87 - Durga Mantra Nirupanam Description of the mantras of Durgā.

Sanatkumara said: 

1. O excellent ones three incarnations of Lakshmi have been recounted to you. I shall now mention the incarnations of Durga that are helpful to the world. 

2-6. Om Shrim hrim hrim aim, the word vajra followed by vairochanī, kshudhità (ya) sükshmā (e) mrută (?) khågni indusaṁyută (ha is attached with ra and bindu, that is hrim) or pratishthå (u) hum, then shivá (hrim) and phat. The mantra ends with svāhā. It has seventeen syllables. Its sage is Bhairava, the metre is samräţ, the deity is Chinnamastā, Ramā is the bija, Svāhā is Shakti. Am Khadgaya namah, Im Khadgaya is for the head, ūm vajrāya for the tuft, aim unto the noose for the coat of mail, aum ankushāya is for the eye, āh vasurakshaya is for the palm of hand. 

In the beginning the two máyás (hrim, hrim) and the astrabija (phat) are to be attached with the mantra beginning with om and ending with svaha. Thus, after the nyasa rite of the limbs one should meditate on the great mother. 

7-8. He shall meditate on the Goddess thus: She has her abode in the sphere of the sun. She has cut off her head, the forelocks of which are dishevelled. The mouth thereupon is wide open. It is drinking the pouring blood. She is seated above Rati and Manmatha who are engaged in sexual inter course. She is extremely glad on seeing her own friends Dakini and Varņini. 

9-11. After meditating thus, he shall repeat the mantra four hundred thousand times. To the extent of one tenth of it he shall perform homas with flowers or fruits of palasha or bilva. 

After performing the ritual beginning with Adharashakti to Paratattva, the nine shaktis are to be worshipped in quarters and in the middle. They are Jaya, Vijaya, Ajita, Aparajita, Nitya, Vilasini, Dogdhri, Aghora and Mangala. 

12-13. The mantra for the pitha begins with om followed by sarvabuddhiprade (the bestower of intellect to all), then sarva, Bhrugu (sa) with eye (i) then ddhiprade dakiniye, then tara (om) followed by vajra and sabhautika khadgisha (vai) and rechaniye. After the end of it utter bhaga (e) hyehi (come) then it ends with namah,¹ It consists of thirty-four syllables. 

1. The Pithamantra of the deity is as follows: Om sarvabuddhiprade sarvasiddhiprade dakiniye om sarva vajra Vairochaniye shyehi namah.

14. After offering the seat with this he shall worship the goddess in the centre of the triangle and inside the hexagon, the lotus around which there is the square called the bhupura. 

15. He should begin the ritual with the surrounding deities lying outside and go on worshipping in the ascending order. In the exterior of the bhūpura he should worship the thunderbolt etc. 

16. Then inside the bhūpura) he should worship the king of gods (Indra) and the lords of the quarters. There after he shall worship the doorkeepers at the four entrances of the Bhupura. 

17. (The four keepers are) Karála. Vikarala, Atikāla and Mahakala. Eight Shaktis are then worshipped in the lotus. 

18-21. (They are) Ekalinga, Yogini, Dakini, Bhairavi Mahabhairava, Kendrākshi, Asitängi and Samhāriņi. The six angamürtis are worshipped in six corners. 

The goddess Chinnamastā is stationed in the centre of the triangle. At both sides of her the two friends Dakini and Varninī shall be worshipped with the mantra tara (om) and aim. 

When the mantra attains maturity by means of rituals etc, the one competent in mantras shall quickly attain all desires, thanks to her favour, though they may be difficult of access. By performing homa with Śhrī flowers he attains good fortune and with its fruits everything desired is attained. 

