Shantikamalakara 12

English (machine translation) 12

Language: English

12.1

The fire oblation of Prabhava and the others:

1. Oṃ, reverence to Brahman, to Prabhava, svāhā!
2. Oṃ, reverence to Viṣṇu, to Vibhava, svāhā!
3. Oṃ, reverence to Rudra, to Śukla, svāhā!
4. Oṃ, reverence to Gaṇeśa, to Pramoda, [svāhā]!
5. Oṃ, reverence to Śakti, to Prajotpatti, svāhā!
6. Oṃ, reverence to Kumāra, to Āṅgirasa, svāhā!
7. Oṃ, reverence to Vallī, to Śrīmukha, svāhā!
8. Oṃ, reverence, reverence to Gaurī, to Bhāva, svāhā!

12.3

9. Oṃ, reverence to Brāhmī, to Yuvan, svāhā!
10. Oṃ, reverence to Māheśvarī, to Dhātṛ, svāhā!
11. Oṃ, reverence to Kaumārī, to Īśvara, svāhā!
12. Oṃ, reverence to Vaiṣṇavī, to Bahudhānya, [svāhā]!
13. Oṃ, reverence to Vārāhī, to Pramāthin, svāhā!
14. Oṃ, reverence to Māhendrī, to Vikrama, [svāhā]!
15. Oṃ, reverence to Cāmuṇḍā, to Vṛṣa, svāhā!
16. Oṃ, reverence to Āroga, to Citrabhānu, svāhā!

12.4

17. Oṃ, homage to Bhrāja, Svabhānu, svāhā! / 18. Oṃ, homage to Paṭara, Tāraṇa, svāhā! / 19. Oṃ, homage to Pataṅga, Pārthiva, svāhā! / 20. Oṃ, homage to Svarṇara, Vyaya, svāhā! / 21. Oṃ, homage to Jyotiṣmat, Sarvajit, svāhā! / 22. Oṃ, homage to Vibhāsa, Sarvadhārin, svāhā! / 23. Oṃ, homage to Kaśyapa, Virodhin, svāhā! / 24. Oṃ, homage to Ravi, Vikṛta, svāhā!

12.5

25. Oṃ, homage to Sūrya, Khara, svāhā! / 26. Oṃ, homage to Bhānu, Nandana, svāhā! / 27. Oṃ, homage to Khaga, Vijaya, svāhā! / 28. Oṃ, homage to Pūṣan, Jaya, svāhā! / 29. Oṃ, homage to Hiraṇyagarbha, Manmatha [svāhā]! / 30. Oṃ, homage to Marīci, Durmukha, svāhā! / 31. Oṃ, homage to Āditya, Hevilambin, svāhā! / 32. Oṃ, homage to Savitṛ, Vilambin, svāhā!

12.6

33. Oṃ, homage to Arka, Vikārin, svāhā! / 34. Oṃ, homage to Bhāskara, Śārvarin, svāhā! / 35. Oṃ, homage to Agni, Plava, svāhā! / 36. Oṃ, homage to Jātavedas, Śubhakṛt, svāhā! / 37. Oṃ, homage to Sahaujas, Śobhakṛt, svāhā! / 38. Oṃ, homage to Ajiraprabhu, Krodhin, svāhā! / 39. Oṃ, homage to Vaiśvānara, Viśvāvasu [svāhā]! / 40. Oṃ, homage to Naryāpas, Parābhava, svāhā!

12.7

41. Oṃ, homage to Paṅkirādhas, Plavaṅga, svāhā! / 42. Oṃ, homage to Visarpin, Kīlaka, svāhā! / 43. Oṃ, homage to Matsya, Saumya, svāhā! / 44. Oṃ, homage to Kūrma, Sādhāraṇa, svāhā! / 45. Oṃ, homage to Varāha, Virodhikṛt, svāhā! / 46. Oṃ, homage to Nṛsiṃha, Paridhāvin, svāhā! / 47. Oṃ, homage to Vāmana, Pramādīca [svāhā]! / 48. Oṃ, homage to Rāma, Ānanda, svāhā!

12.8

49. Oṃ, homage to Paraśurāma, Rākṣasa [svāhā]! / 50. Oṃ, homage to Balarāma, Nala, svāhā! / 51. Oṃ, homage to Kṛṣṇa, Piṅgala, svāhā! / 52. Oṃ, homage to Kalkin, Kālayukta, svāhā! / 53. Oṃ, homage to Buddha, Siddhārthin, svāhā! / 54. Oṃ, homage to Durgā, Raudrin, svāhā! / 55. Oṃ, homage to Yātudhāna, Durmati [svāhā]! / 56. Oṃ, homage to Bhairava, Dundubhi, svāhā!

