66 - Daily Prayers and Ritual

Sanat Kumara said: 

1-2. Then according to the breath placing his feet on the ground he should pray: “O consort of Vishnu, you are ocean girdled and mountain-breasted one, I bow to you. Please pardon the fault of the touch of my feet.” Thus, making a prayer to the earth one should go on wandering about in his own accord. 

3-5. Then going to the south-western direction of the village he should repeat this mantra: “May the sages, devas, pishachas, guhyakas, groups of pitrus and bhutas leave the ground. I shall now discharge my feces (mala).” Thus, after repeating this mantra and clapping his hands thrice and covering his head with a piece of cloth, he should sit facing south during the night and facing north during the day he should discharge the waste matter and then do cleansing business with clay and water.¹ 

6. He should apply clay once in the penis, thrice in the rectum, ten times on the left hand, seven times on both the hands and three times on each of the feet. 

7. Having done the purification he should gargle twelve times. He shall then make a prayer to the tree with the following mantra. 

8. “O king of the forest (tree), grant us longevity, strength, renown, splendour, progeny, animals, riches, glory, intellect and ready wisdom.” 

9-10. After praying thus, he shall take a tooth brush twig twelve digits in length repeating the mantra of kama (klim). He should utter the mantra putting kamadeva and sarvajanapriya (the lord kama who is favourite of all) in the dative and end it with hrut = namah. The brush thus adorned with kāmabija should be used for cleansing the teeth. 

11-16.¹ He should scrape the tongue and wash the face with vāgbhava=aim and with the mulamantra he should wash his face. Then going to the temple of the deity he should remove the flowers and garlands of the previous day. After putting on a pure cloth he should perform the mangala-årärtrika (the auspicious waving of lamps and incense before the deity). He should sprinkle water with astra =phat on the lampstand and light it with mulamantra. Then worshipping the vessel and getting up (from his seat) he should ring the bell while going on waving the lamp all round which has been prepared from good cow ghee. The årärtrika of the deity should be done with the accompaniment of pleasing instrumental and vocal music. Thus, performing the nirajana (the waving of lamps) and offering prayer to his own deity he should proceed towards a river for taking a bath. On the way he should go on uttering the glorious deeds of the deity. Then after reaching the holy water, he should bow unto it and then placing the necessary things for bathing (on the bank) he should collect some clay charged with mulamantra and apply it from his waist to the feet and then wash it with the holy water. 

1. See Manu and Yaj navalkya (Achara section).

17-20. Then with five portions he should wash his feet and entering the water again upto the navel and taking the clay kept in the left hand he should smear the wrist, palm and the tips of the left hand. After taking clay from Ganga with phat mantra he, the knower of the mantras, should whirl it round his head and then cast it over himself. He should smear the six limbs with the clay left in the palm. Then after entering the water, he should wash them away properly. This is called malasnana¹ (bath for the removal of impurities). Then meditating on everything as made of his desired deity, he should perform the internal bathing. 

1. For further information regarding malasnana see svachanda tantra, Patala 2, pp 2-4. 

21-22. He should recall the Lord, in the embodied form with the mantra as follows: He is shining like infinite suns and is adorned with his weapons and ornaments. One should meditate that the flow is emerging from the water of his feet and is entering his body through the brahmarandhra. He should wash away the impurities of the internal body with it. 

23-30. He will at that very moment become free from impurities and crystal-clear. Then he should take his bath according to the vedic injunctions. After that he should do mantrasnāna² the procedure of which is being mentioned. He should mention the time and place (of ablution). He shall then perform pranayama along with six angas. He shall invoke the holy rivers from the disc of the sun by means of muşhțimudra.³ “O Divakara, all the sacred rivers are touched by the sun’s rays, Thanks to that truth, give the holy rivers (tirthas) unto me. O Ganga, O Yamuna, O Godavari, O Sarasvati, O Narmada, O Sindhu, O Kaveri, be present in this water.” After invoking the holy rivers in the water, he should unite them with the seed mantra of sudhå=vam, in the water. Then showing the gomudra¹ he should cause it to become nectar and veil it with Kavacha = hum. Then he should protect it with astra =phat and show Chakramudra.² The learned worshipper should invoke the disc of the fire, the sun and the moon and charge the water with arkamantra and sudhåbija=vam and then the water should be charged with the worshipper’s mulamantra eleven times and then meditate. 

