293 - Different kinds of mantras and their nomenclature

Agni said:

1. Listen to me! 1shall describe the science relating to the mystic formulas that would yield enjoyment and emancipation. O Brahmin! The mystic formulas containing more than twenty letters are known to be mālāmantra-s. 

2. The mystic formulas having more than ten letters (and less than twenty) are designated as arvägbija-s. These yield results in the old age, while the målämantras in the youth. 

3-5a. The formulas having more than five letters yield fruits always. The other formulas belonging to the group of mantras are of three kinds such as feminine, masculine and neuter. The feminine mantras end with the term) Svåhå (consort of Fire). The neuter mantras end with (the term) obeisance. The rest are masculine. They are commended (to be used) in charms to subjugate and to drive away (evil). The feminine (mantras) (are used) to destroy diseases due to mean acts, while the neuter ones in other cases. 

5b-7. Mantras (are also classified as) agneya (fiery) and saumya (pleasing). Theyshould be repeated at the beginning and end of the asterisms and the halves. Theāgneya mantra is generally laid down as having the asterism at the end and the fire and the ether (in greater proportions). The rest (are said to be) saumya. The two (varieties of mantras) are commended to be used in cruel and good deeds (respectively). The dgneya mantra may perhaps be saumya by the addition of 'obeisance' at the end. Saumya mantra (would also) in the same way (be) ågneya by the addition of the syllable phat. 

8. A mantra would not accomplish (the result) if it is either asleep or awakened. The sleeping state (of a mantra) is when there is powerful (breath through the nostrils and the waking state when the breath) flows through the right (nostril). 

9. By the inversion (of the letters) of anāgneya mantra one would get the letters) of a saumya mantra. Oneshould ascertain the waking state of both (the mantras) and the day for both. 

10-14a. The mantras, whose letters are presided over by baneful asterisms and constellations,should be avoided. In order to acquire kingdom, the vowel letters which are inimical to the component letters of one's name,should be first arranged in due order. “May you go and fill the abode of the king'. Thus the script is made ready. The vowelsshould be arranged in the different asterisms in order ending with the (asterism) Revati. The chambersshould be marked as the siddha-s (successful, such as the ninth, the first and the fifth chamber), the sädhya-s (successful in time, such as the sixth the tenth and the second chamber), the susiddha-s (extremely successful, such as the third, the seventh and the eleventh chamber), and the ari (hostile, such as the fourth, the eighth and the twelfth chamber) and the character of each mantra in relation to the name of the individual to whom itshould be imparted,should be calculated therefrom. 

14b-15. One accomplishes merely by the repetition of the siddha (mantra). The sadhya (mantra) (could accomplish) by the repetition, worship and making an oblation. The susiddha (mantra) would accomplish by mere contemplation. (The mantra known as) ari would destroy the votary. A mantra full of baneful letters of the alphabet is condemned by all. 

16. After having been duly initiated ending with the ceremonial bathing and after having had the exposition of the tantra from the preceptor, one has to practise the desired mantra got from the preceptor. 

17-18a. A person who is bold, competent, pure, devoted, bent on repetition, contemplation and the like, accomplished, who practises penance, is intelligent, knows the tantra, speaks the truth and is capable of restraining and blessing (the disciple) is said to be a preceptor. 

18b-19. A disciple (should be) calm, restrained, clever, studied, celebate, and cating food fit for oblation. Heshould do service to the preceptor. Heshould be eager to accomplish. He (should be) instructed. He (should be) like a son, modest and capable of giving money. 

20-21a. A mantrashould be imparted by the preceptor, When it is accomplished the preceptorshould repeat it a thousand times, A mantra that has been hcard accidentally, or got by fraudulent means or by force or written on a leaf or (got) in the form of a gåtha (a verse) would not bear any fruit. 

21b-23a. One who practises a mantra by means of several acts such as repetition, oblation, worship and the like, attains success by little practice. There is nothing which cannot be achieved by means of a mantra that has been perfectly practised. What to say about a person who has practised many mantras. He is reallyshiva Himself. 

23b-24a. A mantra (consisting) of a single letter bears fruit after repetition for ten lakh (a million) times. The repetition is reduced as the number of letters (in the mantra) is increased. In this way one has to flock together the other mantras. 

24b-25. The mantras containing letters twice or thrice the bija mantrasshould be repeated like a malamantra. A mantrashould be repeated a hundred and eight or a thousand times if the number of their repetition has not been specified. It is known that the number of libations and anointments is in general a tenth part of the number of repetitions. 

26. For one who is not able to repeat, ghce (would be the material) for libation, in all the cases, if the material has not been specified. The number of repetitions of the component (mantras) would be a tenth as that of the main mantra. 

