76 - Karttavirya mahatmya kathanam 

(The account stating the greatness of Karttavirya).

Narada Said: 

l. Various kings like Karttavirya and others are born and get dissolved on the earth according to their deeds. 

2. Then how did this excellent King, superseding others attain the status of one worthy of being served? Please dispel this doubt of mine. 

Sanatkumara Said: 

3. Listen O Narada, to what I shall say for dispelling your doubts and as to how Kartavirya has attained the status of one worthy of being served. 

4. He was the incarnation of Sudarshana Chakra on the earth. After propitiating Dattatreya he attained excellent brilliance. 

5. O Narada, by the mere remembrance of that leading king one is able to conquer enemies in the battle and immediately get back what is lost. 

6. Hence his mantra,¹ worship etc. are kept secret in all the Tantras. I shall reveal it to you. It bestows the highest attainments (siddhis).

1. The mantra of Karttaviryarjuna runs thus: Phrom vrim klim bhrim hrim krom shrim hum phat Karttaviryarjunaya namah. 

The nyasa rites are to be performed in the following way:

am phrom vrim hridayaya namah

im klim bhrum shirase svaha

hum shkhayai vasat

Kraim shraim kavachaya hum

hum phat astraya phat. 

7-14. Raudri (pha) attached with Vahni (ra) and tara (om), laksmi (va) is associated with agni (ra) indu (.) and shanti (i), nidra (bha) is associated with arghisha (u) agni (ra) and bindu (.), pasham (am), maya (hrim), ankusha (krom) padma (shrim), varma (hum), astra (phat), then the syllables Kartavi, then refa (ra) has its seat on vayu (ya), then add ananta (a) to it, then add Karna (u) and vahni ra to ja, then mesha (na) with long (a) and pavana (ya). The mantra is said to be ending with hrit (namah). 

This mantra has nineteen syllables; when begins with tara (om) then it contains twenty syllables. Its sage is Dattatreya, the metre cited is anushtup, the deity is Karttaviryarjuna, the bija is dhruva (om) and namah is its shakti. 

The learned devotee shall perform the nyasa rite with shesha (a) and the two first bijas (phrom, and vrim) and with shanti along with the fourth vija fixation should be made on the head. Fixation on the sikha should be done with indu (.) vamakarna (u) arghisha along with maya (hrim) in the kavacha this should be done with vag (aim) associated with ankusha (kraim) and padma (shraim). On the palm of the hand varma (hum) and astra (phat) is said to be done. The pervasive nyasa is performed by the rest of the syllables (ie. Kartaviryaya namah). 

Placing two pranavas in the beginning and at the end of ten seed letters in the middle one should perform nyasa in the heart, in the belly, in the umbilicus, in the stomachs, in the private parts, in the right foot, in the left foot, in the hips, on the knees and in the calves. 

15-16. He shall then fix the rest of the syllables beginning with om on the head, on the forehead, in the eyebrows, in the ears, in the eyes, in the nose, in the mouth, in the throat and on the shoulders. He shall make it pervasive by means of all the mantras throughout the body. He shall then meditate on Karttavirya, the lord of the people, for the sake of achieving all desired objects. 

17-18. He shall meditate on King Arjuna who has the lustre of a thousand rising suns, who is shown obeisance by all kings, who holds arrows in his five hundred right hands and the bows in his five hundred left hands, who wears golden necklaces, who is clad in red cloth and who is the incarnation of the discus of Shri Vishnu. 

19. He shall repeat the mantra a hundred thousand times. To the extent of one tenth of it he shall perform homa by means of gingelly seeds along with rice grains and milk pudding. He shall worship him in the pedestal of Vishnu. 

20-21. He shall worship the six angas on the six corners. He shall worship the following in the eight quarters: the dispellers of the pride of the thieves, the dispellers of the pride of pestilence, the dispellers of the pride of the enemies, the dispellers of the pride of the Daityas, the destroyers of the wicked, the destroyers of misery, the destroyers of adversities. 

22-23. In the east and other quarters, the eight Saktis with black lustre are to be worshipped viz. Kshemankari (she who causes wellbeing). Vashyakari (one who causes attraction of others); Shrikari (one who causes prosperity), Yashaskari (one who causes renown), Ayuhkari (one who causes longevity), prajnakari (one who causes wisdom), Vidyakari (one who causes learning) and the eighth one is Dhanakari (one who causes richness). 

Thereafter, the guardians of the quarters (Indra and others) are to be worshipped along with their weapons. 

24. The mantra that has been practised thus becomes fit to be utilized practically. 

Here the Puja yantra (the mystic diagram) of Karttavirya is being recounted. 

