71 - The worship of Nrusimha 

Sanatkumara said: 

1. O Narada, listen. I shall recount to you the divine Mantras of Narahari (Manlion) by propitiating whom Brahma and others performed the activities of creation etc. 

2-3 The Mantra is the Samvartaka (kşha) created (m). It is bedecked in fire and Manu (Au). The Mantra consists of a single syllable (Kshraum). It is like the wish-yielding Deva tree (i.e., Kalpa tree) unto those who resort to it. The sage is Atri. O foremost one among intelligent beings, the metre is Jagati, the deity is Narahari. Its utility is for acquiring everything. 

4-5. Ksham is Bija. I is shakti. The six angas are conceived by six long syllables. One shall remember Nruhari (Manlion) whose eyes are the sun, Moon and fire whose lustre is like that of the autumnal moon and who holds with his hands, bow, discus and the gestures of fearlessness and granting of booms. The japa is for one hundred thousand times. To the extent of a tenth of it (ten thousand times) are the homas with ghee and puddings. 

6-7. He shall worship the deity in the pedestal belonging to Vishnu. He shall worship the ancillaries in the filaments. In the four quarters he shall worship the lord of the birds (i.e., Garuda). Shankara, Shesha and Shatānanda. He shall worship Shri Hri, Dhruti and Pushti in the corner petals. In the tips he shall worship all the Nruharis in the due order, 

8-11. The Thirty-two lions are mentioned as follows: Krishna, Rudra, Mahaghora, Bhima, Bhishana, Ujjvala, Karála, Vikarala, Daityanta, Madhusudana, Raktákşha, Pingalakşha, Anjana, Dīptaruchi, Sughoraka, Suhanu, Viśhvaka, Rakşhasāntaka, Viśhālaka, Dhūmrakeśha. Hayagriva, Ghanasvana, Meghavarna, Kumbhakarņa, Krutanta, Tivratejas, Agnivarna, Mahogra, Vishvavibhūşhaņa, Vighnakshama, and Mahasena. 

12. The learned devotee shall worship externally the guardians of the quarters along with their weapons. When the Mantra is realized thus, the repeater of the Mantras shall realize his desires. 

13-15.1 Vishnu=u is = Sharngin=ga, is accompanied with agni=ra, thus endowed with Pradyumna =., (the combination thus becomes ugram), then vira and mahần be added to Vishnu. Then Jvalantam, then Bhrugvisha=sa will be followed by va as the seat of fire=ra added by Hari= ta with Vasudeva=u (thus the combination becomes ugram vīram mahavişhņum jvalantam sarvatomukham), when Vaikuntha=ma is attached with Vishnu =u and kadi = kha is endowed with indu=. Then Nrusimham, Bhişhanam (the terrible), Bhadra (gentle) are followed by mrutyumrutyum (death of death), then shauri=na, bhanu=mā with nårāyana=a. 

1. The mantra of Nrusimha is as follows: ugram viram mahavişhņum jvalantam sarvatomukham Nrusimham Bhishanam bhadram mrutyumrutyum namamyaham. 

A detailed account of this mantra is given in Nrusimha-Purvatápanyupanishat and in Shri Vidyarnava Tantra, page 456. The existing lines of the verses in the Purana lack two syllables viz. aham. 

In Shri Vidyarnava Tantra it is stated that this mantra is to be sticked between Vedaji (Om) or Maya (hrim). It is the view of some scholars. 

16. This mantra of thirty-two syllables of Nruhari is the bestower of an empire. The sage is Brahma, the metres Gayatri and anushtup are also cited. Its deity is Nruhari. He is the bestower of all desired benefits. 

17-19. Ham is the bija, im is the Shakti; its utility is for the acquisition of everything. The excellent Sadhaka shall divide the syllables of the Mantra into groups of four, four, eight, six, six and four syllables and perform the rite of shadanga. He shall then fix the syllables originating from the Mantra, on the head, forehead, eyes, mouth, arms, joints and tips of the feet, belly, heart, neck, sides, back and the hump. He shall intersperse the syllables with the Pranava. 

20-33. There are ten types of nyasa1 facilitating the proximity of Nrusimha as follows: He shall fix in the first eight fingers and toes severally, then in the knots of fingers, then in all the fingers. After this, the remaining ones he shall fix in the two palms. The clever devotee shall fix the syllables on the head, forehead, between the two eyebrows, eyes, ears, cheeks, at the roots of the ears, in the chin, upper lip, and the lower lip, in the neck, nose, arms, heart, body, navel, palm of the hand other than the right, hips, penis, thighs, knees and calves, heel, toes and fingers, in joints, hair, blood, bones and marrow in the body. 

1. For the detailed procedure of nyasa see Sharada Tilaka, chapter 16, Pp. 645.646. 

He shall fix syllables in the foot, regions of the heel, knee, hips, umbilicus, heart, the two arms, neck, chin, lips and cheek. 

He shall fix words in the ears, mouth, nostrils, eyes and on the head. 

He shall fix syllables in the mouth, on the head, in the nose, eyes and ears. 

He shall fix quarters of the mantra in the mouth, heart, umbilicus and limbs. 

He shall fix the two hemistitches on the head and limbs from the heart to the foot. 

He shall fix portions containing ugra and other words ending with namah as well as ‘I bow down to the Death of Death” in the mouth, nose, eyes, ears, eyelashes, heart, umbilicus, region beginning with hips and ending with feet. He shall fix them in nine places. He shall fix the portion beginning with ‘vira’ (hero) etc. in the same places as before. The intelligent devotee shall fix the portion beginning with Nrusimha etc. in the same places as before. 