22-24. Through målati flowers he attains fluency of speech, through campaka flowers happiness. If one performs hundred homas everyday with the flesh of a goat smeared with ghee, and continues it for a month, all kings will be subservient to him. He who performs a hundred thousand hundred thousand homas with oleander flowers, dispels all kinds of ailments and lives happily for a hundred years. If he performs homa so many times with red flowers he shall captivate even the ministers and kings. 

25. By performing homa with the fruits of udumbara and palasha trees he attains good fortune. With the flesh of a jackal also he attains the same. With milk pudding and cooked rice, he attains poetic talents. 

26. He attains good luck through the flowers of bandhuka and the desired things through Karnikara flowers. By the homa with gingelly seeds and raw rice grains he shall captivate all people. 

27. He can captivate people by performing homa with the menstrual flow of women; the desire is fulfilled by means of the flesh of a deer. The stunning is achieved through the flesh of a buffalo. The same is attained through lotuses mixed with ghee. 

28. For the death of an enemy one shall perform homa in the funeral pyre with the feathers of the cuckoo, or in the fire kindled with the twigs of dhattura or the homa is performed with the feathers of a crow. 

29. By meditating on the goddess and repeating the mantra, the repeater attains victory in the game of dice, in the forest, at the palace door, in the battle and during the emergency brought about by the enemies. 

30. For enjoyment and liberation one shall meditate on the white-complexioned deity for the rite of exorcising; one shall meditate on one of blue lustre for the rite of fascination, one should meditate on her to be red-complexioned for causing death, one should meditate on her to be smoke-coloured and for stunning, one should meditate on her to be gold-complexioned. 

31. For the achievement of siddhis one should offer her at night spirituous liquor, etc. The application is to be kept secret, yet it is being mentioned. It yields all siddhis. 

32-35. On the fourteenth day of the dark fortnight, during the pitch-dark midnight, the devotee shall take bath and wear red garments, garlands and unguents. He must bring a woman of youthful charms to represent the deity Chinnamasta and worship her. She must be beautiful and capable of having inter course with five men, be of smiling look and have her hair dishevelled. She should be made satisfied by offering her ornaments. She must be made naked and worshipped and then he must repeat the mantra ten thousand times. After giving her offering and spending the night she should be sent away fully contented with gifts of wealth. He shall then feed the brahmins with different kinds of food. 

36. In this manner, he shall attain good fortune, sons, grandsons, wealth, fame, good wife, longevity, happiness, virtue and desired things. 

37. He should observe ritualistic vow at that night if the repeater of the mantra is desirous of learning. In regard to other desires, he should remain in union with her while repeating the mantra. 

38. Getting up early in the morning and seated on the bed, the devotee should repeat the mantra a hundred times. Within six months the repeater of the mantra can conquer other poets in the art of poetry. 

39-40. This mantra has been barred by Shiva. Hence, the bar should be removed, the method of which is being recounted. The one versed in mantra should repeat him in the beginning and tara (om) at the end of the mantra. Then it will be the bestower of siddhis. The Chinnamastă is said to be a quick bestower of desired objects in the Kali age. 

41-43. Tripura Bhairavi. O excellent sage, I shall recount another incarnation of the goddess. 

Jnanamruta (ai), aruņa (ha), sveta (sa) accompanied by Krodhini (ra) and bindu (.) (that is hsraim); shanti (ka) is also associated with the same and nica (la) (that is hsklrim) and sarga (sa) with aum (that is hsraum). Vāgbhava (aim), kamaraja (klim) and Shakti (saum -with these three seeds Tripura Bhairavi is of five kūțas. Its sage is Dakshinamurti, Pankti is its metre. 

44-45. Goddess Tripuri Bhairavi is mentioned as the deity by the teachers. After fixing aim from the navel to the foot, the knower of the mantras should fix klim from the heart to the navel. He should then fix hrim from the head to the region of heart. 

46-47. He should fix the first and the second in each of the hands and the third in both the hands. Again, the three bijas are duly fixed in the muladhara and the heart. With the three bijas he should perform the nyasa rite called Navayoni. He should then perform the mūrtinyasa in the manner as mentioned in the worship of Bala. 

