Narapatijayacarya 12: śāntyadhyāyaḥ

Oṃ.

Now begins the chapter on pacification.

Now, the Mṛtyuñjaya mantra.

I shall declare yet another power, consisting of mantras, diagrammatic devices, and the like, / by whose efficacy in battle even the weak will gain strength.

Four-cornered, with four gates, three lines, and containing a lotus in its center, / measuring three cubits, one should draw a ritual circle with husked grains of rice,

complete with all characteristics and endowed with all component parts. / At the auspicious entry onto the ground, plastered with cow dung, / one should draw deities numbering sixty-four on the lotus petals; / on each lotus petal, eight in number on petal after petal,

Bhairavīs, Bhairavas, Siddhis, planets, serpents, secondary planets, / accompanied by holy seats and secondary seats, and fully attended by the guardians of the directions.

Thus ends the Mṛtyuñjaya diagrammatic device. / In the pericarp, one should install the god Śiva along with his limbs and thousands of arms; / then one should worship him with the name-mantras beginning with Praṇava and ending with namaḥ.

In front of the ritual circle, one should draw a lotus and seat the warrior there; / with jars filled with sacred water, together with dūrvā grass, unbroken grains, and tender sprouts,

consecrated a hundred times with the Mṛtyuñjaya mantra, / the practitioner of svarodaya should then sprinkle the warrior at an auspicious ascendant.

“Oṃ jūṃ saḥ”—thus is the Mṛtyuñjaya mantra.

Thus consecrated, the warrior will be victorious in battle; / his body cannot be pierced by weapons hurled by enemies.

When a man is consecrated while situated in the middle of this ritual circle, / from that time forward he constantly conquers the enemy in battles.

One fallen from kingship obtains the kingdom, and one with diminished life does not die; / having ceased their affliction, all the planets always bestow peace.

Thus ends the rite of consecration. / After the consecration, worship should be performed in the aforementioned ritual circle / with the Mṛtyuñjaya mantra according to the procedure stated earlier.

“Oṃ jūṃ saḥ”.

Afterwards, he should impart the mantra; this is the initiation for battle. / Endowed with it, the warrior becomes invincible even to the gods.

Thus ends the battle-initiation.
Within the aforesaid ritual circle, he should place the weapons of the warrior; / he should worship them according to rule, and then perform the rite of keeping vigil.

"Oṃ khāṃ khīṃ khūṃ khaiṃ khauṃ khaḥ, homage to the sword whose form is terrifying."

Thus ends the sword-mantra.

"Oṃ krāṃ krīṃ kraṃ krai krauṃ kraḥ, oṃ, homage to the shield whose form is Bhairava, the defensive weapon."

Thus ends the shield-mantra.

"Oṃ lāṃ līṃ lūṃ laiṃ lauṃ laḥ, homage to the bow, the weapon of Indra."

Thus ends the bow-mantra.

"Oṃ śrāṃ śrīṃ śruṃ śraiṃ śraiṃ śraḥ, homage to the five arrows embodying the five deities beginning with Brahmā."

Thus ends the five-arrows mantra.

"Oṃ krāṃ kīṃ krūṃ kraiṃ krauṃ kraḥ, homage to the spear, the form of the trident-bearer, the weapon of Bhairava."

Thus ends the spear-mantra.

"Oṃ Aghoreśvarī, Cāmuṇḍā, Mahācāmuṇḍā, chrāṃ chrīṃ chrūṃ chraiṃ chrauṃ chraḥ,

homage to the dagger Kātyāyanī, the form of the goddess." / Thus ends the dagger-mantra. / Thus ends the rite of worshipping the instruments of battle. / From the hair of a male and female goat that are both first-born of a maternal uncle, a cord should be made, / and seven knots tied with the Mṛtyuñjaya mantra.

By this performed rite, the battle-bracelet is produced; / bound upon the right hand, one becomes victorious in combat.

