Anandakanda 1.12

Āk, 1, 12
<Attainment of Alchemical Perfection at Śrīśaila>
Venerable Bhairavī:
Various perfections, yielding immediate verification, / are heard to be easily attained at Śrīśaila, O God; describe those diverse [perfections], O Lord.

Venerable Bhairava:
I shall explain; listen to all that which grants immediate perfection, my dear. / Beyond Kailāsa, Mandara, Meru, the Vindhya mountain, and the Himālaya,

beyond Mahendra, the Malaya mountain, and the Sahya mountain, / the divine Śrīparvata is the greatest, attended by perfected ones and lords of yoga.

There, all the holy places, lakes, and rivers, my dear, / the liṅgas, the creepers, stones, and trees, bestow alchemical perfection.

The soils, bulbs, and waters, the leaves, flowers, and fruits, / and so forth exist there, and all grant alchemical perfection.

I am Śrīparvata, O ruler; I myself am that mountain directly. / Know that stationary form of mine, worshipped by the gods.

Whatever is here is not elsewhere; that which is elsewhere is present here. / The divine liṅga to be touched, the painless liṅga of light,

is renowned as Śrīmallikārjuna, O supreme goddess. / On the left flank of this liṅga stands Ghaṇṭāsiddheśvara.

A bell hangs at the door, and a sacred water basin is found there. / Fasting should be observed by three [practitioners] who remain watchful and vigilant.

On the night of the fourteenth day of the dark fortnight, one should continuously bathe Śiva. / One practitioner brings the water from the basin, another, my dear,

and the other rings the bell for the duration of four watches, my dear. / Pleased, Ghaṇṭāsiddheśvara grants even to them movement in the sky.

To the south of this Ghaṇṭāsiddheśvara one should dig, my dear, / down to knee-depth; right there a luster like rocanā is seen.

Taking that earth, one should drink only a karṣa of it, my dear, / with milk for seven days; he becomes visibly immortal.

Before the lord of Śrī Giri there is a great elephant-shaped boulder; / day and night it exudes an excellent guggulu of divine fragrance.

One should collect it with a palāśa-wood ladle into a bottle-gourd vessel; / mixed with sulphur, one should throw it in and consume only a karṣa of it.

Daily for up to a month, thereafter he attains alchemical perfection; / ever joyful, youthful, and steadfast, he lives as long as the moon and stars.

When molten lead is liquefied, one should cast in that guggulu; / then one crore parts of copper turn into divine gold.

<Moon-water at Mallikārjuna>
To the west of Lord Mallikārjuna there is the Moon-well; / on the full-moon day of Vaiśākha, the supreme practitioner should perform the rite.

Fearless and free from doubts, dwelling near the water, / he should recite the Mṛtyuñjaya mantra at night, devoid of clothing.

At midnight, when the moon-water is touched by the moon, / he should then dip his cupped hands into the aperture of that sacred pool.

When the moon passes having touched it, he should then take that water / and the steadfast man should drink it at once; he lives as long as the moon and stars.

With an adamantine body, gentle appearance, and peaceful mind, that man becomes accomplished.
<Tripurāntaka>
At the eastern gate of Śrī Giri stands Lord Tripurāntaka.

Near the deity, in the northern quarter, stands a tamarind tree; / at its root the Lord Śrī Bhairava himself is visible.

One should dig the earth to the depth of a man's height; then before it is seen / a hot spring of blue water that bestows divine alchemical perfection.

Having tied the leaves of that tamarind in a cloth, one should cast them / into that spring; then they turn into large fish.

Taking them, the wise man should cook them in this way with tamarind wood gradually; / he should discard their heads, bones, and orifices.

Desiring alchemical perfection, the practitioner should consume all the rest; / for a moment a swoon occurs, after which he awakens.

He sees the subterranean realms in the earth and lives for ten thousand divine years.
<Maṇipalli>
To the west of Tripurāntaka, at a distance of just two gavyūtis,

is the village named Maṇipalli. In its western portion / lies a certain mountain, behind which a single gate

is seen. One should enter there facing east, and then proceed / facing south for a distance of just ten bow-lengths.

There, taking stones shaped like mango fruits with the brilliance of fire, / one should tie them in a cloth; that cloth turns red.

One should throw that cloth containing the stones into milk; / then the milk turns red; the supreme practitioner should drink it.

