81 - The review of the mantras of Krishna and others 

1. Henceforth, O leading sage, I shall recount different kinds of mantras of Krişhņa, on propitiating which people realise their desired objects. 

2. There are three mantras consisting of three syllables each: one with shakti (hrim) Śhri (shrim) mára (klim) in the beginning, the second shri, shakti and rama in the beginning. 

3. The sage is Narada, Gayatri is the metre and the deity is Krishna named govinda who is the bestower of all desires unto men. 

4. As before, the angas of all the three shall be conceived by means of the mantra (achakraya svaha). Thereafter, he shall make the nyasa (fixation) of the pervasive one with the kirita mantra. 

5. He shall perform the rite of digbandhana (arresting the quarters) by means of the mantra of Sudarshana. In the first one he shall perform the rites of meditation, worship etc. as mentioned in the case of ten-syllabled mantra. 

6. In the second one too he shall perform the rites of meditation, worship etc. as mentioned in the case of ten syllabled mantra. In the third one, the intelligent devotee shall meditate on Hari with intense concentration of the mind. 

7-8. The intelligent devotee shall meditate on Krişhņa inside the sun, who is pink (aruna) bearing the conch, discus, bow, arrows, noose, goad and who plays on the flute held with both hands. After meditating thus, he shall repeat mantras five hundred thousand times severally. To the extent of one tenth of it he shall perform homa with milk pudding along with ghee. 

9-10. When the mantra is achieved thus, the repeater of the mantra shall perform kamya rites as before, shrim, hrim klim Krişhņāya Govindāya Svaha-this is the twelve-syllabled mantra, Brahma is the sage. Gayatri is the mantra and Krishna is the deity. He shall conceive the six angas with the bijas, ramā (shrim) and four and four and four letters (of the mantra). 

11. The repetition, meditation, homa, worship etc. are the same as mentioned in the twenty-syllabled mantra. Of what avail is much talk? This mantra is the bestower of all desires. 

12-15. The first one consists of shrim, hrim and klim in the beginning and hrim and klim in the end. This is ten syllabled mantra. It is this alone that was mentioned in the beginning as having Shakti and Rama. 

The mantras are sixteen-syllabled and twelve-syllabled. The angas are to be conceived by means of chakras. The devotee shall meditate upon the Lord who embraces his two beloveds having the lotus and the lily in their hands. He is embracing his beloveds by means of his hands that bestow boons and fearlessness. He is embraced by those two also. He is refulgent. Thanks to Chakra and Shankha. After meditating thus, he shall repeat the mantra one million times. To the extent of one tenth of it he shall perform homa with ghee. Then the two leading mantras become fruitful. They are bestowers of all desires. They grant unto men all riches and good fortune. 

16-17. The mantra ending with Kama consists of eighteen syllables. It is the bestower of sons and riches. The sage is Narada, the metre is Gayatri, the deity is Krişhņa, the bija is Kama, Svaha is the shakti. He shall conceive the six angas by means of bīja having long vowels. 

18. May that son of the cowherdess of divine nature and brilliant garments and holding in his right hand the cooked milk pudding and fresh butter in the left, protect us. 

19. After meditating thus, he shall repeat the mantra three hundred and twenty thousand times. To the extent of one tenth of it he shall perform homa in the fire with milk and cooked rice along with sugar. 

20. He shall worship the lord in the Vaishnava pedestal mentioned before, as in the case of the eighteen-syllabled mantra. After performing the worship of Krishna stationed in the mystic diagram he shall perform tarpana in his lotus-like face. 

21. Those who seek sons shall perform tarpana with milk, ripe bananas, curds and butter. Within a year he begets a son. 

He gets all his desires fulfilled by tarpaņas. 

22-25. He who desires mastery over speech shall use the twenty-two-syllabled mantra. Vägbhavam (aim), Krishnaya, maya (hrim), Govindāya, Ramă (shrim), Gopījanavallabhaya svaha. Bhrugu (sa) is attached with the fourteenth letter of the vowel ending with Visarga and follows the mantra. 