He shall divide the syllables of the mantra into groups of one, three, four, six, three, two, eight, two and one syllables and fix them in the places in due order: In the root from the root and ending with the umbilicus, beginning with the umbilicus and ending with the heart, beginning with the heart and ending with the two eyebrows, in the three eyes and on the head. He shall then fix them in the arms, in the fingers, in the vital breaths, beginning with the head and ending with the foot. The intelligent devotee shall fix them along with their names. This is called Harinyasa. 

The only person who knows the greatness of this nyasa is Hari himself. After performing the nyasa rite thus, he shall meditate on Nruhari in the heart. 

34-35. May Nrusimha protect us always-Nrusimha whose arms shine in close juxtaposition with his neck, touching the hair (the manes), who holds the lotus and the discus, who has split the lord of the Daityas with the tips of his claws, who is accompanied by clusters of flames, whose tongue is illuminated, who has three eyes and whose face is very fierce due to the curved fangs. He moves about in dry land, water as well as the firmament. 

36-44.1 After meditating thus he shall show the mudra (gesture) of Nrusimha, the great atman. He shall make the chin and lips fixed equally in between the knees. He shall keep the two hands fixed on the ground. He shall be trembling frequently. He shall keep the mouth open and expanded and the tongue moving. This is glorified as the chief mudra pertaining to Narasimha. The thumb and the little fingers of the left hand are kept joined together and remaining three fingers are kept raised like the trident. He shall make this mudra pertaining to Nrusimha. The two thumbs and the little fingers are kept inter-locked. The other fingers are pointed towards the ground. The two hands faced down are spread in the umbilical region. With the two index fingers the hands are taken to the shoulders. This is called Antrañamudra, (gesture of entrails).1 Keep the hands facing up and the middle fingers joined to the palms. The ring finger of the right hand is fixed into that of the left hand. The two index fingers are joined behind and the thumbs are united to the index fingers. This shall be the Chakramudrā (the gesture of Discus). It is thought to be close to Nruhari. After showing the Chakra mudra one shall prod the middle fingers by means of the cidex fingers. This is daṁşhtramudrā (gesture of curved fangs). It is destructive of all sins. These mudras are honoured in all the mantras of Nrusimha. 

1. Råghava Bhatta in his Padarthädarsha, the commentary on Sharada Tilaka, chap. 16 quota these Verses, but in verse 41 in place of antrana mudrika he quotes it to be antrakhya mudrika and similarly instead of calling it Chakramudra in verse 43 of the text he call it Vaktra mudra. 

45. He shall repeat the mantra as many hundred thousand times as there are syllables therein. To the extent of one tenth of it he shall perform homa by means of milk-puddings soaked in ghee into the fire. He shall worship in the previously mentioned pedestal. 

46. After propitiating the angas (Ancillaries) at the outset he shall worship Garuda and others in the petals in all the quarters, he shall worship Shri and others in the interstices and the guardians of the worlds externally. 

47. The Mantra realized thus shall fulfil all desires. One shall remember the gentle deity in a gentle activity. The learned man shall remember the ruthless deity in a ruthless activity. 

48-49. In the first one of the two words mrutyu (Death), substitute the name of the enemy. Then meditate as though he is being eaten by the sharp claws and curved fangs by Hari himself. One shall with alertness repeat the mantra hundred and eight times every day. Before a mandala (forty days) if the enemy passes by, he shall become the guest to the god of death. 

50-56. I shall mention the different kinds of meditation that yield all siddhis. A person desirous of prosperity and glory shall continuously meditate on white-complexioned Narahari mentioned above. He is embraced by Lakshmi stationed to his left side with the lotus in her hand. He is destructive of all sorts of harassment such as poison, death, secondary ailments etc. Narasimha is extremely terrible and has the lustre of Kälānala (deadly fire). He wears a garland of entrails. He is terrible. He is bedecked in necklace. Serpent is his sacred thread. He shines in his five faces, each face having three eyes, blue neck and the moon for its crest. He appears splendid with his arms resembling iron club, lotus, conch resembling cow, milk, bow, threshing rod, excellent discus, sword, trident and arrow. Narahari has the form of Rudra. He is having blue lustre. He resembles the glow-worm. His lustre is like that of the moon. He resembles gold. Beginning from the fore part and ending with the bend one he has every colour. His face is lighted up. 

57. After meditating thus on the divine form that dispels death and bestows siddhis by mere remembrance, the repeater of the Mantras shall perform japa for the sake of release from all ailments. 

58. When the task is huge and strenuous, he should meditate upon Nrusimha as having sixteen hands. Nrusimha, the lord of all worlds, is bedecked in all ornaments. 

59-60. Two of the hands are engaged in the splitting, two in the act of lifting up the entrails, two hold the conch and the discus, two hold the arrow and the bow, two hold the sword and the iron club, two hold the mace and the lotus, two hold noose and the goad and two are kept on the crown of the enemy. 

61. Thus, O Narada, the devotee shall with his intellect not directed to anything else, meditate on lord Narahari equipped with sixteen baton-like arms, should the rite be a fierce one. 

62-68. In the course of an extremely great task, Nrusimha, the lord of all living beings, the cause of realisation of all siddhis should be meditated upon by the learned men as one having thirty-two hands. Thirteen of the right hands hold discus, lotus, axe, noose, ploughshare, threshing rod, (the gesture of) fearlessness, goad, sword, pattisha bhindipala mudgara and tomara (all varieties of iron clubs). Thirteen of the left hands hold the conch, iron club, Kheta, noose, spear, fire, the (gesture of) granting boon, the Shakti, the kundika (water pitcher), the bow, the mudra of threat, the gada (mace), drum and the sieve. With a pair of hands, he should press down the knees and the head of the enemy. With a pair of arms lifted up, the lord should hold aloft the clusters of entrails. With the lowermost pair of arms, he tears asunder Hiranyaksha. Thus, the devotee shall remember Nrusimha who is pleasing to the devotees, who is terrifying to the daityas and who causes fear even to the great God of Death. After meditating thus, the repeater of the mantras shall perform japa for the purpose of achieving objects. 

