Chapter Four (चतुर्थोध्यायः)

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

Now the collection of mantras briefly set forth in the Tantrasāra taught by Viṣṇu is described as capable of accomplishing everything. (1)

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

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

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)

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

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)

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

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)

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

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)

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

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)

jñānaiśvaryaprabhānandatējaḥśaktibhirēva vā। pūrṇātmamadhyagaiḥ sarvavaiṣṇavāṅgānyathō viduḥ ॥8॥

Alternatively, all the Vaiṣṇava ancillary elements are known through knowledge, sovereignty, radiance, bliss, vigor, and power, which abide within the complete Self. (8)

tiṣṭhōdādisvajāyāyāḥ kāraṇaṁ svāhayā yutaḥ। śrīkarōṣṭākṣarō mantrō garuḍārūḍhasaṁsmr̥tiḥ ॥9॥

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)

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

The formula is said to have five limbs: “terrify” twice, “frighten,” “crush thoroughly,” “destroy completely,” and then “protect.” (10)

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

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)

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

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)

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

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)

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

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)

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

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)

sarvēṣvapi hi mantrēṣu dvyādyanantāntabāhukaḥ। cētanāntasthamārabhya sarvagāntastharūpavān ॥16॥

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)

anantarūpō dhyēyōtra svagurūktānusārataḥ। yathāyōgyaṁ yathāśakti tattadāyudhabhūṣaṇaḥ ॥17॥

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)

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

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

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)

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

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)

traya ētē mahāmantrāḥ puruṣārthacatuṣṭayē। kalpavr̥kṣāḥ priyā viṣṇōrviśēṣajñānadāyakāḥ ॥21॥

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)

tairēva tu dvirāvr̥ttairaṅgamēṣāṁ prakīrtitam। śvāsarūpō japō nityamubhayōrvidvadajñayōḥ ॥22॥

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)

ēkaviṁśatsahasrātmā saṣaṭśatamaharniśam। arpaṇīyō harau nityaṁ prātaryōgō mahānayam ॥23॥

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

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

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)

dhyāyēdravīndukaramindusahasralakṣakāntiṁ priyāsahitamāsthitamindubimbē। śaṅkhāridōrdvayamudarkamahēndubimbāt saṁsicyamānamamr̥tēna ramādhinātham ॥25॥

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)

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

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)

aṣṭākṣarō mahāmantraḥ tairēvāṅgaiḥ samanvitaḥ। antyadhyānayutaścaiva niḥśēṣapuruṣārthadaḥ ॥27॥

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)

mūlaṁ naḥ pratiṣēdhaśca sōddēśō bhagavānapi। viṣṇurbhōjyādhipaḥ svāhāyuktōṣṭādaśavarṇakaḥ ॥28॥

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)

aṅgāni tatpadairēva mantracintāmaṇiḥ svayam। yathēṣṭabhakṣabhōjyādidātā muktipradāyakaḥ ॥29॥

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)

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

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)

amr̥taṁ svayamuddēśayuktaḥ sahr̥dayō manuḥ। satārōṣṭākṣarōṅgāni padairvyastaiḥ samastakaiḥ ॥31॥

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)

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

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)

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

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)

svayamuddēśasaṁyuktaḥ tadādyarṇapuraḥsaraḥ। sanatiḥ ṣaḍakṣarō mantrī varṇairaṅgakriyā matā ॥34॥

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)

aṅgāravarṇamabhitōṇḍabahiḥprabhābhirvyāptaṁ paraśvadhadhanurdharamēkavīram। dhyāyēdajēśapuruhūtamukhaistuvadbhirāvītamātmapadavīṁ pratipādayantam ॥35॥

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)

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

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)

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

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)

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

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)

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

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)

dhyāyēddharinmaṇinibhaṁ jagadēkanāthaṁ saundaryasāramariśaṅkhavarābhayāni। dōrbhirdadhānamajitaṁ sarasaṁ ca bhaiṣmīsatyāsamētamakhilapradamindirēśam ॥40॥

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)

sakāmaḥ svayamuddēśī natyantōyaṁ ṣaḍakṣaraḥ। tadādirapi sarvēṣṭacintāmaṇirudāhr̥taḥ ॥41॥

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)

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

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)

svayaṁ vēdapadārūḍhaḥ pūrvavarṇapuraḥsaraḥ। natyantōṣṭākṣarō mantrō priyō vijñānagōpatēḥ ॥43॥

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)

vyākhyāśrīsarvavijñānakavitādiguṇapradaḥ। vādē vijayadō nityaṁ yathā yuddhē nr̥kēsarī ॥44॥

