73 - The worship of Rama etc. 

Sanat kumara said: 

1. Henceforth, the mantras of Rama are being recounted. They bestow siddhis on the aspirants. By their propitiation, people are able to cross the ocean of worldly existence. 

2. Of all the excellent mantras and those of Ganapati, Surya, Shakti and Shiva, the Vaishnava mantra is the most excellent. It is the bestower of desired objects. 

3. Even among the Vaishnavas the mantras of Rama are more efficacious. They are millions of times more fruitful than those that are related to Ganapati, etc. 

4. Vahni (ra) is stationed on the couch of Vishnu (a), its head is bedecked with moon (m). The mantra ends with aya, Ramaya naman. It is destructive of multitude of great sins. 

5-8. Among the mantras related to Rama the six syllabled one is the most excellent. By the mere utterance of this mantra the sins of slaughtering thousand brahmins, committed knowingly or unknowingly, sins of stealing gold thousand times, drinking of wine and defiling of preceptor's wife, and thousands and millions of subsidiary sins, undoubtedly perish instantaneously. 

The Sage is Brahma, the metre is Gayatri and Rama is the deity. The first one (Rama) is the bija, hrut (namah) is the Shakti. Its utility is the acquisition of everything. He shall per form Shadanga Nyasa by means of the bija of long vowels. 

9. After fixing the syllables of the mantra in the brahmarandhra (cerebral orifice), in the middle of the eye brows, in the heart, in the navel, in the rectum and in the feet in their specific order, he shall fix Keshava and others. 

10-13. After performing the rite of Pithanyasa he shall meditate on the excellent scion of the family of Raghu in the heart. He is as resplendent as the dark clouds. He is seated in the posture of Virasana1 (Heroic Posture). He shows the gesture (mudra) of knowledge2 by means of his right hand and keeps the other hand on the knee. Sita with a lotus in her hand is at his side. She has the lustre of lightning, she is bedecked and decorated in various ways. She is looking at the lotus-like face of Rama. After meditating thus, the repeater of the Mantra shall perform six hundred thousand japas (i.e., as many hundred thousands as there are syllables). To the extent of one tenth of it he shall perform homa into the fire by means of lotuses. Thereafter, he shall feed the brahmins. He shall then worship in the pedestal belonging to Vishnu accompanied by Vimala etc.

1. In Sarada Tilaka, Virasana is defined as follows: 

Elam padamadhah krutvá vinyasyorau tatthetaram |

Rujukayo vished yogi viräsanamitiritam ||

Chap. 25, verse 15

2. Jñanamudră is a kind of posture of hands and fingers. It is defined thus: One should join the tip of the forefinger with the thumb of the right hand and place the hand before the chest-the palm of the hand should remain stretched, the left hand should be placed on the left thigh upside down".

14. The Sadhaka (aspirant) shall conceive the idol by means of the mula mantra. He shall invoke the deity therein. He shall worship Sitå seated on his left by means of her mantra, 

15. Rama (Shrim) Sitå used in the dative case and ending with svaha which constitutes the mantra of Janaki. After worshipping Sharnga in front he shall worship the arrows in both sides. 

16-18. He shall worship the six angas in the filaments and in the petals and should worship Hanuman, Sugriva, Bharata, Vibhishana, Lakshmana, Angada, Shatrughna and Jambavan in their respective order. He shall worship Hanuman who is reading in front of Rama) holding a book. He shall worship Bharata and Shatrughna who hold the chowries at the two sides. He shall worship Laksmana who stands behind (Rama) holding umbrella with his two hands. 

19-20. Thereafter, he shall worship in the eight petals the following deities, viz. Srushti, Jayanta, Vijaya, Surashtra, Råshtrapala, Akopa, Dharmapalaka, Sumantra. After worshipping them, the guardians of the quarters equipped with their weapons should be worshipped. By propitiating Rama thus, one becomes Jivanmukta (liberated in this very existence). 

