discus, conch, mace, and knowledge. Accompanied by his beloved, he illuminates the entire expanse of the universe in every direction with his own radiance and is worshipped by Brahmā and others. (32)
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त्रिविक्रमश्च सोद्देशो विश्वरूपश्च तत्परः। धीविदौ च महे विष्णुस्तन्नः प्रेरणमध्यगः ॥३३॥
Trivikrama appears with its designation, followed by Viśvarūpa. Both dhī and vid are combined with mahe, while Viṣṇu is placed between tat naḥ and the impelling expression. (33)
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स्वयमुद्देशसंयुक्तः तदाद्यर्णपुरःसरः। सनतिः षडक्षरो मन्त्री वर्णैरङ्गक्रिया मता ॥३४॥
The six-syllabled mantric formula is itself joined with the designation, preceded by its initial syllable, and accompanied by obeisance. The ancillary rites are prescribed using its syllables. (34)
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अङ्गारवर्णमभितोण्डबहिःप्रभाभिर्व्याप्तं परश्वधधनुर्धरमेकवीरम्। ध्यायेदजेशपुरुहूतमुखैस्तुवद्भिरावीतमात्मपदवीं प्रतिपादयन्तम् ॥३५॥
One should meditate on the ember-colored sole hero, who bears an axe and bow and whose radiance extends in every direction beyond the cosmic egg. Surrounded by Aja, Īśa, Puruhūta, and others who praise him, he reveals the path leading to himself. (35)
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श्यामं रवीन्द्वमितदीधितिकान्तियुक्तं ज्ञानं शरं च दधतं प्रियया समेतम्। स्वात्मस्वरूपममितं हनुमन्मुखेषु सन्दर्शयन्तमजितं स्मरतोरुगीर्भिः ॥३६॥
In lofty words, remember Ajita, dark-hued and endowed with the splendor of a radiance beyond the measure of the sun and moon. Bearing knowledge and an arrow and accompanied by his beloved, he reveals his own boundless essential nature among those led by Hanumān. (36)
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निजगोत्रं तु सोद्देशं पूर्वाक्षरपुरःसरम्। नत्यन्तं तारपूर्वं च मनुरष्टाक्षरो मतः ॥३७॥
His own appellation, explicitly designated, preceded by the foregoing syllable as well as Oṃ, and ending with a salutation, is regarded as the eight-syllabled mantra. (37)
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ते च बीजे बीजभूते धर्मादीनामशेषतः। एते विजयदा मन्त्रा ज्ञानमोक्षप्रदायकाः ॥ हिरण्यरत्नराज्यादिसमभीष्टसुरद्रुमाः ॥३८॥
Those two seed syllables are, without exception, the seeds of dharma and all the rest. These mantras bestow victory, knowledge, and liberation; like celestial wish-fulfilling trees, they grant every desired object, including gold, jewels, and sovereignty. (38)
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कृष्णो गोविच्च कामेतः सोद्देशो वल्लवीजनः। प्रियश्च तादृशस्वाहायुक्तोष्टादशवर्णकः ॥ पदैरङ्गानि सम्प्रीतिकाममोक्षप्रदो मनुः ॥३९॥
Kṛṣṇa, the knower of cows and beloved of the cowherd women, preceded by Kāma, marked with the intended recipient, and joined with svāhā in that form, constitutes the eighteen-syllabled mantra. Its limbs are formed from its words, and it bestows affection, desire, and liberation. (39)
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ध्यायेद्धरिन्मणिनिभं जगदेकनाथं सौन्दर्यसारमरिशङ्खवराभयानि। दोर्भिर्दधानमजितं सरसं च भैष्मीसत्यासमेतमखिलप्रदमिन्दिरेशम् ॥४०॥
One should meditate on Ajita, who resembles an emerald and is the sole Lord of the world and the essence of beauty. In his arms he bears the discus and conch and displays the gestures of granting boons and dispelling fear. Delightful and accompanied by Bhaiṣmī and Satyā, he bestows all things and is the Lord of Indirā. (40)
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सकामः स्वयमुद्देशी नत्यन्तोयं षडक्षरः। तदादिरपि सर्वेष्टचिन्तामणिरुदाहृतः ॥४१॥
This six-syllabled mantra is accompanied by the Kāma seed, designates the deity itself, and ends with obeisance. A mantra beginning with it is also said to be a wish-fulfilling gem that grants every desired object. (41)
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दृष्टार्थ एव मन्त्राणां कलौ वीर्यं तिरस्कृतम्। तत्राप्युद्दीप्तवीर्या हि मन्त्रा अत्र प्रकीर्तिताः ॥ वासिष्ठवृष्णिप्रवरमन्त्रास्तत्रापि वीर्यदाः ॥४२॥
In the Kali age, the potency of mantras is suppressed only with regard to perceptible results. Nevertheless, mantras of heightened potency are proclaimed here even for that age, and among them the Vāsiṣṭha and Vṛṣṇipravara mantras bestow potency. (42)
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स्वयं वेदपदारूढः पूर्ववर्णपुरःसरः। नत्यन्तोष्टाक्षरो मन्त्रो प्रियो विज्ञानगोपतेः ॥४३॥
The mantra itself is contained in a Vedic word, is preceded by the foregoing syllable, ends with an obeisance, and consists of eight syllables. It is dear to the protector of knowledge. (43)
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व्याख्याश्रीसर्वविज्ञानकवितादिगुणप्रदः। वादे विजयदो नित्यं यथा युद्धे नृकेसरी ॥४४॥
It bestows skill in exposition, prosperity, comprehensive knowledge, poetic ability, and other qualities. It always grants victory in debate, just as Nṛkeśarin grants victory in battle. (44)
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विज्ञानरोचिः परिपूरितान्तबाह्याण्डकोशं हरितोपलाभम्। तर्काभयेतं विधिशर्वपूर्वगीर्वाणविज्ञानदमानतोस्मि ॥४५॥
I bow to him whose radiance of knowledge completely fills the inner and outer cosmic spheres, who resembles an emerald, is fearless in reasoning, and imparts knowledge to the gods beginning with Brahmā and Śiva. (45)
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ज्ञानानन्दपुरःपूर्णो विद्महे धीमहे तथा। तन्नः प्रेरणमध्ये तु व्यासो मन्त्राधिपाधिपः ॥४६॥
We know him as full, with knowledge and bliss foremost, and likewise meditate on him. In the expression “may he inspire us,” Vyāsa, lord of the lords of mantras, stands in the middle. (46)
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आदिबीजं स्थिरादोषज्ञानबीजं विमुक्तिदम्। सर्वपापक्षयकरं सर्वव्याधिविनाशनम् ॥४७॥
The primordial seed syllable is the seed of steadfast, faultless knowledge. It grants liberation, eradicates every sin, and destroys every disease. (47)