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)

vijñānarōciḥ paripūritāntabāhyāṇḍakōśaṁ haritōpalābham। tarkābhayētaṁ vidhiśarvapūrvagīrvāṇavijñānadamānatōsmi ॥45॥

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)

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

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)

ādibījaṁ sthirādōṣajñānabījaṁ vimuktidam। sarvapāpakṣayakaraṁ sarvavyādhivināśanam ॥47॥

The primordial seed syllable is the seed of steadfast, faultless knowledge. It grants liberation, eradicates every sin, and destroys every disease. (47)

dhyāyēcchaśāṅkaśatakōṭyatisaukhyakāntiṁ saṁsicyamānamamr̥tōrughaṭaiḥ surēśaiḥ। varṇābhimānibhirajēśamukhaiḥ sahaiva pañcāśatā pratigirantamaśēṣavidyāḥ ॥48॥

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)

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

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)

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

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

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)

svayamuddēśavān pūrvavarṇapūrvō namōyutaḥ। satārōṣṭākṣaraścaiva navārṇaśca manū smr̥tau ॥52॥

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)

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

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)

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

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

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

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)

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

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)

kauśēyapītavasanāmaravindanētrāṁ padmadvayābhayavarōdyatapadmahastām। udyacchatārkasadr̥śīṁ paramāṅkasaṁsthāṁ dhyāyēdvidhīśanutapādayugāṁ janitrīm ॥58॥

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)

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

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)

amadhyayugmasvaragatēnaivāṅgamudāhr̥tam। sattābījaṁ ca durbījaṁ tadvadēva prakīrtitam ॥60॥

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)

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

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)

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

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)

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

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)

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

(64)

hiraṇyagarbhasūktaṁ ca bhr̥gudr̥ṣṭaṁ prakīrtitam। brahmadhātr̥viriñcājapādmairaṅgamudāhr̥tam ॥65॥

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)

dhyāyēnniṣaṇṇamajamacyutanābhipadmē prōdyaddivākarasamūhanikāśamagryam। mātr̥prakārakaramuttamakāntimadbhirvaktraiḥ sr̥jantamakhilaiḥ paramārthavidyāḥ ॥66॥

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)

svayamuddēśanatimāṁstasya pañcākṣarō manuḥ। svayamēvāparōṣṭārṇastādr̥śaḥ samprakīrtitaḥ ॥67॥

His five-syllable mantra itself contains both designation and salutation. Another eight-syllable mantra is proclaimed to be of the same kind. (67)

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

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)

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

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)

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

The five mantras beginning with Prāṇa denote that deity. Hari himself, as Nārāyaṇa and the others, is also directly denoted by them. (70)

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

For Brahmāṇī, who is also Bhāratī, the two Śruti mantras entitled “Gaurī” and “That Which Is Yours,” seen by Dīrghatamas, grant everything desired. (71)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

svayamuddēśanatyantaḥ pūrvapūrvaḥ ṣaḍakṣaraḥ। sanatkumāradr̥ṣṭōyaṁ mantraḥ śēṣasya kāmadaḥ ॥80॥

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)

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

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)

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

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

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)

priyāyuk puratō viṣṇōḥ pakṣatuṇḍasamanvitaḥ। jaṅgamasthāvaraviṣahr̥dayaṁ sarvakāmadaḥ ॥84॥

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)

mantrāśca lōkapālānāṁ namōntaḥ sarvakāmadāḥ। pītaraktāsitaśvētaraktaśuklāśca varṇataḥ ॥85॥

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)

sapriyāḥ sābhayāḥ vajraśaktidaṇḍāsipāśinaḥ। gadākumudaśūlarṣṭikhaṅginō bhūṣaṇōjjvalāḥ ॥86॥

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)

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

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)

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

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

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)

mōnayadāsāpraprakṣi vyatyastō vighnarāṇmanuḥ। raktāmbarō raktatanū raktamālyānulēpanaḥ ॥90॥

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)

mahōdarō gajamukhaḥ pāśadantāṅkuśābhayē। bibhraddhyēyō vighnaharaḥ kāmadastvarayā hyayam ॥91॥

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)

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

Viṣṇu is present in each respective place, awakening its particular powers. He alone possesses immense power and readily accomplishes everything. (92)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

jvaradāhādiśāntyarthaṁ tarpayēnmanunāmunā। dhyātvā hariṁ jalē saptarātrājjūrtirvinaśyati ॥99॥

