Anandakanda 1

English (machine translation) 1

Language: English

1.1 — 62 parts
1.2 — 268 parts
1.3 — 125 parts
1.4 — 518 parts
1.5 — 87 parts
1.6 — 130 parts
1.7 — 189 parts
1.8 — 22 parts
1.9 — 196 parts
1.10 — 141 parts
1.11 — 43 parts
1.12 — 201 parts
1.13 — 38 parts
1.14 — 47 parts
1.15 — 634 parts
1.16 — 127 parts
1.17 — 95 parts
1.19 — 219 parts
1.20 — 196 parts
1.21 — 110 parts
1.22 — 88 parts
1.23 — 749 parts
1.24 — 208 parts
1.25 — 115 parts
1.26 — 245 parts

1.1.1

Ānandakanda, 1.1
Seated on the peak of Mount Kailāsa, the destroyer of Time and of Kāma, / serene, the supreme lord, the cause of the bliss of the world,

1.1.2

having bowed with supreme devotion, Bhairavī offered praise: / “O God of gods, Great God, destroyer of the poverty of mundane existence!

1.1.3

Be gracious, O embodiment of compassion! Be pleased, O supreme lord! / The secrets of the divine scriptures, the traditions of the Kula and Kaula, and the rest

1.1.4

I know by your grace, O you whose illusory form is auspicious! / I wish to hear, O Lord of all, your divine rejuvenation therapy,

which destroys senescence, birth, and disease, which grants alchemical perfections such as aerial locomotion, / which pacifies poverty and misery, and bestows supreme boons such as the status of Brahmā.”

1.1.6

Īśvara said: / “Well said, well said, O highly fortunate one, benefactress of all the worlds! / All that is produced from quicksilver, O beloved of my pure soul and breath of life!

1.1.7

For the benefit of all the worlds, the most secret of secrets, wholesome, / the origin and characteristics of the lord of mercury, O you who are worshiped by the gods,

1.1.8

all of that I will proclaim fully. Listen now, O Bhairavī!
<Origin of Mercury>
When beseeched by the chiefs of gods, celestial sages, Gandharvas, serpents, and Kiṃnaras,

1.1.9

who desired the birth of Kumāra from you, / for the destruction of the demon Tāraka and for the protection of the worlds,

1.1.10

then in a cave of the Himālaya mountain for a long time, O beloved, / our time passed sporting intimately together out of a desire for a son.

1.1.11

Sent by the gods to interrupt our lovemaking which shook the three worlds, / Agni, assuming the form of a dove, approached through a window-vent.

1.1.12

Seeing him, out of shame, O Goddess, our lovemaking was abandoned by me, / and our radiant energy was cast into the mouth of Agni.

1.1.13

Burning intensely with that, Agni submerged it into the Gaṅgā; / and greatly heated by it, the Gaṅgā also cast it out.

1.1.14

Having reached the outside, that divided into two parts: one for the birth of Skanda, / while the other became pure mercury, which carries [beings] across the ocean of misfortunes.

1.1.15

It settled into five wells that were a hundred yojanas deep; / from its impurities were born base metals, gems, and divine substances.

1.1.16

According to each specific region, differing in qualities such as name and color, / this lord of mercury, the destroyer of the poverty of birth, came to be divided.

1.1.17

At the dissolution, those five wells are known to have had mouths producing [the classes], / by withdrawing the five colors, hundreds of thousands were deposited.

1.1.18

They possess the five colors, O Queen of the gods, and are endowed with all essence. / In the east, the mercury is white; with various colors it destroys disease.

1.1.19

In the south, the lord of mercury is unsteady and blue in color; / free of defect, exceedingly dry, and extremely volatile, O beloved.

1.1.20

From that, the serpent kings were born, freed from senescence, birth, and defects of disease. / In the west, however, quicksilver is yellow in color and exceedingly dry.

1.1.21

Endowed with all defects, it becomes pure through the eighteen alchemical operations; / it grants all alchemical perfections, O Goddess, bestowing perfection of the body, transmutation of base metals, and the rest.

1.1.22

In the northern quarter, it is red and completely devoid of defects; / through that very rejuvenation therapy, the gods are free from birth and senescence.

