70 - The japa of Mahavishnu

1. Henceforth, I shall recount the mantras of Mahavishnu. These mantras are very rare in the world. On receiving them human beings attain their desired object. 

2. By the mere utterance of these mantras, hosts of sins get dissolved. It is on knowing these that Brahma and other become competent to create the universe. 

3-4. The word Narayana1 should he used in the dative case (i.e., Narayanaya) preceded by tara (om) and hrut (namah). (the combination is, ‘Om namo Narayanaya’). This is the eight syllabled mantra. The sage to be mastered is Narayana. Gayatri is its metre, the immutable (Lord) Vishnu is the deity. Om is the bija, so also yam is shakti. Its application is aimed at the acquisition of everything. 

1. This verse gives the mantra of Narayana thus 

Om namo Narayanaya.

5-7. The word kruddholkaya is followed by hrudaya (kruddholkaya namah). Maholkaya is the head, virolkåya is the tuft of hair, Dyulkaya is known as Kavacha. Maholkaya is the astra. The nyasa (fixation) on five limbs is done thus: Kruddholkaya hrudayaya namah, Maholkaya shirase svaha, Virolkāya shikhayai vashat, Dyulkāya Kavachaya hum, Sahasrolkåya astraya phat.) Again, one shall perform (the shadanga nyasa rite) by means of six syllables from the mantra (om hrudayaya namah nam shirase svaha. Om shikhayai vauşhaț, näm Kavachaya hum, ram netratrayaya vaushat, yam astraya phat). With the two remaining syllables (i.e., na and ya) one shall fix in the belly and on the back. Thereafter he shall perform the rite of digbandha (arresting the quarters by means of the mantra of Sudarśhana.2 

2. It gives the mantra of Sudarshana thus: 

Om namah Shudarshanaya astrāya phat.

8. Tara = om, then the word namah, then he shall utter the word Sudarshana in the dative case. Then ‘astraya phat’ is uttered. Thus, the twelve-syllabled mantra has been recounted. 

9-14. I shall recount the nyasa rite called Vibhuti Panjara (cage of prosperity). It consists of ten repetitions. One shall fix the syllables of mulamantra in one’s body, in the Adhara (the base), in the heart and in the face, then in the roots of hands and feet and in the nose. Thus, the first repetition is mentioned. The second repetition (of nyasa) is performed in the throat, in the navel, in the heart, in the breast, in the sides and in the back. The third repetition of nyasa is performed in the head, face, eyes, ears and nostrils. The fourth repetition should be done in the joints of fingers (excluding the thumb and the toe) of hands and feet taking four at a time. Thereafter one shall fix the seven constituents of the body, pranas (vital breath) and the heart. The intelligent devotee shall fix syllables of the mantra one by one and in order. He shall make a fixation of the four syllables of the mantra in the heart, in the shoulders, in the thighs and the feet. He shall fix the remaining ones in the discus, in the conch, in the iron club, in the lotus and in the feet with their respective mudras (gestures). This is the most excellent of all nyāsas. It is called Vibhuti panjara. 

15. One should fix the syllables of the mantra one by one enclosed between tara and bindu. But others say that each syllable should be fixed with namah in the end (preceded by om) 

16. Thereafter, he shall perform the rite of Tatyana’s for the attainment of the mood of Vishnu. It has been stated by ancient seers that it consists of eight syllables which have the characteristics of eight Prakrutis. 

17. These are the eight Prakrutis: viz the earth and four other bhutas elements), then Ahamkara (ego), Mahat and Prakruti, 

18. The excellent sadhaka shall perform a nyasa in the foot, in the penis, in the heart, in the face, on the head, in the chest and in the cardiac region and with the single mantra he shall make a nyasa all over the limbs. 

19. The learned devotee shall fix each syllable of the mantra in its respective place uttering each individual name thus: om, then hrut - namah, then parāya followed by the principle of prakruti and ending with namah (Om namo paraya pruthivyai tattvåtmane namah, is the combination). 

20-23. This nyasa is called Tattvanyasa. It is excellent of all nyāsas. 

One shall fix the twelve murtis (physical forms) united with twelve adityas. The twelve syllables are united with twelve vowels (excluding r r lr). The eight-syllabled mantra is mentioned to be having the eight Prakrutis as its atman. By adding four syllables to them the total number shall be twelve. The repeater of the mantra shall fix the twelve murtis in the forehead, in the belly, in the heart, in the neck, in the right side, in the right shoulder, in the throat and thereafter in the left side, left shoulder, the neck, the back and the hump in their respective order. 