21. In order to keep the king under control he shall with concentration of mind perform homa with āti flowers smeared with the sandal paste. For the achievement of wealth and grain he shall worship with lotuses. 

22. He who desires fortune shall perform homa by means of flowers originating from bilva; he shall keep the entire universe subservient if he worships with blue lotuses soaked in ghee. 

23. The devotee shall be long-lived and free from ailments if he worships with śhataparvi (bambo shoots) smeared with ghee; by performing homa with red lotuses he attains desired wealth. 

24-26. By performing homa with palasha flowers (Butee Frondora) he becomes very intelligent. He shall drink water charged with the mantra. Within a year he becomes a kingpoet. For suppressing great ailments, he shall eat rice charged with that mantra. By performing homa with the medicine mentioned he shall be relieved from the ailment instantaneously. If the devotee shall observe payovrata (taking in only milk, water) and perform japa of the mantra a hundred thousand times on the banks of a river or in a cowpen and then perform homa with milk pudding soaked in ghee he shall become the storehouse of learning. 

27-29. If a man loses his overlordship (or finds it depreciating) he shall take in only vegetables. Standing within water he shall perform japa a hundred thousand times. To the extent of one tenth of it he shall perform homa with bilva flowers. Undoubtedly he shall regain the same overlordship. A man shall observe fast and seated on the banks of the Ganga repeat the mantra a hundred thousand times. To one tenth of it he shall perform homa with lotuses or flowers originating from Bilva mixed with the three sweet things sugar, honey and ghee. He shall attain the glory of a kingdom. 

30. In the month of Margashirsha (Nov-Dec.) the devotee shall take to diet of bulbous roots, roots and fruits and staying under water perform japa of the mantra, a hundred thousand times. To the extent of one tenth of it, he shall perform homa into the fire by means of milk-puddings. 

31-35. A son or a grandson resembling Shri Ramachandra is born to him. There are many other applications of this great mantra. But there is no other world in regard to those who make this application. He shall draw a diagram with six corners with eight leaves and then externally draw a lotus consisting of twelve petals. The expert shall write six syllables of the mantra in the corners (angles). In the eight petals he shall write the eight syllables with the Omkara within. In the Ravidala (i.e., in the twelve petals) he shall write kāmabija (klim) in the middle, then the name shall be written enveloped by the mantras. It shall be enveloped with Sudarshana (ca) externally and in the quarters enveloped by the vowels. The Bhūpura (the External walls) shall shine due to the thunderbolt (va). The corners shall shine through Kandarpa (ka), the goad (krom), noose (am) and the earth (lam). This is known as Yantrarāja (the king of Yantras). 

36-37. The mantra shall be written with Așhtagandha (eight fragrant substances) in a birch bark and shall be worshipped in the manner mentioned before. In the six corners and the twelve lotus petals evolved by pairs, and in the filaments of the eight-leafed lotus, the learned man shall write two vowels in tach of eight petals. He shall write måtrukås outside of it. Then the mantra (of Rama) will be the giver of life to it. 

38. The repeater of the mantra shall wear this Yantra on an auspicious day round his neck, on his right hand or on the head. He is liberated from all sins. 

39-42. The (practice of the mantra shall begin) on an auspicious day with an auspicious constellation. It shall be practised in a good spot devoid of any cause for poignant grief. The practice of Vashya (controlling), åkarşhaņa (attracting), vidvesha (hatred), dråvana (routing) and ucchatana (eradication) shall be initiated in due order on Punarvasu, Pushya, Ashlesha, Ardra and Magha constellation. For the purpose of controlling, the diagram should be inscribed with the pen (quill) made of Durva grass; in the case of attraction the pen is that which is taken from Karanja (Galedupa Arborea); in the case of bringing about death the pen is to be made of human bone; in bringing about arresting activities the pen is that which originates from Vrukşharāja (the fig tree). For achieving peace, nourishment and longevity, for the suppression of all adversities generating blunder and perturbation, the expert shall engrave it on the stone. If he wishes to cause hatred he shall write on the hide of a donkey and for the purpose of driving away the enemy he shall write in the emblem.