The twenty-two syllabled mantra is the bestower of the mastery of speech. The sage is Narada, the metre is Gayatri and the deity is Gopala, the bestower of learning. Klim glorified is the bija, aim is Shakti. Its utility is the acquisition of learning. 

26-29. The devotee shall meditate on the Lord of the universe as follows: 

In the left upper hand, he holds the excellent book of learning. In the right upper hand, he holds the crystal rosary of the nature of Matruka. In the pair of lower hands, he holds the flute of the nature of Shabda Brahman and Gayatri. His garment is yellow. His complexion is dark and the refulgent tender peacook feathers adorn him. He is omniscient and served by leading sages. He is dressed elegantly as a young woman. After meditating on him thus he shall repeat one Mantra four hundred thousand times. To the extent of tenth of it he shall perform homa with Kimshuka flowers (Buteafrondosa). The repeater of the Mantras shall worship in accordance with the injunctions in regard to the twenty-syllabled mantra. He who resorts to the mantra thus, shall be a master of speech. Even unseen spiritual literatures (flow unto him) like the waves of Ganga. 

30-32. Tara (om), then two Krishnas, then utter Mahakrishna, then after Sarvajña (Omniscient) tvam (thou), prasida me (be pleased with me) agni (ra) mā, ramaņa (lover of Rama) Vidyeśha (lord of lores) Vidyām áshu prayaccha me (Grant me wisdom immediately). This is the thirty-three-syllabled mantra, the great bestower of learning. 

33. Its sage is Narada, anuşhtup is the metre, the deity is Krishna. The five angas are conceived by means of several Padas (quarters) and the entire. He shall then meditate on Hari. 

34-35. (Meditation is as follows): In the celestial garden the dias is studded with gems as refulgent as the solar stone. On the Yogic pedestal Mukunda is seated in the middle of the divine Kalpa tree identical with the Vedanta doctrines. He is surrounded by the four veda forms of Kalpa trees and the Koshas (Dictionaries) hung down from hundreds of branches. He is surrounded by Nyayas, Tarkas, Puranas and Smrutis, and others of such a nature. 

May the lover of Vallavis (cowherd lasses) grant us glory and good fortune. With the tips of his hands, he holds the conch, flute, flowery arrows, the sugarcane, bow and two full jars touching the ākşhas (?). His body is as elegant as that of Smara. He has divine ornaments and unguents. To the mother of the universe, he is explaining the meaning with clear and beautiful words by the flute originating from Shabdabrahman. He has pink lustre. 

36. After meditating thus, the knower of the mantras shall repeat it hundred thousand times. To the extent of one tenth of it he shall perform homa with milk-puddings. The mode of worship is the same as in the case of eighteen syllabled mantra. 

37-39. Tara (Om), namo bhagavate Nandaputraya anandavapushe (of bliss as physical body). To this the ten-syllabled Mantra is added. Thus, the mantra of twenty-eight syllables (is evolved). It is the bestower of all desires. “Unto Krishna Govinda, the son of Nanda, of dark complexion, having the child’s body”. To this the ten-syllabled mantra is added. Hence, the mantra having thirty-two syllables is evolved. 

40. The sage of the two mantras is Narada, the metres are Ushnik and anuşhtup. The deity is Nandaputra, Its utility for the acquisition of everything. 

41-42. The five angas are conceived by means of the five cakras. The worship is along with the angas, the guardians of the quarters and their weapons. 

The devote shall think about the lord as follows: He holds the jewelled cup in the right hand and the gold ladle in the left hand. He is embraced by the two goddesses. 

The mantra has to be repeated a hundred thousand times. To the extent of one tenth of it he shall perform the homa with milk-pudding. When these two mantras have been achieved well, the repeater of the mantra can do as he pleases with them. 