69-73. Henceforth, another auspicious mode of meditation that is destructive of all ailments of mouth and face is being recounted. The devotee meditates on Nrusimha who is seated on the gold-coloured Suparna, who possesses manes like the clutter of lightning streaks, whose lustre is like that of a crore of full moons put together, whose face is beautiful, who has three eyes, whose physical body is quiescent, who has yellow garments and great ornaments and who holds in his hands the discus, conch and gestures of fearlessness and of granting boons. He subdues poison and ailments and he is saluted by Devas with their meditations. If the sadhaka strives to check and withstand the armies of the chemics he shall meditate upon lord Nrusimha as the suppressor of enemies. With flowers and other requisites of service he shall worship the deity. 

He shall perform a thousand homas with the white seeds of Sara grass plucked along with the roots. He must perform japa as though he would swallow the enemy. He must consign the seeds into the fire as though he would burn the enemy. The fire shall be kindled with the fuel of the tree Terminalia Belerica. 

74-76.1 After performing homa for seven days the repeater of the mantras shall send off the favourite armies of the king in an auspicious hour with the desire of conquering the enemy's kingdom. He shall perform the japa of Narahari after remembering Narahari slaying the group of enemies. He shall stand in front of the army (as long as the japa is conduct ed). Delighted in his mind the king shall please the repeater of the Mantras with riches till the return of the army with heroic glory and happiness, after conquering the enemies. 

1. The verses showing similar result are found in Prapanchasăra Tantra, chap, fifteen, verse 39.

77-79. (He shall propitiate the repeater of the Mantra) with elephants, horses, chariots and jewels, with villages, fields, wealth and other things. If the repeater of the Mantra is not satisfied, great harm will befall the king. There is great danger to life in his kingdom. One shall dispel the poison originating from mice, spider, scorpion etc. with the ashes charged with the mula mantra one hundred and eight times. If anyone smears it over his body he is undoubtedly liberated from all ailments. 

80. By performing homa with the Semanti flowers (The Indian white Rose) he shall attain great glory. By performing homa with udambara twigs (figus glomerata) he shall have plenty of grains. 

81-83. By performing a hundred thousand homas with baked pies be shall become comparable to Vaishravana (Kubera). One shall repeat the Mantra a hundred and eight times in the presence of an angry king. Immediately he becomes pleased and free from impurities. By performing homa with kunda flowers (a variety of Jasmine) one attains rise and by performing homa with banana fruits one is able to destroy obstacles, One attains great glory by performing homa with tulasi leaves. By performing homa with the flower of the fried shali rice grains one is able to make the entire universe subservient. 

84-88.1 By performing homa with madhūka flowers (Bassie Latifolia) what is desired will be realized. With the candied-sugar-coated myrobalam one can make others benumbed. If anyone performs ten thousand homas with four digits long Gudūchi twigs soaked in the mixture of curds, honey and ghee he lives a hundred years vanquishing all ailments. On Saturdays one shall touch ashvattha (Holy fig tree) and repeat the Mantra one hundred and eight times; one shall then conquer premature death and live for a hundred years. Henceforth, I shall recount to you the Yantra (Mystic diagram) trailokyamohana by wearing which one shall have all riches. 

1. Raghava Bhatta quotes verses 87-90 in his commentary on Sharada Tilaka, pp. 652-53.

89. One shall draw the diagram of a lotus with thirty-two lions on a white birch bark. In the middle he shall draw the bīja of Simheshvara (Kshraum) as before. Then he should encircle it with three rings containing Shribija (Shrim) inside. Then encircling it (Yantra) with noose and goad one shall worship the excellent Yantra. This is called Trailokyamohana (that which fascinates the three worlds). It achieves the desired objects. 

90. This cakra is the king of all discuses. He is the overlord of the lords of all multitudes. By wearing it one attains victory. True, it is true. There is no doubt. 

91-95.2 Henceforth, O Narada, I shall recount another yantra which bestows siddhi. Listen. One shall draw the mystic diagram neatly with eight petals. It must have the pericarp. One shall write the mulamantra therein, accompanied by pranava. In the middle the single-syllabled Narasimha mantra is written along with its sadhya (the person for whose sake the ritual is performed). He should draw a circle with the cord of gold, silver and pure copper outside in due order. He shall repeat the mantra one thousand and eight times. After making it enveloped in lac, he shall charge it with the Mantra. He shall wear the excellent yantra round the neck or the arms or in the tuft. Men, women, and kings everyone in the world, will become subservient to him. Wicked ghosts, serpents and demons do not harass him.

2. Raghava Bhatta quotes verses 92-98 also in the same text.

96. He shall attain success everywhere, thanks to the grace of the king of Yantras. Henceforth, I shall mention another Yantra that keeps everyone under control. 

97. The intelligent devotee shall draw a great Yantra with twelve petals as before. The devotee shall write the twelve mantras in the petals, with their subtle divisions. 

98. The mantra in the middle is united with Shakti. One shall envelop the same with Shribija. The cakra (discus, wheel) which is called kälántaka is one that fascinates Devas and asuras as well as keeps them subservient. 

99. One shall engrave the Yantra in the birch bark. It wards off all enemies. Merely, by wearing this, one shall be victorious everywhere. 

100-103.1 Henceforth, I shall mention the mantra that is called Jvālamani. It yields what is desired by everyone. The bija (Kshraum) hrut (Namah) and word Bhagavan is used in the Dative, Bhagavate Narasimhaya (unto Lord Narasimha). Then Jválämáline (unto one who has garlands) Diptadamshtriya (unto one whose curved fangs are illuminated), agninetråya (unto one whose eyes are fiery). To one who is the first of all and who slays the demons. Hari who is the origin of all and who destroys everything) in the end. He is the destroyer of all fevers. At the end of the name, one shall repeat daha twice (Burn burn) and pacha twice (cook, cook). 