1.1.23

In the center, however, it should be known as mixed mercury, endowed with all colors; / externally having the luster of the moon and sun, the mercury is endowed with defects.

1.1.24

Purified through the eighteen alchemical processes, it bestows alchemical perfection. / For the lord of mercury is Maheśvara himself, the true nature of the immortals.

1.1.25

Those two filled [them], and because of their scarcity they are exceedingly rare; / yet it bestows perfection in all other operations through [purificatory] procedures.

1.1.26

Completely purified through the eighteen [processes], it swiftly grants alchemical perfection. / He who knows the descent of mercury is the best among the righteous;

1.1.27

he will attain longevity, happiness, progeny, wealth, and health.
<Synonyms of Mercury and Their Etymologies>
Because it conveys [beings] across to the further shore

1.1.28

of the ocean of birth, disease, senescence, death, and poverty, it is proclaimed as pārada. / And because it acts as the master over mercury, secondary minerals, metals, and the like, it is rasendra.

1.1.29

Because it was generated from each of my limbs, it is designated as sūta; / and because it engenders all alchemical perfections, it is therefore called sūta.

1.1.30

Because it is the fluid essence of my body, it is celebrated as rasa; / it is praised for destroying senescence, death, poverty, and disease.

1.1.31

Therefore it is called rasa; and because of being a mineral essence, O lovely-faced one, / [and because] it assimilates all metals, it is therefore spoken of as rasa.

1.1.32

It acts as a friend, and having the same color, it bestows all alchemical perfections; / pārada destroys diseases; rasendra is used in alchemical operations;

1.1.33

in metallic operations it is sūta, and rasendra in mercurial mastery; / on account of its fitness for all operations and being all-encompassing, O beloved,

1.1.34

bestowing all alchemical perfections, O Goddess, it is called mixed mercury.
<Defects Inherent in Mercury>
Seeing this mercury, which grants infallible success, is spotless, and confers all alchemical perfections,

1.1.35

all the thirty gods, led by Brahmā and Viṣṇu, / petitioned me with various hymns, O beloved:

1.1.36

‘Merely by seeing the lord of mercury, men, birds, animals, and the rest / attain manifold alchemical perfection; therefore restrain it, O Śaṅkara!’

1.1.37

Therefore it was joined with defects in the form of three layers of sheath defects; / from that time onward, quicksilver, freed from defects and sheath defects,

1.1.38

and purified through the eighteen alchemical processes, becomes the bestower of alchemical perfection.
<States of Mercury>
Smoke, popping sound, frog-leap,

1.1.39

trembling, and violent shaking are the five states of mercury.
<Losses of Mercury>
The losses of mercury are five: in water, its loss is like that of water;

1.1.40

in smoke, quicksilver has the loss of smoke; when spread out, it has the loss like a swan; / in dross, it resembles dross, O Goddess; the fifth is the loss like a living soul.

1.1.41

Four losses are visible; the fifth loss is invisible. / The four losses are to be checked by apparatuses, medicinal herbs, and so forth, O beloved;

1.1.42

the fifth loss is to be checked by meditation, mantras, medicinal herbs, and the like.
<Innate Defects>
Earthy, watery, fiery, and airy;

1.1.43

etheric, elephant-skin, white-lotus-like, producing erysipelas, / turmeric-yellow, red-skin, orange, red-droplet-like,

1.1.44

intolerant of fire, and frog-like—these are traditional innate impurities.
<Adventitious Defects>
Kālikā defect, malinī defect, kapotī defect, red sheath,

1.1.45

hairy, mountain-born, and piṅgalī defect are the seven sheath defects. / These are to be known as adventitious defects celebrated in mercury, O beloved.
<Compound Defects>

1.1.46

Poison, lead, and tin are remembered as the three compound defects.
<Nature of the Defects>
The earthy produces leprosy; the watery causes an aggravation of the humors;

1.1.47

The fiery [defect] causes burning; the airy produces colic; / deafness is caused by the ethereal defect; and the elephant-skin defect causes elephantiasis.

1.1.48

The lotus defect causes ringworm, and the erysipelatous causes erysipelas; / the turmeric defect is said to cause jaundice, [and produces] red skin and pale-red eyes.