2. These verses give details of mantrasnána. For further details see Kulachūdāmani as quoted by Krishnånanda in Tantrasara. 

3. Muşhtimudrā is defined thus: Clench both the fists of the bands and place the fist of the right band above the left one. 

1. Dhenumudra or Gomudra is defined as follows: Clasp both the palms of the hand and put all the fingers inside the joints of them, then touch the tip of the middle fingers of the right hand with the forefingers of the left and vice versa. Similarly, touch the tip of the ring fingers with the little fingers and vice versa. 

2. Chakramudra is defined thus: The little finger of the right hand lies inside the thumb of the right hand and similarly the little finger of the left hand lies inside the left thumb, then the fingers of the both hands remain straight but the position of hands will change, i.e., right comes to the left and vice-versa and then all the stretched fingers will touch one another. 

31. He should invoke the pūjayantra (the yantra on which rituals are made) of his own there. He should invoke the deity there and after bathing it he should offer rituals with upacharas mentally. 

32-34. After making obeisance to the deity seated on the throne, the wise worshipper should bow down to the water. The water is born in the form of Vishnu of incomparable splendour. They are the support unto all beings. I bow them (waters). After repeating this and bowing down, the aspirant shall close the seven openings of the head and should plunge into the water. He should continue to repeat the mulamantra and recall in mind the form of his deity. He shall dip into the water thrice and pour water on his head with Kumbhamudrå. 

35. One should perform the ablution of one’s body three times with the mulamantra and four times with other mantras. O sage, the four mantras as mentioned in the Tantras are recounted to you. 

36. With the desire to create the entire universe the semen comes out again and again. The waters are the goddesses, the mothers of all beings. May they sanctify me. 

37. Misfortunes are lying in all beings in the form of impurities. The waters, the goddesses wash it off by their touch. May they sanctify me. 

38. O apah (waters), Obeisance unto you. May the waters dispel the misfortune that is in my hair, my head, on my forehead, in my ears and in my eyes. 

39. May I have longevity, health, riches, the pleasure born of the annihilation of the band of enemies, contentment, forbearance, faith in God (ästikya) and learning. Obeisance unto you all. 

40. One should drink water from the Salagrama stone after drinking water with which the feet of the brahmin have been washed. No one should do anything otherwise. This is the invincible rule. 

41-42. Whatever sacred waters are there on the earth, are present in the right foot of a brahmin. Then the practiser of mantra should dismiss the desired deity in the disc of the sun, should come to the bank and wash his clothes carefully. The intelligent devotee should then wear two clothes and perform the sandhya rite. 

43. One who is unable due to illness etc., one who is not in a fit condition shall perform aghamarshanam or take his bath by means of bhasma (sacred ashes). 

44-49. Then he should perform sandhya rite seated on an auspicious seat. By uttering Keshava, Narayana and Madhava he should sip water thrice. He should wash his hands with the names Govinda and Vishnu. Saying Madhusudana and Trivikrama he should wipe off his lips. Saying Vamana and Shridhara he shall touch the mouth and the hands. Saying Hrushikeśha and Padmanabha he shall touch the feet. Saying Damodara he shall touch the head. Saying Samkarshana he shall touch the mouth. Saying Vasudeva and Pradyumna he shall touch the nostrils. Saying Aniruddha aud Purushottama, he shall touch his eyes. Saying Adhokshaja and Nrusimha he shall touch his ears. Saying Achyuta he shall touch the navel, with Janardana he shall touch the chest. Saying Hari and Vishnu he should touch his shoulder. This is the Vaishnava mode of achamana. 

50-51. The pranava must be uttered in the beginning and Keshava etc. must be used in the dative case with namah at the end (om Keśhavāya namah). The mouth and the nose should be touched with the index finger. The eyes and the ears should be touched with the ring finger, the navel with the little finger. The limbs are to be touched with the thumb. The Shaiva mode of achamana should be done with ätmatattva, vidyatattva and Shivatattva and ending with svaha (ätmatattvaya svaha etc.). 