43-45. Pranava (Om) Kamala (Srim) Maya (Hrim) namo Bhagavate Nandaputraya Balavapușhe (Om obeisance unto the lord of the body of Child). This mantra is of nineteen syllables. Brahma is the sage. The metre is anuşhtup and the deity is Krishna himself with the body of a child. The mantra is resorted to by the learned men for the achievement of riches. 

46. Tara (Om), namah Bhagavate Rukminivallabhaya svāha. This is the mantra of sixteen syllables. 

47. Its sage is Narada, the metre is anuşhtup, the deity of the mantras the lover of Rukmini. The syllables of the mantra are grouped into one, two, four, six and two letters each and the five angas are conceived. Then, he shall meditate on the lord of devas. 

48. May the yellow-robed Hari of diverse kinds of ornaments protect us. His lustre is like that of Tipiccha (Yanthocymus epictorious). His beloved is seated on his lap. She has a golden refulgence. Her arms are long and tender like the lotus stalk. With his left arm he is embracing her. She too is willingly embracing him. In the other hand, he is holding a gold staff. His garment is pure and yellow in colour. May such Hari protect us? 

49-50. After meditating thus, the devotee shall repeat the mantra a hundred thousand times. To the extent of one tenth of it he shall perform homa with a red lotus soaked in trimadhu. He shall worship Hari in the pedestal mentioned before along with the angas, the sages, the chief of whom is Narada, the guardians of the worlds and their respective weapons. 

51-54. The mantra, thus being propitiated fulfils all desires of the repeater of the Mantra. 

After the word liládandadhara (one who holds the sportive staff) add gopijana to doh danda, then vā and dhārā (la) ambu (va) and lohita (p) is adorned with arghišha (u), the meghaśhyāma (black like the cloud), then bhagavan (0 Lord), salila (v) attached with (i) then after saying (shno) there should be svaha. Thus, the mantra will consist of twenty-nine syllables. Narada is its sage, the metre is anushtup. The deity of the mantra is Hari, the one holding the sportive staff. The five angas are conceived by means of the letter of the mantra grouped into fourteen, four, three and four letters each in due order. 

55. May that lord confer upon us glory. With the sportive staff held in his left hand he fascinates the young cowherd maidens and other beautiful ladies. His right hand is kept on the shoulders of his friends and playmates. He is the lord who had killed Kamsa and whose strides are very large. 

56. The repetition of the mantra is to be performed a hundred thousand times; to the extent of one tenth of it he shall perform homa with gingelly seeds and raw rice grains soaked in trimadhu. Then, he should worship angas along with the guardians of quarters with their weapons. 

57. He who continuously worships daily Hari holding the sportive staff is honoured and revered by the people. The goddess of fortune will steadily stay in his house, 

58. When g is attached with o (go), toya (v) Keshava (a) and the pair of dhára (lla) and bhaya and svaha; this is the seven-syllabled mantra the bestower of all siddhis. (The combination will be govallabhảya svaha’). 

59. Its sage is Narada, the metre is ushnik, the deity is Govallabha (lover of cows). As before, the five angas shall be conceived by means of cakras, 

60. Hari is to be meditated upon as standing amidst tawny cows and calling them. He holds in his right hand a flute and in the other a noose and a staff. He is blue in complexion like the cloud. He wears a yellow garment and has decorated himself with peacock feathers. 

61. The mantra should be recited seven hundred thousand times. To the extent of one tenth of it he should perform homa with cow’s milk. He should worship in the altar. This would be the first åvruti. 

62-64. After completing the worship of the group of eight kinds of cows viz. the golden, tawny, grey tawny, reddish brown, tawny like jaggery, deep brown, tawny in four places, yellowish tawny, excellently tawny in colour, he should worship the lords of the quarters along with their weapons. When the mantra becomes fruitful thus, he, the knower of the mantra, should perform the rites known as kamya. He who performs a thousand and eight homas with milk every day, will be liberated within a fortnight along with the herd of cows. The same method is followed in regard to the ten-syllabled mantra. 

65-66. “Om namah bhagavate ShriGovindāya”. This is a twelve-syllabled mantra. Its sage is Narada. Gayatri is the metre and ShriGovinda is the deity. The five angas are conceived by one, two, four and five letters of the mantra as well as by the whole. 