Thus ends the battle-bracelet in the Yāmala. / With camphor, saffron, and gorocana, / using a pen of Kokilākṣa, upon an exceedingly splendid white cloth,

one should write the name of the target between two syllables of Om; / situated in its center should be the syllable Ha, encircled by the syllable Ṭa,

placed inside the earth-enclosure, endowed with the eight phoneme-classes. / Then, in the eight cardinal directions, the enemy's name preceded by the praṇava and ending with 'huṃ phaṭ' [should be written].

Having recited this mantra a hundred times, he should bind the cloth-band upon his head; / it leads a timid man to heroism, and bestows victory in battle.

Thus ends the rule for the hero's head-cloth.

According to the aforementioned rule, he should then write the battle head-cloth:

having drawn the form of Hanumān, he should write this mantra on his heart:

"Oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ, homage to Hanumān."

In the middle of the mantra, he should write the name of his own warrior; / bound upon the head by him, his valor becomes equal to Hanumān's.

Thus ends the rule for the battle head-cloth in the Svarodaya. / A trident in the right hand, and likewise a skull-cup in the left: / he should draw the form of Bhairava using the previous substances. / He should encircle it by intertwining these with the Tripurā mantra; / bound upon the head by him, he certainly conquers the three worlds.

"Aiṃ klīṃ sauḥ, homage to Tripurā." || Thus ends the Tripurā mantra.

Thus ends the rule for the victory head-cloth.

With thread spun by a maiden, multiplied one hundred and eight times,

a cord should be made from it, knotted to the measure of the waist.

With the Mṛtyuñjaya mantra, one hundred and eight knots [are tied];

thus made, the girdle is produced, which destroys enemies when bound upon the waist.

"Oṃ jūṃ saḥ" — thus is the girdle-mantra.

Whichsoever warrior enters battle having put on the armor of Brahmāṇī,

blows discharged by the enemy have no effect on his body.

Thus ends the armor.

He should deposit the Mṛtyuñjaya mantra in direct and reverse order;

ending with 'rakṣā' on the six limbs: this deposition is a warding off of enemies.

Thus ends the deposition.

The tongue caught against the soft palate, the thumb at the base of the ring finger:

by the power of this seal, one becomes victorious in combat.

Thus ends the seal.

A thousand and eight times the supreme Aghora mantra [is recited];

having caused to recite then the fierce king of mantras, which has no superior,

with the very substances previously mentioned, upon a very splendid birch bark,

he should write the Mṛtyuñjaya mantra, and the hero's name within it.

That name should be intertwined with the Mṛtyuñjaya mantra;

having made an amulet and bound it on the hand, one becomes victorious in combat.

"Oṃ juṃ saḥ" — thus is the amulet.

The root of wild shield-plant gathered under the Puṣya asterism on a Sunday, / with thread spun by a maiden, a cord made with a hundred knots; / with a hundred and eight [recitations] the hero's bracelet is produced.

"Oṃ Kumārī, descend, descend, dweller at the tip of Hara's arrow; by the truth of the three Puruṣas, smash, smash every weapon, svāhā!"

Thus ends the hero's bracelet. / Īśvarī, brahmadaṇḍī, kumārī, vaiṣṇavī, / vārāhī, vajriṇī, caṇḍī, and that named rudrajaṭā;

lāṅgalī, sahadevī, pāṭhā, rājī, punarnavā, / mudgarī, bhūtakeśī, somarājī, hanūjaṭā;

śvetāparājitā, guñjā, white girikarṇikā, / kṣudrikā, śaṅkhinī, viḍaṅgī, and śarapuṅkhā;

Date palm, ketakī, tāḍī, areca nut, and coconut;
añjana and kāñcanāra, campaka, aśmantaka, and kuhū;

apāmārga, arka, bhṛṅgarāja, the brahmavṛkṣa, and the banyan;
śatamūlī, both kinds of balā, gojihvā, and upalasārikā;

the eight-metal mercury, vajrā, turmeric, tāmalakī, and red arsenic—
these divine herbs the wise man should gather for victory:

when an eclipse of the sun or moon occurs, during the three days of the festival of lights,
at the conjunction of the Sun with Puṣya or Mūla, or on the day of Mahānavamī.

