80 - Krishna Mantra Nirupanam Review of the mantras of Krishna 

Suta Said: 

1. O brahmin, on hearing the words of Kumara (Sanatkumara) I shall tell you what Närada, the sage, had asked me before. 

2. Hearing the Kavacha of Kärttavirya and Hanuman as well as the holy story of Hanuman, he spoke these words again.

Narada said: 

3. excellent sage, well done, well done. The holy story of Shiva and Hanumån has been recounted by you who are highly compassionate. 

4. O highly blessed one, expatiate on what should be mentioned by you, the turn of which has just arrived. O most excellent of the knowers of truth why should something else be asked? 

Sanatkumara said: 

5. I shall recount the mantras of Krişhņa. They are the bestowers of worldly enjoyment and liberation. Brahma and others became capable of the function of creation etc. 

6-8. Kama (Klim) followed by Krishna in the dative and Govinda with the same (i.e., dative), then the term Gopijana followed by Vallabhāya and Svāha (Svähä unto Krişhņa Govinda, the lover of cowherd lasses). This mantra consists of eighteen syllables, has Durga as its presiding deity. The sage is Nárada, Gayatri is the metre and the deity is Śhrīkrishna the great soul. Kāma is glorified as the bija, svähå is the shakti and its utility is the achievement of the four aims of life. 

9. One shall fix the sage on the head, the metre on the face, the deity on the heart, the bija in the private parts and the Śhakti in the feet. In this way the excellent aspirant shall fix them. 

10. After fixing the five angas by means of the letters of the mantra grouped into four, four four, and two letters, he shall perform the tattvanyåsa (the fixation of categories). 

11. The letters beginning with a and ending with ka are to be fixed with paraya etc and átmane along with hrut (namah) This is to be done with the categories beginning with jiva and ending with mati. 

12-13. (The categories are as follows): jiva (the individual soul) the vital breath, the intellect, the ego, the mind, sound, touch, colour, taste, smell, ear, skin, eye, tongue, nose, speech, hand, foot, rectum, penis, firmament, wind, fire, water and earth. 

14. He shall fix the soul and the vital breath in his limbs, the three beginning with mati (intellect) in the heart, the sound etc. are to be fixed in the head, face, heart, private parts and feet.

1. Om am namah parāya Jivåtmane namah. 

2. Om am namah parāya pranåtmane etc. In this way the twenty live tattvas are to be fixed in different limbs of the body. 

15-17. He shall fix his sense organs i.e., ear etc. in their respective locations and similarly fix the organs of action, speech etc. in their respective spots. Then he shall fix the sky etc. in the crown, mouth, heart, anus and feet. The lotus of the heart, the spheres of the sun, the moon and the fire in due order pervaded by two six (i.e., twelve), two eight (i.e., sixteen) and ten Kalās. As before he shall fix in the heart by means of the syllables of the padas (i.e., mantra) in groups of five, eight and two. 

18-24. He shall fix Vasudeva and others in the locations of the void etc. (They are) Vāsudeva, Samkarşhņa, pradyumna, Aniruddha and Nārāyana. They are to be attached with parameshthi, Pumăn, Shauri, Vishva and nivrutti. As before he shall fix the syllables of Sveta (äkāśha), air, fire, water and earth and Kopatattva preceded by his own bija Nrusimha (Kraum) by means of pervasive one. This shall be fixed all over the limbs as before. Thus, the tattvanyasa has been mentioned. The first letter beginning with å shall be joined with the moon (m). Vasudeva and others are to be known as ending in the dative case. 

Prāņāyāma is then performed, by the knower of the mantra inhaling with four, retaining with six and exhaling with two by means of the mūlamantra. Some teachers say that after the pranayama one should perform pīthanyasa and then do other nyåsas.¹ 

1. The nyasa rite is to be done in the following manner: sam namah paraya parameshthitattvaya Vasudevaya namah. It should be done on the top of the head. Yam namah paraya pum tattvaya Samkarşhanaya namah in the mouth, Lam Namah paraya vishvatattvaya Pradyumnaya namah in the heart. Vasu namah paraya nivrutti tattvaya Aniruddhaya namaḥ in the penis, Lam namah paraya sarvatattvaya Narayanaya namah in the feet, Kshraum naman paraya kopatattvaya Nrusimhaya namah over the limbs. 

After performing the nyasa of ten tattvas etc. according to the following method one should perform the mūrtipanjara nyasa as mentioned before. 

25-26. With the Kirita mantra¹ the intelligent devotee shall perform the pervasive nyåsa. Then he shall make the mantra encased within two tāras (om) i.e., one ‘om’ will precede the mantra and another ‘om’ will follow; then he shall over spread it in each finger thrice (i.e., on the front, rear and the side). He shall then fix the five angas in the fingers of the hands. 

1. Kiritamantra runs thus: 

Om kirita-key üra-hara-makara-kundala-shankha-chakra-gadambuje hastapitam-baradhara-shrivatsankitavakshahsthala-shribh umisahita-svatmajyotirmaya-diptakarāya sahas-radityatejase namah. 

27. Then he shall overspread the mūlamantra thrice over the body from head to foot. Then overspreading the entire body with ‘om’ once he shall perform the mantra-nyása. 

28-30. Thereafter, he shall fix the syllables of the mantra ending with hrut (namah) in due order on the head, on the fore head, between the eyebrows, in the ears, in the eyes, in the nostrils, in the mouth, in the throat, in the heart, in the umbilical region, in the hips, in the penis, in the knees, and in the end fix ‘om’ on the crown. Thereafter, he shall fix the five words of the mantra (two syllables for each) ending with hrut (namah), in the eyes, in the mouth, in the heart, in the private part and in the feet. 

31-32. After fixing the sage etc., again he shall fix the five angas as before. 

Henceforth, I shall mention the great secret, the most excellent of all nyāsas. By the mere knowledge of this a man shall become liberated while living. There is no doubt in this that he will be the lord of eight siddhis. 

33. By practising it, the repeater of the mantras shall attain the nearness of Krishna. He shall fix the mantra encased with tåra (om) and other vyāhrutis (Bhuh, Bhuvah etc). 

34-35. He shall then fix pranava etc. encased by the mantra. He shall encase the mantra by Gayatri and fix the mantra in the locations of mátrukās. Then, he shall encase Gayatri with the mantra and fix it in due order. 

36. In due order he shall fix the mātrukäs encased by the mūlamantra. The intelligent devotee shall then fix the trc (mantra) and the matrukā syllables in their respective locations. 

37-38. Thus, he shall perform the six forms of nyāsas. The six forms of nyasas have been recounted. By means of this excellent nyāsa one becomes similar to Krishna directly. On seeing him encased with the nyasa, the Siddhas, the Gandharvas the Kinnaras and even Devas bow down to him. What more to say about human beings in the earth? 