1.1.49

The orange defect produces udumbara-leprosy; the red-seed defect produces smallpox; / the intolerable-fire defect causes stupefaction; the frog defect produces warts.

1.1.50

Impurity causes fainting, O goddess. Likewise, those arising from the sheath defects are well known: / the kālikā defect causes a black complexion, and the malinī defect causes retention of impurities.

1.1.51

The kapotī defect produces hoarseness; the red sheath defect causes eruptions; / the hairy defect causes vomiting; the mountain-born defect produces torpor.

1.1.52

The piṅgalī defect destroys the eyes: these are known as the defects born of the sheaths. / Poison brings death; lead [causes] torpor; and tin, O you who are worshipped by the gods,

1.1.53

causes a foul odor: such are the diseases arising from compound defects. / <The Movement of Mercury to Another Place> / A beautiful woman of auspicious marks, who has bathed after her first menses,

1.1.54

wearing clean clothes, anointed with garlands and fragrances, well-adorned, / mounted on an excellent horse, and refraining from sexual intercourse,

1.1.55

having first worshipped Gaṇanātha, Bhairava, and the guru, / and having meditated upon Rasendra-Bhairava, O dear one, should look upon the mercury

1.1.56

standing in the well; then she should depart swiftly, and not look back again. / This maiden, equipped with a horse, [travels] the distance of a yojana.

1.1.57

Then, wishing to catch the maiden, / leaping up from the middle of the well, that [mercury] pursues her.

1.1.58

Having travelled as far as a yojana, it immediately re-enters the well. / Situated in those various pits made all around,

1.1.59

the master of alchemical practice, having purified himself, should collect that lord of mercury. / Because of its heaviness, it fell from the mouth of Agni into the country called Darada;

1.1.60

that quicksilver absorbed into the earth is gathered by experts in alchemy who know the Tantras. / Being placed into the earthen apparatus named pātanā,

1.1.61

the gathered mercury, O goddess, is declared to be free of defects. / In this very manner, here and there, the lord of mercury is always deposited

1.1.62

by perfected beings and Vidyādharas, O goddess, and bestows alchemical perfections.

1.2.1

Āk, 1, 2 / Glorious Bhairavī said: / I ask about the instructor of mercury, his disciple, the kākinī woman, / and the worship of mercury: declare it to me properly.

1.2.2

Glorious Bhairava said: / <Characteristics of the Instructor of Mercury> / Listen, O Bhairavī, to all that: I shall tell you something unprecedented. / The master should be knowledgeable, skilled, virtuous, meritorious, pure,

1.2.3

knowing righteousness, true to his word, expert in the science of mercury, / knowing the reality of the Vedas and Vedānta, stainless, devoted to Śiva,

1.2.4

a devotee of the Goddess, always tranquil, skilled in the alchemical pavilion, / accomplished in mantras, a great hero, intent on the worship of the deities,

1.2.5

knowing the procedure of alchemical initiation, [knowledgeable of] mantras, medicinal herbs, and the great minerals, / the sequence of colorations, the preparation of the seed, the pairing and fusion [of metals], and the biḍa flux,

1.2.6

coloring, transmutative oil, leaves, penetrations, / enhancement of color, softness, and the digestion in immature and mature [mercury]—

1.2.7

he who knows both the aerial locomotion and the terrestrial locomotion becomes the guru. / <Characteristics of the Disciple> / Devoted to the guru, of good conduct, free from greed and deceit,

1.2.8

desireless, free from egoism, speaking the truth, established in observances, / free from indolence, knowing his own duty, dedicated to the six rituals, wise,

1.2.9

freed from ostentation, violence, and the like, initiated into the Śaiva practices, / an ardent practitioner, peaceful, intent on the performance of mantras,

1.2.10

self-restrained, capable, and free from malice: such a disciple should be known. / <Characteristics of the Kākinī> / Having curly, glossy hair; eyes as long as lotus petals;

1.2.11

long and high nostrils; adorned with lips resembling coral; / teeth like pomegranate seeds; a conch-shell neck and elevated breasts;

