91 - Mahesha-Mantra-Kathanam (The narrative of the Mantra of Mahesha) 

Sanatkumara said: 

1. Henceforth, I shall mention the Mantra of Mahesha that achieves every object. By propitiating it, man obtains worldly pleasures as well as liberation. 

2. Hrudaya (namah), the letter following va (sha) Sūkşhma (i) (si), lånta (va) attached with ananta (a) followed by marut (ya). The mantra contains five syllables.¹ With tara (om) in the beginning it is of six syllables. 

1. The five-syllabled, mantra of Shiva is namah Shivaya. When om is prefixed to it, the mantra contains six syllables. 

3. Its sage is Vámadeva, metre Pankti and it deity is Isha. The preceptor shall perform nyåsa in six limbs with the six syllables of the mantra. 

4-6. He shall fix the letters of the mantra and the murtis (the forms of the deity) in due order in the index finger, in the middle finger, in the last finger, in the ring finger and in the thumb. 

They are Tatpurusha, Aghora, Sadyojāta, Vámadeva, Iśhana. He shall fix them in the mouth, in the foot, in the private parts and on one’s own head. He shall fix the angas of the mantra adding jäti (namah) in their sequence. 

7-11. Thereafter, for protection, he shall perform Goloka nyasa. He shall fix in the heart, mouth, shoulders, thighs, throat, navel, sides, back, heart, head, mouth, eyes, nostrils, joints of the hands and feet together with the tips. 

1. It gives the procedure of Golokanyasa. According to Raghavabhatta the commentator of Sharada Tilaka it should be done ten times. 

Thereafter, he shall fix on the head, mouth, heart, belly, thighs, feet, heart, lotus-like face, axe, gesture of deer, gesture of fearlessness, and the boons. He shall fix in sequence in the mouth, shoulders, heart, feet, thighs and belly. Thus the excellent worshipper shall fix the six syllables of the mūla mantra. Then again, he shall fix them on the head, forehead, belly, shoulders and the heart. Afterwards, the intelligent devotee shall perform the pervasive nyåsa with the mantra. 

12. Obeisance to Shambhu, the deity whose form is immovable, who is a column of light and of the nature of nectar, and who manifests himself in four forms and whose body has received the splendour of their limbs. 

13-16. The devotee who has fixed thus in his body shall meditate on the lord of Parvati. One shall meditate continuously on Mahesha who resembles the silver mountain, who is having the moon as his beautiful ornament, whose body is brilliant on account of jewelled embellishment, who holds in his hands the axe, the boon, fearlessness and the deer, whose face is inauspicious, who is seated in the lotus posture, who is eulogised by the group of gods, who is clad in the hide of a tiger, who is of the form of the universe, who is three-eyed, five faced auspicious deity Shiva, the remover of all fears. A person who is initiated in the Shaiva tradition shall repeat this mantra two million five hundred thousand times. 

17. He shall perform twenty-four thousand homas with good milk pudding. Then the mantra becomes mature and the bestower of achievement to the aspirant. 

18-22. He shall worship the lord in the altar abiding by the nine Shaktis: Vámā, Jyeșhthà, Raudri, Kali, Kalavikaraņi, Balavikarani, Balapramathani, Sarvabhūtadamani and Manomani. They are the Shaktis belonging to Shiva’s altar. 

Namo bhagavate (obeisance unto the lord), unto one who is associated with the primordial Shaktis, then anantaya (unto the infinite one), then unto the nature of Yogapitha.¹ The mantra begins with om and ends with namah. 

1. The pitha mantra of Shiva runs thus: om namo bhagavate sakalagunatma shaktiyuktaya anantaya yogapithatmane namah 

With this mantra one shall offer the scat to the lord of Girijā. After conceiving the form of the deity by means of the můlamantra one shall invoke Shiva therein and worship him. 

23. In the pericarp he shall worship the image. Ishana abides in the north-east, who resembles the colour of pure crystal. In the quarters he should worship Tatpurusha² and others. 

2. Tatpuruşha and others are to be worshipped with the mantra of Shiva with or prefixed, adding the name of the deity. 

24. They are of yellow, black, white and red in complexion. They bear weapons of their chief. They have four faces each and should be worshipped in due order properly 

25. in the corners he should worship Kalás beginning with nivrutti etc. which are of brilliant forms. The angas are abiding in the filaments and he should worship the lord of obstacles abiding in the petals. 

26-28. The eight attending deities are Ananta, Sūkshma, Shivottama, Ekanetra, Ekarudra, Trimurti, Shrikantha, Shikhandin, Their complexions are red, yellow, white, reddish, black, red, of collyrium and dark colour. On their coronets are the new moons. They are stationed in the lotus and bedecked in ornaments. They have three eyes. In their hands they hold tridents, thunderbolt, missiles, the bow and the arrows. 