25-26. In the diagram of the lord, his own bija (phrom) klim, om and air should be inscribed on the pericarp of the petalled lotus. Then the ten syllables beginning with om and ending with phat should be written on the petals, then the rest of the syllables should be written in the intervening places, the siblilants (sha, sha, sa, and ha) and the last vowel (ah) constitute the filaments. It is surrounded by the remaining syllables. The Bhugrha, the syllables of five elements (ya, ra, la, va, ha) are inscribed to decorate the corners. Such is the yantra of the Lord. 

27. The Yantra must be drawn with respect on the pure ground by means of eight gandhas (fragrant substances). (The devotee) shall place the jar and invoke the king therein as well as worship him. 

28. The devotee, conquering the sense organs, shall repeat the mantra a thousand times touching the jar (in the mean time). He shall perform the rite of ablution by means of the waters thereof. It is pleasing and conducive to the achievement of everything desired. 

29. The man who performs the rite of ablution (with the waters) of the jar attains sons, renown, destruction of ailments, longevity amiability of the kinsmen, fluency of specch and beautiful ladies with lovely eyes. 

30. When the village or city is faced with the harassment from the enemies, the people shall install this Yantra to facilitate the recession of fear from the enemy. 

31. The enemy is killed (if the homa is performed) with mustard arista (soapberry), garlic and cotton. If the homa is performed with dhattura, he is stunned, if the homa is performed with nimba (Margosa) he is made inimical and hating and he is controlled if the homa is performed with lotuses. 

32. In uchсhatana (eradication) rites, the twigs of Vibhita (Terminalia Belerica) and Khadira (Manosa Catechu) are used for homa. The articles of homa must be smeared with Katutaila (Mustard Oil) or ghee produced from buffalo’s milk. 

33. If the homa is performed with barley grains, prosperity is achieved; if the homa is performed with gingelly seeds and ghee, sins are reduced. If the homa is performed with mixture of gingelly seeds, rice grains and white mustard, the king is enchanted and controlled. 

34. The homa of Apamarga, the sun plant and the durva grass is the bestower of good fortune and the dispeller of sins. The homa of Priyangu (Panicum Itelicum) facilitates the enchantment and attraction of women. The homa of nura is the bestower of the quiescence of the Bhutas (goblins). 

35. By performing the homa with the twigs of Ashvattha, Udumbara, Plaksha, Vata and Bilva (the devotee) attains sons, longevity, wealth and happiness. 

36. If the homa is performed with the slough, gold, thorn apple, white mustard and salt thieves are destroyed. If the homa is with Rocana (pigment) and cowdung, the enemy is stunned. If sali rice is used for homa, lands are attained. 

37. The number of homas in all cases ranges between one thousand and ten thousand. That must be fixed by the knowers of mantras according to the lightness or seriousness of the task on hand. 

38. O learned man, the characteristics of the mantras of Karttavirya are being mentioned. The word Karttavirya inflected in the dative case shall be added on to all the mantras. 

39. The mantra with its own bija as the first one has ten syllables. / The others have nine or eleven syllables. The second mantra is uttered with the first pair of bijas. 

40. The third mantra with the pair of sva (own) and kama (phrom klim) constitute the third; the pair of own bija and bhru is the fourth (phrom bhrum), the fifth constitutes his own bija (phrom) and pasa (am), the sixth one is with his own bija (phrom) and hrim. 

41. The seventh one is made of his own bija and ankusha (krom), the eighth one is made of his own bija and rama (hrim), the nineth one with those of its own bija and aim, and the last one with varuna (hum) and astra (plat). 

42. In the (mantras) are beginning with the second and ending with the ninth the two bijas may be altered, in the tenth mantra there are nine syllables coming in between varma and astra (i.e. first hum, then nine syllables, then phat).¹ 

43. One shall resort to any one of these mantras that is favourable to any one among these excellent mantras. In the first one among these the metre is virat and Trishtup is cited in the others. 

44. These ten mantras that are mentioned when prefixed with (om) in the beginning will contain eleven syllables and the rest will contain twelve syllables. 

45. (When Pranava is added) in the first one the metre is Trishtup and in the others it is Jagati. Thus, the worship of the twenty mantras is done as before. 

1. These verscs give different mantras of Kartaviryarjuna. 

1. Phrom Kartaviryarjunaya namah

2. Phrom vrim ... namah

3. Phrom klim ....

4. Phrom bhrum etc.

5. phrom am etc.

