Chapter Four (चतुर्थोध्यायः)

अथ विष्णूदिते तन्त्रसारे मन्त्रगणो हि यः। उदितः सङ्ग्रहेणासावुच्यतेऽखिलसाधकः ॥१॥

atha viṣṇūditē tantrasārē mantragaṇō hi yaḥ। uditaḥ saṅgrahēṇāsāvucyatē’khilasādhakaḥ ॥1॥

[अथ (atha) - now; विष्णु + उदिते (viṣṇu + uditē) - taught by Viṣṇu; तन्त्रसारे (tantrasārē) - in the Tantrasāra; मन्त्र + गणः (mantra + gaṇaḥ) - collection of mantras; हि (hi) - indeed; यः (yaḥ) - which; उदितः (uditaḥ) - was set forth; सङ्ग्रहेण (saṅgrahēṇa) - concisely; असौ (asau) - that; उच्यते (ucyatē) - is described; अखिल + साधकः (akhila + sādhakaḥ) - accomplishing everything;]

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॥

yāṣṭamastūyutōntēna samētaścaiva bhūbhr̥taḥ। bījaṁ namaśca bhagavān sōddēśyō rūpasaṁyutaḥ ॥2॥

[य-अष्टमः (ya-aṣṭamaḥ) - the eighth letter in the series beginning with ya; तु (tu) - then; ऊ-युतः (ū-yutaḥ) - joined with ū; अन्तेन (antēna) - with the final nasal marker; समेतः (samētaḥ) - combined; च (ca) - and; एव (ēva) - indeed; भूभृतः (bhūbhr̥taḥ) - of Bhūbhṛt; बीजम् (bījam) - seed syllable; नमः (namaḥ) - obeisance; च (ca) - and; भगवान् (bhagavān) - the Blessed Lord; सः (saḥ) - that expression; उद्देश्यः (uddēśyaḥ) - is to be stated; रूप-संयुतः (rūpa-saṁyutaḥ) - conjoined with form;]

स एव तादृशो लोकत्रयपालो भुवःपतेः। भावं मे देहि दान्ते तु दापय स्वाहया युतः ॥३॥

sa ēva tādr̥śō lōkatrayapālō bhuvaḥpatēḥ। bhāvaṁ mē dēhi dāntē tu dāpaya svāhayā yutaḥ ॥3॥

[सः + एव (saḥ + ēva) - that very mantra; तादृशः (tādr̥śaḥ) - of such a form; लोकत्रयपालः (lōkatrayapālaḥ) - protector of the three worlds; भुवः + पतेः (bhuvaḥ + patēḥ) - of the lord of the earth; भावम् (bhāvam) - disposition; मे (mē) - to me; देहि (dēhi) - give; द + अन्ते (da + antē) - at the end of the syllable द; तु (tu) - but; दापय (dāpaya) - cause to be given; स्वाहया (svāhayā) - with the svāhā formula; युतः (yutaḥ) - joined;]

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॥

manustasyāparastārabījōddēśanamōyutaḥ। namaḥ sōddēśabhagavān mahāśabdayutaśca saḥ ॥ tādr̥śaḥ svāhayā yuktō varāhasyāparō manuḥ ॥4॥

[मनुः (manuḥ) - mantra; तस्य (tasya) - of him; अपरः (aparaḥ) - another; तार-बीज (tāra-bīja) - having the tāra as its seed syllable; उद्देश (uddēśa) - designation; नमः-युतः (namaḥ-yutaḥ) - furnished with namaḥ; नमः (namaḥ) - the expression namaḥ; स-उद्देश (sa-uddēśa) - together with the designation; भगवान् (bhagavān) - the expression bhagavān; महा-शब्द-युतः (mahā-śabda-yutaḥ) - joined with the word mahā; च (ca) - and; सः (saḥ) - that mantra; तादृशः (tādr̥śaḥ) - so constituted; स्वाहया (svāhayā) - with svāhā; युक्तः (yuktaḥ) - joined; वराहस्य (varāhasya) - of Varāha; अपरः (aparaḥ) - another; मनुः (manuḥ) - mantra;]

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॥

śyāmaḥ sudarśanadarābhayasadvarētō bhūmyā yutō’khilanijōktaparigrahaiśca। dhyēyō nijaiśca tanubhiḥ sakalairupētaḥ kōlō hariḥ sakalavāñchitasiddhayē’jaḥ ॥5॥

[श्यामः (śyāmaḥ) - dark-hued; सुदर्शन + दर + अभय + सत्-वर + इतः (sudarśana + dara + abhaya + sat-vara + itaḥ) - endowed with the discus, conch, fearlessness, and an excellent boon; भूम्या (bhūmyā) - with Bhūmi; युतः (yutaḥ) - accompanied; अखिल + निज + उक्त + परिग्रहैः (akhila + nija + ukta + parigrahaiḥ) - with all the appurtenances specified as his own; च (ca) - and; ध्येयः (dhyēyaḥ) - is to be meditated upon; निजैः (nijaiḥ) - his own; च (ca) - and; तनुभिः (tanubhiḥ) - forms; सकलैः (sakalaiḥ) - all; उपेतः (upētaḥ) - attended by; कोलः (kōlaḥ) - the Boar; हरिः (hariḥ) - Hari; सकल + वाञ्छित + सिद्धये (sakala + vāñchita + siddhayē) - for the attainment of everything desired; अजः (ajaḥ) - the unborn one;]

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॥

vaiṣṇavānāṁ munirbrahmā mantrāṇāṁ varṇabhēdataḥ। jñēyaṁ chandō dēvataikastattadrūpō hariḥ paraḥ ॥6॥

[वैष्णवानाम् (vaiṣṇavānām) - of the Vaiṣṇava; मुनिः (muniḥ) - sage; ब्रह्मा (brahmā) - Brahmā; मन्त्राणाम् (mantrāṇām) - mantras; वर्णभेदतः (varṇabhēdataḥ) - according to variation in syllables; ज्ञेयम् (jñēyam) - is to be known; छन्दः (chandaḥ) - meter; देवता (dēvatā) - deity; एकः (ēkaḥ) - the one; तत् + तत् + रूपः (tat + tat + rūpaḥ) - having each corresponding form; हरिः (hariḥ) - Hari; परः (paraḥ) - the Supreme;]

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॥

praṇavēna svanāmnā ca bhūdharēṇa parātmanā। sarvajñasarvaśaktibhyāṁ ṣaḍaṅgāni vidō viduḥ ॥7॥

[प्रणवेन (praṇavēna) - by the Praṇava; स्वनाम्ना (svanāmnā) - by his own name; च (ca) - and; भूधरेण (bhūdharēṇa) - by the Earth-Bearer; परात्मना (parātmanā) - by the Supreme Self; सर्वज्ञ + सर्वशक्तिभ्याम् (sarvajña + sarvaśaktibhyām) - by the Omniscient and the Omnipotent; षट् + अङ्गानि (ṣaṭ + aṅgāni) - the six limbs; विदः (vidaḥ) - those who know; विदुः (viduḥ) - know;]

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॥

jñānaiśvaryaprabhānandatējaḥśaktibhirēva vā। pūrṇātmamadhyagaiḥ sarvavaiṣṇavāṅgānyathō viduḥ ॥8॥

[ज्ञान + ऐश्वर्य + प्रभा + आनन्द + तेजस् + शक्तिभिः (jñāna + aiśvarya + prabhā + ānanda + tējas + śaktibhiḥ) - through knowledge sovereignty radiance bliss vigor and power; एव (ēva) - precisely; वा (vā) - or alternatively; पूर्णात्म + मध्यगैः (pūrṇātma + madhyagaiḥ) - abiding within the complete Self; सर्व (sarva) - all; वैष्णव (vaiṣṇava) - Vaiṣṇava; अङ्गानि (aṅgāni) - ancillary elements; अथो (athō) - also; विदुः (viduḥ) - they know;]

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॥

tiṣṭhōdādisvajāyāyāḥ kāraṇaṁ svāhayā yutaḥ। śrīkarōṣṭākṣarō mantrō garuḍārūḍhasaṁsmr̥tiḥ ॥9॥

[तिष्ठ + उदादि (tiṣṭha + udādi) - tiṣṭha with ud- at the beginning; स्व-जायायाः (sva-jāyāyāḥ) - of his own wife; कारणम् (kāraṇam) - cause; स्वाहया (svāhayā) - with svāhā; युतः (yutaḥ) - joined; श्री-करः (śrī-karaḥ) - maker of Śrī; अष्ट-अक्षरः (aṣṭa-akṣaraḥ) - eight-syllabled; मन्त्रः (mantraḥ) - mantra; गरुड-आरूढ (garuḍa-ārūḍha) - mounted on Garuḍa; संस्मृतिः (saṁsmr̥tiḥ) - visualization;]

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॥

dvirbhīṣaya trāsaya ca pramardaya tathaiva ca। pradhvaṁsayāthō rakṣēti pañcāṅgaścētyudāhr̥taḥ ॥10॥

[द्विः (dviḥ) - twice; भीषय (bhīṣaya) - terrify; त्रासय (trāsaya) - frighten; च (ca) - and; प्रमर्दय (pramardaya) - crush thoroughly; तथा + एव (tathā + ēva) - likewise; च (ca) - and; प्रध्वंसय (pradhvaṁsaya) - destroy completely; अथो (athō) - then; रक्ष (rakṣa) - protect; इति (iti) - thus; पञ्च + अङ्गः (pañca + aṅgaḥ) - having five limbs; च (ca) - also; इति (iti) - as such; उदाहृतः (udāhr̥taḥ) - is stated;]

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॥

krūraṁ vīraṁ br̥hadviṣṇuṁ dīpyantaṁ viśvatōmukham। puṁmr̥gēndraṁ bhayakaraṁ śubhaṁ mr̥tyōśca mārakam। namāmi svayamityēṣa dvātriṁśārṇō manurharēḥ ॥11॥

[क्रूरम् (krūram) - fierce; वीरम् (vīram) - heroic; बृहत् + विष्णुम् (br̥hat + viṣṇum) - the great Vishnu; दीप्यन्तम् (dīpyantam) - blazing; विश्वतः + मुखम् (viśvataḥ + mukham) - facing in every direction; पुं + मृगेन्द्रम् (puṁ + mr̥gēndram) - the Man-Lion; भय + करम् (bhaya + karam) - fearsome; शुभम् (śubham) - auspicious; मृत्योः (mr̥tyōḥ) - of death; च (ca) - and; मारकम् (mārakam) - the slayer; नमामि (namāmi) - I bow to; स्वयम् (svayam) - myself; इति (iti) - thus; एषः (ēṣaḥ) - this; द्वात्रिंशत् + अर्णः (dvātriṁśat + arṇaḥ) - consisting of thirty-two syllables; मनुः (manuḥ) - mantra; हरेः (harēḥ) - of Hari;]

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॥

dvirjayasyōpari nijaṁ sōddēśaṁ sarvavit tathā। mahātējō balaṁ vīryaṁ tādr̥śaṁ svāhayā yutam ॥ caturviṁśākṣarō mantrō nikhilēṣṭapradāyakaḥ ॥12॥

[द्विः (dviḥ) - twice; जयस्य (jayasya) - of the word jaya; उपरि (upari) - after; निजम् (nijam) - his own name; स-उद्देशम् (sa-uddēśam) - together with its designation; सर्व-वित् (sarva-vit) - all-knowing; तथा (tathā) - and likewise; महा-तेजः (mahā-tējaḥ) - great splendor; बलम् (balam) - strength; वीर्यम् (vīryam) - valor; तादृशम् (tādr̥śam) - such a formula; स्वाहया (svāhayā) - with svāhā; युतम् (yutam) - joined; चतुर्विंश-अक्षरः (caturviṁśa-akṣaraḥ) - consisting of twenty-four syllables; मन्त्रः (mantraḥ) - mantra; निखिल-इष्ट-प्रदायकः (nikhila-iṣṭa-pradāyakaḥ) - bestowing every desired object;]

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॥

vidmahē dhīmahē pūrvaṁ svayaṁ caiva mahābalaḥ। prērayēttanna ityētanmadhyēnantaḥ prakīrtitaḥ ॥13॥

[विद्महे (vidmahē) - we know; धीमहे (dhīmahē) - we meditate upon; पूर्वम् (pūrvam) - first; स्वयम् (svayam) - himself; च + एव (ca + ēva) - and indeed; महाबलः (mahābalaḥ) - the exceedingly powerful one; प्रेरयेत् (prērayēt) - may impel; तत् + नः (tat + naḥ) - that for us; इति (iti) - thus; एतत् (ētat) - this expression; मध्ये (madhyē) - in the middle; अनन्तः (anantaḥ) - Ananta; प्रकीर्तितः (prakīrtitaḥ) - is proclaimed;]

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॥

pādairvyastaiḥ samastaiśca padaiścāṅgaṁ prakīrtitam। pūrvayōstatra pūrvaṁ tu sarvajñēna ṣaḍaṅgakam ॥ tr̥tīyaṁ tu dvirāvr̥ttaiḥ pādairaṅgasamanvitam ॥14॥

[पादैः (pādaiḥ) - by the quarters; व्यस्तैः (vyastaiḥ) - taken separately; समस्तैः (samastaiḥ) - taken collectively; च (ca) - and; पदैः (padaiḥ) - by the words; च (ca) - and; अङ्गम् (aṅgam) - the limb; प्रकीर्तितम् (prakīrtitam) - has been prescribed; पूर्वयोः (pūrvayōḥ) - of the first two; तत्र (tatra) - among these; पूर्वम् (pūrvam) - the first; तु (tu) - however; सर्वज्ञेन (sarvajñēna) - by the Omniscient One; षट्-अङ्गकम् (ṣaṭ-aṅgakam) - consisting of six limbs; तृतीयम् (tr̥tīyam) - the third; तु (tu) - however; द्विः-आवृत्तैः (dviḥ-āvr̥ttaiḥ) - repeated twice; पादैः (pādaiḥ) - by the quarters; अङ्ग-समन्वितम् (aṅga-samanvitam) - furnished with limbs;]

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॥

dhyāyēnnr̥siṁhamuruvr̥ttaravitrinētraṁ jānuprasaktakarayugmamathāparābhyām। cakraṁ daraṁ ca dadhataṁ priyayā samētaṁ tigmāṁśukōṭyadhikatējasamagryaśaktim ॥15॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; नृसिंहम् (nr̥siṁham) - Nṛsiṃha; उरु-वृत्त-रवि-त्रि-नेत्रम् (uru-vr̥tta-ravi-tri-nētram) - having three large round sun-like eyes; जानु-प्रसक्त-कर-युग्मम् (jānu-prasakta-kara-yugmam) - with a pair of hands resting on the knees; अथ (atha) - and; अपराभ्याम् (aparābhyām) - with the other two; चक्रम् (cakram) - the discus; दरम् (daram) - the conch; च (ca) - and; दधतम् (dadhatam) - holding; प्रियया (priyayā) - with his beloved; समेतम् (samētam) - accompanied; तिग्मांशु-कोटि-अधिक-तेजसम् (tigmāṁśu-kōṭi-adhika-tējasam) - whose splendor exceeds that of ten million suns; अग्र्य-शक्तिम् (agrya-śaktim) - possessing supreme power;]

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)

~~~

सर्वेष्वपि हि मन्त्रेषु द्व्याद्यनन्तान्तबाहुकः। चेतनान्तस्थमारभ्य सर्वगान्तस्थरूपवान् ॥१६॥

sarvēṣvapi hi mantrēṣu dvyādyanantāntabāhukaḥ। cētanāntasthamārabhya sarvagāntastharūpavān ॥16॥

[सर्वेषु (sarvēṣu) - in all; अपि (api) - without exception; हि (hi) - indeed; मन्त्रेषु (mantrēṣu) - mantras; द्वि + आदि + अनन्त + अन्त + बाहुकः (dvi + ādi + ananta + anta + bāhukaḥ) - having arms ranging from two to infinitely many; चेतन + अन्तस्थम् (cētana + antastham) - the form abiding within the sentient; आरभ्य (ārabhya) - beginning with; सर्वग + अन्तस्थ + रूपवान् (sarvaga + antastha + rūpavān) - possessing a form abiding within the all-pervading; च (ca) - and;]

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)

~~~

अनन्तरूपो ध्येयोत्र स्वगुरूक्तानुसारतः। यथायोग्यं यथाशक्ति तत्तदायुधभूषणः ॥१७॥

anantarūpō dhyēyōtra svagurūktānusārataḥ। yathāyōgyaṁ yathāśakti tattadāyudhabhūṣaṇaḥ ॥17॥

[अनन्त-रूपः (ananta-rūpaḥ) - possessing infinitely many forms; ध्येयः (dhyēyaḥ) - is to be meditated upon; अत्र (atra) - here; स्व-गुरु-उक्त-अनुसारतः (sva-guru-ukta-anusārataḥ) - in accordance with one's own guru's instruction; यथा-योग्यम् (yathā-yōgyam) - as appropriate; यथा-शक्ति (yathā-śakti) - according to one's capacity; तत्-तत्-आयुध-भूषणः (tat-tat-āyudha-bhūṣaṇaḥ) - bearing the respective weapons and ornaments;]

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)

~~~

शङ्खचक्रगदापद्मखड्गखेटाः सशार्ङ्गकाः। शरो मुसलवज्रौ च हलः पाशाङ्कुशौ तथा ॥१८॥

śaṅkhacakragadāpadmakhaḍgakhēṭāḥ saśārṅgakāḥ। śarō musalavajrau ca halaḥ pāśāṅkuśau tathā ॥18॥

[शङ्ख (śaṅkha) - conch; चक्र (cakra) - discus; गदा (gadā) - mace; पद्म (padma) - lotus; खड्ग (khaḍga) - sword; खेटाः (khēṭāḥ) - shield; सशार्ङ्गकाः (saśārṅgakāḥ) - together with Śārṅga; शरः (śaraḥ) - arrow; मुसल (musala) - club; वज्रौ (vajrau) - thunderbolt; च (ca) - and; हलः (halaḥ) - plough; पाश (pāśa) - noose; अङ्कुशौ (aṅkuśau) - goad; तथा (tathā) - likewise;]

शूलं च भिण्डिपालश्च पट्टिशोऽग्निर्वराभये। तर्कमुद्राक्षमाला च पुस्तकं च विदारणम् ॥ इत्यादीन्यखिलान्येव विष्णोश्चिन्त्यानि बाहुषु ॥१९॥

śūlaṁ ca bhiṇḍipālaśca paṭṭiśō’gnirvarābhayē। tarkamudrākṣamālā ca pustakaṁ ca vidāraṇam ॥ ityādīnyakhilānyēva viṣṇōścintyāni bāhuṣu ॥19॥

[शूलम् (śūlam) - trident; च (ca) - also; भिण्डिपालः (bhiṇḍipālaḥ) - bhindipāla missile; च (ca) - and; पट्टिशः (paṭṭiśaḥ) - paṭṭiśa spear; अग्निः (agniḥ) - fire; वर + अभये (vara + abhayē) - boon-granting and fear-dispelling gestures; तर्कमुद्रा (tarkamudrā) - gesture of reasoning; अक्षमाला (akṣamālā) - rosary; च (ca) - and; पुस्तकम् (pustakam) - book; च (ca) - and; विदारणम् (vidāraṇam) - rending; इति + आदीनि (iti + ādīni) - these and the like; अखिलानि (akhilāni) - all without exception; एव (ēva) - indeed; विष्णोः (viṣṇōḥ) - of Viṣṇu; चिन्त्यानि (cintyāni) - are to be contemplated; बाहुषु (bāhuṣu) - in the arms;]

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)

~~~

वियत्स इति युग्मार्णो विपरीतश्च स स्मृतः। स सर्गहीनो वेतश्च बिन्दुहीनोत्तरस्तथा ॥२०॥

viyatsa iti yugmārṇō viparītaśca sa smr̥taḥ। sa sargahīnō vētaśca binduhīnōttarastathā ॥20॥

[वियत् + स (viyat + sa) - viyat together with sa; इति (iti) - thus designated; युग्म + अर्णः (yugma + arṇaḥ) - consisting of two syllables; विपरीतः (viparītaḥ) - reversed; च (ca) - also; सः (saḥ) - it; स्मृतः (smr̥taḥ) - is remembered; स (sa) - sa; सर्ग + हीनः (sarga + hīnaḥ) - without the visarga; वेतः (vētaḥ) - veta; च (ca) - and; बिन्दु + हीनः (bindu + hīnaḥ) - without the bindu; उत्तरः (uttaraḥ) - the next one; तथा (tathā) - likewise;]