39. Then, he shall perform the rite of digbandhana (arresting the quarters) by means of the mantra of Sudarśhana. (While doing this) he shall meditate upon the Lord, the bestower of all desires, in his heart. 

40-41. With great concentration the repeater of mantra shall call in mind Vrundavana that is rendered cool by the excellent trees, the branches of which bend down on account of the burden of clusters of flowers in full bloom, by the trees entwined by creepers with smiling bunches of flowers and which is rendered fragrant by the trees shedding down pollen dust particles. 

42-46. (He should meditate on the grove of Vruņdávana) that is made splendid by the swarms of humming bees that are eagerly desirous of the store of honey that oozes out of the fresh blown lotuses. The grove has become resonant by the flocks of doves, pigeons, cuckoos and swans and it has been made charming by the dancing peacocks. The grove heightens the amorous mood of the cowherd lasses, thanks to the gently wasted sprays of the morning waves of the Kālindī and due to the auspicious grey pollen dust from the blossoming lotuses. The grove is always served by the gentle breezes shaking the soft garments of the damsels of the cowherds. 

Then, he shall call to mind the beautiful divine tree. Beneath that tree he must conceive an excellently jewelled pedestal on the gold platform. 

47. He shall then call to mind a pink lotus on the jewelled floor. The lotus has eight petals and then, he shall meditate on Mukunda seated in the centre of it. 

48. Mukunda is as splendid and brilliant as the full-blown blue lotus. He has decorated himself with the feathers of the peacock. His face resembles the moon and the eyes resemble lotuses. He is clad in yellow garment. 

49. His limbs are illuminated by the Kaustubha jewel. His chest has the scar called Shrīvatsa. He is well bedecked. He is surrounded by the herds of cows. He is worshipped by the lotus eyed ladies of Vraja. 

50. The intelligent devotee shall mentally conceive Mukunda as accompanied by the groups of cowherds and he is playing on the flute. After meditating thus, the learned one shall at first perform the repetition of the mantra for twenty thousand times. 

51. To the extent of a tenth of it, he shall with great concentration perform homa with red lotuses. Afterwards, for the purpose of realising the full efficacy of the mantra, he shall repeat it with concentration for five hundred thousand times. 

52-53. He will become the lord of all Siddhis (powers) by performing homa with red lotuses. Then, conceiving the form of the lord by means of the mūlamantra in the pedestal belonging to Vişhnu, which has been mentioned before, he shall invoke the lord who is charming unto the lasses of the cow herds and worship him. He shall worship the flute in his mouth, the garland of sylvan flowers, Kaustubha and Shrivatsa in the chest. Then, he shall perform worship with a handful of flowers. 

54-55. Meditating on the lord of Devas the intelligent devotee shall offer white tulasi soaked in white sandal paste on the right-hand side of the deity and the red tulasi smeared with red sandal paste on the left-hand side. 

56. He shall offer hayamāra (Oleander) flowers on the chest and on the head. Thereafter, he shall duly offer two lotuses on the head. 

57. Two tulasi leaves,¹ two lotuses and Ashvári (oleander) flowers and then he shall offer flowers over all the limbs. 

1. Regarding the offering of flowers, tulasi leaves etc, it is mentioned in the Gautamiya tantra that the pair of tulasi leaves soaked in two kinds of sandal paste, one white and the other red, should be offered at the feet of the deity, and two oleander flowers should be offered, similarly, first to the right foot with white sandal paste and second to the left foot with red sandal paste. The lotus should be offered on the head, See Tantrasara of Agamavagisha, p. 155. 

58. He shall worship on the right-hand side the pure, unchanging chaitanya (consciousness) named Väsudeva. Similarly, on the left-hand side he shall worship Rukmini who is red and endowed with the attribute of rajas and is eternal one. 

59-60. After worshipping Gopåla thus, he shall worship the attending deities. He shall worship Dāma, Sudáma, Väsudáma and Kinkiņi in the quarters beginning with the east. The words Dama etc, must be used in the dative case and prefixed with om, ending with namaḥ. He shall worship hrudaya etc. in the corners of south-east, south-west, north-west and north-east. After worshipping the astras (weapons) in the quarters he shall worship the queens in the petals. 

61-62. (The queens are) Rukmiņi, Satyabhama, then again (the queen) named Nagnajiti, Suyinda, Mitravindă, Lakşhmaņa, Rukşhajā and Sushila. All of them had ornaments and clothes that shine beautifully and are of diverse colours. 

63-65. Then, he shall worship, at the tips of the petals, Vasudeva, Devaki, Nandagopa, Yaśhoda, Balabhadra and Subhadrikä as well as Gopas (cowherds) and Gopis (cowherd lasses). Their minds and eyes are merged in Govinda. The fathers i.e., Vasudeva and Nandagopa) are yellow and grey and they have the gestures of knowledge and fearlessness. 

The mothers (i.e., Devaki and Yashoda) have divine gar lands, garments, unguents and ornaments. They hold (in their hands) milk-pudding and vessels full of it. 

66-69. They are of pink and dark complexion. They are bedecked in necklaces and gemset earrings. Bala is as white as conch-shell and the moon. He holds the threshing rod and the ploughshare. He is covetous of liquors. He is clad in blue cloths. He holds the ploughshare and has only earring. Kala is dark-complexioned. Subhadra is a gentle lady. She has good ornaments. She holds the gestures of blessing and assurance. She is in her prime of youth. The cowherd lads have in their hands the flute, lute, golden staff, conch, horn etc. “The cowherd lasses have different kinds of gifts and cooked rice in their lotus-like hands. Outside, the devotee shall worship the Kalpa trees, Mandära flowers etc. 

70. They are Mandāra, Santanaka, Pårijāta, Kalpadruma and Harichandana. 

71. After worshipping them in the middle and in the quarters he shall worship Indra and others outside. After worshipping their weapons also, one shall worship the eight names of Krişhņa. 

72-73. He shall then worship Krişhņa, Vasudeva, Deva kinandana (son of Devaki), Nárāyaṇa Yaduśhreşhtha (the most excellent of the Yadus), Vårşhņeya (the descendant of Vrushni), Dharmapalaka (the protector of righteousness) and the one who removes the burden of the earth when attacked by demons. Thus, the worship of the enemy of asuras has to be performed by the worship of attending deities. 

74. The worship has to be performed by the learned men in order to cross the ocean of worldly existence and to attain all cherished desires. One who has achieved success by means of worshipping etc. shall become comparable to Vaiśhravaņa (Yama). 