From seven days alchemical perfection arises, with an adamantine body and great strength; / and he lives as long as the moon and stars, without fail for an eon.

<Kokilābila>
To the northern side of Tripurāntaka is the supreme Kokilābila; / it shines across the world. Having performed purification of the body

with emetics and the like, the wise practitioner should enter that cave; / within ten bow-lengths there are stones resembling cuckoos.

They exist [there]; sesame seeds thrown onto their surface pop. / Seeing this proof, and rubbing them against each other,

one should throw them into milk; that milk turns black. / One should drink that milk for a month; he attains a divine body.

Free from wrinkles and grey hair, he lives for three days of Brahmā; / in speed like the wind, he sees openings within the earth.

In the eastern direction from Tripurāntaka, at a distance of only a yojana, / is the god Svargapurīnātha; in front of him one should dig

the earth to knee-depth; there, shaped like serpent hoods, / stones named touchstone-transmuters come forth, O fair-faced one.

To the west of Lord Tripurāntaka, at a quarter of a yojana, / there is an entrance to a divine cave, and at a distance of three bow-lengths

one should go; there is a black-colored date palm laden with fruit. / Drinking the juice of its fruits, a momentary swoon occurs.

Awakening, he becomes an adept and lives as long as the moon and sun. / At the southern gate of Śrī Giri, Vajreśvara and Sureśvara

stand; one should dig the earth there. Resembling bilva fruits, / varieties of touchstones are found; they should be collected, O Queen of Gods.

There is a site named Rāmeśvara; near it one should dig. / There are stones shaped like rudrākṣa beads; they are varieties of touchstones.

<Āvartaka>
At the site of the Jyotiḥsiddha banyan, to the south stands a single tree / named Āvartaka; nearby to its west

is a mountain; there one should dig. Stones resembling palm-fruits [are found]; / one should blow upon them intensely; all of that becomes gold.

At its southern gate stands Kuṇḍaleśvara; / near it one should dig the earth to knee-depth and extract [them].

Red-hued and shaped like bilva fruits, these stones are touchstone-transmuters. / Near Lord Puruṣeśvara there is indeed a water pool.

Guñjā and riḍḍha trees are present [there]; one should eat their leaves. / From seven days one becomes an adept, free from senescence and death.

<Hastiśilā>
There, to the right of Hastiśilā, one should dig to the depth of a cubit; / there stones shaped like jambū fruits, named touchstones, are to be gathered.

It is known as Hastiśiras, and known as Hastiśilā.
<Chāyāchattra>
At a distance of just one yojana to its south,

there is the Chāyāchattra, in the form of Śiva, declared by Śiva; / it is circular, one hundred cubits wide; one should go below its opening.

He is not seen by anyone, and he becomes an adept at that very moment; / moving at will, equal to Rudra, he sports throughout the three worlds.

Or he can accomplish the eight supernatural powers, bestowing all siddhis. / Magnetic iron, mica essence, gold, and quicksilver in successively increasing proportions,

one should triturate thoroughly with acid, and having made a ball, one should wrap it. / Tying that ball to the tip of a long bamboo, [reciting] the mantra of Śrī Kālikā,

one should recite and place it there by means of that Chāyāchattra; / inside the ball tied to the tip of the bamboo, an auspicious pill is formed.

Holding it in the mouth, at that very moment one becomes an aerial rover. / Having wrapped realgar and orpiment in a cloth, tied to the tip of a bamboo,

Placing this in the shadow-umbrella, he should anoint both eyes with them; / he sees treasure located underground; there is no doubt about this.

And he should cast a sword tied to the tip of a bamboo into the shadow-umbrella; / he should empower it with the Kālikā mantra and hold that sword in his hand.

He becomes a conqueror of the three worlds, steadfast, a hero in the triad of worlds. / Having bound yellow pigment to the tip of a bamboo, he should place it in the shadow-umbrella.

Having made a mark on his forehead with it, he can bring the world under control. / Likewise, he should place srotoñjana collyrium into the shadow-umbrella.

Anointed with that collyrium, he is not seen even by the gods. / Having tied a pair of sandals as before, he should deposit them in the shadow-umbrella.

Wearing the sandals on both feet, wherever he wishes / to go, precisely there those two sandals carry him.

As before, he should also place a red cloth in the shadow-umbrella; / he should wrap that cloth [around himself, and] instantly he becomes invisible.