43. In the activity of generating fever, distress, sorrow and death of enemies the excellent Sadhaka (aspirant) shall write the mantra on a yellow cloth and practise. 

44-45. In vashya and åkrushți (controlling and captivating) he shall worship duly by means of eight fragrant things, in the case of striking and driving away he shall make the inscription by a piece of charcoal from funeral pyre. If the inscription is made of poisonous milky exudation of arka (sun) plant, death will certainly take place. After writing the Yantraraja thus he shall worship it with sandal paste, flowers, etc. 

46. The excellent sådhaka should wear it after covering it with trilauha (gold, silver and copper). 

The bija (ram) Ramaya Svaha is the mantra which contains six syllables.1

1. The mantra runs thus 

Råm Ramaya Svåha.

47-52. The great Sudarshana mantra, the bestower of all achievements is being given. After mentioning Sudarshana mahachakra-rájeśhvara (The lord of the king of cakras). One should say duşhţăntaka (annihilator of the wicked), duşhtabhayanaka (terrible unto the wicked), duşhtabhayamkara (cause of terror for the wicked), chindhi twice (split, split), vindhi twice (pierce, pierce), then vidaraya twice (tear off, tear off) paramantrån grasa grasa (swallow, swallow the mantra of others) then bhakşhaya (terrify, terrify), then hum should be uttered. The mantra ends with svaha. 

2. Mahasudarshana mantra is as follows: 

         Sudarshana Mahachakra rajeshvara dushtantaka dushtabhayanaka dushta-bhayanakara chindhi chindhi bhindhi bhindi vidaraya vidraya parsmantran grasa grasa bhakşhaya bhakşhaya trasaya trasaya hum phat svaha. It consists of 68 syllables.

This mantra is said to consist of sixty-eight syllables. This is in enveloping the Yantra. 

Mulamantra: Tara (om), hrut (namah) bhagavan in the dative (unto the lord), Raghunandana in the dative (unto the delighter of the family of Raghu), Rakşhoghnavishadaya (unto one who is clever in slaying the demons), madhura Prasanna-vadanaya (unto the one who is sweet smiling-faced) amitatejase (unto the one who is possessed of illimitable splendour), then bälaya Rämnaya Vişhnave namah (obeisance to the boy Rima who is Vişņu himself). This is called mahamantra consisting of forty-seven syllables. 

53. Its sage is Vishvamitra, the metre is Gayatri, the deity is Shri Rama, Om is the bīja and Svaha is the Shakti. 

54. He shall conceive the angas by means of bīja (Ram) and maya (hrim) along with six long vowels. He shall perform its meditation and worship as before. 

55-57. The mantra when propitiated grants all desires. 

The five-syllabled mantra adorned with own bīja (Ram), Kama (klim), Shakti (hrim), Väg (aim) Lakshmi (shrim) tara (OR) separately in six ways takes the form of six types of mantra. Thus, it becomes the bestower of four vargas (the four aims of human life). Their sages are Brahma, Sammohana, Shakti, Agastya, Dakşhiņāmurti, and Shrišhiva respectively. They are mentioned to you in their order. Or Vishvamitra is the sage of the mantra beginning with Kamabija. 

58. Gayatri is the metre, Shri Rama is the deity, the bija and Shakti are as mentioned above, the shadanga nyasa shall be the syllables of the mantra. 

59-62. Or by means of the bijas equipped with the long syllables he shall fix the syllables of the mantra. One shall meditate on the lord seated inside the aeriel chariot named Pushpaka on the cloth that covers the throne. It is at the root of the divine Kalpa tree in a golden platform. In a lotus of eight petals, the lord whose lustre is like that of sapphire, is seated in a heroic posture (Virasana). He shines, with the gesture of perfect Knowledge. He has kept his left hand on his left thigh. He is being served by Sita and Lakshmana. He is decorated in jewels. After meditating on the lord, he shall repeat the mantra for as many hundred thousand times as there are syllables in it. Or he shall remember Hari who shines like the victory of Kama and other mantras. 