1.2.12

graced with arms as soft as garlands of śirīṣa flowers; / a compact chest, a deep navel, slender and of supple limbs;

1.2.13

with a flat belly, adorned with a row of fine hairs and three folds [of the waist]; / endowed with broad hips, thighs like plantain stems, fortunate and dear;

1.2.14

with shanks resembling plantain trunks, and lotus-like feet that are pink; / possessing bright red nails, walking with the auspicious gait of a royal swan;

1.2.15

charming with a sweet voice like the song of a soft cuckoo; / adorned with a pubic mound resembling a peepal leaf;

1.2.16

youthful, of dark complexion, glossy, beautiful, endowed with auspicious marks, / and expert in the arts of kissing, touching, embracing, and sexual union;

1.2.17

she who menstruates during the dark fortnight is known as a kākinī. / She may be taken from one's own caste or born of another caste,

1.2.18

in alchemical operations, in initiation, and in the practice of rejuvenation therapy. / <Inducing the State of a Kākinī> / In the absence of a kākinī, let there be another youthful and beautiful woman.

1.2.19

One should give her a niṣka of sulphur with cow's ghee in the morning / for thrice seven days; then that woman becomes equal to a kākinī.

1.2.20

[The patron should be] righteous, fearing sin, strong, most learned in knowledge, / foremost in justice, impartial to all, proficient in the alchemical treatises;

1.2.21

a king and his minister, expert in all sciences, / dedicated to all duties, excellent, and promoting the path of justice.

1.2.22

<Construction of the Alchemical Laboratory> / I shall describe the alchemical laboratory of the lord of mercury, O fair-faced woman: / one should determine it in a land free from distress and free from calamities,

1.2.23

delightful with devout people, filled with wealth and grain, / in a well-ruled realm, endowed with full prosperity, free from danger, and unblemished;

1.2.24

in a city rich in all castes and surrounded by great devotees of Śiva; / even there, in a victorious, pure, and well-protected place,

1.2.25

free from the disturbance of wild beasts, livestock, birds, and the like; / on level ground, adorned with an outer wall, moat, and crossbars;

1.2.26

planted with orange, pomegranate, ḍaha, citron, and wild lime; / with palmyra, wild date, vakula, coconut, tamarind, and pāṭalā;

1.2.27

adorned with aśoka, rose-apple, jackfruit, sāl, and puṃnāga; / with wood-apple, areca nut, pine, Himalayan cedar, and auspicious bilva;

1.2.28

adorned with āmlakī, banyan, varaṇa, madhūka, and hog-plum; / endowed with ketakī, jasmine, Spanish jasmine, yūthikā, and mālatī;

1.2.29

with māgadhī, kunda, kurava, tilaka, and lotus; / with white water-lilies, blue lotuses, kalhāra, puṇḍarīka, and red lotuses;

1.2.30

surrounded all around with cool-water lakes / adorned with swans, cranes, kāraṇḍava ducks, and cakravāka birds;

1.2.31

and graced with lovely blossoms stirred by a cool breeze: / in such a very pleasant, wondrous garden, one should construct the alchemical laboratory,

1.2.32

charming with sixteen pillars, four-sided, symmetrical and spacious, / delightful, O ruler of the gods, provided with an outer terrace,

1.2.33

furnished with windows, secured with doors and crossbars, / provided with pavilions and banners, and illuminated with every implement.

1.2.34

with the guardians of the directions painted upon it, Vināyaka properly worshipped,
Umā and Maheśa installed, and guarded by door-keepers;

1.2.35

resounding with celestial instruments such as kettledrums, large horns, and bells,
endowed with architectural characteristics—such a mercury laboratory one should construct.

1.2.36

In the laboratory, an altar should be made, very firm and like a mirror,
inlaid with bricks, delightful, with steps, and endowed with auspicious marks;

1.2.37

smeared with the dung of a brown cow, surrounded by golden jars.
<Procedure for the Worship of the Lord of Mercury>
Upon the altar, one should prepare an auspicious seat for the lord of mercury.

1.2.38

Upon the auspicious seat, one should properly draw with vermilion a two-cubit [diagram]:
a six-pointed figure, an eight-petaled lotus, and outside it another eight-petaled lotus,

1.2.39

a lotus, and a square adorned with four gateways.
One should place the mercury liṅga upon the apparatus and worship it with flowers and the rest.

