Chapter Four (चतुर्थोध्यायः)

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

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)

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)

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)

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)

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)

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

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

(64)

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)

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)

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

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)

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)

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

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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

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)

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)

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)

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)

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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)

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)

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)

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

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)

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)

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

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)

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)

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)

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)

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)

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)

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)

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