85 - Yakshinimantra nirūpanam The mantras of Yakshini:

Sanatkumara said: 

1. Another incarnation of the deity of speech is Kalika. I shall recount her mantra which yields pleasures and salvation unto men. 

2-3. Srushti (ka) attached with kriya (ra) and shanti (i) and then endowed with bindu (-), then again repeated thrice, then aruņā (ham) is attached with dipikā (u), it is then repeated twice, then maya (hrim) is repeated twice, then dakshiņe kalpe, then seven bijas (stated before) thereafter. This excellent mantra ends with svaha. 

4. O lord of sages, its sage is Bhairava, the metre is ushnik, the deity is Kali, hrīm is the bija and the long varma hüm is Shakti. 

5-7. The anga is to be worshipped with the bīja of vidya, having six long (syllables). He shall then fix the syllables of the matruka in the heart, arms and feet, ten in each. The aspirant shall make a pervasive nyasa by means of the mula mantra. He shall remember Kalika who holds a severed head, sword, the gesture of fearlessness, and boon in her hands. A garland of skulls is tied round her head. Her hairs are dishevelled. She is stationed in a cremation ground. She is dark-complexioned and bedecked in all ornaments. 

8. After meditating thus, he should repeat the mantra a hundred thousand times. Thereafter, he shall perform homa ten thousand times with oleander flowers. The puja yantra (the mystic diagram) is being mentioned now. 

9-17.1 At the outset he shall draw a hexagon, then three triangles. Thereafter, externally he shall draw the eight-petalled lotus and the bhūpura. 

1. It gives the procedure for drawing the Tantra of kali which differs from the traditional one. It states that one should draw a hexagon, then outside of it draw eight petals of the lotus and further outside adorn it with the square mad four entrance. But the traditional one is that where it is stated that one should draw a triangle first and outside of it draw another triangle, and draw three other triangles outside each of them, then encircle all of them and adorn it with eight petals of the lotus and draw the entrances. The Tantrasara of Krishnananda Agamavagisha supports both the views.

He shall worship Shaktis of the altar as follows: Jaya, vijayā, ajitā, aparăjită, nitya, vilasini, dogdhri, aghorå and Mangala. They are to be worshipped with the mantra beginning with hrim and Kålikāyogapithătmane and ending with namah. Then he should meditate on Kali as follows: 

She is seated on a corpse in the form of Shiva. She is sur rounded on all sides by vixens. She is engrossed in sexual inter course with Mahakala. 

After duly meditating thus, he shall worship six angas in the six corners. They are Kāli, Kapālini, Kulla, Kurukulla, Virodhini and Viprachittà. In the nine corners of the three triangles, he shall worship: Ugrā, Ugraprabhi, Diptā, Nīlă, Ghana, Balakikā, Mātra, Muda and Mitā. He shall worship carefully the matrukās in the petals of the lotus. They are: Bråhmi, Narayani, Maheshvari, Chamuņdā, Kaumari, Aparajita, Varahi and Narasimhi. The following are to be worshipped in the Bhūpura (the square) viz. Bhairavi, Mahabhairavi, Simhabhairavī, Dhumrabhairavī, Bhimabhairavi, unmattabhairavī, Vashikaraņa bhairavi and Mohanabhairavi. After worshipping them and Indra and others as well as their weapons, Kali should be duly propitiated. Thus, she is achieved by the repeater of the mantra. 

18. Thereafter, he shall make the practical applications as stated by Mahabhairava which yields quick results either to oneself or to others. 

19. A devotee of Kala who seeks his own wellbeing shall avoid beating of women and their censure, crookedness and unpalatable words. 

20. He who repeats mantra ten thousand times seeing the sexual organ of a woman with beautiful eyes shall attain equality with the lord of speech ere long.. 

21. In the midnight the devotee shall sit naked with dishevelled hair in the cremation ground1 and repeat the mantra ten thousand times. He will have all siddhis. 

1. The cremation ground that is referred to here is Parabrahman in which during the great dissolution (Mahapralaya) all beings are dissolved. 