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ध्यायेच्छशाङ्कशतकोट्यतिसौख्यकान्तिं संसिच्यमानममृतोरुघटैः सुरेशैः। वर्णाभिमानिभिरजेशमुखैः सहैव पञ्चाशता प्रतिगिरन्तमशेषविद्याः ॥४८॥
One should meditate on him whose supremely delightful radiance equals that of a hundred crores of moons, whom divine lords sprinkle with nectar from great jars, and who, together with the fifty presiding deities of the phonemes headed by Aja and Īśa, recites every branch of knowledge. (48)
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सोद्देशस्तु स्वयं दीर्घपूर्वाद्यार्णो नमोयुतः। सर्वविद्याप्रदोष्टार्णः प्रतिवादिजयप्रदः ॥ विमुक्तिसाधनः कीर्तिबुद्धिस्थैर्यप्रदः सदा ॥४९॥
The mantra itself bears the designation, has its initial syllable prefixed in its long form, and is joined with namaḥ. Consisting of eight syllables, it bestows all knowledge and victory over opponents in debate; it is a means to liberation and always grants fame, intelligence, and steadfastness. (49)
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वन्दे तुरङ्गवदनं शशिबिम्बसंस्थं चन्द्रावदातममितात्मकरैः समन्तात्। अण्डान्तरं बहिरपि प्रतिभासयन्तं शङ्खाक्षपुस्तकसुबोधयुताब्जबाहुम् ॥५०॥
नस्तो मुखादपि निरन्तरमुद्गिरन्तं विद्या अशेषत उताब्जभवेशमुख्यैः। संसेव्यमानमतिभक्तिभरावनम्रैर्लक्ष्म्यामृतेन सततं परिषिच्यमानम् ॥५१॥
I venerate the horse-faced one who dwells within the orb of the moon and is radiantly white like the moon; whose boundless rays illumine the interior of the cosmic egg and even what lies beyond it; whose lotus-like arms bear a conch, rosary, book, and gesture of clear instruction; who continuously pours forth every branch of knowledge from his nose and mouth; whom Brahmā, Īśa, and others serve reverently, bowing low under the weight of intense devotion; and whom Lakṣmī constantly bathes in nectar. (50–51)
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स्वयमुद्देशवान् पूर्ववर्णपूर्वो नमोयुतः। सतारोष्टाक्षरश्चैव नवार्णश्च मनू स्मृतौ ॥५२॥
Two mantras are traditionally taught. The first contains its own designation, is prefixed by the preceding phoneme, joined with namaḥ, accompanied by the Tāra syllable, and consists of eight syllables; the second consists of nine phonemes. (52)
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प्रोद्यद्दिवाकरसमानतनुं सहस्रसूर्योरुदीधितिभिराप्तसमस्तलोकम्। ज्ञानाभयाङ्कितकरं कपिलं च दत्तं ध्यायेदजादिसमितिं प्रतिबोधयन्तम् ॥५३॥
One should meditate on Kapila and Datta, each with a form like the rising sun, pervading all the worlds with the vast radiance of a thousand suns, with hands bearing the signs of knowledge and fearlessness, and enlightening the assembly of Aja and the others. (53)
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अधृष्यताज्ञानमोक्षप्रदौ भक्तेष्विमौ सदा। सूक्तं दीर्घतमोदृष्टं विष्णोर्नु कं इति प्रभोः ॥५४॥
सर्वार्थदं गार्त्समदं यो जात इति चापरम्। वासिष्ठं च परो मात्रयेति ज्ञानविमुक्तिदम् ॥५५॥
भौवनीयं सर्वकाममोक्षदं य इमेत्यपि। एवमेवाखिला वेदा ज्ञातव्या विष्णुतत्पराः ॥५६॥
These two always grant devotees unassailability, knowledge, and liberation. There is the Lord’s hymn revealed to Dīrghatamas and entitled “Viṣṇor nu kam”; another Gārtsamada hymn, “He Who Was Born,” which grants every end; the Vāsiṣṭha hymn “Beyond Measure,” which grants knowledge and liberation; and the Bhauvanīya hymn “Ya ime,” which grants all desires and liberation. In precisely this way, all the Vedas should be understood as having Viṣṇu as their highest purport. (54–56)
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स्वदृष्टं सूक्तमखिलं कामदं हरितुष्टिदम्। वाचोम्भृण्याः श्रियोङ्गानि श्रीर्लक्ष्मीर्मेन्दिरा रमा ॥५७॥
The entire hymn that Vāc Ambhṛṇī herself saw grants desires and pleases Hari. Śrī, Lakṣmī, Mā, Indirā, and Ramā are the limbs of Śrī. (57)
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कौशेयपीतवसनामरविन्दनेत्रां पद्मद्वयाभयवरोद्यतपद्महस्ताम्। उद्यच्छतार्कसदृशीं परमाङ्कसंस्थां ध्यायेद्विधीशनुतपादयुगां जनित्रीम् ॥५८॥
One should meditate on the Mother, clad in yellow silk and lotus-eyed, whose raised lotus-like hands hold two lotuses and display the gestures of fearlessness and boon-bestowal. She resembles a hundred rising suns, is seated on the lap of the Supreme One, and has feet praised by Brahmā and Īśa. (58)
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लज्जाबीजं च तद्बीजं तस्या एवाभिधायकम्। पाशाङ्कुशौ रक्तवस्त्रं लज्जाबीजे विशिष्यते ॥५९॥
The Lajjā seed syllable is her own seed syllable and denotes her alone. For this seed syllable, the noose, goad, and red garments are specifically prescribed. (59)
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अमध्ययुग्मस्वरगतेनैवाङ्गमुदाहृतम्। सत्ताबीजं च दुर्बीजं तद्वदेव प्रकीर्तितम् ॥६०॥
The ancillary mantra is formed specifically with a non-medial, even-numbered vowel. The sattā and dur seed syllables are described in precisely the same way. (60)
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वर्णः श्यामो विशेषोत्र ताम्बूलं नीलमुत्पलम्। शङ्खचक्रौ तर्जनश्च शूलमित्यपरत्र च ॥६१॥
The complexion is dark. The distinctive attributes here are a betel leaf, a blue lotus, a conch and discus, a threatening gesture, and a trident; the same applies elsewhere. (61)
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नमोन्तं स्वेन सहितस्तदेवान्यो मनुः स्मृतः। दुर्गा त्रिष्टुप् कश्यपोक्ता तत्र वर्णोग्निवत् स्मृतः ॥६२॥
That same mantra, accompanied by its own seed syllable and ending with namaḥ, is regarded as another mantra. Durgā is its deity, Triṣṭubh its meter, and Kāśyapa its teacher; its color is said to resemble fire. (62)
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त्रिनेत्रत्वं च दुर्गायाः प्रायः सर्वत्र कथ्यते। पादैः समस्तेन तथा षड्वर्णेनाङ्गमुच्यते ॥६३॥
Durgā is said to have three eyes in almost every account. The aṅga is prescribed using the pādas, the complete mantra, and likewise the six-phoneme formula. (63)
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रमाया एव रूपाणि त्वेतानि हि विदो विदुः। मुख्यतो जामदग्न्यस्तु देवतास्य मनोः स्मृतः ॥६४॥
(64)