29-30. Beginning from the north he should worship Rudra, Chandeśhvara, Nandin, Mahakāla, Ganesha, Vruşhabha, Bhrungariţi and Skanda. They are seated in lotus seats. They have the complexion as follows: golden, crystalline, pink, dark-coloured, white as pearl, moon-coloured, white and tawny-coloured. 

31. Thereafter, Indra and others equipped with thunder bolt and other weapons should be worshipped. He should worship the lord repeating the mantra a thousand times. 

32. He will be liberated from sins and attain the desired prosperity and glory. If he repeats the mantra two thousand times he will be free from all calamities. 

33. He who repeats mantra three thousand times attains longevity. If he increases the number of japa by a thousand he will attain the object of his desire. 

34. One shall perform homa with white gingelly seeds alongwith ghee for a hundred thousand times. He will destroy all distresses arising from evil portents. 

35. By repeating mantra ten million times he directly becomes Shiva. The six-syllabled mantra enclosed with hrim becomes the eight-syllabled one.¹ 

1. A mantra of Shiva with hrim prefixed and suffixed. Shiva is meditated upon us associated with Umá. 

36. Its sage and metre are as mentioned before. Its deity is the lord of Uma. The ancillaries² have already been mentioned. One should meditate on Shiva along with his consort Umā. 

2. The angas are hram om namah, hrim namah shirah, hrum namah shikha, hraim shim varma, hraum vam netram, hrah yam astram. 

37-38. Within his heart the devotee should meditate on the three-eyed lord as follows: He resembles the Bandhūka flower. He bears the crescent moon on his forehead with a smiling face. He holds in his hands the trident, skull, boon and fearlessness. He is embellished in beautiful ornaments. His body is embraced by the daughter of the mountain and she is seated on his left thigh. She embraces him with her arm. Thus the devotee should think of him. 

39. He should repeat the mantra one million four hundred thousand times. He should perform homa in accordance with the right procedure with the excellent twigs of cassia fistula mixed with sweet solution fourteen thousand times. 

40. He should worship the lord of Umā with sweet smelling flowers in the altar mentioned before. He should worship the attending deities as representing limbs outside beginning with Hrullekha. 

41. They are to be worshipped in accordance with the injunction in the middle, in the east, in the south, in the north and in the west. He shall worship the bull and others in due order in the petals of the east onward. 

42. Thereafter, he shall worship Chandeśha whose hands shine with trident, axe, rosary and the water pot. His features are red and he has three eyes. 

43. He shall worship Durgā who holds in her hands the discus, conch, fearlessness and the desired boon, who has the lustre of emerald, who is gentle, who has three eyes and who is bedecked in charming ornaments. 

44. Thereafter, he should worship the six-faced deity with twelve eyes and holding the branch of the Kalpa tree and jewelled bell. He has a brilliant form of a body and possesses the lustre of the rising sun. 

45. He should worship Nandin too who is gentle, who is bedecked in jewelled ornaments, whose body is dark coloured and who holds axe, boon, fearlessness and the battle axe. 

46. Then, he should worship Vighnanayaka whose lustre is like that of saffron, who holds noose, goad, boon and fearless ness and whose crest is adorned with the crescent moon. 

47. Thereafter, he should worship the commander-in chief of the army who is dark-complexioned, who holds a red lily in his hand, who has kept his left hand on the left lap, who has two eyes and who is clad in red clothes. 

48. Thereafter, the eight mothers Brahmi and others whose characteristics have been mentioned before, should be worshipped. He should worship Indra and others, the guardians of the quarters in their respective zones. 

49-51. Then on one side of it, he should worship, in the due order, thunderbolt etc which are their weapons. The knower of the mantra who thus worships Shambhu, the lord of Umá, shall be the bestower of all good fortune and welfare of all the worlds. 

The following is the mantra called Prasáda¹ viz sảnta (ha) associated with sadyanta (au) the head of which is adorned with bindu (.). It is the bestower of all siddhis on the worshipper. The procedure of conceiving the six angas is mentioned through the bījas along with six long vowels. 

1. Prasada mantra of Shiva: Haum. The angas are to be done with the bija adding a, i,u, ai, au, ah lo it. 

52. O Nárada, the sage etc. of this mantra are the same as six-syllabled mantra. The teacher should fix Ishana and other forms in the thumb and other limbs. 

53. The bijas are to be known in their order connected with Ishana, Tatpuruşha, Aghora, Våmadeva and Sadyojāta. 

54-55. Taking the five short vowels (0,e,u i,a)² in the reverse order attached with ha, one should fix them in fingers, then again he should fix them on the head, in the mouth, in the heart, in the private parts and in the feet, in the due order. He should fix them in the faces above and in the east, in the south, in the north and in the west. 