12.9

57. Oṃ, homage to Hanumat, Rudhirodgārin [svāhā]! / 58. Oṃ, homage to Sarasvatī, Raktākṣa, svāhā! / 59. Oṃ, homage to Dākṣāyaṇī, Krodhana, svāhā! / 60. Oṃ, homage to Lakṣmī, Kṣaya, svāhā!

12.10

1. Oṃ, homage to Sūrya, the southern solstice [svāhā]! / 2. Oṃ, homage to Candra, the northern solstice [svāhā]!

12.11

1. Oṃ, homage to the rainy season, svāhā! / 2. Oṃ, homage to the autumn season, svāhā! / 3. Oṃ, homage to the winter season, svāhā! / 4. Oṃ, homage to the dewy season, svāhā! / 5. Oṃ, homage to the spring season, svāhā! / 6. Oṃ, homage to the summer season, svāhā!

12.12

1. Oṃ, homage to the month Śuci, svāhā! / 2. Oṃ, homage to the month Nabhas, svāhā! / 3. Oṃ, homage to the month Nabhasya, svāhā! / 4. Oṃ, homage to the month Iṣa, svāhā! / 5. Oṃ, homage to the month Ūrja, svāhā! / 6. Oṃ, homage to the month Sahas, svāhā! / 7. Oṃ, homage to the month Sahasya, svāhā! / 8. Oṃ, homage to the month Tapas, svāhā! / 9. Oṃ, homage to the month Tapasya, svāhā! / 10. Oṃ, homage to the month Madhu, svāhā! / 11. Oṃ, homage to the month Mādhava, svāhā! / 12. Oṃ, homage to the month Śukra, svāhā!

12.13

1. Oṃ, homage to the waxing fortnight, svāhā! / 2. Oṃ, homage to the waning fortnight, svāhā! For both, respectively, either with the mantra "ye devāḥ" or with "yam".

12.14

1. Oṃ, homage to Agni, the first lunar day, svāhā! / 2. Oṃ, homage to Brahmā, the second lunar day, svāhā! / 3. Oṃ, homage to Gaurī, the third lunar day, svāhā! / 4. Oṃ, homage to Gaṇapati, the fourth lunar day, svāhā! / 5. Oṃ, homage to the serpents, the fifth lunar day, svāhā! / 6. Oṃ, homage to Skanda, the sixth lunar day, svāhā! / 7. Oṃ, homage to Ravi, the seventh lunar day, svāhā! / 8. Oṃ, homage to Sadyojāta, the eighth lunar day [svāhā]! / 9. Oṃ, homage to Durgā, the ninth lunar day, svāhā! / 10. Oṃ, homage to Ādiśeṣa, the tenth lunar day, svāhā! / 11. Oṃ, homage to Dharma, the eleventh lunar day, svāhā! / 12. Oṃ, homage to Hari, the twelfth lunar day, svāhā! / 13. Oṃ, homage to Kāma, the thirteenth lunar day, svāhā! / 14. Oṃ, homage to Kali, the fourteenth lunar day, svāhā! / 15. Oṃ, homage to Candra, the full moon day, svāhā! / 16. Oṃ, homage to the ancestors, the new moon day [svāhā]! According to some, fire oblation to the deities of the lunar days is performed with their respective mantras.

12.15

1. Oṃ, homage to Śiva, Sunday, svāhā! / 2. Oṃ, homage to Durgā, Monday, svāhā! / 3. Oṃ, homage to Ṣaṇmukha, Tuesday, svāhā! / 4. Oṃ, homage to Viṣṇu, Wednesday, svāhā! / 5. Oṃ, homage to Brahmā, Thursday, svāhā! / 6. Oṃ, homage to Indra, Friday, svāhā! / 7. Oṃ, homage to Yama, Saturday, svāhā! Or fire oblation to the deities of the weekdays is performed with their respective mantras.