24-27. He shall fix Keshava along with dhätri, Narayana along with Aryaman, Madhava along with Mitra, Govinda with Varuna, Vishnu united with Amshu, Madhusudana with Bhaga, and Trivikrama united with Vivasvăn, Vamana along with Indra, Shridhara along with Pushan, and thereafter he shall fix Hrushikeśha accompanied by parjanya, Padmanăbha united with Tvaştr and Damodara united with Vishnu. Thereafter, he shall fix the twelve-syllabled mantra on the entire head. 

28-31. Afterwards the intelligent devotee shall perform the nyasa rite of the all-pervasive with kirita mantra 

(The Kirita mantra runs thus:) At the end of the word kirita, keyūra and hára say makara and kundala. At the end thereof mention chakra, śhankha, gadambhojahasta (one who has discus, conch, iron club and the lotus in the hands). Pitambara (O yellow robed one) śhrivatsånkita vakşhasthala one (whose chest is marked with the scar of śhrīvatsa). Thereafter, the two lumanaries of the atman accompanied by Shri and Bhumi. Thereafter, he shall say dīptikaraya sahasradityatejase (to the illuminator who has the brilliance of a thousand suns). At the end he shall say namah. The mantra of Kirita consists of sixty-five syllables. After performing nyasa rite thus, he shall meditate on lord Narayana. (The combination of Kirita mantra is as follows: Om kirita-keyūra-hara-makara-kundala-shankha-chakra-gadambhojahasta-pitambaradhara - śhrivatsänkita vakshassthala-śhribhümisahitătmajyotirdvaya - dipta - karaya sahasra ditya -tejase namah). 

32-33. One shall remember the yellow-robed deity who is refulgent like a crore of rising suns, who holds in his hand the conch, discus, iron club and the lotus, whose either side is beautified by Bhumi and Shri, who has the scar of shrivatsa in his chest, whose neck shines by means of Kaustubha jewel, who has necklaces, bracelets, bangles and shoulder lets. 

34. With the sense-organs under restraint (the devotee shall duly repeat the mantra as many hundred thousand times as there are syllables therein. Certainly, the self is purified by the first hundred thousand. 

35. By the repetition of the mantra for two hundred thousand times the purification of the mantra is achieved. If the japa is continued to three thousand times, he attains the heavenly region. 

36. By the japa of mantra for four hundred thousand times a man attains the vicinity of Vishnu. By the japa of mantra for five hundred thousand times knowledge becomes free from impurities, 

37. Through the japa extending to six hundred thousand times the repeater of the mantra attains the steadiness of the mind to Vishnu. By performing the japa seven hundred thousand times the repeater of the mantra attains identity with Vishnu. 

38-39. If the repeater of the mantra performs eight hundred thousand japas, he attains salvation. After performing japas, the wise devotee shall perform homa by means of lotuses soaked in honey in the consecrated fire. This should be preceded by worshipping the mandūka in the beginning and ending with the parătattva (the highest principle). This should be done with care in the pedestal 

40. The nine shaktis are vimala (pure). Utkarshini (that which attains eminence), jnana (knowledge), kriya (rite), Prahvi (humble), Satya (truthful), Ishana (lordly). Anugraha (blessing) is known to be ninth. 

41-42. Tara Om, then say namo bhagavate vişhnave sarvabhū, then complete it with tåtmane vasudevaya, then say the word sarvåtma, then after samyogayogapadma say pithaya, then end it with hrudaya=-namah (Om namo bhagavate Vişhnave sarvabhūtåtmane vasudevaya sarvatmasamyogayoga pīthātmane namah is the whole combination). This is the pitha mantra of thirty-six syllables. By means of this mantra he shall point out the asana (seat). 

43-46. One shall worship the deity by the mulamantra and invoke the idol therein. At the outset he should worship the angas of the mantras in the filaments (of the lotus). He shall then worship in the eastern petal etc. the following deities viz Vasudeva, Samkarshana, Pradyumna and Aniruddha. He shall then worship the shaktis in the corners in the order of Shanti, Shri, Rati along with Sarasvati. They are clad in golden yellow, tamala, indranila and they are clad in yellow garments. All these have four hands and they hold a conch, a discus, an iron club and a lotus. The shaktis have the colours as follows: White, golden, cow milk colour and the colour of the durva grass. 

47-48. At the tips of the petals, he shall worship the discus, conch, iron club, lotus. Kaustubha jewel, musala (threshing rod), sword and Vanamala (garland of sylvan flowers), respectively. They have the colours, red, transparent, yellow, golden, dark, black, white, clear white respectively. Outside of it and in front (i.e., in the square) he shall worship the lord of birds having saffron lustre. 

49-50. Afterwards, at the sides (i.e., right and left of the square) he shall, in due order, worship the treasure of shankha and padma resembling pearls and rubies. He shall worship the (dhvaja) emblem in the west (i. e. behind the deity). In the south east he shall worship Vighna of red colour, in the south-west the dark coloured Arya, in the northwest Durga of dark complexion and senäni of yellow colour in the north east. 