67-70. He shall meditate on the lord as follows: He is seated on a divine gem-set throne placed at the root of the Kalpa tree. He is dark-complexioned like the cloud. His silken garment is yellow in colour. He is very handsome. He holds in his hands the conch shell and a cane staff. He is surrounded by thousands of cows. He is bathed in the continuous stream like the flow of nectar exuding from the single pot by the mature hands of the lord of immortals. His eyes have the lustre of petals of the fresh and full-blown lotus. 

The devotee shall repeat the mantra one million two hundred thousand times. To the extent of one-tenth of it he shall perform homa with the milk. As before, he shall worship the lord stationed in the cow-pen or in the idols. The Murti (form) should be conceived in the altar of Vishnu as mentioned before by means of the mulamantra. Krishna should be invoked therein and worshipped, preceded by the worship of teachers. 

71. Rukmini and Satyabhama are to be worshipped at the sides, Indra in front and the divine cow behind. This being performed, one should worship the angas in the filaments. 

72-76. The eight queens Kālindī and others stationed in the eight petals, and the things tied in the corners of the petals by the lord, viz, the tinkling bells etc. are to be worshipped), in the same way; then the Shrivatsa and Kaustubha in front, the garland of sylvan flowers etc. also in front. Panchajanya, the iron club, the discus, Vasudeva, Devaki, Nandagopa, Yashoda, the cowherd and cowherd lasses along with their cows are to be worshipped in eight quarters. Indra and others who are stationed outside, beyond them thunderbolts etc. are also to be worshipped. The following are to be worshipped thereafter, viz Kumuda, Kumudakşha, Puņdarīka, Våmana, Shankukarņa, Sarvanetra, Sumukha, Supratishthita and Vişhvaksena, then one’s own atman. 

77. The man who worships Govinda once or thrice a day will be long-lived and free from agony. He shall be the lord of wealth and grain 

78. Smruti (g) accompanied by sadya (0), Chakri (k) along with right ear (u) then dhára (la) (i.e., Gokula), then näthāya which ends in hrut (namah). This great mantra consists of eight syllables. 

79. Its sage is Brahma, the metre is Gayatri, the deity is Krishna. The five angas are to be conceived with two letters for each and with the entire one. 

80. (Meditation): Bow, Ye, down to the cowherd boy, who is aged five, who is unsteady and moving about, who runs about in the courtyard, whose eyes are tremulous and who is bedecked in tinkling bells, bangles, necklaces, and anklets. 

81. After meditating thus, the repeater of the mantra should repeat it eight hundred thousand times. To the extent of one-tenth of it he should perform homa with Brahmavruksha (palasha and udumbara trees or milk pudding) 

82. In the aforesaid altar of Vishnu he should conceive the form by means of mulamantra. He should invoke Krishna therein and worship him with the steadiness of mind. 

83-84. In the filaments, in the four quarters and in the interstices he should worship the angas and in the quarters he should worship Vasudeva, Bala, Pradyumna and Aniruddha; he should worship Rukmini, Satyabhama, Lakshmana, Rukşhajā (Jambavati) in the interstices of the quarters. He should worship the lords of the quarters along with their weapons outside of it. Thus, the mantra becomes effective. 

85-87. Tara (Om) Sri bhuvana (shrim hrim) Kama (klim) Shrim Sri Krişhņāya, Shrim Govindaya Gopijanavallabhāya hrim shrim. This is the mantra of twenty-four syllables. Its sage etc. are as mentioned before. One should meditate on Siddha gopala. He shall remember Rama and Krişhņa seated in the Madhavi creeper protected by Garuda and engaged in the divine sports. Then, he should repeat the mantra. 

88 Its mode of worship is to be carried out in the manner as mentioned before by the excellent devotee of Vishnu. 

The single-syllabled mantra is Chari (ka) attached with the seventh vowel (p) ending in Visarga (:) i.e. (kruh). 