Therefore, one who is devoted to Parabrahman, and is free from Maya should meditate on pure consciousness and then offer different moods and sentiments like compassion, forgiveness etc. as flowers and other essential articles of offerings. Then charging them with the nectar that flows from the Sahasrara one offers them to the deity.

22-23. In the cremation ground the devotee shall sit naked on the chest of a corpse. Repeating the mantra, he shall offer a thousand flowers of the arka plant smearing thein with his own semen. With these flowers he shall devotedly worship the goddess. Ere long, he shall become the lord of the earth. 

24. He who meditates on the vaginal passage1 of a woman splashed with the menstrual blood and repeats the mantra ten thousand times, shall certainly fascinate and captivate the people by means of sweet poesy. 

1. The inner meaning of the verse is that the devotee should meditate on the Yonimandalas in the Muladhara. The triangle is said to be the abode of Kama, the Linga is Maheshvara, which is compared to a flower. See Karpūrādi hymns, pp. 21-25. 

The inner meaning is that the devotee should meditate on the deity at midnight or early dawn. The deity is not different from his own åtman and the body itself is the Yantra. The yantra is encompassed by a circle which is Avidyā, the eight-fold Prakruti consisting of earth and so forth is the eight petalled lotus, the five jnanendriyas, the five karmendriyas and five pranas are the five triangles and the bindu which is consciousness reflected in Maya composed of pure sattvaguna is the adorning bija.

25-26. The devotee shall meditate on Kali as follows: She is stationed on the chest of Shiva who is on the Yantra with fifteen corners. She is engaged in amorous battle with lord Mahakala and is smiling sweetly. The devotee himself shall per form sexual intercourse. Even as he does so he shall repeat the mantra a thousand times. 

27-28. At midnight, on Bhūtăshtami (the eighth day in the dark fortnight of Karttika month) the devotee shall offer unto the goddess the flesh of cats and rams along with bones, hair and hide or the oblation of a camel or a buffalo. All the creatures will become subservient to him. He shall enjoy happiness for a long time with sons, fame, fortune and learning. 

29. While during the day, the devotee should take sacrificial meals and during the night while engaged in sexual intercourse he should repeat the mantra a hundred thousand times. He shall thereby become a king. 

30. The repeater of the mantra shall perform homa with red lotuses. He shall conquer even Kuvera by his riches. If the homa is performed with leaves of bilva he shall gain a kingdom, if it is performed with red lotuses he shall attain the power of attracting and captivating people. 

31. Ere long, all siddhis will be within the grasp of that person who propitiates Kalika with the blood of buffalo and other animals. 

32. The knower of the mantra who repeats it a hundred thousand times after sitting on the corpse shall make the mantra effective instantaneously. The mantra will yield instantaneous result. 

33. Indeed, it would be as it were the man of noble birth has performed sacrifices like Ashvamedha etc. If he worships Kalika, gifts have been granted by him and austerities have been performed by him. 

34. The man who always worships Kāli has actually worshipped gods like Brahma, Vishnu, Shiva, Gauri, Lakshmi Ganapati and Ravi. 

35. Henceforth, another incarnation of Sarasvati is being recounted. Undoubtedly people become blessed and satisfied by serving her. 

36-37. Apyáyaní (0) is attached with Chandra (.) and then maya (hrim), then sa with Kamika, (ta), Krodha (ra), Santi (i) bedecked on head with the moon (.). Then sånta (the letter comes that after sa is ha) is attached with dipikå (u) and lastly astra (phat). Thus, the mantra is mentioned. 

The deity is Tara; the second and the fourth syllables are its Shakti. The angas are to be done with the six long vowels by means of the second bija. 

38-40. Şhodhå nyasa1 of Tara mantra is to be performed then, which is the giver of all siddhis. 