6. Phrom hrim etc. 

7. Phrom krom etc.

8. Phrom shrim etc.

9. Phrom Aim etc.

10. Hum Karttaaviryarjunaya namah phat. 

*46. He shall perform the six ancilliary rites (Saclanga) with the mulabija having six long vowels (phram, phrim etc). Om namah Karttaviryarjunaya hum phat Svaha.

*It gives the fourteen syllabled mantras: Om namah Karttaviryarjunaya hum phat svaha. 

47. This mantra contains fourteen syllables. Its worship is considered to be as before. The syllables are divided into groups of one, two, seven, two and two syllables and the five and angas are conceived by them. 

48. Tara (Om) namah Bhagavate Karttaviryarjunaya hum phat svaha. This mantra is said to contain eighteen syllables. 

**49-51. The five angas of the mantra are conceived by means of three, four, seven, two and two syllables.

**These verses give the mantra of Karttavirya thus:

Om namo bhagavate Shri Karttaviryarjunaya

Sarvadushtantakaya tapobala-parakramaa-paripalita-

saptadvipaya sarvarajanya-cudamanaye maha-

Shaktimate (sahasradahene) hum phat.

The Mantra Mahodadhi reads sahasra-bahave in place of sahasradahane. 

Om namo bhagavate Shrikarttaviryarjunaya (obeisance to the glories of Karttaviryarjuna), sarvadushtantakaya (unto the annihilator of all wicked ones). Tapobala-parakrama-paripalita-saptadvipaya (unto the one who has protected the seven continents by means of the strength of his penance and exploits), Sarvarajanyacudamanaye (unto the crest-jewel of all kings), mahashaktimate (unto one who has great strength), sahasradahanaya (to the scorcher of thousands). The great mantra ends with hum phat. 

52-55. This mantra is said to contain sixtythree syllables. By recalling it to the mind one dispels all obstacles. The Sadanga rites are performed by means of these words used in the dative case viz. Rajanya Chakravartin (the Emperor of all kings), Vira (hero), Sura (Valorous) is the third Mahishmatipati (the lord of the city of Mahishmnati). This is the fourth, Revambuparitripta (one who is contented with the water of Reva) Karageha-prabadhitadashasya (one who put Ravana into the prison house). 

One shall meditate upon the excellent haughty king who is sporting in the waters of Narınadi, who is being sprinkled with water by young women and who obstructs the rushing floods of water with his hands. After meditating thus, the devotee shall repeat the mantra ten thousand times. The other procedure of worship is as before. 

56a. At the outset he shall repeat the mantra a hundred thousand times. The procedure of worship is as before. 

56b-57a. The king named Karttaviryarjuna had a thousand arms. By remembering him alone that which is lost and that which has been forfeited is regained. 

57b-58a.¹ This excellent mantra has thirtytwo syllables. The five angas are conceived by means of four padas (quarters) and the whole mantra alongwith Meditation and Worship is as 

1.The Gayatri of Karttavira runs thus:

Karttaviryaya vidmahe mahaviryava dhimahi tannoarjunah prachodayat.

58b-59. Karttaviryaya vidmahe (we do know about Karttavirya), mahaviryaya dhimahi (we meditate on the one with great powers), tannorjunah prachodayat (let that Arjuna induce us). 

60-61. This is called the Gayatri of Arjuna. At the beginning of the practical application of the mantra), if any were to repeat the mantra in the Anushtup metre at the night the gangs of thieves run away from their house. If they perform the tarpana rite or homa rite (the same result takes place).

Lamp of Karttavirya 

Henceforth, I shall mention the procedure of offering dipa which is very pleasing to Karttavirya. 

62. The rite of offering dipa may be inaugurated in the months of Vaishakha, Shravana, Margashirsha, Karttika. Ashvina, Pausha, Magha, and Phalguna. 

63-66. The beginning of the rite offering of dipa on the following days is very auspicious. The tithi (lunar days) should not be the rikta one (i.e. the fourth, ninth and the fourteenth), the day of the week shall not be Tuesday and Saturday. The constellation shall be Hasta, Uttara (Phalguni), Ashvini, Pushya, the star belonging to Rudra (Adra), Vishnu (Sravana) and Vayu (Svati), (the Vishakh star with two deities) and on Rohini. It shall be auspicious to inaugurate the lamp offering during the ultimate Vyatipata during prosperity and holy rites, when there is fortitude and delight, during occasion of good fortune, during auspicious times conducive to longevity during the Karana (division of the day) when that is no Vishti during eclipse, in the yogas such as Ardhodaya (half rise) etc., during the night as well as forenoon. It is very auspicious if it is begun at midnight on the saptami (seventh) day in the bright half of Karttika month. 