1.2.40

<The Twilight Rite for Mercury>
Now I shall proclaim the twilight rite that yields the fruits of alchemical operations:
Bathed, purified, and anointed, one should enter the mercury laboratory;

1.2.41

wearing white garlands and garments, self-controlled, with senses subdued,
speech restrained, devoted to the guru, speaking truth, and firm in vows;

1.2.42

seated on a soft, variegated blanket, one should sip water
charged with the syllables of speech, māyā, and fortune, embodying the principles of ātman, vidyā, and Śiva;

1.2.43

with the words 'I purify the reality,' he should drink it according to rule three times;
he should meditate upon the boon-granting Gāyatrī and repeat it three times, O beloved.

1.2.44

Hear in truth, O Bhairavī, the Rasabhairava-gāyatrī:
'Aiṃ. We know the Lord of Mercury; we meditate on the Goad of Mercury.
May quicksilver inspire us.'
Resplendent like ten million suns, resembling a hundred million moons,

1.2.45

white, five-faced deity, three-eyed, bearing the crescent moon upon his crest,
eighteen-armed, tranquil, dedicated to the five cosmic acts;

1.2.46

wearing white garlands and garments, having a snake as his sacred thread,
resembling crystal, mounted on a corpse, the Lord of Mercury;

1.2.47

blue-throated, omniscient, adorned with all ornaments,
granting boons, holding the alchemical scripture, mercury, a serpent, nectar,

1.2.48

a conch, medicine, a bow, a trident, a khaṭvāṅga, an arrow,
a ḍamaru drum, a sword, a mace, fire, O Īśvarī,

1.2.49

health, a divine garland, and the gesture of fearlessness in his eighteen hands;
bearing Rasāṅkuśī on his lap, having the bull as his mount;

1.2.50

beautiful with the mass of his matted locks, smiling-faced, Śiva—
having meditated upon Rasabhairava, [and] on his lap Rasāṅkuśī:

1.2.51

holding a goad and a rosary in her right hands,
and bearing a noose and the gesture of fearlessness in her left hands;

1.2.52

four-armed, red in complexion, three-eyed, bearing the crescent moon upon her crest,
wearing red garments, the goddess with a conch-like neck, full of compassion;

1.2.53

beautiful with jewel ornaments, radiant with a gentle smile—
one should meditate upon the goddess Rasāṅkuśī, auspicious and facing the god.

1.2.54

Then, taking ash, he should hold it in his left hand;
the wise man, having collected cow dung that has not fallen to the ground in a vessel,

1.2.55

and having dried it, should burn it in a fire-pit, and collect it in sequence, O beloved.
Its retrieval should be performed with the mantras beginning with Sadyojāta;

1.2.56

so also gazing upon it, sprinkling, striking, and consecrating it;
and having consecrated it again with the mantras beginning with Sadyojāta,

1.2.57

on the head, face, heart, genitals, and feet, in order,
he should apply it to those respective places with the five mantras beginning with Īśāna.

1.2.58

He should smear his entire body with the ash by means of those five [mantras].
The mercury master, [becoming] Maheśvara, should make the formal resolve according to rule.

1.2.59

Having performed breath control three times with the root mantra, O Pārvatī,
he should sprinkle the consecrated water held in his left hand onto his head.

1.2.60

Then, having sipped water again consecrated with the root mantra,
he should drink three times the sipping-water resting in his right hand.

1.2.61

Having offered water oblations thrice with the root mantra, and having sipped water again, O Pārvatī,
the magnanimous one, having repeated the root mantra one hundred and eight times,

1.2.62

should dedicate it to quicksilver; this is the twilight rite of mercury, O Īśvarī.
In this manner he should perform at the three junctures of the day the twilight rite, which destroys all sins.