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)

~~~

त्रय एते महामन्त्राः पुरुषार्थचतुष्टये। कल्पवृक्षाः प्रिया विष्णोर्विशेषज्ञानदायकाः ॥२१॥

traya ētē mahāmantrāḥ puruṣārthacatuṣṭayē। kalpavr̥kṣāḥ priyā viṣṇōrviśēṣajñānadāyakāḥ ॥21॥

[त्रयः (trayaḥ) - three; एते (ētē) - these; महा-मन्त्राः (mahā-mantrāḥ) - great mantras; पुरुषार्थ-चतुष्टये (puruṣārtha-catuṣṭayē) - with respect to the four aims of human life; कल्प-वृक्षाः (kalpa-vr̥kṣāḥ) - wish-fulfilling trees; प्रियाः (priyāḥ) - dear; विष्णोः (viṣṇōḥ) - to Viṣṇu; विशेष-ज्ञान-दायकाः (viśēṣa-jñāna-dāyakāḥ) - bestowers of special knowledge;]

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)

~~~

तैरेव तु द्विरावृत्तैरङ्गमेषां प्रकीर्तितम्। श्वासरूपो जपो नित्यमुभयोर्विद्वदज्ञयोः ॥२२॥

tairēva tu dvirāvr̥ttairaṅgamēṣāṁ prakīrtitam। śvāsarūpō japō nityamubhayōrvidvadajñayōḥ ॥22॥

[तैः + एव (taiḥ + ēva) - by those very mantras; तु (tu) - however; द्विः + आवृत्तैः (dviḥ + āvr̥ttaiḥ) - repeated twice; अङ्गम् (aṅgam) - ancillary component; एषाम् (ēṣām) - of these; प्रकीर्तितम् (prakīrtitam) - is proclaimed; श्वासरूपः (śvāsarūpaḥ) - taking the form of breathing; जपः (japaḥ) - japa; नित्यम् (nityam) - perpetual; उभयोः (ubhayōḥ) - for both; विद्वत् + अज्ञयोः (vidvat + ajñayōḥ) - the learned and the ignorant;]

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)

~~~

एकविंशत्सहस्रात्मा सषट्शतमहर्निशम्। अर्पणीयो हरौ नित्यं प्रातर्योगो महानयम् ॥२३॥

ēkaviṁśatsahasrātmā saṣaṭśatamaharniśam। arpaṇīyō harau nityaṁ prātaryōgō mahānayam ॥23॥

[एकविंशत् + सहस्र + आत्मा (ēkaviṁśat + sahasra + ātmā) - consisting of twenty-one thousand; स + षट् + शतम् (sa + ṣaṭ + śatam) - together with six hundred; अहर् + निशम् (ahar + niśam) - during day and night; अर्पणीयः (arpaṇīyaḥ) - is to be offered; हरौ (harau) - to Hari; नित्यम् (nityam) - daily; प्रातर् (prātar) - in the morning; योगः (yōgaḥ) - yoga; महान् (mahān) - great; अयम् (ayam) - this;]

This great yoga comprises 21,600 repetitions in each full day and night and is to be offered to Hari every morning. (23)

~~~

अशेषदोषदहनस्तत्त्वज्ञानप्रदायकः। अष्टैश्वर्यप्रदश्चैव कृतादौ समुपासताम् ॥ तारयोगोप्येवमेव ब्रह्मादावेव वर्तते ॥२४॥

aśēṣadōṣadahanastattvajñānapradāyakaḥ। aṣṭaiśvaryapradaścaiva kr̥tādau samupāsatām ॥ tārayōgōpyēvamēva brahmādāvēva vartatē ॥24॥

[अशेष + दोष + दहनः (aśēṣa + dōṣa + dahanaḥ) - destroyer of every defect; तत्त्व + ज्ञान + प्रदायकः (tattva + jñāna + pradāyakaḥ) - bestower of knowledge of reality; अष्ट + ऐश्वर्य + प्रदः (aṣṭa + aiśvarya + pradaḥ) - bestower of the eight sovereign powers; च + एव (ca + ēva) - and indeed; कृत + आदौ (kr̥ta + ādau) - in Kṛta and the succeeding ages; समुपासताम् (samupāsatām) - let them duly worship it; तार + योगः (tāra + yōgaḥ) - Tāra-yoga; अपि (api) - also; एवम् + एव (ēvam + ēva) - in precisely the same way; ब्रह्म + आदौ + एव (brahma + ādau + ēva) - only in Brahmā and the others; वर्तते (vartatē) - is present;]

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॥

dhyāyēdravīndukaramindusahasralakṣakāntiṁ priyāsahitamāsthitamindubimbē। śaṅkhāridōrdvayamudarkamahēndubimbāt saṁsicyamānamamr̥tēna ramādhinātham ॥25॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; रवि + इन्दु + करम् (ravi + indu + karam) - creator of the sun and moon; इन्दु + सहस्र + लक्ष + कान्तिम् (indu + sahasra + lakṣa + kāntim) - having the radiance of a thousand lakhs of moons; प्रिया + सहितम् (priyā + sahitam) - accompanied by his beloved; आस्थितम् (āsthitam) - seated; इन्दु + बिम्बे (indu + bimbē) - in the lunar orb; शङ्ख + अरि + दोर्-द्वयम् (śaṅkha + ari + dōr-dvayam) - bearing the conch and discus in his pair of arms; उद्-अर्क-महा-इन्दु-बिम्बात् (ud-arka-mahā-indu-bimbāt) - from the orb of the great moon above the sun; संसिच्यमानम् (saṁsicyamānam) - being sprinkled; अमृतेन (amr̥tēna) - with nectar; रमा + अधिनाथम् (ramā + adhinātham) - the supreme Lord of Ramā;]

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॥

antyasya raktavarṇō vā dhyēyō viṣṇuḥ sanātanaḥ। vidyudvarṇōthavā dhyēyaḥ śaktyētaḥ pañcamantrayuk ॥26॥

[अन्त्यस्य (antyasya) - for the last mantra; रक्तवर्णः (raktavarṇaḥ) - red-colored; वा (vā) - or; ध्येयः (dhyēyaḥ) - is to be meditated upon; विष्णुः (viṣṇuḥ) - Viṣṇu; सनातनः (sanātanaḥ) - eternal; विद्युद्वर्णः (vidyudvarṇaḥ) - lightning-colored; अथवा (athavā) - or else; ध्येयः (dhyēyaḥ) - is to be meditated upon; शक्त्या (śaktyā) - by Śakti; इतः (itaḥ) - accompanied; पञ्चमन्त्रयुक् (pañcamantrayuk) - endowed with five mantras;]

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॥

aṣṭākṣarō mahāmantraḥ tairēvāṅgaiḥ samanvitaḥ। antyadhyānayutaścaiva niḥśēṣapuruṣārthadaḥ ॥27॥

[अष्ट + अक्षरः (aṣṭa + akṣaraḥ) - eight-syllabled; महा + मन्त्रः (mahā + mantraḥ) - great mantra; तैः + एव (taiḥ + ēva) - by those very; अङ्गैः (aṅgaiḥ) - limbs; समन्वितः (samanvitaḥ) - endowed; अन्त्य + ध्यान + युतः (antya + dhyāna + yutaḥ) - accompanied by meditation on the final syllable; च + एव (ca + ēva) - and also; निःशेष + पुरुषार्थ + दः (niḥśēṣa + puruṣārtha + daḥ) - bestower of all aims of human life without exception;]

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॥

mūlaṁ naḥ pratiṣēdhaśca sōddēśō bhagavānapi। viṣṇurbhōjyādhipaḥ svāhāyuktōṣṭādaśavarṇakaḥ ॥28॥

[मूलम् (mūlam) - the root syllable; नः (naḥ) - with respect to us; प्रतिषेधः (pratiṣēdhaḥ) - negation; च (ca) - and; स + उद्देशः (sa + uddēśaḥ) - together with the designation; भगवान् (bhagavān) - Bhagavān; अपि (api) - also; विष्णुः (viṣṇuḥ) - Viṣṇu; भोज्य-अधिपः (bhōjya-adhipaḥ) - lord of food; स्वाहा-युक्तः (svāhā-yuktaḥ) - joined with svāhā; अष्टादश-वर्णकः (aṣṭādaśa-varṇakaḥ) - consisting of eighteen syllables;]

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॥

aṅgāni tatpadairēva mantracintāmaṇiḥ svayam। yathēṣṭabhakṣabhōjyādidātā muktipradāyakaḥ ॥29॥

[अङ्गानि (aṅgāni) - the mantra-limbs; तत्-पदैः (tat-padaiḥ) - from its words; एव (ēva) - alone; मन्त्र-चिन्तामणिः (mantra-cintāmaṇiḥ) - the wish-fulfilling jewel among mantras; स्वयम् (svayam) - itself; यथेष्ट (yathēṣṭa) - as desired; भक्ष-भोज्य-आदि (bhakṣa-bhōjya-ādi) - edibles, meals, and the like; दाता (dātā) - giver; मुक्ति-प्रदायकः (mukti-pradāyakaḥ) - bestower of liberation;]

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)

~~~

ध्यायेत् सुशुक्लमरविन्ददलायताक्षं सौवर्णपात्रदधिभोज्यमथामृतं च। दोर्भ्यां दधानमखिलैश्च सुरैः समेतं शीतांशुमण्डलगतं रमया समेतम् ॥३०॥

dhyāyēt suśuklamaravindadalāyatākṣaṁ sauvarṇapātradadhibhōjyamathāmr̥taṁ ca। dōrbhyāṁ dadhānamakhilaiśca suraiḥ samētaṁ śītāṁśumaṇḍalagataṁ ramayā samētam ॥30॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; सुशुक्लम् (suśuklam) - brilliantly white; अरविन्द-दल-आयत-अक्षम् (aravinda-dala-āyata-akṣam) - whose elongated eyes resemble lotus petals; सौवर्ण-पात्र-दधि-भोज्यम् (sauvarṇa-pātra-dadhi-bhōjyam) - curd-food in a golden vessel; अथ (atha) - and also; अमृतम् (amr̥tam) - nectar; च (ca) - and; दोर्भ्याम् (dōrbhyām) - with both arms; दधानम् (dadhānam) - holding; अखिलैः (akhilaiḥ) - all; च (ca) - and; सुरैः (suraiḥ) - gods; समेतम् (samētam) - accompanied; शीतांशु-मण्डल-गतम् (śītāṁśu-maṇḍala-gatam) - situated within the moon’s orb; रमया (ramayā) - by Ramā; समेतम् (samētam) - accompanied;]

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)

~~~

अमृतं स्वयमुद्देशयुक्तः सहृदयो मनुः। सतारोष्टाक्षरोङ्गानि पदैर्व्यस्तैः समस्तकैः ॥३१॥

amr̥taṁ svayamuddēśayuktaḥ sahr̥dayō manuḥ। satārōṣṭākṣarōṅgāni padairvyastaiḥ samastakaiḥ ॥31॥

[अमृतं (amr̥taṁ) - nectar; स्वयम् (svayam) - itself; उद्देश + युक्तः (uddēśa + yuktaḥ) - furnished with the specification; स + हृदयः (sa + hr̥dayaḥ) - accompanied by the heart formula; मनुः (manuḥ) - the mantra; स + तारः (sa + tāraḥ) - including Oṃ; अष्ट + अक्षरः (aṣṭa + akṣaraḥ) - eight-syllabled; अङ्गानि (aṅgāni) - the mantra limbs; पदैः (padaiḥ) - from the words; व्यस्तैः (vyastaiḥ) - taken separately; समस्तकैः (samastakaiḥ) - taken all together;]

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)

~~~

उद्यद्रविप्रभमरीन्द्रदरौ गदां च ज्ञानं च बिभ्रतमजं प्रियया समेतम्। विश्वावकाशमभितः प्रतिभासयन्तं भासा स्वया स्मरत विष्णुमजादिवन्द्यम् ॥३२॥

udyadraviprabhamarīndradarau gadāṁ ca jñānaṁ ca bibhratamajaṁ priyayā samētam। viśvāvakāśamabhitaḥ pratibhāsayantaṁ bhāsā svayā smarata viṣṇumajādivandyam ॥32॥

[उद्यत्-रवि-प्रभम् (udyat-ravi-prabham) - having the radiance of the rising sun; अरिन्द्रदरौ (arindradarau) - the discus and conch; गदाम् (gadām) - the mace; च (ca) - and; ज्ञानम् (jñānam) - knowledge; च (ca) - and; बिभ्रतम् (bibhratam) - bearing; अजम् (ajam) - the unborn one; प्रियया (priyayā) - with his beloved; समेतम् (samētam) - accompanied; विश्व-अवकाशम् (viśva-avakāśam) - the entire expanse of the universe; अभितः (abhitaḥ) - on every side; प्रतिभासयन्तम् (pratibhāsayantam) - illuminating; भासा (bhāsā) - with radiance; स्वया (svayā) - his own; स्मरत (smarata) - remember; विष्णुम् (viṣṇum) - Viṣṇu; अज-आदि-वन्द्यम् (aja-ādi-vandyam) - worshipped by Brahmā and others;]

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)

~~~

त्रिविक्रमश्च सोद्देशो विश्वरूपश्च तत्परः। धीविदौ च महे विष्णुस्तन्नः प्रेरणमध्यगः ॥३३॥

trivikramaśca sōddēśō viśvarūpaśca tatparaḥ। dhīvidau ca mahē viṣṇustannaḥ prēraṇamadhyagaḥ ॥33॥

[त्रिविक्रमः (trivikramaḥ) - Trivikrama; च (ca) - and; स-उद्देशः (sa-uddēśaḥ) - accompanied by its designation; विश्वरूपः (viśvarūpaḥ) - Viśvarūpa; च (ca) - and; तत्-परः (tat-paraḥ) - coming after that; धीविदौ (dhīvidau) - the elements dhī and vid; च (ca) - both; महे (mahē) - with mahe; विष्णुः (viṣṇuḥ) - Viṣṇu; तत् + नः (tat + naḥ) - the elements tat and naḥ; प्रेरण (prēraṇa) - the impelling expression; मध्य-गः (madhya-gaḥ) - situated between;]

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)

~~~

स्वयमुद्देशसंयुक्तः तदाद्यर्णपुरःसरः। सनतिः षडक्षरो मन्त्री वर्णैरङ्गक्रिया मता ॥३४॥

svayamuddēśasaṁyuktaḥ tadādyarṇapuraḥsaraḥ। sanatiḥ ṣaḍakṣarō mantrī varṇairaṅgakriyā matā ॥34॥

[स्वयम् (svayam) - itself; उद्देश-संयुक्तः (uddēśa-saṁyuktaḥ) - joined with the designation; तद्-आदि-अर्ण-पुरःसरः (tad-ādi-arṇa-puraḥsaraḥ) - preceded by its initial syllable; स-नतिः (sa-natiḥ) - accompanied by obeisance; षडक्षरः (ṣaḍakṣaraḥ) - six-syllabled; मन्त्री (mantrī) - the mantric formula; वर्णैः (varṇaiḥ) - by the syllables; अङ्ग-क्रिया (aṅga-kriyā) - performance of the ancillary rites; मता (matā) - is prescribed;]

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)

~~~

अङ्गारवर्णमभितोण्डबहिःप्रभाभिर्व्याप्तं परश्वधधनुर्धरमेकवीरम्। ध्यायेदजेशपुरुहूतमुखैस्तुवद्भिरावीतमात्मपदवीं प्रतिपादयन्तम् ॥३५॥

aṅgāravarṇamabhitōṇḍabahiḥprabhābhirvyāptaṁ paraśvadhadhanurdharamēkavīram। dhyāyēdajēśapuruhūtamukhaistuvadbhirāvītamātmapadavīṁ pratipādayantam ॥35॥

[अङ्गार-वर्णम् (aṅgāra-varṇam) - ember-colored; अभितः (abhitaḥ) - on every side; अण्ड + बहिः + प्रभाभिः (aṇḍa + bahiḥ + prabhābhiḥ) - through radiances extending beyond the cosmic egg; व्याप्तम् (vyāptam) - pervading; परश्वध + धनुः + धरम् (paraśvadha + dhanuḥ + dharam) - bearing an axe and bow; एक-वीरम् (ēka-vīram) - the sole hero; ध्यायेत् (dhyāyēt) - one should meditate upon; अज + ईश + पुरुहूत + मुखैः (aja + īśa + puruhūta + mukhaiḥ) - by those headed by Aja, Īśa, and Puruhūta; स्तुवद्भिः (stuvadbhiḥ) - praising; आवीतम् (āvītam) - surrounded; आत्म-पदवीम् (ātma-padavīm) - the path to himself; प्रतिपादयन्तम् (pratipādayantam) - revealing;]

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॥

śyāmaṁ ravīndvamitadīdhitikāntiyuktaṁ jñānaṁ śaraṁ ca dadhataṁ priyayā samētam। svātmasvarūpamamitaṁ hanumanmukhēṣu sandarśayantamajitaṁ smaratōrugīrbhiḥ ॥36॥

[श्यामम् (śyāmam) - dark-hued; रवि + इन्दु (ravi + indu) - the sun and moon; अमित (amita) - unmeasured by; दीधिति (dīdhiti) - brilliance; कान्ति (kānti) - splendor; युक्तम् (yuktam) - endowed with; ज्ञानम् (jñānam) - knowledge; शरम् (śaram) - an arrow; च (ca) - and; दधतम् (dadhatam) - bearing; प्रियया (priyayā) - with his beloved; समेतम् (samētam) - accompanied; स्वात्मस्वरूपम् (svātmasvarūpam) - his own essential nature; अमितम् (amitam) - boundless; हनुमत् + मुखेषु (hanumat + mukhēṣu) - among those headed by Hanuman; सन्दर्शयन्तम् (sandarśayantam) - revealing; अजितम् (ajitam) - Ajita; स्मरत (smarata) - remember; उरु + गीर्भिः (uru + gīrbhiḥ) - with lofty utterances;]

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॥

nijagōtraṁ tu sōddēśaṁ pūrvākṣarapuraḥsaram। natyantaṁ tārapūrvaṁ ca manuraṣṭākṣarō mataḥ ॥37॥

[निज + गोत्रम् (nija + gōtram) - his own appellation; तु (tu) - however; स + उद्देशम् (sa + uddēśam) - with explicit designation; पूर्व + अक्षर + पुरःसरम् (pūrva + akṣara + puraḥsaram) - preceded by the foregoing syllable; नति + अन्तम् (nati + antam) - ending with a salutation; तार + पूर्वम् (tāra + pūrvam) - preceded by Oṃ; च (ca) - and; मनुः (manuḥ) - the mantra; अष्ट + अक्षरः (aṣṭa + akṣaraḥ) - eight-syllabled; मतः (mataḥ) - is held to be;]

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॥

tē ca bījē bījabhūtē dharmādīnāmaśēṣataḥ। ētē vijayadā mantrā jñānamōkṣapradāyakāḥ ॥ hiraṇyaratnarājyādisamabhīṣṭasuradrumāḥ ॥38॥

[ते (tē) - those two; च (ca) - and; बीजे (bījē) - seed-syllables; बीजभूते (bījabhūtē) - constituting the seeds; धर्म + आदीनाम् (dharma + ādīnām) - of dharma and the rest; अशेषतः (aśēṣataḥ) - without exception; एते (ētē) - these; विजय + दाः (vijaya + dāḥ) - bestowing victory; मन्त्राः (mantrāḥ) - mantras; ज्ञान + मोक्ष + प्रदायकाः (jñāna + mōkṣa + pradāyakāḥ) - bestowing knowledge and liberation; हिरण्य + रत्न + राज्य + आदि (hiraṇya + ratna + rājya + ādi) - gold jewels sovereignty and the like; समभीष्ट (samabhīṣṭa) - all desired things; सुरद्रुमाः (suradrumāḥ) - celestial wish-fulfilling trees;]

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॥

kr̥ṣṇō gōvicca kāmētaḥ sōddēśō vallavījanaḥ। priyaśca tādr̥śasvāhāyuktōṣṭādaśavarṇakaḥ ॥ padairaṅgāni samprītikāmamōkṣapradō manuḥ ॥39॥

[कृष्णः (kr̥ṣṇaḥ) - Kṛṣṇa; गोवित् + च (gōvit + ca) - the knower of cows and; काम + इतः (kāma + itaḥ) - preceded by Kāma; स + उद्देशः (sa + uddēśaḥ) - with the intended recipient indicated; वल्लवी + जनः (vallavī + janaḥ) - the community of cowherd women; प्रियः + च (priyaḥ + ca) - the beloved and; तादृशः (tādr̥śaḥ) - of that form; स्वाहा + युक्तः (svāhā + yuktaḥ) - joined with svāhā; अष्टादश + वर्णकः (aṣṭādaśa + varṇakaḥ) - consisting of eighteen syllables; पदैः (padaiḥ) - by its words; अङ्गानि (aṅgāni) - the limbs; सम्प्रीति + काम + मोक्ष + प्रदः (samprīti + kāma + mōkṣa + pradaḥ) - bestowing affection desire and liberation; मनुः (manuḥ) - the mantra;]