2. Okåradyai means 0, e, u, i, a. 

56-57. Thereafter, the intelligent devotee should fix thirtyeight Kalas in the body. The excellent teacher should fix rightly the Ruk³ verses of Ishäna in due order in the fingers beginning with the thumb and ending with the little finger. After fixing them again on the head, in the face, in the lotus of the heart, in the private parts and in the feet, he should conceive the angas in the mouth and on the head etc. 

3. The verse refers to some Ruk mantras occurring in the commentary of Sharada Tilaka, Chapter XVIII. They are connected with Ishana, Tatpurusha, Aghora, Vámadeva, Sadyojata. 

58-62. After uttering the group of five taras⁴ he should say obeisance (namah) unto the omniscient one in the heart. namah Svåhā unto the head with the nectarine one with the garland of light. Vaşhat unto the tuft of hair (shikhi Shikhayai). Hum unto the coat of mail, to the one who has thunderbolt in his hand and is free. Vauşhat after uttering Saum, Vaum, Haum to the three eyed-one who is of undiminishing power. After uttering shlim puśhum hum phat unto the one who is of immesaurable power. With great concentration he should perform the rite of şhadanga in the east, south, north, west and the middle. 

4. Tarapanchakas are: om aim hrim shrim askhphram hsauh. 

63-66a. He should then fix five Kalas of Ishana in his faces thus: Ishana the lord of all vidyas, namah unto Shasini, the first Kala-Ishvara the lord of all beings. namah unto Mangala. Then uttering the Brahmadhipati, then again Brahmano’dhipati, then unto Brahmeshtada namaḥ. Then namah unto Marichi after uttering ‘let me be graced with auspiciousness.’ Namah, unto Amshumalini after uttering Sadashivom. All these are preceded by om and followed by namaḥ. 

66b-69. Thereafter, the repeater of the mantra should fix the four Kalās of Tatpuruşha in the faces in the cast, west, south and north. The first Kalá is constituted of Tatpuruṣhāya vidmahe (We know that it is for Tatpuruşha). Then after the word Mahadevaya dhimahi (we meditate upon Mahadeva), Vidyā is said to be the second kala. Tanno Rudrah (May Rudra). The third Kala is Pratişhthả and prachodayat (may urge) and the last Kala is Nivrutti. These Kalas are used with om in the beginning and accompanied by namaḥ. 

70. Thereafter, the repeater of the mantra should duly fix the eight Kalas in the heart, in the pair of shoulders, in the navel, in the belly, in the back, in the chest and in the heart. 

71-74. After saying Aghorebhyah the first Kalá (Uma kali) as mentioned before, then Ghorebhyah (Unto the terrible one), Mohå shall be the second Kalá, Then after Ghoră, Kşhama the glorified third Kala, then Nidrá should be the one after the word Ghoratara. After sarvatah sarva thc Kalå namned Vyadhi. After Sarvebhyah mrutyu the sixth Kalá. After Namaste astu (obeisance unto you). Kşhudhå shall be the seventh Kala. Trusha is the eighth Kală after Rudrarüpebhyah. All of them are preceded by Om and followed by namah. 

75. Then, he should fix the thirteen Kalas of Vāmadeva in the two testicles, in the pair of thighs, in the knees, in the calves and in the loins, in the waist and in the two sides. 

76. After uttering Vamadevāya namaḥ comes the Raja Kalā. The second Kalá is Rakşhå which should be uttered after saying Jyeshthảya namaḥ. 

77-80. Kåmå is the fifth Kala. Obeisance unto Kalá. Samyamani is the sixth which should be uttered with Kalavikaraṇaya namah. Kriyå is desired to be the seventh which is followed by Balavikaranaya naman. Vruddhi is the eighth, after bala there is the sthira Kala. Then uttering balapramathanaya namah the Kalá is known as Råtri. Then uttering Sarvabhūtadamanaya namaḥ the Kala is Bhrămaņi. After namah, Mohini is said to be the Kală by the knowers of the mantra. After saying unmanaya namah Jvară is the thirteenth Kala. 

81-86. They are glorified and used with om in the beginning, in the dative case and with namah at the end. 

He shall fix the eight mantra Kalās (mantra particles) of Sadyojāta in their sequence with his first Kalā named Siddhi uttering Sadyojātam prapadyami (I resort to Sadyojāta) in the feet, in the hands, in the nostrils, in the head and in the pair of arms. Viddhi is the second after uttering Sadyojātāya vai namah. Dyuti is the third after Bhave, Lakşhmi is the fourth after the word Abhave. Then the word Nätibhave is followed by Medhả the fifth. Then the Kalā which is Prajñā, the sixth after Bhavasva mām. After Bhava the Kalá is Prabhā. Then after udbhavaya namah, sudha is the eighth Kală. All the Kalās have Om in the beginning and are in the dative case and are joined with namaḥ. 