When the cloth is discarded, he is seen afterwards without doubt. / Combining magnetic iron, mica, gold, and mercury, he should grind them together.

The wise practitioner should bind into a ball [of cloth] at the tip of a bamboo with a cloth; / he should place it in the shadow-umbrella and empower it with the Kālī mantra.

This becomes a touch-transmuter—this is true, true, O fair-faced one! / At the western gate of Śrīśaila, the god Brahmeśvara resides;

and the goddess Durgā is situated there, and which is the ninth step / at the Tuṅgabhadrā river, and thence of Brahmeśvara;

in the region of the doorway, there are these four touchstones resembling the color of mung beans; / and in the southwest of Brahmeśvara there is a tamarind grove.

And a water basin exists there, and beneath the tamarind stands Caṇḍikā; / standing constantly on one foot, he should gather the fruit of that tamarind tree.

He should bind [them] with a cloth, cast [them] into the basin, and perform an ablution; / at the end of the ablution he should collect them, and by then they turn into fish.

He should cook them using firewoods of that [tree], but discard the bones, tail, and head; / he should offer one portion to the deity, and a second to guests;

he should consume the third portion himself; instantly he faints; / [then] he becomes divine, an accomplished adept, and sees subterranean caverns on the earth,

freed from senescence and death, and indestructible even by the immortals. / To the north of Alampura there is a village named Bhīmapāduka.

At the flank of that village, he should dig the earth one cubit deep; / there are stones shaped like hoods; they bear the name 'touchstones'.

There is a goddess named Yogīśvarī, the deity of Alampura; / in front of her is a charming cave; in the middle of it he should dig the earth.

Stones resembling bheda should be gathered; having mixed them / with cat's feces, he should project them into molten tin; that turns into silver.

The best of practitioners should drink those stones along with honey and ghee; / he becomes divine, an accomplished adept, conqueror of wrinkles, grey hair, and death.

At the northern gate of Śrīparvata, a god named Maheśvara / resides, and a bumblebee-mango tree [is there]; one should gather its fruit there.

He should split it open, and bumblebees residing inside come out alive; / then he should discard all those bumblebees.

He should cook those fruits in alkali; he should drink milk as much as possible; / momentary fainting occurs from this, and at the end of the faint he should drink milk.

He should do this with effort for twenty-one days; / by this, his body becomes adamantine, free from wrinkles and grey hair;

knowing the essence of the Vedas and Vedāṅgas, he lives as long as the sun and stars; / in swiftness he instantly becomes equal to the wind, O beloved.

With the fruit of that mango alone, when the bumblebees are discarded, / one thousand palas of tin, when melted, becomes silver.

He should make a hole in the mango fruit, discard the bees, / and deposit inside it a karṣa of mercury and essence of black mica.

Having sealed the opening with clay, he should coat it with cow dung; / he should dry it in the shade and cook it with its own wood for one prahara.

Allowing it to cool naturally, the wise practitioner should place it in his mouth; / he attains aerial locomotion, free from wrinkles and grey hair;

he lives as long as the moon and sun, with eloquence equal to Brahmā. / As before, he should place mercury and essence of black mica into the mango fruit;

having coated it with cow dung and clay, he should heat it in a pit of wild cow dung cakes; / the mercury, cooled on its own, should be gathered; he should lick it mixed with honey and ghee,

in the dose of a guñjā until the end of a month; the man becomes youthful, / resembling nine elephants in strength, and lives for one day of Brahmā.

To the north of Śrīgirīśa, on the Śukla mountain, / having worshipped with the fivefold offerings, celebrated in the three worlds,

the practitioner, free from doubt, with the mantra 'oṃ huṃ phaṭ', / should look toward the western direction at a celestial chariot in the sky,

divine, manifoldly delightful, immediately producing conviction. / Then he should go to the western direction after crossing the great river.

And a cave is seen there; facing west, he should enter it; / fearless, alone, and resolute, he should walk three yojanas there.

A banana grove of five yojanas is seen there; / a lake filled with clear water [is there], and in the middle of it is an auspicious pedestal.

He should behold that great divine pedestal resembling crystal; / he should utter this mantra and make a prostration like a rod:

"Oṃ hrīṃ, to the supreme lord of wisdom and speech, hrīṃ oṃ svāhā." / Having bathed there, he should recite the mantra one hundred thousand times, O fair-faced one, / subsisting on edible roots and tubers or as he desires, O beloved.