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॥

dhyāyēddharinmaṇinibhaṁ jagadēkanāthaṁ saundaryasāramariśaṅkhavarābhayāni। dōrbhirdadhānamajitaṁ sarasaṁ ca bhaiṣmīsatyāsamētamakhilapradamindirēśam ॥40॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; हरित् + मणि + निभम् (harit + maṇi + nibham) - resembling an emerald; जगत् + एक + नाथम् (jagat + ēka + nātham) - the sole Lord of the world; सौन्दर्य + सारम् (saundarya + sāram) - the essence of beauty; अरि (ari) - the discus; शङ्ख (śaṅkha) - the conch; वर (vara) - the boon-bestowing gesture; अभयानि (abhayāni) - the fear-dispelling gesture; दोर्भिः (dōrbhiḥ) - with his arms; दधानम् (dadhānam) - bearing; अजितम् (ajitam) - Ajita; सरसम् (sarasam) - delightful; च (ca) - and; भैष्मी + सत्या + समेतम् (bhaiṣmī + satyā + samētam) - accompanied by Bhaiṣmī and Satyā; अखिल + प्रदम् (akhila + pradam) - the bestower of all things; इन्दिरा + ईशम् (indirā + īśam) - the Lord of Indirā;]

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॥

sakāmaḥ svayamuddēśī natyantōyaṁ ṣaḍakṣaraḥ। tadādirapi sarvēṣṭacintāmaṇirudāhr̥taḥ ॥41॥

[स-कामः (sa-kāmaḥ) - accompanied by the Kāma seed; स्वयम्-उद्देशी (svayam-uddēśī) - itself designating the deity; नति-अन्तः (nati-antaḥ) - ending in obeisance; अयम् (ayam) - this; षट्-अक्षरः (ṣaṭ-akṣaraḥ) - six-syllabled mantra; तत्-आदिः (tat-ādiḥ) - having that as its beginning; अपि (api) - also; सर्व-इष्ट-चिन्तामणिः (sarva-iṣṭa-cintāmaṇiḥ) - wish-fulfilling gem for every desired object; उदाहृतः (udāhr̥taḥ) - is declared;]

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॥

dr̥ṣṭārtha ēva mantrāṇāṁ kalau vīryaṁ tiraskr̥tam। tatrāpyuddīptavīryā hi mantrā atra prakīrtitāḥ ॥ vāsiṣṭhavr̥ṣṇipravaramantrāstatrāpi vīryadāḥ ॥42॥

[दृष्ट-अर्थे + एव (dr̥ṣṭa-arthē + ēva) - only with respect to perceptible results; मन्त्राणां (mantrāṇāṁ) - of mantras; कलौ (kalau) - in the Kali age; वीर्यं (vīryaṁ) - potency; तिरस्कृतम् (tiraskr̥tam) - is suppressed; तत्र + अपि (tatra + api) - even in that age; उद्दीप्त-वीर्याः (uddīpta-vīryāḥ) - of heightened potency; हि (hi) - indeed; मन्त्राः (mantrāḥ) - mantras; अत्र (atra) - here; प्रकीर्तिताः (prakīrtitāḥ) - are proclaimed; वासिष्ठ (vāsiṣṭha) - relating to Vasiṣṭha; वृष्णि-प्रवर (vr̥ṣṇi-pravara) - foremost of the Vṛṣṇis; मन्त्राः (mantrāḥ) - mantras; तत्र + अपि (tatra + api) - even among those; वीर्य-दाः (vīrya-dāḥ) - bestowers of potency;]

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॥

svayaṁ vēdapadārūḍhaḥ pūrvavarṇapuraḥsaraḥ। natyantōṣṭākṣarō mantrō priyō vijñānagōpatēḥ ॥43॥

[स्वयम् (svayam) - itself; वेद-पद-आरूढः (vēda-pada-ārūḍhaḥ) - occurring in a Vedic word; पूर्व-वर्ण-पुरःसरः (pūrva-varṇa-puraḥsaraḥ) - preceded by the preceding syllable; नति-अन्तः (nati-antaḥ) - ending with an obeisance; अष्ट-अक्षरः (aṣṭa-akṣaraḥ) - consisting of eight syllables; मन्त्रः (mantraḥ) - mantra; प्रियः (priyaḥ) - dear; विज्ञान-गोपतेः (vijñāna-gōpatēḥ) - to the protector of knowledge;]

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॥

vyākhyāśrīsarvavijñānakavitādiguṇapradaḥ। vādē vijayadō nityaṁ yathā yuddhē nr̥kēsarī ॥44॥

[व्याख्या (vyākhyā) - exposition; श्री (śrī) - prosperity; सर्व-विज्ञान (sarva-vijñāna) - comprehensive knowledge; कविता-आदि-गुण (kavitā-ādi-guṇa) - qualities such as poetic skill; प्रदः (pradaḥ) - bestowing; वादे (vādē) - in debate; विजय-दः (vijaya-daḥ) - granting victory; नित्यम् (nityam) - always; यथा (yathā) - just as; युद्धे (yuddhē) - in battle; नृकेसरी (nr̥kēsarī) - Nṛkeśarin;]

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॥

vijñānarōciḥ paripūritāntabāhyāṇḍakōśaṁ haritōpalābham। tarkābhayētaṁ vidhiśarvapūrvagīrvāṇavijñānadamānatōsmi ॥45॥

[विज्ञान-रोचिः (vijñāna-rōciḥ) - radiance of knowledge; परिपूरित (paripūrita) - completely filled; अन्त-बाह्य (anta-bāhya) - inner and outer; अण्ड-कोशम् (aṇḍa-kōśam) - cosmic spheres; हरित-उपल-आभम् (harita-upala-ābham) - having the appearance of an emerald; तर्क-अभये (tarka-abhayē) - fearless in reasoning; तम् (tam) - him; विधि-शर्व-पूर्व (vidhi-śarva-pūrva) - beginning with Brahmā and Śiva; गीर्वाण (gīrvāṇa) - gods; विज्ञान-दम् (vijñāna-dam) - giver of knowledge; आनतः + अस्मि (ānataḥ + asmi) - I bow;]

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॥

jñānānandapuraḥpūrṇō vidmahē dhīmahē tathā। tannaḥ prēraṇamadhyē tu vyāsō mantrādhipādhipaḥ ॥46॥

[ज्ञान + आनन्द (jñāna + ānanda) - knowledge and bliss; पुरः (puraḥ) - in the forefront; पूर्णः (pūrṇaḥ) - full; विद्महे (vidmahē) - we know; धीमहे (dhīmahē) - we meditate upon; तथा (tathā) - likewise; तत् (tat) - that one; नः (naḥ) - us; प्रेरण + मध्ये (prēraṇa + madhyē) - in the midst of inspiring; तु (tu) - but; व्यासः (vyāsaḥ) - Vyāsa; मन्त्र + अधिप + अधिपः (mantra + adhipa + adhipaḥ) - lord of the lords of mantras;]

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॥

ādibījaṁ sthirādōṣajñānabījaṁ vimuktidam। sarvapāpakṣayakaraṁ sarvavyādhivināśanam ॥47॥

[आदि-बीजम् (ādi-bījam) - the primordial seed-syllable; स्थिर-अदोष-ज्ञान-बीजम् (sthira-adōṣa-jñāna-bījam) - the seed of steadfast faultless knowledge; विमुक्ति-दम् (vimukti-dam) - granting liberation; सर्व-पाप-क्षय-करम् (sarva-pāpa-kṣaya-karam) - effecting the destruction of all sin; सर्व-व्याधि-विनाशनम् (sarva-vyādhi-vināśanam) - destroying every disease;]

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॥

dhyāyēcchaśāṅkaśatakōṭyatisaukhyakāntiṁ saṁsicyamānamamr̥tōrughaṭaiḥ surēśaiḥ। varṇābhimānibhirajēśamukhaiḥ sahaiva pañcāśatā pratigirantamaśēṣavidyāḥ ॥48॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; शशाङ्क + शत + कोटि (śaśāṅka + śata + kōṭi) - a hundred crores of moons; अतिसौख्य + कान्तिम् (atisaukhya + kāntim) - possessing exceedingly delightful radiance; संसिच्यमानम् (saṁsicyamānam) - being sprinkled; अमृत + उरु + घटैः (amr̥ta + uru + ghaṭaiḥ) - with great jars of nectar; सुरेशैः (surēśaiḥ) - by divine lords; वर्ण + अभिमानिभिः (varṇa + abhimānibhiḥ) - with the presiding deities of the phonemes; अज + ईश + मुखैः (aja + īśa + mukhaiḥ) - headed by Aja and Īśa; सह + एव (saha + ēva) - together with indeed; पञ्चाशता (pañcāśatā) - the fifty; प्रतिगिरन्तम् (pratigirantam) - reciting; अशेष + विद्याः (aśēṣa + vidyāḥ) - all branches of knowledge;]

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॥

sōddēśastu svayaṁ dīrghapūrvādyārṇō namōyutaḥ। sarvavidyāpradōṣṭārṇaḥ prativādijayapradaḥ ॥ vimuktisādhanaḥ kīrtibuddhisthairyapradaḥ sadā ॥49॥

[स + उद्देशः (sa + uddēśaḥ) - together with the designation; तु (tu) - but; स्वयम् (svayam) - itself; दीर्घ-पूर्व-आद्य-अर्णः (dīrgha-pūrva-ādya-arṇaḥ) - having a long-prefixed initial syllable; नमः-युतः (namaḥ-yutaḥ) - joined with namaḥ; सर्व-विद्या-प्रदः (sarva-vidyā-pradaḥ) - bestowing all knowledge; अष्ट-अर्णः (aṣṭa-arṇaḥ) - consisting of eight syllables; प्रतिवादि-जय-प्रदः (prativādi-jaya-pradaḥ) - bestowing victory over opponents in debate; विमुक्ति-साधनः (vimukti-sādhanaḥ) - a means to liberation; कीर्ति-बुद्धि-स्थैर्य-प्रदः (kīrti-buddhi-sthairya-pradaḥ) - bestowing fame, intelligence, and steadiness; सदा (sadā) - always;]

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॥

vandē turaṅgavadanaṁ śaśibimbasaṁsthaṁ candrāvadātamamitātmakaraiḥ samantāt। aṇḍāntaraṁ bahirapi pratibhāsayantaṁ śaṅkhākṣapustakasubōdhayutābjabāhum ॥50॥

[वन्दे (vandē) - I venerate; तुरङ्ग-वदनम् (turaṅga-vadanam) - the horse-faced one; शशि-बिम्ब-संस्थम् (śaśi-bimba-saṁstham) - situated within the orb of the moon; चन्द्र-अवदातम् (candra-avadātam) - radiantly white like the moon; अमित-आत्म-करैः (amita-ātma-karaiḥ) - with his boundless rays; समन्तात् (samantāt) - on every side; अण्ड-अन्तरम् (aṇḍa-antaram) - the interior of the cosmic egg; बहिः + अपि (bahiḥ + api) - and even what lies outside; प्रतिभासयन्तम् (pratibhāsayantam) - causing to shine forth; शङ्ख-अक्ष-पुस्तक-सुबोध-युत-अब्ज-बाहुम् (śaṅkha-akṣa-pustaka-subōdha-yuta-abja-bāhum) - whose lotus-like arms bear a conch, rosary, book, and gesture of clear instruction;]

नस्तो मुखादपि निरन्तरमुद्गिरन्तं विद्या अशेषत उताब्जभवेशमुख्यैः। संसेव्यमानमतिभक्तिभरावनम्रैर्लक्ष्म्यामृतेन सततं परिषिच्यमानम् ॥५१॥

nastō mukhādapi nirantaramudgirantaṁ vidyā aśēṣata utābjabhavēśamukhyaiḥ। saṁsēvyamānamatibhaktibharāvanamrairlakṣmyāmr̥tēna satataṁ pariṣicyamānam ॥51॥

[नस्तः (nastaḥ) - from the nose; मुखात् (mukhāt) - from the mouth; अपि (api) - also; निरन्तरम् (nirantaram) - continuously; उद्गिरन्तम् (udgirantam) - pouring forth; विद्याः (vidyāḥ) - branches of knowledge; अशेषतः (aśēṣataḥ) - without remainder; उत (uta) - and moreover; अब्जभव + ईश + मुख्यैः (abjabhava + īśa + mukhyaiḥ) - by those headed by Brahmā and Īśa; संसेव्यमानम् (saṁsēvyamānam) - being reverentially served; अति-भक्ति-भर-अवनम्रैः (ati-bhakti-bhara-avanamraiḥ) - bowed low under the weight of intense devotion; लक्ष्म्या (lakṣmyā) - by Lakṣmī; अमृतेन (amr̥tēna) - with nectar; सततम् (satatam) - constantly; परिषिच्यमानम् (pariṣicyamānam) - being bathed;]

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॥

svayamuddēśavān pūrvavarṇapūrvō namōyutaḥ। satārōṣṭākṣaraścaiva navārṇaśca manū smr̥tau ॥52॥

[स्वयम् (svayam) - itself; उद्देशवान् (uddēśavān) - containing the designation; पूर्व-वर्ण-पूर्वः (pūrva-varṇa-pūrvaḥ) - prefixed by the preceding phoneme; नमः-युतः (namaḥ-yutaḥ) - joined with namaḥ; स-तारः (sa-tāraḥ) - accompanied by the Tāra syllable; अष्ट-अक्षरः (aṣṭa-akṣaraḥ) - eight-syllabled; च + एव (ca + ēva) - and indeed; नव-अर्णः (nava-arṇaḥ) - nine-phonemed; च (ca) - and; मनू (manū) - the two mantras; स्मृतौ (smr̥tau) - are traditionally taught;]

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॥

prōdyaddivākarasamānatanuṁ sahasrasūryōrudīdhitibhirāptasamastalōkam। jñānābhayāṅkitakaraṁ kapilaṁ ca dattaṁ dhyāyēdajādisamitiṁ pratibōdhayantam ॥53॥

[प्रोद्यत्-दिवाकर-समान-तनुम् (prōdyat-divākara-samāna-tanum) - having a form like the rising sun; सहस्र-सूर्य-उरु-दीधितिभिः (sahasra-sūrya-uru-dīdhitibhiḥ) - with the vast radiances of a thousand suns; आप्त-समस्त-लोकम् (āpta-samasta-lōkam) - pervading all the worlds; ज्ञान-अभय-अङ्कित-करम् (jñāna-abhaya-aṅkita-karam) - having hands marked by knowledge and fearlessness; कपिलम् (kapilam) - Kapila; च (ca) - and; दत्तम् (dattam) - Datta; ध्यायेत् (dhyāyēt) - one should meditate upon; अज-आदि-समितिम् (aja-ādi-samitim) - the assembly of Aja and the others; प्रतिबोधयन्तम् (pratibōdhayantam) - enlightening;]

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॥

adhr̥ṣyatājñānamōkṣapradau bhaktēṣvimau sadā। sūktaṁ dīrghatamōdr̥ṣṭaṁ viṣṇōrnu kaṁ iti prabhōḥ ॥54॥

[अधृष्यता (adhr̥ṣyatā) - unassailability; ज्ञान (jñāna) - knowledge; मोक्ष (mōkṣa) - liberation; प्रदौ (pradau) - bestowers; भक्तेषु (bhaktēṣu) - upon devotees; इमौ (imau) - these two; सदा (sadā) - always; सूक्तम् (sūktam) - hymn; दीर्घतमस् + दृष्टम् (dīrghatamas + dr̥ṣṭam) - revealed to Dīrghatamas; विष्णोः (viṣṇōḥ) - of Viṣṇu; नु (nu) - now; कम् (kam) - indeed; इति (iti) - thus entitled; प्रभोः (prabhōḥ) - of the Lord;]

सर्वार्थदं गार्त्समदं यो जात इति चापरम्। वासिष्ठं च परो मात्रयेति ज्ञानविमुक्तिदम् ॥५५॥

sarvārthadaṁ gārtsamadaṁ yō jāta iti cāparam। vāsiṣṭhaṁ ca parō mātrayēti jñānavimuktidam ॥55॥

[सर्वार्थदम् (sarvārthadam) - granting every end; गार्त्समदम् (gārtsamadam) - the Gārtsamada hymn; यः (yaḥ) - he who; जातः (jātaḥ) - was born; इति (iti) - called; च (ca) - and; अपरम् (aparam) - another; वासिष्ठम् (vāsiṣṭham) - the Vāsiṣṭha hymn; च (ca) - and; परः (paraḥ) - beyond; मात्रया (mātrayā) - measure; इति (iti) - called; ज्ञान-विमुक्ति-दम् (jñāna-vimukti-dam) - granting knowledge and liberation;]

भौवनीयं सर्वकाममोक्षदं य इमेत्यपि। एवमेवाखिला वेदा ज्ञातव्या विष्णुतत्पराः ॥५६॥

bhauvanīyaṁ sarvakāmamōkṣadaṁ ya imētyapi। ēvamēvākhilā vēdā jñātavyā viṣṇutatparāḥ ॥56॥

[भौवनीयम् (bhauvanīyam) - the Bhauvanīya hymn; सर्व-काम-मोक्ष-दम् (sarva-kāma-mōkṣa-dam) - granting all desires and liberation; य इमे + इति (ya imē + iti) - entitled Ya ime; अपि (api) - also; एवम् + एव (ēvam + ēva) - in precisely this way; अखिलाः (akhilāḥ) - all; वेदाः (vēdāḥ) - the Vedas; ज्ञातव्याः (jñātavyāḥ) - are to be understood; विष्णु-तत्पराः (viṣṇu-tatparāḥ) - as having Viṣṇu as their highest purport;]

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॥

svadr̥ṣṭaṁ sūktamakhilaṁ kāmadaṁ harituṣṭidam। vācōmbhr̥ṇyāḥ śriyōṅgāni śrīrlakṣmīrmēndirā ramā ॥57॥

[स्व-दृष्टम् (sva-dr̥ṣṭam) - seen by herself; सूक्तम् (sūktam) - hymn; अखिलम् (akhilam) - entire; काम-दम् (kāma-dam) - granting desires; हरि-तुष्टि-दम् (hari-tuṣṭi-dam) - bringing satisfaction to Hari; वाचः अम्भृण्याः (vācaḥ ambhr̥ṇyāḥ) - of Vāc Ambhṛṇī; श्रियः (śriyaḥ) - of Śrī; अङ्गानि (aṅgāni) - limbs; श्रीः (śrīḥ) - Śrī; लक्ष्मीः (lakṣmīḥ) - Lakṣmī; मा (mā) - Mā; इन्दिरा (indirā) - Indirā; रमा (ramā) - Ramā;]

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)

~~~

कौशेयपीतवसनामरविन्दनेत्रां पद्मद्वयाभयवरोद्यतपद्महस्ताम्। उद्यच्छतार्कसदृशीं परमाङ्कसंस्थां ध्यायेद्विधीशनुतपादयुगां जनित्रीम् ॥५८॥

kauśēyapītavasanāmaravindanētrāṁ padmadvayābhayavarōdyatapadmahastām। udyacchatārkasadr̥śīṁ paramāṅkasaṁsthāṁ dhyāyēdvidhīśanutapādayugāṁ janitrīm ॥58॥

[कौशेय (kauśēya) - silken; पीत (pīta) - yellow; वसनाम् (vasanām) - clad in garments; अरविन्द (aravinda) - lotus-like; नेत्राम् (nētrām) - whose eyes are; पद्म-द्वय (padma-dvaya) - a pair of lotuses; अभय (abhaya) - the gesture of fearlessness; वर (vara) - the boon-bestowing gesture; उद्यत (udyata) - raised; पद्म-हस्ताम् (padma-hastām) - whose lotus-like hands are; उद्यत्-शत-अर्क-सदृशीम् (udyat-śata-arka-sadr̥śīm) - resembling a hundred rising suns; परम-अङ्क-संस्थाम् (parama-aṅka-saṁsthām) - seated on the lap of the Supreme One; विधि-ईश (vidhi-īśa) - Brahmā and Īśa; नुत (nuta) - praised by; पाद-युगाम् (pāda-yugām) - whose pair of feet is; जनित्रीम् (janitrīm) - the Mother; ध्यायेत् (dhyāyēt) - one should meditate upon;]

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)