75-80. I shall now recount worship that is performed three times a day. It is the bestower of all desired objects. (The lord is to be meditated upon as follows): He is of the form of an infant child resembling emerald and sapphire. His forelocks are as smooth and glossy as jaggery. He is seated on a lotus like gemset pedestal beneath the splendid Kalpa tree, over a platform gold-set with gems inside a glorious garden. His beautiful cheeks are made more beautiful by the moving gold earings. He has a fine nose. His charming lotus-like face wears a wonderful smile. He has tied round his waist a girdle made of gold shining with pure gems. In fact, he is fully bedecked in gold to the tip of his nail. His chest is smeared with dust raised by the cows. He has well-nourished limbs. His limbs are shining like gold. He has worn a girdle round the cavity of his loins. Tinkling bells hanging down up to the calf, are tied to that girdle. He is laughing with the elegant lustre of his hands and feet resembling that of the Bandhujiva (a kind of China rose). He holds milk-pudding in the right hand and fresh butter in the left. He is stationed in the midst of cows, cowherds, and cowherdesses. His feet is worshipped by Väsava and other gods. He is engaged in slaying the groups of demons who are a burden unto the earth, such as Putana and others. 

81-82. Being steady in mind as before, one shall meditate on the lord thus and worship him. He shall offer food offering, curds and jaggery. He shall then perform the japa a thousand times. At noon he shall worship the lord as has assumed a special form and who is worshipped by the groups of sages like Nárada and others as well as by gods. 

83. He is standing in the midst of the shining cows, cowherds and cowherdesses. He has the lustre of the dense cloud. He has charming limbs. His coronet is bedecked in peacock feathers. His eyes are large as the petals of lotus. He has a shining necklace and has the face resembling the full moon. 

84. He is filled with the glorious lustre of cheeks made brilliant by the moving ear-rings. He is full of beauty and looks charming by his mild smile. He has a fine nose. His clothes are gold-coloured. He has divine ornaments. His tinkling anklets sound sweetly. 

85. He is playing on a flute. He holds a conch shell and an elegant staff. He is beautifully dressed. In his right hand he holds the gesture of giving the desired objects, in which (matter) he is clever. 

After meditating thus, he shall worship the son of Nanda for the attainment of good fortune. 

86. One shall meditate thus and worship Krişhņa as before. The excellent devotee of Vishņu shall offer food offering of baked pie, milk-pudding, cooked rice etc. 

87. After performing homa for hundred and eight times with milk and cooked rice soaked in ghee he shall offer oblation in the fire and offer bali to the respective directions. Then he shall give water for the achamana rite. 

88-89. He shall repeat the mantra a thousand and eight times. If an excellent devotee of Vişhnu worships Krishna thus at noon, the gods will bow down to him. The person will become beloved of all worlds. He will be endowed with intelligence, longevity, lustre, splendour and glory. He will flourish with sons and grandsons. 

90. Regarding the third půjà there are alternative timings. Some scholars say that it may be either in the evening or at night. 

91. If the rite is performed with the ten-syllabled mantra, it is done at night, if with eighteen-syllabled mantra the pūjā is done in the evening. Others say that both these rites can be performed on both occasions. 

92-100. In the evening at Dvārāvati is an excellent mansion that is rendered splendid by means of a garden of blossoms of diverse colour, that is surrounded by thousand and eight mansions, and that is encircled by lakes of pure water abounding in swans, cranes as well as lotuses and lilies. Krishna is seated in a golden lotus seat on a gemset altar the lustre of which resembles that of the sun. He is the enchanter of the three worlds. He is encircled by groups of sages engaged in the discussion of ascertaining the true nature of the soul. He is showing his own abode of immutable nature unto those sages. He is dark in complexion like the blooming blue lotus. His crown and his garland of sylvan flowers get mingled with his glossy tresses of hair. His face is beautiful and pleasant. His Makara-shaped earrings shine. The scar Shrivatsa shines in chest. So also, the beautiful Kaustubha jewel. His chest is tawny-coloured with saffron. He wears yellow garments. He is bedecked in bracelets, bangles and girdles. 

He has taken away the excessive burden of the earth. He is delighted in his mind. His four arms shine with conch, discus, iron-club and the lotus. 

After meditating thus, the repeater of the mantras shall worship. The first avruti (the encircling deities) is to be performed with angas, the second avruti with the queens. He shall then worship the third avruti. 

101-102. The excellent devotee of Vişhnu shall worship Nárada, Parvata, Jişhņu, Nišhatha, Uddhava, Dāruka, Vishvaksena, Shaineya and the son of Vinata at the tip (of the lotus) in the quarters, along with the guardians of quarters and the weapons, thunderbolt etc. After duly worshipping thus he shall offer milk pudding as a food offering. 

103. The repeater of the mantra shall think of water as milk with candied sugar and perform tarpaņa rite. Conceiving Puruşhottama mentally he shall repeat the mantra hundred and eight times. 

104. At midday the intelligent devotee shall perform homa in all rituals or after performing the rites beginning with asana (offering of seat) to the ending of arghya he should eulogise and then bow down. 

105. After the ritualistic dismissal and placing the efficient soul in one’s own lotus-like heart, he shall identify himself with it and worship the åtman again. 

106. He who worships Vasudeva thus everyday shall attain all desires and in the end shall reach the ultimate goal, 

107-108. If it is at night, the devotee shall meditate on and worship the son of Nanda who is overpowered by the cupid, who is in the midst of cowherdesses and who is exhausted due to Rasa sport, in a spot that is rendered cool by gentle breeze dusty in colour (as it were) through the pollen dust issuing from the flowers of Kunda, Kalhära and Mallika that bloom then. 

109-111. One shall think and worship Mukunda who is enthusiastically interested in the Rasa sport on the sandy banks of the Yamuna river where the intoxicated bees hover around singing sweetly amidst the exudations of honey from the full-blown white lotuses, where the excellent mallikä (jasmine) flowers diffuse their fragrance, where the quarters have been brightened up by the rays of the moon and where the whole atmosphere excites love. His face always wears a gentle smile. He frequently plays on the flute. His lustre is such as comes into clash with fresh assemblage of clouds that have plenty of the lotus. He is beautiful with his lips resembling the bimba fruit (a kind of a red berry). Peacock feathers are tied on to his tresses bedecked in garlands. His two cheeks shine, thanks to the brilliant beams from the jewels in his dangling and shining ear rings. He possesses various ornaments such as the girdle, anklets, necklaces, bangles and shining bracelets. He appears elegant in between the pairs of cowherdesses. His garland is wreathed of sylvan flowers. He is mutually embraced by the beloved lady of the cowherdess who has bound him with her creeper-like hands. One should worship Mukunda who is excessively desirous of the sport of Rasa and who is over-powered by the cupid. 

112-113. (The repeater of the mantra shall meditate upon the lord thus). He is moving about with them while sweet songs with its minute divisions of the octavo, the seven notes the mūrcchanás (the regulated rise and fall of sounds) and tänas (protracted tones) are going on. The various ornaments and jewels in his handsome body shine elegantly. The young maidens have caught hold of one another’s hands (and have made a circle thereby). While the Rasa sport is thus being conducted the lord has assumed many forms of his divine body although he is stationed near a gemset pillar. 