52-53. One shall sip water with vyoman = ha united with three long vowels = a, i, u and bindu=. The shaiva mode is with åtmatattva, vidyatattva, and Shivatattva and ends with svaha. The shäkta form of achamana is as follows. It begins with väk= aim, lajjā=hrim and śhri=srím and ends with svaha. The achamana of brahmins is said to be with Vak, lajja and shri=aim, hrim, shrim and is the bestower of wealth. 

54-55. Thereafter, he should make the tilaka (a sectarian mark) on his forehead neatly in the shape of a mace. A mark like the sword of Krişhņa named Nandaka must be made on the chest, and the marks of the shankha (conch) and chakra (wheel) on the two arms. The wise devotee should then make the marks of the (bow) Sāranga and the arrow one after. He shall make similar marks at the root of the ears, at the sides, on the back, at the navel and on the head. 

56-58. These are to be done by a Vaishnava with the clay taken from the holy rivers etc. (The Shaivas) after taking ashes from the agnihotra fire repeat the mantra beginning with: Tryambakam (yajamahe etc.) or the mantra beginning with agniriti bhasma, vāyuriti bhasma etc. He shall then make five marks uttering five names of Tatpurusha, Aghora, Sadyojata etc. on the forehead, shoulders, belly and chest. The follower of Shiva does this. The follower of Shakti shall make triangular marks or the mark as does a woman. 

59-60. After performing sandhya rites according to the vedas, he should perform the Tantriki Sandhya. After sipping water according to the method, he should invoke the holy water as before. Then with the Kusha grass he should sprinkle water on the ground three times. He shall sprinkle that water on his head seven times. 

61-63. Thereafter he should perform pranayama and şhadanganyåsa (placement of mantras in six limbs). Then he should take water in the palm and cover it with the right hand. He, the knower of the mantra, should charge the water with the seed mantra of viyat = ha, vayu=ya, agni=ra, toya = va, Kșhmă = la and uttering the mulamantra and by means of tattvamudra he should sprinkle his head seven times with the water dripping from it. He should take the remaining water in his right palm and bring it near his nostril. 

64-65. That brilliant water should be drawn inside by means of idā for washing away all the sins lying within. When the water has turned black, it should be discharged by means of pingala in front of him (on his right palm). He should cast it on the ground by uttering the astra (phat) mantra conceiving the ground to be made of adamantine stone. 

66-68. This is called aghamarşhaņa rite which dispels all sins. Then the knower of mantras should wash his hands and perform the achamana rite as before. The knower of the mantras shall get up and place flowers in a copper vessel. Repeating the mulamantra he should offer the arghya to the deity stationed in the disc of the sun. After offering the arghya three times with the mantra he should think of the presence of the deity in the sun. 

69. He shall perform the japa of Gayatri one hundred and eight times according to his own Kalpa or twenty-eight times and then dedicate it by uttering the mantra guhya.¹ 

1.guhyatiguhyagopta tvam gruhanasmatkrutam japam| siddhir bhavatu me deva tratprasådän maheshvara ||

70. During the morning he shall meditate on Brahmi resembling the rising sun, having the book and rosary in her lotus-like hands and clad in Krishnajina (black deer skin). He shall meditate on her in the star-studded sky. 

71-73. During the midday he shall meditate on the goddess Parvati, who is the bestower of boons, who is the greatest goddess seated on a bull. She is clad in white garments. She has three eyes, who is present in the disc of the sun and she holds in her hands the mudra of vara (boon), the noose, the trident and the human skull. During the evening he shall meditate on the goddess who is bedecked in gem-set ornaments, who is clad in yellow silk clothes, who is of dark colour, who has four hands wherein the shankha, chakra (discus), the iron club and the lotus shine and who has taken her seat in the sun. 

74. Then the knower of procedure shall propitiate devas, sages, and pitrus and then perform tarpana rite to his desired deity in accordance with the procedure laid down in the kalpas. 