~~~

लज्जाबीजं च तद्बीजं तस्या एवाभिधायकम्। पाशाङ्कुशौ रक्तवस्त्रं लज्जाबीजे विशिष्यते ॥५९॥

lajjābījaṁ ca tadbījaṁ tasyā ēvābhidhāyakam। pāśāṅkuśau raktavastraṁ lajjābījē viśiṣyatē ॥59॥

[लज्जा + बीजम् (lajjā + bījam) - the Lajjā seed-syllable; च (ca) - and; तत् + बीजम् (tat + bījam) - her seed-syllable; तस्याः (tasyāḥ) - of her; एव (ēva) - alone; अभिधायकम् (abhidhāyakam) - designating; पाश + अङ्कुशौ (pāśa + aṅkuśau) - the noose and goad; रक्त + वस्त्रम् (rakta + vastram) - red clothing; लज्जा + बीजे (lajjā + bījē) - for the Lajjā seed-syllable; विशिष्यते (viśiṣyatē) - is specifically prescribed;]

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)

~~~

अमध्ययुग्मस्वरगतेनैवाङ्गमुदाहृतम्। सत्ताबीजं च दुर्बीजं तद्वदेव प्रकीर्तितम् ॥६०॥

amadhyayugmasvaragatēnaivāṅgamudāhr̥tam। sattābījaṁ ca durbījaṁ tadvadēva prakīrtitam ॥60॥

[अमध्य (amadhya) - non-medial; युग्म-स्वर (yugma-svara) - even-numbered vowel; गतेन (gatēna) - by taking; एव (ēva) - precisely; अङ्गम् (aṅgam) - ancillary mantra; उदाहृतम् (udāhr̥tam) - has been stated; सत्ता-बीजम् (sattā-bījam) - sattā seed syllable; च (ca) - and; दुर्-बीजम् (dur-bījam) - dur seed syllable; तद्वत् (tadvat) - in the same manner; एव (ēva) - exactly; प्रकीर्तितम् (prakīrtitam) - has been designated;]

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)

~~~

वर्णः श्यामो विशेषोत्र ताम्बूलं नीलमुत्पलम्। शङ्खचक्रौ तर्जनश्च शूलमित्यपरत्र च ॥६१॥

varṇaḥ śyāmō viśēṣōtra tāmbūlaṁ nīlamutpalam। śaṅkhacakrau tarjanaśca śūlamityaparatra ca ॥61॥

[वर्णः (varṇaḥ) - complexion; श्यामः (śyāmaḥ) - dark; विशेषः + अत्र (viśēṣaḥ + atra) - the distinctive attributes here; ताम्बूलम् (tāmbūlam) - betel leaf; नीलम् + उत्पलम् (nīlam + utpalam) - blue lotus; शङ्ख + चक्रौ (śaṅkha + cakrau) - conch and discus; तर्जनः (tarjanaḥ) - threatening gesture; च (ca) - and; शूलम् (śūlam) - trident; इति (iti) - thus; अपरत्र (aparatra) - elsewhere; च (ca) - also;]

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)

~~~

नमोन्तं स्वेन सहितस्तदेवान्यो मनुः स्मृतः। दुर्गा त्रिष्टुप् कश्यपोक्ता तत्र वर्णोग्निवत् स्मृतः ॥६२॥

namōntaṁ svēna sahitastadēvānyō manuḥ smr̥taḥ। durgā triṣṭup kaśyapōktā tatra varṇōgnivat smr̥taḥ ॥62॥

[नमः + अन्तम् (namaḥ + antam) - with namaḥ at the end; स्वेन (svēna) - with its own seed syllable; सहितः (sahitaḥ) - accompanied; तत् + एव (tat + ēva) - that very same mantra; अन्यः (anyaḥ) - another; मनुः (manuḥ) - mantra; स्मृतः (smr̥taḥ) - is remembered; दुर्गा (durgā) - Durgā as the deity; त्रिष्टुप् (triṣṭup) - Triṣṭubh as the meter; कश्यप + उक्ता (kaśyapa + uktā) - taught by Kāśyapa; तत्र (tatra) - in that mantra; वर्णः (varṇaḥ) - color; अग्निवत् (agnivat) - like fire; स्मृतः (smr̥taḥ) - is remembered;]

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)

~~~

त्रिनेत्रत्वं च दुर्गायाः प्रायः सर्वत्र कथ्यते। पादैः समस्तेन तथा षड्वर्णेनाङ्गमुच्यते ॥६३॥

trinētratvaṁ ca durgāyāḥ prāyaḥ sarvatra kathyatē। pādaiḥ samastēna tathā ṣaḍvarṇēnāṅgamucyatē ॥63॥

[त्रि-नेत्रत्वम् (tri-nētratvam) - possession of three eyes; च (ca) - and; दुर्गायाः (durgāyāḥ) - of Durgā; प्रायः (prāyaḥ) - for the most part; सर्वत्र (sarvatra) - everywhere; कथ्यते (kathyatē) - is stated; पादैः (pādaiḥ) - with the pādas; समस्तेन (samastēna) - with the whole mantra; तथा (tathā) - and likewise; षड्-वर्णेन (ṣaḍ-varṇēna) - with the six-phoneme formula; अङ्गम् (aṅgam) - the aṅga; उच्यते (ucyatē) - is prescribed;]

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)

~~~

रमाया एव रूपाणि त्वेतानि हि विदो विदुः। मुख्यतो जामदग्न्यस्तु देवतास्य मनोः स्मृतः ॥६४॥

ramāyā ēva rūpāṇi tvētāni hi vidō viduḥ। mukhyatō jāmadagnyastu dēvatāsya manōḥ smr̥taḥ ॥64॥

[रमायाः + एव (ramāyāḥ + ēva) - of Ramā alone; रूपाणि (rūpāṇi) - forms; तु + एतानि (tu + ētāni) - yet these; हि (hi) - indeed; विदः (vidaḥ) - those who know; विदुः (viduḥ) - know; मुख्यतः (mukhyataḥ) - chiefly; जामदग्न्यः (jāmadagnyaḥ) - Jāmadagnya; तु (tu) - however; देवता (dēvatā) - deity; अस्य (asya) - of this; मनोः (manōḥ) - mantra; स्मृतः (smr̥taḥ) - is remembered; tran (tran) - Yet those who know indeed know these to be forms of Ramā alone. Jāmadagnya, however, is chiefly remembered as the deity of this mantra.;]

(64)

~~~

हिरण्यगर्भसूक्तं च भृगुदृष्टं प्रकीर्तितम्। ब्रह्मधातृविरिञ्चाजपाद्मैरङ्गमुदाहृतम् ॥६५॥

hiraṇyagarbhasūktaṁ ca bhr̥gudr̥ṣṭaṁ prakīrtitam। brahmadhātr̥viriñcājapādmairaṅgamudāhr̥tam ॥65॥

[हिरण्यगर्भ-सूक्तम् (hiraṇyagarbha-sūktam) - the Hiraṇyagarbha hymn; च (ca) - also; भृगु-दृष्टम् (bhr̥gu-dr̥ṣṭam) - seen by Bhṛgu; प्रकीर्तितम् (prakīrtitam) - is proclaimed; ब्रह्म + धातृ + विरिञ्च + अज + पाद्मैः (brahma + dhātr̥ + viriñca + aja + pādmaiḥ) - with the names Brahmā Dhātṛ Viriñca Aja and Pādma; अङ्गम् (aṅgam) - the ancillary element; उदाहृतम् (udāhr̥tam) - is stated;]

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॥

dhyāyēnniṣaṇṇamajamacyutanābhipadmē prōdyaddivākarasamūhanikāśamagryam। mātr̥prakārakaramuttamakāntimadbhirvaktraiḥ sr̥jantamakhilaiḥ paramārthavidyāḥ ॥66॥

[ध्यायेत् (dhyāyēt) - one should meditate upon; निषण्णम् (niṣaṇṇam) - seated; अजम् (ajam) - Aja; अच्युत + नाभि + पद्मे (acyuta + nābhi + padmē) - in the lotus at Acyuta's navel; प्रोद्यत् + दिवाकर + समूह + निकाशम् (prōdyat + divākara + samūha + nikāśam) - resembling a host of rising suns; अग्र्यम् (agryam) - foremost; मातृ + प्रकार + करम् (mātr̥ + prakāra + karam) - fashioner of the forms of the Mothers; उत्तम + कान्तिमद्भिः (uttama + kāntimadbhiḥ) - possessing supreme radiance; वक्त्रैः (vaktraiḥ) - with faces; सृजन्तम् (sr̥jantam) - bringing forth; अखिलैः (akhilaiḥ) - with all; परमार्थ + विद्याः (paramārtha + vidyāḥ) - forms of knowledge of ultimate reality;]

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॥

svayamuddēśanatimāṁstasya pañcākṣarō manuḥ। svayamēvāparōṣṭārṇastādr̥śaḥ samprakīrtitaḥ ॥67॥

[स्वयम् (svayam) - itself; उद्देश-नतिमान् (uddēśa-natimān) - containing designation and salutation; तस्य (tasya) - his; पञ्च-अक्षरः (pañca-akṣaraḥ) - five-syllabled; मनुः (manuḥ) - mantra; स्वयम् + एव (svayam + ēva) - itself indeed; अपरः (aparaḥ) - another; अष्ट-अर्णः (aṣṭa-arṇaḥ) - eight-syllabled; तादृशः (tādr̥śaḥ) - of that same kind; सम्प्रकीर्तितः (samprakīrtitaḥ) - is proclaimed;]

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॥

baḷādyaṁ bhr̥guṇā dr̥ṣṭaṁ prāṇāgnēḥ sūktamucyatē। prāṇādyaiḥ pañcabhistasyāpyaṅgānyuktāni sūribhiḥ ॥68॥

[बळ + आद्यम् (baḷa + ādyam) - beginning with baḷ; भृगुणा (bhr̥guṇā) - by Bhṛgu; दृष्टम् (dr̥ṣṭam) - seen; प्राण + अग्नेः (prāṇa + agnēḥ) - of Prāṇa as Agni; सूक्तम् (sūktam) - hymn; उच्यते (ucyatē) - is called; प्राण + आद्यैः (prāṇa + ādyaiḥ) - beginning with prāṇa; पञ्चभिः (pañcabhiḥ) - by means of the five; तस्य (tasya) - of it; अपि (api) - also; अङ्गानि (aṅgāni) - limbs; उक्तानि (uktāni) - prescribed; सूरिभिः (sūribhiḥ) - by the sages;]

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॥

udyadraviprakarasannibhamacyutāṅkē svāsīnamasya nutinityavacaḥpravr̥ttim। dhyāyēd gadābhayakaraṁ sukr̥tāñjaliṁ taṁ prāṇaṁ yathēṣṭatanumunnatakarmaśaktim ॥69॥

[उद्यत् + रवि + प्रकर + सन्निभम् (udyat + ravi + prakara + sannibham) - resembling a multitude of rising suns; अच्युत + अङ्के (acyuta + aṅkē) - upon Acyuta’s lap; सु + आसीनम् (su + āsīnam) - seated at ease; अस्य (asya) - of him; नुति + नित्य + वचः + प्रवृत्तिम् (nuti + nitya + vacaḥ + pravr̥ttim) - whose speech is perpetually engaged in praise; ध्यायेत् (dhyāyēt) - one should meditate upon; गदा + अभय + करम् (gadā + abhaya + karam) - with hands bearing a mace and granting fearlessness; सु + कृत + अञ्जलिम् (su + kr̥ta + añjalim) - with añjali properly formed; तम् (tam) - that; प्राणम् (prāṇam) - Prāṇa; यथा + इष्ट + तनुम् (yathā + iṣṭa + tanum) - having whatever form he desires; उन्नत + कर्म + शक्तिम् (unnata + karma + śaktim) - possessing exalted power of action;]

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॥

prāṇādyāḥ pañcamantrāśca tasya dēvasya vācakāḥ। ucyatē harirapyētaiḥ sākṣānnārāyaṇādikaḥ ॥70॥

[प्राण + आद्याः (prāṇa + ādyāḥ) - beginning with Prāṇa; पञ्च + मन्त्राः (pañca + mantrāḥ) - the five mantras; च (ca) - and; तस्य (tasya) - of that; देवस्य (dēvasya) - deity; वाचकाः (vācakāḥ) - denotative; उच्यते (ucyatē) - is denoted; हरिः (hariḥ) - Hari; अपि (api) - also; एतैः (ētaiḥ) - by these; साक्षात् (sākṣāt) - directly; नारायण + आदिकः (nārāyaṇa + ādikaḥ) - as Nārāyaṇa and the others;]

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॥

brahmāṇyā api bhāratyā gaurīryasta iti śrutau। mantrau dīrghatamōdr̥ṣṭau sarvābhīṣṭapradāyakau ॥71॥

[ब्रह्माण्याः (brahmāṇyāḥ) - of Brahmāṇī; अपि (api) - also; भारत्‍याः (bhārat‍yāḥ) - of Bhāratī; गौरीः (gaurīḥ) - Gaurī; यः + ते (yaḥ + tē) - that which is yours; इति (iti) - thus entitled; श्रुतौ (śrutau) - in Śruti; मन्त्रौ (mantrau) - the two mantras; दीर्घतमस्-दृष्टौ (dīrghatamas-dr̥ṣṭau) - seen by Dīrghatamas; सर्व-अभीष्ट-प्रदायकौ (sarva-abhīṣṭa-pradāyakau) - bestowing everything desired;]

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॥

udyaddivākarasamūhanibhāṁ svabharturaṅkēsthitāmabhayasadvarabāhuyugmām। mudrāṁ ca tattvadr̥śayē varapustakaṁ ca dōryugmakēna dadhatīṁ smaratātmavidyām ॥72॥

[उद्यत् + दिवाकर + समूह + निभाम् (udyat + divākara + samūha + nibhām) - resembling a host of rising suns; स्व + भर्तुः (sva + bhartuḥ) - of her own husband; अङ्के (aṅkē) - on the lap; स्थिताम् (sthitām) - seated; अभय (abhaya) - the gesture of fearlessness; सत् + वर (sat + vara) - an auspicious boon; बाहु + युग्माम् (bāhu + yugmām) - having a pair of arms; मुद्राम् (mudrām) - a gesture; च (ca) - and; तत्त्व + दृशये (tattva + dr̥śayē) - for the vision of reality; वर + पुस्तकम् (vara + pustakam) - an excellent book; च (ca) - and; दोः + युग्मकेन (dōḥ + yugmakēna) - with another pair of arms; दधतीम् (dadhatīm) - holding; स्मरत (smarata) - meditate upon; आत्म + विद्याम् (ātma + vidyām) - Knowledge of the Self;]

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॥

pādairvyastaiḥ samastaiśca tadaṅgāni vidō viduḥ। svayamuddēśanatyantau mantrau dvāvaparau tayōḥ ॥73॥

[पादैः (pādaiḥ) - by the pādas; व्यस्तैः (vyastaiḥ) - taken separately; समस्तैः (samastaiḥ) - taken together; च (ca) - and; तत्-अङ्गानि (tat-aṅgāni) - its limbs; विदः (vidaḥ) - those who know; विदुः (viduḥ) - know; स्वयम् (svayam) - themselves; उद्देश + नति + अन्तौ (uddēśa + nati + antau) - ending respectively in uddeśa and nati; मन्त्रौ (mantrau) - mantras; द्वौ (dvau) - two; अपरौ (aparau) - further; तयोः (tayōḥ) - belonging to those two;]

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॥

mantrāḥ hyētē harēḥ prītidāyakāḥ sarvakāmadāḥ। iṣṭaṁ dēvaṁ hariḥ sākṣāllakṣmīrbhāgyasya dēvatā ॥ gururbrahmā’tha vāyurvā vidyādēvyau prakīrtitē ॥74॥

[मन्त्राः (mantrāḥ) - mantras; हि (hi) - indeed; एते (ētē) - these; हरेः (harēḥ) - to Hari; प्रीति-दायकाः (prīti-dāyakāḥ) - giving delight; सर्व-काम-दाः (sarva-kāma-dāḥ) - granting all desires; इष्टम् (iṣṭam) - chosen; देवम् (dēvam) - deity; हरिः (hariḥ) - Hari; साक्षात् (sākṣāt) - himself; लक्ष्मीः (lakṣmīḥ) - Lakṣmī; भाग्यस्य (bhāgyasya) - of fortune; देवता (dēvatā) - deity; गुरुः (guruḥ) - the guru; ब्रह्मा (brahmā) - Brahmā; अथ (atha) - or else; वायुः (vāyuḥ) - Vāyu; वा (vā) - alternatively; विद्या-देव्यौ (vidyā-dēvyau) - the two deities of knowledge; प्रकीर्तिते (prakīrtitē) - are proclaimed;]

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॥

tasmādētē priyā viṣṇōrantaraṅgatayā sadā। jñēyāścaiva prapūjyāśca viṣṇōḥ prītimabhīpsatā ॥75॥

[तस्मात् (tasmāt) - therefore; एते (ētē) - these; प्रियाः (priyāḥ) - dear; विष्णोः (viṣṇōḥ) - to Viṣṇu; अन्तरङ्गतया (antaraṅgatayā) - because of their intimate status; सदा (sadā) - always; ज्ञेयाः (jñēyāḥ) - to be known; च + एव (ca + ēva) - and indeed; प्रपूज्याः (prapūjyāḥ) - to be duly worshipped; च (ca) - and; विष्णोः (viṣṇōḥ) - Viṣṇu's; प्रीतिम् (prītim) - pleasure; अभीप्सता (abhīpsatā) - by one who desires;]