51-52. The intelligent devotee shall worship the guardians of quarters along with their weapons in the exterior. He who worships the unchangeable Vishnu with his (åvarana) (enclosing deities) shall enjoy all pleasure here and attain Vishnu’s region finally.

One shall meditate on earth, the deity dark in complexion like the leaves of durva grass and holding the ears of paddy for the purpose of acquiring field, food grains and gold. 

53-55. One should meditate on goddess Bharati holding a vina and a book who is located at the right side of the Lord of Devas. Her face resembles the full moon. She is clad in white garments resembling the cluster of foams in the ocean of milk. One who meditates on God, the supreme, accompanied by Bharati, will be the knower of vedas and their real meaning and will be the excellent of knowers of everything 

56. Meditating on the extremely terrible lord Narasimha as his own self and charging the weapon with the mantra, (if he applies it), it comes back to him after killing his enemies. 

57-68. The aspirant shall add the bija of Narasimha with the mantra and make a repetition of it for one hundred and eight times and with his left-hand sprinkle drops of water and charge with the mantra again and again (over the patient). Even a person bitten by a serpent comes back to life. Adding the garuda bīja with the mantra he shall make a repetition of the five-syllabled mantra. For allaying the influence of poison, he should meditate on Vishnu sitting on garuda. The devotee shall inscribe the figure of Tarkshya on the plank of Ashoka (the tree Jenesia Ashoka Roxb) tree and keep it on a mass of Ashoka (foliage). He shall worship the deity with Ashoka flowers. In front of the lord, he shall perform homa of those flowers during three sandhyas (dawn, midday and dusk) for seven days. The bird will directly be perceived and will grant the desired boon. After adding the bija of Ganapati to the mantra one should repeat it for a hundred thousand times observing the vow of living on water. He shall see Mahaganapati directly. Adding the mantra with the bija of vāni he should repeat it for six months. Then he shall become a great poet and charm the entire world. The aspirant who performs homa with pieces of gudūchi half angula in length each soaking in curd, honey and ghee, conquers death. On saturdays one shall touch ashvattha tree closely with hands and perform repetition of the mantra one hundred and eight times, he shall then conquer premature death in the battle. 

One shall repeat the mantra twenty-five times and drink water in the morning. He will be free from all sins and ailments and gain knowledge. A jar should duly be installed and filled with clean water. Repeating the mantra ten thousand times, he should sprinkle water on him. This bath will dispel all ailments. During the solar and lunar eclipses, the best of the aspirants shall observe fast and repeat the mantra eight thousand times. After repeating the mantra by looking at the brahmighruta (ghee mixed with the leaves of bråhmi plant) he should drink it. There is no doubt that he obtains intellect, poetic talent and fluency of speech. 

69-71. He shall perform homa with bilva by performing which he will become the lord of immense wealth. This mantra of Narayana is the most excellent of all mantras. It is above all attainment. O Narada, it has been recounted to you. (Gayatri of Narayana)1. After the end of the word Narayana vidmahe should be uttered, then after the word Vasudeva ending with the dative case one should utter dhimahi. He shall utter syllables: tanno Vishnu prachodayat. 

1. The Vishnu Gayatri runs thus:

Narayanaya vidmahe Vasudevāya dhimahi tanno Vishnuh prachodayat.

72-73. This is called Vishnu Gayatri which removes all sins. Tara = om., hřut-namaḥ, then bhagavān ending in the the dative case, then vasudevaya. This great mantra consisting of twelve syllables gives enjoyment and salvation. This is to be used without tara = om by women and shudras but by the twice born it is used with tara = om. 

74-76. The sage of it is Prajapati, the metre is Gayatri, the deity is Vasudeva, the bija and Shakti are dhruva=om and namah. The conception of angas is performed with one (om), two (namah), four (bhagavate), five (Vasudevāya) and with all letters. One shall fix in sequence on the head, on the forehead, in the hands, in the heart, in the body, in the eyes, in the mouth, in the throat, in the navel, in the penis, in the knees and in the feet. This is called the nyasa of creation (Srişhtinyåsa). 

77. They call it Sthitinyasa (preservation), if it begins with the heart and ends with the head. They know it samhäraka nyasa if the fixation begins with the feet and ends with the head. 