Then raksha (protect) twice, varma (hum), astra (phat) dvitha (svaha) should be uttered with dhruva (Om) in the beginning. Thus, the excellent Jvālamani is said to consist of sixty-eight syllables.

1. The above give the Jvalamali mantra of Nrusimha. In Sharada Tilaka we find Bijam: namo bhagavate Narasimhaya Jválämaline diptadamshtraya Agninetraya sarvarakshoghnaya. 

Sarvabhůtavinášham cha nakaro dirghavan marut |

Sarvajvaravinashante näyarnau dahayugmukam ||

Pachadvayam rakshayugam hum phat sväha dhruvadika.

The combination gives the following mantra: Om Kshraum namo bhagavate Nrusimhaya Jvalamaline diptadamshtraya agninetryaya sarvarakshoghnaya sarvabhūta vinashanaya sarvajvaravinášhanāya daha daha pacha pacha raksha raksha hum phat sváha. 

The specific ancillary nyasa of the above mantra as prescribed in Sharada Tilaka is as follows:

Hrut trayodaśhabbih prokta varmashtada shabhirmatam |

Varnair dvādaśhabhir netramastram syåt kiranäksharaih ||

104-105. The merit etc. has been mentioned before. The angas are conceived with groups of thirteen, ten, eleven, eighteen and twelve syllables. One shall remember Narahari with previously mentioned form having clusters of flames and garlands. 

106. The japa is for one hundred thousand times. To the extent of one tenth of it one shall perform homa with the ghee obtained from the milk of two-coloured cow. This excellent Mantra is destructive of terrible epileptic fits, harassment of goblins, etc. 

107. Pasha (am), Maya (Hrim), Nrusimha (Kshraum), amkusha (Krom), varma (hum), astra (phat) are said to be the great six1 syllables of mantra and which is the bestower of all desires. 

1. The Six-syllabled mantra runs thus: am hrim kshraum krom hum phat.

108. The sage is Brahma, the metre is Pankti, the deity is Narahari (Manlion). With the Bīja having six long vowels one shall perform Shadanga rites. 

109. One shall perform meditation and Puja in accordance with the injunctions mentioned before. With the realization of the mantra, he will have every Siddhi.

110-111. The mantra is preceded by Rama bija (Shrim), the metre is anushtup and constitutes thirty-three syllables. The anushtup and Lakshmi and Nrusimha are the deities. The angas are conceived through all the words. After fixing five angas thus, one shall arrange for the protection of the soul. 

112-113. Touching the right arm, one shall repeat the mantra of Sharabha.2 (It runs thus) Pranava, then hrut (namah), then Shivaya (i.e., Om namah Shivaya), then mahate, then Sharabha. The mantra ends with Svaha. It is cited for the purpose of protection. Or after Rama repeat Kshraum twice. 

2.The Sharabha mantra is as follows: Om mamah Shivaya mahate Sharabhaya 

114-118. Or he shall strenuously arrange for protection with Keshava and other name. May Keshava protect my feet, may Nårāyana protect my hips, may Govinda guard my privies, may Vişņu protect my umbilicus, may Madhusudana protect my belly, may Trivikrama protect my thighs, may Nara protect my heart, may Shridhara protect my neck, may Hrushikeśha protect my face, may Padmanabha protect my breasts, may Damodara protect my head, after fixing thus in the limbs during the time of japa the sadhaka becomes fearless from goblins, vampires, evil planets and demons. Again, he shall perform the Nyasa rite strenuously performing meditation with great concentration. 

119. May Keshava whose lustre is like that of gold and who has the discus protect me in front: may Narayana who holds Shankha and who resembles the blue cloud protect me from behind. 

120. May Madhava, the wielder of gada (mace), dark in complexion like the blue lotus, protect the upper region. May Govinda the great wielder of the bow, with the lustre of the moon, protect me on the right-hand side. 

121. May Vişņu the wielder of the ploughshare, resembling the filaments of the lotus protect me in the north. May Madhu-sudana the lotus-eyed, wielder of the threshing rod, protect me in the south-east. 

122. May Trivikrama having the fiery lustre and the sword in the hand protect me in the South-west. May Madhava resembling the midday sun and wielding the thunderbolt protect me in the North-west. 

123. May Shridhara the lotus-eyed, protect me in the North-east. May Hrushikeśha with the lustre of lightning protect me from above by means of his Mudgara (iron-club). 

124-125. May Padmanabha resembling the thousand rayed sun in lustre protect me from below. He wields all weapons. He is Omnipotent. He is the foremost of all. He has faces everywhere. May Hari, Damodara whose lustre is like that of the glowworm, who has the noose in his hand and who is never vanquished, protect my body from within and without, 

126. Thus I have entered a twelve-barred cage which has no loop-hole anywhere. I have nothing to fear at any time. 

127. After making arrangements for the protection thus, a man becomes invincible. In the mantras of Narahari this is the procedure. 

128-129. One shall perform meditation, puja and everything else according to the injunction mentioned before. He shall pray to the deity thus-"O lotus-eyed one, you have won. O creator of the universe, obeisance be to you." O Hrushikeśha, obeisance be to you. O great Purusha, obeisance unto you. After the japa and the prayer this verse shall be recited and the lord is ritualistically dismissed. 

130a. When the mantra is realized thus, the repeater of the mantra becomes the possessor of all riches, 

130b. (Mantra in eight syllables) jaya jaya Shri Nrusimha1 Be victorious, be victorious, O Nrusimha). This excellent mantra consists of eight syllables.