48-51. The devotee should perform the nyasa rite beginning with the respective seed syllables of each. He should fix Ishana and Manobhava on the head (i.e., hsram Ishänāya strim Manobhavaya namah). The knower of the self should fix Tatpurusha and Makaradhvaja in the mouth. In the heart he should fix Aghora and Kumara Kandarpa, he should fix Vamadeva and Manmatha in the anus, and he should fix Sadyojāta and Kamadeva in the pair of feet. Then, he should perform the placement of the syllables in the faces lying above, in the east, in the south, in the north and in the west. 

Bhrugu (sa) should be lying in Vyoma (ha) and agni (ra) and then the five short vowels beginning with sadya (0) (i.e., o, e, u, i, and a). The bija of them are to be placed between them (that is hsroh hasakala hrăm hrim hsraum namah, hsreh hasakala hrăm hrim hsraum shirase svaha etc.). 

52-54. The nyasa rite of the limbs is prescribed with the six long vowels preceded by the former bīja. Then he should fix the five arrows named Trailokya-mohana etc. beginning with 'dram Drävinyai namah' in the head, 'drim kshobhinyai namah' in the feet, 'klim vashikaranyai namah’ in the mouth, 'blūm äkarshinyai namah' in the anus, 'saḥ sammo hanyai namah' in the heart again. This is stated as the fixation of arrows. 

55-59. With the five bijas beginning with tara etc. he should fix the deities Subhagå etc on the forehead, between the eye brows, in the mouth, in the palate, in the throat, in the heart, in the navel and at the root of the penis. The person versed in the use of mantras should fix them according to the method. The deities to be fixed are: Subhaga, Bhaga, Bhagasarpiņi, then Bhagamålini, Ananga, Anangakusuma, Anangamekhala and Anangamadanā, All of them are intoxicated for which they are slow-moving. The chief deities are decorated with multicoloured dresses and ornaments. They hold in their hands the rosary, the book and the gesture of fearlessness, and granting of the boon. Aim, Klim, Blūm, Strim and sa with tara (i.e., saḥ) are the five (bijas). 

O sage, thereafter the excellent devotee should perform nyasa called Bhushana (ornament) in the said direction. 

60-61. Thus, the nyasa rite being performed in the body, he should meditate on Tripurabhairavi thus: She resembles the thousand-rayed sun. She is clad in pink silken garments. A garland of skulls is worn by her. Her breasts are smeared with blood. In her hands she holds the rosary, the vidya mudra, fearlessness and boon. She has three eyes in her face. 

62-65. After receiving initiation, one should repeat the mantra two million five hundred thousand times keeping his senses in control. He should perform homas with the flowers of brahmavruksha or oleander flowers soaked in trimadhu. The yantra consists of a lotus with eight petals, nine triangles and eight pericarps. 

He shall worship the pitha of Bhairavi along with the shaktis viz. Iccha, Jnana, Kriya, Kamini, Kamadáyini, Rati, Ratipriya, Nanda and the ninth Manonmani. The nine shaktis holding the gestures of granting boon and fearlessness are hereby mentioned. 

66-69. Aim, followed by lohita (pa) and råyai, then Shrikantha (a) lohita (pa) anala (ra) with long vowel (that is apara followed by yai, then hsauḥ, then sadashivamahapreta, followed by padmasana in the dative case, then namaḥ.¹ 

1. The asana mantra of Bhairavi is: Aim parayai aparayai hsauh sadashiva mahapretapadmasanayai namah.

With this mantra he should offer seat unto the Gurus in their order. In between the eastern and the central triangle, they are to be worshipped. 

Then he should conceive the form of the deity by means of five pranavas and worship the deity duly invoking her therein. He should worship with great concentration and in accordance with the procedure given by the Agamas. (The mantra is as follows): Tara (om), Vak (aim), Shakti (hrim), Kamala (Shrim), hskhphrem hsauh. 