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हिरण्यगर्भसूक्तं च भृगुदृष्टं प्रकीर्तितम्। ब्रह्मधातृविरिञ्चाजपाद्मैरङ्गमुदाहृतम् ॥६५॥
The Hiraṇyagarbha hymn is also said to have been seen by Bhṛgu. Its ancillary element is formed with the names Brahmā, Dhātṛ, Viriñca, Aja, and Pādma. (65)
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ध्यायेन्निषण्णमजमच्युतनाभिपद्मे प्रोद्यद्दिवाकरसमूहनिकाशमग्र्यम्। मातृप्रकारकरमुत्तमकान्तिमद्भिर्वक्त्रैः सृजन्तमखिलैः परमार्थविद्याः ॥६६॥
One should meditate on Aja, seated in the lotus at Acyuta’s navel, radiant like a host of rising suns and preeminent. He fashions the forms of the Mothers and, through all his supremely radiant faces, brings forth every form of knowledge of ultimate reality. (66)
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स्वयमुद्देशनतिमांस्तस्य पञ्चाक्षरो मनुः। स्वयमेवापरोष्टार्णस्तादृशः सम्प्रकीर्तितः ॥६७॥
His five-syllable mantra itself contains both designation and salutation. Another eight-syllable mantra is proclaimed to be of the same kind. (67)
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बळाद्यं भृगुणा दृष्टं प्राणाग्नेः सूक्तमुच्यते। प्राणाद्यैः पञ्चभिस्तस्याप्यङ्गान्युक्तानि सूरिभिः ॥६८॥
The hymn beginning with baḷ, seen by Bhṛgu, is known as the hymn of Prāṇa as Agni. The sages have also prescribed its limbs using the five beginning with prāṇa. (68)
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उद्यद्रविप्रकरसन्निभमच्युताङ्के स्वासीनमस्य नुतिनित्यवचःप्रवृत्तिम्। ध्यायेद् गदाभयकरं सुकृताञ्जलिं तं प्राणं यथेष्टतनुमुन्नतकर्मशक्तिम् ॥६९॥
One should meditate on Prāṇa, radiant as a host of rising suns and seated comfortably on Acyuta’s lap. His speech is perpetually engaged in praise; he is depicted with a mace, the gesture of fearlessness, and hands properly joined in añjali. He assumes whatever form he desires and possesses exalted power of action. (69)
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प्राणाद्याः पञ्चमन्त्राश्च तस्य देवस्य वाचकाः। उच्यते हरिरप्येतैः साक्षान्नारायणादिकः ॥७०॥
The five mantras beginning with Prāṇa denote that deity. Hari himself, as Nārāyaṇa and the others, is also directly denoted by them. (70)
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ब्रह्माण्या अपि भारत्या गौरीर्यस्त इति श्रुतौ। मन्त्रौ दीर्घतमोदृष्टौ सर्वाभीष्टप्रदायकौ ॥७१॥
For Brahmāṇī, who is also Bhāratī, the two Śruti mantras entitled “Gaurī” and “That Which Is Yours,” seen by Dīrghatamas, grant everything desired. (71)
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उद्यद्दिवाकरसमूहनिभां स्वभर्तुरङ्केस्थितामभयसद्वरबाहुयुग्माम्। मुद्रां च तत्त्वदृशये वरपुस्तकं च दोर्युग्मकेन दधतीं स्मरतात्मविद्याम् ॥७२॥
Meditate on Knowledge of the Self, radiant as a host of rising suns and seated on her husband’s lap. With one pair of arms she displays fearlessness and grants an auspicious boon; with the other, she makes the gesture for the vision of reality and holds an excellent book. (72)
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पादैर्व्यस्तैः समस्तैश्च तदङ्गानि विदो विदुः। स्वयमुद्देशनत्यन्तौ मन्त्रौ द्वावपरौ तयोः ॥७३॥
Those who know identify its limbs from the pādas, taken both separately and together. The two additional mantras associated with those two end respectively in uddeśa and nati. (73)
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मन्त्राः ह्येते हरेः प्रीतिदायकाः सर्वकामदाः। इष्टं देवं हरिः साक्षाल्लक्ष्मीर्भाग्यस्य देवता ॥ गुरुर्ब्रह्माऽथ वायुर्वा विद्यादेव्यौ प्रकीर्तिते ॥७४॥
These mantras delight Hari and grant all desires. Hari himself is the chosen deity, and Lakṣmī is the deity of fortune. The guru and Brahmā—or, alternatively, Vāyu—are proclaimed as the two deities of knowledge. (74)
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तस्मादेते प्रिया विष्णोरन्तरङ्गतया सदा। ज्ञेयाश्चैव प्रपूज्याश्च विष्णोः प्रीतिमभीप्सता ॥७५॥
Because of their intimate status, they are always dear to Viṣṇu. Anyone who seeks Viṣṇu’s favor should therefore know and duly worship them. (75)
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उद्देशनतियुङ्मन्त्रः स्वयमेव शिवस्य तु। वर्णैरेतैस्तदङ्गानि वामदेवो मुनिः स्मृतः ॥ पङ्क्तिशब्दार्थविज्ञाने न हि छन्दसि संशयः ॥७६॥
Śiva’s mantra itself includes both designation and obeisance, and its auxiliary formulas are formed from these syllables. Vāmadeva is traditionally regarded as its seer. Once the meaning of the term Paṅkti is understood, there can be no doubt about the meter. (76)
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ध्येयः पञ्चमुखो रुद्रः स्फटिकामलकान्तिमान्। विद्युच्छुभ्रासितरजःश्यामान्यस्य मुखानि च ॥ जटावबद्धेन्दुकलः प्रियायुङ् नागभूषणः ॥७७॥
Rudra should be meditated upon as five-faced and possessing the immaculate radiance of crystal. His faces are lightning-colored, white, black, dust-colored, and dark. He bears the crescent moon in his matted locks, is accompanied by his beloved, and is adorned with serpents. (77)
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मन्त्रेष्वेतेषु सर्वेषु वाच्यस्तारेण केशवः। अन्तर्यामितया ध्येयः सर्वदेवेषु सर्वदा ॥७८॥
In all these mantras, Keśava is denoted by the Tāra syllable. He should always be meditated upon as the inner controller within every deity. (78)
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स एव वनितालिङ्गः पार्वत्याः मनुरुच्यते। गौरी वराभयकरा ध्येया पीताम्बरा च सा ॥७९॥
That same mantra, bearing the feminine marker, is known as Pārvatī’s mantra. She should be meditated upon as Gaurī, clad in yellow garments and displaying the gestures of boon-granting and fearlessness. (79)
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स्वयमुद्देशनत्यन्तः पूर्वपूर्वः षडक्षरः। सनत्कुमारदृष्टोयं मन्त्रः शेषस्य कामदः ॥८०॥
This six-syllable mantra directly designates him, ends with a salutation, and is preceded by the element mentioned above. Seen by Sanatkumāra, this mantra of Śeṣa grants desires. (80)
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दधानो हलसौनन्दौ श्वेतवर्णः कृताञ्जलिः। सहस्रमूर्धाद्वितीयकर्णभूषः प्रियायुतः ॥ वनमाली नीलवासा ध्येयो विष्णोस्तु पृष्ठतः ॥८१॥