89-90. The word Krishna is two-syllabled one, but when it is preceded by Kama (klim) it becomes three-syllabled one. The same (i.e., Krishna) when used in the dative case becomes four-syllabled mantra. 

Krishnaya namah is a five-syllabled mantra, but not a five- syllabled one when it is preceded and followed by Kama (klim). Gopalaya Svaha is a six-syllabled mantra. 

91. Another six-syllabled one is Klim Krişhņāya Svaha. The seven-syllabled mantra Krishnaya Govindaya is the bestower of all yogic powers. 

92. Another seven-syllabled mantra is shrim hrim klim Krishņaya klim, Krishnaya Govindaya namah is a nine-syllabled mantra.1

1. These verses give the nine-syllabled mantra thus: Klim Krishnaya Govindaya klim. 

93-95. Another nine-syllabled mantra is Krishna and Govinda in the dative preceded and followed by Kama (klim). The ten-syllabled mantra is the bestower of all siddhis. Kama (klim) Sårngi (ga) is stationed on dhára (la) (i.e., gla) which is again joined with the fourteenth vowel and bindu (glaum), thus ‘Klim glaum shyåmalangaya namah’. This ten-syllabled mantra is the bestower of all siddhis. Another ten-syllabled mantra is Bälavapuşhe Krishņaya svaha. After uttering Svaha and Bälavapushe he should add klim Krişhņāya. 

Then he shall meditate on the deity charming unto the womenfolk of cowherds as follows: 

96. I bow down to Nandakiśhora (the child of Nanda) who is the very life of Radha, whose face resembles the moon, who imitates the glossy cloud and who plays on the banks of Kalindi that is served by the fragrant wind. The wind is fragrant because it comes into violent clash with the clusters of creepers laden with full-blown flowers amidst the main paths in the holy Vrundavana. 

97-99. Osage, the worship of these, should be known along the aforesaid lines. O son of Devaki, Govinda, Vasudeva, Jagatpate, O Lord of the Universe, give a son unto me. O Krishna I have sought refuge in you. This mantra consists of thirty-two syllables. Narada is its sage, Gayatri and Anuşhtup are its metres, the deity is Krişhņa the bestower of sons. The angas are to be conceived through the padas severally and then collectively. 

100. The son of Vasudeva should be meditated upon as follows: he is seated in the chariot with Vijaya. He is handing over the sons to the brahmin after bringing them back from the middle of the ocean. 

101. The mantra is to be repeated a hundred thousand times and homa to be performed with gingelly seeds soaked in honey juice. The worship is to be performed on the aforesaid altar along with the angas, the guardians of the world and their weapons. 

102-104. When the mantra is thus propitiated, the repeater of the mantra shall beget sons even of a barren woman. 

Om Hrim sānta (i.e., ha) with bindu (.), then sānta, that is, the letter sa with Visarga :)then so’ham. This mantra ends with svaha, and is an excellent mantra consisting of eight syllables.1 The excellent sage of this mantra of Panchabrahma is Brahma, the excellent Gayatri is its metre. Excellently luminous Supreme Brahma is its deity. 

1. The eight-syllabled mantra given in the verse runs as follows: Om, Hrim hamsah so’ham svaha. 

105-106. Pranava is mentioned as the bija, svaha is Sarangi as shakti, hrudaya is also svaha, so’ham (that I am) is considered to be the shirah (head). Hamsa is said to be shikha (tuft of hair), hrim is the kavacha, pranava is the netra and astram is Harihara. 

107. O brahmin, he is Brahma. He is Shiva. He is Hari. He alone is the ruler of gods. He is Omniformed. He has all names, he is imperishable, the self-ruler. 

108. After meditating thus, one should repeat the mantra eight hundred times, the homa should be performed to the extent of one-tenth of it. In the altar, the worship of pranava is to be per formed along with the ancillaries and the attending deities called åvaranas.2 

2. Some deities are considered to be the encircling deities stationed in accordance with their hierarchical distinctions. They are worshipped cither in the ascending or discending order, Some are placed near or some in distance from the principal deity and are considered to veil the glimpse of the main deity as long as they are not propitiated properly, for this reason they serve as a veil or avarana. 