70. In the corner to the left of the goddess he should worship Rati having the lustre of the moon, who holds the goad and the noose, who is gentle and who is perturbed due to the intoxicated grace and charm. 

71. He should worship priti as stationed in the right corner. She is refulgent as the molten gold and she holds in both of her hands a goad and the posture of salutation. 

72. In front of her (he should worship) Manobhava who is red-complexioned, bedecked in red flowers etc., who holds a sugarcane bow and the arrows of flowers and whose face is beaming with smile. 

73. Thereafter, the knower of the procedure should Worship the angas as before. In front and in the quarters he should worship the deities of the arrows with their respective mantras. 

74. In eight triangles, he should worship Subhagā and others, the eight Shaktis who hold in their hands flower arrows and salutation and who have the lustre of the elements. 

75. The mothers who are seated on the lap of the Bhairavas and who are perturbed and excited due to grace and charm, are to be worshipped in the eight petals in the proper manner with flowers etc. 

76-77. Thereafter, he should worship the guardians of the worlds in the quarters and their weapons outside of it. 

By dint of the merits of the previous births, one comes to know the great deity. He who worships her in the manner as mentioned before attains a lot of riches. The knower of the mantra after it has become mature, can do with it whatever he desires. 

78. He should perform a hundred thousand or fifty thousand homas with lotuses having no defect in them and soaked in sweet juice. Every day he should feed brahmins. 

79. He should propitiate youthful and beautiful women considering them to be deity. At the end of homa he should satisfy his teacher with money and food grains. 

80-81. When this has been performed he will have the universe under his control. He will be the abode of the goddess of riches. 

By performing homa with red lotuses soaked in trimadhu, or red flowers of oleander or with cooked rice along with milk and ghee one will be able to control the whole universe. The one versed in mantras attains fluency of speech by performing homa with palasha flowers. 

82. The intelligent one should perform homa with aromatic gum resin mixed with camphor and agellechum. He would thereby attain divine knowledge and by means of that become a poet. 

83. The homa by means of pieces of twigs of the amruta plant, soaked in milk conquers all sorts of premature death. For longevity, one should perform homa with durva grass for three days. It should be soaked in milk. 

84. By performing homa with the flowers clitoria termatea he can captivate and control kings and with Karnikara flowers he can control their womenfolk. 

85. By performing homa with jasmine flowers one can control princes, with Koranţa flowers one can control Vaishyas, and Shudras by means of Patala flowers. 

86-87. The one versed in the mantra should utter it from the beginning to the end and then from the end to the beginning placing the name of the person intended in between them and then should perform homa with mustard seeds mixed with honey. Thereby, he can captivate kings soon. By the same procedure he can captivate their wives and their sons as well. 

88. By performing homa with the flowers of Jati and bilva, mixed with the three sweet things one will be able to control men, women and kings respectively. 

89. The one versed in mantras should perform homa with the flowers of målati and bakula dipped in sandal paste. Within a year he attains poetic talents. 

90. If one performs homa with the bilva fruit mixed with three sweets one can fascinate the whole world and attain desired glory and fortune. 

91-92. If one performs homa with cooked rice and ghee he will have flourishing food and food grains. The devotee with self-control should perform homa with camphor along with musk and saffron. He will attain beauty that surpasses that of kandarpa. The repeater of the mantra should perform homa with fried grains soaked in curds, milk and honey. He can thereby conquer all ailments and live for hundred years. 

93-94. Two quarters of sandal, one quarter of saffron and one quarter of Gorochana (pigment taken from the cow) - these three articles should be ground into paste with dew. He should then apply a mark on the forehead with it. The person whom he touches or sees or the person who touches and sees him, shall become subservient to him ere long. 