86-87. Thus the thirty-eight Kalas of the five Ruks have been mentioned. The devotee who performs these nyasas in his limbs will become lord Shiva himself. Then with great concentration he should meditate on Sadāśhiva thus. 

88-89. He has five faces: white, yellow, black, white and the colour of the China rose. He has rosaries. His coronet is the moon. He is as refulgent as tea million full moons. In his hands, he holds the trident, the battle axe, the dagger, the thunderbolt, fire and the lord of serpents as well as bell, noose, boons and fearlessness. He is highly brilliant with ornaments. 

90. After meditating thus, he should repeat the mantra five hundred thousand times. To the extent of one-tenth of it he should perform homa with oleander flowers soaked in honey. 

91. He should worship the deity in the altar as mentioned before. He should conceive the form of the deity by means of the mula mantra. In the form he should invoke the deity and worship him along with the attending deities. 

92. In the north eastern quarter he should worship Išhāna who is white-complexioned, with three eyes and who holds in his hands Śhakti, drum, fearlessness and boon. 

93. In the east he should worship the three-eyed four-faced Tatpurusha who is as refulgent as the lightning and who holds the axe, deer, boon and fearlessness. 

94-95. The most excellent among the knowers of the mantra should worship the three-eyed Aghora in the south, Aghora who is terrible with terrifying teeth, who has four faces, who has the colour of the collyrium and who holds in his hands the rosary garland, Vedas, noose, hook, drum, iron club, the sharp pointed trident and the skull. 

96-98. In the west he should worship the three-eyed Vamadeva who has four faces resembling afternoon in lustre, whose coronet shines brightly by virtue of the crescent moon at the crest, who holds in his hands the deer, rosary string, fearlessness and boon. In the north he should worship the three-eyed sportive Sadyojāta, who resembles the camphor and the moon, who is gentle, who has smiling faces and who holds in his hands the boon, fearlessness, rosary garland and dagger. 

99. In the corners he should worship the fiery-formed Nivrutti and other Kalas.¹ All round the petals, he should worship Ananta and others and the lords of impediments. 

1. Kalas are the shining rays. They are Nivrruta, Pratishtha Vidya, Shanti and Shantyatua. They are the source of Pruthvi to Shiva and they pervade the firmament. They are without body and composed of the form of rays. 

100-102. Outside of it, he should worship Uma and others and also Indra and others along with their weapons. After worshipping the lord of gods thus, with great devotion the knower of the mantra shall propitiate the deity with charming dances, music etc. as well as hymns. 

Tåra (om), mäyä (hrim), Viyat (ha), the fourteenth vowel (au) along with bindu is joined with five-syllabled mantra and thus consists of eight syllables.¹ The intelligent devotee should perform the rite of nyåsa in the same manner as in regard to the five-syllabled mantra. 

1. The eight-syllabled mantra of Shiva: Om hrim haum namah Shivaya.

103-104. One shall meditate on Shiva, the lord of all, who has the lustre of saffron, whose jewel-set crown shines exquisitely, who has the moon for his crest-jewel, whose ornaments and unguents are divine, who has serpents for his sacred thread, who has placed one of his hands on the breasts of his beloved, who is seated on his left thigh, who holds in his hands the Vedas, battle axe, boon and fearlessness. 

105. He shall repeat the mantra eight hundred thousand times and perform eight thousand homas with milk-puddings together with ghee after conceiving the form of the deity in the altar by means of the mūla mantra 

106-108a. The first avarana (surrounding circle is to be done with angas, the next one is constituted by Ananta and others, the third one is cited through Umā, the fourth one is through the lords of quarters and the fifth one is through their weapons. The excellent aspirant should worship the lord every day. Thus, he will be able to enjoy good fortune by acquiring it along with his sons and grandsons. 

108b-109. Tára (om), sthiră (ja) joined with karna (u) and indu (.), then bhrugu (sa) along with visarga (:). The mantra² consists of three syllables and is of the nature of Mrutyunjaya. Its sage is Kahola, the metre is Gayatri and the deity is Mrutyunjaya Mahadeva. He should perform nyåsa in six limbs with sa joining it with six long vowels. 

2. The mantra of Mrutyunjaya: Om jum sah. 

110-112. One should meditate on the deity who fascinates the universe. He is seated on two lotuses. He has sun, moon and fire as his eyes and a smiling face. His hands shine with the gestures of the noose, deer and rosary string. He has the lustre of the moon. His limbs are flooded with the nectar oozing out of the moon in his forehead and he is bedecked in necklaces and other ornaments. 

113. The intelligent devotee should repeat the mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with pieces of gudúchi soaked in pure milk and ghee. 