1. This gives the mantra of Jara Nrusimha thus: jaya jaya Nrusimha.

131. The sage is Brahma, the metre is Gayatri and the deity is the glorious Jaya Nrusimha who is the bestower of all desired objects. 

132. The devotee of vast intellect shall perform shadanga rites with Govinda (i) and the viyat (sky)=ha along with the moon (bindu) and six long vowels added with the bija). 

133-135. Then he shall meditate on Lord Nrusimha the moon-created deity in the heart. O glorious deity in the physical body of man-lion the only kinsman of the universe. O glorious blue-necked one, o Ocean of mercy, O king of Samans having fire for your eyes, O Pinaka-wielding, moon-crested Vishnu, Lord of Rama, save me. After meditating thus, the repeater of mantras shall perform eight hundred thousand japas. 'To the extent of one tenth of it he shall perform homas by means of milk-pudding and cooked rice soaked in ghee. The worship is to be performed as before. 

136-139.2 Tara (Om), then maya (hrim), then at the end of the bija (Kshraum) add karna (üm) and utter ugram viram. Then he shall utter Mahavishnu who is blazing all round.

2. This verse give another entre of Nrusimha: Om hrim kshraum ugram viram mahavushnum jvalantam sarvatomukham sphure sphure bandha bandha ghataya ghataya ghataya hum phat Nrusimham bhisanam bhadram mrutyumrutyum namamyaham.

Then he shall utter sphura, sphura (throb, throb), prasphura, prasphura (throb well, throb well), then the word ghora (terrible). then ghoratara (extremely terrible), then after tanurupam (body and form) add Chata (lick) twice and uttering prachața twice (lick well), repeat kaha twice, chama twice, bandha (bind) twice, ghataya ghataya (kill, kill) twice. Then he shall utter varma (hum) and astra (phat). Then say Nrusimham bhishaņam bhadram mrutyumrutyum namamyaham. (I bow down to the terrible and gentle Nrusimha who is death into the god of death". This mantra consists of eighty-five syllables. It is the bestower of desired things unto those who resort to him. 

140. The sages are Aghora and Brahma, the metres are Trishtup and anushtup, terrible Nrusimha is the deity. 

141. The intelligent one shall perform meditation and worship by means of Anuşhtup. This leading mantra is the protector of everyone. 

142. The Bija is the pair jaya jaya. Afterwards the eight-syllabled Mantra of Nrusimha. Its sage is Prajapati. The metre is Anuşhtup. 

143. Its deity is glorified as Vidāraņa Nrusimha (Nrusimha who tears). jam is the Bīja, ham is Shakti. Its utility is for the acquisition of everything. 

144. He shall perform the rite of Shadanga Nyasa by means of Nrusimha (seed) equipped with the long vowels. He shall meditate on the terrible. Nrusimha who tears up the heart of the enemy. 

145. (Nrusimha) whose weapons are the claws and the curved fangs, who bestows fearlessness on the devotees, who is the abode of Sri, whose eyes are fires that blaze like molten gold near the forelocks. 

146. O divine lion, the mere touch of whose claws is more powerful than the thunderbolt, obeisance be to you. The sage is said to be Brahma and the metre is said to be Anushtup. 

147. The deity of this mantra with thirty-two syllables is Divine Nrusimha. The panchanga rites should be performed with the four quarters and with everything. 

148. O Leading sage, the meditation, worship and everything else is said to be as mentioned before. The rites mentioned before become realized. 

149-151.1 "Om namo Bhagavate Narasimhaya namah Tejase" is more for the splendour. 

Be manifest, be manifest. Then at the end of the adamantine claws and body Vajranakhadamshtrakaya, repeat trasaya träsaya (terrify, terrify) twice, krandaya, krandaya (make them yell) twice, then grasa, grasa twice (swallow, swallow), then after the word svaha say abhaya (fearlessness), then åtmani bhūyishthả (be established in the soul). The mantra ends with or with the bija (Kshraum). This mantra consists of sixty-two syllables. Its sage etc. are mentioned as stated before. 

1. This verse give another mantra of Nrusimha: Om Namo Bhagavate Nrusimhaya namah tejas aviravirbhava Vajranakhadamshtrakaya trasaya trasaya krandaya krandaya grasa grasa svaha abhaya atmani bhūyishthả om kshraum.

152-153.2 Tara (Om, then Narasimhabija (Kshraum), then the words Namo Bhagavate Narasimhaya (obeisance to Narasimha), then tara and bija as before unto the form of fish. Om, bīja unto the tortoise-formed one, om, bija unto the form of the the Boar. Tara (Om) and bija after Nrusimha. 

2. The mantra of Nrusimha is given thus: 

(a) Om kshraum namo Bhagavate Nrusimhaya

(b) Then following the mantra of Matsya and others: 

(i) Om kshraum Matsyar upaya.

(ii) Om kshraum kurmarupaya

(iii) Om kshraum Varahar upaya 

(iv) Om kshraum Vamanar upaya

(v) Om kshraum Nrusimhar upaya

(vi) Om Om Om kshraum kshraum kshraum Råmaya

(vii) Om kshraum Krishnaya

(viii) Om kshraum Kalkine 

(ix) Jaya Jaya Salagråmanivasine divyasimhaya svayambhupurushãya namah.

154-156. Unto the form, Tara (Om), its own bija at the end of Vamana. The word dhruva (Om) uttered thrice and bija (thrice) into the form of Rama. The nigama (Om), bija unto Krishna, at the end tara (Om), bija unto Kalki. Repeat Jaya (be victorious) twice unto the resident of Salagrama, Divyasimha (unto the divine lion) Svayambhu in the dative, then hrut (naman) unto the Purusha (Being), then tara (om) and its own bija: This is the mantra, the bestower of a great empire. 