114-115. After meditating thus, the repeater of the mantras shall worship along with the angas. This shall be the first åvruti (the circle). The most excellent devotee of Vişhnu, who is desirous of prosperity shall worship along with sixteen vowels the pairs of Keshava and Kirti etc. beginning with Shrim Klim. Thereafter, he shall worship Indra and others as well as Vajra (thunderbolt). 

116. A thick cylindrical smooth peg with the length of the span of the thumb and the little finger in height, is fixed on the ground. The players (of Rása sport) keep their feet pressed against it and hold the hands of one another. They then whirl about. This is called Rasagoșhthi (the Räsa sport). 

117-118. After worshipping thus with milk, white sugar and ghee as naivedya the repeater of the mantras shall offer to the couples one after the other milk pudding and sugar in ten ladles. After performing the remaining rites as before he shall repeat the mantra a thousand times. 

119. After eulogising, bowing down and praying he shall conclude the remaining portion of worship. One who worships Krişhņa thus shall attain prosperity. 

120. There is no doubt that he will be the lord of eight Siddhis viz animá etc. (to become minute). After enjoying various pleasures here, he shall go to the region of Vişhnu in the end. 

121. When the mantra will be fruitful by means of worship etc., the devotee shall achieve his desires. The intelligent devotee shall perform worship three times of the day of twenty-eight times. 

122. He shall propitiate the attending deities (of the lord) by apportioning time unto them, in the morning with curds and jaggery dissolved therein and in the midday with milk. 

123 In the evening the excellent devotee of Vişhnu shall propitiate the lord with milk, butter and sugar cubes. 

124. At the end of the mantras and names used in the accusative case he shall use the word Tarpayāmi (I propitiate). Then he shall conclude the remaining portion of the ritual. 

125. After sprinkling oneself with the sacred waters of the deity he shall drink the same. After the ritualistic dismissal of the deity when he has been propitiated, the devotee shall identify himself with him and repeat the mantra. 

126. Now the materials of worship for Kamya (occasional) rites and tarpaņa rites are mentioned. One shall resort to them after adopting one of the methods mentioned. 

127-128. Sixteen materials of worship have been mentioned by the lotus-born deity and others viz. milk pudding, curd, rice, ghee, cooked rice with jaggery, mixed rice and peas, milk, curds, plantain, banana, the tasty tamarind fruit, baked pie, sweet meats, fried grains, fried and beaten rice, fresh butter. 

129-131. At the end of the worship, he shall offer lájás (fried rice), and offer beaten’ rice in the beginning with white sugar. 

If the repeater of the mantra on the feet of Krishna propitiates thus in the morning for seventy-four times, he shall attain whatever is desired from mandala (the circle of kings?). 

One shall worship with the following nine materials, viz., fresh boiled milk, butter, curds, mango soaked in milk, ghee, coarse sugar, honey, sweet beverage. Each of these materials shall be offered twelve times. 

132. The excellent devotee of Vişhnu who performs the rite of tarpana (offering of water) for hundred and eight times thus shall get the benefit mentioned before. 

133-134. Of what avail much talk? This tarpaņa is the bestower of all desires. The aspirant who performs the Tarpana rite with water thinking it to be the fresh milk flowing (from the udder of the cow) mixed with white sugar and thus propitiates Krişhņa will attain riches, clothes and food-stuff along with his attendants and kinsmen while he passes through a village. 

135-136. I shall henceforth mention the Kāmya homa (occasional rites done with a special object in view) for the benefit of aspirants. The knower of the mantra desirous of uncensurable glory and prosperity shall perform homa with a white lotus. 

137-138. One shall perform homa with cooked rice and ghee, for the increase in ghee and rice for winning over brahmins; with wild flowers, for winning over kings; with jasmine flowers, with non-white flowers, for winning over vaishyas; with blue lotuses for winning over shüdras, with salt for winning over all people; with lotuses for young women. 

139. By homa performed in cowpens with milk pudding and ghee, Gopala, the lord of the herds of cows brings peace among cows. 

140-146. The repeater of mantras shall meditate on Krişhņa who has assumed the form of a child and who is replendent on account of clusters of kinkinis (bell shaped ornaments attached to his anklets). He shall then perform the tarpaņa with pure water thinking it to be milk. Being pleased he will grant him wealth, grain, sons, renown etc. 

The repeater of mantras shall perform homas with twigs of Brahmavrukșha (i.e., paläsa or udumbara tree, a kind of fig tree) or kusa grass, or gingelly seeds and raw rice grains. They must be soaked in trimadhu sugar, honey and ghee) and consigned into the fire. Ten thousand homas shall be performed. Then he shall have control over brahmins. If the homa is done with the flowers of aloe wood he shall have control over kşhatriyas. He shall control vaishyas by Kuranda flowers. The intelligent one shall control the ultimate ones (shūdras) by påtala flowers. By performing ten thousand homas with the following flowers viz. white lotus, red lotus, champaka and pāçhalā flowers soaked in trimadhu, one shall be able to control ladies. The intelligent devotee shall perform homa at midnight every day with Oleander flowers soaked in trimadhu. Continuing this for eight days one shall be able to control excellent women. 

One shall perform thirty thousand homas every night with white mustard soaked in trimadhu. Continuing this for a month one can make even Indra subservient. 

147. The intelligent devotee shall recollect Krishna who has climbed on the nipa tree after gathering together the garments of the cowherd lasses. He shall perform thousand japas at night. He shall do so for ten days. 

148. The aspirant may be able to attract even Urvashi forcibly. Of what avail is much talk?. This mantra makes everyone subservient. 

149. I shall, henceforth, reveal a great secret. This is the bestower of salvation unto all people. One shall meditate on the lord, the son of Devaki, in one’s own lotus-like heart. 

150. (Verse for meditation) I solute the yellow-robed Murari, whose complexion is as white as the glorious Kunda (jasmine) flower or the moon, whose eyes resemble the lotus, who bears in his lotus-like hands the conch, the discus, the iron club and the lotus, who is refulgent due to the elegant garland of wild lily flowers, who is comprehensible only to the leading sages, who is charming with divine ornaments, who is refulgent due to the garland, who is comprehensible to eminent sages, who is shining with the drops of ear-rings, who has divine unguents and lustre and who dispels all fears. 

151, After meditating thus on Puruşha, the primordial deity, who is manifestly seated in the lotus like heart, who resembles the thick magnanimous colour of cloud, and who resembles molten gold, he shall repeat the mantra one million two hundred thousand times. One of the two mantras should be placed between the two ‘om’. With that he shall perform twelve thousand homas with the twigs from milk-exuding trees as mentioned before along with honey, ghee and sugar or milk pudding.

152. Meditating on Krishna who is worthy to be propitiated by the lords of the worlds in one’s lotus-like heart, thus, every day, the repeater of the mantras shall perform three thousand japas. 

153. After worshipping in accordance with the injunctions mentioned in the case of the rite in the evening and after performing homa in the aforesaid manner, the repeater of the mantras shall concentrate his mind on him alone. 