114. After conceiving the form of the deity by means of the mūla mantra he should worship the deity in the altar belonging to Shiva. After propitiating the attending deities of the limbs he should worship the lords of the worlds. 

115-118. The excellent aspirant should worship their weapons when outside. O excellent sage, this mantra has been made mature through repetition and worship. He should perform the practical application of the same as given in the kalpa (texts on rituals) for realising the desired aims. By performing homa with pieces of gudūchi sprinkled with milk every day he attains the longevity of thousand months as well as wealth and sons. He should perform a thousand homas every day in the week with these articles in due order viz. gudüchi, banyan, gingelly seed, dūrvă grass, milk, ghee and milk puddings. He should perform a thousand homas with these seven articles in seven days. He should feed more than seven brahmins with sweet dishes. 

119. He should give fees to Rutviks, a pink-coloured milch cow as their fee. Afterwards, he should propitiate the teacher by means of cash payment thinking him as the very deity itself. 

120. By this procedure the sadhaka will be free from the malignant influence of Krutyå and fever etc. He will live for a long time to see hundred autumns. 

121-123. This homa is the bestower of peace in the following cases: in the rites of black magic, in fever, in the benumbed state, in terrible madness, in headache, in all incurable ailments, in the agony due to poison, in delusion, in burning sensation and in great fear. It yields all fearlessness. One should perform homa with these articles in the proper manner for those born in the constellation of stars of the three, one, ten and nineteen. 

He should feed brahmins well versed in the Vedas with sweet things. He attains a long life and the desired glory in this way. 

124. The intelligent devotee should offer oblation into the fire everyday with durvā grass. He will be able to conquer premature death. It increases longevity and health. 

125. If in the three days (just mentioned) he performs homa with the twigs of gudúchi, saffron and Bakula it will remove his ailments and death. 

126. Homa performed with white mustard destroys fever. Homa performed with apåmärga twigs is destructive of all ailments. 

127-128. Dakşhiņāmurtaye should be uttered first, then homage unto you who reside at the root of the banyan tree, obeisance unto him who is deeply engrossed in meditation, then to Rudra and Shambhu. Tára (om) and hrim should enclose the mantra. ¹

1. It gives the mantra of Dakshinamurti thus: Om Dakshinamurtaye tubhyam vatapadanivasine dhyanaikaniratangaya namah Rudraya Shambhave hrim. 

129-132. The mantra consists of thirty-six syllables. It is the bestower of all desired gods. Shuka is the sage and Anuşhtup is the metre. The deity is Shambhu Dakşhiņāmurti. The angas, heart etc, are conceived by the syllables of the mantra. It is accompanied by Om and hrim at the beginning and the end. They are divided into groups of six, six, eight, eight, five and three letters each. He should fix the syllables of mantra on the head, forehead, eyes, ears, cheeks, nose, mouth, joints of the hands, throat, breasts, heart, navel, hips, private parts and the joints of the feet. The pervasive should be performed in the body with Om and hrim. 

133-138. There is a lofty banyan tree on the ridge of the Himalayas frequented by Siddhas and Kinnaras. The tree has fruits shining like rubies. It has shadowed sunlight by its far extending branches. The full-blown trees are embraced by the clusters of creepers in full bloom. The place has been rendered cool by the winds blowing over the mountain streams flowing out of the rock crevasses. Groups of celestial damsels sing while the flocks of peacocks dance. Different quarters are resonant by the cooing of cuckoos. The region is frequented by the animals which have eschewed their mutual animosity. It is beautified by fragrant flowers of both aquatic and terrestrial origin. It is continuously and happily resorted to by the sages, Shuka and others. It is frequently supervised by the gods, the chief of whom is Indra and who are accompanied by their womenfolk and others. 

139. The banyan tree is beautified by the thickly grown emerald-like leaves. It is embellished as though with hanging ornaments made of the nine precious gems. 

140-143. It is a wonderful tree the shade of which is capable of dispelling worldly distress. Shiva is seated at its root in an auspicious throne set beautifully, studded with jewels. His embellishments are immeasurable. His face resembles the autumnal moon. He resembles the mountain Kailasa, has three eyes and the crescent moon decorating his matted hair. He is seated in the heroic posture. He holds the posture of the hatchet, deer and has placed the delicate hand on the knee. He has kept a serpent firmly fixed under his arm-pit. He should meditate on Shiva in his pleasant mood. 

He should repeat the mantra three hundred and twenty thousand times. 

144. To the extent of one-tenth of it he should perform homa with white gingelly seeds soaked in milk. He should worship the deity in the altar in the way as mentioned in regard to the five-syllabled mantra in accordance with the procedure given therein. 

145. The devotee should restrict his diet to what is received by way of alms. He should continue to repeat this mantra for a month with his sense-organs perfectly under control. Every day he should repeat it four thousand times. He obtains great eloquency and glory of speech. 