157-158. The Mantra of Nrusimha has ninety syllables, the sage glorified is Atri, the metre is Atijagati, Narahari, one of the ten incarnations is the deity of the Mantra. Kham is the bija, the unchanging is the Shakti, the ancillaries made with the bija equipped with six long syllables and conceived as such. 

159. May Narahari enhance my happiness-Narahari who resembles many moons, who is viewed by Lakshmi and others and who is accompanied by ten incarnations. 

160. The japa is for ten thousand times, to the extent of one tenth of it is the homa with milk-pudding. After conceiving the Murti (form of the deity) with the mula mantra he should worship in the pedestal mentioned before. 

161. He shall worship the ancillaries etc. at the outset and then worship Matsya (Fish incarnation) etc. in the petals of the quarters. After worshipping Indra and others as well as thunderbolt etc. he will attain the desired object. 

162-205. Mantra having one thousand syllables:1

1. These verses give the thousand-syllabled mantra of Nrusimha. The text seems corrupt in many places. However, the mantra runs thus. It is a mula mantra. 

Om hrim shrim klim krodhamurte Nrusimha mahapurusha Pradhana dharma-dharmanigadanirmochana kalapurusha kalantaka sadruktoyam(?) sveshvara sadrugjalam (?) Shranta nivishta(?) chaitanyachit sadabhasaka kaladyatita nityodita udayastamyakranta mahakarunika hrudayabjachaturdala nivishtita chaitanyatmamshchaturatman dvadashatman chaturvimshatman panchavimshatman Baka(?) Hari sahasramurte ehi ehi bhagavan Nrusimhapurusha krodheshvara sahasravanditapada kalpantagnisehasraketyabha Mahadeva Nikaya shatayajnatala amala amala pringalekshana satadamshtrdyudha nakhayudha danavendrantaka vahni Shenita samsaktavigrah bhutapasmira yatudhana surasura vandyamana padapankaja bhagavan vyoma chakreshvara prabhavapyayar upenottishtha avidyanichayam dahe daha jnanishvairyam prakashaya prakashaya Om sarvajna amsha jambhajrumbhyavatara-kasetyapurusha sadasadmadhya nivishtam mama duhsvapnabhayam nigadabhayam kamara-bhayam visha jvara dakinikrutya adhva Revati bhayam ashani durbhiksha bhayam mari-bhayam ahaya skanda Apasmara bhayam chaurabheyam jalasvepnagnibhayam gajasimha-bhujanga bhayam janma jara marana bhayam nirmochaya nirmochaya prashamaya prashamaya jneyar upadharana Nrusimha Bruhat sama purusha sarvabhayanivarana ashtashtaka chatuhashashti chetikabhayam vidyavruta trayastrimshaddevata koti namita padapankajanvita sahasravadana sahasrodara sahasrakshana sahasrapadasaharsrabhujasahasrajihva sahasralalata sahasrayudha tamah Prakashaka puramathana sarvamantrarajeshvara vihayasagatiprada patalagatiprade yantramrdana ghorattahasa hasita vishvavasa vadudeva Akrura Hayamukha Paramahamsa Vishvesha vishve vidambana nivishta pradurbhavekaraka Hrushikesha Svacchanda nihsheshajiva grasakamahapishitasruglampata khechari siddipradayaka ajeya avyakta brahmandodara brahma sahasra koti srag mundamala panditamunda matsya kurma Varaha Nrusimha vamana trailokyakramana padashalika ramatraya vishnurupa tattvatraya pranavadhara shikhapadanivishta svaha svadha vashat vaushat hum pranadhara Adideva pranapana nivi-shtite pancharatrika ditija vinidhanakara Mahamaya amoghadarpa daityendradarpadalana tejarashin om klim tejasvarapurushaya satyapurushaya phat om om phat om namah vasudevaya phat om mayamurta phat klim amurte phat om kraum vishvamurte phat om hrim Vishvatmane phat om sau cheturatmane phat om vishvarupin phat om au krai parama hrei parame hrem se phat om hreh Hirenyagarbhar upadharena phat om hreum anaupamyer upadharin phat om ksham Nrusimharupadharin klam shlah asheanga vinyasa vinyastamurtidharia phat krau nisargasiddheikarupadharin, phat om hum hum hum kraum mastaam khanda khanda khadaya khadaya khadaya klim sadhyamanaye aneya mahatman samyag darshaya darshaya ksham krim kshum kshaim kshaum kshah kshraum kshapite kalmasha yam yam dram drim klim blum sah Nrusimhaya jvalatmane svaha Nrusimhaya kalatmane svaha om kshreum klim shrim shrim hrim om. 

I shall mention the great mantra of one thousand syllables, kept well-guarded in the Tantras. Tara (Om), Maya (Hrim) Rama (Shrim), Kama (Klim), bija (Kshraum) and then the word Krodhamurti (having the form of anger).

At the end of it, the word Nrusimha, utter mahåpurusha, (the great being). Then mentioning pradhanadharmadharma (the primary cause, virtue and evil) utter the word nigada (fetters) nirmochana (remover) at the end of it. 