63-64. The worship, rites according to one's desires and all other things, shall be performed as are done like the six syllabled mantra. 

The word Rama is preceded by dhruva (Om) and followed by either Chandra or bhadra. It should be in the dative case, Shri Ramachandra or Shri Ramabhadrāya, (the word namah is added in the end). Then the two mantras become eight-syllabled ones.1 If tara (om) is added in the end they become nine syllabled ones. The repeater of the mantra shall worship these as in the case of the six-syllabled mantra. 

1. The combination of the mantra is as follows: 

Om Ramachandråya namah

OR

Om Råmabhdrāya namah

65-67. "Hum (i.e., Kavaca-coat of mail) Janakivalla-bhāya svaha". This is ten-syllabled great mantra. Its sage is Vasishtha, its metre is svarāt. Sīta's consort is the deity, the first one is bīja, svaha is shakti. He shall perform Shadanga nyasa in due order by means of Kama Vija (klim). He shall perform nyasa rite for ten syllables in the head, forehead, middle of the eye-brows, palate, throat, heart, umbilicus, feet, knees and legs. 

68-73. In the city of Ayodhya, in a golden dais studded with jewels of variegated colours, under a canopy decorated with mandara flowers and equipped with festons, Raghava, is seated in the aerial chariot. He is being eulogised by Rakshasas, monkeys, and Devas of auspicious nature seated in good aerial chariots. He is served by humble sages. His left side is decorated by Sita. He is made elegent by Lakshmana. He is dark in complexion, his face is beaming with delight, he is bedecked in all kinds of ornaments. After meditating thus, the repeater of mantras shall with concentration repeat the mantra as many hundred thousand times as there are syllables therein. 

Ramaya Dhanushpånaye Svaha. This is the ten-syllabled mantra. Its sage is Brahma, its metre is Virat. Rama, the suppressor of the Rakshasas is mentioned as the deity. 

74-77. The first one is the bija, svaha is the Shakti, he shall conceive the angas through the bija. The fixation of the syllables, worship, etc he shall perform in the same manner as mentioned in the case of the ten-syllabled1 mantra. He shall remember the deity as holding the bow and the arrows. 

1. The combination of the mantra is a follow:

Om namo bhagavate Ramachandraya or Råmabhadriya

This mantra contains twelve syllables.

Tara (Om) namah Bhagavate Råmachandråya (Rama bhadraya). The two mantras are twelve-syllabled ones, the sage, the mode of meditation etc are as before. The name of Rama can be prefixed with Shri and again with jaya twice followed by Rama, is of thirteen syllables. The sage is Brahma, the metre is Virat, Rama the destroyer of multitudes of sins is mentioned as the deity. 

78. He shall perform Shadanga nyasa with the three words repeated twice. Its meditation, worship, etc., he shall perform as in the case of the ten-syllabled mantra, 

79. "Om namo Bhagavate Ramaya mahapuruṣhāya namah". This is the eighteen-syllabled mentra. 

80-81 The sage is Vishvamitra, the metre is Dhruti, Rama is its deity, tara (Om) is the bīja, namah is the Shakti. With great concentration he shall perform Shadanga nyasa by the syllables of the mantra grouped into one, two, four, three, six and two syllables. 

82-86. Meditation: When the dance is begun with the noise of different kinds of drums, conch and musical instruments, when the auspicious speed about victory is spreading everywhere, when the place is rendered sweet smelling with sandal aguru musk, camphor, etc, when the air is rendered fragrant wafting the sweet smell of different kinds of flowers, when everything has been beautified by the singing of Deva and Gandharva, when Raghava is seated on a throne over the aeriel chariot Pushpaka. He is accompanied by Lakshmana and Sita. He appears splendid with the matted hair and his crown. He holds the bow and the arrows. He is accompanied by Sugriva and Vibhishana. He is dark in complexion. He is on his way back after killing Ravana. He has thus protected the three worlds. After meditating thus, the repeater of mantra shall perform japa as many hundred thousand times as there are syllables in the mantra. To the extent of one tenth of it, he shall perform homa with milk pudding and then offer worship as before. 