146. He should drink water after charging it with the utterance of the mantra thrice. 

By the meditation of Dakşhiņamūrti the excellent aspirant becomes competent to acquire the ability of giving discourses on scriptural texts. 

147-148. Om namo bhagavate Dakşhiņāmurtaye mahyam medham prayaccha svåhå (Om obeisance unto lord Dakshiņāmurti, grant intellect unto me). This is a mantra with twentytwo syllables. Its sage is the four-faced lord, the metre is Gayatri and the deity has already been mentioned. 

149. He should conceive angas by means of six long vowels enclosed with Om or with the syllables of the mantra in their sequence. The meditation is the same as before. 

150-151. The Nilakantha mantra¹ Lohita (pa) is seated on agni (ra) followed by sadya (0) and bindu (.). This is the first syllable. Then dirgha (na) is seated in vahnibija (ra) and adorned with shänti and indu (i and.) The third is langali (tha) and sarga (:). This mantra consisting of three bījas has the nature of Nilakantha and is the remover of two sorts of poisons (moving and unmoving). 

1. The verse gives the Nilakantha mantra: Pram hrim

152-154. Two Haras and svåhå are the mantra for the heart, Kapardine svähä is for the head, Nilakanthāya svåhå is for the tuft. After the word kälakūta and vişhabhakşhaņa in the dative (one who swallows the poison Kālakūta) and him phat is the Kavacha mantra. Nilakanțhine svåhå is the mantra for astra (phat). These are the five mantras for five limbs 

155-156. He should fix three bijas in their sequence on the head, throat and the lotus of the heart. He should meditate on the three-eyed Hara whose refulgence is like that of ten thousand rising suns, who is rendered splendid by the moon on the matted hair, whose ornaments are serpents and who holds in his hands the rosary string, trident, the skull of Brahma and the club Khatvånga. 

157. He should repeat mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with cooked rice soaked in ghee in a well-consecrated sacrificial fire. 

158. He should worship lord Nīlakantha with deep concentration in the altar of Shiva, in accordance with the procedure laid down in regard to the worship of Mrutyunjaya. He is the destroyer of two sorts of poison. 

159. Agni (ra), samvartaka (kşha), aditya (ma), ra, anila (ya), then şhaşhtha (u) joined with bindu (.) (?) All these together constitute the bija of Chintamani, the bestower of all prosperity. 

160. Kaśhyapa is recounted as the sage, anuşhtup is the metre. Ardhanarishvara, the lord of the worlds, is the deity. 

161-162. He should conceive six angas by means of six consonants beginning with (ya, ra, la va, sha, şha,) in due sequence. He should meditate on Ardhanarishvara who has three eyes, whose lustre is like that of the blue jewel. He holds in his lotus-like hands the trident, noose, skull and the red lily, whose ornaments are charming and who has the crescent moon over his tied-up matted hair. 

163-164. He should repeat the mantra a hundred thousand times and perform three hundred homas with gingelly seeds soaked in sweet things. He should worship the deity in the altar of Shiva along with the attending deities such as the bull etc. Afterwards, the mothers and thereafter the guardians of the worlds along with their weapons are to be worshipped. For suppressing ailments, one should repeat the mantra beginning with Prasada ten thousand times. 

165. This bija is encircled by the letters of vowels and nectar is flowing out of it. It is stationed in the disc of the moon. When meditated upon the head it dispels poison and ailment. 

166-167. The bija encircled by the vowels and stationed in the centre of the triangle with apex going upward and externally encircled by a hexagon shining with the letters ra etc. written in the reverse order. When meditated over the head of one afflicted by goblins, it will immediately destroy the goblin. If it is meditated on in afflicted limbs it certainly suppresses different afflictions. 

168-175. Khadga Rāvana Mantra

Om namah Pashupataye, Om namah Bhutadhipataye (unto the overlord of individual souls, the overlord of elements), Om namo Rudrāya (obeisance unto Rudra) Khadga Råvaņa, vihara vihara (sport, sport) sara, sara, nrutya, nrutya (dance, dance) smashånabhasmanchitashariraya (unto the deity whose body is worshipped with the ashes of the cremation ground) ghantakapalamålădidharaya (unto one who bears bells and skulls as if they were his necklace) after the word Vyaghracharma paridhånảya (unto one who wears the hide of the tiger), then say Shashankakrutashekharaya (unto one who has adorned his crest with the moon), Krişhņasarpayajñopavitine (unto one who has black serpents for his sacred thread), then the pair of bala and the pair of chala, then anivartakapåline (unto one who holds the skull all the time), then the pair of hana (kill) bhūtán trásaya träsaya (terrify, terrify). Thereafter again in the middle of the sphere kata, kata (shine shine) Rudrämkushena shamaya shamaya (O Rudra, suppress it with goad). Praveshaya, praveśhaya (nake it enter), aveśhaya äveśhaya (possess it) chandasidharadhipataye Rudraya jñāpaya svaha (make it known to the wielder of the terrible sword, the Rudra svähà. This is Khadga Rāvana mantra which contains one hundred and seventy syllables. 