1. The nyasa of six sorts are (1) Rudra-nyasa, (2) Grahanyasa, (3) Lokapalanyasa, (4) Shivashaktinyasa, (5) Taradinyasa, (6) Pithanyasa. The number of Rudras coincide with the letters of Sanskrit alphabets. Place the three bijas of Tara krim, strim, hum, am Shrikantheshaya namah in the forehead.

He shall fix Shrikantha, the Rudras preceded by måtrukås (a to ksha) in the respective places of the locations of måtrukås as mentioned before and they also are to be preceded by maya (hrim) the third one (strim) and krodha (hum). The fourth (i.e., Shrikantha and others) are to be in the dative case and followed by namah (hrim strim hum am śhrīkanthāya namah is the combination). Thus, the first nyasa has been mentioned. 

41. He shall perform the first nyasa rite after thinking of the deity seated on the altar of the corpse. Her lustre is bluish. She has three eyes. The crescent moon forms the crest. She has a variety of ornaments. 

42-46.1 The second nyasa is that of the planets. The devotee shall perform it by remembering the deity. The mantra is preceded by the vowels and the three (bijas (hrim, strim, hum). Then fix the red sun in the heart (as hrim, strim, hum, am to äḥ raktavarņam süryam hrudi). Similarly, along with the letters of yavarga preceding, the white moon is to be fixed on the eyebrows. The letters of kavarga preceding, the Mangala of red lustre he should fix on the three eyes. He shall fix the dark-coloured Budha preceded by chavarga in the chest. He shall fix with the letters the yellow-coloured Bruhaspati along with tavarga in the cavity of the throat; he shall fix the white-coloured Bhārgaya along with the letters of tavarga, in the ankle. He shall fix the blue coloured Shanaiśhchara along with the letters of pavarga in the umbilical region. After meditating on Råhu as a smoke-coloured planet he shall fix it along with the letters of Shavarga, in the mouth. Thus, the Grahanyasa is mentioned along with the three bijas (The smoke-coloured Ketu adorned with la and ksha is to be fixed again in the navel).

1. These verses give the procedure of Grahanyasa which is to be per formed by uttering the three bijas of Tara and the letters of the vowels adding bindu with each and then say Raktavarna surya in the heart. All the grahas are to be fixed in different limbs of the body with different letters of the alphabets. 

The text here drops a line which we find in the Mantra Mahodadhi. It runs as follows: 

Lakshadhyam dhūmravarnabham Ketum nåbhau punarnyaset, p. 105 New Edition.

47. He shall then perform the third nyasa, that of the guardians of the worlds,1 carefully along with the three bijas (hrim etc.) for attaining siddhis. 

1. It gives the procedure of nyasa of Lokapalas who are Indra, Agni, Yama, Nirruta, Varuna, Vayu, Soma, Ishana, Brahma, Ananta. The vowels (short ones) are added with Indra and the long ones with Agni preceded by the three bijas of Tard and followed by namah. Kavarga goes with Yama, chavarga with Nirruti, tanarga with varuna, tavarga with vayu, pavarga with soma, yavarga with Ishana, Shavarga with Brahman and ha and ksha with Ananta.

48. He shall fix them on the head, forehead etc., in the eight quarters of them, above and below. He shall fix the guardians of the quarters along with the letters short or long (as hrim, strim, hum, am, im, um, rum, Irum, em, om, am lalatapurve Indraya namah etc.). 

49-55. The devotee shall perform the fourth nyasa viz. Shiva-Shakti nyasa.2 He shall fix six Shivas along with their Shaktis beginning with the three bijas. They shall be fixed in the centres (chakras) mūladhara and others along with the syllables of their respective chakras. He shall fix Brahma accompanied by Dakini along with the letters beginning with va and ending with sa in the Muladhara with four petals. 