1.2.63

<Extraction of the Root Mantras of Rasāṅkuśa and Rasāṅkuśī>
I shall declare the procedure for extracting the root mantra; listen, O beloved:
the syllables of speech, māyā, and Lakṣmī, and then the word Raseśvara in the dative,

1.2.64

then the word Mahākāla, then the word Mahābala,
then the word Aghorabhairava, then the word Vajravīra,

1.2.65

and the word Krodhakāla, all of these in the vocative case;
[the letter] ka joined with the last letter of the sixth series (sa), along with the lower end of the teeth (the vowel ṛ), with the nasal dot (bindu):

1.2.66

this is the five-syllable cluster; then [the letter] with the drawing furrow (ra),
together with a visarga—this syllable cluster consists of four phonemes, O beloved.

1.2.67

This is the thirty-two-syllable mantra of Rasendrabhairava,
concealed in all the tantras, secret, and extremely difficult to obtain.

1.2.68

I shall declare the mantra of Rasāṅkuśā; listen, O Bhairavī:
the syllables of speech, māyā, Bhuvaneśī, Lakṣmī, and Kāmadeva;

1.2.69

the word Rasāṅkuśā in the dative, ending with namaḥ—this twelve-syllable
mantra of Rasāṅkuśā, of you the goddess, has been proclaimed.

1.2.70

The metre of Rasabhairava is proclaimed as Anuṣṭubh;
the seer is declared to be Nandikeśa; the deity is venerable Rasabhairava;

1.2.71

raṃ is the seed syllable, laṃ is the pin, and the final syllable is said to be the power.
For Rasāṅkuśā, the moist seed syllable of Skanda is the seed, rasa is the pin,

1.2.72

and namaḥ is proclaimed as the power—this is the excellent, secret mantra.
<Worship of the Mercury Liṅga>
I shall declare the worship of the mercury liṅga; hear it in truth, O Bhairavī.

1.2.73

Placing the left foot forward, one should enter the sacrificial pavilion;
sitting upon a soft seat, pure and with controlled mind,

1.2.74

having regulated the breaths and made the resolve, [visualizing] the venerable guru situated on one's head,
resembling pure crystal, completely tranquil, granting boons and fearlessness,

1.2.75

one should recall his name first, and having obtained his permission:
'Whatever obstacle-making spirits dwell in the sky and dwell on the earth,

1.2.76

and whatever great spirits dwell in the netherworld, may they perish by Śiva's command!'
With this very mantra, one should scatter unbroken grains of rice in the cardinal and intermediate directions.

1.2.77

Saying 'To the weapon, phaṭ,' one should cast a flower into the intermediate space.
Saying 'O crusher of all enemies,' with the right heel

1.2.78

he should strike the ground three times; there should again be breath control.
To the south of the auspicious seat of the lord of mercury,

1.2.79

one should make a very beautiful, square diagram of one and a half cubits;
it should consist successively of a triangle, a circle, a hexagon, and a square.

1.2.80

And the world-guardians beginning with Indra, preceded by their respective names,
beginning with the praṇava and ending in 'namaḥ', one should worship with flowers and unbroken rice grains.

1.2.81

With the seed-syllables of speech, Māyā, and Kamalā, one should worship the heart and other limbs,
in the east, south, west, and north in order, O Śivā.

1.2.82

In the north-east, south-east, south-west, and north-west corners, one should worship the eyes;
[and one should worship] the weapon in all directions, ending in the dative case and concluding with 'phaṭ'.

1.2.83

One should display eight snaps of the fingers; afterwards, one should bring the base.
Right there one should invoke the fire mandala whose root is the seed-syllable.

1.2.84

The ten rays of fire there, […] in order with scented paste and unbroken rice grains;
then, taking the vessel, one should contemplate the sun mandala.

1.2.85

The twelve rays of the sun are to be worshiped there with sandalwood paste and unbroken rice grains;
one should fill the arghya vessel with water provided with superior perfume.

1.2.86

One should contemplate the lunar orb, [and] worship those [rays] there;
having drawn a triangle in the middle, one should write out the Śakti seed-syllable.

1.2.87

There one should cast scented flowers [and] recite the root mantra three times;
in the four directions beginning with the east, one should place four vessels.

1.2.88

One should fill them as before [and] worship them with scented flowers and unbroken rice grains;
one should sprinkle with the root mantra and with the water from the central vessel

1.2.89

the vessels, one's own limbs, and the worship substances on all sides;
approaching, one should configure a square mandala.