67. If it coincides with Sunday and the constellation of Shravana it is very rare (and hence auspicious). If the matter on hand is very urgent there is no rectification or correcting in regard to the months etc. 

68-70. At the outset the devotee should observe celibacy. He abstains from taking food as well. He takes his bath early in the morning and sits on the pure ground cleaned with cowdung water mixed with yellow orpiment. He shall then restrain his breath and perform the rite of Samkalpa (ritualistic decision). Thereafter he shall perform the nyasa rites mentioned before. On the ground he shall describe a hexagon by means of red sandal and rice grains. He shall write the mantra of Smara then, and write (the syllables) in the six corners. He shall then envelop it with the nine syllables and draw a triangle outside. 

71. In the Yantra written thus, he shall keep the vessel of the lamp made of gold or silver or copper if the other is not available. 

72. The vessel may be made of bell metal or clay. The best one is of metal (iron) and is used at the time of death. For the rites of Shanti (peace and quiescence) powdered green grain shall be used (i.e. pasted and made into a vessel). In the case of alliance powdered wheat is used. 

73. If the ghee taken is a thousand palas, the vessel must be of hundred palas; if the ghee is ten thousand palas the vessel should be of five hundred palas. 

74. If the ghee is seventyfive palas the vessel is of sixty palas. If the ghee is three thousand palas, candied sugar and the vessel must be of corresponding number of palas. 

75. If the ghee is two thousand palas the vessel must be of two hundred palas. If the former is of a hundred palas the Vessel must be of fiftytwo palas. On the other situations also, he shall calculate it similarly. 

76. In the permanent lamp the vessel is of three palas and the ghee one pala. After installing the vessel thus, he shall drop the wicks taken from threads. 

77. The number of wicks must be one, three, five, seven or any odd number calculating according to the tithis; the number of wicks may go up to a thousand. 

78. The cow’s ghee filtered with a pure cloth shall be poured therein. It may be a thousand palas if the matter is serious and a tenth of it if the matter is less serious. 

79. The shalaka (rod to stir the wick) must be made of gold or other metal. It shall be beautiful. Its length may be sixteen, eight or four angulas. The tip must be pointed and the root very thick. 

80. He shall put it into the vessel after leaving four angulas in the southern direction. The tip of the rod may remain to the south, in the middle of the vessel or on the top. 

81. He shall fix an auspicious dagger therein with the point directed downwards and the handle to the south. One shall light the lamp there recalling Ganesa in mind. 

82. He shall place the jar to the east of the lamp in accordance with the injunctions in the mystic diagram of Sarvatobhadra or on an eight-petalled lotus made by means of rice grains. 

83. He shall invoke the overlord of kings therein. The intelligent devotee shall worship the emperor as before. Taking up water and raw rice grains he shall perform the sankalpa (ritualistic vow) in front of the lamp. 

*84-91. The mantra for the sankalpa rite of the lamp is being mentioned. It consists of one hundred and fiftytwo syllables. Om, am, hrim, sikha (vasat)and the syllables Kartta viryarjunaya Mahismatinathaya (unto Karttavirya, the lord of Mahishmati) sahashrabahave (unto one with thousand arms, and who is initiated into a thousand yajnas, unto one who is favourite to Dattatreya, unto the excellent son of Atri, born of the womb of Anasuya, then say nabha (ha) alongwith agni (ra) vamakarna (u) and indu (.). (i.e. hrum), accept this lamp, protect, protect such and such a one, destroy the wicked, fell them down and kill them, kill, kill the enemies, maya (hrim), tara (om) own bija (phrom), klim, svaha. With this lamp facing the west-protect such and such a one, for the bestowing of such and such a boon, then vamanetra (i) along with candra (.) and akasha (ha) (i.e. him, him), shiva (hrim) the first letter of the Vedas (om), kama (klim), Chamunda (vrim), svaha, the tavarga and pavarga from ta to ma with bindu (.), then pranava (om) and svaha.

Thus, the mantra contains one hundred and fiftytwo syllables. Dattatreya is glorified as the sage of the Mahamantra. 

*These verses give the mulamantra for offering the lamp. It runs thus: “Om am hrim vashat Karttaviryarjunaya Mahishmatinathaya sahasrabahave sahasrakratudikshitaha-staya Dattatreyapriyaya Atreyanusuyagarbharatnaya hrum am dipam grihana amukam raksha raksha dushtan nashaya nashaya pataya pataya ghataya ghataya shatrunjahi jahi hrim om phrom klim svaha” anena dipavaryena pashchimabhimukhena, amukum raksha amukam varapradanaya hrim hrim hrim om klim vrim svaha tam tham dam dham pam pham bam bham mam om svaha. 