78-81. Thereafter, he shall perform the tattvanyása (the nyasa of principles). This is well-guarded in the Tantras. The twelve tattvas are as follows: Jiva (Individual soul), prana (vital breath) chitta (mind), hrutpadma (the lotus of the heart) the spheres of the sun, moon and fire, then Vasudeva, Samkarshana, Pradyumna, Aniruddha and Narayana. Uttering the name of the tattva one should fix them in due order from the head etc. He should utter the mula mantra, thus hrut = namah, then paraya, then the name of the tattya, end with the hrut = namah (Om namah paraya jivatattvätmane namah etc). The meditation here also is as mentioned before. The repetition of the mantra is for twelve hundred thousand times, 

82-84. He shall perform homa with sesame seeds soaked in ghee. The number of homas is one tenth of the mantra repeated (i.e., one hundred and twenty thousand times). Then conceiving the murti (the idol of the deity) by means of the mula (basic) mantra in the pedestal mentioned before, he should worship Vasudeva, the lord of gods, after invoking him there. But he should worship the ancillaries (angani), first he should worship Vasudeva and others. The Shaktis beginning with shanti etc. should be worshipped in the quarters and the interstices as before. The twelve murtis (idols) as stated before should be worshipped in the third enclosure. 

85-87. He shall worship Indra and others equipped with weapons in the abode of Dharani (the last square of the diagram). Thus, worshipping Vishnu, the immutable lord along with five avaranas (i.e., in five different locations of the mystical diagram), one obtains all desired objects and in the end goes to the region of Vishnu. 

Vishnu with the name Purushottama, has four forms. The first of them is called Trailokya-mohana, then Shrikara. Hruşhikeśha and the fourth is Shrikrishna. 

88-89. Purushottama Mantra:1 Tara (om), Kama (klim) then Rama (shrim) and Purushottama ends in the dative case. It ends with varma (hum), astra (phat) and agnipriya (svaha). The mantra consists of thirteen syllables (i.e.) vahni 3, indu=1, according to the traditional way the figure is written from the left to the right, hence it is 13. The sage is Brahma, the metre is Gayatri and the deity is Purushottama. The bija is smara (klim) and the Shakti is indirà (shrim). 

1. These verse give the Purushottama mantra thus: 

Om klim shrim Puruşhottamāya hum phat svaha.

90. Classifying the syllables of the mantra in groups of one (bhu), one (chandra), one, six (rasa), two (akshi) and then two (akshi), he shall perform the nyasa in his limbs and then make a meditation properly on Purushottama. 

91. One should meditate on Shri Purushottama who resembles the rising sun, whose hands shine with a conch, a discus, an iron club and a lotus and who is clad in yellow garments. 

92-94. The shining Toraņa maņdapa (the portal plat form) is studded with clusters of costly jewels, the spreading canopy is shining with strings of pearls. It represents tranquility and restraint. On the shining ruby-set altar that has the splendour of ten thousand bright suns, which echos with the tinkling sound of the anklets of groups of dancing celestial damsels and which is refulgent by the jewels set at the edge of the crowns of the host of Devas. (One shall meditate thus). He shall repeat the mantra nine hundred thousand times and perform homa with one tenth of the number (i.e., ninety thousand times). 

95-97. He shall perform homa by means of blooming lotuses. He shall worship in the aforesaid pedestal of Vishnu. Thus, worshipping the lord of gods, he attains great prosperity. He attains sons, grandsons, fame, splendour, worldly pleasure and salvation. 

Shrikara mantra: One should utter uttişhtha (get up) first, then utter Shrikara (the maker of prosperity) and the last word is agnipriya (i.e., svaha). (The whole mantra is Uttişhtha Shrikara svaha) This is an eight-syllabled mantra. Its sage is Vyasa, the metre is pankti. The deity is Hari Shrikara. He is the bestower of all desired things. 

98-100. The word ‘bhishaya’ (terrify) is uttered twice and it is the hrut, ‘träsaya’ uttered twice shall be the head, the word ‘pramardaya’ uttered twice shall be the tuft, the word ‘pradhvamsaya’ uttered twice is the varma, the word ‘raksha’ uttered twice is the astra. All these end with hum, 

He shall perform the nyasa rite properly on the head, in the cars, in the neck, in the heart, in the navel, in the thighs, in the calves and in the pair of feet. Thereafter, he shall perform the nyasa rite by means of the mantra mentioned in the Purusha Sukta. 

101. In the face he shall fix this mantra i. e. Brähmaņosya mukhamásit (the brahmana was in his face). He shall fix the mantra Bahu Rajanyaḥ (the royal family is his arm) in the pair of arms. 

102. He shall perform the nyasa of the mantra uru tadasya yadvaishyah (it is his thighs that produced the Vaishya) in the pair of the thighs. The repeater of the mantra shall fix in the pair of feet with the mantra ‘padbhyām śhüdro ajāyata’ (the shudra was born of his feet). 

103. He shall fix the discus, conch, iron club and the lotus at the tips of his hands. After performing the rite of nyasa, he shall perform meditation in the platform mentioned before. 