At the end of it, utter the word Kalapuruşha (person superintending time). The toya (water) is like Kälántaka (the annihilator of Time). At the end of the word Svešhvara (One's own lord) Sadrugjalam (?) sranta, nivishta (that which has entered Chaitanyachitsada (always conscious), at the end of bhaskara (illuminator), Kaladyatita (transcending time), nityodita (ever shining) udayastamayakranta (Overcome by both rising and setting) Mahakäruņika (excellently merciful), hrudayabijachaturdala, nivishtita, having his seat in the four petals of the lotus of the heart, Chaitanyåtman, (O soul of consciousness) Chaturatman (four-souled one), Dvadaśhätman O twelve-souled one), Baka (crane), Hari, Sahasramūrte (having one thousand forms), O Lord Nrusimha Purusha, Krodheśhvara (Lord of anger), Rasasahasravandita pada (O lord, with feet bowed by thousands of worlds) Kalpantågni-sahasra-kotyabha, (O one with the lustre of thousands of crores of the fire during the end of the kalpa), Mahadeva (O great lord), Nikåyadaśha (one with ten assemblages), Dašhashatayajna (one who has performed a thousand yajnas), Atala (nether worlds), should be known. Then Amalayugmakam (free from impurities twice), then pingaladamshtra (O tawny-eyed one), pingaladamshtra (O tawny-maned, tawny-fanged one), Damshtråyudha (one with fangs as weapons), Dänavendrántaka (0 annihilator of demons), Shonita-samskruta-vigraha (One whose body is mixed with blood), O destroyer of all epileptic fits. 

Surásuravandyamanapadapankaja (one whose lotus like feet are worshipped by Devas and asuras), Bhagavan vyomachakreśhvara (o lord of the circle of vyoma), prabhavåpyaya (O source of origination and dissolution), rise up, rise with that form, burn and burn the cluster of ignorance, bring to light, bring to light that prosperity of knowledge. O omniscient one, you are devoid of anger, O you are the cause of bringing down the magical formularies (jambha and jrumbha), o truthful being, utter sadasadmadhyanivishtam stationed between sat and asat (non-existent), then say, remove my fear from fellers, fear from forest, fear from poison. Then utter vişha (poison), jvara (fever), däkini (witches), krutya (action of black-magic), Revatis (demons) Ašhani thunderbolt), durbhiksha (famine), märi (plague and pestilence) add bhaya to all the above, then after måricha (demons), add bhaya then chhåyå (shadow), then after the word skandåpasmára add bhaya, then after chaura (thief) add bhaya, then say jala svapna agni (water, slumber and fire), add bhaya to each, then after elephant, lions, and serpents say bhaya. then after the word birth, old age and death add bhaya. Then bhayan nirmochaya, nirmochaya (remove fear, remove fear), prashamaya prashamaya (lessen, lessen) O jneyarūpadharin (O you who have assumed the form of objects of experience), O Nrusimha of Bruhatsåma (holy Sama text), sarva bhayanivarana (O remover of all sorts of fear), the fear of eight into eight (sixty-four) cheţikås (slave girls) surrounded by vidyas (learning incarnates), trayastrimshaddevatäkotinamitapadapankajanvita (O deity equipped with the lotus-like feet bowed by thirty-three crores of devas). 

At the end of the word sahasravadana, (thousand faces, sahasrodara (thousand bellies), sahasrekshaņa (thousand eyes), sahasrapáda (thousand feet). 

After uttering sahasrabhuja (thousand arms) utter sahasrajihva (thousand tongues) at the end say sahasralalata (thousand foreheads), then say sahasräyudhadhara (one holding a thousand weapons). 

(Then utter) tamahprakásha (one who illumines darkness), puramathana (destroyer of cities), Sarvamantrarijeśhvara (the lord of all great mantras) Vihảyasagatiprada (one who bestows the ability to move about in the sky). 

At the end of the word påtalagatiprada (the bestower of the ability to move about in the nether worlds) utter yantra-mardana (the suppressor of yantras) ghorättahásahasita (one who laughs the terrible laugh), Vishvavasu (the above of all), Vasudeva (the deity who has the abode in the heart), akrūra O horse-faced one, O great one, o lord of the world, O deliverer of the world, O immanent one, utter the words Viśhvaprådur bhåvakäraka (one who causes the manifestation of the universe), O Hrushikesha, O svacchanda (O free one), then say nihsheshajiva gråsaka (O swallower of all living beings). 

Then utter the words mahapišhitāsruglampata (one who is excessively fond of the plenty of flesh and blood), khecharisid dhipradayaka (giver of the khechari siddhi i.e. power of moving about in the sky), ajeya (unconquerable), brahmândodara (one who has the whole cosmic egg within the belly), Brahma sahasrakotisragmundamāla (one having thousands and crores of heads of Brahmä as garlands), panditamunda (of scholarly head), then say matsya, kūrma, varáha, Nrusimha, Vamana trailokyä kramanapádashálika (O Vamana whose feet had measured the three worlds), Råmatrayas (three Ramas Parashurama, Bala-rama and Shri Rama), Vishnurupadhara (one holding the form of Vishnu), tattvatraya (jāgrat, svapna and sushupti), pranava-dhára tacchikhånivishta (One who is established in Om and its śhikha i.e., its subtle states as its flames). 

At the end of the word svaha utter svadha, then vashat, netra (vaushat), varma (hum) and astra (phat), utter prānādhára (support of the vital breath), adideva (O primordial lord), then utter prāņăpănanivishtita (one who resides in präna and apāna), Pancharåtrika (the sole resort of Pancharătra) Ditijavinidhanakara (One who causes the death of the sons of Diti), Mahāmāyā, (the great deluder), amoghadarpa (one who has the unfailing boastfulness), daityendradarpadalana (the subduer of the valour of demons) om, klim, tejeśhvaraya Puruşhāpāya satyapuruṣhāya (unto the truthful person, the lord of Puruşhas with brilliant lustre), then astra (phat), achyuta(om), tåra (om), astra (phat) om, then Väsudeva (phat) Om Mayümürti, (phat), kāma (klim), 0 you who possess the form of the first letter of the vowels (svarādima-murti), then phaț, avyaya (om) bija (kshraum) viśhvamūrte (O immanent) then phat, then om, then māya (hrim) the immanent one, then phat, then om sau chaturâtmane (the four-formed one). 