75-76. Then performing the tarpana to the line of gurus with their angas and family members, he should offer water saying. “I am giving water to Vainateya, with weapons. The Vaishnava should perform tarpana to Narada, Parvata, Jishnu, Nishatha, Uddhava, Daruka, Vishvaksena and Shaileya. 

77. Thus propitiating the sun, O eminent among the brahmanas, and offering arghya to the sun and returning to the chamber of worship he should wash his feet and perform the achamana rite. 

78. After making an oblation to the fire and worshipping it properly, he should come to the altar: he should worship the deities on the door-lintel. 

79-81. The intelligent devotee should worship Ganesha on the upper lintel of the door, Mahalakshmi on the right, Sarasvati on the left and Vighneshvara on the right again, Kshetrapala on the left. Ganga on the right, Yamuna on the left are to be worshipped. He shall worship Dhåtri on the right and, Vidhatru on the left. He should worship Shankha and Padma on the left and on the right. He shall then worship dvărapălas, the guardians of the door as mentioned in different Kalpas. 

82. Nanda, Sunanda, Chanda, Prachanda, Pravala, Vala, Bhadra, Subhadra, are the doorkeepers according to the Vaishnavas. 

83. Nandin, Bhrungin, Riti, Skanda, Ganesha, Umamaheshvara, Vrushabha and Mahakala are the doorkeepers according to Shaivas. 

84. The eight mothers Brahmi and others are the eight Shaktis stationed at the door. They are worshipped with pranava = om in the beginning, their names in the dative case and ending with namah. 

85. The intelligent one should sit steadily in the seat and after doing achamana he should be pure and be of effort. He should remove the obstacles of heaven, sky and the earth carefully. 

86-100. The most excellent Vaishnava should perform the nyasa of Keshava along with the måtrukås, (syllables of alphabets) Keshava is associated with Kirti, Nårāyana with Kanti, Madhava with Tushti, Govinda with Pushti, Vishnu with Dhruti, Madhusudana with Shanti, Trivikrama with Kriya, Vamana with Dayitā, Śhrīdhara with Medha, Hruşhikeśha with Harsha, Padmanabha with Shraddha, Damodara with Lajja, Väsudeva with Lakşhmi, Sankarşhana with Sarasvati, Pradyumna with Priti, Aniruddha with Rati, Chakri with Jaya, Gadin with Durga, Sharangin with Prabha and Khadgin with Satyā, Shankhin with Chanda, Halin with Våni, Musalin with Vilasini, Shūlin with Vijnata, Pashin with Virajā, Kushin with Viśhva, Mukunda with Vinatā, Nandaja with Sunanda, Nandin with Smruti, Nara with Ruddhi, Narakajit with Samruddhi, Hari with Shuddhi, Krişhņa with Buddhi, Satya with Bhukti, Satvata with Mukti, Shauri with Kşhamá, Śhūra with Rama, Janardana with Umā, Bhūdhara with Kledini, Viśhvamūrti with Klinna, Vaikuntha with Vasudha Puruşhottama with Vasuda, Balin with Pará, Balánuja with Parayanå, Bala with Sūkshma, Vrushaghna with Sandhya, Vrusha with Prajña, Varāha with Nišha, Vimala with Dhärā, Nrusimha with Vidyută. 

Narayana is the sage of måtrukås beginning with amruta related to Keshava. The metre is Gayatri and the deity is Vishnu. One should worship Hari who is equipped with discus and other weapons, who is holding a vessel and a mirror. He is accompanied by Lakshmi who has the brilliance of lightning and is adorned with a lot of ornaments. Having done this meditation, one should make nyāsas with Kama=Klim added to the letter. (Om klim am Keśhavāya kirtyai namah) 

101-104. One should say pranava in the beginning with each Vishnu associated with its Shakti and end in hrudaya = namah. One should say (with a corresponding letter) tvak (skin) asruk (blood), māmsa (flesh), medas (fat), asthi (bones), majja (marrow), śhukra (semen), präņa, krodha, atman with letters beginning with ya onward, in all ten locations. One letter on the head, one in the mouth, two in the eyes, two in the ears, two in the nostrils, two in the cheeks, two in lips, one at the root of the tongue and one in the neck. The letters of kavarga should be fixed in the different portions of the right arm, the letters of chavarga in the left arm, the letters of tavarga and tavarga on two legs, the letters pa and pha are to be placed in two bellies. 