104-106. He shall meditate on Lord Shrikara whose form has been recounted before as one who fascinates the world and who is stationed on Tarkshya (Garuda), who is seated on a pink lotus seat. After meditating thus, the repeater of the mantra shall repeat the mantra eight hundred thousand times. With one tenth of them (i.e., eight thousand) he shall perform homa by means of red lotuses or sacrificial twigs of Vilva (one of the species of fig tree). The homa shall be performed with concentration by means of milk, cooked rice or ghee severally. Ashvattha, Udumbara, Plakṣha and vata are known to be kşhīri trees (milk exuding trees). 

107-109. The idol (murti) shall be conceived in the pedestal belonging to Vishnu by means of mula mantra surrounded by ancillary deities, avaraņas (enclosing deities), the guardians of the quarters and their weapons. Thus, when the mantra is ripe, he shall make applications of it as before. 

Varaha mantra: The syllable tara (om), then hrut (namah) is uttered. Thereafter, the word Bhagavan in the dative (i.e., Bhagavate) and then he shall utter Varaharūpåya (om obeisance to the lord in the form of a boar). Then be shall say Bhūh, Bhuvah, Svah, Lohita (pa), kåmika (ta), viz. Bhupatitvaṁ cha me dehi, dadapaya (grant me kingship), then suchipriya (svaha), fond of purity cause it to be handed over. 

The combination of the mantra comes to this: Om namo Bhagavate Varăharūpāya Bhürbhuvassvaḥ pataye Bhūpatitvam me dehi dadapaya svaha. 

110. The mantra consists of thirty-three syllables. (Rama = 3, agni=3). Its sage is Bhargava. Anuşhtup is the metre, the deity is the primordial Boar. 

111-113. One should conceive five limbs with Ekadamşhțra in the heart (ekadamşhtrāya hrudayaya namah), vyomaka is known for the head (Vyomnolkåya shirase svaha), Tejodhipati in the tuft (tejodhipataye shikhayai vashat), viśhvarūpa as the varma (višhvarūpåya kavachāya hum). Mahädamshtra is the astra (mahādamshtrāya astrāya phat). Thus, he shall conceive the five angas. 

Or he shall divide the syllables of the mantra into groups of seven (giri), six, seven, five (vana), eight (vasu) syllables and conceive the five angas (ancillaries). Thereafter he shall meditate on Adivaraha (the Primordial Boar) who is as refulgent as many suns. 

114-118. Om hrim, one shall remember the deity who is gold-coloured beneath the knees, who is white in brilliance beneath the navel, who holds in his hands the desired posture of offering assurance, an iron-club, a conch, a discus, a sword, a javelin and an iron-club; at the tip of whose tooth the shining earth rests. After meditating thus, he shall repeat the mantra a hundred thousand times and with the tenth of the number, ten thousand times, he shall perform homa by means of lotuses soaked in honey. He shall worship in the pedestal of Vishnu mentioned before after conceiving the form (murti) by means of mulamantra and worship the Lord there, for the realisation of the full benefit, the worship of the ancillaries, the enclosing deities, the guardians of quarters, their weapons and the Yantra (the mystical diagram). The Lord will grant earth, money, grains, landed property and prosperity to the worshipper. 

When the sun is in the zodiacal sign of Leo, on the eighth day in the bright half of the lunar month a pure piece of stone shall be placed into panchagavya (five products of the Cow collectively: (urine, cow-dung, milk, curd and ghee). Then touching it one should repeat the mantra ten thousand times. 

119. The repeater of the mantra facing the north will put the stone inside the ground. Thus, he will be able to ward off the troubles that may arise due to goblins, ghosts, serpents, thieves and others. 

120-122. He shall bring some soil from a ground on the morning of Friday. Then charging it with the mula mantra he shall divide it into three portions. One portion will be smeared over the hearth and another over the cooking vessel. The third portion shall be put into the cow milk and stirred well there. Then he shall put purified rice grains into it. The devotee shall cook the Charu sitting in a properly clear place and repeat the mantra (while the cooking goes on): Then taking the Charu down it should be offered into the fire according to the proper method. 

123. After performing worship by means of incense, lamp etc, he shall perform homa with the Charu soaked in ghee. The intelligent devotee shall perform homa in the consecrated fire one hundred and eight times. 

124. Thus during seven Fridays the repeater of the mantra shall perform homas. The disputes regarding lands is removed, so also troubles from enemies, thieves etc. are also dispelled. 

125-126. According to instructions given before, the devotee shall bring clay from the field of Sadhya (the person for whose benefit the rituals are performed) at sunrise on a Tuesday. As before he shall prepare havis and perform homa in the kindled and consecrated fire as many times as before with great respect. Thus, he shall perform homas for seven Tuesdays for the acquisition of lands. 