Phat, tåra (Om), I, O universal formed one, then phat, then two omkäras, then hrai at the end of parama, hram, along with phat and om. 

Hraḥ Hiranyagarbharūpadhảraņa (one who has the form of Hiranyagarbha,) then phat, dhruva (om), Hraum to one who has assumed the inimitable form,) varma (hum), dhruva (om) thereafter. Kșhaum O you who have assumed the form of Nrusimha, Om Klim śhlah, then taking the first letter of the vowels i.e., a and adding it to shtänga vinyasa vinyastamūrti dhārin (one who takes the form in eight places as fixed in the eight limbs of the body), then phat. Then hrau nisargasid-dhaikarupadhårin (one who assumes the natural forms as established there). Then phat. Om hum for three times, then the hand and the head of the person referred to in the rite. Then repeat khanda twice (split, split), khádaya twice (eat, eat), klim bring the sadhya (the person for whom the rite is performed), repeat anaya twice bring, bring), O noble soul, show well, well. 

Then utter the bija (Kșhraum) six long syllables, Kshapi tantakalmásha (one who destroys sins). Repeat then aya (twice?) or five bijas of the arrow (drām, drīm, klim, blúm, sah), sváha to Nrusimha with the form of flame. Then svāhā unto Nrusimha with the form of the Kala (the destroyer). Then its own bija (kshraum), the bija of Lakshmi (Shrim), maya (hrim), tara (om). This is the mantra consisting of one hundred thousand syllables. 

206-207. Its sage is Kapila, the metre is Jagati, the deity is Shri Lakshmi Narahari, the bija kshraum the Shakti is vahnivallabha svähà, the colour is white, the note is udätta (high pitch) as mentioned by learned men, the kşhetra (the field) is the supreme soul, its utility is for the acquisition of everything. 

208-210. Kşhah unto the deity who has a thousand arms and who holds a thousand weapons. At the end of the word Nrusimha (utter) svāha, Astráya phat The mantra is thus mentioned after effecting the purity of the hands by means of this. Then he shall perform the anganyäsa rites. 

211-213. Tåra (om) Ksham sahasräkshara vijrumbhita (one stretching out with a thousand syllables Nrusimhảya svåhå this is mentioned as the mantra in the heart. Mára klīm, kşhim mahåtenu prabhāvikara at the end of the great, the following lustre is scattered) Nrusimhāya syahā. This is glorified as the hrudayamantra, tāra (om) kshüm utter tapta-yamhaya druk-keshanta unto the heated yamha from the eye upto the end of hair jvalati avikala kūrma (the tortoise that is unimpaired blaze). The long one is more than the thunderbolt. O lord, Divine Lion, thanks to the touch of the claws. O Hari, obeisance be to you. Repeat these words twice each Mahadhvasta, Jagadrūpa, Nrusimhaya, the great one destroyed, one of the forms of the universe, unto Nrusimhaya). By means of this the tuft of hair is mentioned. Then the Kavacha is mentioned.

214, Tara (OR), Kşhaim good varna(?), madamattavi hvalita Nrusimhaya svahā sváha (unto Nrusimha who is excessively intoxicated). This is said to be the kavacha (hum). 

215. Tära (Om) Kşhaum, 0 thousand-eyed, wearer of the universal form. This mantra ending with svah, is glorified as the mantra of netra (Vaushat). 

216. Tara (Om) Kṣhaḥ, sahasrabähave (One having thousand hands) sahasrayudhiya Nrusimhaya svaha (Svaha unto Nrusimha having thousand weapons). 

217-221. The astra mantra has thus been recounted. 

Thereafter, he shall meditate on the Man-Lion—who has the lustre of thousand rising suns, who has three eyes, who has terrible ornaments and who tears asunder the daitya with the sharp points of his baton-like hands. 

After meditating thus, the repeater of the mantras shall perform japa a thousand times. He shall perform homa with milk-pudding soaked in ghee. The mantra shall be perfectly realised. After conceiving the murti by means of the mula mantra, he shall worship Nihari mentioned previously. Then, at the outset, he shall worship the angas, discus, conch, noose, goad, thunderbolt, mace, dagger and bamboo in the petals. There after he shall worship the guardians of the quarters and thunderbolt etc. 

222-227. When the mantra is achieved thus, the repeater of the mantra should apply it for the practical use. If anyone is caught hold by evil planets he shall charge bhasma, with the mantra and smear it over the afflicted person. By the application of Bhasma the evil planets are destroyed. There is no doubt in this that in the same manner Yakshas, Rakshasas, Kinnaras, goblins, ghosts and evil spirits do perish. The evil spirits induced by other's black magic perish when this mantra is repeated. If the bhasma is smeared, the man becomes invincible immediately. The devotee shall keep it in a jar in a mystic diagram called Sarvatobhadra, on an auspicious day. He shall then fill it with sacred waters and repeat the mantra hundred and eight times. A man who performs his ablution thereby certainly crosses all mishaps. Of what avail is much talk? This excellent Mantra is the bestower of all desired things. 

228. “We know the deity with adamantine claws. We meditate on the deity with sharp fangs. May Nrusimha urge us, therefore", this is Nrusimhagayatri.1 It bestows all desired things. By remembering this alone all sins will be dispelled. 

1. Nrusimha Gayatri mantra is as follows: 

Vajranakhaya vidmahe / shikshnadamshtraya dhimahi | tanno Nrusimhah prachodayat.

The mantra of Dadhivămana is given in the verse:

Om namo Vishnave surapataye mahabalaya svaha

In Sharada Tilaka the mantra is given in the verse as follows:

Táro hrut vishnave pashchat nentah surapatir bhavet |

Mahabalaya thaddvandvam manurashtādashákşharah ||