87. Pranava (Om), namah, Sitäpataye Ramaya, hana, hana, hum (coat of mail), astra, (phat) and in the end svaha.1

1. It gives another mantra of Ráma:

Om namah Sitäpataye Ramaya hana hum phat svaha.

It contains nineteen syllables.

88. This is nineteen-syllabled mantra and it achieves all objects. Its sage is Vishvamitra and the metre cited is anushtup. 

89. The deity is Rāmabhadra, jam (?) (Om) is the bija and namah is Shakti. (The nyasa rite should be performed) duly by the syllables beginning with the mantra. Then he shall meditate as before. 

90(a) The worship and other activities for the fulfilment of cherished desires, everything in regard to this mantra is as in the case of the six-syllabled mantra. 

90(b) Tara (Om), its own bīja Kamala (Shrim), Rama bhadra maheshvása. 

91-92. O heroic scion of Raghu's family, O great wielder of bow, Nrupottama (O excellent king) Dašhasyantaka (O destroyer of the ten-headed demon, mam raksha (save me). Dehi paramäm me shriyam (grant great prosperity to me). The mantra shall be one of thirty-five syllables. Devoid of bijas this mantra is of thirty-two syllables and it bestows fruit. 

93. Its sage is Vishvamitra, anushtup is cited as the metre, the deity is Rāmabhadra, the bija is its own and Indirà is its Shakti. 

94. The knower of the mantra shall perform all rites through the words beginning with the three bijas and by means of the entire mantra. After fixing the five angas he shall perform nyasa rites of the syllables in the order. 

95-96. He shall perform nyasa rites of the mantra on the head, forehead, in the eyes, ears, check, nose, mouth, joints of the hands, breasts, heart, umbilicus, hips, penis, rectum and in the joints of the legs. He shall as before perform meditation, worship etc. 

97. The Purashcharyă (repetition of the mantra with the homa) is for three hundred thousand times, the havana is to be done by means of milk pudding. With great concentration he shall perform japa for a hundred thousand times after meditating on Rama as yellow-complexioned deity. 

98-101. To the extent of one tenth of it, he shall perform homa with lotuses. He will become a Kubera in possession of riches. 

"Om hrim shrim shrim Dasharathaye namah."1 This is eleven syllabled mantra. The sage, the mode of worship etc of this is as before. 

1. It gives ad eleven-syllabled mantra of Rama: Om hrim srim shrim Dåsharathaye namah.

Trailokyanáthaya namah (obeisance unto the lord of three worlds). This is eight-syllabled mantra. In regard to this also, everything is as before i.e., the nyasa, the meditation, the worship, etc. 

Anjaneyaya Gurave namah (obeisances to Anjaneya, the preceptor. This is a nine-syllabled mantra. Its worship is the same as before "Ramaya namah". This is a mantra with five syllables 

102-104. Its sage, meditation, worship, nay everything is the same as in the six-syllabled mantra. Ramabhadraya svaha or Råmachandråya svaha are mentioned. They are two separate mantras. Their sage, worship etc. is as before. Vahni (Ra) is accompanied by Shesha (A). Its head is bedecked in the moon (m). There is another single-syllabled mantra of Raghupati. It is another divine Kalpa tree. The sage is Brahma, the metre is Gayatri. Its deity is Rama. 

105-108. He shall perform shadanga rites by means of mantra consisting of six long syllables. 

On a lotus scat (posture) in the bower of mandara trees on the bank of Sarayu, the dark-complexioned lord is seated in a heroic pose. He appears splendid with the mudra of perfect know ledge. He has placed his left hand on his left thigh. He is accompanied by Sitå and Lakshmana. He surveys himself. He has the unmeasured brilliance and manmatha. He resembles pure crystal. The devotee shall think about the deity only with a desire for salvation. He shall think of the great Ātman. He shall repeat the Mantra six hundred thousand times. Everything is as in the case of six-syllabled mantra, viz the homa, deity, worship, etc. 

