The Lord said:
1. Ishall describe the formula known as Mahämäri (that which brings death) that routs the enemies. Om hrim Mahamäri! One having red eyes! One having black complexion! O One who commands the god of death! One who destroys all beings! Kill such and such a person. Kill. Om burn, hum. Om cook, cook. Om pierce, pierce. Om kill, kill. Om annihilate, annihilate. Om one who charms all good (beings)! One who grants all desires! Hum phat oblations. Om Mari! Obeisance to the heart. Om Mahāmāri! Oblations to the head. Om Dread ful night (at the time of deluge)! Vaushat to the tuft. Om possessing black complexion! Khaḥ to the armour hum. Om one having starry eyes! One having the tongue-like lightning! One who frightens all beings! Protect, protect in all my undertakings. Hrām. To the three-eyed vashat. Om Mahāmāri! One who controls all beings! Mahākāli! To the weapons hum phat. O Great goddess! This is the rite of location to be performed by the votary.
2-3. After having collected from the dead body, the cloth of theshape of a square of three cubit's length, oneshould draw (the image of the goddess) of black complexion, having three faces and four hands, (and draw) on the cloth with different colours, (the weapons) bow, spear, scissor, staff with skull at its top and the eastern face having black colour.
4-6. By the fall of the sight of this face) it would devour the man in front. The second (face) on the south (is) red red-tongued, frightening, licking, dreadful and frightful with protruded lips through which a row of horrid teeth are visible. A look at this (face)is sure to devour the horses etc. (of the enemies). The third face of the goddess is of white colour and is the destroyer of the elephant etc. The western face of the goddess)should be propitiated with incense, flower, honey and clarified butter etc.
7. By the remembrance of this sacred syllable the diseases of the eye, head and others (limbs) get destroyed. The yakshas (semi-divine beings) and demons come under one's control. The enemies get destroyed.
8. There is no doubt that by oblation made with the twigs of margosa tree mixed with the blood of ashe-goat, the angry votary would kill (his enemies).
9. If the oblation is done for seven days in front of the army of the enemy, the army would be afflicted with diseases and the enemies get routed.
10. In whose name eight thousand oblations are made with (the same) twigs, he would die even if protected by Brahmā.
11. (If oblations are made) for three days with the twigs of unmatta (a kind of plant) with blood and poison for thousand times, the enemy would get destioyed together with his army.
12. One would rout the enemy by doing oblations of black mustard and salt for three days. The oblations made with the addition of the blood of an ass would make the enemy fly away.
13. The oblation made with the addition of the blood of a crow would cause annihilation of the enemy. Whatever (the votary) does as he wished for the destruction (of the enemy) (should be completed with an oblation performed with the same material).
14-18. Then at the time of battle the votaryshould ride an elephant accompanied by a couple of girls, his body having been sanctified by sacred syllables. Heshould then charm the musical instruments like the conch etc. at some distance (from the enemy) andshould cut (the enemy forces) at the battle-field holding the cloth containing the figure of Mahamāyā. Heshouldshow that great cloth against the army of the enemy. The girlsshould be fed therein and the lump (of food ?)should be carried round. The votaryshould then think that the army has become immobile like a stone, crest-fallen, broken and confused. This paralysing (formula) has been uttered by me. Itshould not be disclosed to everyone. The cloth described above (may also have the outlines of) Durga, Bhairavi, Kubjikā, (different forms of the consort ofshiva), Rudra and Narasimha (man-lion) manifestation of Vishnu) besides those of (Mahā) máyå that conquers the three worlds.
Summary of chapter 137 of the Agni Purāṇa is as follows:
The knowledge associated with warding off epidemic disease (mahāmārī) and other mass calamities is described. Agni prescribes the worship of Śītalā-devī as the primary deity governing fevers and infectious ailments, along with Jvareśvara and the Saptamātṛkās. Protective mantras for sprinkling purified water over the afflicted community and the construction of a protective maṇḍala at the village boundary are described. The chapter also covers omens that predict approaching epidemics—unusual animal deaths, discoloured skies, and unseasonal rains—with corresponding śānti-homas.