27. When the mantras are repeated according to their potency, the presiding deities of thç mantras yield the desired (fruits). They get pleased with the contemplation, oblation and worship etc. of the votary. 

28. The muttering of a mantra is ten times more meritorious than their loud repetition. Repetition with the tongue (within the mouth) is hundred times (meritorious). The mental (repetition) is known to be a thousand times (more meritorious). 

29. Oneshould begin the repetition of a mantra facing the cast or looking downwards. All the mantrasshould begin with the pranava (the syllable Om). Oneshould restrain from conversing and eat the prescribed food. 

30. One has to repeat the montras remaining seated. Heshould look at his preceptor and the (favourite) deity alike. The places (suited for the practice) are a solitary cottage, temples and (banks of) rivers and tanks. 

31-34. One who wants to gain perfection (in a mantra),should live on rice-gruel, cakes, milk or havisya (that is to be offered to fire) food. The votaryshould worship the presiding deity of the mantra on the lunar days and week-days such as the eighth and fourteenth days of the dark fortnight and eclipses etc. Dasra (Aśvini devatā), Yama (God of Death), the Agni, Dhátr (Brahma), the Moon, Rudra, Jupiter, Diti, the serpents, the Pitrus, Bhaga, Aryamā, the Sun, Tvashtr, the Maruts, Indra, the Agni, Mitra, Indra, Nirruti, the Water, Viśvedevas, Hrushikeśa (name of Vishnu), the Winds, the god of water (Varuņa), Ajaikapad (one of Rudras), Ahirbudhnya (one of the Rudras), Pūshan are the deities of the asterisms) Aśvini and others. 

35-36a. The Agni, Dasra (Aśvini devata), Umà (consort ofshiva), Nighna (Vinayaka?), Naga (serpent), the Moon (Chandra), the Sun, the divine mothers, (goddess) Durgå, the presiding deities of the cardinal points, Krishņa, Vaivasvata (god of death),shiva, the Moon (Śaśänka) and the Pitrus are the presiding deities of the lunar days. 

36b-40. Hara (Śiva), Durgā, Jupiter, Vishņu, Brahmå, Lakshmi and Kubera are the presiding deities of the days of the week. Ishall describe the assignment of the letters (on the different parts of the body). The letters constituting the five groups (of consonants such as ka, ca, fa, ta and pa),should be assigned on the tips of the grown up hair, eyes, the pair of cars, nose, checks, lips, teeth, head, mouth, arms, feet, joints, sides, back, navel and heart in order. The letters ya and othersshould be assigned on the heart. Skin, blood, flesh, fat, bone, marrow and semen are the seven essential ingredients (of the body). The regent of the letters beginning with rasa (essential juice) and ending with payas (milk)should be written. 

41-42. Srikantha, Ananta, Sūkshma, Trimurti, Amareśvara (Indra), Agniša, Bhavabhūti, Tithiša, Sthåņuka, Hara, Daņdisa, Bhautika, Sadyojāta, Anugraheśvara, Akrüra and Mahasena are the presiding deities to be worshipped. 

43-46. The deities Krodhisa, Chaņda, Pañchântaka,shiva, Rudra, Kūrma, Trinetra, Chaturanana, Ajeśa, Śarma, Somesa, Långali, Dáruka, Ardhanåriśvara, Umä, Kanta, Ashadhi, Dandin, Atri, Mina, Mesha, Lohita, Sikhi, Chagalanda, Dviranda, Mahakala, Bálin, Bhujanga, Pinäki, Khadgiša, Baka, Sveta, Bhrugu, Lagudi, Iśhåksha, Ksaya and Samvarta (are also to be assigned). 

47. After having written (the names of) the Rudras together with their consorts at first, then ending with obeisance, theyshould be assigned in order. Then the anga-mantrasshould be located. All the mantras with their constituents are capable of yielding perfection. 

48-51. These anga-mantrasshould be completed with the hțllekhả and vyoma and located. Then the heart and other parts of the bodyshould be associated with the angamantras. 'Obeisance' would be for the heart, sváha (oblation) for the head, vashat for the tuft, hum for the armour, vaushat for the eye and phat for the weapon. Eye need not be included when the five angas are uttered. Where there is no angamantra (for a mantra), the locationshould be made in the self and repetition is made a million times. After having located in order the goddess Vägisi and the other gods mentioned, sesamumshould be offered to the fire. The goddess of letters who bears the garland of letters, a pitcher, a book and a lotus would bestow the ability to compose poetry. Oneshould do the assignment at the beginning of an act. All the mantras become spotless and yield perfection by (the grace of) the divine mothers even if one is not a poet.