One should meditate on him behind Viṣṇu. White in complexion and thousand-headed, he holds the plough and Saunanda and joins his hands reverentially. He wears peerless earrings, is accompanied by his beloved, bears a garland of forest flowers, and is clad in blue. (81)
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व्यत्यस्तपक्षितारौ च स्वाहान्तो गारुडो मनुः। काश्यपोऽस्य मुनिर्ध्येयो सुधापूर्णं हिरण्मयम् ॥८२॥
दधानः कुम्भमभयं पीतशुक्लारुणो हरिः। कृष्णश्चाजानुतो नाभेः कण्ठात् कादन्त एव च ॥८३॥
The Gāruḍa mantra places the elements pakṣi and tāra in reverse order and ends with svāhā. Its seer is Kāśyapa. Hari should be meditated upon holding a golden pot filled with nectar and displaying the gesture of fearlessness. He is yellow up to the knees, white from the knees to the navel, red from the navel to the throat, and black from the throat to the very crown of his head. (82–83)
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प्रियायुक् पुरतो विष्णोः पक्षतुण्डसमन्वितः। जङ्गमस्थावरविषहृदयं सर्वकामदः ॥८४॥
The Gāruḍa mantra consists of pakṣi and tāra in reverse order and ends with svāhā. Its seer is Kāśyapa. Hari should be visualized before Viṣṇu, accompanied by his beloved and endowed with wings and a beak. He holds a golden pot filled with nectar and displays the gesture of fearlessness. He is yellow down to the knees, white from the knees to the navel, red from the navel to the throat, and black from the throat to the crown of his head. He removes poison of animate and inanimate origin and grants every desire. (84)
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मन्त्राश्च लोकपालानां नमोन्तः सर्वकामदाः। पीतरक्तासितश्वेतरक्तशुक्लाश्च वर्णतः ॥८५॥
The mantras of the world-protectors end with namaḥ, “obeisance,” and grant every desire. The world-protectors are respectively yellow, red, black, white, red, and pure white. (85)
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सप्रियाः साभयाः वज्रशक्तिदण्डासिपाशिनः। गदाकुमुदशूलर्ष्टिखङ्गिनो भूषणोज्ज्वलाः ॥८६॥
Accompanied by their consorts and displaying the gesture of fearlessness, they bear the thunderbolt, spear, staff, sword, noose, mace, water lily, trident, lance, and broadsword, and shine with radiant ornaments. (86)
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अग्निश्च स्वयमुद्देशी सनमः स्कन्दवाचकः। कौशिकोस्य मुनिर्वह्निवर्णः षण्मुख उज्ज्वलः। धनुःशक्तिधरो ध्येयो कामदो भयनाशनः ॥८७॥
The word Agni itself serves as the designation; when followed by namaḥ, it denotes Skanda. The mantra’s seer is Kauśika. Skanda should be visualized as fire-colored, six-faced, and radiant, bearing a bow and spear. He grants desires and dispels fear. (87)
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ह्रस्वः कृपालुः सेतश्च स्वयमन्यः स्वयं तथा। सतारोष्टाक्षरः सौरः क्रमव्युत्क्रमतः पदैः ॥८८॥
अङ्गानि पद्मयुगलधरो ध्येयोरुणो रविः। सर्वव्याधिहरः श्रीदो वृष्टिदोयं मनुः स्मृतः ॥८९॥
The words are “the short one,” “the compassionate one,” and “the white one”; then “oneself,” “another,” and again “oneself.” Together with Tārā, these constitute the eight-syllable solar mantra, whose ancillary formulas are formed by arranging the words in forward and reverse order. The red Sun should be visualized holding a pair of lotuses. This mantra is said to cure every disease, bestow prosperity, and bring rain. (88–89)
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मोनयदासाप्रप्रक्षि व्यत्यस्तो विघ्नराण्मनुः। रक्ताम्बरो रक्ततनू रक्तमाल्यानुलेपनः ॥९०॥
The reversed syllabic sequence mo-na-ya-dā-sā-pra-pra-kṣi is Vighnarāj’s mantra. His garments and body are red, and he wears red garlands and unguents. (90)
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महोदरो गजमुखः पाशदन्ताङ्कुशाभये। बिभ्रद्ध्येयो विघ्नहरः कामदस्त्वरया ह्ययम् ॥९१॥
He should be visualized as large-bellied and elephant-faced, bearing a noose, tusk, goad, and the gesture of fearlessness. He removes obstacles and swiftly grants desires. (91)
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तत्र तत्र स्थितो विष्णुस्तत्तच्छक्तीः प्रबोधयन्। एक एव महाशक्तिः कुरुते सर्वमञ्जसा ॥९२॥
Viṣṇu is present in each respective place, awakening its particular powers. He alone possesses immense power and readily accomplishes everything. (92)
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स्वयमुद्देशवान् पूर्वपूर्वो हृदयसंयुतः। धान्वतरो महामन्त्रः संसृतिव्याधिनाशनः ॥ अत्रोक्तसर्वमन्त्राणां नायकोपलसन्निभः ॥९३॥
Each preceding mantra has its own specification and is joined to the hṛdaya mantra. The great Dhanvantari mantra destroys the disease of transmigration. Resembling a jewel, it is the foremost of all the mantras taught here. (93)
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चन्द्रौघकान्तिममृतात्मकरैर्जगन्ति सञ्जीवयन्तममितात्मसुखं परेशम्। ज्ञानं सुधाकलशमेव च सन्दधानं शीतांशुमण्डलगतं स्मरतात्मसंस्थम् ॥९४॥
Meditate on the Supreme Lord, whose radiance resembles a multitude of moons and whose inherent bliss is immeasurable. With rays whose essence is nectar, he revives the worlds. He holds knowledge and the very jar of nectar, abides within the lunar disc, and is established within oneself. (94)
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मूर्ध्नि स्थितादमुत एव सुधां स्रवन्तीं भ्रूमध्यगाच्च तत एव च तालुसंस्थात्। हार्दाच्च नाभिसदनादधरस्थिताच्च ध्यात्वाभिपूरिततनुर्दुरितानि हन्यात् ॥९५॥
Meditate on the nectar flowing from the deity at the crown of the head, the midpoint of the brows, the palate, the heart, the navel, and the region below. By filling the entire body with this nectar, one should destroy one’s sins. (95)
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अज्ञानदुःखभयरोगमहाविषाणि योगोयमाशु विनिहन्ति सुखं च दद्यात्। उन्मादविभ्रमहरः परश्च सान्द्रस्वानन्दमेव पदमापयति स्म नित्यम् ॥९६॥
This supreme yoga swiftly destroys ignorance, suffering, fear, disease, and deadly poisons, and bestows happiness. Dispelling madness and delusion, it always leads one to the state of nothing but intense self-bliss. (96)