154. He who worships the son of a cowherd continuously gains perfect knowledge. He crosses the ocean of worldly existence and attains the supreme abode. 

155. (One shall draw a diagram) two interlaced triangles (analapurapuța) and write Klim in the pericarp (i.e., inside the eight-petalled lotus), in corners and outside of it along with the name of the person (for whose benefit it is intended). The six syllables are written twice, in the filaments in the gaps of which śhrīm and hrim are written, then the mantra consists of eighteen syllables. Or in the alternative the ten letters of the mantra are written separately in the petals of the lotus. 

156. Thus the Gopala yantra which bestows all riches has been recounted. With a gold needle it is written on a tablet made of gold and made into a roll. It is written with yellow pigment obtained from cows. 

157. It is sprinkled into a mould(samyata) and charged with the mantra. It is the only competent thing to make the three worlds subservient. It must be worn by great men desirous of obtaining protection, fame, sons, plots of lands, wealth, grain, good fortune and blessedness. Its power is immeasurable. 

158. Smara (Klim), Chakri (k) attached with trivikrama (r) then şhņāya and ends with hrut (namah) (the combination gives the mantra-klim Krişhņaya namaḥ). The-mantra consisting of six syllables ¹ is the bestower of all siddhis. 

1. The six syllabled mantra of Krishna runs thus: Klim Krishnaya svaha. The eighteen and ten-syllabled mantras are as follows: 

(a) Shrim hrim Krishnaya Govindaya Gopijanavallabhaya svaha.

(b) Klim Krishnaya Govindaya svaha. 

159. Ugraḥ (ha), Shanti (i), indu (.) adorned with vahni (ra) gives the mayābija (hrim), similarly, Govinda (sa) adorned with vahni and chandra is said to be the Shribija (Shrim). 

160-161. With these two the eighteen-syllabled mantra becomes twenty-syllabled one. 

The půjā of Hari should always be performed in a Shalagrama, or in a jewel, in an amulet, or in a mystic diagram or in images (idols), but never on the bare ground. He who worships Krishna thus, attains the greatest goal.

162-163a. It is said by the learned people that the sage of the twenty-syllabled mantra is Brahma, the metre is Gayatri, the deity is Krişhņa, Klim is the bīja and Svähà constitutes the Śhakti. The angas are to be conceived by means of the syllables of the mantra grouped into three, three, four, four, four and two letters. 

Srushtinyasa 

163b-167. After making a pervasive nyāsa with the mūlamantra, one shall fix the måtrukås placing them between the mantra, into their respective locations. With great concentration he shall fix the ten categories and make it pervasive. 

Thereafter, he shall perform the rite of nyasa of the mantra for the acquisition of the mood of the deity. He shall fix the mantra on the head, on the forehead, between the eyebrows, in the eyes, in the nostrils, in the mouth, in the chin, in the throat, at the root of the arm, in the belly, in the navel, in the penis, in the original lotus, in the buttocks, in the knees, in the calves, in the heels and in the feet. This is said to be the fixation of mantras, in the creative (i. e. descending order). The letters shall end with namaḥ. 

Sthitinyasa 

168-169. He shall fix in the heart, in the belly, in the navel, in the penis, in the original lotus (in the mūlädhära region) in the buttocks, in the knees, in the calves, in the heels, in the feet, on the head, in the cheek, between the eyebrows, in the eyes, in the cars, in the nostrils, in the mouth, in the chin, in the throat, and at the root of the arts. He shall fix the syllables of the mantra ending with namaḥ in proper sequence. It is called Sthitinyasa, the fixation of maintenance. 

170-172. He shall fix in the feet, in the heels, in the calves, in the knees, in the hips, in the múládhára, in the penis, in the navel, in the belly, in the heart, at the root of the hands, in the throat, in the chin, in the mouth, in the nostrils, in the cars, in the eyes, in the middle of the eyebrows, in the forehead, and on the head. He shall thus fix the syllables of the mantra. This is called Samharanyåsa (nyasa in the order of dissolution). 

173-174a. The excellent devotee of Vişhnu after performing the nyåsas of creative nature and of the nature of maintenance should perform the nyāsa named Mūrtipanjara. 

174b-186a. After performing the six ancillary rites he shall meditate upon Krishna in the lotus-like heart. 

Achyuta resembling the molten gold should be meditated upon as seated in a lotus-like throne set in jewels. His throne is situated in a jewelled canopy in the city of Dväravati. It is surrounded by a number of Kalpa trees and excellent mansions as refulgent as a thousand suns. The pillars at the entrance, the arched doorway and the floors are made of jewels. Pearls hang down from the canopy with diverse decorations of blooming and full-blown flowers. In the middle of the cluster of jewels inlaid with rubies, beneath the celestial tree that sheds continuously a stream of jewels in the spot where quarters are brightly illuminated by a series of gemset lamps he is seated on a gemset throne resembling the rising sun. 

He has lustre similar to that of a crore moons, suns and lightnings rising up simultaneously. He is handsome in every limb, is gentle and is bedecked in all ornaments. 

He is clad in yellow robes. His hands shine with conch, discus, iron club and the lotus in them. With the tip of his lotus-like left foot he is touching a jar from which streams of jewels gush out without any obstruction and thus it has assumed the beauty of a sprout. Rukmini and Satyabhamnă are standing to his right and left and shower over his head a stream of jewels gushing out of jars kept in their hands. Nagnajiti and Sunanda are handing over the jars. Mitravinda and Sulakshana are standing to the right and left of them are, giving the jars to them after filling them with jewels from the flowing stream of jewels. Jambavati and Shusilă are giving them orders to the right and left. ¹

1. The Gautamiya Tantra reads Ratnanadyoshcha madhyatah i.e., placed between the two flowing streams of jewel; our text reads here ratnasughnaishcha madhyatah.” 

Outside of them the sixteen thousand beloved ladies are standing all round him. They should be meditated upon as shining by the jars from which streams of gold and jewels come out 

steadily. Outside of them the eight nidhis (treasures) must be meditated upon as filling the earth with wealth. 

Exterior to this, the Vrushnis and gods are to be meditated upon. 

186b-187a. After meditating thus, he shall repeat the mantra five hundred thousand times. To the extent of a tenth of it he shall perform homa with pink lotuses. He shall worship in the altar as mentioned before. 

187b-191. After smearing the earth with fragrant paste, he shall draw the outline of an eight petalled lotus. The hexagon shall be drawn within the pericarp and there Klim is written along with the name of the person intended. He shall then encircle the Svara (Klim) with the remaining syllables of the mantra (i.e., Vasudevāya Govindaya Gopījanavallabhāya svähā). He shall write Shrim inside the square (bhūgruha). To the East, West, South and North, and in the remaining corners he should write Samvid (hrīm). He shall write in the six points the six-syllabled mantra (i. e. Klim Krishnaya namaḥ). He shall write in the filaments the Gayatri of Kama by three, for each. He shall write the mūlamantra¹ in the eight petals. He should write it in the groups of six for each and then encircle it with the letter of the alphabets. To the exterior inscribe bhūgruha and write Sri and Māyā bija in four quarters and their interstices. The Bhūgruha shall be square in shape with eight vajras. 