127. He shall perform homa one hundred and thousand times by means of pañchagavyas along with milk-pudding. There is no doubt that he attains thus the over-lordship of the desired land. 

128-130. With great concentration one should meditate thus: He has kept his iron club like arms lifted up. He is of a divine nature. He holds earth at the tip of the white curved fangs. He is golden in colour. The devotee shall conceive and meditate thus in the yellow sphere of the earth. By the grace of Varaha, the devotee by thus meditating attains a beautiful plot of land. 

One shall meditate on Varaha resembling snow in the sphere of Varuna. Undoubtedly the great troubles will subside. In order to keep people under control one shall always meditate on (Varaha) resembling fire in the sphere of fire. 

131-133. For the eradication (ucchățana) of enemies, he shall meditate on (Varaha) having dark lustre in the sphere of Vayu. The form of Varaha not stationed on any mandala (sphere) is pure and the bestower of all siddhis. For the removal of affliction from enemies, goblins, evil planets, poison and sickness (one shall meditate on Varaha). The one-syllabled mantra of Varaha is like another wish-yielding kalpa tree. (The bija runs thus): Vyoma = ha. It is accompanied by arghīšha = u the head of which is decorated with bindu = (The mantra is hum). One shall perform puja and offer arghya and other rituals in the manner mentioned before. 

134. The nidră (bha) shall be associated with the left ear (u) and then say Varāhāya and end it with hrut (namah). This mantra1 is preceded by tara (om) and consists of eight syllables: It bestows riches and glory. 

1. It gives the Varaha mantra thus: 

Om bhu Varáhaya namah.

135-138. The sage is Brahma, the metre Gayatri, the deity Varaha. The conception of limbs is to be performed by means of letters (of the mantra) divided thus: one, one, four, two and with all the letters. One shall assign the mode of meditation, worshipping, application etc. for this also as given before. 

Pranava is uttered in the beginning. Thereafter, the word Bhagavati is used in the dative (i.e., Bhagavatyai to the goddess). Then he shall utter Dharani twice and Dhare twice and in the end Vahnipriya (svaha) is uttered. The mantra2 consists of nineteen syllables. Its sage is Varaha, the metre is Nivrud Gayatri, Dharani is the deity and tara (om) is the bija, vasupriya (svaha) is the Shakti. The five angas are conceived by means of syllables grouped into Rama (three), Veda (four), agni (three), Vana (five), akshi (two) and netra (two). 

2. It gives the dharani mantra. The text says it consists of nineteen syllables but it lacks two syllables. If namaḥ is added the combination will be as follows: 

Om (namo) bhagavatyai dharani dharani dhare dhare svaha. 

139-141. He shall meditate upon goddess Dhara (earth) as follows. She is dark in complexion. She has ornaments of various colours. She is situated in the lotus. She has elevated breasts. With her hands she holds two blue lotuses, the ears of shali grains and a parrot and she is clad in garments of variegated colours. After meditating thus, he shall perform a hundred thousand japas. To the extent of the one-tenth of the number, the repeater of the mantra shall perform homa by milk-pudding along with ghee. He shall worship in the pedestal belonging to Vishnu. After conceiving the idol with the mulamantra he shall worship the earth therein. 

142-156. After propitiating the ancillaries at the outset, he should worship the Earth, fire, water, wind in the petals situated in four quarters, and in the petals of the corners the Kalas. 

The names of its Kalas are Nivrutti, Pratishtha, Vidya and Shanti. Then he should worship Indra and others as well as Vajra (thunderbolt). Thus, when the mantra is ripe, he shall achieve his desire, worshipping ‘the Earth thus with the animals, jewels, garments etc. he shall be beloved of the Earth. He shall live happily for a hundred years. 

The mantra called Trailokyamohana (enchanting the three worlds), the lord of the universe, is as follows: - 

The mantra of Jagannatha:1 

1. They give the Jaganmohana mantra of Vishnu: 

Om klim shrim namah Purushottamah Shrikanthah Pratirupa Lakshmi nivasa Sakala Jagat Kshobhana sarvastrihrudayavidaranatribhuvana madonmadakara surăsuramanujasundarijanamanámsi tåpaya tāpaya dipaya dipaya shopaya shoşhaya māraya maraya stambhaya stambhaya mohaya mohaya dravaya dravaya akarshaya äkarshaya samastaparamopeta subhagasamayutasarvasaubhågyakara sarvakämaprada amukum hana hana chakreņa gadayå khadgena sarvabånaiḥ bhinda bhinda påshena katta katta amkušhena tadaya tadaya kuru kuru kim tishthasi tavat yåvat samihitam me siddham bhavati hum phat Damah. This mantra contains two hundred syllables. See Sharadă Tilakam, pp. 681-682. 