105-106. The letter ba is to be placed on the back (spinal bone), the letter bha in the navel and the letter ma in the heart. The seven letters beginning with the ya are to be placed on the seven dhatus. The letter ha is to be placed on the prana. and the letter la in the inner åtman. The letter kşha is to be placed in anger (supreme åtman). After the placement of all these letters in their proper sequence one is competent to perform the worship of Vishnu. 

107.¹ Shrikantha is united with Purnodarī, Ananta with Viraja, Sūkshmesha with Shalmalī, Trimūrtika with Lolākşhi, Maheshvara with Vartulakshi, Arghisha with Dirghaghona. 

Rudras            shaktis            Rudras            Shaktis

1. Shrikanthah          Purnodari         26. Sharvah      Manjari

2. Anantah                 Viraja                27. Langali        Rupini

3. Şükşhmah             Shalmali            28.Darukah      Virmi

4. Trimurtih           Lolakshi 29. Arudhanrishvavra   Kakodari

5. Amareśhvaraḥ      Vartulakshi 30. Umakantah     Putana

6. Arghišhah     Dirghaghona    31. Ashadhi       Bhadrakali

7. Bhårbhūtishah Sudirghamukhi    32. Dandin       Yogini

8. Tithišhah               gomukhi           33. Adrih  Shamkhini

9. Sthānukah             Dirghajihva      34. Minah         Garjini

10. Haraḥ                   Kundodari        35.Meshah        Kalaratri

11. Jhindishah           Urudhvakeshi  36. Lohitah       Kujvini

12. Bhāutikah            Vikrutamukhi 37. Shikhin        Kapardini

13. Sadyojatah           Jvalamukhi      38.Chagalandah Vajrini

14. Anugraheshvarah Ulkamukhi 39. Dvichandeshah jaya

15. Akrūraḥ                Sushrimukhi    41. Valin   Ishvari

16. Mahasenah          Vidyamukhi      42. Bhujangeshah Revati

17. Krodhishaḥ          Mahakali           43. Pinakishah Madhavi

18. Chandeshah        Sarasvati           44. Khadgishah Varuni

19. Panchāntakah     Sarvsiddhigauri 45. Vakah        Vayavi

20. Shivottamah Trilokya Vidya 46. Shvetah Rakshovidarini

21. Ekarudrah           Atmashakti 47. Bhargvishah Sahaja

22. Kurmah               Bhutamata   48. Lakuli     Lakshmi

23. Ekanetrah           Lambodari        49. Shivah Vyapini

24. Chaturananah    Dravini              50.Samvartakah Maya

25. Ajeshah                Khechari

The names of Rudras along with the names of Shaktis are given according to Sharada Tilaka tradition. 

108. Bharabhūti with Dirghamukhi, Tithisha is with Gomukhi, Sthåvareśha with Dirghajihvá, Hara with Kundodari. 

109-110. Jhiņtīšha is united with urdhvakeshi, Bhautika is with Vikrutåsyä, Sadya with Jyalamukhi, Anugraha with Ulkämukhi, Akrüra with Asya, Mahasena with Vidya, Krodhisha with Mahakali, Chandesha with Sarasvati. 

111. Pañchántaka is united with Siddhagauri, Shivottama with Trailokyavidyā, Ekarudraka with Mantraśhakti. 

112. Kürmeśha is united with Kamathi, Bhūtamátraikanetraka with Lambodari. The four-faced Ajeśha is united with Dravini. 

113. Sarveśha, is united with Nagari, Somesha with Khecharī, Lăngalīšha with Maryādā, Dārukeśha with Rūpiņi. 

114. Ardhanårīsha is united with Väruni, Umakanta the leading sage with Kåkodari and Aşhadhi with Pūtană. 

115. Daņdisha is united with Bhadrakāli, Atrisha with Yogini, Mineśha with Shankhini, Meşheśha with Tarjani. 

116. Lohita is united with Kálarātri, Shikhisha with Kūjani, Chagalanda with Kapardini, Dvirandeśha with Vajra. 

117. Mahâbala is united with Jaya, Balisha with sumukheśhvari, Bhujanga with Revati, Pinäkin with Madhavi. 

118. Khadgišha is united with Väruņi, Vakeśha with Vayavi, Shvetoraska with Vidárini, Bhřugu with Sahaja. 

119. Lakulisha is united with Lakşhmi, Shiveśha with Vyāpini, Samvartaka with Mahamaya. Thus, the Shrikanthamātrikäs have been mentioned. 