1.2.90

As before, one should fill the five vessels with pure water;
one should cast quicksilver into the central one, and one should cast a jewel into the southern one.

1.2.91

And gold into its left-hand vessel, and beside that one should place kuśa grass;
in the vessel standing beside the jewel vessel should be eight-ingredient perfume.

1.2.92

In each vessel one should draw a triangle accompanied by Māyā [hrīṃ];
one should deposit scented unbroken rice grains and a flower, [and] consecrate [it] three times with the root [mantra].

1.2.93

And seven times one should consecrate the vessel of mercury with the root mantra;
with the water of the vessel of mercury itself, [one should sprinkle] the worship substances and one's own

1.2.94

body and head, and one should sprinkle the altar lamp.
The seer of the seat is Meru; Sutala is declared the meter.

1.2.95

The Blessed One who has the form of a tortoise is proclaimed the deity:
'O Earth, the worlds are held by you; O goddess, you are held by Viṣṇu;
and do you hold me, O goddess, and make my seat pure.'
With this very mantra one should cast a flower onto the seat.

1.2.96

<Purification of the Elements>
I shall declare the purification of the elements: the earth [mandala] is yellow, with a vajra,
hard, accompanied by the seed-syllable 'laṃ', from the base of the big toes up to the knees.

1.2.97

It is to be visualized from the knees up to the hips; above this is [water,] crescent-shaped,
white, accompanied by the seed-syllable 'vaṃ', conceived in fluid form.

1.2.98

From the hips up to the heart, situated in a triangle, fire is to be visualized outside,
[having] the seed-syllable 'raṃ', red-colored, and adorned with a svastika.

1.2.99

From the heart up to the throat, wind is to be recalled, possessing the luster of collyrium,
accompanied by the seed-syllable 'yaṃ', O goddess, adorned with six drops,

1.2.100

hexagonal; and from the region of the ears up to the brahmarandhra, O sovereign goddess,
one should recall ether: circular, accompanied by the seed-syllable 'haṃ', intensely black.

1.2.101

Earth into water, and that into fire, and that into wind, and that into the sky:
having merged [them], one should establish [them] at the dvādaśānta, O supreme goddess.

1.2.102

With the seed-syllable 'yaṃ', one should desiccate one's own body from the mūlādhāra,
piercing the six bodily centers as far as the cavity of Brahman, O beloved.

1.2.103

With the seed-syllable 'raṃ', one should incinerate the body; then one should flood everything;
liquefied with the seed-syllable 'vaṃ', from the lunar mandala in the brahmarandhra,

1.2.104

with flowing nectar alone one should flood the body, O Śivā.
From ether one should take wind; from that one should withdraw fire;

1.2.105

from fire water is to be taken; from that one should withdraw earth.
In this way one should reinstall the five elements in their respective places.

1.2.106

Visualizing the Man of Sin located in the left flank, black in form,
one should contemplate him, O goddess, as having gone forth, supreme, bearing a sword and shield.

1.2.106.p1

Having performed the imposition of mantras with the goad of mercury on the fingers, heart, and so forth:

1.2.106.p2

aiṃ hrīṃ śrīṃ kṣmauṃ kṣmaṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ phaṭ to the lord of mercury, to Mahākālabhairava, to the crest vaṣaṭ! / To the one of fierce form, to the one with dark-reddish eyes: descend, descend! Cause to descend, cause to descend! Speak, speak! Cause to speak, cause to speak! Recount, recount the auspicious and inauspicious! Cause to recount, cause to recount! Work, work my great protection! Cause to work, cause to work! Grant, grant me perfection in mercury! 1888 / To Mahākālabhairava, to the heart, namaḥ! / As before, to Mahābalabhairava, to the head, svāhā! / As before, to Aghorabhairava, to the crest, vaṣaṭ! / As before, to Vajravīrabhairava, to the armor, huṃ! / As before, to Krodhabhairava, to the three eyes, vauṣaṭ! / As before, to Kālabhairava, to the weapon, phaṭ! / Thus is the imposition of mantras on the fingers.

Linked texts (1)

Ānandakanda — Sanskrit

Anandakanda 1

Contents