He should dig up those great herbs with a peg of khadira wood,
according to the rite of offering and worship; they grant success in all undertakings.

The mantra therein:
‘By which Brahmā, Indra, Viṣṇu, and Maheśvara dig thee up,
by that do I dig thee up; stand, stand, O great herb!’

Then, dug up and placed on the waist-cord, head, and so forth,
he becomes unslayable even by the thirty [gods] in fourfold battle.

Thus the herbs in the Yāmala.
Vajrī, caṇḍī, cakrī, triśūlī, and mudgarī—
kept on the body of men in battle, they ward off all weapons.

The root of apāmārga gathered during the asterism of Puṣya,
merely smeared on heroes, wards off all weapons.

Añjanāra, campaka, aśmantaka, and kuhū—
by smearing [with these], a man becomes victorious in battle, his body like an adamantine diamond.

Date palm kept inside the mouth, ketakī tied at the waist,
and tāla placed on the arm ward off all weapons.

The Sun situated on the right arm, the Moon on the left, Earth on the heart,
and Rudra on the back—in battle, a man becomes diamond-bodied.

Having enveloped mercury combined with diamond-mica in three metals,
placed in the mouth or on the hand, it wards off all weapons.

One should collect white-flowered girikarṇī, śamī, and guñjā;
all of them mixed with sandalwood and used as a sectarian mark bring victory in battle.

Adhaḥpuṣpī, śikhā, and white girikarṇikā
combined with yellow orpiment: this forehead mark bewilders enemies.

Kanaka, arka, vaṭa, vahni, and fifth the bamboo:
he who applies [this] forehead mark, his enemy sees him fivefold.

In the skull of a black snake filled with earth from a cremation ground
one should plant white guñjā; one should gather its root.

Seeing the warrior wearing that forehead mark, the enemy sees himself surrounded by dogs,
being devoured by packs of dogs, and then fallen to the ground.

Kāsamardaka whose shadow falls into water should be gathered;
with this forehead mark, the enemy sees a well or a pond [everywhere].

Thus the forehead mark in Svarodaya.
Brahmadaṇḍī, kaumārī, īśvarī, and vaiṣṇavī,
vārāhī, vajriṇī, caṇḍī, and likewise mahālakṣmī:

These divine herbs are regarded as identical with the Mothers;
bound on the heart, ankle, or hand, they ward off all weapons.

Thus the kettle-drum in the Yāmala.
With tin, lead, white mica, gold, and silver,
combined with adamantine iron and so on, the quicksilver rasa is prepared.

I shall explain the liquefaction of diamonds and the binding of quicksilver,
and quick melting among metals for mutual union.

Having placed a diamond inside bone-chain [plant] and confined it,
placing it in a water pot, one should steam it for seven days.

Quicksilver ground with the juice of vaṅgikā and made to vanish
is placed inside a ṭhikkā bulb, and then in a calcining pit for binding.

Iron filings filed down and treated with borax
become easily melted in a copper vessel, no doubt.

Uniting all of them into one, it should be kept inside the mouth;
a lovely pill is formed, named Vajrāṅgasundarī.

Kept in the mouth, it is said to grant success and destroy old age and death;
the hero is victorious in battle, diamond-bodied and possessed of great strength.

Thus the Vajrāṅgasundarī pill.
Lion-cowrie, tigress-cowrie, deer-cowrie, and swan-cowrie: fourfold are cowries;
I shall declare their characteristics and efficacy in due order.

The lion-cowrie is golden-colored, the tigress-cowrie smoky and lined;
the deer-cowrie is to be recognized there by a yellow back and white belly.