12.16

1. Oṃ, homage to Dhruva the Vasu, svāhā! / 2. Oṃ, homage to Adhvara the Vasu, svāhā! / 3. Oṃ, homage to Soma the Vasu, svāhā! / 4. Oṃ, homage to Āpas the Vasu, svāhā! / 5. Oṃ, homage to Anila the Vasu, svāhā! / 6. Oṃ, homage to Anala the Vasu, svāhā! / 7. Oṃ, homage to Pratyūṣa the Vasu, svāhā! / 8. Oṃ, homage to Prabhāsa the Vasu, svāhā! Or fire oblation is performed with the mantra "aṣṭau devā vasavaḥ".

12.17

1. Oṃ, homage to Vīrabhadra the Rudra, svāhā! / 2. Oṃ, homage to Śambhu the Rudra, svāhā! / 3. Oṃ, homage to Girīśa the Rudra, svāhā! / 4. Oṃ, homage to Bhairava the Rudra, svāhā! / 5. Oṃ, homage to Pinākin the Rudra, svāhā! / 6. Oṃ, homage to Sthāṇu the Rudra, svāhā! / 7. Oṃ, homage to Bharga the Rudra, svāhā! / 8. Oṃ, homage to Sadāśiva the Rudra, svāhā! / 9. Oṃ, homage to Śarva the Rudra, svāhā! / 10. Oṃ, homage to Śiva the Rudra, svāhā! / 11. Oṃ, homage to Hara the Rudra, svāhā! According to some, fire oblation is performed with the mantra "kad rudrāya". Then, according to the method of the Nakṣatreṣṭi, one should cause fire oblations to be made along with the deities of the twenty-eight lunar mansions.

12.18

1. Oṃ, homage to Viṣkambha, svāhā! / 2. Oṃ, homage to Priti, svāhā! / 3. Oṃ, homage to Āyuṣmat, svāhā! / 4. Oṃ, homage to Saubhāgya, svāhā! / 5. Oṃ, homage to Śobhana, svāhā! / 6. Oṃ, homage to Atigaṇḍa, svāhā! / 7. Oṃ, homage to Sukarman, svāhā! / 8. Oṃ, homage to Dhṛti, svāhā!

12.19

9. Oṃ, homage to Śūla, svāhā! / 10. Oṃ, homage to Gaṇḍa, svāhā! / 11. Oṃ, homage to Vṛddhi, svāhā! / 12. Oṃ, homage to Dhruva, svāhā! / 13. Oṃ, homage to Vyāghāta, svāhā! / 14. Oṃ, homage to Harṣaṇa, svāhā! / 15. Oṃ, homage to Vajra, svāhā! / 16. Oṃ, homage to Siddhi, svāhā!

12.20

17. Oṃ, obeisance to Vyatīpāta, svāhā.
18. Oṃ, obeisance to Varīyas, svāhā.
19. Oṃ, obeisance to Parigha, svāhā.
20. Oṃ, obeisance to Śiva, svāhā.
21. Oṃ, obeisance to Siddha, svāhā.
22. Oṃ, obeisance to Sādhya, svāhā.
23. Oṃ, obeisance to Śubha, svāhā.
24. Oṃ, obeisance to Śukla, svāhā.

12.21

25. Oṃ, obeisance to Brāhma, svāhā.
26. Oṃ, obeisance to Aindra, svāhā.
27. Oṃ, obeisance to Vaidhṛti, svāhā.

12.22

1. Oṃ, obeisance to Sadyojāta [and] Bava, svāhā.
2. Oṃ, obeisance to Vāmadeva [and] Bālava [svāhā].
3. Oṃ, obeisance to Aghora [and] Kaulava [svāhā].
4. Oṃ, obeisance to Tatpuruṣa [and] Taitila [svāhā].
5. Oṃ, obeisance to Īśāna [and] Gara, svāhā.
6. Oṃ, obeisance to Bhava [and] Vaṇij, svāhā.
7. Oṃ, obeisance to the Lord of Pārvatī [and] Viṣṭi [svāhā].
8. Oṃ, obeisance to Virūpākṣa [and] Śakuni [svāhā].
9. Oṃ, obeisance to Nīlakaṇṭha [and] Catuṣpad, svāhā.
10. Oṃ, obeisance to the Lord of Umā [and] Nāga [svāhā].
11. Oṃ, obeisance to the Trident-bearer [and] Kiṃstughna, svāhā.