109. Vahni (Ra) is seated on Shesha (a) which is added with the end of bha (ma) with (h). This mantra has only two syllables. The sage, the mode of meditation and worship is as in the case of single-syllabled mantra. 

110. Tara (Om) maya, Śhrī, Rama, astra, bija taking one of these it becomes three-syllabled one. It shall be of six varieties. It bestows all desired things. 

111. Two-syllabled mantra ending with Chandra or Bhadra. It is of two types and hence four-syllabled. The sage, mode of meditation, worship etc. of these is as in the case of single-syllabled mantra. 

112. Tara (Om) Ramaya hum phat svaha. This great mantra is of eight syllables. The sage, the mode of worship etc. is in the case of six-syllabled mantra. 

113. Tara (Om), maya (hrim), Ramaya namah Om. This Rama mantra of eight syllables is known as Shiva-Uma mantra. It bestowes all siddhis, 

114. Sadashiva is the sage, Gayatri is the metre. The deity is Shiva, Uma or Ramachandra. 

115. After performing şhadanganyasa with maya (hrim) having six long vowels or with (Om) with five syllables (of the mantra) he shall meditate in the heart on the deity worshipped by gods (as follows). 

116. We worship Rama who has three eyes, who wears the crescent moon, who is excellent one, who wields trident, who has dusted his limbs with ash and who has matted hair. 

117. He shall meditate on the beautiful lady. She has excellence of beauty by decorating her head with the moon. She holds noose, goad, bow and arrows and has three eyes. 

118. After meditating thus, he shall perform japa for as many hundred thousand times as there are letters in the mantra. He shall perforin homa with leaves of bilva tree, its fruits, or gingelly seeds, or with lotuses mixed with three sweets (Sugar, Honey and ghee). 

119-121. Wealth and siddhis desired even by gods themselves come in their own way. 

Tara (Om), maya (hrim), Bharatăgraja Rama (the elder brother of Bharata) manobhava klim svaha. This is a twelve-syllabled mantra which is like another divine kalpa tree. The sage is Angiras, the metre is Gayatri, Shri Rama is the deity. Bhauma (hrim) is the bija, svaha is the Shakti. The angas are conceived by the syllables classified into groups of one, one, seven, two and one letters. 

122-124. Its meditation, worship etc be performed as are done in the case of six-syllabled mantra. 

Om namah Sitãpataye Ramaya hana hana hum phat. This mantra consists of sixteen syllables. Its sage is Agastya, the metre is Bruhati and the deity is Shri Rama, aham is the bija. Ram is the Shakti. The five angas are to be performed by means of syllables grouped into three, four, three, four and two syllables. 

125-127. He shall perform meditation, worship and everything else as are performed in the case of six-syllabled mantra. 

Tara (Om) hrut (namah) Brahmanyadevaya (unto one who is worthy of being served and who is favourably disposed towards Brahmins), Ramayakunthatejase (unto Rama whose splendour is unobstructed) uttamaśhlokadhuryaya (the fore most among meritorious persons), kha (ha) Bhrugu (s) joined with Kamika (ta), and unto whose foot is placed the staff of the hand of the devotee). This mantra contains thirty-two syllables).1 

1. The mantra is given a full form in Prapanchasarasamgraha thus:

Namo Brahmanyadevaya Ramayakunthatejase |

Uttamashlokadhuryaya hastadandárpitanghraye ||

The sage is Shuka, the metre is anushtup and the deity is Rama. 

128. By means of its fourth part and the entire mantra the expert devotee shall perform the five ancillaries. Every other thing should be performed as is done in the case of the six-syllabled mantra. The japa is done for a hundred thou sand times. To the extent of one tenth of it the expert devotee shall perform homa by means of milk pudding. 