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ध्यात्वैव हस्ततलगं स्वमृतं स्रवन्तं देवं स यस्य शिरसि स्वकरं निधाय। आवर्तयेन्मनुमिमं स च वीतरोगः पापादपैति मनसा यदि भक्तिनम्रः ॥९७॥
After meditating on the deity in the palm of his hand, streaming forth his own nectar, the practitioner should place that hand on the other person’s head and repeat this mantra. If that person inwardly bows with devotion, he becomes free from disease and escapes sin. (97)
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शतं सहस्रमयुतं लक्षं वारोगसङ्क्षयात्। इममेव जपेन्मन्त्रं साधूनां दुःखशान्तये ॥९८॥
To relieve the suffering of the virtuous, one should repeat this very mantra one hundred, one thousand, ten thousand, or one hundred thousand times, until the disease is eradicated. (98)
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ज्वरदाहादिशान्त्यर्थं तर्पयेन्मनुनामुना। ध्यात्वा हरिं जले सप्तरात्राज्जूर्तिर्विनश्यति ॥९९॥
To alleviate fever, burning, and similar afflictions, one should meditate on Hari in the water and perform a libation with this mantra. After seven nights, the fever disappears. (99)
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अयुतामृतसमिद्धोमाद् गोघृतक्षीरसंयुतात्। सर्वरोगा विनश्यन्ति विमुखो न हरेर्यदि ॥१००॥
By making a fire offering of ten thousand amṛtā fuel sticks with cow’s ghee and milk, one destroys every disease, provided one is not averse to Hari. (100)
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भूताभिचारशान्त्यर्थमपामार्गाहुतिक्रिया। द्विगुणामृतया पश्चात् केवलेन घृतेन वा ॥१०१॥
To pacify spirits and hostile sorcery, one should perform the rite of offering apāmārga, followed by offerings of twice as much amṛtā or of ghee alone. (101)
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आयुर्विवृद्धये नित्यं जन्मनक्षत्र एव वा। चतुश्चतुर्भिदूर्वाभिः क्षीराज्याक्ताभिरिष्यते ॥१०२॥
To increase one's lifespan, this rite is prescribed either daily or only on one's natal asterism, using dūrvā blades four at a time, anointed with milk and ghee. (102)
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सर्वक्रिया हरौ भक्ते हरिभक्तैः स्वनुष्ठिताः। गुरुभक्तैः सदाचारैः फलन्त्यद्धा न चान्यथा ॥१०३॥
When Hari is worshiped, all rites bear fruit only if they are properly performed by devotees of Hari who are devoted to their guru and conduct themselves well. (103)
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ब्रह्मान्ताः गुरवश्चैव सम्प्रदायप्रवर्तकाः। तत्तद्गुणानुसारेण पूज्याः मान्याश्च सर्वशः ॥१०४॥
All teachers, up to and including Brahmā, as well as the founders of the tradition, should be worshiped and honored in every respect according to their respective qualities. (104)
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सर्वेभ्योऽप्यधिका भक्तिर्विष्णौ स्यादतिनिश्चला। लक्ष्मीब्रह्मादिषु ततः क्रमेण स्यात् सुभाविता। एवं विद्याः फलिष्यन्ति नान्यथा तु कथञ्चन ॥१०५॥
Devotion to Viṣṇu should be greater than devotion to anyone else and utterly unwavering. Devotion to Lakṣmī, Brahmā, and the others should then be carefully cultivated in due order. Only in this way will the disciplines of knowledge bear fruit. (105)
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शुभान् ध्यायन्ति ये कामान् गुरुदेवप्रसादजान्। इतरानात्मपापोत्थांस्तेषां विद्या फलिष्यति ॥१०६॥
Knowledge will bear fruit for those who regard auspicious desires as arising from the grace of the teacher and the deity, and other desires as arising from their own sin. (106)
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मुक्तावपि च संसारे नात्मनो विष्णुतां क्वचित्। ब्रह्मरुद्रादिभावं वा साम्यं वाधिक्यमेव वा ॥१०७॥
अतद्वशत्वमथवा यः स्मरेत् स तु सिद्धिभाक्। नान्यथा सिद्धिमाप्नोति कल्पकोटिशतैरपि ॥१०८॥
One who never conceives of himself, whether in saṃsāra or even in liberation, as Viṣṇu, as having the status of Brahmā, Rudra, or any other deity, as enjoying equality or superiority, or as being beyond Viṣṇu's control, attains success. Otherwise, one will not attain success even in hundreds of crores of kalpas. (107–108)
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स्मृत्वा गुरुं पूर्वगुरुमादिमूलगुरूंस्तथा। देवतां वासुदेवं च विद्याभ्यासी तु सिद्धिभाक् ॥१०९॥
After remembering the guru, the preceding guru, the primordial root gurus, and likewise the deity Vāsudeva, the practitioner of the vidyā attains accomplishment. (109)
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अवज्ञाता गुरूणां च देवतानां न सिद्ध्यति। प्रयाति च तमो घोरं मन्त्रावज्ञाकृदेव च ॥११०॥
One who shows contempt for teachers and deities does not attain accomplishment, while one who shows contempt for the mantra falls into terrible darkness. (110)
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यस्तारतम्यवेत्ता स्याद् गुरूणां देवतास्वपि। भक्तिमान् गुरुदेवेषु तद्भक्तेषु च सिद्ध्यति ॥१११॥
One who understands the hierarchy among teachers and deities and is devoted to them and their devotees attains perfection. (111)
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गुरुदेवप्रतीपानां विमुखस्तत्प्रिये रतः। अकामक्रोधलोभश्च न चिरात् सिद्धिमाप्नुयात् ॥११२॥
One who shuns those opposed to gurus and deities, is devoted to what is dear to them, and is free from desire, anger, and greed soon attains perfection. (112)
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सकामेभ्योमितगुणा याकामैस्तु कृता क्रिया। तस्मादकाम एवालं भजेद्विष्णुं सनातनम् ॥११३॥
A rite performed without desire is immeasurably superior to one performed with desire. Therefore, only a person free from desire should worship the eternal Viṣṇu wholeheartedly. (113)
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अयं मे हस्त इति च मन्त्रः पूर्वोक्तवत्स्मृतः। अत्रोक्तास्तु क्रियाः सर्वमन्त्रेष्वप्युपलक्षणम् ॥११४॥
The mantra “This is my hand” should be understood as described earlier. The rites presented here are likewise representative of those used with all mantras. (114)
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विजयस्तम्भनादीनि नारसिंहैर्विशेषतः। जामदग्न्यैश्च कार्याणि राघवैर्यादवैरपि ॥ वाराहैः स्तम्भनं क्षिप्रं श्रीकराः कथिताः पुरा ॥११५॥