12.23

1. Oṃ, obeisance to Śailaputrī Durgā, svāhā.
2. Oṃ, obeisance to Brahmacāriṇī Durgā [svāhā].
3. Oṃ, obeisance to Candraghaṇṭā Durgā [svāhā].
4. Oṃ, obeisance to Skandamātṛ Durgā [svāhā].
5. Oṃ, obeisance to Kūṣmāṇḍā Durgā [svāhā].
6. Oṃ, obeisance to Kātyāyanī Durgā [svāhā].
7. Oṃ, obeisance to Kālarātri Durgā [svāhā].
8. Oṃ, obeisance to Mahāgaurī Durgā [svāhā].
9. Oṃ, obeisance to Siddhidātrī Durgā, svāhā.
Some say that the fire oblation to the nine Durgās is performed with the seven [verses beginning with] ‘jātavedase’ and the two [beginning with] ‘yaś chandasām’.

12.24

1. Oṃ, obeisance to Brahmā, svāhā.
2. Oṃ, obeisance to Viṣṇu [svāhā].
3. Oṃ, obeisance to Rudra [svāhā].
4. Oṃ, obeisance to Gaṇapati [svāhā].
5. Oṃ, obeisance to Kṣetrapāla [svāhā].
6. Oṃ, obeisance to Abhayaṃkara [svāhā].
7. Oṃ, obeisance to Vāstupuruṣa, svāhā.
Some say that the fire oblation is performed in order with the mantras: ‘brahmā devānām’, ‘viṣṇor nu kam’, ‘kad rudrāya’, ‘gaṇānāṃ tvā’, ‘kṣetrasya patinā’, ‘yata indra’, and ‘vāstoṣ pate’.

12.25

1. Oṃ, obeisance to Meṣa (Aries) constellation [svāhā].
2. Oṃ, obeisance to Vṛṣabha (Taurus) constellation [svāhā].
3. Oṃ, obeisance to Mithuna (Gemini) constellation [svāhā].
4. Oṃ, obeisance to Karkaṭa (Cancer) constellation [svāhā].
5. Oṃ, obeisance to Siṃha (Leo) constellation [svāhā].
6. Oṃ, obeisance to Kanyā (Virgo) constellation [svāhā].
7. Oṃ, obeisance to Tulā (Libra) constellation [svāhā].
8. Oṃ, obeisance to Vṛścika (Scorpio) constellation [svāhā].
9. Oṃ, obeisance to Dhanus (Sagittarius) constellation [svāhā].
10. Oṃ, obeisance to Makara (Capricorn) constellation [svāhā].
11. Oṃ, obeisance to Kumbha (Aquarius) constellation [svāhā].
12. Oṃ, obeisance to Mīna (Pisces) constellation [svāhā].

12.26

1. Oṃ, obeisance to Āvaha Marut [svāhā].
2. Oṃ, obeisance to Nivaha Marut [svāhā].
3. Oṃ, obeisance to Udvaha Marut [svāhā].
4. Oṃ, obeisance to Saṃvaha Marut [svāhā].
5. Oṃ, obeisance to Vivaha Marut [svāhā].
6. Oṃ, obeisance to Parivaha Marut [svāhā].
7. Oṃ, obeisance to Pravaha Marut [svāhā].
Some say that the fire oblation is performed with the seven mantras beginning with ‘vāto vā mano vā’.

12.27

1. Oṃ, obeisance to Sadyojāta Brahman, svāhā.
2. Oṃ, obeisance to Vāmadeva Brahman, svāhā.
3. Oṃ, obeisance to Aghora Brahman, svāhā.
4. Oṃ, obeisance to Tatpuruṣa Brahman, svāhā.
5. Oṃ, obeisance to Īśāna Brahman, svāhā.
Some say that the fire oblation is performed with the five Brahman mantras beginning with ‘sadyojāta’.
Then, as an auxiliary part of the propitiatory rite, one should perform the fire oblation to the nine planets along with their presiding deities and counter-presiding deities according to the manner taught for planetary sacrifice.

12.28

1. Oṃ, obeisance to Dhātṛ Āditya, svāhā.
2. Oṃ, obeisance to Aryaman Āditya, svāhā.
3. Oṃ, obeisance to Mitra Āditya, svāhā.
4. Oṃ, obeisance to Varuṇa Āditya, svāhā.
5. Oṃ, obeisance to Aṃśa Āditya, svāhā.
6. Oṃ, obeisance to Bhaga Āditya, svāhā.
7. Oṃ, obeisance to Indra Āditya, svāhā.
8. Oṃ, obeisance to Vivasvat Āditya, svāhā.
9. Oṃ, obeisance to Pūṣan Āditya, svāhā.
[10.]
11. Oṃ, obeisance to Tvaṣṭṛ Āditya, svāhā.
12. Oṃ, obeisance to Viṣṇu Āditya, svāhā.
Some say that the fire oblation to the twelve Ādityas is performed with the three Ṛgvedic verses beginning with ‘udyan nadya mitramahaḥ’.
The Mṛtyuñjaya fire oblation is performed with the mantra ‘tryambakam’.