176. Bhūtādhipataye svāhā is the mantra for the worship. This is a mantra for the realised one. It can be realised perfectly by japa alone. 

177-179. After twenty thousand japas it is capable of grasping goblins. 

Hrim sphura sphura (throb throb), prasphura prasphura (throb well), ghātaya, ghātaya (kill, kill) hum. The mantra ends with phat. This great mantra consists of fifty-one syllables. It is the weapon of Aghora. Aghora is its sage, the metre is tri vrut. Aghora Rudra, the leader of the mantra, is stipulated as the deity. 

180-182. Heart consists of five letters, the head of six, tuft is recounted with ten, kavacha thread of the pair with twelve and astram (phat) with tеn. He should fix them with letters, split them into groups of eleven, five, six and two letters each on the head, in the eyes, in the mouth, in the throat, in the heart, in the navel, in the thighs in sequence as well as in the knee, in the calves and the pair of feet. 

183. One should meditate upon the three-eyed SadaShiva, the Aghora who is dark-complexioned and who possesses serpents, whose garments and the unguents are red and who wields many kinds of weapon. 

184-185. The mantra is capable of restraining goblins and vampires. 

(Another mantra) Om vänta (sa) is stationed in la which is adorned with (i) and bindu (.) then pårśhva (pa), vaka (sa) is joined with karņa (u) and the mantra ends with varma (hum) and astra (phat). This is called Pashupatåstra mantra. It contains six syllables. It removes minor evil planets. 

186-188. The six angas are conceived by six letters ending with hum and phat along with its jäti (namah, svahā). One should meditate on Pashupati whose refulgence is like that of the midday sun, who is terrible, who has three eyes, who has serpents for his ornaments, who has our faces and who holds various weapons. He should repeat the mantra six hundred thousand times. To the extent of one-tenth of it he should perform homa with cow, ghee in the fire consecrated by the mantra. He should worship the deity in the altar of Shiva along with the angas, mothers, lords of the worlds and their weapons. 

189. One should sprinkle water charged with this mantra on the face of one seized by goblins. As a result of the powerful influence of this great mantra, he will cry out loud sharp cry. 

190. One who discharges the arrows charged with this mantra will instantaneously conquer the enemies like another Arjuna. 

191-195. The final letter of the alphabet (kşha) with bindu, obeisance unto Kșhetrapala and namaḥ (is the mantra of Kşhetrapåla). After fixing the six angas with the bija having six long vowels, he should remember the three-eyed deity who has the lustre of the blue mountain. He is naked. His ornaments are serpents and he holds the skull, iron club and wears tawny coloured matted hair which is tied up. He should repeat the mantra a hundred thousand times. To the extent of one-tenth of it he should perform homa with milk puddings sprinkled with ghee. Then he should worship the lord Kşhetrapala in the altar conceived to be made of dharma etc. along with the attending deities. With the deep respect he should offer oblations unto him together with the attendants. 

196-197. The following is the balimantra (the mantra for bali). Ehi ehi(come, come) vidvişham (the name repeated twice) bhañjaya bhañjaya (break. break) nartaya nartaya (dance, dance) vighnan vināśhaya (remove the impediments) Mahabhairava Kşhetrapāla balim, gruhåņa gruhāņa svāhā. (accept, accept the oblation of Kshetrapala. This is called the Balimantra which bestows the desired good. 

198-199. The aspirant should make a large ball of rice together with the side dish. During nights he should call Kșhetrapala in mind according to the way mentioned before and offer oblations in his hand. Delighted with this offering Kșhetrapala grants splendour, intellect, strength, health, brilliance, nourishment, fame, and glory. 

200-204. He should say Batuka in the dative and also åpaduddharana, then two kurus (kuru, kuru) and then Baţuka in the dative. It ends with him and is preceded by om. This mantra consists of twenty-two syllables. The angas of the mantra are conceived by the syllables grouped into two, four, seven, four, four and one each. With great devotion he should meditate on the deity who is a boy resembling the crystal in complexion. His face shines with the tresses of hair, whose limbs are brightened by divine embellishments, who has three eyes, who holds a staff and a trident, who is delighted and who brings about fearless ness unto his devotees. He should repeat the mantra two million two hundred thousand times. He should restrict his diet to rice cooked in ghee and should have control over his senses. To the extent of one-tenth of it he should perform homa with gingelly seeds accompanied by sweet things. 