Within the throne he beholds the god resembling crystal, / four-armed, three-eyed, bearing the crescent of the bright moon,

blue-necked, adorned with serpents, holding the axe and deer as weapons, / bestowing boons and safety, most choice, worshipped by distinguished deities.

And he should bow down with the eight limbs, repeatedly with mantras and hymns of praise; / then, pleased, that Śiva grants the desired boon.

There is a hundred-fold sanctuary there, as well as nine hundred wells, / and as many pleasure gardens and celestial groves;

there are nine hundred stepwells and an equal number of openings [to the underworld]; / and as many wish-fulfilling trees—all these indeed grant alchemical perfection.

There resides a celebrated yakṣiṇī named Mohalī, who grants desires; / she says, "Grant me enjoyment if you desire alchemical perfection!"

"O goddess, I shall give you food," must be spoken here by him; / he should offer her tubers, roots, fruit, or milk-rice.

That yakṣiṇī then speaks: "As long as I eat, hold my son / to your chest; then I will grant you a great boon.

If you release him, then I will slay you without mercy." / If, free from fear, the hero acts thus, he will attain siddhi.

He should go to the northern quarter, half a yojana from that lake; / there stands a divine sandalwood tree laden with blossoms, O Maheśvarī.

Simply by smelling its flowers, hunger and thirst do not afflict him; / or he may eat one of its fruits as appropriate.

From eating it, a mortal comes to have an adamantine body. / He should go a quarter of a yojana to the southern quarter from the lake;

there a grove is seen filled with pomegranate trees; / whoever eats its fruit will live for a thousand yugas.

Just half a krośa to the east of that same lake / he should go; there exists a pleasure grove filled with myrobalan fruits.

The wise man should eat that fruit, and he will live for three cosmic dissolutions. / And to the western quarter from that lake he should go one yojana;

there exists a pleasure grove completely filled with bilva fruits; / whoever eats that fruit lives as long as the moon and the stars.

In that very pleasure grove there is a liṅga of dark-blue color; / through the path of its northern door enters an exceedingly powerful serpent.

There, having seven hoods, formidable, causing dread, and huge— / before such a great serpent constantly uttering the sound "huṃ huṃ",

the practitioner should bow with effort, desiring siddhi. / The great serpent speaks thus: "I grant you invisibility.

Go to your western door; indeed, a divine maiden is there." / Chanting the great mantra, the practitioner should proceed to that very place.

That maiden gives a necklace, but does not grant entry; / he should wear that necklace around his neck, and from that eloquent wisdom will arise.

From there he should go to the door of the southern quarter, which is exceedingly terrifying; / there he should behold the naked guardian with disheveled hair and crooked eyes,

holding a mace in hand, dark-blue in color, seeing the holy Kṣetrapāla. / Having chanted the mantra, he should praise the remover of obstacles with hymns of praise:

"Hā hā he he huṃ huṃkāra phaṭ huṃ svāhā." / By this very mantra, Kṣetrapāla is quickly pleased;

he grants mastery of self, but indeed does not give entry. / Then he should go to the door of the eastern quarter; there the Lord of Ganas

resides, whom he should worship; then the excellent practitioner may enter. / There a divine liṅga is seen, and a captivating bow is there.

He should worship that Īśvara with the mantra "Oṃ Huṃ"; / fasting in that very place, the wise man should chant it day and night.

Īśāna becomes visible and indeed bestows a supreme boon. / Such are the siddhis in the plantain forest.

At a distance of one yojana to the east of that very lake, / there is written in letters upon the door: "Cavan of Padmāvatī."

Purified in body by emesis and other procedures, the practitioner should enter there; / there he should proceed the distance of a hundred bows, and there, having seen a mṛdaṅga drum,

he should play it; then, upon hearing its sound, / Padmāvatī herself comes and bestows nectar.

By drinking it, this adept attains immortality. / Then she approaches him and entreats: "Come near me,

come into my divine abode filled with five hundred maidens; / dwelling there, be my husband until the lifespan of Brahmā ends, O lord.