2. Shivashaktinyasa is done with the bija of Tara preceding and followed by the letters of the alphabets with bindu and ending with namah. Brahma and Dakini are associated with the letters va, sa, sa, sa, the location being mūladhara, the letters ba, bha, ma, ya, ra, la are associated with Rakini and Vishnu and the location is Svadhishthana, the letters da dha, na, ta, tha, da, dha, na, pa, pha associated with Lakini and Rudra the location being Manipüra, letters ka, kha, ga, gha na, cha, cha, ja, jha, na, ta, tha associated with käkini and Ishvara, the location being Anahata, all the letters of the vowels are associated with Shakini and Sadashiva and the location is vishuddha. ham (lam) and ksha are associated with Hakini and Paramashiva and the location is Ajna.

He shall fix Vishnu accompanied by Rakiņi along with the letters beginning with ba and ending with la in the chakra called Svadhishthana stationed in the linga having six petals. 

He shall fix Rudra, accompanied by Läkini along with the letters beginning with da and ending with pha in a ten-petalled lotus that is stationed in the umbilical region called Manipura. 

He shall fix Ishvara accompanied by Käkini along with the letters ka and ending with tha in the chakra of twelve petals stationed in the heart called Anahata.

He shall fix Sadashiva and Shakini along with sixteen vowels in the sixteen-petalled lotus stationed in the throat called Vishuddha. 

He shall fix Parashiva accompanied by Håkini along with the letters ha and ksha in the Ajnachakra which is very charming and is stationed between the eyebrows. 

56-59. For the purpose of achieving all Siddhis the devotee shall perform the fifth nyasa called Tärädi.1 He shall fix eight vargas (i.e.one varga for each) along with the pair of vowels accompanied by the bija syllables. Tara along with shaktis are to be applied for the nyasa rite. 

1. Tarādi nyāsas are performed beginning from the cerebral orifice to Muladhara with pairs of two vowels preceded by the bija of Tard and the letters of Kavarga etc. ending with namah. For example, for Tard an and dm are taken, for ugra in, in, for Mahogra um, um and so on.

They are Tara, Ugra, Mahogra, Vajra, Kali, Sarasvati, Kameshvari and Camunda. They are to be fixed in the cerebral orifices, forehead, between the eyebrows, in the throat, in the heart in the novel, at the root of penis and in the Muladhara. 

60. Thereafter, he shall perform anganyasa. This is called Pithanyasa.2 It is the bestower of all Siddhis. In the Muladhara called Kamarupa the bija (hrim, strim, hum and the short vowels a,i,u,r,l,e,o along with bindu) is to be fixed. 

2. The Pithas are known to be fifty-one, our text takes only nine pithas. These nine are fixed along with the three bijas of Tard along with the letters of alphabets and ending with naman. The vowels have been divided into short and long ones in order to classify the alphabets into nine groups.

61. He shall fix in the jalandhara pitha located in the heart with the bija along with long vowels. The intelligent devo tee shall fix in the forehead the pitha Purnagiri with the bīja along with the letters of kavarga. 

62-63a. He shall fix in the Uddiyana in the junction of hair along with bija and the letters of chavarga.3 

3. The text drops a few lines here. They are as follows: 

Bhruvorváránasipitham tavargádyam samahitah | Tavargapūrvikam nyasyed Avantim nayanadvaya/Pavargapūrvakammayapuripitham mukhe nyaset/kanthe tu Mathurapitham yavargadyam Pravinyaset / Ayodhyapithakam nabhau shavargadikamuttaman / katyoh Kanchipuripitham dashamam tu pravinyaset. 

The sixfold nyasa of Tara has thus been mentioned. It is the bestower of the desired fruit. 

63b-65. He shall fix Ekajata in the heart (namah), fix Tāriņi in the head, svaha vajrodakä in the tuft of hair (vashat), ugratåră in the Kavacha (hum), Mahápratisara in the eye (vaushat), Pingograikajață in the palm (phat). These eight nyasas are to be performed with hrim along with six long vowels (hram, hrim etc.). But before doing this he should fix carefully this nyasa in the fingers beginning with the thumb of the fingers. 