129-131. The mantra which has been accomplished gives worldly pleasures, salvation and causes destructions of sins. In the beginning one should utter Dasharathaye vidmahe (we realise the son of Dasharatha). Then one should say Sitävallabhảya dhimahi (we meditate on the lover of Sitå), tanno Råmah prachodayat (so Rama may urge us). This is called Råmagayatri.1 It bestows the benefit of every desired object. 

132. Padma (shrim) Sitayai svaha. This is the six-syllabled mantra. This sage is Valmiki, Gayatri is the metre, goddess Sita is the deity. Shrim is the bija, svaha is the Shakti. 

133-135. He shall conceive angas with the bija joined with six long vowels. Thereafter, he shall meditate on Sitå the great goddess, worshipped by the three worlds. She has the lustre of the molten gold. She holds two lotuses in her hands. Her body shines in divine lustre of good jewels and ornaments. She is of auspicious nature. She has diverse kinds of garments. Her face shines like the moon. Her eyes resemble the lotus. She is glancing at the meritorious scion of the family of Raghu. She is worthy of seating herself in a splendid couch. She is the goddess of the six attributes. 

136. After meditating thus, the repeater of the mantra shall perform as many hundred thousand japas as there are syllables in the mantra. He shall perform homa with full blown lotuses. He shall worship the deity seated in the pedestal previously mentioned. 

137-139. He shall conceive of the murti (manifested form) by mahamantra and invoke Janaki therein. After worshipping Rama on the right-hand side and the son of the wind (i.e., Hanuman in front he shall worship Laksmana behind. The worlds of the ancillaries are in the six corners. He shall worship the chief ministers on the leaves and the guardians of quarters externally. He shall worship thunderbolt and become the lord of all siddhis. In order to gain control over kings he shall per form homa by Jati flowers smeared with sandal paste. 

140. He shall obtain wealth and grain if he performs homa with lotuses, he will keep the universe subservient if he performs homa with blue lotuses. For the acquisition of property and glory he shall perform homa by the leaves of bilva tree. For the purpose of subduing ailments, he shall perform homa with the durva grass. 

141. Of what avail is much talk? Good fortune, wealth, sons, grandsons, great happiness, grains and salvation shall be obtained by propitiating Sita. 

142-143. Shakra (la) along with the moon (m), obeisance unto Lakshmana. This mantra is of seven syllables. Its sage is Agastya, the metre Gayatri and the deity the great hero Lakshmana. Lam and the word namah are the bīja and the Shakti. He shall perform şhadanganyasa rite by means of bija, six long vowels. 

144-145. He shall meditate on Lakshmana who has two arms whose body is handsome and resplendent like gold, whose eyes resemble lotuses, who holds bow and arrows in his hands and whose mind is attached and devoted to the service of Rama. After meditation he shall perform japa as many hundred thou sand times as there are syllables in the mantra. The repeater of the mantra shall perform homa to the extent of one tenth of it with milk pudding mixed with honey. He shall worship in the pedestal of Rama. 

146-147. His worship is similar to the worship of Rama. Indeed, he bestows all siddhis. If a man desires for the invariable success in the worship of Rama he must respectfully worship Lakshmana. There are many ways for worshipping Shri Rama Chandra which bestow all siddhis. 

148. Auspicious propitiation of Lakshmana should always be performed by the devotee of Rama also. With great concentration they shall worship him eight hundred or eight thousand times. 

149-151. The Mantra of Laksmana must be repeated by those with alertness who are desirous of salvation. If the people repeat the mantra of Rama before repeating the mantra of Lakshmana, they will never be able to achieve siddhi. At every step they will have to face loss and destruction. He who continuously repeats the mantra of Laksmana in a lonely place shall be liberated from all sins. He will attain all desires. This mantra assures immediate victory. It is the sole means of regaining kingdoms. 

152. One shall with great concentration repeat the mantra for a hundred thousand times in order to regain the lost kingdom. There is no doubt that ere long, he will attain his own lost kingdom. 