At the end of that, you will go to the eternal abode, of this there is no doubt." / In the southeastern quarter of that eastern pond there is

the deity Kadambeśvara, and a kadamba tree in front of him; / having taken leaves there, he should smear them with pungent mustard oil,

or the wise man may smear them with oils produced from its seeds, or cook them. / By its wood they turn into fish, which he should deposit into a copper vessel.

Discarding the bones, head, and tail, he should consume them combined with honey and ghee; / by consuming them he becomes an adept, equal to Rudra and of great strength.

And that tree is on the riverbank, in the presence of Kuṇḍaleśa; / through the application as previously stated, siddhi arises, not otherwise.

In the north is Mount Puṣpagiri, and Kapoteśa is present there; / he should perform circumambulation three times and proceed to its summit.

Aerial locomotion will come to that practitioner, of this there is no doubt. / In its northeastern portion is situated the gate Chedikīdvāra.

Facing north, he should reverently enter the distance of three bows there; / grinding a stone shaped like a mouse in buttermilk, a man should drink it.

Instantly fainting occurs for him; he will live for three days of Brahmā; / he can transmute all metals simply by touch, of this there is no doubt.

Having fasted day and night before the deity, he will attain siddhi. / A pair of deities exists to the south of Kapoteśvara;

he should dig to the depth of the navel between the two deities; / there are stones resembling ox-gall; he should take them.

Grinding them with honey and ghee, whoever drinks it becomes immortal. / In the northwestern quarter from Kapoteśa he should dig one cubit;

there are pigeon-shaped stones called "touchstone." / Having performed the worship of the deity, he should take one of them.

In the northeastern quarter from Śrīgirīśa is the precipice Bhṛgupātana; / near it is a divine pit, from which he should collect soil.

Mixed with the five products of the cow, he should blow upon it with fire of khadira wood; / from that, heated with honey and ghee, a dark-blue metal will drop.

He should quench it in seven-times washed [ghee], and place that sphere into his mouth; / the adept becomes equal to Viṣṇu, omniscient, omnipresent, and blissful.

One krośa from the top of the Bhṛgupātana peak is Dadhikavāṭaka; / in front of it ever stands the mountain named Acchatailagiri.

To its west is a cavern, within which, after going / five bows' distance, he will see a pool containing a mercury resembling lac.

He should collect it in a vessel of bottle gourd; that quicksilver is capable of transmuting ten million times its weight. / To the west of Śrīgirīśa stands the enclosure of Candragupta;

within it is an abode, and to its east stands a sanctuary; / east of the sanctuary is a divine stone resembling a mung bean, designated as touchstone.

There stands an enchanting tusker; mounting him with focused mind, / one should take grass from his back; all of it turns to gold.

On the northern side of that elephant, one should dig the earth knee-deep; / stones having the appearance of jambū fruits are there; they are designated as touchstones.

One should dig the earth beneath the elephant to the measure of a knee; one then obtains / in a triangle an accomplished supreme pill that effects a hundred-thousandfold transmutation.

To the northwest of Mallinātha, having bowed, there is the superior Devahrada; / there is a sacred ford there; its stones, having the appearance of mung beans, are designated as touchstones.

A liṅga resembling a tortoise is there, designated as a touchstone, auspicious, O dear one; / having worshipped it on the full-moon day in Kṛttikā, one should take [it].

Two gavyūtis from that, the supreme Nīlavanī is remembered; / its liṅga and its blue-colored water are praised.

Stones resembling a horse's mango or a crow effect transmutation by touch; / inside the temple one should dig into the earth to an interval measuring a knee.

Mouse-shaped stones are found; they are designated as touchstones. / In the southwest of Śrīgirīśa, there is [a place] known by the name Guṇḍīprabhā.

In the pit before it, one should burn yellow-hued earth in an alchemical calcination pit; / from it emerges supreme gold suitable for the pure gods.

There also stands the Bhṛṅgacūta tree, bestowing alchemical perfection as before; / likewise in Tambīpura and at its broad, auspicious sacred ford,

the famous Sadāphala tree [stands] to its northeast, O wise one. / In the southwestern quarter of Śrīgiri, [a region] renowned as Mahānandā [lies].

One should go along the main highway; to its northeast, O wise one, / stands Kālakaṇṭheśa by name, and before him is a small water reservoir.

There exists the perfection of quicksilver resembling a cochineal insect; / the seven metals, when heated, become gold upon sprinkling [with it].

In the northeast of Śrīgirīśa stands the venerable Mālinīśvara; / in the northern direction from it, there is the famous mountain named Tūmā.