1. The mūlamantra runs thus: Namah Kamadevāya sarvajanapriyāya sarvajanasammohanaya jvala jvala prajvala sarvajanasya hrudayam mama vasham kuru svaha. 

192. He who causes this diagram to be inscribed in a tablet of gold or some other metal, has it consecrated and wears it, is worshipped even by the gods. 

193. This is the Gāyatri. Kamadeva and Pushpabäņa are in the dative case (unto Lord Kama with arrows of flowers) we know and meditate on the bodyless one. May he urge us.² 

2. The Kamagayatri runs thus: Kamadevaya vidmahe Pushpabandya dhimahi, tanno’nangah prachodayat. 

194-196. At the beginning of the japa of the mantras of Gopala which delight the people, one should say: Namah, then obeisance to Kamadeva, beloved of the people, O enchanter of all people, blaze, blaze fiercely, make the heart of all people subservient to mine. It ends in Svāhā. This is said to be Madana Mantra. It consists of forty-eight syllables. 

197-198. Smarabija (klim) at the beginning of japa captivates the three worlds. After worshipping the altar as before and conceiving the murti (form) by means of the mūla mantra he invokes Achyuta therein devoutly. He shall worship (the lord) after Sakalikarana (a kind of nyása). Thereafter, he shall worship everything by offering the seat and end with the offering of ornaments. Again, he should, worship him in the sequence of nyasa. 

199-201. With sandal paste and flowers he worships Srushti, Sthiti and six ancillaries, the crown, the pair of ear-rings, the conch, the discus, the iron club, the lotus, the garland, the Shrivatsa and Kaustubha. The excellent devotee shall worship the six angas in six corners, and on the petals going towards four quarters he shall worship Vasudeva and others in due sequence and then in the corners Shanti etc. are to be worshipped, He shall then worship the eight queens stationed at the tip of petals. 

202-203. He shall worship the sixteen thousand beloved wives once. He shall then in due sequence worship the eight treasures viz. Indra, Nila, Mukunda, Karala, Ananda, Kacchapa, Shankha and Padma. Exterior to that, he shall worship the guardians of the quarters as well as Vajra etc. 

204. After worshipping Krishna who is covered with seven coverings¹ with reverence, he shall please him with the offerings of milk, cooked rice mixed with curds, sugar candy and ghee.

1. The seven coverings i.e., deities who encircle the principal one are seven in number. They are called avaranas. They are here (1) Sadanga. (2) Vasudeva, Samkarshana. Pradyumna and Aniruddha, (3) Shanti, Shri, Sarasvati, Rati (4) Rukmini etc. (5) Sixteen thousand beloved ladies of the lord, (6) The treasures (nidhi) and (7) Eight Lokapalas. 

205. Then making an offerings of divine nature he shall eulogise and bow down to Keśhava and thereafter, ritualistically, dismiss him along with his attending deities in his heart. 

206. After offering one’s own self to him and worshipping one’s own self, the intelligent devotee shall identify himself with him and sport about. Thus, the mode of ablution with jewels, the meditation and the worship based on the twenty-syllabled mantra has been recounted. 

207-210. He who worships him with the mantra thus, shall become the object of flourishing prosperity. If anyone repeats the mantra everyday along with the requisite homa, archana (worship) and meditation, his house will be filled with jewels, gold and grain continuously. The vast earth full of all sorts of vegetation will be within his hands. He shall be richly endowed with sons and friends. In the end, he will attain the great goal. After worshipping Govinda with white flowers, and after performing ten thousand homas by means of red lotuses soaked in ghee with rice, he shall apply the ash on the head. He will have abundance of cooked rice etc. All women shall be under his control. 

211. With great concentration one shall perform a hundred thousand homa with red lotuses smeared with trimadhu. When compared with his glory and prosperity the lordship of Indra certainly becomes insignificant as a small blade of grass. 

212-213a. He who performs a thousand and eight homas every day with white flowers smeared with trimadhu shall within a month become the priest of a king. With this mantra one shall achieve all these practical applications. 

213b. Henceforth, the king of mantras of ten syllables¹ shall be recounted by me. It is the bestower of all siddhis. 

1. The mantra runs thus: Gopijanavallabhaya svaha. 

214. Smruti (g) associated with sadya (o), lohita (p) with akşhi (i), janavallabhā (beloved of the people), Vayu (ya), agnipriya (svaha). This is said to be the ten-syllabled mantra. 

215. It is said by the learned men that its sage is Narada, the metre is virat the deity is krishna, Klim is the bija, Svähä is the shakti. 

216. There are five chakras: a chakra, vi chakra then su chakra, trailokyarakşhanachakra and the asurantakachakra (the chakra that destroys demons).¹ 

1. The Chakranyasa is to be performed in the following manner: 

(a) Om Achakraya svaha angushthabhyan namah

(b) Om Vichakrāya svaha tarjanibhyām svaha

(c)Om Suchakraya svāhā madhyamabhyam vashat

(d) Om Trailokyarakşhanachakraya svāha anámikābhyam hum 

(e) Om Asurantakachakraya sväha kanishthabhyaṁ phat. 

217-224. The five ancillaries are done by means of chakras in the dative case ending with Svähå. The mantra is then encased in tåra (om) in the beginning and ends with namah 

It is spread over the hands three times. He shall then perform the nyasa rite with the syllables interspersed with om and bindu (.). They will end with namah. It is to begin in the joints of fingers beginning with the right thumb and ending with the left thumb. 

This is called Srshtinyāsa.² Now the Sthitinyåsa ³ is being told. The intelligent devotee shall perform nyasa beginning from the little finger of the left hand and ending with the little finger of the right hand. 

2. The procedure of the nyasa rite is to be performed in the following way: At first the devotee should fix the mantra prefixed and suffixed with om at the front, back, and the side of both the hands thrice. Then, be should take each syllable of the mantra (i.e., Gopijanavallabhaya svaha) and place om before each and add a bindu to it, then place another om and lastly namah i.e., om gom om namah, om pim om namah etc. 

3. The text differs from the Gautamiya Tantra which defines Sthiti as dakshina angushthapūrva vama kanishthanta sthitih. i.e., it begins with the thumb of the right hand and ends with the little finger of the left. 

In the Samhruti nyāsa he shall fix from the left thumb and end with the right thumb. This Samhruti is known to be the remover of a lot of defects. The nyasa that ends in Srushti is the bestower of learning to the pure-minded celibates (varnin). That ending with Sthiti befits the householder and is the bestower of fruits according to their desires. That which ends with Samhara is for the worthy sages who are totally unattached to the world. 