Rites for victory, immobilization, and similar purposes should be performed especially with Narasiṃha mantras, but may also be performed with Jāmadagnya, Rāghava, and Yādava mantras. Varāha mantras swiftly bring about immobilization. Prosperity-producing mantras were described earlier. (115)
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बहुबाहुं महाकायमुद्युक्तं चोद्यतायुधम्। स्मरन् विजयमाप्नोति स्तम्भनादींश्च कारयेत् ॥११६॥
By remembering the many-armed, immense-bodied figure, poised for action with his weapon raised, one attains victory; immobilization and similar effects should also be brought about in this way. (116)
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वसुपूर्णकरं रत्नपर्वतस्थं विभावयन्। वसुसिद्धिमवाप्नोति सेव्यमानमजादिभिः ॥ श्रिया विभूतिभिर्युक्तं भावयन् भूतिमाप्नुयात् ॥११७॥
By visualizing him with his hand full of riches, standing on a mountain of jewels and attended by Aja and others, one acquires wealth. By contemplating him as endowed with Śrī and powers, one attains prosperity. (117)
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यद्यन्मनोगतं तस्य तत्तदाप्नोत्यसंशयम्। तथा तथा हरिं ध्यायन् क्रियास्तास्ताश्च साधयन् ॥११८॥
By meditating on Hari in the appropriate manner and performing the corresponding rites, one undoubtedly obtains whatever one has in mind. (118)
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श्रिये पद्मानि जुहुयात् सम्प्रीत्या उत्पलानि च। शरान् जयाय जुहुयादभिमन्त्र्य प्रयोजयेत् ॥११९॥
For prosperity, one should devoutly offer lotuses and blue lotuses as oblations. For victory, one should offer arrows, consecrate them with a mantra, and then employ them. (119)
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विद्यायै मन्त्रितं वारि वचां वा तुलसीमपि। ब्राह्मीं घृतं सुवर्णं वा शतावृत्त्या तु नित्यशः ॥१२०॥
For learning, one should make a daily offering of mantra-consecrated water, vacā root, tulasī, brāhmī, ghee, or gold, accompanied by one hundred repetitions. (120)
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अकुर्वंश्च क्रिया भक्त्या निरपेक्षो भजन् हरिम्। सर्वमेतदवाप्नोति विशेषेण न संशयः ॥१२१॥
Even without performing these rites, one who worships Hari with devotion and without expectation obtains all these results in exceptional measure; there is no doubt. (121)
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सृष्टिस्थितलयन्यासाः प्रातिलोम्यानुलोम्यतः। स्थित्यन्ता एव वर्णानां श्रेष्ठा एव चतुर्दश ॥ संहृत्यन्ता मोक्षिणां तु एकविंशतिरेव वा ॥१२२॥
The nyāsas of creation, preservation, and dissolution are performed in reverse and forward order. For the letters, the best forms are the fourteen that end with preservation; alternatively, for seekers of liberation, they are the twenty-one that end with withdrawal. (122)
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पादहृत्केषु नाभ्यास्ययुक्तं च सललाटकम्। सनासिकादृग्जान्वोश्च सश्रोत्रं सोरुकं तथा ॥१२३॥
सोरस्कं च सकण्ठं च सभुजद्वयमेव च। सगण्डयुग्मं सालीकं सतुण्डं क्रोडकं तथा ॥१२४॥
The prescribed locations include the feet, heart, navel, mouth, forehead, nose, eyes, both knees, ears, thighs, chest, neck, both arms, both cheeks, forehead, mouth, and bosom. (123–124)
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समूलं च सगुह्यं च सपार्श्वद्वयमेव च। सदोर्द्वयं व्यापकं च गलपार्श्वद्वयं तथा ॥१२५॥
ककुत्स्तनद्वयेनापि पृष्ठभागेन सर्वशः। न्यासो यथाक्रमं प्रोक्तो मन्त्रेष्वेतेषु कृत्स्नशः ॥१२६॥
They also include the root, the private parts, both flanks, both arms, a placement extending throughout, both sides of the neck, the nape, both breasts, and the entire back. The nyāsa for these mantras has thus been fully prescribed in the proper sequence. (125–126)
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प्रतिमायामात्मनि च न्यासोयं सन्निधानकृत्। बीजान्तःसाध्यमध्यं च विभक्तदलमन्त्रयुक् ॥१२७॥
वर्णानुप्रतिलोमेन वृत्तं भूपुरसंयुतम्। बीजसन्दृब्धकोणं च यन्त्रं रक्षादिसाधनम् ॥१२८॥
This nyāsa, performed on an image and on oneself, brings about presence. A yantra with a seed syllable in its interior, the intended object at its center, mantras distributed among its petals, a circle of letters in forward and reverse order, an outer square enclosure, and seed syllables interwoven at its angles serves as a means of protection and similar purposes. (127–128)
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समं तत्सर्वमन्त्रेषु जप्तं धार्यं तु वा भुवि। विलिख्य मण्डले वा तत्पूजयेद्धरिमञ्जसा ॥१२९॥
This applies equally to all mantras. Once recited over, the yantra should be worn; alternatively, one should draw it on the ground or in a maṇḍala and then duly worship Hari. (129)
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प्रतिमोक्तलक्षणैर्यावद्युक्त आचार्य उत्तमः। सर्ववित् तपसा युक्त आज्ञाशक्तियुतो हरेः ॥१३०॥
यावद्भक्तो यथा लब्धैर्गुणैर्युक्तोथ वैष्णवः। गुरुः सत्सम्प्रदायज्ञस्तारतम्येन सिद्धिदः ॥१३१॥
The more fully an excellent ācārya possesses the characteristics prescribed for an image, complete knowledge, austerity, and Hari’s authorization and power, and the more devoted and endowed with acquired virtues he is as a Vaiṣṇava, with knowledge of the true tradition, the greater the attainment he bestows. (130–131)
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उत्तमादुत्तमा सिद्धिर्धर्ममोक्षेषु स्फुटम्। तस्मादुत्तम आचार्ये लब्धे नातोवरं व्रजेत् ॥१३२॥
Clearly, superior attainment in dharma and liberation comes from a superior teacher. Therefore, once one has found an excellent teacher, one should not turn to an inferior one. (132)
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एकस्य शिष्यतां प्राप्य तदाज्ञां न विना समम्। अवरं वा व्रजेदुच्चगुणश्चेन्नैव दुष्यति ॥१३३॥
Having become one teacher’s disciple, one should not approach a teacher of equal or inferior qualities without the first teacher’s permission. If the other teacher has superior qualities, however, one incurs no fault. (133)
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विशेषतो गुणश्च स्याद् देवेष्वप्येवमेव हि। तस्मादुत्तममाचार्यं देवेशं चाश्रयेद्धरिम् ॥१३४॥