Uttering the word tara (om) the Kama bīja (Klim), Rama (shrim) then after hrut (namah), Purushottama. Shrikantha, Pratirūpa (no-replica i.e., Purushottama-pratirupa), utter Lakşhminivasa. Then at the end of the words sakala, jagat kşhobhana should be uttered. Then after the word surasura place manuja sundarijana and the pairs of tảpaya and dīpaya, then the pair of Shoşhaya and then the pair of máraya. Then again place the pair of stambhaya and again the pair of mohaya, then the pair of dråvaya and then the pair of äkarşhaya. It is attached with samastaparama and subhaga, then at the end of the word sarvasaubhagya, utter kara and sarva, then with Kamaprada add amu then, brahma=ka with bindu (=amukam) and then utter the pair of hana (kill) by means of discus then with the iron club, then with the sword, with all the arrows add the pair of (bhinda), then after the word påśhena utter the pair of katta, then uttering the word ankušhena utter the pair of tādaya. Then uttering the pair of the word kuru utter kim tişhthasi, then after the word tāvat and yavat say samīhitam, then say me and siddham and bhavatu and in the end utter varma (hum) and phat. This great mantra ends with namaḥ and is mentioned as containing two hundred syllables. The sage is Jaimini and the metre is Amita (immesurrable), the deity is Jagannatha, the primordial one. Kama (klim) is the bija, rama (shrim) is Shakti and the application (of the mantra) is for the purpose of acquisition of everything. 

157-167. After the word Tribhuvanamadonmadaka (one who makes the three worlds mad) the word varma (hum) is used followed by hrudaya (namah). The shiras svāhå) should end with Varma (hum) proceeded by the word Sakalajagat kşhobhaņa Lakşhmidayitā, the shikhă (vaşhat) again after the word Manmathottama and mangala should be uttered, then uttering kamadāyini hum the fixation of varma should be done. The kavacha (phat) is known to be bhrugu (sa) karņa (u) and bhaga, then the word sárva and saubhāgyakara. Then at the end of surasura one should say manuja sundari, then at the end of hrudaya and after vida one should utter the word rana. Then utter the word praharaṇadharasarvakämika, then the pair of word hana, then utter hrudayam bandhanánj afterwards. Then the pair of the word akarshaya, then the word mahabala then utter varma (hum). Thus, the astra (phat) has been mentioned. Then netra (Vauşhaț) comes afterwards. One should utter tribhuvana, then Ishvara, sarvajana, then manåmsi, then at the end of the pair hana and the pair of daraya one should utter me vašhamånaya. The mantra ends with varma (hum). This is known to be netra mantra. The mantras of shadanga (six limbs) have tara (om) in the beginning and end with phat and namah. 

At the end of tara (om) and the word trailokya one should utter the word mohana then uttering Hrushikeśha and after the word a pratirūpa and Manmatha one should say sarvastriņām hrudaya, then the word äkarşhana and ågacchăgaccha. This ends with hrudaya (namah) with the mantra one should make the vyäpaka (pervasive nyasa) and then the wise man should meditate on Jagannatha. 

168-173. He shall meditate on a forest on the banks of the ocean of milk. It is beautiful with trees and creepers. When the sun rises plenty of lotuses bloom. With its lustre it brightens the faces of the quarters. It is full of the humming sounds of bees that are mad after the frequence of bunches of flowers in it. The sky is clouded with the dust with the pollen of the lotuses waved by the divine breeze. It is beautiful with the sweet, and melodious songs of celestial damsels. Within that forest there is a platform shining with the richly laid jewels. There is a canopy shining with the string of pearls. There is an altar set with gems. The tips of the coronets of heaven dwellers touch it reverentially. O Brahmin, you should think of the Lord seated on a divine throne. He holds in his hands the conch, noose, arrow, bow, threshing rod, iron-club, sword Nandaka and goad. His chest is in the close embrace of Lakshmi with her eyes shining, by virtue of love, she observes him as though the glory of the lotus in her lap. 

174-175. After meditating thus, he shall repeat the mantra four hundred thousand times. To the extent of a tenth of it he shall perform homa by means of lotuses or jati flowers in the sacrificial pit or in the pit with the shape of the half moon. The learned man desirous of worshipping the lord of the universe shall sprinkle sacrificial ground, the articles for the sacrifice and himself with water repeating Gayatri. 

176. At the end of the word Trailokyamohanaya one should utter the word vidmahe (we know). After repeating smaraya dhimahi we meditate on smara (cupid) he shall say tanno Vişhnuḥ prachodayāt.1 

1. The verse gives the Gayatri thus: 

Trailokyamohanaya vidmahe smarāya dhimahi tanno Vishnuh prachodayat. 