The swan-cowrie is water-swimming, white, toothless, and not very elongated;
having thus recognized the distinctions, one should then perform the rite.

The herb named siṃhikā: the juice of its shoot
together with its root is to be poured into the lion-cowrie.

Having sealed its mouth with beeswax,
when this is kept in his mouth, a man becomes as adamantine as a lion.

Elephants maddened with rut turn away at the mere sight of him;
he is undefeated in battle, in the royal army, in gambling, and in dispute.

Thus the lion-cowrie.
Quicksilver ground with the juice of vyāghrī, together with its root:
one should prepare the tigress-cowrie as before, and its fruit is of the same kind.

Thus the tigress-cowrie.
Earth mixed with deer urine, combined with mercury,
one should place in a deer-cowrie under the asterism of Mṛga; hear its result:

when it is situated inside the mouth, a man becomes fascinating [to all];
when it is kept in the mouth at the time of sexual pleasure, a man steals the life-breath of the maiden.

Thus the deer-cowrie.
Quicksilver ground with juices of haṃsapādī, together with its root,
the wise man should cast into a swan-cowrie; kept in the mouth, it gives all accomplishments.

Planets do not torment him, nor do wicked misfortunes;
vegetable and animal venom is destroyed instantly.

Thus the swan-cowrie.

Thus ends the Cowrie section in the Svarodaya of the Yāmala.

Kṛttikā or Viśākhā combined with Tuesday:
a weapon forged on that day brings victory in battle.

Thus the weapons forged in planetary conjunctions in the Yāmala.
Whatever weapons one smears with the juice of apāmārga
become, in battle, verily adamantine in core, without doubt.

Thus weapon-protection.
One should grind bones of those killed by a lightning bolt with hailstone water;
with this, one should smear [one's weapon] or armor and shield.

Weapons striking against it break and bend;
they do not pierce bodies, [becoming] soft as flowers.

Thus weapon-breaking in the Yāmala.
Eight heads of black snakes, five palas of poison,
fat of eight musk shrews, and a house gecko;

eight black scorpions, eight palas of cowhage,
two palas of yellow orpiment, and a pala of fermented rice gruel:

three parts of lāṅgalī and karavīra are declared: / a purified paste of these, combined with bhallātaka,

is declared to be an ointment for all weapons; / men pierced by them certainly abandon their lives.

A woman with a red bodice and a red upper garment, / endowed with the wood of naṭa, can conquer even mountains.

Having taken a blue fly together with a six-spotted worm: / by the blow with the smear on the weapon, worms are indeed born in the wound.

Thus ends weapon-ointment in the Svarodaya. / With twenty-six, sixty-four, or one hundred and eight / feathers of peacocks and owls: such is the measure of the tied feather-bunch.

During an eclipse until release, he should wrap it with red thread; / he should recite his chosen mantra: perfected, it destroys enemies in battle.

With the syllable born from the base of the visarga: 'Depart, depart to the supreme destination, surely!' / Standing in the highest of all places, the steadfast man brings victory to his own army. / This is the rule of the feather-bunch spoken in the Brahmayāmala.

Thus ends the feather-bunch rite in the Yāmala. / Lāṅgalī and brahmadaṇḍī, combined with the juice of black thornapple: / having rubbed sheepskin [with these], he should then draw the diagrammatic device.

With crow's blood, its dung, pyre-charcoal, and halāhala poison, / using a pen made from a crow's feather, one should draw the diagrammatic device called the Bolt of Yama:

The name of the enemy along with his army situated in the middle of the central seed syllable; / on the outside, moreover, one should encircle it threefold with the seed syllable of Wind;

Placing it in the Wind circle, with the seed syllable of Wind, the rañjikā / endowed with the twelve vowels, one should encircle it in a clockwise manner.