Then again he shall fix the syllables of the mantra following the procedure of Sthiti in the fingers. Then he shall fix with the aforesaid cakras and perform five ancillaries in the fingers. Then, the learned devotee with devotion shall fix the letters of the alphabets with bindu (.) encased within the mūlamantra in the locations of the matrukās. Thereafter, encasing the mūlamantra within om (in the beginning and at the end) he shall make a pervasive nyāsa.¹ 

1. The nyasa rite is performed thrice which is technically known as Sthiti, Sthiti and Samhāra To indicate this the text states of the nyasa ending in Srushti, ending in Sthiti and so on. 

225. He shall fix the ten categories according to Samhara and Srushti (ascending and descending orders). The syllables of the mantra shall end with namaḥ and join with paraya to the character of the tattva.² 

2. The nyasa rite is to be performed in the following manner. This is at first to be performed in the ascending order: Om namah paraya pruthivi tattvátmane namah and so on. It should be fixed at the feet. In this way, the syllables of the mantra are to be fixed on different limbs of the body

226-228. He shall fix the categories beginning with the earth and ending with the mind in their due sequence. He shall fix earth, water, fire, wind, void, ego, Mahat, Prakruti, Puruşha and the supreme one on the head in the eyes, ears, nostrils, mouth, heart, navel, penis, knees and the feet. He shall fix the syllables of the mantra interspersed with om and end with namaḥ. 

229-233. This is called Srishținyasa. O brahmin, now listen to the Sthitinyasa. He shall with proper sequence fix in the heart, navel, penis, knees, feet, head, eyes, ears, nose and mouth. 

Then, he shall fix in the feet, knees, penis, navel, heart, mouth, nostrils, ears, eyes and head. This is called Samhāra nyasa. The nyasa ending with Sruşhti is that of celibate students, that ending with Sthiti is that of householders, that ending with Samhara is the nyasa of ascetics without attachment. 

For the celibate students four (Srushti, Sthiti, Samhära and Srushti again) are prescribed, five for the householders; the nyåsa for the ascetics is said to be of three kinds. This sequence of nyása is good for them. Some learned men recommend the nyåsa ending with Samhara in the case of detached householder. 

Vibhuti Panjara Nyasa ¹

1. This nyása is to be performed in the different locations of the limbs with the syllables or the mülamantra ten times. The first syllable of the mantra is fixed in the adhara and the last syllable ends in Shrom. This is the first fixation. The second begins with the head (verse 236) and ends in Kapala and so on. 

The text seems to be defective, for it does not mention about the fixation in the left hand and in its different locations. The text deviates from the current tradition and fails to follow the nyasa rite of the ten-syllabled mantra in the group of ten different limbs of the body. 

234. The nyāsa named Vibhūti Pañjara shall be performed for attaining the desired object. If the mantra is repeated ten times it is conducive to the nearness of Krişhņa. 

235-240. He shall perform nyåsa in the mūladhāra (in the anus), in the penis, in the navel, in the heart, in the throat, in the mouth, in the shoulders, in the thighs, in the neck, in the navel, in the belly, in the heart, in the breasts, in the two sides, in the buttocks, on the head, in the mouth, in the eyes, in the ears, in the nostrils, in the cheeks, similarly at the root of the arm of the right hand, at its joint in the middle (elbow) wrist, at the root of fingers and at the tips of fingers, thereafter on the head, in different directions of the head beginning with the east (west, south and north) and in all (the quarters), in the two hands, in the two hips, on the head, in the eyes, in the mouth, in the throat, in the heart, on the stomach, in the anus, in the penis, in the knees, in the feet, in the ears, in the checks, in the shoulders, on the chest, on the sides and in the penis. He shall fix with due sequence in the two thighs, in the knees, in the calves, and in the feet. This nyása is called Vibhūti Pañjara. It is the bestower of all siddhis. By dint of this excellent nyåsa one can directly attain proximity of Krişhņa. 

241. He shall then performs nyasa of Murti Panjara mentioned before. He shall, then, fix the excellent nyåsa of daśhānga and pañchānga (the ten-limbed and five-limbed) in their proper sequence. 

242. The excellent devotee of Vişhnu shall fix on the heart, on the head, on the tuft, in every limb, in the quarters, on the sides, in the hips, on the back and on the head. (This is ten-limbed one). 

243. He shall again perform the nyåsa of five limbs by means of the chakras as before with full care. The other sets of nyasas mentioned under the eighteen syllabled mantra shall also be performed. 

244-245a. The intelligent devotee shall make a pervasive nyasa with the kirița mantra. The excellent aspirant shall show the gestures of Veņu and Vilva mudras etc. He shall then arrest the quarters with the Sudarśhana. (‘Om Sudarshanaya Astraya Phat’). 

245b-246. The mudras: If the fingers other than the thumbs are kept straight it is called Hrumudra (the gesture of the heart). Similar is also the Shiromudra. If the first is kept with the thumb pointing downwards it is called Shikhamudrå (the gesture of the tuft). 

If two fingers of each of the hands are spread, it is called Varmamudra. 

247. Both the arms are held together as though an arrow is held in the fist. If the sound produced by the snapping of the thumb and the index finger is spread all round it is called Astramudra. The eyes are fixed to the forefinger and the middle finger. 

248-249. The thumb of the left hand is in contact with the hips. Its little finger is in contact with the thumb of the right hand. The little finger of the right hand is spread. The index finger, the middle finger and the ring finger are bent a little and moved. This is called Venumudra. It is a well-protected secret. It is the beloved mudrå of Hari. The mālā, Shrivatsa and Kaustubha are not mentioned separately because they are already described. 

250. The thumb of the left hand will be kept straight upward and is tied with the thumb of the other hand. With the fingers of the right and the left hand the tips are pressed tightly and then placing it on the lotus of heart he should utter (Kämabija) Klim. This is called Vilvamudra by the leading sages. It is to be kept as secret. It is a mudrå that causes happiness unto all. 

251. By the mere knowledge of mudras the sins com mitted by the body, mind and speech are destroyed. 

252. Meditation, Japa and the worship during the three units of time are to be performed as mentioned before in regard to this mantra. In all these the same sequence is maintained regarding the ten-syllabled as well as the eighteen-syllabled mantras. 

253-254. When the mantra is realised thus, the repeater of the mantra deserves to make practical application of the same. The intelligent devotee shall meditate on Krishna who has lifted up the mountain Govardhana with his fierce and browny arms. He shall then repeat the mantra. He can go out without an umbrella. 

255. He has nothing to fear from rain storm or thunder bolt. The devotee shall think of the lord who defeated Indra by making his clouds and storm futile and then perform homa. 