Superior qualities may likewise be found even among the gods. Therefore, one should take refuge in Hari, the supreme teacher and Lord of the gods. (134)
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अपरोक्षदृशेरेव यस्मान्मोक्षो न चान्यथा। अपरोक्षदृशिश्चैव श्रवणान्मननादनु ॥ सम्यङ्निश्चिततत्त्वस्य निदिध्यासनया भवेत् ॥१३५॥
Since liberation comes only through direct vision and in no other way, direct vision may arise through sustained contemplation in one who has correctly ascertained reality through hearing and reflection. (135)
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द्विविधा सा च सम्प्रोक्ता विष्णुशास्त्रावमर्शनम्। एकं ध्यानं हरेरन्यच्चत्वार्यङ्गानि तस्य च ॥ यमाश्च नियमाश्चासा प्राणायाम इतीरितः ॥१३६॥
This contemplation is said to be of two kinds: examination of scripture concerning Viṣṇu and meditation on Hari. The latter has four limbs: restraints, observances, posture, and regulation of the breath. (136)
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अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहौ। यमाः शौचं तपस्तुष्टिः स्वाध्यायो हरिपूजनम् ॥ नियमा वीरपद्मे च स्वस्तिकाद्यानि चासनम् ॥१३७॥
Non-injury, truthfulness, non-stealing, chastity, and non-possession are the restraints; purity, austerity, contentment, self-study, and worship of Hari are the observances. The postures include Vīra, Padma, Svastika, and others. (137)
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रेचकः पूरकश्चैव कुम्भकश्च त्रिधा स्मृतः। प्राणायामः स्मृतिं विष्णोर्विना नियम उच्यते ॥१३८॥
Breath control is traditionally said to have three forms: exhalation, inhalation, and retention. Breath control without remembrance of Viṣṇu is classified as a niyama. (138)
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अधीतिस्मृतियुक्तो हि निदिध्यासनमेव हि। प्राणायामेपि विष्णोर्यत्स्मरणं ध्यानमेव हि ॥१३९॥
Prāṇāyāma accompanied by study and recollection is itself sustained contemplation, for any remembrance of Viṣṇu that occurs during prāṇāyāma is itself meditation. (139)
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आसा शौचं प्राणायामो निष्परिग्रहपूर्वकाः। तपआद्याः क्रमात् सर्व उत्तरोत्तरतोधिकाः ॥ सर्वस्माच्छ्रवणाद्यास्तु मुख्या मुक्तिप्रसाधने ॥१४०॥
Posture, purity, breath control, non-possession, and the practices beginning with austerity form a sequence in which each is superior to the one before it. Above them all, however, hearing and the practices beginning with it are the principal means of attaining liberation. (140)
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अज्ञस्य श्रवणं श्रेष्ठमयुक्तेर्मननं तथा। ध्यानं निश्चिततत्त्वस्य तस्माच्छास्त्रावमर्शनम् ॥१४१॥
वरं दशगुणं तस्मात् व्याख्यैकस्य शतोत्तरा। अपरोक्षदृशाप्येषा कर्तव्या विष्णुतुष्टिदा ॥१४२॥
For one who is ignorant, hearing is best; for one lacking reasoning, reflection is best; and for one who has ascertained reality, meditation is best. Examination of scripture is ten times better than meditation, and explaining it to even one person is a hundred times better than such examination. Even one who has attained direct vision should undertake this exposition, for it pleases Viṣṇu. (141–142)
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य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥१४३॥
Whoever expounds this supreme secret teaching among my devotees with supreme devotion to me will undoubtedly come to me alone. (143)
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न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥१४४॥
Among human beings, no one does anything more pleasing to me than he does, nor will anyone else on earth ever be dearer to me. (144)
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शौचासने त्वङ्गमात्रं न पृथङ्धर्मकारणम्। प्राणायामादयस्तुष्टिपर्यन्ता द्विगुणाधिकाः ॥१४५॥
Purity and posture, however, are merely auxiliary practices and do not independently produce dharma. Each of the practices from prāṇāyāma through contentment is twice as great as the one before it. (145)
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स्वाध्यायो कोटिगुणस्ततोनन्तगुणा हरेः। पूजातस्त्रिगुणं ध्यानमिति धर्मक्रमः स्मृतः ॥१४६॥
The recitation and study of sacred texts is ten million times greater than contentment; worship of Hari is infinitely greater still, and meditation is three times greater than worship. This is the traditionally taught hierarchy of religious practices. (146)
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ऊर्वोरधः पदोरूर्ध्वं त्रिभागेनेति च त्रिधा। आसनत्रयमुद्दिष्टं मन्त्रस्मरणपूर्वकम् ॥१४७॥
The three seated postures are prescribed in three forms, divided into three parts below the thighs and above the feet, with remembrance of the mantra beforehand. (147)
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द्विगुणोत्तरं रेचकादि षोडशादिक्रमेण तु। मात्राणां ह्रस्ववर्णस्य कालो मात्रेति शब्द्यते ॥१४८॥
Exhalation and the other phases each last twice as long as the preceding phase, in a sequence of mātrās beginning with sixteen. A mātrā is defined as the duration of a short vowel. (148)
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क्रमेणैवाभ्यसेन्मात्रावृद्धिमेकाग्रधीः पुनः। रेचयित्वा दक्षिणतः पूरयित्वा च वामतः ॥ कुम्भकश्च सुषुम्नायां विष्णुं वायुं च संस्मरेत् ॥१४९॥
With one-pointed attention, one should again practice increasing the number of mātrās strictly in sequence. One should exhale through the right side and inhale through the left; during retention, one should remember Viṣṇu and Vāyu in the suṣumnā. (149)
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मूलाधारं समारभ्य त्वामूर्धानमृजुस्थिता। मध्ये सुषुम्ना विज्ञेया वज्रिकार्या प्रकाशिनी ॥१५०॥
वैद्युता ब्रह्मनाडीति सैव पञ्चप्रभेदिनी। पृष्ठवामाग्रदक्षान्तर्भेदास्तेषु च क्रमेण तु ॥१५१॥
हरिर्नीलः सितः पिङ्गो लोहितश्चात्र केशवः। प्रद्युम्नादिस्वरूपेण ध्येयः सिद्धिमभीप्सता ॥१५२॥