By the sound of this tāmraka drum, their minds bewildered, / great heroes abandon their army and flee from the great battle. / Thus ends the procedure of the tāmraka drum. / Then, with equal parts of gold, iron, tin, and silver, / and twelve times [as much] copper, one should make a kāhala trumpet of victory.

Smearing that kāhalī horn with [alchemical] mercury, one should play it on the field of battle; / upon hearing the sound, even the mightiest enemies perish.

Thus ends the procedure of the kāhala trumpet in the Yāmala. / One should perform the procedure of the tāmraka drum also on the ḍhakkā drum; / and the very same result has been stated [for it] on the grounds of the battlefield.

Thus ends the procedure of the ḍhakkā drum in the Yāmala. / Bottle gourd, plumbago, and daṇḍī root, combined with the juice of black datura: / one should wipe the hide of the muraja drum with both sides seven times.

Daṇḍī root with plumbago, tooth [plant], combined with the juice of touch-me-not: / one should rub [the hide] on both faces with this; thereby the musical instrument is prepared.

Water hyssop, jasmine, and aloe, along with water [struck by] lightning and ashes; / the musical instrument consecrated with the desired mantra brings victory. / Thus ends the procedure of the muraja drum. / Taking three kinds of ashes, produced from the sacrificial fire, the cremation ground, and the home of an outcaste, one must perform the pounding thereof:

The pestle, mortar, and other implements must be made of Indra's tree, / in a four-sided, lotus-marked, and doorless ritual circle.

Setting [the ingredients] in the mortar there, they should pound those ashes: / maidens born of the four classes, sixty-four in number,

Or twenty-four in number, singing together with the Rāma song; / I shall proclaim that circular dance, completely composed of mantras and auspicious:

"Oṃ kālau kururuku susu huyaṃ taḍuḍu suttiḍavaṃ bharāḍabhakṣiptakaretta

kiṃ ehā ehiṃ kiṃ picha ehiṃ maḍaisugrahasugraḍa ehāehaṃ" — thus is the song of the circular dance. / Enemies cannot cross a line drawn with these ashes; / and when cast [against them], the army of the enemy falls into rout that very moment.

Thus ends the laying of ashes. / One should draw a twelve-spoked diagrammatic wheel, decorated with three concentric circles; / with the Uṣṭrī mantra, the lotus on its outside, and Yama's verse in the center: / "Oṃ hrīṃ ṣṭrīṃ vikaṭadaṃṣṭrānane huṃ phaṭ!" / This Uṣṭrī mantra is to be recited ten thousand times; / then one should offer in the fire one thousand red flowers smeared with honey and clarified butter.

Then the mantra becomes perfected, bestowing results according to desire, / by the mere power of which enemies go to destruction.

Thus the Uṣṭrī [mantra]. / Hear from me now the lotus of King Yama being proclaimed: / "yamarāsadomeyamamedāruṇayodayaḥ | / yadayonirayokṣepapakṣeyaṃkṣanirāmayaḥ ||"

Thus is the verse of Yama.

One should recite this verse of Yama thirty-two thousand times. One should offer in the fire one thousand red flowers with clarified butter and honey. Then it becomes perfected;

It performs the deeds desired by one's mind. / Thus ends enchantment. / Pyre-charcoal, poison, blood, and also the juice of black datura: / with these, using a pen of human bone, one should draw the diagrammatic device upon a corpse's shroud.

And the name of the target in its center, and Hūṃ, made with wild mustard: / make this direct form of Yama seated upon a buffalo.

On the dark eighth or fourteenth [lunar day], one must go to the temple of the ancestors; / becoming naked and with loosened topknot, one should worship with liquor and meat.

Cast inside discarded clay saucers, one should wrap it with black thread; / dwelling in the middle of the cremation ground, one destroys the enemy in seven days.

Thus ends the procedure of killing in the svarodaya. / Yellow pigment, saffron, camphor, combined with the juice of black datura: / one should draw this upon birch bark with a pen made from rohita wood,

With the name of the target in its interior, and on the outside the rañcikā of the letter E; / placing it in the fire circle, one should bind it with red thread.