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)

~~~

उद्देशनतियुङ्मन्त्रः स्वयमेव शिवस्य तु। वर्णैरेतैस्तदङ्गानि वामदेवो मुनिः स्मृतः ॥ पङ्क्तिशब्दार्थविज्ञाने न हि छन्दसि संशयः ॥७६॥

uddēśanatiyuṅmantraḥ svayamēva śivasya tu। varṇairētaistadaṅgāni vāmadēvō muniḥ smr̥taḥ ॥ paṅktiśabdārthavijñānē na hi chandasi saṁśayaḥ ॥76॥

[उद्देश (uddēśa) - designation; नति (nati) - obeisance; युक् (yuk) - joined with; मन्त्रः (mantraḥ) - the mantra; स्वयम् + एव (svayam + ēva) - itself; शिवस्य (śivasya) - for Śiva; तु (tu) - but; वर्णैः + एतैः (varṇaiḥ + ētaiḥ) - from these syllables; तदङ्गानि (tadaṅgāni) - its auxiliary formulas; वामदेवः (vāmadēvaḥ) - Vāmadeva; मुनिः (muniḥ) - the seer; स्मृतः (smr̥taḥ) - is traditionally held to be; पङ्क्ति + शब्दार्थ + विज्ञाने (paṅkti + śabdārtha + vijñānē) - when the meaning of the term Paṅkti is understood; न (na) - no; हि (hi) - indeed; छन्दसि (chandasi) - concerning the meter; संशयः (saṁśayaḥ) - doubt;]

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॥

dhyēyaḥ pañcamukhō rudraḥ sphaṭikāmalakāntimān। vidyucchubhrāsitarajaḥśyāmānyasya mukhāni ca ॥ jaṭāvabaddhēndukalaḥ priyāyuṅ nāgabhūṣaṇaḥ ॥77॥

[ध्येयः (dhyēyaḥ) - to be meditated upon; पञ्चमुखः (pañcamukhaḥ) - five-faced; रुद्रः (rudraḥ) - Rudra; स्फटिक + अमल + कान्तिमान् (sphaṭika + amala + kāntimān) - possessing the immaculate radiance of crystal; विद्युत् (vidyut) - lightning-colored; शुभ्र (śubhra) - white; असित (asita) - black; रजः (rajaḥ) - dust-hued; श्यामानि (śyāmāni) - dark-colored; यस्य (yasya) - whose; मुखानि (mukhāni) - faces; च (ca) - and; जटा + अवबद्ध + इन्दुकलः (jaṭā + avabaddha + indukalaḥ) - having the crescent moon bound in his matted locks; प्रिया + युक् (priyā + yuk) - accompanied by his beloved; नाग + भूषणः (nāga + bhūṣaṇaḥ) - adorned with serpents;]

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॥

mantrēṣvētēṣu sarvēṣu vācyastārēṇa kēśavaḥ। antaryāmitayā dhyēyaḥ sarvadēvēṣu sarvadā ॥78॥

[मन्त्रेषु (mantrēṣu) - in the mantras; एतेषु (ētēṣu) - these; सर्वेषु (sarvēṣu) - all; वाच्यः (vācyaḥ) - is denoted; तारेण (tārēṇa) - by the Tāra syllable; केशवः (kēśavaḥ) - Keśava; अन्तर्यामितया (antaryāmitayā) - as the inner controller; ध्येयः (dhyēyaḥ) - is to be meditated upon; सर्वदेवेषु (sarvadēvēṣu) - in all deities; सर्वदा (sarvadā) - always;]

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॥

sa ēva vanitāliṅgaḥ pārvatyāḥ manurucyatē। gaurī varābhayakarā dhyēyā pītāmbarā ca sā ॥79॥

[सः + एव (saḥ + ēva) - that very one; वनिता + लिङ्गः (vanitā + liṅgaḥ) - bearing the feminine marker; पार्वत्याः (pārvatyāḥ) - of Pārvatī; मनुः (manuḥ) - mantra; उच्यते (ucyatē) - is called; गौरी (gaurī) - Gaurī; वर + अभय + करा (vara + abhaya + karā) - displaying the boon-granting and fear-dispelling hand gestures; ध्येया (dhyēyā) - is to be meditated upon; पीत + अम्बरा (pīta + ambarā) - clad in yellow garments; च (ca) - and; सा (sā) - she;]

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॥

svayamuddēśanatyantaḥ pūrvapūrvaḥ ṣaḍakṣaraḥ। sanatkumāradr̥ṣṭōyaṁ mantraḥ śēṣasya kāmadaḥ ॥80॥

[स्वयम् + उद्देश (svayam + uddēśa) - direct designation of himself; नति + अन्तः (nati + antaḥ) - ending with a salutation; पूर्व + पूर्वः (pūrva + pūrvaḥ) - preceded by the preceding element; षडक्षरः (ṣaḍakṣaraḥ) - six-syllabled; सनत्कुमार (sanatkumāra) - Sanatkumāra; दृष्टः (dr̥ṣṭaḥ) - seen; अयम् (ayam) - this; मन्त्रः (mantraḥ) - mantra; शेषस्य (śēṣasya) - of Śeṣa; कामदः (kāmadaḥ) - granting desires;]

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॥

dadhānō halasaunandau śvētavarṇaḥ kr̥tāñjaliḥ। sahasramūrdhādvitīyakarṇabhūṣaḥ priyāyutaḥ ॥ vanamālī nīlavāsā dhyēyō viṣṇōstu pr̥ṣṭhataḥ ॥81॥

[दधानः (dadhānaḥ) - holding; हल + सौनन्दौ (hala + saunandau) - the plough and Saunanda; श्वेतवर्णः (śvētavarṇaḥ) - white in complexion; कृताञ्जलिः (kr̥tāñjaliḥ) - with hands joined reverentially; सहस्र + मूर्धा (sahasra + mūrdhā) - thousand-headed; अद्वितीय + कर्णभूषः (advitīya + karṇabhūṣaḥ) - having peerless ear ornaments; प्रिया + युतः (priyā + yutaḥ) - accompanied by his beloved; वनमाली (vanamālī) - wearing a forest-flower garland; नीलवासाः (nīlavāsāḥ) - clad in blue; ध्येयः (dhyēyaḥ) - to be meditated upon; विष्णोः (viṣṇōḥ) - of Viṣṇu; तु (tu) - however; पृष्ठतः (pr̥ṣṭhataḥ) - behind;]

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॥

vyatyastapakṣitārau ca svāhāntō gāruḍō manuḥ। kāśyapō’sya munirdhyēyō sudhāpūrṇaṁ hiraṇmayam ॥82॥

[व्यत्यस्त-पक्षि-तारौ (vyatyasta-pakṣi-tārau) - the mantra-elements pakṣi and tāra in reversed order; च (ca) - and; स्वाहा-अन्तः (svāhā-antaḥ) - ending in svāhā; गारुडः (gāruḍaḥ) - pertaining to Garuḍa; मनुः (manuḥ) - mantra; काश्यपः (kāśyapaḥ) - Kāśyapa; अस्य (asya) - of this; मुनिः (muniḥ) - seer; ध्येयः (dhyēyaḥ) - to be meditated upon; सुधा-पूर्णम् (sudhā-pūrṇam) - filled with nectar; हिरण्मयम् (hiraṇmayam) - golden;]

दधानः कुम्भमभयं पीतशुक्लारुणो हरिः। कृष्णश्चाजानुतो नाभेः कण्ठात् कादन्त एव च ॥८३॥

dadhānaḥ kumbhamabhayaṁ pītaśuklāruṇō hariḥ। kr̥ṣṇaścājānutō nābhēḥ kaṇṭhāt kādanta ēva ca ॥83॥

[दधानः (dadhānaḥ) - bearing; कुम्भम् (kumbham) - a pot; अभयम् (abhayam) - the gesture of fearlessness; पीतः (pītaḥ) - yellow; शुक्लः (śuklaḥ) - white; अरुणः (aruṇaḥ) - red; हरिः (hariḥ) - Hari; कृष्णः + च (kr̥ṣṇaḥ + ca) - and black; आ + जानुतः (ā + jānutaḥ) - as far as the knees; नाभेः (nābhēḥ) - as far as the navel; कण्ठात् (kaṇṭhāt) - as far as the throat; कात् + अन्तः (kāt + antaḥ) - ending at the crown of the head; एव (ēva) - precisely; च (ca) - and;]

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॥

priyāyuk puratō viṣṇōḥ pakṣatuṇḍasamanvitaḥ। jaṅgamasthāvaraviṣahr̥dayaṁ sarvakāmadaḥ ॥84॥

[प्रिया + युक् (priyā + yuk) - accompanied by his beloved; पुरतः (purataḥ) - before; विष्णोः (viṣṇōḥ) - Viṣṇu; पक्ष + तुण्ड + समन्वितः (pakṣa + tuṇḍa + samanvitaḥ) - endowed with wings and a beak; जङ्गम + स्थावर + विष + हृत् (jaṅgama + sthāvara + viṣa + hr̥t) - remover of poison of animate and inanimate origin; अयम् (ayam) - this one; सर्व + काम + दः (sarva + kāma + daḥ) - granting all desires;]

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॥

mantrāśca lōkapālānāṁ namōntaḥ sarvakāmadāḥ। pītaraktāsitaśvētaraktaśuklāśca varṇataḥ ॥85॥

[मन्त्राः + च (mantrāḥ + ca) - and the mantras; लोकपालानाम् (lōkapālānām) - of the world-protectors; नमस् + अन्ताः (namas + antāḥ) - ending with obeisance; सर्व + काम + दाः (sarva + kāma + dāḥ) - granting all desires; पीत + रक्त + असित + श्वेत + रक्त + शुक्लाः + च (pīta + rakta + asita + śvēta + rakta + śuklāḥ + ca) - yellow, red, black, white, red, and pure white; वर्णतः (varṇataḥ) - as regards color;]

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॥

sapriyāḥ sābhayāḥ vajraśaktidaṇḍāsipāśinaḥ। gadākumudaśūlarṣṭikhaṅginō bhūṣaṇōjjvalāḥ ॥86॥

[सप्रियाः (sapriyāḥ) - accompanied by their consorts; साभयाः (sābhayāḥ) - displaying the gesture of fearlessness; वज्र + शक्ति + दण्ड + असि + पाशिनः (vajra + śakti + daṇḍa + asi + pāśinaḥ) - bearing the thunderbolt, spear, staff, sword, and noose; गदा + कुमुद + शूल + ऋष्टि + खङ्गिनः (gadā + kumuda + śūla + r̥ṣṭi + khaṅginaḥ) - bearing the mace, water lily, trident, lance, and broadsword; भूषण + उज्ज्वलाः (bhūṣaṇa + ujjvalāḥ) - radiant with ornaments;]

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॥

agniśca svayamuddēśī sanamaḥ skandavācakaḥ। kauśikōsya munirvahnivarṇaḥ ṣaṇmukha ujjvalaḥ। dhanuḥśaktidharō dhyēyō kāmadō bhayanāśanaḥ ॥87॥

[अग्निः (agniḥ) - Agni; च (ca) - and; स्वयम् (svayam) - itself; उद्देशी (uddēśī) - the designating term; स + नमः (sa + namaḥ) - accompanied by obeisance; स्कन्द + वाचकः (skanda + vācakaḥ) - denoting Skanda; कौशिकः (kauśikaḥ) - Kauśika; अस्य (asya) - of this mantra; मुनिः (muniḥ) - seer; वह्नि + वर्णः (vahni + varṇaḥ) - fire-colored; षण्मुखः (ṣaṇmukhaḥ) - six-faced; उज्ज्वलः (ujjvalaḥ) - radiant; धनुः + शक्ति + धरः (dhanuḥ + śakti + dharaḥ) - bearing a bow and spear; ध्येयः (dhyēyaḥ) - to be meditated upon; काम + दः (kāma + daḥ) - granter of desires; भय + नाशनः (bhaya + nāśanaḥ) - destroyer of fear;]

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॥

hrasvaḥ kr̥pāluḥ sētaśca svayamanyaḥ svayaṁ tathā। satārōṣṭākṣaraḥ sauraḥ kramavyutkramataḥ padaiḥ ॥88॥

[ह्रस्वः (hrasvaḥ) - the short one; कृपालुः (kr̥pāluḥ) - the compassionate one; सेतः (sētaḥ) - the white one; च (ca) - and; स्वयम् (svayam) - oneself; अन्यः (anyaḥ) - another; स्वयम् (svayam) - oneself; तथा (tathā) - likewise; स + तारः (sa + tāraḥ) - together with Tārā; अष्ट + अक्षरः (aṣṭa + akṣaraḥ) - eight-syllabled; सौरः (sauraḥ) - the solar mantra; क्रम + व्युत्क्रमतः (krama + vyutkramataḥ) - in forward and reverse order; पदैः (padaiḥ) - with the words;]

अङ्गानि पद्मयुगलधरो ध्येयोरुणो रविः। सर्वव्याधिहरः श्रीदो वृष्टिदोयं मनुः स्मृतः ॥८९॥

aṅgāni padmayugaladharō dhyēyōruṇō raviḥ। sarvavyādhiharaḥ śrīdō vr̥ṣṭidōyaṁ manuḥ smr̥taḥ ॥89॥

[अङ्गानि (aṅgāni) - the ancillary formulas; पद्म + युगल + धरः (padma + yugala + dharaḥ) - bearing a pair of lotuses; ध्येयः (dhyēyaḥ) - is to be meditated upon; अरुणः (aruṇaḥ) - red; रविः (raviḥ) - the Sun; सर्व + व्याधि + हरः (sarva + vyādhi + haraḥ) - removing every disease; श्री + दः (śrī + daḥ) - bestowing prosperity; वृष्टि + दः (vr̥ṣṭi + daḥ) - granting rain; अयम् (ayam) - this; मनुः (manuḥ) - mantra; स्मृतः (smr̥taḥ) - is held to be;]

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॥

mōnayadāsāpraprakṣi vyatyastō vighnarāṇmanuḥ। raktāmbarō raktatanū raktamālyānulēpanaḥ ॥90॥

[मो + न + य + दा + सा + प्र + प्र + क्षि (mō + na + ya + dā + sā + pra + pra + kṣi) - the mantra syllables in reverse sequence; व्यत्यस्तः (vyatyastaḥ) - placed in reverse order; विघ्नराट् (vighnarāṭ) - Vighnarāj; मनुः (manuḥ) - mantra; रक्ताम्बरः (raktāmbaraḥ) - red-clad; रक्ततनुः (raktatanuḥ) - red-bodied; रक्त-माल्य-अनुलेपनः (rakta-mālya-anulēpanaḥ) - having red garlands and unguents;]

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॥

mahōdarō gajamukhaḥ pāśadantāṅkuśābhayē। bibhraddhyēyō vighnaharaḥ kāmadastvarayā hyayam ॥91॥

[महा + उदरः (mahā + udaraḥ) - large-bellied; गज + मुखः (gaja + mukhaḥ) - elephant-faced; पाश + दन्त + अङ्कुश + अभये (pāśa + danta + aṅkuśa + abhayē) - noose, tusk, goad, and gesture of fearlessness; बिभ्रत् (bibhrat) - bearing; ध्येयः (dhyēyaḥ) - to be meditated upon; विघ्न + हरः (vighna + haraḥ) - remover of obstacles; काम + दः (kāma + daḥ) - granter of desires; त्वरया (tvarayā) - swiftly; हि (hi) - for indeed; अयम् (ayam) - this one;]

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॥

tatra tatra sthitō viṣṇustattacchaktīḥ prabōdhayan। ēka ēva mahāśaktiḥ kurutē sarvamañjasā ॥92॥

[तत्र तत्र (tatra tatra) - in each respective place; स्थितः (sthitaḥ) - present; विष्णुः (viṣṇuḥ) - Vishnu; तत् तत् शक्तीः (tat tat śaktīḥ) - the respective powers; प्रबोधयन् (prabōdhayan) - awakening; एकः एव (ēkaḥ ēva) - he alone; महाशक्तिः (mahāśaktiḥ) - possessing immense power; कुरुते (kurutē) - accomplishes; सर्वम् (sarvam) - everything; अञ्जसा (añjasā) - readily;]

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॥

svayamuddēśavān pūrvapūrvō hr̥dayasaṁyutaḥ। dhānvatarō mahāmantraḥ saṁsr̥tivyādhināśanaḥ ॥ atrōktasarvamantrāṇāṁ nāyakōpalasannibhaḥ ॥93॥

[स्वयम् (svayam) - itself; उद्देशवान् (uddēśavān) - possessing a specification; पूर्व-पूर्वः (pūrva-pūrvaḥ) - each preceding one; हृदय-संयुतः (hr̥daya-saṁyutaḥ) - conjoined with the hṛdaya mantra; धान्वतरः (dhānvataraḥ) - pertaining to Dhanvantari; महामन्त्रः (mahāmantraḥ) - great mantra; संसृति-व्याधि-नाशनः (saṁsr̥ti-vyādhi-nāśanaḥ) - destroyer of the disease of transmigration; अत्र + उक्त (atra + ukta) - stated here; सर्व-मन्त्राणाम् (sarva-mantrāṇām) - of all the mantras; नायकः (nāyakaḥ) - chief; उपल-सन्निभः (upala-sannibhaḥ) - resembling a jewel;]

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॥

candraughakāntimamr̥tātmakarairjaganti sañjīvayantamamitātmasukhaṁ parēśam। jñānaṁ sudhākalaśamēva ca sandadhānaṁ śītāṁśumaṇḍalagataṁ smaratātmasaṁstham ॥94॥

[चन्द्र + ओघ + कान्तिम् (candra + ōgha + kāntim) - whose radiance is like a host of moons; अमृत + आत्म + करैः (amr̥ta + ātma + karaiḥ) - with rays whose essence is nectar; जगन्ति (jaganti) - the worlds; सञ्जीवयन्तम् (sañjīvayantam) - reviving; अमित + आत्म + सुखम् (amita + ātma + sukham) - whose intrinsic bliss is immeasurable; परेशम् (parēśam) - the Supreme Lord; ज्ञानम् (jñānam) - knowledge; सुधा + कलशम् (sudhā + kalaśam) - the nectar jar; एव (ēva) - itself; च (ca) - and also; सन्दधानम् (sandadhānam) - holding; शीत + अंशु + मण्डल + गतम् (śīta + aṁśu + maṇḍala + gatam) - situated in the lunar disc; स्मरत (smarata) - meditate upon; आत्म + संस्थम् (ātma + saṁstham) - established within oneself;]

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॥

mūrdhni sthitādamuta ēva sudhāṁ sravantīṁ bhrūmadhyagācca tata ēva ca tālusaṁsthāt। hārdācca nābhisadanādadharasthitācca dhyātvābhipūritatanurduritāni hanyāt ॥95॥

[मूर्ध्नि (mūrdhni) - at the crown; स्थितात् (sthitāt) - from the one situated; अमुतः + एव (amutaḥ + ēva) - from that very one; सुधां (sudhāṁ) - nectar; स्रवन्तीं (sravantīṁ) - flowing; भ्रू-मध्य-गात् (bhrū-madhya-gāt) - from the one present at the midpoint of the brows; च (ca) - and; ततः + एव (tataḥ + ēva) - from that very one; च (ca) - and; तालु-संस्थात् (tālu-saṁsthāt) - from the one situated at the palate; हार्दात् (hārdāt) - from the one in the heart; च (ca) - and; नाभि-सदनात् (nābhi-sadanāt) - from the one whose abode is the navel; अधर-स्थितात् (adhara-sthitāt) - from the one situated below; च (ca) - and; ध्यात्वा (dhyātvā) - having meditated upon; अभिपूरित-तनुः (abhipūrita-tanuḥ) - with the body completely filled; दुरितानि (duritāni) - sins; हन्यात् (hanyāt) - should destroy;]

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॥

ajñānaduḥkhabhayarōgamahāviṣāṇi yōgōyamāśu vinihanti sukhaṁ ca dadyāt। unmādavibhramaharaḥ paraśca sāndrasvānandamēva padamāpayati sma nityam ॥96॥

[अज्ञान (ajñāna) - ignorance; दुःख (duḥkha) - suffering; भय (bhaya) - fear; रोग (rōga) - disease; महाविषाणि (mahāviṣāṇi) - great poisons; योगः + अयम् (yōgaḥ + ayam) - this yoga; आशु (āśu) - quickly; विनिहन्ति (vinihanti) - completely destroys; सुखम् (sukham) - happiness; च (ca) - and; दद्यात् (dadyāt) - would bestow; उन्माद (unmāda) - madness; विभ्रम (vibhrama) - delusion; हरः (haraḥ) - removing; परः + च (paraḥ + ca) - and supreme; सान्द्र (sāndra) - intense; स्वानन्दम् + एव (svānandam + ēva) - self-bliss alone; पदम् (padam) - state; आपयति (āpayati) - causes one to attain; स्म (sma) - indeed; नित्यम् (nityam) - always;]

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॥

dhyātvaiva hastatalagaṁ svamr̥taṁ sravantaṁ dēvaṁ sa yasya śirasi svakaraṁ nidhāya। āvartayēnmanumimaṁ sa ca vītarōgaḥ pāpādapaiti manasā yadi bhaktinamraḥ ॥97॥

[ध्यात्वा (dhyātvā) - having meditated upon; एव (ēva) - indeed; हस्त + तल + गम् (hasta + tala + gam) - present in the palm of the hand; स्व + अमृतम् (sva + amr̥tam) - his own nectar; स्रवन्तम् (sravantam) - streaming forth; देवम् (dēvam) - the deity; सः (saḥ) - he; यस्य (yasya) - on whose; शिरसि (śirasi) - head; स्व + करम् (sva + karam) - his own hand; निधाय (nidhāya) - having placed; आवर्तयेत् (āvartayēt) - should repeat; मनुम् (manum) - mantra; इमम् (imam) - this; सः (saḥ) - that person; च (ca) - also; वीत + रोगः (vīta + rōgaḥ) - free from disease; पापात् (pāpāt) - from sin; अपैति (apaiti) - escapes; मनसा (manasā) - in mind; यदि (yadi) - if; भक्ति + नम्रः (bhakti + namraḥ) - bowed with devotion;]