Before it are auspicious darbha-grasses resembling tridents; / digging beneath them to the depth of the navel, one should take the blue clay.

One should cook it with vibhītaka wood, and successively to the gods, guests, and fire / assign one portion each; the fourth portion one should consume oneself.

One lives for ten thousand kalpas, an adept possessed of great strength and prowess. / Near Ileśvara stands Koṭīśvara.

Before it are flowers and leaves that effect transmutation by touch; / there stands the god Avaleśvara, a supreme transmuter by touch.

A yojana to the south of him is Cāmareśvara; / beyond it is a gold stone, and upon it human flesh

or beef should be thrown, and the wise man should kindle it with jujube wood; / in the morning, that stone is then seen resembling gold.

A cloth impregnated with the menses of a woman who has just menstruated / one should rub upon that stone and throw into a vessel with a little water.

By mere contact with that, the electuary becomes supreme gold. / At Śrīguru, wherever there are stones standing on the ground of the altar,

one should consume a karṣa measure of that powder along with triphalā; / conquering wrinkles and gray hair within a month, one lives as long as the moon and stars.

In the southwest of Śrīgirīndra stands the lord Paṭāhakarṇa; / in the northeastern direction from him, at a distance of twenty-five bow-lengths,

is an upright stone measuring two cubits; there one should dig two cubits; / one should collect those stones shaped like a sealed pair of earthen dishes.

One should make them the color of fire and sprinkle them with juice derived from ash gourd; / from within them one should offer a portion of the butter to the deity.

One portion must be given to a guest, and one portion one should lick oneself; / day and night fainting occurs, and he becomes sleepless by himself.

Free from wrinkles and gray hair, a man lives for ten thousand years. / This is the second step of the lodestone, O dear one.

On both sides of that deity, all the stones are white and yellow; / all these are touchstones; one should take one among them.

To the east of that deity, nearby, there is a well, / and there are frog-shaped stones designated as touchstones.

To the north of that lord stands the great Liṅgādri; / in its northern direction is a river flowing eastward.

In the western direction of the river, there is a reddish-brown liṅga; / the reservoir there, filled with rock-water, effects instantaneous transmutation.

Two yojanas to the south of Maheśa stands Caṇḍikā, / well-known by the name Piṇḍikā; from her northwestern corner,

there is a well; within it are mung-bean-colored stones; / some resemble harītakī fruits; they are all designated as touchstones.

The procedure for all the touchstones located here is declared: / if it is coarse, one should grind it fine inside a crucible;

one should prepare all the metals and melt them in it, O dear one; / all of that becomes gold; one should do this as desired.

If it is fine, one should throw it into all the molten metals; / through its contact, indeed, all metals attain the state of gold.

In the northwest of Mallinātha, at the sacred ford named Sarveśvara, / in its southern region, along the royal road, when two yojanas

have been traversed, a small hillock is seen there; upon its summit, / there are black āmalakī fruits, and one should eat them

for seven days until satisfaction; possessing an adamantine body, / freed from senescence and death, one lives for three hundred kalpas.

And in the southern part from that, in the great forest of Kākalārī, / there stands a clump of plantain trees; the practitioner should enter there.

One should go only half a krośa, and a mercury reservoir is seen; / collecting it in a bottle-gourd vessel, it becomes an agent of ten-millionfold transmutation.

A peacock made of stone and blue in color is seen there; / in front of its beak is a reservoir measuring a span, intensely blue.

Dry bamboo thrown into it becomes fresh in an instant; / leaves and flowers appear within one day, without a doubt.

Throwing a prastha of mercury there, one should take an equal measure of the water; / one should drink it like honey, and fainting occurs at that very moment.

In an instant one regains consciousness and lives for a thousand yugas. / In the southeastern quarter of Śrīgiri is the sky-goer accomplished in an instant.

He exists; the wise man should dig the earth five cubits before him; / there are jujube-shaped stones that grant the power of flight.

One [stone] must always be held in the mouth by adepts desiring aerial locomotion. / <Procedure for Accomplishment> / The procedure for all the accomplishments stated at Śrīśaila is now described:

Having first performed the installation of mantras, one should afterwards recite the mantra one hundred thousand times. / Truly, ending with the Aghora [formula], one swiftly achieves each respective alchemical perfection.