Covering it with beeswax, one should drop it into a vessel of wine; / one should worship it with red flowers; within seven days he certainly bewilders [the enemy].

Thus ends the procedure of enchantment in the svarodaya. / Red arsenic, orpiment, and turmeric, combined with sheep's urine: / one should draw upon a blue-red cloth using a pen made from kokilākṣa,

And in its center, one should insert the name of the target smeared with the rañjakā; / and the diagrammatic device in the shape of a mountain is placed on a stone slab.

One should worship it with yellow flowers, or again with saffron; / immobilization of the body and mind of the enemy occurs in seven days.

Thus ends immobilization in the Yāmala. / With equal parts of neem, bibhītaka, and plumbago, combined with buffalo's blood, / one should draw this excellent diagrammatic device on a corpse's shroud using a pen of madar.

The names of the target and the practitioner facing away from each other, / and inverted letters, one should also insert in the center of the diagrammatic device.

Endowed with rañjakā and Phaṭ, placed between a buffalo and a horse, / and buried beneath the base of a neem tree, it produces hatred within seven days.

Thus ends the procedure of causing discord in the svarodaya. / With crow's dung, poison, and blood, upon an auspicious cloth taken from a corpse's standard, / using a pen of crow's feather, the knower of svarodaya should draw the diagrammatic device.

There one should write the name of the target in the four corners and in the center; / with the letter Kha endowed with a visarga, uttered three times, [is] the rañjikā.

The diagrammatic device, made as mounted upon a camel, is then tied around the neck of a crow; / when the crow is released with the diagrammatic device, eradication will take place.

Thus ends the procedure of eradication in the Yāmala. / With black aloe, yellow pigment, camphor, touch-me-not, and elephant rut-fluid, / using a pen of madana wood, one should draw this diagrammatic device on birch bark,

And in its center, the name of the target, and the syllable Kloṃ endowed with the rañjikā; / the diagrammatic device made in human form one should cover with beeswax.

Placed in the three sweet substances and worshipped with red flowers, / that diagrammatic device brings supreme subjugation within seven nights.

Thus ends the procedure of subjugation in the svarodaya. / In this way, one should perform [the rites] equipped with the proper procedure for all objectives; / then the diagrammatic device becomes accomplished, truly, truly, there is no doubt.

[Offering to] Hanumat, Kālarātri, Mahāmārī, the King of Birds, / Bhairava, the Protector of the Field, the Lord of Serpents, and the Leader of the Ganas,

One should draw on a banner this group of eight indicated previously; / then, knowing what is most essential, one should first declare it in detail.

Wild-cotton fiber collected on an auspicious day, / with thread spun by a maiden, made into cloth on [that] day,

three and a half cubits [in size], white—the rest should be provided thereon / with turmeric and orpiment, or combined with bitumen.

One should draw the figure of Hanūmat, ten aṅgulas in dimension, / with long fangs, a terrifying body, and long arms and claws.

One should make him hold a banner in the left hand and Mount Meru in the right, / taking a stride, exceedingly fierce, his tongue and tail moving restlessly,

wearing red garments along with a loincloth, bearing a crested crown. / In his heart-lotus one should place the name of one's own master.

One should write there on the eight petals the root mantra of Hanūmat; / outside it, one should surround it clockwise with the garland mantra:

"Oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ. This is the root mantra of Hanūmat. / Oṃ, O you of adamantine body, adamantine beak, tawny-haired, yellowish-brown, bristling-haired, of great strength and valor, red-faced, lightning-tongued, greatly elevated, formidable with huge fangs, fierce skull-bearer with a grim face, striking mighty blows, roaming the lord of Laṅkā's [city], bridge-builder across the great ocean, torrent of mountains, sky-rover, come, come, O Lord, whose form is equal to a hundred thousand suns! The terrible Bhairava commands: come, come! With your long tail bind, bind, bind such-and-such enemy, crush [him]! Khaṃ khaṃ re re huṃ phaṭ!"