92. Amita (unmeasured) is the metre, the deity is Karttaviryarjuna. The mantra is the cause of attainment of everything. He shall perform the six angas by means of Chamunda (vrim) endowed with six long vowels (i.e. vram, vrim, vrum etc). 

93. After meditating on the deity and reciting the mantra, water shall be sprinkled within the end. The bija of Chamunda is stated to be Half (ca) joined with Govinda (i) and bindu (.) (i.e. crim, but ra should be added.) 

*94. Thereafter, he shall repeat the nine-syllabled mantra in front of him for a thousand times.

*This verse gives the nine-syllabled mantra.

Om am hrin phrio vrim svaha krom om. 

95. Tara (om), ananta (a) joined with bindu, maya (hrim), own bija (phrom) joined with vamanetra (i), kurma (va) alongwith candra (.) and agni (ra) and santi (i) (i.e. vrim), svaha, krom, dhruva (om). 

The sage is as mentioned before, the metre is aunushtup and other things are as before.   

96. After performing the japa of the king of mantras he shall read the kavacha. Thus, the performer of the rite of offering dipa attains everything deserved. 

97. At the time of enlightening dipa one shall avoid inauspicious words. The sight of a brahmin there is glorified as 

98. The right of Shudras is of medium benefit, that of a Mleccha is conducive to death and bondage. The sight of mice and cats is defiled, that of cows and horses is pleasing. 

99. The evenly spread flame of dipa is conducive to realisation; if it is curved it causes destruction. If it produces sound it is the bestower of fear to the performer (of the rite); if it is dazzlingly bright, it is considered to be the bestower of happiness. 

100-103. If the flame is black it is conducive to the fear from enemies; if it vomits (i.e. if there are jerks etc.) it is destructive of animals. If, by chance the vessel appears broken when the dipa-offering-rite is performed, the householder (who performs the rite) will pass away within a fort-night. If he has to use another wick, his task will be realised only after delay. If the dipa has to be changed the performer shall become one bereft of eyesight. If an impure thing is touched there will be sickness; if the dipa is destroyed there is fear from thieves. If a dog, a cat or mouse is touched. There will be fear from the ruler of the land. At the making of a vessel, the dipa made with eight palas is the bestower of every desire. 

104. Hence, the dipa shall strenuously protect us from obstacles. Till the conclusion of the rite, one shall observe celibacy and lie down on the bare ground. 

105. One shall avoid even the conversation with women, Shudras and fallen persons. He shall perform the japa of the king of mantras of nine syllables, a thousand times on each occasion. 

106-108. The recitation of the prayer must be conducted every day especially during mid-night. He who stands on a single foot in front of the dipa and repeats the leading mantra, a thousand times, at night, shall attain the desired things quickly. The series of rites must be concluded on an auspicious day and the excellent brahmins must be fed. The priest shall sprinkle the performer (the householder) with the water from the jar and repeat the Mantra. The karte (i.e. the householder who performs the rites) shall offer decent daksina (fees) for the purpose of satisfying the deity. 

109. If the preceptor is pleased the king, the son of Kritavirya grants the desired thing. He shall himself do everything at the behest of the preceptor or the preceptor cause him to do. 

110-112. O Narada he shall do so after giving him moncy etc. for the purpose of offering dipa. 

He who performs the rite of offering dipa without the permission of the preceptor and for realising his own desires can achieve it. At every step he will face only loss. The most excellent of all ghee is that produced from cow (cow’s milk); that from buffalo’s milk is of medium benefit. The oil from gingelly seeds also shall be like that; the ghee produced from the milk of goat etc. is the least one. In cases of ailments of the mouth and face, the devotee shall offer dipa with sweet smelling oil. 

113-114. For the purpose of destroying the enemies, he shall offer dipa with the oil extracted from white mustard seeds. If even after offering with a thousand palas (of ghee etc.) the object is not realised, he shall perform the rite concerning dipas three times. Then, even the most difficult task shall undoubtedly be fulfilled. 

115. Karttavirya is fond of dipas. Martanda (the sun god) is a lover of obeisances. Mahavishnu is one who likes eulogy and Ganesha is fond of the tarpana (propitiation) rite. 

116. Durga is fond of worship (by means of floral offering). Indeed, Shiva is one who likes ablution. Hence, in order to propitiate these respective deities those rites shall be respectfully performed.