66-67. Then, he shall make three claps by means of the index finger and the middle finger. Then recollecting the deity in mind, he should arrest quarters by means of snapping the fingers. Then, he shall do the pervasive nyasa by the vidyā strim encased in om seven times. Thereafter, he shall meditate upon ugratára that yields superior siddhis in the debate, 

68-70a. He shall meditate on the deity thus: In the ocean of dissolution, she is stationed in a lotus. She has blue lustre. She has divine ornaments. In her hands, she holds the conch, the sword, the skull and the blue lotus. Her body is embellished by an excellent serpent. She has three red eyes. The devotee shall repeat mantra four hundred thousand times. To the extent of one tenth of it he shall perform homa with red lotuses mixed with milk and ghee. He shall instal a conch and begin japa. 

70b-72. Seeing,, touching and enjoying a woman in the dead of night (after 11-30 p.m. onward) he shall perform the rite of japa (repetition of the mantra). 

In the cremation ground or in a vacant house, or in a temple, or in a lonely place, in a mountain, in a forest, the knower of the mantra shall climb on to a dead body that has been killed in the battle-field or on a child of six months, should make an effort for the propitiation of vidyå of Tāriņi), thus he would soon be able to make it fruitful.

1. The devotee with concentration should fix in the joint of the eyebrows Pitha called Varanasi with the letters of Tavarga. In the two eyes he should fix Avantipitha with the letters of Tavarga. In the mouth he should fix Mayapuri with the letters of Pavarga. In the throat he should fix Mathurapitha along with the letter of yavarga. In the navel he should fix Ayodhyapitha the excellent letters of Shavarga. In the hips he should fix Kanchipuri with the tenth class (ha and kşha). 

73-74. The Shaktis of altar are said to be nine. They are: Medha, Prajna, Prabha, Vidya, Dhi, Vrutti, Smruti, Buddhi and Vishveshvari. 

Bhrugu (sa) united with Manu (au) and bindu (.), then meghavarņā (blue like the cloud) nilaSarasvatiyogapithatmane namah. The mantra1 of the altar is thus mentioned. 

1. The Pitha mantra reads thus:

Saum nilasarasvatiyogapithatmane namah.

75. After offering the seat with this the form of the deity is to be conceived by means of the mula-mantra. Then he should worship the deity according to the procedure given below. 

76-77. Tara (om), maya (hrim), bhaga (e), Brahma (ka) then jate, surya (ma), then kha (ha) is joined with the long vowel (i.e., a) then add Mahāyakşhadhipataye, tandri (me) added to yopanitam, balin (offering) then the pair of gruhäņa, Shiva (hrim) svähä.2 This is the mantra3 for the offering of bali. One should offer bali every day at midnight on the crossroad. 

2. The mantra for offering runs thus: om hrim ekajate mahayakshadhi pataye mayopnitam balim gruhana gruhana hrim svaha. 

3. This gives the mantra for touching water: om vajrodake hum phat.

78-84. He shall perform the rite of offering of waters etc. by means of ten mantras. For taking up the water the seven-syllabled mantra runs thus: Dhruva (om) vajrodaka hum phat Tara (om) with maya (hrim) is for washing the feet. Tara (om) hrim, Bhrugu (sa) with Karna (u) then Vishuddha dharma (pure virtue), followed by sarva (all) påpani (demerits), śhämaya (pacify) all (ashesha), (va), joined with netra (i) kalpanapapaya svaha remove all vikalpas. This mantra is meant for achamana (sipping).4

4. It gives the mantra for sipping the water: om hrim suvishuddha dharma sarva papani shamayasheshavikalpanapanaya svaha.

Dhruva (om) Manidhåri followed by vajriņi mruti (sa) joined with (i), then khari nati (na) joined with (i), then to sarva and va is added vaka (sa), joined with indu (.) followed by Kariņi, dirghavarma (hum) astra (phat) and svaha. This mantra consists of twenty-three syllables and is used for tying the tuft of hair.1 

1. It gives the mantra for tying the sacred hair. Om manidhari Vajrini shikharini sarvavashamkarini hum phat svaha.

Om, the pair of raksha, hum phat. With this nine-syllabled mantra the repeater of the mantra shall perform the cleaning of the ground.2 

2. It gives the mantra for the purification of the ground.

Om raksha raksha hum phat svaha.