95-99. Take equal portions of camphor and kapichora (dolioos pruriens). So also, the quarter of Chaturbhuja and jațămāmsi and rochana and saffron. Take a fourth part of agallochum. Mix all these and get everything ground into paste with dew by a virgin. If the devotee applies this as a mark on the forehead he can control men, kings, proud and arrogant women, mad elephants in utter intoxicated excitement, lions, tigers, great serpents, goblins, vampires and demons by merely looking at them. 

100-104. Thus, the vidyā of Bhairavi has been recounted. Listen to another incarnation. 

Worship of Matangi

Aim, hrim, shrim om namah followed by Bhagavati Matangeshvarī, they say sarvajanamanohari sarvasukharăji, sarvasukharañjini, sarvarajavashaṁkari sarvastrivasha followed by srushti (ka) and krodhini (ra) is joined with vidyā (i) (that is ri) then followed again by sarvadushtamrugavaśhamkari, then sarvasattvavashamkari, then sarvalokam amukam (the person intended) anaya sväha. This mantra¹ consists of eighty-eight letters. Its sage etc. is the same as in the case of Bhairavi. 

1. These verses give the mantra of Matangi: aim hrim shrim om namah bhagavati Shri Mätangeshvari Sarvajanamanohari sarvasukharaji sarvasukharanjani sarvarnjavashamkari sarvastripurusharvashamkari sarvadushtamrugavashamkari sarva sattvashamkari sarvalokam me vashamánaya svaha. 

105-108. The person versed in the mantra should perform nyasas on the body as mentioned below in due order viz on the head, on the forehead, between the eyebrows, in the palate, in the throat, in the neck, in the chest, in the heart, in the pair of arms, in the belly, in the navel, above the genital, in the private part, in the right foot, in the left foot, below the genital and in the anus. He shall fix in these eighteen places in their sequence. The syllables are grouped into three, one, two, four, six, eight, six, seven, eight, ten, ten, eight, four, three, one, two, three, two. This arrangement of words is thus stated. 

109. The clever devotee shall six the letters of the mantra in proper sequence in mūladhara, in the heart and in the space between the eyebrows beginning with aim, hrim, shrim followed by Rati and ending with Matangi. 

110-111. The person versed in mantras should fix Hrullekha, Gagana, Rakta, Karälikā and Mahocchushmă on the head, in the mouth, in the heart, in the private parts and in the feet placing the first letters of their respective names as bijas in the beginning and ending with Matangi. 

112-113. With twenty-four letters the nyasa is prescribed for hrut (namah). Svaha in the head with thirteen, in the tuft of lair uttering vashat with eighteen, and with the same number of letters hum is uttered for the coat of mail, with thirteen vashat for the eye, and two letters (of the mantra) are prescribed for astra (phat) on the palm. Then he should perform the bananyåsa in the manner as prescribed for Bhairavi. 

114-116. He should fix Manmatha etc. ending with Matangi in the mouth and two shoulders at the sides of hips, in the navel region and against the sides of hips and shoulders with three bijas preceding them. Then the person using the mantra should fix Manmatha, Makaradhvaja, Madana, Pushpadhanvā, the fifth one Kusumāyudha and the sixth named Kandarpa, then Manobhava, Ratipriya. Thereafter, the knower of the mantra should fix the following deities in the limbs with the mantra ending with Matangi. 

117-118. They are: Ananga Kusuma, Anangamekhala, Anangamadanā, Anangamadanatură, Anangamadanavega, Anangasambhavā, Anangabhuvanapālā, Anangarekhikā. They are to be worshipped ending with Matangi. They are to be fixed on the limbs of Muladhara, Svadhishthana (at the root of the genital), Manipūraka (in the navel), in the heart, in the throat, in the mouth, between the eyebrows and on the head by the person versed in the use of mantra. 

119-127. The former two are lakshmi and Sarasvati, then follow Rati, Priti, Kruttikā, Shanti, Pushti, and Pushti crowned with the word Matangi. The person versed in the mantra should fix the mulamantra separately on the head. 