109. When the mantra is thus propitiated, O Narada, the leading aspirant attains indeterminate knowledge originating from such statements like ‘thou art that’ etc. 

110-111. ‘Klim Hruşhikeśhaya namah.’ This is an eight-syllabled mantra, the sage of which is Brahma, the metre is Gayatri and Gāyatram, its deity is Hruşhikeśha. Its application is for the attainment of everything. Klim is the bija and va is Sarangi as its shakti. 

112. With the bija itself the six angas must be conceived. then one should do meditation. Whatever is mentioned as regards to Purushottama mantra is also to be pursued in regard to this. 

113. The Japa as prescribed is a hundred thousand times and ten thousand homas are to be performed with ghee. 

Then follows the rite of tarpana for the acquisition of all desires by means of palasha flowers. 

114. Shri is bīja, ‘Shridharāya trailokyamohanāya namah’ (obeisance unto Shridhara, the enchanter of the three worlds). 

115. Its sage is Brahma, the metre is Gayatri, the deity is Shridhara, the bija is Śhrī, apa (vam) is the shakti, the six angas are to be conceived by means of the bija alone. 

116. Meditation, worship etc are to be performed in the same manner as for Purushottama. The mantra is to be repeated a hundred thousand times and to the extent of one-tenth of it the homas are performed with ghee. 

117. (The devotee) should perform worship, homa etc. with white fragrant flowers. When this is performed, O leading brahmin, the devotee becomes Shridhara himself directly. 

118. Achyuta, Ananta, Govinda are in the dative and end in namah (Achyutaya namah etc). The sage of these mantras is Shaunaka, the metre is Virat. 

119-123. The Sages of the mantras) are Parashara, Vyasa and Narada, the metre is Virat. Hari, the Supreme Brahman is the deity. The bīja and Shakti are as mentioned before and are considered so by the devotee. He should proceed thus with meditation. The Lord holds a conch and a discus, he possesses four arms and wears a crown. He is endowed with all weapons and he is seated on Garuda. He is worshipped by Sanaka and other sages as well as by all gods. He is accompanied by Sri and Bhūmi. He is the lord resembling the rising sun, he has ear-rings that can be compared to the discus of the thousand-rayed sun that rises up in the morning. In order to protect all the worlds, he grants endless gifts of fearlessness; he is endowed with joy. 

124-126. After meditating thus, the devotee shall worship in the altar belonging to Vishnu with great concentration. The first avarana (the encircling veil) shall be with angas viz the discus, conch, iron club and sword, the second avaraṇa is said to be with the goad, noose, bow and the iron club, the third avarana is by means of Sanaka and others, Shākteya (i.e., Parashara) Vyasa. Narada and Shaunaka and the fourth avaraṇa is by means of the guardians of the worlds. The mantra is to be repeated a hundred thousand times. To the extent of one-tenth of it the homa is to be performed with ghee. 

127-128. When the mantra is propitiated thus, the one practised in mantra shall strive for the practical application. Meditating on the lord of gods at the root of Shrivruksha and recalling the patient in the mind and touching him, lie should repeat the mantra ten thousand times, thinking of him, as the sadhya mentally, O brahmin, he shall cure him within forty days. 

129. He who seeks a maiden shall perform homa with fried grains; for the acquisition of wealth, he shall perform homa with bilva; he who seeks garments shall perform homas with fragrant flowers, for recoupment of health he shall perform homa with gingelly seeds. 

130. He who stands in the navel-deep water and repeats the mantra a thousand and eight times shall certainly be free from fever. 

131. For marriage the devotee shall meditate on Krishna stationed in the centre of the moon’s disc and repeat the mantra for a month. O Narada, he will be able to get a girl desired by him. 