At the end of tara (om) utter the words sarvavighnan utsåraya (remove all obstacles). Then hum phat svaha. This thirteen-syllabled mantra is for the warding off of obstacles.3

3. It gives the mantra for allaying obstacles. Om sarvavighnanutsaraya hum phat svaha.

85. He shall think about the bija hrim resembling the Japa flower (China rose) in the navel. With the fire originating from it he shall burn the body along with his sin. 

86. The knower of the mantras shall think about the bija of Tara (strim) in his heart as having the lustre of gold. With the wind arising therefrom, he shall cast off the ashes of sin on the ground. 

87. On meditating in the forehead, the fourth bīja (hum) having the lustre of the moon or Kunda flower he shall make the body resemble the deity by means of the nectar following therefrom. 

88-89. By dint of this purification of the elements he attains resemblance with the goddess. 

He shall make the auspicious diagram (mandalam)4 by the following twelve-syllabled mantra: Tara (om) ananta (a) Bhrugu (sa) with karna (u), (bali) then ra attached with padma nabha (e), then (khe) followed by vajrarekhe, the bija named krodha (hum) and pavakavallabhā (svaha). 

4. It gives the mantra for drawing the mystic diagram.

Om asurakhe vajrarekhe hum phat svaha.

90-91. For the purpose of purifying flowers1 the mantra runs thus: Tara (om) followed by yathagată nidra (bha) attached with druk (i) followed by Şheka, then Bhrugu (sa) followed by visa (ma)joined with dirgha (á), then smruti (ga)and (n) joined with (i) (i.e., gni), then mahäkäla (ma) attached with bhaga (e), then krodha (hum) astra (phat). For the purpose of purifying the heart2 the five-syllabled mantra is: Tara(om), pasha (am), para (hrim) svaha.

1. They give the mantra for the purification of flowers: om yathagata bhishekasamägni me hum phat svaha. 

2. For the purification of chitta the mantra is:

Om am hrim svaha

92-94. Ten mantras have thus been mentioned. Now the procedure of installing arghya is being recounted. 

With the syllables maṁsa and toya adorned with bindu (lam and vam) one should cleanse the ground and then prepare a diagram on the ground with bhūgruha (square), a circle and a triangle with the mantra for the diagram. Then he should worship the ādhāraśhakti stationed in the middle of the circle of fire. Then after worshipping, vahnimandala one should place the mahåśhamkha therein. It should be washed with the mantra:3 vihāyas (ha) is attached with vämakarna (u) and bindu (.) (i.e., hum) and ending with (phat). Then read the mantra: Bhrugu (sa), dandi (tha) trimurti (i) attached with indu (.) (i.e., sthim). 

3. The mantra for worshipping Mahashankha runs thus; (i) hram hrim Kalikapalaya namaḥ. (ii) Stram strim strum tarini kapalaya namaḥ, (ii) Ham him hum lila kapalaya namah, (iv) Hrim strim hüm svargakapalaya sarvadharaya sarvaya sarvodbhavaya sarvashuddhimayāya sarvasurarudhirărunaya shubhraya surabhujanaya Devikapalaya namaḥ.

95-96. Thereafter, he shall worship the great conch while repeating the four mantras. Maya (hrim) is attached with three long vowels (i.e., hräm, hrim, hrům), Kāli followed by Srushti (ka) and long pa (i.e., pā) pratishtha (a) is joined with måmsa (la), pavana (ya) followed by hrudaya (namah). This eleven-syllabled mantra is the first for worshipping the Mahåshankha. 

97-98. Hamsa (sa), hari (ta), bhujangeshī (ra) added with three long vowels and indu (.) followed by tårini which again, ends with kapalaya namah. This is the twelve-syllabled mantra. 

Kha (ha) adorned with three long vowels and bindu (.), then mesha (na) attached with vämadrug (i) followed by la kapalaya hrudayam (namaḥ). This is the third one consisting of eleven syllables. 