He should fix the mantra in mūladhara, above the genital, in the navel, in the heart, in the throat, between the eyebrows, in the bindu, in the region of Kala (ardhachandra), in nirodhika, in nåda, in nådänta, in unmani, in Vishnuvaktra, and in the disk of Dhruva. 

Thereafter, he shall fix ending with Matangi the following, Vama, Jyestha as well as Raudri, Prashanta, Sraddha, Maheshvari, Kriyashakti, Sulakşhmi, Sruşhți, Mohini, Pramathā, Shvāsini, Viddyullata, Chicchakti, Sundarananda, Nandabuddhi in their sequence. The excellent teacher should duly fix Mátangi preceded by three bijas and Mahã and similarly Mätangi preceded by Mahālakshmi, and the same preceded by Siddha Lakshmi and the mūla mantra in the sphere of adhāra. Then he should perform the pervasive nyāsa with that (that is the mūla mantra). 

128-131. He who thus performed the nyasa rite in the limbs should meditate on the deity of the mantra. She is dark complexioned, who listens to the words of the parrot, whose one-foot rests on the lotus, who bears the crescent moon, who plays on the lute, who is perturbed due to wine, who is clad in red silken garments, whose hair appears splendid thanks to the Kalhara garland, for her hair crown. Her forehead shines on account of the mark on the forehead. 

He should repeat the mantra ten thousand times. To the extent of one tenth of it he should perform homa with Madhuka flowers mixed with three sweet things for the maturity of the mantra. He should draw a diagram of the mystic lotus with eight petals and a triangle for its pericarp. 

132. Then 'outside of it there should be eight-petalled lotus, a circle surrounded by sixteen petals, then further outside these should be square and rendered graceful and pleasing to the eyes. 

133. In this altar he should worship in sequence the nine Shaktis beginning with Vibhuti as mentioned before and Matangi in the end. 

134. The mantra runs thus: in the end (say) Shakti Kamaläsanäya namah preceded by vak aim hrim $rim. This is the mantra for the worship of the pitha. 

135. Conceiving the form of the deity by means of mulamantra the one versed in the use of mantra should invoke the deity therein and worship her in the manner mentioned below. 

136. The intelligent devotee should worship Rati and others as before in the three corners. The five beginning with Hrullekhả are worshipped in the centre and at four quarters by the person versed in the mantra. 

137. They hold noose, goad, fearlessness and boons and are of the complexion of elements. Then the one who is versed in the procedure should worship the sages as before. 

138-139. He should worship the four arrows in the quarters and the fifth in the front. Thereafter, Ananga Kusuma and others are to be in the middle of the petals. They hold the noose, the goad, fearlessness and the desired boon. They have pink-complexioned body. At the tips of the leaves are to be worshipped Lakshmi and others with lutes in their hands. 

140. Outside, in the eight petals Manmatha and others are to be worshipped. They are haughty. At the hind they are equipped with quivers, flowery arrows and the bow made of sugar canes. 

141. The mothers Brahmi etc. having the characteristics mentioned before, are worshipped in the leaves. Then further on the tips, the scholarly devotee, should worship the Bhairvas named Asitanga and others. 

142. Again, in the sixteen petals are to be worshipped the sixteen Shaktis named Vama and others, who are dark-complexioned and who are engaged in singing in the accompaniment of lutes. 

143. In the four squares on their four quarters, he should worship the four deities placing Matangi in the beginning. They are haughty and mad and in their hands shine lutes. 

144. He should worship Vighnesha in the south-east corner, Durga in south-west corner, the Batukas in the north-west and Kshetrapa afterwards in the north-east. 

145. The guardians of the worlds are to be worshipped outside along with their thunderbolt and other weapons. When this mantra is mature the one versed in the mantra can achieve desired objects. 