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॥

śataṁ sahasramayutaṁ lakṣaṁ vārōgasaṅkṣayāt। imamēva japēnmantraṁ sādhūnāṁ duḥkhaśāntayē ॥98॥

[शतं (śataṁ) - a hundred times; सहस्रम् (sahasram) - a thousand times; अयुतं (ayutaṁ) - ten thousand times; लक्षं (lakṣaṁ) - a hundred thousand times; वा (vā) - or; रोग + सङ्क्षयात् (rōga + saṅkṣayāt) - until the disease is eradicated; इमम् (imam) - this; एव (ēva) - very; जपेत् (japēt) - one should repeat; मन्त्रं (mantraṁ) - mantra; साधूनां (sādhūnāṁ) - of the virtuous; दुःख + शान्तये (duḥkha + śāntayē) - for the alleviation of suffering;]

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॥

jvaradāhādiśāntyarthaṁ tarpayēnmanunāmunā। dhyātvā hariṁ jalē saptarātrājjūrtirvinaśyati ॥99॥

[ज्वर-दाह-आदि-शान्ति-अर्थम् (jvara-dāha-ādi-śānti-artham) - for the pacification of fever, burning, and similar afflictions; तर्पयेत् (tarpayēt) - one should perform a libation; मनुना (manunā) - with the mantra; अमुना (amunā) - this; ध्यात्वा (dhyātvā) - having meditated upon; हरिम् (harim) - Hari; जले (jalē) - in the water; सप्त-रात्रात् (sapta-rātrāt) - after seven nights; जूर्तिः (jūrtiḥ) - the fever; विनश्यति (vinaśyati) - disappears;]

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॥

ayutāmr̥tasamiddhōmād gōghr̥takṣīrasaṁyutāt। sarvarōgā vinaśyanti vimukhō na harēryadi ॥100॥

[अयुत (ayuta) - ten thousand; अमृता-समिध्-होमात् (amr̥tā-samidh-hōmāt) - from a fire offering of amṛtā fuel sticks; गो-घृत-क्षीर-संयुतात् (gō-ghr̥ta-kṣīra-saṁyutāt) - accompanied by cow's ghee and milk; सर्व-रोगाः (sarva-rōgāḥ) - all diseases; विनश्यन्ति (vinaśyanti) - perish; विमुखः (vimukhaḥ) - averse; न (na) - not; हरेः (harēḥ) - to Hari; यदि (yadi) - if;]

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॥

bhūtābhicāraśāntyarthamapāmārgāhutikriyā। dviguṇāmr̥tayā paścāt kēvalēna ghr̥tēna vā ॥101॥

[भूत (bhūta) - spirits; अभिचार (abhicāra) - hostile sorcery; शान्ति-अर्थम् (śānti-artham) - for pacification; अपामार्ग (apāmārga) - apāmārga; आहुति-क्रिया (āhuti-kriyā) - rite of offering oblations; द्विगुण-अमृतया (dviguṇa-amr̥tayā) - with twice as much amṛtā; पश्चात् (paścāt) - afterward; केवलेन (kēvalēna) - alone; घृतेन (ghr̥tēna) - with ghee; वा (vā) - or;]

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॥

āyurvivr̥ddhayē nityaṁ janmanakṣatra ēva vā। catuścaturbhidūrvābhiḥ kṣīrājyāktābhiriṣyatē ॥102॥

[आयुः (āyuḥ) - lifespan; विवृद्धये (vivr̥ddhayē) - for the increase; नित्यम् (nityam) - daily; जन्मनक्षत्र (janmanakṣatra) - on the natal asterism; एव (ēva) - only; वा (vā) - or; चतुः + चतुर्भिः (catuḥ + caturbhiḥ) - four at a time; दूर्वाभिः (dūrvābhiḥ) - with dūrvā blades; क्षीर + आज्य + आक्ताभिः (kṣīra + ājya + āktābhiḥ) - anointed with milk and ghee; इष्यते (iṣyatē) - is prescribed;]

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॥

sarvakriyā harau bhaktē haribhaktaiḥ svanuṣṭhitāḥ। gurubhaktaiḥ sadācāraiḥ phalantyaddhā na cānyathā ॥103॥

[सर्व-क्रियाः (sarva-kriyāḥ) - all rites; हरौ (harau) - Hari; भक्ते (bhaktē) - when worshipped; हरि-भक्तैः (hari-bhaktaiḥ) - by devotees of Hari; सु-अनुष्ठिताः (su-anuṣṭhitāḥ) - properly performed; गुरु-भक्तैः (guru-bhaktaiḥ) - by those devoted to the guru; सद्-आचारैः (sad-ācāraiḥ) - by those of good conduct; फलन्ति (phalanti) - bear fruit; अद्धा (addhā) - assuredly; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise;]

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॥

brahmāntāḥ guravaścaiva sampradāyapravartakāḥ। tattadguṇānusārēṇa pūjyāḥ mānyāśca sarvaśaḥ ॥104॥

[ब्रह्म-अन्ताः (brahma-antāḥ) - extending up to Brahmā; गुरवः (guravaḥ) - teachers; च + एव (ca + ēva) - and also; सम्प्रदाय-प्रवर्तकाः (sampradāya-pravartakāḥ) - promulgators of the tradition; तत्-तत्-गुण-अनुसारेण (tat-tat-guṇa-anusārēṇa) - in accordance with their respective qualities; पूज्याः (pūjyāḥ) - to be worshipped; मान्याः (mānyāḥ) - to be honored; च (ca) - and; सर्वशः (sarvaśaḥ) - in every respect;]

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॥

sarvēbhyō’pyadhikā bhaktirviṣṇau syādatiniścalā। lakṣmībrahmādiṣu tataḥ kramēṇa syāt subhāvitā। ēvaṁ vidyāḥ phaliṣyanti nānyathā tu kathañcana ॥105॥

[सर्वेभ्यः + अपि (sarvēbhyaḥ + api) - even greater than toward all others; अधिका (adhikā) - greater; भक्तिः (bhaktiḥ) - devotion; विष्णौ (viṣṇau) - toward Viṣṇu; स्यात् (syāt) - should be; अतिनिश्चला (atiniścalā) - utterly unwavering; लक्ष्मी + ब्रह्म + आदिषु (lakṣmī + brahma + ādiṣu) - toward Lakṣmī Brahmā and the others; ततः (tataḥ) - thereafter; क्रमेण (kramēṇa) - in due order; स्यात् (syāt) - should be; सुभाविता (subhāvitā) - well cultivated; एवम् (ēvam) - in this way; विद्याः (vidyāḥ) - the disciplines of knowledge; फलिष्यन्ति (phaliṣyanti) - will bear fruit; न + अन्यथा (na + anyathā) - not otherwise; तु (tu) - but; कथञ्चन (kathañcana) - in any way whatsoever;]

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॥

śubhān dhyāyanti yē kāmān gurudēvaprasādajān। itarānātmapāpōtthāṁstēṣāṁ vidyā phaliṣyati ॥106॥

[शुभान् (śubhān) - auspicious; ध्यायन्ति (dhyāyanti) - regard; ये (yē) - those who; कामान् (kāmān) - desires; गुरु + देव + प्रसाद + जान् (guru + dēva + prasāda + jān) - arising from the grace of the teacher and the deity; इतरान् (itarān) - other desires; आत्म + पाप + उत्थान् (ātma + pāpa + utthān) - arising from their own sin; तेषाम् (tēṣām) - for them; विद्या (vidyā) - knowledge; फलिष्यति (phaliṣyati) - will bear fruit;]

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॥

muktāvapi ca saṁsārē nātmanō viṣṇutāṁ kvacit। brahmarudrādibhāvaṁ vā sāmyaṁ vādhikyamēva vā ॥107॥

[मुक्तौ (muktau) - in liberation; अपि (api) - even; च (ca) - and; संसारे (saṁsārē) - in saṃsāra; न (na) - not; आत्मनः (ātmanaḥ) - for oneself; विष्णुताम् (viṣṇutām) - the state of being Viṣṇu; क्वचित् (kvacit) - ever; ब्रह्म-रुद्र-आदि-भावम् (brahma-rudra-ādi-bhāvam) - the status of Brahmā, Rudra, and others; वा (vā) - or; साम्यम् (sāmyam) - equality; वा (vā) - or; आधिक्यम् (ādhikyam) - superiority; एव (ēva) - even; वा (vā) - or;]

अतद्वशत्वमथवा यः स्मरेत् स तु सिद्धिभाक्। नान्यथा सिद्धिमाप्नोति कल्पकोटिशतैरपि ॥१०८॥

atadvaśatvamathavā yaḥ smarēt sa tu siddhibhāk। nānyathā siddhimāpnōti kalpakōṭiśatairapi ॥108॥

[अ-तद्-वशत्वम् (a-tad-vaśatvam) - not being under His control; अथवा (athavā) - or; यः (yaḥ) - whoever; स्मरेत् (smarēt) - should think of; सः (saḥ) - he; तु (tu) - indeed; सिद्धि-भाक् (siddhi-bhāk) - one who attains success; न (na) - not; अन्यथा (anyathā) - otherwise; सिद्धिम् (siddhim) - success; आप्नोति (āpnōti) - attains; कल्प-कोटि-शतैः (kalpa-kōṭi-śataiḥ) - in hundreds of crores of kalpas; अपि (api) - even;]

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॥

smr̥tvā guruṁ pūrvagurumādimūlagurūṁstathā। dēvatāṁ vāsudēvaṁ ca vidyābhyāsī tu siddhibhāk ॥109॥

[स्मृत्वा (smr̥tvā) - having remembered; गुरुं (guruṁ) - the guru; पूर्वगुरुम् (pūrvagurum) - the preceding guru; आदि-मूल-गुरून् (ādi-mūla-gurūn) - the primordial root gurus; तथा (tathā) - likewise; देवतां (dēvatāṁ) - the deity; वासुदेवं (vāsudēvaṁ) - Vāsudeva; च (ca) - and; विद्या-अभ्यासी (vidyā-abhyāsī) - one who practices the vidyā; तु (tu) - in turn; सिद्धि-भाक् (siddhi-bhāk) - a partaker of accomplishment;]

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॥

avajñātā gurūṇāṁ ca dēvatānāṁ na siddhyati। prayāti ca tamō ghōraṁ mantrāvajñākr̥dēva ca ॥110॥

[अवज्ञाता (avajñātā) - one who treats with contempt; गुरूणाम् (gurūṇām) - teachers; च (ca) - and; देवतानाम् (dēvatānām) - deities; न (na) - does not; सिद्ध्यति (siddhyati) - attain accomplishment; प्रयाति (prayāti) - goes to; च (ca) - and; तमः (tamaḥ) - darkness; घोरम् (ghōram) - terrible; मन्त्र + अवज्ञा + कृत् (mantra + avajñā + kr̥t) - one who treats the mantra with contempt; एव (ēva) - indeed; च (ca) - also;]

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॥

yastāratamyavēttā syād gurūṇāṁ dēvatāsvapi। bhaktimān gurudēvēṣu tadbhaktēṣu ca siddhyati ॥111॥

[यः (yaḥ) - one who; तारतम्य + वेत्ता (tāratamya + vēttā) - knower of hierarchy; स्यात् (syāt) - is; गुरूणाम् (gurūṇām) - among the teachers; देवतासु (dēvatāsu) - among the deities; अपि (api) - also; भक्तिमान् (bhaktimān) - devoted; गुरु + देवेषु (guru + dēvēṣu) - to the teachers and deities; तद् + भक्तेषु (tad + bhaktēṣu) - to their devotees; च (ca) - and; सिद्ध्यति (siddhyati) - attains perfection;]

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॥

gurudēvapratīpānāṁ vimukhastatpriyē rataḥ। akāmakrōdhalōbhaśca na cirāt siddhimāpnuyāt ॥112॥

[गुरु + देव + प्रतीपानाम् (guru + dēva + pratīpānām) - of those opposed to gurus and deities; विमुखः (vimukhaḥ) - averse; तत् + प्रिये (tat + priyē) - in what is dear to those gurus and deities; रतः (rataḥ) - devoted; अकाम + क्रोध + लोभः (akāma + krōdha + lōbhaḥ) - free from desire anger and greed; च (ca) - and; न चिरात् (na cirāt) - before long; सिद्धिम् (siddhim) - perfection; आप्नुयात् (āpnuyāt) - would attain;]

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॥

sakāmēbhyōmitaguṇā yākāmaistu kr̥tā kriyā। tasmādakāma ēvālaṁ bhajēdviṣṇuṁ sanātanam ॥113॥

[सकामेभ्यः (sakāmēbhyaḥ) - than those who act with desire; अमितगुणा (amitaguṇā) - immeasurably more excellent; या (yā) - the rite which; अकामैः (akāmaiḥ) - by those free from desire; तु (tu) - but; कृता (kr̥tā) - performed; क्रिया (kriyā) - rite; तस्मात् (tasmāt) - therefore; अकामः (akāmaḥ) - free from desire; एव (ēva) - alone; अलम् (alam) - fully; भजेत् (bhajēt) - should worship; विष्णुम् (viṣṇum) - Viṣṇu; सनातनम् (sanātanam) - eternal;]

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॥

ayaṁ mē hasta iti ca mantraḥ pūrvōktavatsmr̥taḥ। atrōktāstu kriyāḥ sarvamantrēṣvapyupalakṣaṇam ॥114॥

[अयम् (ayam) - this; मे (mē) - my; हस्तः (hastaḥ) - hand; इति (iti) - thus; च (ca) - and; मन्त्रः (mantraḥ) - mantra; पूर्वोक्तवत् (pūrvōktavat) - as previously stated; स्मृतः (smr̥taḥ) - is taught; अत्र (atra) - here; उक्ताः (uktāḥ) - stated; तु (tu) - while; क्रियाः (kriyāḥ) - rites; सर्व-मन्त्रेषु (sarva-mantrēṣu) - for all mantras; अपि (api) - also; उपलक्षणम् (upalakṣaṇam) - representative indication;]

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॥

vijayastambhanādīni nārasiṁhairviśēṣataḥ। jāmadagnyaiśca kāryāṇi rāghavairyādavairapi ॥ vārāhaiḥ stambhanaṁ kṣipraṁ śrīkarāḥ kathitāḥ purā ॥115॥

[विजय + स्तम्भन + आदीनि (vijaya + stambhana + ādīni) - rites for victory, immobilization, and the like; नारसिंहैः (nārasiṁhaiḥ) - with Narasiṃha mantras; विशेषतः (viśēṣataḥ) - especially; जामदग्न्यैः (jāmadagnyaiḥ) - with Jāmadagnya mantras; च (ca) - and; कार्याणि (kāryāṇi) - are to be performed; राघवैः (rāghavaiḥ) - with Rāghava mantras; यादवैः (yādavaiḥ) - with Yādava mantras; अपि (api) - also; वाराहैः (vārāhaiḥ) - with Varāha mantras; स्तम्भनम् (stambhanam) - immobilization; क्षिप्रम् (kṣipram) - swiftly; श्रीकराः (śrīkarāḥ) - prosperity-producing mantras; कथिताः (kathitāḥ) - have been taught; पुरा (purā) - previously;]

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॥

bahubāhuṁ mahākāyamudyuktaṁ cōdyatāyudham। smaran vijayamāpnōti stambhanādīṁśca kārayēt ॥116॥

[बहु + बाहुम् (bahu + bāhum) - the many-armed one; महा + कायम् (mahā + kāyam) - the great-bodied one; उद्युक्तम् (udyuktam) - ready for action; च (ca) - and; उद्यत + आयुधम् (udyata + āyudham) - with weapon raised; स्मरन् (smaran) - remembering; विजयम् (vijayam) - victory; आप्नोति (āpnōti) - attains; स्तम्भन + आदीन् (stambhana + ādīn) - immobilization and the like; च (ca) - and; कारयेत् (kārayēt) - should cause;]

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॥

vasupūrṇakaraṁ ratnaparvatasthaṁ vibhāvayan। vasusiddhimavāpnōti sēvyamānamajādibhiḥ ॥ śriyā vibhūtibhiryuktaṁ bhāvayan bhūtimāpnuyāt ॥117॥

[वसु + पूर्ण + करम् (vasu + pūrṇa + karam) - whose hand is full of riches; रत्न + पर्वत + स्थम् (ratna + parvata + stham) - situated on a mountain of jewels; विभावयन् (vibhāvayan) - visualizing; वसु + सिद्धिम् (vasu + siddhim) - success in acquiring wealth; अवाप्नोति (avāpnōti) - attains; सेव्यमानम् (sēvyamānam) - being served; अज + आदिभिः (aja + ādibhiḥ) - by Aja and others; श्रिया (śriyā) - with Śrī; विभूतिभिः (vibhūtibhiḥ) - with powers; युक्तम् (yuktam) - endowed; भावयन् (bhāvayan) - contemplating; भूतिम् (bhūtim) - prosperity; आप्नुयात् (āpnuyāt) - would attain;]

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॥

yadyanmanōgataṁ tasya tattadāpnōtyasaṁśayam। tathā tathā hariṁ dhyāyan kriyāstāstāśca sādhayan ॥118॥

[यत् यत् (yat yat) - whatever; मनः + गतम् (manaḥ + gatam) - present in the mind; तस्य (tasya) - of him; तत् तत् (tat tat) - each such thing; आप्नोति (āpnōti) - he obtains; असंशयम् (asaṁśayam) - without doubt; तथा तथा (tathā tathā) - in each corresponding manner; हरिम् (harim) - Hari; ध्यायन् (dhyāyan) - meditating upon; क्रियाः (kriyāḥ) - rites; ताः ताः (tāḥ tāḥ) - each corresponding one; च (ca) - and; साधयन् (sādhayan) - performing;]

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॥

śriyē padmāni juhuyāt samprītyā utpalāni ca। śarān jayāya juhuyādabhimantrya prayōjayēt ॥119॥

[श्रिये (śriyē) - for prosperity; पद्मानि (padmāni) - lotuses; जुहुयात् (juhuyāt) - one should offer as oblations; सम्प्रीत्या (samprītyā) - with devotion; उत्पलानि (utpalāni) - blue lotuses; च (ca) - and; शरान् (śarān) - arrows; जयाय (jayāya) - for victory; जुहुयात् (juhuyāt) - one should offer as oblations; अभिमन्त्र्य (abhimantrya) - having consecrated with a mantra; प्रयोजयेत् (prayōjayēt) - one should employ them;]

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॥

vidyāyai mantritaṁ vāri vacāṁ vā tulasīmapi। brāhmīṁ ghr̥taṁ suvarṇaṁ vā śatāvr̥ttyā tu nityaśaḥ ॥120॥

[विद्यायै (vidyāyai) - for learning; मन्त्रितम् (mantritam) - consecrated with a mantra; वारि (vāri) - water; वचाम् (vacām) - vacā root; वा (vā) - or; तुलसीम् (tulasīm) - tulasī; अपि (api) - also; ब्राह्मीम् (brāhmīm) - brāhmī herb; घृतम् (ghr̥tam) - ghee; सुवर्णम् (suvarṇam) - gold; वा (vā) - or; शत-आवृत्त्या (śata-āvr̥ttyā) - with a hundred repetitions; तु (tu) - indeed; नित्यशः (nityaśaḥ) - daily;]

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॥

akurvaṁśca kriyā bhaktyā nirapēkṣō bhajan harim। sarvamētadavāpnōti viśēṣēṇa na saṁśayaḥ ॥121॥

[अकुर्वन् (akurvan) - not performing; च (ca) - and even; क्रियाः (kriyāḥ) - the rites; भक्त्या (bhaktyā) - with devotion; निरपेक्षः (nirapēkṣaḥ) - free from expectation; भजन् (bhajan) - worshipping; हरिम् (harim) - Hari; सर्वम् (sarvam) - all; एतत् (ētat) - this; अवाप्नोति (avāpnōti) - obtains; विशेषेण (viśēṣēṇa) - especially; न (na) - no; संशयः (saṁśayaḥ) - doubt;]

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॥

sr̥ṣṭisthitalayanyāsāḥ prātilōmyānulōmyataḥ। sthityantā ēva varṇānāṁ śrēṣṭhā ēva caturdaśa ॥ saṁhr̥tyantā mōkṣiṇāṁ tu ēkaviṁśatirēva vā ॥122॥