99-101. Maya (hrim), strībija (strim), kha (ha) attached with arghindu (u and bindu (.), followed by svarga which again is followed by Khadima (i.e., the letter that precedes kha (ka) then sarvadhārāya, sarva and sarvodbhava in the dative (i.e., sarvåya sarvodbhavaya) sarvashuddhimayāya sarvasurarudhiraya) then rati (na) added with dīrgha (i.e., na) then vayu (ya), then followed by shubhra anila (ya) surābhājanāya, bhagi (da) and satya (e) (i.e., de) vikapalaya hrt (namah). It contains fifty-six syllables for the worship of Mahashamkha.

102. After worshipping the disc of the sun there he shall fill it with water considering it to be nectar. Sandal pastes and flowers as well as rice grains are also placed therein. 

103-104. After showing trikhanda mudra he should worship the disc of the moon. Vak (aim), sūkti (hrim), padma (shrim), gagana (ha) along with refa (ra) anugraha (au) and bindu (.) (i.e., hraum) followed by mulamantra, viyat (ha) joined with anusarga (aum) i.e. (haum). With this mantra the sadhaka should charge the water1 eight times carefully.

1. Mantra for charging the water aim hrim strim om hraum krim strim phat ksauh (hum). The last syllable has been dropped but Mantra Mahodadhi adds varahadipikendradyyo manurekadashaksharah.

105. By means of hrim he should pour wine into it and then show Shankha and yoni mudras in it. Then he should conceive in it a circle, an octagon and hexagon therein, he should meditate on the goddess. 

106-108. He should worship the deity as mentioned before, then he should perform tarpana2 rite of the great goddess by means of the index finger, middle finger and the little finger in the water kept in the mahāśhankha with mula mantra four times. He shall perform tarpana of Ananda Bhairava with the mantra beginning with om and ending with namah, the syllables that come between them are kha (ha), refa (ra), manu (au) and bindu (.) (i.e., hraum); then again ha with Bhrugu (sa), manu (au), bindu (.) (i.e., hsaum).

2. Mantra for Tarpanas: Om hraum hsouh namah. 

Thereafter, with that water of arghya, he shall sprinkle the materials of worship. 

109-110. After showing the gesture of yoni he shall bow down to Bhavatāriņi. The procedure of the offering of arghya has been recounted. It is the bestower of all siddhis. 

He should worship in the aforesaid altar made of the lotus, the hexagon and the pericarp and the square called the house of the earth with nice offerings. 

111-115a. All around the square Bhugruha in different directions he should worship Gaṇeśha and others. He should first worship Ganesha holding in his hand the noose, the goad, the skull and the trident and bedecked in various ornaments and situated in the east. 

In the south, he shall worship the charming Batuka who has serpents for ornaments, who holds the skull and the trident in his pair of hands and who is encircled by his own herd. 

In the west, he shall worship Kshetrapala who is naked, dark-complexioned and ruthless and who holds in his hands a sword, a trident, a skull and the drum damaru. 

In the north, he shall worship the yoginis wearing red garments and holding in their arms the skull, drum, noose and the linga. 

1156-117. Over the head, he shall worship Akshobhya, the auspicious sage of the mantra of the goddess. The mantra for the worshipping of Akshobhya is as follows: Akshobhya vajra pushpam praticcha svaha. The six angas are to be worshipped in six corners. He shall worship in the petals of the quarters the following deities: 

Vairochana, Amitabha, Padmanabha and Shankhapandura.

118. In order to achieve the desired objects he shall worship Låmakā, Māmaka, Pandura and Taraka in the spaces between the quarters, 

119-122. The following are the mantras mentioned for the worship of Virochana etc., om and the first letter of the names attached with a bindu (.) and the name in the vocative case followed by 'vajrapushpam praticcha svaha' (i.e., Om vaim Virochana vajrapushpam praticcha svaha). 