177. This is called Gayatri which is the greatest purifier of everything. The intelligent devotee shall offer a seat in the pedestal mentioned before. It belongs to Vishnu. 

178. This is called Pithamantra (the mantra of the pedestal) which follows: Pakshirajāya thadvandvam (svaha). With this mantra he shall invoke the deity in the murti (the form) conceived by the mulamantra. 

179. He shall then devoutedly worship the deity by the pervasive nyasa mantra. He shall worship śhrīvatsa in the breasts by śhrivatsa and hrudaya (namah) 

180. With hrut (namah) in the end he shall worship Kaustubha (the jewel) (Kaustubhaya namah-obeisance to Kaustubha). With the words Vanamálāyai hrut (namah) (obeisance to the garland of sylvan flowers) he shall worship in the neck. 

181. He shall duly worship the ancillary deities in the pericarp. Afterwards in the petals he shall worship Lakshmi and others covered with Chámaras (chowries). 

182. They have the lustre of bandhūka flowers (a kind of china rose). Their breasts shine with pearl necklaces. Their eyes resemble full blown lotuses. They are slow because of amorous grace originating from intoxication of love. 

183. The Devīs are Lakshmi, Sarasvati, Dhruti, Priti, Kanti, Shanti, Tushti and Pushti. The bīja is used in the beginning. The above names are used in the dative case and end with namah 

184-190. Bhrugu (sa) equipped with Khadgišha (va) and moon (m). This is the bija of the goddess used with all vowels except the three short vowels and the neuter ones (i.e., a, i, u, r, r, l, l). 

The bijas of the goddesses should be used by the devotee in the beginning of the deity in their due orders. 

At the tips of the petals, he shall worship shankha, bow, discus, sword, iron-club, goad, threshing rod and the noose severally by means of their mudras (gestures) and mantras. 

(The mantra runs thus): At the end of the word mahajalacharaya, hum phat and svaha should be used. In worshipping the conch, the word påñchajanyāya is used with om in the beginning and namah in the end (i.e., om mahājalacharaya hum phat svaha pånchajanyaya namah). At the end of the word Sharangaya (to śhäranga) sasharāya (with the arrow) add hum phat and svaha. In the worship of śhäranga the mantra is preceded by the word maha then śhárangaya and hrudaya (namah) (i.e., mahåśhärangāya sasharaya hum phat namah). (For the worship of Chakra) one should utter at the end of sudarśhana maha the word chakrarāja (O Sudarshana, O great king of the discuses), then the pair of the word daha, then at the end of the sarvadușhtabhayam utter the pair of the word kuru, the pair of the word chindhi. Thereafter, the pair of words Vidaraya. 

(After the word) paramantran repeat grasa twice (swallow the mantras of enemies). Then repeat the word bhakşhaya twice (eat, eat). After the word bhutani repeat the word träsaya twice (terrify, terrify all beings). Then lastly the kavacha (hum) and phat and the vahnisundari (Svaha). 

191-196. (obeisance unto Sudarshana) Sudarshanaya hrudayam (namah) is the mantra for worshipping the chakra. After the word mahakhadga tikṣhṇa he should utter the pair of words chindhi, In the worship of Khadga hum phat svaha khadgaya namah (obeisance to the sword) (is to be said). 

At the end of the word Mahäkaumodaki, one should say mahabale (O strong one). Thereafter add the word Sarvasurantaki (the destroyer of all demons). Then say Prasida (be pleased) twice. Then hum, the weapon (phat) and svaha, O Kaumodaki, obeisance in the end. The mantra in the worship of Kaumodaki has been recounted. It is the achiever of all objects. 

After the word Mahankusha (the great goad) say the word (kuţta (grind) twice, hum phat svaha. Obeisance to the goad has been recounted. 

At the end of words Samvartaka and maha one should say the word musala (O great annihilator, the threshing rod), utter the pair of words pothaya (crush) then varma (hum) phat and in the end vahnisundari (svaha). Obeisance to musala. The mantra in worship of the musala has been recounted. 

197. At the end of the word Mahåpāśha (great noose) utter the word bandha (bind) twice and the word akarşhaya twice (pull, pull) hum, phat and svaha. Obeisance to the noose. This is the mantra in the worship of the noose. 

198-200. All these mantras begin with tara (om). Thereafter, he shall worship Indra and others. After worshipping vajra etc. he shall be the lord of all achievements. After worshipping for a month with the flowers of hayári (a kind of flower or with lilies, he shall perform homa one thousand and eight times. Within a month all excellent kings will come under him. 

201-202. If anyone repeats any mantra ten thousand times the deity connected with it will become his slave at once with the power of the mantra. What is the use of much talk. With this mantra the aspirant shall realise all desires. He becomes equal to Vishnu. There is no doubt about it.