[सृष्टि-स्थिति-लय-न्यासाः (sr̥ṣṭi-sthiti-laya-nyāsāḥ) - nyāsas of creation preservation and dissolution; प्रातिलोम्य-अनुलोम्यतः (prātilōmya-anulōmyataḥ) - in reverse and forward order; स्थिति-अन्ताः (sthiti-antāḥ) - ending in preservation; एव (ēva) - only; वर्णानाम् (varṇānām) - of the letters; श्रेष्ठाः (śrēṣṭhāḥ) - best; एव (ēva) - indeed; चतुर्दश (caturdaśa) - fourteen; संहृति-अन्ताः (saṁhr̥ti-antāḥ) - ending in withdrawal; मोक्षिणाम् (mōkṣiṇām) - for seekers of liberation; तु (tu) - but; एकविंशतिः (ēkaviṁśatiḥ) - twenty-one; एव (ēva) - exactly; वा (vā) - or alternatively;]

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॥

pādahr̥tkēṣu nābhyāsyayuktaṁ ca salalāṭakam। sanāsikādr̥gjānvōśca saśrōtraṁ sōrukaṁ tathā ॥123॥

[पाद-हृत्केषु (pāda-hr̥tkēṣu) - at the feet and heart; नाभि-आस्य-युक्तम् (nābhi-āsya-yuktam) - furnished with a navel and mouth; च (ca) - and; स-ललाटकम् (sa-lalāṭakam) - with a forehead; स-नासिका-दृक् (sa-nāsikā-dr̥k) - possessing a nose and eyes; जान्वोः (jānvōḥ) - at both knees; च (ca) - and; स-श्रोत्रम् (sa-śrōtram) - with ears; स-ऊरुकम् (sa-ūrukam) - with thighs; तथा (tathā) - likewise;]

सोरस्कं च सकण्ठं च सभुजद्वयमेव च। सगण्डयुग्मं सालीकं सतुण्डं क्रोडकं तथा ॥१२४॥

sōraskaṁ ca sakaṇṭhaṁ ca sabhujadvayamēva ca। sagaṇḍayugmaṁ sālīkaṁ satuṇḍaṁ krōḍakaṁ tathā ॥124॥

[सोरस्कम् (sōraskam) - together with the chest; च (ca) - and; सकण्ठम् (sakaṇṭham) - together with the neck; च (ca) - and; सभुजद्वयम् (sabhujadvayam) - together with both arms; एव (ēva) - indeed; च (ca) - and; सगण्डयुग्मम् (sagaṇḍayugmam) - together with the pair of cheeks; सालीकम् (sālīkam) - together with the forehead; सतुण्डम् (satuṇḍam) - together with the mouth; क्रोडकम् (krōḍakam) - the bosom; तथा (tathā) - likewise;]

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॥

samūlaṁ ca saguhyaṁ ca sapārśvadvayamēva ca। sadōrdvayaṁ vyāpakaṁ ca galapārśvadvayaṁ tathā ॥125॥

[स-मूलम् (sa-mūlam) - including the root; च (ca) - and; स-गुह्यम् (sa-guhyam) - including the private parts; च (ca) - and; स-पार्श्व-द्वयम् (sa-pārśva-dvayam) - including both flanks; एव (ēva) - indeed; च (ca) - and; स-दोर्-द्वयम् (sa-dōr-dvayam) - including both arms; व्यापकम् (vyāpakam) - extending throughout; च (ca) - and; गल-पार्श्व-द्वयम् (gala-pārśva-dvayam) - both sides of the neck; तथा (tathā) - likewise;]

ककुत्स्तनद्वयेनापि पृष्ठभागेन सर्वशः। न्यासो यथाक्रमं प्रोक्तो मन्त्रेष्वेतेषु कृत्स्नशः ॥१२६॥

kakutstanadvayēnāpi pr̥ṣṭhabhāgēna sarvaśaḥ। nyāsō yathākramaṁ prōktō mantrēṣvētēṣu kr̥tsnaśaḥ ॥126॥

[ककुत् (kakut) - on the nape; स्तन-द्वयेन (stana-dvayēna) - on both breasts; अपि (api) - also; पृष्ठ-भागेन (pr̥ṣṭha-bhāgēna) - over the back; सर्वशः (sarvaśaḥ) - throughout; न्यासः (nyāsaḥ) - ritual placement; यथा-क्रमम् (yathā-kramam) - in the prescribed order; प्रोक्तः (prōktaḥ) - has been stated; मन्त्रेषु (mantrēṣu) - in the mantras; एतेषु (ētēṣu) - these; कृत्स्नशः (kr̥tsnaśaḥ) - in full;]

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॥

pratimāyāmātmani ca nyāsōyaṁ sannidhānakr̥t। bījāntaḥsādhyamadhyaṁ ca vibhaktadalamantrayuk ॥127॥

[प्रतिमायाम् (pratimāyām) - on the image; आत्मनि (ātmani) - on oneself; च (ca) - and; न्यासः + अयम् (nyāsaḥ + ayam) - this ritual placement; सन्निधान + कृत् (sannidhāna + kr̥t) - effects presence; बीज + अन्तः (bīja + antaḥ) - with the seed syllable in its interior; साध्य + मध्यम् (sādhya + madhyam) - with the intended object at its center; च (ca) - and; विभक्त + दल + मन्त्र + युक् (vibhakta + dala + mantra + yuk) - furnished with mantras distributed among the petals;]

वर्णानुप्रतिलोमेन वृत्तं भूपुरसंयुतम्। बीजसन्दृब्धकोणं च यन्त्रं रक्षादिसाधनम् ॥१२८॥

varṇānupratilōmēna vr̥ttaṁ bhūpurasaṁyutam। bījasandr̥bdhakōṇaṁ ca yantraṁ rakṣādisādhanam ॥128॥

[वर्ण + अनुप्रतिलोमेन (varṇa + anupratilōmēna) - with letters in forward and reverse order; वृत्तम् (vr̥ttam) - a circle; भूपुर-संयुतम् (bhūpura-saṁyutam) - furnished with an outer square enclosure; बीज-सन्दृब्ध-कोणम् (bīja-sandr̥bdha-kōṇam) - with angles interwoven with seed syllables; च (ca) - and; यन्त्रम् (yantram) - yantra; रक्षा-आदि-साधनम् (rakṣā-ādi-sādhanam) - a means for protection and the like;]

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॥

samaṁ tatsarvamantrēṣu japtaṁ dhāryaṁ tu vā bhuvi। vilikhya maṇḍalē vā tatpūjayēddharimañjasā ॥129॥

[समं (samaṁ) - equally applicable; तत् (tat) - that; सर्व + मन्त्रेषु (sarva + mantrēṣu) - to all mantras; जप्तं (japtaṁ) - having been recited over; धार्यं (dhāryaṁ) - is to be worn; तु (tu) - but; वा (vā) - alternatively; भुवि (bhuvi) - on the ground; विलिख्य (vilikhya) - having drawn; मण्डले (maṇḍalē) - in a maṇḍala; वा (vā) - or; तत् (tat) - then; पूजयेत् (pūjayēt) - one should worship; हरिम् (harim) - Hari; अञ्जसा (añjasā) - properly;]

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॥

pratimōktalakṣaṇairyāvadyukta ācārya uttamaḥ। sarvavit tapasā yukta ājñāśaktiyutō harēḥ ॥130॥

[प्रतिमा + उक्त + लक्षणैः (pratimā + ukta + lakṣaṇaiḥ) - with the characteristics prescribed for an image; यावत् (yāvat) - to whatever extent; युक्तः (yuktaḥ) - endowed; आचार्यः (ācāryaḥ) - ācārya; उत्तमः (uttamaḥ) - excellent; सर्ववित् (sarvavit) - knowing all; तपसा (tapasā) - with austerity; युक्तः (yuktaḥ) - endowed; आज्ञा + शक्ति + युतः (ājñā + śakti + yutaḥ) - possessed of authorization and power; हरेः (harēḥ) - from Hari;]

यावद्भक्तो यथा लब्धैर्गुणैर्युक्तोथ वैष्णवः। गुरुः सत्सम्प्रदायज्ञस्तारतम्येन सिद्धिदः ॥१३१॥

yāvadbhaktō yathā labdhairguṇairyuktōtha vaiṣṇavaḥ। guruḥ satsampradāyajñastāratamyēna siddhidaḥ ॥131॥

[यावत् (yāvat) - to whatever extent; भक्तः (bhaktaḥ) - devoted; यथा (yathā) - in whatever measure; लब्धैः (labdhaiḥ) - acquired; गुणैः (guṇaiḥ) - with qualities; युक्तः (yuktaḥ) - endowed; अथ (atha) - and; वैष्णवः (vaiṣṇavaḥ) - Vaiṣṇava; गुरुः (guruḥ) - teacher; सत् + सम्प्रदाय + ज्ञः (sat + sampradāya + jñaḥ) - knower of the true tradition; तारतम्येन (tāratamyēna) - according to gradation; सिद्धि + दः (siddhi + daḥ) - bestower of attainment;]

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॥

uttamāduttamā siddhirdharmamōkṣēṣu sphuṭam। tasmāduttama ācāryē labdhē nātōvaraṁ vrajēt ॥132॥

[उत्तमात् (uttamāt) - from a superior teacher; उत्तमा (uttamā) - superior; सिद्धिः (siddhiḥ) - attainment; धर्म-मोक्षेषु (dharma-mōkṣēṣu) - with respect to dharma and liberation; स्फुटम् (sphuṭam) - clearly; तस्मात् (tasmāt) - therefore; उत्तम (uttama) - excellent; आचार्ये (ācāryē) - teacher; लब्धे (labdhē) - when obtained; न (na) - not; अतः (ataḥ) - than him; अवरम् (avaram) - one who is inferior; व्रजेत् (vrajēt) - one should go to;]

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॥

ēkasya śiṣyatāṁ prāpya tadājñāṁ na vinā samam। avaraṁ vā vrajēduccaguṇaścēnnaiva duṣyati ॥133॥

[एकस्य (ēkasya) - of one teacher; शिष्यताम् (śiṣyatām) - the status of a disciple; प्राप्य (prāpya) - having attained; तदाज्ञाम् (tadājñām) - that teacher’s permission; न (na) - not; विना (vinā) - without; समम् (samam) - one of equal qualities; अवरम् (avaram) - one of inferior qualities; वा (vā) - or; व्रजेत् (vrajēt) - one should resort to; उच्चगुणः + चेत् (uccaguṇaḥ + cēt) - but if one is of superior qualities; न + एव (na + ēva) - not at all; दुष्यति (duṣyati) - one incurs fault;]

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॥

viśēṣatō guṇaśca syād dēvēṣvapyēvamēva hi। tasmāduttamamācāryaṁ dēvēśaṁ cāśrayēddharim ॥134॥

[विशेषतः (viśēṣataḥ) - to a special degree; गुणः (guṇaḥ) - excellence; च (ca) - and; स्यात् (syāt) - may be present; देवेषु + अपि (dēvēṣu + api) - even among the gods; एवम् + एव (ēvam + ēva) - exactly so; हि (hi) - indeed; तस्मात् (tasmāt) - therefore; उत्तमम् (uttamam) - highest; आचार्यम् (ācāryam) - teacher; देवेशम् (dēvēśam) - Lord of the gods; च (ca) - and; आश्रयेत् (āśrayēt) - one should take refuge in; हरिम् (harim) - Hari;]

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॥

aparōkṣadr̥śērēva yasmānmōkṣō na cānyathā। aparōkṣadr̥śiścaiva śravaṇānmananādanu ॥ samyaṅniścitatattvasya nididhyāsanayā bhavēt ॥135॥

[अपरोक्ष-दृशेः (aparōkṣa-dr̥śēḥ) - from direct vision; एव (ēva) - only; यस्मात् (yasmāt) - since; मोक्षः (mōkṣaḥ) - liberation; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise; अपरोक्ष-दृशिः (aparōkṣa-dr̥śiḥ) - direct vision; च (ca) - and; एव (ēva) - itself; श्रवणात् (śravaṇāt) - after hearing; मननात् (mananāt) - after reflection; अनु (anu) - subsequent to; सम्यक् + निश्चित-तत्त्वस्य (samyak + niścita-tattvasya) - for one who has correctly ascertained reality; निदिध्यासनया (nididhyāsanayā) - through sustained contemplation; भवेत् (bhavēt) - may arise;]

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॥

dvividhā sā ca samprōktā viṣṇuśāstrāvamarśanam। ēkaṁ dhyānaṁ harēranyaccatvāryaṅgāni tasya ca ॥ yamāśca niyamāścāsā prāṇāyāma itīritaḥ ॥136॥

[द्विविधा (dvividhā) - twofold; सा च (sā ca) - and it; सम्प्रोक्ता (samprōktā) - is declared; विष्णु-शास्त्र-अवमर्शनम् (viṣṇu-śāstra-avamarśanam) - examination of scripture concerning Viṣṇu; एकम् (ēkam) - one kind; ध्यानम् (dhyānam) - meditation; हरेः (harēḥ) - on Hari; अन्यत् (anyat) - the other kind; चत्वारि (catvāri) - four; अङ्गानि (aṅgāni) - limbs; तस्य च (tasya ca) - and of that; यमाः च (yamāḥ ca) - restraints; नियमाः च (niyamāḥ ca) - observances; आसा (āsā) - posture; प्राणायामः (prāṇāyāmaḥ) - regulation of breath; इति (iti) - as such; ईरितः (īritaḥ) - are stated;]

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॥

ahiṁsā satyamastēyaṁ brahmacaryāparigrahau। yamāḥ śaucaṁ tapastuṣṭiḥ svādhyāyō haripūjanam ॥ niyamā vīrapadmē ca svastikādyāni cāsanam ॥137॥

[अहिंसा (ahiṁsā) - non-injury; सत्यं (satyaṁ) - truthfulness; अस्तेयं (astēyaṁ) - non-stealing; ब्रह्मचर्य + अपरिग्रहौ (brahmacarya + aparigrahau) - chastity and non-possession; यमाः (yamāḥ) - restraints; शौचं (śaucaṁ) - purity; तपः (tapaḥ) - austerity; तुष्टिः (tuṣṭiḥ) - contentment; स्वाध्यायः (svādhyāyaḥ) - self-study; हरि + पूजनम् (hari + pūjanam) - worship of Hari; नियमा (niyamā) - observances; वीर + पद्मे (vīra + padmē) - Vīra and Padma; च (ca) - and; स्वस्तिक + आद्यानि (svastika + ādyāni) - Svastika and the others; च (ca) - and; आसनम् (āsanam) - posture;]

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॥

rēcakaḥ pūrakaścaiva kumbhakaśca tridhā smr̥taḥ। prāṇāyāmaḥ smr̥tiṁ viṣṇōrvinā niyama ucyatē ॥138॥

[रेचकः (rēcakaḥ) - exhalation; पूरकः (pūrakaḥ) - inhalation; च + एव (ca + ēva) - and likewise; कुम्भकः (kumbhakaḥ) - retention of the breath; च (ca) - and; त्रिधा (tridhā) - threefold; स्मृतः (smr̥taḥ) - is traditionally recognized; प्राणायामः (prāṇāyāmaḥ) - breath control; स्मृतिम् (smr̥tim) - remembrance; विष्णोः (viṣṇōḥ) - of Viṣṇu; विना (vinā) - without; नियमः (niyamaḥ) - a niyama; उच्यते (ucyatē) - is called;]

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॥

adhītismr̥tiyuktō hi nididhyāsanamēva hi। prāṇāyāmēpi viṣṇōryatsmaraṇaṁ dhyānamēva hi ॥139॥

[अधीति + स्मृति + युक्तः (adhīti + smr̥ti + yuktaḥ) - accompanied by study and recollection; हि (hi) - indeed; निदिध्यासनम् (nididhyāsanam) - nididhyāsana; एव (ēva) - itself; हि (hi) - for; प्राणायामे (prāṇāyāmē) - during prāṇāyāma; अपि (api) - even; विष्णोः (viṣṇōḥ) - of Viṣṇu; यत् (yat) - whatever; स्मरणम् (smaraṇam) - remembrance; ध्यानम् (dhyānam) - meditation; एव (ēva) - itself; हि (hi) - indeed;]

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॥

āsā śaucaṁ prāṇāyāmō niṣparigrahapūrvakāḥ। tapaādyāḥ kramāt sarva uttarōttaratōdhikāḥ ॥ sarvasmācchravaṇādyāstu mukhyā muktiprasādhanē ॥140॥

[आसा (āsā) - sitting posture; शौचम् (śaucam) - purity; प्राणायामः (prāṇāyāmaḥ) - breath-control; निष्परिग्रह + पूर्वकाः (niṣparigraha + pūrvakāḥ) - preceded by non-possession; तपः + आद्याः (tapaḥ + ādyāḥ) - austerity and the disciplines beginning with it; क्रमात् (kramāt) - in sequence; सर्वे (sarvē) - all; उत्तर + उत्तरतः (uttara + uttarataḥ) - each successive one; अधिकाः (adhikāḥ) - superior; सर्वस्मात् (sarvasmāt) - above all of these; श्रवण + आद्याः (śravaṇa + ādyāḥ) - hearing and the disciplines beginning with it; तु (tu) - but; मुख्याः (mukhyāḥ) - principal; मुक्ति + प्रसाधने (mukti + prasādhanē) - in accomplishing liberation;]

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॥

ajñasya śravaṇaṁ śrēṣṭhamayuktērmananaṁ tathā। dhyānaṁ niścitatattvasya tasmācchāstrāvamarśanam ॥141॥

[अज्ञस्य (ajñasya) - for one who is ignorant; श्रवणम् (śravaṇam) - listening; श्रेष्ठम् (śrēṣṭham) - is best; अयुक्तेः (ayuktēḥ) - for one lacking reasoning; मननम् (mananam) - reflection; तथा (tathā) - likewise; ध्यानम् (dhyānam) - meditation; निश्चित + तत्त्वस्य (niścita + tattvasya) - for one who has ascertained reality; तस्मात् (tasmāt) - than that; शास्त्र + अवमर्शनम् (śāstra + avamarśanam) - examination of scripture;]

वरं दशगुणं तस्मात् व्याख्यैकस्य शतोत्तरा। अपरोक्षदृशाप्येषा कर्तव्या विष्णुतुष्टिदा ॥१४२॥

varaṁ daśaguṇaṁ tasmāt vyākhyaikasya śatōttarā। aparōkṣadr̥śāpyēṣā kartavyā viṣṇutuṣṭidā ॥142॥

[वरम् (varam) - better; दशगुणम् (daśaguṇam) - tenfold; तस्मात् (tasmāt) - than that; व्याख्या (vyākhyā) - exposition; एकस्य (ēkasya) - to one person; शत-उत्तरा (śata-uttarā) - a hundredfold superior; अपरोक्ष-दृशा (aparōkṣa-dr̥śā) - by one with direct vision; अपि (api) - even; एषा (ēṣā) - this exposition; कर्तव्या (kartavyā) - should be undertaken; विष्णु-तुष्टि-दा (viṣṇu-tuṣṭi-dā) - bringing satisfaction to Viṣṇu;]

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॥

ya imaṁ paramaṁ guhyaṁ madbhaktēṣvabhidhāsyati। bhaktiṁ mayi parāṁ kr̥tvā māmēvaiṣyatyasaṁśayaḥ ॥143॥

[यः (yaḥ) - whoever; इमम् (imam) - this; परमम् (paramam) - supreme; गुह्यम् (guhyam) - secret teaching; मद् + भक्तेषु (mad + bhaktēṣu) - among my devotees; अभिधास्यति (abhidhāsyati) - will expound; भक्तिम् (bhaktim) - devotion; मयि (mayi) - to me; पराम् (parām) - supreme; कृत्वा (kr̥tvā) - having cultivated; माम् (mām) - to me; एव (ēva) - alone; एष्यति (ēṣyati) - will come; असंशयः (asaṁśayaḥ) - undoubtedly;]

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॥

na ca tasmānmanuṣyēṣu kaścinmē priyakr̥ttamaḥ। bhavitā na ca mē tasmādanyaḥ priyatarō bhuvi ॥144॥

[न (na) - not; च (ca) - and; तस्मात् (tasmāt) - than him; मनुष्येषु (manuṣyēṣu) - among human beings; कश्चित् (kaścit) - anyone; मे (mē) - for me; प्रियकृत्तमः (priyakr̥ttamaḥ) - the greatest doer of what is dear; भविता (bhavitā) - will be; न (na) - not; च (ca) - and; मे (mē) - to me; तस्मात् (tasmāt) - than him; अन्यः (anyaḥ) - another; प्रियतरः (priyataraḥ) - dearer; भुवि (bhuvi) - on earth;]

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॥

śaucāsanē tvaṅgamātraṁ na pr̥thaṅdharmakāraṇam। prāṇāyāmādayastuṣṭiparyantā dviguṇādhikāḥ ॥145॥

[शौचासने (śaucāsanē) - cleanliness and posture; तु (tu) - but; अङ्गमात्रम् (aṅgamātram) - mere auxiliaries; न (na) - not; पृथक् (pr̥thak) - independently; धर्मकारणम् (dharmakāraṇam) - a cause of dharma; प्राणायामादयः (prāṇāyāmādayaḥ) - prāṇāyāma and the succeeding practices; तुष्टिपर्यन्ताः (tuṣṭiparyantāḥ) - ending with contentment; द्विगुणाधिकाः (dviguṇādhikāḥ) - each twice as great;]

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॥

svādhyāyō kōṭiguṇastatōnantaguṇā harēḥ। pūjātastriguṇaṁ dhyānamiti dharmakramaḥ smr̥taḥ ॥146॥