256-257. If ten thousand homas are performed with salt, undoubtedly there will be a drought. The devotee shall meditate upon the lord sporting about on the banks of Yamunā. He takes his bath therein and plunges there. He is being sprinkled with the sprays and waters from the river by his beloved damsels. After meditating thus, he shall perform homa with milk. Or he shall perform Tarpaņa rite with water. There is no doubt that a great shower will fall even untimely. Repeater of the mantra shall then, perform homa for seven days with mustard well-soaked in oil. Certainly, the Krutya (evil spirit) itself will become angry and destroy its own maker. 

258-260. If anyone is distressed with swelling fever etc. attending with burning sensations and fainting fits, this mantra shall be repeated after recalling the same. The mantra is to be repeated near the head of the patient. He shall have instantaneous relief. Or the devotee shall meditate on Achyuta who is seated on Garuda, who is accompanied by Pradyumna and Balarama and who is eulogised by the Jvara (fever) suppressed and attacked by his own jvara (spirit to counter the effect). After meditating on the lord, he shall repeat mantra near the head of the patient. The patient shall be free from fever. 

261. For the suppression of fever the devotee shall meditate on the lord and worship him. He shall perform ten thousand homas with pieces of amruta twigs each four angulas long. 

262. After meditating on Hari who dispelled the distress of Bhīşhma when he had been pierced by a number of arrows the devotee should repeat mantra and touch the patient with his hands. This is conducive to the suppression of fever. 

263. In order to make premature death recede, the devotee shall meditate on the lord handing over to the sage Sandipani, his son and then perform homa ten thousand times with the pieces of amruta twigs as mentioned before. 

264. For the purpose of increasing number of sons and grandsons, the devotee shall recall the deity accompanied by Pártha (Arjuna) and present his son to the brahmin whose son had been dead. After meditating on the lord, he shall repeat the mantra a hundred thousand times. 

265. The devotee shall perforin ten thousand homas with putrajiva fruits soaked in honey juice in the fire kindled by its twigs. He shall attain long-lived sons. 

266-268. The devotee shall worship at night, a jar filled with the boiling decoction of (the pieces of twigs) of a milk exuding tree and on the next day in the morning he shall repeat the mantra ten thousand times. For twelve days the woman should be bathed with that water. If this is performed, even a barren woman shall beget sons of longevity in life. The woman who is desirous of a son shall silently drink in the morning the water charged with the mantra in a leaf of the holy fig tree. The mantra should be repeated hundred and eight times. The procedure should be continued for a month. Even a barren woman will beget a son with all good marks. 

269.270. The devotee should meditate on Hari who burnt down with his splendour the city of king of Kāšhī who was his enemy after conquering the Krutyä urged by him. 

271-272. The devotee shall meditate on the lord stationed in the divine and auspicious hermitage dotted with Badari trees. The lord is further conceived as stroking the body of Ghantakarna with his lotus-like hands. After meditating thus, he shall perform homa a hundred thousand times with gingelly seeds soaked in trimadhura. Even though he may be defiled with great sins he becomes sanctified instantaneously. 

273-275. The devotee shall meditate on Hari causing split between Rukmin and Balarama who are both engaged in gambling. In order to bring about hatred between two friends he shall perform homa with cowdung balls to the extent of a thousand times a day. Within seven days he will be able to make them enemies hating one another. 

The devotee shall meditate on Achyuta who is seated on Garuda, who showers arrows with blazing points and who chases the running hosts of enemies. After meditating on the lord, the devotee shall repeat the mantra with his mind not turning on anything else. 

276-278. Within seven days, the enemies will be routed and destroyed. 

Meditating on the lord who has overthrown the calf (as asura) and who takes away the kapittha (the wood apple) fruit, the devotee shall repeat the mantra ten thousand times. He routs and exterminates the enemy instantaneously. 

The devotee shall meditate on himself as the lord, the slayer of Kamsa. He is conceived as dragging Kamsa dead down from the dias. After meditating thus, he shall repeat the mantra. He shall perform homa at night for ten thousand times with the twigs of the tree belonging to the birth constellation of the enemy. Thus, even a fierce enemy attains death. 

279-284. Or he shall perform homa with Aksha twigs soaked in mergosa oil ten thousand at night. Ere long, he will be killing his enemies. In order to suppress and pacify enemies the devotee shall perform homa at night. He shall perform homa with turmeric, eight-petalled lotuses (?), Vyosha (i.e., dried ginger, pepper and pippala) or the seed of cotton soaked in castor oil. The homa shall be performed in the cremation ground. If one does not prefer the rite causing death, he shall perform thousand homas with milk puddings. He shall become peaceful in his mind. By meditating on Krishna, the remover of Parijata tree and repeating the mantra a hundred thousand times, one shall have success everywhere. Never shall he be faced with failure. 

He should meditate on Krishna seated on a Chariot with the Mudra (posture) of hands giving lessons to Arjuna and teaching unto him the meaning of the Gita. The goodman should repeat the mantra in order to increase his piety. 

In order to acquire learning he shall perform homa with palasha flowers smeared with honey for a hundred thousand times. 

285-287. In order to protect his kingdom, city, village, or one’s own property or the physical body the devotee shall meditate on Krishna who has assumed the cosmic body, who has the lustre similar to the crores of rising suns, who is identical with agni (fire) and Soma, who has the refulgence of molten gold, whose lotus-like face and feet are illuminated by the sun and fire, whose ornaments are divine, who holds diverse kinds of weapons and who has attained his space in the cosmic firmament. After meditating thus, he shall with great con centration repeat the mantra a hundred thousand times for the purpose of protection. 

288-290. The man who worships Hari at the beginning of the day with red wild flowers shall perform japa a hundred and eight times in accordance with the injunctions mentioned for the rite of the mid-day. Within a thousand mandalas the repeater of the mantra shall captivate fluent brahmins. With the jati (jasmine) flowers he shall win over Kshatriyas, by remembering the lord who is in the guise of a cowherd, meditating on Krişhņa engaged in the sport and by performing homa with red oleander flowers, he shall captivate people of the Vaishya community and he shall captivate Shudras by performing the rite with blue lotuses. 

291-293. Remembering the lord engaged in singing and dancing, one should perform homa for seven days with white flowers along with ghee and rice grains; the devotee shall apply the ashes on the head and the forehead. 

He shall thus be able to captivate and control his beloved. She too shall certainly captivate her husband. 

If a woman charges the betel leaf, flower, clothes, collyrium or sandal paste with the mantra repeated for a thousand times and hands it over to any man he will ere long be under her control along with sons, kinsmen and pet animals. 

294. Meditating on Hari stationed in Vrundavana and accompanied by the cowherd lasses the devotee shall perform homa with apămärga twigs. He shall captivate and control the universe. 

295. The excellent devotee of Vishnu who takes initiation from his preceptor and performs the worship of Krishna in accordance with this procedure shall become the master of his eight siddhis. 

296-297. By his mere vision all those who enter into argument with him turn pale. The Goddess of speech resides in his tongue and enters his person when he is sitting in the assembly. 

After enjoying different sorts of worldly pleasures, he attains the region of Vishnu in the end.