205-209. In the altar conceived by dharma in a lotus of great splendour, to which there will be the lotus of the ether that is abiding in a triangle within a hexagon, one should worship lord Batuka along with his angas and attending deities in due order. “Devour everyday the flesh and blood of persons belonging to the side of the enemy. Devour it in the company of your gaņas accompanied by your dogs.” This is called the Balimantra. The name of the enemy is kept within. Delighted with the mantra Batuka will be chopping off the army of the enemy. Highly furious he will distribute their flesh among his attendants. 

Chandamantra: 

Arghišha (ū), dánta (dha) joined with ra at the tip of head and stationed on länta (va) (ürdhva). This Chaņda mantra consists of three syllables. The sage is Trika and the metre is anushtup. 

210-211. The mode of conceiving the angas is being mentioned. Dipta phat is the heart. Jvălà phat is the head. Jvälámålini phat is the tuft. Phat is the Kavacha. Hana phat is the eye. Sarvajvalini phat is the next one. 

212-214. After performing the rite of fixation of the six angas he should meditate on lord Chandeśha as follows: He has three eyes. His body is red. He is clad in red garments. He holds in his hands the trident, rosary, battle axe, and waterpot. He should repeat the mantra three hundred thousand times. To the extent of one-tenth of it he should perform homa with white gingelly seeds and rice grains mixed with the three sweet things. He should conceive the image by the mūlamantra in the altar mentioned in the case of five-syllabled mantra. 

215. Ca along with bindu, then Chandeśhvaraya naman is the mantra for the worship of Chandeśhvara. 

216-218. The attending deities are the angas, mothers, guardians of the quarters and the weapons, thunderbolts etc. One who is adept in the mantras pertaining to Shiva should particularly repeat the mantra of Chandeśhvara. He attains all desired objects. He rejoices both here and hereafter. Nårada, listen, I shall recount to you the divine hymn of Maheśhvara. By reciting this at the time of worship, the mantras are realized and achieved. 

219. Obeisance, obeisance to Shankara who abides in all beings as their inner self and who is of the form of the earth, water, fire, wind, firmament, the lord of sacrifice, the moon and the sun. 

220. Obeisance, obeisance to the eternal light that is beyond the senses, unto one who abides in the Vedantas, to one who is identical with the Vedas and to one who is the origin of the Vedas, 

221. Obeisance, obeisance to Bhava, to Shambhu who cannot be specifically distinguished in gross or subtle form and to one who is the remover of all miseries of worldly existence. 

222. Obeisance, obeisance to one who is far away from the way of dialectics, who is the bestower of the fruit of austerities, who is the liberal bestower of fourfold aims of life and who is omniscient. 

223. Obeisance, obeisance to one without attributes, to one who has neither the beginning nor the middle and nor the end, who has dispelled all fears, to the supreme lord who is meditated upon by yogins. 

224. Obeisance, obeisance to the destroyer of time, unto the immanent one, to one who is difficult to be thought of, to one who shines with the moon, and to the destroyer of arrogance of Kandarpa (the god of Love). 

225. Obeisance, obeisance to the swallower of poison, to one who moves about riding on the shoulder of the bull, to one who has tied the matted hair with the garland of the river Ganga. 

226. Obeisance, obeisance to the purest one, to one of pure mood and to one who is the inner soul of the pure, to the destroyer of Pura, to the perfect one of auspicious name. 

227. Obeisance, obeisance to the one who is devoted to his devotees, to one who is the bestower of worldly enjoyment and liberation, to the lord of all worlds, to one who is without garments and to one who is the final resort. 

228. Obeisance, obeisance to the origin of Trimurtis (the three deities of Brahma, Vişhnu and Rudra) to one with three eyes, to the light of three lights (sun, moon and fire), to the remover of the cycle of births. 

229. Obeisance, obeisance to one whose feet have been rendered pink in colour by the jewelset crowns of gods and demons, to the lovely one who has given over half of his limbs to his beloved wife. 

230. O brahmin, this hymn to Mahesha is the destroyer of all sins. It accords nearness to Shiva and is the illuminator of all Tantras. 

231. This great scripture has been recounted to you. It is enlightening to the gods. It is the means to fulfil the desires of all worlds. 

232. O brahmin, the mantras that have been mentioned in a general way in this text are meant for the good of the people. They are the bestowers of fruitful achievement. 

233. Especially, the mantras the best among all, follow the Vaishnava tradition, they are to be aspired after for fulfilling the four aims of life. 

234. The mantras of Råma, the mantras of Krishna and the mantra of the mistress of Rasa (Rådhå), of the Shakta, Saura, of Ganesha and of Shiva have been mentioned which are the bestower of grace. 

235. Among them, one should prefer those which are useful for the enlightenment of the self and which bestow liberation. 

236. Osage, I have told you about the worship of deities with devotion. Now tell me what more you desire to know.