Suṣumnā, however, runs straight through the center from the mūlādhāra to the crown of the head and is known as Vajrikā, Āryā, and Prakāśinī. This same lightning-like channel, called the Brahma channel, has five subdivisions: posterior, left, anterior, right, and inner. In these respectively, one who desires attainment should meditate on Keśava—in forms beginning with Pradyumna—as Hari, Nīla, Sita, Piṅga, and Lohita. (150–152)
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मूले च नाभौ हृदयेन्द्रयोनिभ्रूमध्यमूर्धि द्विषडन्तकेषु। चतुःषडष्टद्विचतुर्द्विषट्कदलेषु पद्मेषु सितारुणेषु ॥ पञ्चात्मकोसौ भगवान् सदैव ध्येयो हृदन्तान्यरुणानि तानि ॥१५३॥
This Lord, consisting of five forms, should always be meditated upon in the white and red lotuses located at the root, navel, heart, indrayoni, midpoint of the brows, and crown of the head. These lotuses have respectively four, six, eight, two, four, and twelve petals; those from the root through the heart are red. (153)
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त्रिकोणवह्नौ च षडस्रवायौ द्विस्तावदस्ररविवृत्तशशित्रिवह्नौ। वृत्ते विधावपि विचिन्त्यमिदं दशार्ध रूपं सितं तदखिलं हृदयात् परस्थम् ॥१५४॥
This fivefold form should be contemplated in the triangular fire, the six-angled wind, the twelve-angled sun, the circular moon, the threefold fire, and the circular Vidhi. The entire form situated above the heart is white. (154)
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इडा च पिङ्गला चैव वज्रिका धारिणी तथा। सुषुम्नायाश्चतुर्दिक्षु वज्रिकाद्यासु तत्र च ॥ चतुर्मूर्तिः स भगवान् हृदये संव्यवस्थितः ॥१५५॥
In the four directions around Suṣumnā lie Iḍā and Piṅgalā, as well as Vajrikā and Dhāriṇī. There, within Vajrikā and the others, the four-formed Lord is fully present in the heart. (155)
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द्वासप्ततिसहस्राणि नाड्योन्यास्तु प्रधानतः। बृहतीसहस्रस्पर्शानामृचां वाच्योत्र केशवः ॥१५६॥
The other principal nāḍīs number seventy-two thousand. Here Keśava is signified by the ṛcs whose extent is a thousand Bṛhatīs. (156)
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रूपाणां लक्षणं तेषां रहस्यत्वान्न कथ्यते। विष्णुना ब्रह्मणे प्रोक्तं ग्रन्थसङ्कोचतस्तथा ॥१५७॥
The defining characteristics of those forms, as taught by Viṣṇu to Brahmā, are not given because they are secret and because of the brevity of this text. (157)
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खण्डस्मृतिर्धारणा स्यादखण्डा ध्यानमुच्यते। अप्रयत्नात् समाधिश्च दर्शनं चिरया तया ॥ अथवा सततं शास्त्रविमर्शेन भविष्यति ॥१५८॥
Intermittent recollection is concentration, while unbroken recollection is called meditation. Absorption arises without effort. Vision comes either when that recollection has been sustained for a long time or through constant reflection on scripture. (158)
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परमस्नेहसंयुक्तयथार्थज्ञानतो भवेत्। सा भक्तिरिति विज्ञेया साधनं भोगमोक्षयोः ॥१५९॥
Devotion is that which arises from true knowledge joined with supreme love; it should be understood as the means to enjoyment and liberation. (159)
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मुख्यमेषैव नान्यत् स्यात् सर्वं व्यर्थं तया विना। सैकाप्यभीष्टफलदा मोक्षो दर्शनयुक्तया ॥१६०॥
This devotion alone is primary; nothing else is. Without it, everything else is fruitless. Even by itself, it grants the desired result; when joined with vision, it grants liberation. (160)
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दर्शनं तु तया हीनं व्यर्थमन्यत् किमुच्यते। योग्यं तु दर्शनं नैव तया हीनं भविष्यति ॥१६१॥
Direct vision without devotion is fruitless; what, then, need be said of anything else? Proper direct vision, however, will certainly never be devoid of devotion. (161)
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आनन्दचित्सदितिपूर्वगुणैः समस्तैर्मर्त्यादिभिर्विधिपरैर्भगवान् क्रमेण। ध्यातोधिकैरधिगुणोधिकमेव सौख्यं मुक्तौ ददाति सततं परमस्वरूपः ॥१६२॥
The Lord, whose essential nature is supreme and whose qualities are exalted, continually grants correspondingly greater happiness in liberation when he is meditated upon through all the qualities beginning with bliss, consciousness, and being by successively higher beings—mortals and others—who are devoted to the injunctions. (162)
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निर्दोषाखिलसम्पूर्णगुणेन हरिणा स्वयम्। ब्रह्मणे कथितात् तन्त्रसारादुद्धृत्य सादरम् ॥ आनन्दतीर्थमुनिना कृतो ग्रन्थोयमञ्जसा ॥१६३॥
The sage Ānandatīrtha duly composed this work by reverently excerpting it from the Tantrasāra, which Hari himself—faultless and complete in every good quality—taught to Brahmā. (163)
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ग्रन्थोयं पाठमात्रेण सकलाभीष्टसिद्धिदः। किमु ज्ञानादनुष्ठानादुभयस्मात् पुनः किमु ॥१६४॥
By mere recitation, this work bestows the attainment of every desired end. How much more does it bestow through knowledge or practice—and how much more again through both? (164)
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यस्य त्रीण्युदितानि वेदवचने रूपाणि दिव्यान्यलं बट् तद्दर्शतमित्थमेव निहितं देवस्य भर्गो महत्। वायो रामवचोनयं प्रथमकं पृक्षो द्वितीयं वपुः मध्वो यत्तु तृतीयमेतदमुना ग्रन्थः कृतः केशवे ॥१६५॥
A Vedic utterance proclaims Vāyu’s three supremely divine forms. How wondrous! The deity’s splendid and mighty radiance is concealed in precisely this manner: the form obedient to Rāma’s command is the first, Pṛkṣa is the second, and Madhva is the third. It was he who composed this treatise concerning Keśava. (165)
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अशेषदोषोज्झितपूर्णसद्गुणं सदा विशेषापगतोरुरूपम्। नमामि नारायणमप्रतीपं सदा प्रियेभ्यः प्रियमादरेण ॥१६६॥
With reverence, I always bow to Nārāyaṇa, who is free from every fault and complete in every good quality, whose vast form is forever without differentiation, who is adverse to none, and who is dearer than all who are dear. (166)
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इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते तन्त्रसारसङ्ग्रहे चतुर्थोध्यायः॥
Thus, the fourth chapter in the Tantrasārasaṅgraha composed by the venerable Ānandatīrtha Bhagavatpādācārya.