[स्वाध्यायः (svādhyāyaḥ) - recitation and study of sacred texts; कोटिगुणः (kōṭiguṇaḥ) - ten-millionfold greater; ततः (tataḥ) - than that; अनन्तगुणा (anantaguṇā) - infinitely greater; हरेः (harēḥ) - of Hari; पूजा (pūjā) - worship; पूजातः (pūjātaḥ) - than worship; त्रिगुणम् (triguṇam) - threefold greater; ध्यानम् (dhyānam) - meditation; इति (iti) - thus; धर्मक्रमः (dharmakramaḥ) - hierarchy of religious practices; स्मृतः (smr̥taḥ) - is traditionally taught;]

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॥

ūrvōradhaḥ padōrūrdhvaṁ tribhāgēnēti ca tridhā। āsanatrayamuddiṣṭaṁ mantrasmaraṇapūrvakam ॥147॥

[ऊर्वोः + अधः (ūrvōḥ + adhaḥ) - below the thighs; पदोः + ऊर्ध्वम् (padōḥ + ūrdhvam) - above the feet; त्रिभागेन (tribhāgēna) - in three divisions; इति (iti) - thus; च (ca) - and; त्रिधा (tridhā) - in three ways; आसनत्रयम् (āsanatrayam) - the triad of seated postures; उद्दिष्टम् (uddiṣṭam) - is prescribed; मन्त्रस्मरणपूर्वकम् (mantrasmaraṇapūrvakam) - preceded by remembrance of the mantra;]

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॥

dviguṇōttaraṁ rēcakādi ṣōḍaśādikramēṇa tu। mātrāṇāṁ hrasvavarṇasya kālō mātrēti śabdyatē ॥148॥

[द्विगुण + उत्तरम् (dviguṇa + uttaram) - with each succeeding member twice as long; रेचक + आदि (rēcaka + ādi) - exhalation and the rest; षोडश + आदि + क्रमेण (ṣōḍaśa + ādi + kramēṇa) - in the sequence beginning with sixteen; तु (tu) - however; मात्राणाम् (mātrāṇām) - of mātrās; ह्रस्व + वर्णस्य (hrasva + varṇasya) - of a short vowel; कालः (kālaḥ) - duration; मात्रा + इति (mātrā + iti) - as a mātrā; शब्द्यते (śabdyatē) - is designated;]

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॥

kramēṇaivābhyasēnmātrāvr̥ddhimēkāgradhīḥ punaḥ। rēcayitvā dakṣiṇataḥ pūrayitvā ca vāmataḥ ॥ kumbhakaśca suṣumnāyāṁ viṣṇuṁ vāyuṁ ca saṁsmarēt ॥149॥

[क्रमेण + एव (kramēṇa + ēva) - strictly in sequence; अभ्यसेत् (abhyasēt) - he should practise; मात्रा + वृद्धिम् (mātrā + vr̥ddhim) - the increase of mātrās; एकाग्र + धीः (ēkāgra + dhīḥ) - with one-pointed attention; पुनः (punaḥ) - again; रेचयित्वा (rēcayitvā) - having exhaled; दक्षिणतः (dakṣiṇataḥ) - through the right side; पूरयित्वा (pūrayitvā) - having inhaled; च (ca) - and; वामतः (vāmataḥ) - through the left side; कुम्भकः + च (kumbhakaḥ + ca) - and breath retention; सुषुम्नायाम् (suṣumnāyām) - in the suṣumnā; विष्णुम् (viṣṇum) - Viṣṇu; वायुम् (vāyum) - Vāyu; च (ca) - and; संस्मरेत् (saṁsmarēt) - he should remember intently;]

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॥

mūlādhāraṁ samārabhya tvāmūrdhānamr̥justhitā। madhyē suṣumnā vijñēyā vajrikāryā prakāśinī ॥150॥

[मूलाधारं (mūlādhāraṁ) - the mūlādhāra; समारभ्य (samārabhya) - beginning from; तु (tu) - but; आ-मूर्धानम् (ā-mūrdhānam) - up to the crown of the head; ऋजु-स्थिता (r̥ju-sthitā) - situated straight; मध्ये (madhyē) - in the center; सुषुम्ना (suṣumnā) - Suṣumnā; विज्ञेया (vijñēyā) - is to be known as; वज्रिका (vajrikā) - Vajrikā; आर्या (āryā) - Āryā; प्रकाशिनी (prakāśinī) - Prakāśinī;]

वैद्युता ब्रह्मनाडीति सैव पञ्चप्रभेदिनी। पृष्ठवामाग्रदक्षान्तर्भेदास्तेषु च क्रमेण तु ॥१५१॥

vaidyutā brahmanāḍīti saiva pañcaprabhēdinī। pr̥ṣṭhavāmāgradakṣāntarbhēdāstēṣu ca kramēṇa tu ॥151॥

[वैद्युता (vaidyutā) - lightning-like; ब्रह्मनाडी + इति (brahmanāḍī + iti) - called the Brahma channel; सा + एव (sā + ēva) - that very channel; पञ्च + प्रभेदिनी (pañca + prabhēdinī) - having five subdivisions; पृष्ठ + वाम + अग्र + दक्ष + अन्तर् + भेदाः (pr̥ṣṭha + vāma + agra + dakṣa + antar + bhēdāḥ) - posterior, left, anterior, right, and inner divisions; तेषु (tēṣu) - in these; च (ca) - and; क्रमेण (kramēṇa) - respectively; तु (tu) - however;]

हरिर्नीलः सितः पिङ्गो लोहितश्चात्र केशवः। प्रद्युम्नादिस्वरूपेण ध्येयः सिद्धिमभीप्सता ॥१५२॥

harirnīlaḥ sitaḥ piṅgō lōhitaścātra kēśavaḥ। pradyumnādisvarūpēṇa dhyēyaḥ siddhimabhīpsatā ॥152॥

[हरिः (hariḥ) - Hari; नीलः (nīlaḥ) - Nīla; सितः (sitaḥ) - Sita; पिङ्गः (piṅgaḥ) - Piṅga; लोहितः (lōhitaḥ) - Lohita; च (ca) - and; अत्र (atra) - here; केशवः (kēśavaḥ) - Keśava; प्रद्युम्न-आदि-स्वरूपेण (pradyumna-ādi-svarūpēṇa) - in forms beginning with Pradyumna; ध्येयः (dhyēyaḥ) - is to be meditated upon; सिद्धिम् (siddhim) - attainment; अभीप्सता (abhīpsatā) - by one desiring;]

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॥

mūlē ca nābhau hr̥dayēndrayōnibhrūmadhyamūrdhi dviṣaḍantakēṣu। catuḥṣaḍaṣṭadvicaturdviṣaṭkadalēṣu padmēṣu sitāruṇēṣu ॥ pañcātmakōsau bhagavān sadaiva dhyēyō hr̥dantānyaruṇāni tāni ॥153॥

[मूले (mūlē) - at the root; च (ca) - and; नाभौ (nābhau) - at the navel; हृदये (hr̥dayē) - at the heart; इन्द्रयोनि (indrayōni) - at the indrayoni; भ्रूमध्य (bhrūmadhya) - at the midpoint of the brows; मूर्धि (mūrdhi) - at the crown of the head; द्विषडन्तकेषु (dviṣaḍantakēṣu) - in the series ending with twelve; चतुः (catuḥ) - four; षड् (ṣaḍ) - six; अष्ट (aṣṭa) - eight; द्वि (dvi) - two; चतुर् (catur) - four; द्विषट्क (dviṣaṭka) - twelve; दलेषु (dalēṣu) - having petals; पद्मेषु (padmēṣu) - in the lotuses; सित + अरुणेषु (sita + aruṇēṣu) - white and red; पञ्च + आत्मकः (pañca + ātmakaḥ) - consisting of five forms; असौ (asau) - this; भगवान् (bhagavān) - Lord; सदा + एव (sadā + ēva) - always; ध्येयः (dhyēyaḥ) - is to be meditated upon; हृद् + अन्तानि (hr̥d + antāni) - those ending with the heart; अरुणानि (aruṇāni) - red; तानि (tāni) - those;]

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॥

trikōṇavahnau ca ṣaḍasravāyau dvistāvadasraravivr̥ttaśaśitrivahnau। vr̥ttē vidhāvapi vicintyamidaṁ daśārdha rūpaṁ sitaṁ tadakhilaṁ hr̥dayāt parastham ॥154॥

[त्रिकोण-वह्नौ (trikōṇa-vahnau) - in the triangular fire; च (ca) - and; षडस्र-वायौ (ṣaḍasra-vāyau) - in the six-angled wind; द्विः-तावत्-अस्र-रवि (dviḥ-tāvat-asra-ravi) - in the twelve-angled sun; वृत्त-शशि (vr̥tta-śaśi) - in the circular moon; त्रि-वह्नौ (tri-vahnau) - in the threefold fire; वृत्ते (vr̥ttē) - in the circular; विधौ (vidhau) - Vidhi; अपि (api) - also; विचिन्त्यम् (vicintyam) - is to be contemplated; इदम् (idam) - this; दश-अर्ध-रूपम् (daśa-ardha-rūpam) - fivefold form; सितम् (sitam) - white; तत् (tat) - that; अखिलम् (akhilam) - entire; हृदयात् (hr̥dayāt) - above the heart; पर-स्थम् (para-stham) - situated beyond;]

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॥

iḍā ca piṅgalā caiva vajrikā dhāriṇī tathā। suṣumnāyāścaturdikṣu vajrikādyāsu tatra ca ॥ caturmūrtiḥ sa bhagavān hr̥dayē saṁvyavasthitaḥ ॥155॥

[इडा (iḍā) - Iḍā; च (ca) - and; पिङ्गला (piṅgalā) - Piṅgalā; च + एव (ca + ēva) - and also; वज्रिका (vajrikā) - Vajrikā; धारिणी (dhāriṇī) - Dhāriṇī; तथा (tathā) - likewise; सुषुम्नायाः (suṣumnāyāḥ) - of Suṣumnā; चतुर्-दिक्षु (catur-dikṣu) - in the four directions; वज्रिका-आद्यासु (vajrikā-ādyāsu) - in Vajrikā and the others; तत्र (tatra) - there; च (ca) - and; चतुर्-मूर्तिः (catur-mūrtiḥ) - four-formed; सः (saḥ) - that; भगवान् (bhagavān) - Lord; हृदये (hr̥dayē) - in the heart; संव्यवस्थितः (saṁvyavasthitaḥ) - is fully situated;]

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॥

dvāsaptatisahasrāṇi nāḍyōnyāstu pradhānataḥ। br̥hatīsahasrasparśānāmr̥cāṁ vācyōtra kēśavaḥ ॥156॥

[द्वासप्तति-सहस्राणि (dvāsaptati-sahasrāṇi) - seventy-two thousand; नाड्यः (nāḍyaḥ) - nāḍīs; अन्याः (anyāḥ) - other; तु (tu) - however; प्रधानतः (pradhānataḥ) - among the principal ones; बृहती-सहस्र-स्पर्शानाम् (br̥hatī-sahasra-sparśānām) - reaching the measure of a thousand Bṛhatīs; ऋचाम् (r̥cām) - of the ṛcs; वाच्यः (vācyaḥ) - is denoted; अत्र (atra) - here; केशवः (kēśavaḥ) - Keśava;]

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॥

rūpāṇāṁ lakṣaṇaṁ tēṣāṁ rahasyatvānna kathyatē। viṣṇunā brahmaṇē prōktaṁ granthasaṅkōcatastathā ॥157॥

[रूपाणाम् (rūpāṇām) - of the forms; लक्षणम् (lakṣaṇam) - defining description; तेषाम् (tēṣām) - of those; रहस्यत्वात् (rahasyatvāt) - because of its secret character; न (na) - not; कथ्यते (kathyatē) - is stated; विष्णुना (viṣṇunā) - by Viṣṇu; ब्रह्मणे (brahmaṇē) - to Brahmā; प्रोक्तम् (prōktam) - taught; ग्रन्थ-सङ्कोचतः (grantha-saṅkōcataḥ) - because of the text’s concision; तथा (tathā) - and likewise;]

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॥

khaṇḍasmr̥tirdhāraṇā syādakhaṇḍā dhyānamucyatē। aprayatnāt samādhiśca darśanaṁ cirayā tayā ॥ athavā satataṁ śāstravimarśēna bhaviṣyati ॥158॥

[खण्ड + स्मृतिः (khaṇḍa + smr̥tiḥ) - intermittent recollection; धारणा (dhāraṇā) - concentration; स्यात् (syāt) - is; अखण्डा (akhaṇḍā) - unbroken recollection; ध्यानम् (dhyānam) - meditation; उच्यते (ucyatē) - is called; अप्रयत्नात् (aprayatnāt) - from effortlessness; समाधिः (samādhiḥ) - absorption; च (ca) - and; दर्शनम् (darśanam) - vision; चिरया (cirayā) - when long sustained; तया (tayā) - through that recollection; अथवा (athavā) - or; सततम् (satatam) - constantly; शास्त्र + विमर्शेन (śāstra + vimarśēna) - through reflection on scripture; भविष्यति (bhaviṣyati) - will arise;]

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॥

paramasnēhasaṁyuktayathārthajñānatō bhavēt। sā bhaktiriti vijñēyā sādhanaṁ bhōgamōkṣayōḥ ॥159॥

[परम-स्नेह-संयुक्त (parama-snēha-saṁyukta) - conjoined with supreme love; यथार्थ-ज्ञानतः (yathārtha-jñānataḥ) - from true knowledge; भवेत् (bhavēt) - would arise; सा (sā) - that; भक्तिः (bhaktiḥ) - devotion; इति (iti) - as such; विज्ञेया (vijñēyā) - should be known; साधनं (sādhanaṁ) - the means; भोग-मोक्षयोः (bhōga-mōkṣayōḥ) - to enjoyment and liberation;]

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॥

mukhyamēṣaiva nānyat syāt sarvaṁ vyarthaṁ tayā vinā। saikāpyabhīṣṭaphaladā mōkṣō darśanayuktayā ॥160॥

[मुख्यम् (mukhyam) - primary; एषा + एव (ēṣā + ēva) - this devotion alone; न (na) - not; अन्यत् (anyat) - another; स्यात् (syāt) - could be; सर्वम् (sarvam) - everything else; व्यर्थम् (vyartham) - fruitless; तया (tayā) - that devotion; विना (vinā) - without; सा (sā) - that devotion; एका (ēkā) - alone; अपि (api) - even; अभीष्ट + फल + दा (abhīṣṭa + phala + dā) - granting the desired result; मोक्षः (mōkṣaḥ) - liberation; दर्शन + युक्तया (darśana + yuktayā) - by it when joined with vision;]

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॥

darśanaṁ tu tayā hīnaṁ vyarthamanyat kimucyatē। yōgyaṁ tu darśanaṁ naiva tayā hīnaṁ bhaviṣyati ॥161॥

[दर्शनम् (darśanam) - direct vision; तु (tu) - but; तया (tayā) - of it; हीनम् (hīnam) - devoid; व्यर्थम् (vyartham) - fruitless; अन्यत् (anyat) - anything else; किम् (kim) - what; उच्यते (ucyatē) - is to be said; योग्यम् (yōgyam) - proper; तु (tu) - however; दर्शनम् (darśanam) - direct vision; न + एव (na + ēva) - certainly not; तया (tayā) - of it; हीनम् (hīnam) - devoid; भविष्यति (bhaviṣyati) - will be;]

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॥

ānandacitsaditipūrvaguṇaiḥ samastairmartyādibhirvidhiparairbhagavān kramēṇa। dhyātōdhikairadhiguṇōdhikamēva saukhyaṁ muktau dadāti satataṁ paramasvarūpaḥ ॥162॥

[आनन्द + चित् + सत् (ānanda + cit + sat) - bliss, consciousness, and being; इति (iti) - so termed; पूर्व (pūrva) - beginning with; गुणैः (guṇaiḥ) - through qualities; समस्तैः (samastaiḥ) - all; मर्त्य + आदिभिः (martya + ādibhiḥ) - by mortals and others; विधि + परैः (vidhi + paraiḥ) - devoted to injunctions; भगवान् (bhagavān) - the Lord; क्रमेण (kramēṇa) - successively; ध्यातः (dhyātaḥ) - meditated upon; अधिकैः (adhikaiḥ) - by progressively higher beings; अधिगुणः (adhiguṇaḥ) - possessing exalted qualities; अधिकम् + एव (adhikam + ēva) - correspondingly greater indeed; सौख्यम् (saukhyam) - happiness; मुक्तौ (muktau) - in liberation; ददाति (dadāti) - grants; सततम् (satatam) - perpetually; परम + स्वरूपः (parama + svarūpaḥ) - whose essential nature is supreme;]

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॥

nirdōṣākhilasampūrṇaguṇēna hariṇā svayam। brahmaṇē kathitāt tantrasārāduddhr̥tya sādaram ॥ ānandatīrthamuninā kr̥tō granthōyamañjasā ॥163॥

[निर्दोष-अखिल-सम्पूर्ण-गुणेन (nirdōṣa-akhila-sampūrṇa-guṇēna) - faultless and complete in all qualities; हरिणा (hariṇā) - by Hari; स्वयम् (svayam) - himself; ब्रह्मणे (brahmaṇē) - to Brahmā; कथितात् (kathitāt) - from that which was taught; तन्त्रसारात् (tantrasārāt) - from the Tantrasāra; उद्धृत्य (uddhr̥tya) - having excerpted; सादरम् (sādaram) - with reverence; आनन्दतीर्थ-मुनिना (ānandatīrtha-muninā) - by the sage Ānandatīrtha; कृतः (kr̥taḥ) - was composed; ग्रन्थः + अयम् (granthaḥ + ayam) - this work; अञ्जसा (añjasā) - duly;]

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॥

granthōyaṁ pāṭhamātrēṇa sakalābhīṣṭasiddhidaḥ। kimu jñānādanuṣṭhānādubhayasmāt punaḥ kimu ॥164॥

[ग्रन्थः + अयम् (granthaḥ + ayam) - this work; पाठ + मात्रेण (pāṭha + mātrēṇa) - by mere recitation; सकल + अभीष्ट + सिद्धि + दः (sakala + abhīṣṭa + siddhi + daḥ) - bestowing attainment of all desired ends; किम् + उ (kim + u) - how much more; ज्ञानात् (jñānāt) - through knowledge; अनुष्ठानात् (anuṣṭhānāt) - through practice; उभयस्मात् (ubhayasmāt) - through both; पुनः (punaḥ) - then again; किम् + उ (kim + u) - how much more;]

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॥

yasya trīṇyuditāni vēdavacanē rūpāṇi divyānyalaṁ baṭ taddarśatamitthamēva nihitaṁ dēvasya bhargō mahat। vāyō rāmavacōnayaṁ prathamakaṁ pr̥kṣō dvitīyaṁ vapuḥ madhvō yattu tr̥tīyamētadamunā granthaḥ kr̥taḥ kēśavē ॥165॥

[यस्य (yasya) - whose; त्रीणि (trīṇi) - three; उदितानि (uditāni) - are proclaimed; वेद-वचने (vēda-vacanē) - in a Vedic utterance; रूपाणि (rūpāṇi) - forms; दिव्यानि (divyāni) - divine; अलम् (alam) - exceedingly; बट् (baṭ) - how wondrous; तत् (tat) - that; दर्शतम् (darśatam) - splendid; इत्थम् + एव (ittham + ēva) - in precisely this way; निहितम् (nihitam) - is concealed; देवस्य (dēvasya) - of the deity; भर्गः (bhargaḥ) - radiance; महत् (mahat) - great; वायोः (vāyōḥ) - of Vāyu; राम-वचः-नयम् (rāma-vacaḥ-nayam) - obedient to Rāma's command; प्रथमकम् (prathamakam) - the first form; पृक्षः (pr̥kṣaḥ) - Pṛkṣa; द्वितीयम् (dvitīyam) - the second; वपुः (vapuḥ) - form; मध्वः (madhvaḥ) - Madhva; यत् + तु (yat + tu) - as for that which; तृतीयम् (tr̥tīyam) - the third; एतत् (ētat) - this form; अमुना (amunā) - by him; ग्रन्थः (granthaḥ) - treatise; कृतः (kr̥taḥ) - was composed; केशवे (kēśavē) - concerning Keśava;]

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॥

aśēṣadōṣōjjhitapūrṇasadguṇaṁ sadā viśēṣāpagatōrurūpam। namāmi nārāyaṇamapratīpaṁ sadā priyēbhyaḥ priyamādarēṇa ॥166॥

[अशेष-दोष-उज्झितम् (aśēṣa-dōṣa-ujjhitam) - free from every fault; पूर्ण-सद्गुणम् (pūrṇa-sadguṇam) - possessing good qualities in full; सदा (sadā) - always; विशेष-अपगत-उरु-रूपम् (viśēṣa-apagata-uru-rūpam) - whose vast form is devoid of differentiation; नमामि (namāmi) - I bow to; नारायणम् (nārāyaṇam) - Nārāyaṇa; अप्रतीपम् (apratīpam) - never adverse; सदा (sadā) - always; प्रियेभ्यः (priyēbhyaḥ) - than those who are dear; प्रियम् (priyam) - dearer; आदरेण (ādarēṇa) - with reverence;]

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॥

iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē caturthōdhyāyaḥ॥

[इति (iti) - thus; श्रीमत् + आनन्दतीर्थभगवत्पादाचार्य + विरचिते (śrīmat + ānandatīrthabhagavatpādācārya + viracitē) - composed by the venerable Ānandatīrtha Bhagavatpādācārya; तन्त्रसारसङ्ग्रहे (tantrasārasaṅgrahē) - in the Tantrasārasaṅgraha; चतुर्थः (caturthaḥ) - fourth; अध्यायः (adhyāyaḥ) - chapter;]

Thus, the fourth chapter in the Tantrasārasaṅgraha composed by the venerable Ānandatīrtha Bhagavatpādācārya.