120-121. Where there is no mention of the suffix isha, it should be supplied. The deity of this (nyasa) is Ardhanarisha, the sage Dakşhiņāmúrti and the metre is Gayatri. The application of this mantra is for attaining everything. The consonants are the seeds and the vowels are the Shaktis. 

122-123. One should perform anganyasa in six limbs with bhrugu =sa and akasha=ha (placed in sa) adorned with long vowels = (shauh anguşhthábhyam namah) and then meditate the three-eyed Lord whose limbs have the lustre of Bandhūka flowers and gold, who has the boon, the rosary, the god and the noose in his hands and whose crest is bedecked with the crescent moon. Thus meditating, Shiva and Shakti are to be uttered in the dative case ending with hrut= namaḥ preceded by sau and mātrukā. (shaum am Shrikantheśhaya pūrņodaraya namaḥ etc.) 

124-127.¹ Now begins Ganeshanyása. Vighnesha is united with Hrī, Vighnaraja with Śhrī, Vinayaka with Pushti, Shivottama with Shanti, Vighnakrut wit Svasti, Vighnaharta with Sarasvati Gananatha with Svaha, Ekadanta with Sumedha, Dvidanta with Kanti, Gajavaktraka with Kämini, Niranjana with Mohini, Kapardin with Nati, Dirghajihvá with Parvati, Shankukarnaka with Jvälini, 

1. The names of Ganesha are mentioned in the Yoginihrudaya and the commentator gives the names of their Shaktis thus:

Ganesha            Shakti                Ganesha            Shakti

1. Vighneśhaḥ            śhrih                  27. Sumukhah Bhūtih

2. Vighnarājah          Hrih                   28. Pramodakah Bhumih

3. Vinayakaḥ             Tushtih             29. Ekapadah            Sati

4. Shivottamaḥ         Shåntih             30. Dvijihvaḥ   Ramya

5. Vighnakrut            Pushtiḥ              31. Shurah        Mănuşhi

6. Vignaharta            Sarasvati           32. Virah Makaradhvajā

7. Gañarát                  Rama                 33. Şhanmukhah Vikarņā

8. Gananayakah        Medha               34. Varadah Bhrūkuti

9. Ekadantah             Kantih               33. Vāmadevah Lajjā

10. Dvidantaḥ           Kamini     36.Vakratundah Dirghaghoņā

11. Gajavaktrah         Mohini     37. Dvirandakah Dhanurdhara

 12. Niranjanaḥ         Bala          38. Senani                 Yåmini

13. Kapardavan         Tivra         39. Grāmani              Råtri

14. Dirghamukhah   Jvālini      40. Mattah Chandrakanta

15. Shankukarnah    Nanda      41. Vimattah     Shasiprabha

16. Vruşhadhvajaḥ   Surasă      42. Mattavahanah Lolákşhi

17. Gananāthah         Kamarūpiņi 43. Jațin       Chapala

18. Gajendrah           Ugrā         44. Mundin      Ruddhi

19. Shūrpakarnah     Jayini       45. Khadgin      Durbhaga

20. Trilochanaḥ        Satya         46. Varenyah             Subhaga

21. Lambodarah        Vighneshảni     47. Vrushaketanah Shiva

22. Mahånādah         Surūpiņi   48.Bhakshyapriyah  Durga

23. Chaturmurtih     Kāmada    49. Ganeśhaḥ   Guhapriya

24. SadaShivah Madajihvá       50. Meghanädaḥ       Káli

25. Amodah               Vikatå       51. Gaņeśhvarah Lolajjihva. 26. Durmukhah   Ghūrnitanana 

128. Vrushadhvaja is united with Nanda, Gananayaka with Sureshī, Gajendra with Kamarūpiņi, Śhūrpakarņa with Umå, 

129. Virochana is united with Tejovati, Lambodara with Sattva, Mahananda is united with Vighneshī, Chaturmurti with Svararūpiņi. 