At the four doors of the bhūgruha he should worship Padmántaka, Yamantaka, Vighnántaka and Narantaka. Thereafter, he shall worship Indra and others as well as thunderbolt and other weapons. 

One who worships the goddess thus attains wonderful scholarship, wealth, sons, grandsons, splendid glory and control over the people. 

123-125. Tara (om), Maya (hrim) Shrimadekajate Nila Sarasvati mahogratare de, bala with netra i.e., va with i (i.e., devi) followed by the pair of gada (kha and kha) and sarva bhūtapishacha dirgha (long vowel) added to agni (ra i e. ra), meru (ksha) then sån grasa, then gra added to Bhrugu (sa) (i.e., grasa) followed by mama jadyam cha and the pair of chedaya twice, then ramā (Shrim), maya (hrim), astra (phat) and svaha. The mantra1 consists of fifty-two syllables. With this, one shall offer oblations unto the goddess at the end of rituals every day. 

1. The balimantra after the ritual: 

Om hrim Shrimadekajate Nilasarasvati mahogratare devi kha kha sarvabh utapishacha-sakshasan grasa grasa mama jadyam chedaya chedaya Shrim hrim phat svaha.

126-128. When the mantra becomes mature, the adept in mantras performs the application of it for the practical purpose. 

The devotee shall write the mantra on the tongue of the new-born boy within three days. He shall write the mantra with a gold needle soaked in honey and ghee. Or the adept will write it with a white durva grass. 

When the boy attains the age of eight he will become a wonderful poet, will also remain unvanquished by others and will be honoured by kings with gifts. 

129-132. During an eclipse he shall take a piece of wood floating in the lake water and make a wedge out of it. Soaking it in oil and honey he should write the mantra on the petal of lotus. He shall envelop it with matruka syllables. After putting this inside a kunda which is square having mekhala (girdle) in it, he shall place fire in it. He shall perform homas with red lotuses soaked in water and cow's milk. At the end of the homa he shall offer bali. 

133-134, Tara (om) followed by padme padme, then tandri (ma) viyaddirghe (ha), lohita (pa), atri (da), visa (ma) bhagårūdha placed over bhaga (e) (i.e., padme), then say padmavati adorned with jhiņķīsha (c) and anila (ya) (i.e., ye) svaha. This sixteen-syllabled mantra1 is used for the bali. Thereafter, at midnight, he shall offer oblations with the aforesaid mantra. 

1. Another balimantra follows:

Om padme padme mahapadme padmavatiye svaha.

135. When this is performed he shall have victory over the poets and become the king of poets. He will be the abode of the goddess of learning and wealth. He will be competent to please people. 

136. The adept in the mantra shall apply on his head the yellow pigment charged with the mantra repeating it for a hundred times, Whomsoever he espies becomes as it were, his servant immediately. 

137-138. On Tuesday, the devotee shall gather charcoal from the cremation-ground at night. Encasing it with that mantra he should bind it with red threads. Then he should charge it with the repetition of the mula mantra a hundred times and deposit the amulet in the house of the enemy. This exterminates the enemies along with their families within seven days. 

139-140. The devotee shall write the mantra by means of turmeric and salt, on human bones at midnight on Sunday and charge it with the repetition of the mantra a thousand times. 

If this is thrown into the house of the enemy, he will have demotion from the higher position and if thrown into the field, it brings about the destruction of plants and if thrown inside the stable it will be the remover of speed (of horses). 

141-144. On the birch bark one shall write the mantra by means of red lac juice. The mula mantra shall be written within the hexagon. The name of the Sadhya should be written in the filament along with the vowels. Externally, it shall have eight petals of the lotus containing eight vargas of syllables and  encircled by bhūgruha. It should be covered with yellow piece of cloth and tied with a silken cord round the neck of the child. It then removes fear from goblins. If it is tied round the left arm of a woman it bestows sons. If it is tied round the right arm of a man it bestows wealth on the indigent. If the man longs for perfect knowledge the amulet bestows perfect knowledge on him. It bestows victory on kings.