146-147. By performing homas with mallikå, jati and punnåga flowers one becomes the abode of good fortune. If the fruits or leaves of bilva tree are offered in homa the prince shall regain kingdom once lost. One attains glory through lotuses, through lilies one can fascinate the whole universe and through acids mixed with honey one attains pretty women. 

148. The homa performed with the twigs of vanjula causes rain ere long. By performing homa with pieces of amruta plant smeared with milk one dispels fever. 

149. One attains longevity by means of durva grass, through rice grains one becomes rich, through kadamba flowers one attains the power to fascinate. They are to be soaked in three sweet things. 

150. The homa performed with the flowers of nandyavarta is the bestower of fluency of speech. For the purpose of flourishing glory desired by the person, one should perform homa with the flowers of margosa. 

151-152. By performing homa with palasha flowers a man becomes refulgent and brilliant. Sandal paste, agallochaum, musk, camphor, saffron and the pigment from the cow when offered in homa or applied as the mark in the forehead are conducive to the ability of fascinating others and gaining friendship and affection. Through homa with the root of nirgundi a man becomes liberated from fetters. 

153. The homa with salt accompanied by the oil of margosa is destructive of enemies. Through salt mixed with powdered turmeric one shall be able to stun the entire universe. 

154. O excellent brahmin, this siddhavidyā of Matangi has been mentioned to you, Listen, I shall recount to you another incarnation. 

155. Worship of Dhūmāvati: 

Priti (dh) is adorned with dipikå (ū) and Chandra (.); i repeated twice dhüm dhüm, then, again the syllables dhūmă is added with vati and svaha, the mantra¹ will be of Dhūmāvati containing eight letters. 

156. Its sage is Pippalada, Nivrut is the metre and the deity is Dhūmāvati. The angas should be conceived with the bija adding with it six long vowels. 

157-160. Thereafter, he should meditate on Dhumavati. She is the cause of misery to the enemy. She is pale, restless, evil-minded, tall and shabbily dressed. Her tresses are loose. She is subtle and a widow. She has only a few teeth. She is seated in a chariot the flag of which is marked with the emblem of a heron. Her breast hang loose and suspended. She has a winnowing basket in her hands. Her eyes are stern. In her other hand, she offers boon. Her hair are grown enormously. Her eyes are crooked partly and partly straight. She is ever distressed with hunger and thirst. She is terrifying and is very fond of quarrels. 

161. After meditating on the goddess thus he should utter namah, svaha and phat and fix the bija on the sadhya (the person intended) and placing a Shiva over it the devotee should perform japa. Then placing the name of the enemy between the mantra and Shiva one should repeat mantra. 

162-163. The scholarly devotee should wear a turban and a coat; when it is dark fortnight day and night he should observe fast. He should sit in an empty temple in a forest or a cremation ground. For the purpose of achieving and realising the effectiveness of the mantra he should observe restraint in speech and continuously meditate on the goddess. If the japa goes beyond a thousand, the enemy is attacked by fever.

164-166. Through five products of the cow or through milk the fever is subdued. He should write the first syllable of the mantra and then the name of the enemy. He shall then write the second syllable of the mantra and then the name of the enemy. He shall then write the whole mantra. If the mantra is then repeated eight thousand times the enemy will die. The devotee shall take a heron and burn it in the funeral pyre. The person knowing the mantra shall then take its bhasma (ashes) and charge it with the mantra hundred and eight times along with the name of the enemy. This exorcises the enemy. 

1. The mantra of Dhumavati is: dhum dhum Dhumavatyai svaha.

167-169. With the bhasma of the cremation ground he should make a Shiva and repeat the name of the enemy along with the mantra over it during the fortnight. In this ritual he should offer the incense of milk of she-buffalo. This causes mishap to the enemy. 

170. Thus the four incarnations of Durgå, the mother of the universe has been mentioned, in brief. What else do you wish to ask?