153. With the mind and intellect not dwelling on anything else, one shall perform the japa of the mantra fifty thousand times while meditating on Rama crowned in Ayodhya. He shall regain his lost kingdom 

154. After respectfully meditating on Lakshmana liberated from the binding nose of serpent, the devotee shall repeat the mantra ten thousand times. He will be released from fetters. 

155. After meditating on Lakshmana who has been relieved of pain through the medicinal herbs brought by the son of the wind-god, the devotee shall perform the japa of the mantra. Certainly, he wins over premature death. 

156. After meditating on (Laksmana) who slays Meghanada he shall perform the japa of the mantra for a hundred thousand times. He shall quickly defeat even the invincible hosts of enemies. 

157. After meditating on Lakshmana mentally inclined to chop off the nose of Shurpanakha, one shall repeat the japa of the mantra for a thousand times. He shall defeat even lord Indra and others. 

158. After attending one's mind to Lakshmana an earnest devotee to the lotus-like feet of Rama, one should repeat the mantra in a lonely place for a hundred thousand times, then one gets rid of serious ailments. 

159-160. One shall duly worship everyday with a hundred eight lotus flowers free from holes in the petals) for three months after without taking food (i.e., observing fast) and repeat the mantra seven thousand times. He shall offer milk pudding along with sugar as offering. He is, then, liberated from the sickness of leprosy. 

161. One shall observe fast and remain in a lonely place for six months and observe these rites. He shall be liberated from consumptive sickness. True, it is undoubtedly true. 

162. With great concentration one shall charge the water thrice with this mantra either in the morning or during the three junctions (dawn, midday and dusk) and drink it every day. He becomes free from all ailments. 

163. His poverty is vanquished. He becomes comparable to Kubera. Never shall he suffer from the vitiating effect of poison etc. 

164. One shall wash one's face every day with the water, charged with the mantra. He shall conquer all fatal sicknesses and ailments that arise in the mouth, eyes, etc. 

165-167. By drinking water charged with the mantra he shall certainly vanquish the ailments of the stomach. He shall make the image of Lakshmana with great devotion; he shall make a gift of it in accordance with the right procedure. There is no doubt that he gets free from all ailments. A person seeking a virgin, a person inclined to marry a girl free from blemishes shall meditate on (Lakshmana) and repeat the mantra a hundred thousand times. To the extent of one tenth of it he shall perform homa by means of lotuses. There is no doubt that very soon he will attain the virgin desired by him. 

168-169. After meditating on Lakshmana initiated in the mantra of miraculous weapons and adhering steadfastly to the holy rites he shall perform the japa of the mantra for three months in accordance with the injunction. He shall have control over his senses and offer pujas, and repeat the mantra seven thousand times. The man becomes expert in the principles of all lores. 

170. By meditating on (Lakshmana) who has performed miraculous acts of exploits in the course of excellent sacrifice of sage (Vishvamitra), the devotee shall repeat the mantra a hundred thousand times. He is liberated from great danger. 

171. After performing the daily rites one shall, with purity, repeat the mantra three times every day. He shall be liberated from all sins and go to the greatest region of Vishnu. 

172-174. The repeater of the mantra shall be duly initiated. He shall be endowed with good qualities and be devoid of sins. He shall strictly abide by his conventional duties. He shall have control over the sense organs. The householder shall conquer his sense organs. He who does not wish for worldly pleasures and worship the lord without any personal desire shall burn off both merits and demerits. His mind shall be free from impurities. Without return from there he shall attain the permanent region. If the worshipper has desires, he attains the desired objects, enjoys all cherished pleasures of his mind and becomes a jātismara (one who can remember one's previous births). Remaining thus for a long time he attains Vishnu’s region. 

175-177. Nidra (bha) accompanied by the moon (m). Afterwards Bharataya namah. This is the seven-syllabled mantra. Its sage etc, as well as the procedure of its worship are as before. Baka (stork) (sa) accompanied by the moon (m). Shatrughna namah. This is the seven-syllabled mantra of Shatrughna. It bestows all desired siddhis.