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)

ayutāmr̥tasamiddhōmād gōghr̥takṣīrasaṁyutāt। sarvarōgā vinaśyanti vimukhō na harēryadi ॥100॥

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)

bhūtābhicāraśāntyarthamapāmārgāhutikriyā। dviguṇāmr̥tayā paścāt kēvalēna ghr̥tēna vā ॥101॥

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)

āyurvivr̥ddhayē nityaṁ janmanakṣatra ēva vā। catuścaturbhidūrvābhiḥ kṣīrājyāktābhiriṣyatē ॥102॥

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)

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

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)

brahmāntāḥ guravaścaiva sampradāyapravartakāḥ। tattadguṇānusārēṇa pūjyāḥ mānyāśca sarvaśaḥ ॥104॥

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)

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

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)

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

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)

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

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

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)

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

After remembering the guru, the preceding guru, the primordial root gurus, and likewise the deity Vāsudeva, the practitioner of the vidyā attains accomplishment. (109)

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

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)

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

One who understands the hierarchy among teachers and deities and is devoted to them and their devotees attains perfection. (111)

gurudēvapratīpānāṁ vimukhastatpriyē rataḥ। akāmakrōdhalōbhaśca na cirāt siddhimāpnuyāt ॥112॥

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)

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

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)

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

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)

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

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)

bahubāhuṁ mahākāyamudyuktaṁ cōdyatāyudham। smaran vijayamāpnōti stambhanādīṁśca kārayēt ॥116॥

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)

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

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)

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

By meditating on Hari in the appropriate manner and performing the corresponding rites, one undoubtedly obtains whatever one has in mind. (118)

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

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)

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

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)

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

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)

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

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)

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

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

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)

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

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

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)

pratimāyāmātmani ca nyāsōyaṁ sannidhānakr̥t। bījāntaḥsādhyamadhyaṁ ca vibhaktadalamantrayuk ॥127॥

varṇānupratilōmēna vr̥ttaṁ bhūpurasaṁyutam। bījasandr̥bdhakōṇaṁ ca yantraṁ rakṣādisādhanam ॥128॥

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)

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

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)

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

yāvadbhaktō yathā labdhairguṇairyuktōtha vaiṣṇavaḥ। guruḥ satsampradāyajñastāratamyēna siddhidaḥ ॥131॥

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)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

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

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)

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

Prāṇāyāma accompanied by study and recollection is itself sustained contemplation, for any remembrance of Viṣṇu that occurs during prāṇāyāma is itself meditation. (139)

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

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)

ajñasya śravaṇaṁ śrēṣṭhamayuktērmananaṁ tathā। dhyānaṁ niścitatattvasya tasmācchāstrāvamarśanam ॥141॥

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

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)

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

Whoever expounds this supreme secret teaching among my devotees with supreme devotion to me will undoubtedly come to me alone. (143)

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

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)

śaucāsanē tvaṅgamātraṁ na pr̥thaṅdharmakāraṇam। prāṇāyāmādayastuṣṭiparyantā dviguṇādhikāḥ ॥145॥

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)

svādhyāyō kōṭiguṇastatōnantaguṇā harēḥ। pūjātastriguṇaṁ dhyānamiti dharmakramaḥ smr̥taḥ ॥146॥

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)

ūrvōradhaḥ padōrūrdhvaṁ tribhāgēnēti ca tridhā। āsanatrayamuddiṣṭaṁ mantrasmaraṇapūrvakam ॥147॥

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)

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

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)

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

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)

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

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

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

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)

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

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)

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

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)

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

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)

dvāsaptatisahasrāṇi nāḍyōnyāstu pradhānataḥ। br̥hatīsahasrasparśānāmr̥cāṁ vācyōtra kēśavaḥ ॥156॥

The other principal nāḍīs number seventy-two thousand. Here Keśava is signified by the ṛcs whose extent is a thousand Bṛhatīs. (156)

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

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)

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

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)

paramasnēhasaṁyuktayathārthajñānatō bhavēt। sā bhaktiriti vijñēyā sādhanaṁ bhōgamōkṣayōḥ ॥159॥

Devotion is that which arises from true knowledge joined with supreme love; it should be understood as the means to enjoyment and liberation. (159)

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

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)

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

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)

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

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)

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

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)

granthōyaṁ pāṭhamātrēṇa sakalābhīṣṭasiddhidaḥ। kimu jñānādanuṣṭhānādubhayasmāt punaḥ kimu ॥164॥

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)

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

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)

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

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)

iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē caturthōdhyāyaḥ॥

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