Thus ends the garland mantra.

On his limbs one should place [the syllable] 'ra' sixty-four times, / and also deposit six phonemes with a double line at the tip of his tongue.

Stambhinī, Mohinī, Rodhinī, and Bhañjinī: / the wise man should deposit these goddesses on the limbs, preceded by the Praṇava and ending in namaḥ.

One should place the syllable 'la' on the mountain, and the syllable 'ba' on the tail-shaft; / the syllable 'ca' inside the mouth, and the syllable 'huṃ' in front of that.

The wise man should place the root mantra on the face, the head, and the private parts; / and on the tail, the mother-phonemes or [the letters] beginning with 'kṣa', preceded by the Praṇava.

Above the head the Mother-goddesses should be made together with the planets. / Then, on the eighth or fourteenth [tithi], one should perform the consecration,

under an auspicious lunar day and asterism endowed with the strength of the Moon and astrological houses. / Wearing red garments, the officiant, smeared with red sandalwood paste,

adorned with red flowers, having his body prepared for wealth and success, / should draw with unhusked grains an eight-petaled lotus of great beauty.

Stambhinī, Mohanī, Rodhinī, and Bhañjinī: / one should install these goddesses in order in the four directions, beginning with the east.

One should establish the sacred seats beginning with Uḍḍīyāna starting from the northeast corner; / Bhairavī, the Bhairavas, Siddhi, the planets, the serpents, the directional guardians—

the wise man should place each in order on the eight petals. / And worship must be performed sequentially within this sound-maṇḍala,

rich with various sorts of splendors, perfumed with camphor and aloe wood, / arranged with a canopy, adorned with eight banners.

Then, in the center of this ritual circle, one should raise the painted cloth upright; / one should bathe it with the five bovine products [while it is reflected] in the center of a mirror's surface.

Then one should arrange the seat with the seed-syllable of fire and wind; / the practitioner of mantras should deposit the root mantra on the head of the god Hanūmat:

"Oṃ hāṃ hūṃ hanumate namaḥ." This is the root mantra.

On his limbs one should deposit the six long vowel sounds; / one should deposit [the letters] from 'ka' to 'kṣa' on Stambhinī and the others.

Then with the five combined offerings of worship, and with foods of liquor and meat, / one should worship all the deities, preceded by the Praṇava and ending in namaḥ.

Having performed the worship according to rule, and having meditated, the discerning person / always attains success through this most splendid ritual application.

Endowed with variegated cloth, adorned with external ornaments, / wearing red garments, exceedingly formidable, striking terror into all worlds—

[thus] meditating, he should recite a hundred thousand times the nine-syllabled root mantra, / and having performed a fire oblation of one-tenth [that number] with honey, ghee, and red flowers,

he should feed unmarried maidens numbering sixty-four. / He should give as sacrificial fee to the preceptor a city, a village, or a hamlet.

Whatever worship is fashioned with wood, stone, or metal, / when consecration is performed there in a region, village, or town,

there will be no famine there, nor fear of illness; / no assault by foreign armies will occur, nor will it be afflicted by diseases;

no thunderbolt falls there, nor will there be fear of plague. / Ḍākinīs, spirits, vetālas, piśācas, serpent-spirits, rākṣasas,

and affliction from poison do not arise, by the power of Hanūmat. / When this banner of Hanūmat is mounted upon elephants and horses,

and borne with effort facing the enemy army, / this banner of Hanūmat overpowers their elephants and other forces.

Merely upon seeing it, their minds becoming distraught, / the king's enemies perish, just like deer before a lion.

Thus ends the Hanūmat banner in the Svarodaya. / Now I shall explain the protective amulet that bestows all magical powers, / which paralyzes the enemy army and subjugates kings and others.