12.29

1. Oṃ, obeisance to Indra, guardian of the direction, svāhā.
2. Oṃ, obeisance to Agni, guardian of the direction, svāhā.
3. Oṃ, obeisance to Yama, guardian of the direction, svāhā.
4. Oṃ, obeisance to Nirṛti, guardian of the direction, svāhā.
5. Oṃ, obeisance to Varuṇa, guardian of the direction, svāhā.
6. Oṃ, obeisance to Vāyu, guardian of the direction, svāhā.
7. Oṃ, obeisance to Kubera, guardian of the direction, svāhā.
8. Oṃ, obeisance to Īśāna, guardian of the direction, svāhā.
Others say that the fire oblation is to be performed with the eight mantras: ‘indraṃ vo viśvatas’, ‘agnaṃ dūtaṃ’, ‘yamāya somaṃ’, ‘ye te devā’, ‘imaṃ me varuṇa’, ‘tava vāyav’, ‘somodhenuṃ’, and ‘tam īśānaṃ’.
Here, some say that one should make an offering to Brahmā, the guardian of the lower realm, with the mantra ‘adhaḥ paśyasva’, and to Viṣṇu, the guardian of the upper realm, with the mantra ‘tad viṣṇoḥ’.

12.30

1. Oṃ, obeisance to Ākāśa, svāhā.
2. Oṃ, obeisance to the Earth, svāhā.
Some say that the fire oblation to Ākāśa is performed with ‘asme rudrā mehānā’, and the fire oblation to the Earth with ‘mahīṃ devīm’.

12.31

With the four [mantras] beginning 'imaṃ me varuṇa', 'tat tvā yāmi', 'tvaṃ no agne', and 'sa tvaṃ no agne', he should perform the four Varuṇa oblations. Some say that one should make an oblation to the deity of the sacred pot with a hundred holes, to Brahman with 'brahma jajñānam', or to Varuṇa with 'avatte heḍo varuṇa'. Others hold that, just as in the case of the ladle and other implements, only the placing [of the pot] is prescribed for the sake of the consecratory sprinkling, and not the invocation of a deity upon it.
In some manuscripts are seen the invocation into the sacred pot, the worship, and the fire oblations for the Aśvin deities, the Viśvedevas, the seven oceans, the seven rivers, the four Vedas, the three twilights, and so forth. That has not been shown here because it is not universally accepted and not stated in the ritual treatises.
Then he should conclude the remainder of the fire oblations terminating with the Jaya oblations, the sviṣṭakṛt, the full final oblation, and the dismissal of the Brahman priest. In the view where three sacrificial pits were previously mentioned, after performing the nine-planet oblations in one, the propitiatory oblation in another, and the ten-thousand sesame oblation in the other, he should conclude the remainder of the oblations with the Jaya oblations and the rest. Then, having worshipped the images once more, he should dismiss the deities. Then, having seated the sacrificer—accompanied by his sons, grandsons, and relatives, and adorned with all ornaments—upon the auspicious seat in a pavilion prepared for the consecratory sprinkling to the north or northeast of the fire, the preceptor, together with the Brahmins, having poured the water of each respective sacred pot into the large pitcher with a hundred holes, should sprinkle him with the [verses] beginning with 'āpo hi ṣṭhā' to be mentioned, and bathe him. The consecratory sprinkling mantras are: 'āpo hi ṣṭhā mayobhuvaḥ', 'hiraṇyavarṇāḥ', 'pavamānaḥ suvarjanaḥ', 'samudrajyeṣṭhāḥ', 'āpa id vā u', the guardians of the directions mantras beginning 'indraṃ vo viśvatas pari', the Varuṇa mantras, 'paraṃ mṛtyo', 'havir harantam anu', 'dṛśepasyatyā', 'muñcāmi tvā', 'sarveṣu vā eṣu lokeṣu', 'hiraṇyavarṇām', 'tryambakam', 'ṛtaṃ ca', and the Vedic mantras beginning with 'tac chaṃyoḥ'.