130. Sadashiva is united with Kámadá, Amoda with Madajihvă, Durmukha with Bhuti, Sumukha with Bhautiki. 

131. Pramoda is united with Sita, Ekapada with Rama, Dvijihva with Mahişhi, Surānāmaka with Jambhini. 

132. Vira is united with Vikarna, Şhamnukha with Bhrukuți, Varada is united with Lajja, Vámadevesha with Dirghaghoņā. 

133. Vakratunda is united with Dhanurdhari, Dviranda with Yamini, Senāni with Rātri, Kāmāndha with Gråmaņi. 

134. Matta is united with Shashiprabha, Vimatta is united with Lolanchtră, Mattavāhana with Chanchala, Jați with Dipti. 

135. Mundi is united with Subhaga, Khadgi with Durbhagā, Varenya with Shiva, Vrushaketana is with Bhagă. 

136-137. Bhakshyapriya is united with Bhagini, Ganesha with Bhagini, Meghanada with Subhaga, Vyåpin is united with Kalarātri, Ganeśhvara is accompanied by Kalika. Thus, the Mātrukās of Vighneśha have been recounted. 

138. The matrukás of Ganesha have Ganaka as its sage, the metre is nivrut gayatri, the lord is Shakti Ganeshvara, with the Bīja (seed letter) added with long vowels, anganyása is to be performed. Then one should meditate thus: 

139-141. One should remember the three-eyed Lord who is holding a noose, a goad, and bearing the mudras of abhaya and granting boons. He is embraced by his consort with a lotus in her hand and whose body is red. He shall be the leader of the Ganapas. After meditating, the placement of letters should be made along with the bija of Ganesha = (Gam) followed by the måtrukås: 

142-144. (The Kala måtrukås are mentioned below, they are the Kalas of nåda) Nivrutti, Pratişhthā, Vidya, Shanti, Indhika, Dipika, Rechiká, Mochikä Parā, Sūkşhma, Sūkşhmāmruta, Jñanámruta, apyäyini Vyapini, Vyomarūpå and Ananta. (These are the names of sixteen Kalas of Nada) 

(The Kalās of a are as follows): Srushti, Smruddhika, Smruti, Medha, Kanti, Lakshmi, Dhruti, Sthira, Sthiti and Siddhi. (These are Kalās of a. They are born of Brahmā for the purpose of creation). 

Jara, Palini, Shanti, Išhvarikā, Rati, Kamika, Varada, Hladini, Priti and Dirgha. (These ten are the Kalās of U for the purpsoe of Sthiti and are related to Vishnu) Tikshna, Raudri, Bhava, Nidra, Tandrikā, Kshudha, Krodhini and Kriya, Utkari with Mrutyu. (These are the Kalās of M and are born of Rudra for the purpose of involution). 

145. Pitā (yellow), shveta (white), arunā (red) asitā (black) and anantă are the Kalas of bindu. Thus are the Kala mátrukás recounted. The different devotees shall perform the rite accordingly. 

146-148. The sage of the Kalas united with mātrukás is prajapati. The metre is Gayatri and the deity is Sharada. One shall perform şhadanga nyasa with short, long and prolated (pluta) stress, at the end of tåra=om. The intelligent one shall worship that three-eyed Bharati, who holds the lotus, discus, cord and deer (mudra), who has five faces and who is bedecked in pearls. Thus meditating, he should make a nyasa of the deity beginning with tårar=om with the deity in the dative along with its Kalä. 

149. One should perform şhadanga of the mulamantra (the principal mantra). He shall join the jätis like hrudaya etc. in the dative and then make the placement of letters. 

150. (The following are the jātis): Namah, Svaha, Vashat, hum, vaushat and phat. Thereafter he shall meditate on the favourite lord endowed with ornaments and weapons. After making six nyasas in the image, he shall begin worship.