132. After uttering Vasudeva and nigadaccheda then Vasudevaya hum phat phat svaha’ is said to be a mantra, 

133. Its sage is Narada. Gayatri is the metre and Sri Krishna is the deity. Hum is the bija, svaha is the shakti. Everything else is as in the case of ten-syllabled mantra. 

134. Bala (va), pavana (ya) with dirgha (ā) and indu (.) jalam (va) joined with jhiņțīšha (e) atri (da), then vyāsāya namah. This mantra (vyäm Vedavyasaya namah) consisting of eight syllables may protect us. 

135. The sage is Brahma and Gayatri is the metre, the deity is the son of Satyavati, the first one is the bija, the angas are to be conceived by means of Vya, etc. with long vowels. 

136. He shall meditate on Vyāsa for the acquisition of Siddhi. He has a shining palm of the right hand. He has assumed the posture of explanation. He is seated on the Yoga-pitha (the altar of Yoga). On the left knee he has kept his other hand. He is the storehouse of good learning. He is surrounded by groups of brahmins devoted to learning. He is in a delighted mood. His luminous body is like that of a lotus. He is the son of Parashara and is highly meritorious in his conduct 

137. The mantra is to be repeated eight thousand times. He should perform homa with milk puddings. In the altar of Vyasa mentioned before, he should worship the angas in the beginning. 

138-140 (a). In the east and other quarters, he should worship Paila, Vaishampayana, Jaimini and Sumantu. In the corners he should worship Shrishuka, Romaharşhaņa Ugraśhravas and other sages along with Indra and others as well as their weapons. The repeater of the mantra who has propitiated the mantra attains poetic genius, splendid progeny, ability to comment upon, fame and a great store of riches. 

140 (b)-146. Madhava (i) preceded by Nrusimha (kşh) and followed by lohita (pa) preceded by the first syllable of Nigama (om) and followed by svaha. This five-syllabled mantra1 is an excellent remover of poison. Its sage is Ananta, the metre is Pankti, the king of birds is the deity. Om and Svaha are the glorified bija and Shakti of the mantra respectively.

1. The mantra is as follows:

Om kshipa svaha.

Jvala, jvala (blaze, blaze) mahamati (Great intelligent one) svaha is said to be the mantra for the hrudaya. After the word Garuda, chūdānana and svaha is the mantra for the head. The mantra for the tuft is Garutmatah shikhe svaha, break, break, pierce, pierce, terrify, terrify, suppress, suppress and svaha is the mantra for the (kavacha) coat of mail. You who assumes terrible forms, the remover of all poisons, terrify, terrify, burn, burn all, reduce to ashes and svaha. This is said to be the mantra for the eyes. 

147. ‘Unto one whose strength is unimpeded, unto one whose sway is unhampered hum phat svaha, is prescribed to be the mantra for astra. 

148-140. He should perform the fixation of the syllables in the feet, hips, mouth and head. 

(Then he should meditate):2 I worship the glorious king of birds who resembles molten gold, who has taken up leading serpents as his ornaments; who entirely subdues terrible poisons instantaneously when a person meditates on him. (He should further think of him) as holding by the tip of his beak a trembling serpent. He assumes with his two hands the postures of fearlessness and the offering of boons. His wings sing the song of the Säman by means of their fluttering wings which are free from all impurities. 

2. In Padárthådarsha, the commentary on Sharada Tilaka, PP. 87s, we find the verse occurring here. 

151-152. The devotee should repeat the mantra for five hundred thousand times. To the extent of one-tenth of it he should perform homa with gingelly seeds. He should worship at the altar made of måtrukås, garuda, the form of the Veda. 

‘Pakshirajaya Svaha’ is prescribed to be the mantra for the altar. Worshipping the angas in the middle of the pericarp, he should worship serpents in the diagram and outside of it, the guardians of the worlds whose hands shine by their weapons of thunderbolt, etc. The repeater of the mantra who has thus propitiated garuda dispels all sorts of poisons. After the fall of body, he attains the Supreme abode of Sri Vishnu.