12.32

May the gods sprinkle you: Brahmā, Viṣṇu, and Maheśvara; / Vāsudeva the Lord of the World, and likewise the all-pervading Saṃkarṣaṇa;
May Pradyumna and Aniruddha be for your victory; / the Lord Indra, the venerable Agni, Yama, Nirṛti,
Varuṇa, Pavana, Kubera, and Śiva; / accompanied by Brahmā, may these gods always protect you;
Fame, Fortune, Fortitude, Intellect, Contentment, Faith, Forgiveness, Movement, / Wisdom, Modesty, Bodily Form, Peace, Prosperity, and Radiance—the Mothers:
May these wives of Dharma who have assembled sprinkle you; / the Sun, the Moon, Mars, Mercury, Jupiter, Venus, and Saturn:
accompanied by Rāhu and Ketu, may the planets sprinkle you; / gods, Dānavas, Gandharvas, Yakṣas, Rākṣasas, serpents,
ṛṣis, ascetics, cows, and the mothers of the gods, / the wives of the gods, trees, Nāgas, Daityas, and hosts of Apsarases,
missiles, all weapons, kings, vehicles, / medicinal herbs, gems, and the divisions of Time,
rivers, oceans, mountains, holy bathing sites, and providers of prayer and gifts: / may these sprinkle you for the attainment of duty, pleasure, and wealth;
May the Lord of Obstacles, the guardian of the field, Durgā, the guardians of the world, and the nine planets, / who grant every desire, continually bestow auspiciousness upon you.

12.33

These and others are the Purāṇic mantras:—

12.34

After this, some say that one should perform the waving of lamps in a clockwise direction with lamps placed on bronze or other plates. With the mantra:
'Whatever spirits dwell here, having taken this propitiatory offering given according to rule, may they make their dwelling elsewhere; obeisance to you, to all the planets,'
he should place the propitiatory offering of coloured cooked rice in the four directions of the pavilion. Then the sacrificer, having put on garments, sect marks, and the like, and having adorned himself with sandal paste, flowers, and ornaments, should give the garments soaked from the consecratory sprinkling to the preceptor; having tied on the protective amulet with 'bṛhat sāma', and having made the ritual resolution: 'I will perform the gift of ghee that has been gazed into for the removal of misfortune,' he should gaze at his face in the ghee placed in a bronze vessel with 'rūpaṃ rūpaṃ pratirūpo babhūva'. Then, praying to the ghee with the mantra: 'Whatever misfortune and whatever sickness has settled in all my limbs, pacify that completely today, and increase my fortune and prosperity,' and giving the ghee together with the sacrificial fee, betel leaves, and bronze vessel to this Brahmin with the mantra: 'O ghee, born from the wishing-cow, pleasing to Viṣṇu, auspicious, the food of the gods, grant me peace therefore; I give [this] to this Brahmin; not mine, not mine.' In this manner he should make the difficult gifts of an iron lump, cotton, salt, sesame seeds, blankets, and so forth. With the mantra: 'Since all rituals are forever dependent upon you, obeisance to you, O iron lump; avert evil calamity,' he should give the piece of iron, weighing forty palas or more, together with a sacrificial fee, to a Brahmin.

12.35

Cotton belongs to the Moon as its deity, and is beneficial to men; / since you are a garment, grant me peace therefore.
With this mantra he should give cotton together with a sacrificial fee.
Since all tastes of food are not distinguished without salt, / and it is forever dear to Śiva and Śivā, grant me peace therefore.
Salt is the foremost among tastes, excellent, and a promoter of strength; / therefore I give it to the deities; grant me peace therefore.
With this mantra he should give salt measured at one droṇa.
Since they arose from the bodily sweat of Viṣṇu, the foe of Madhu, / and are praised in offerings to gods and ancestors, therefore may there be peace for us here.

12.36

Having prayed to the sesame seeds with this verse:—
Sesame seeds were born from Kaśyapa, constantly purifying, auspicious; / through the gift of sesame seeds, O Keśava, destroy my unbearable sin.

12.37

With this mantra [is performed] the gift of sesame seeds measured at one droṇa.

12.38

Arisen from sheep's wool, removing fear of cold and wind, / because you dispel the fear of frost, grant me peace therefore.

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With this mantra [is performed] the gift of a blanket.

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Having made the ritual resolution: 'I will perform the gift of a jar of oil for the removal of inauspiciousness,'
he gazes at his own face therein.

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Whatever inauspiciousness has befallen me, and whatever misery is in my body, / pacify all of that today, O oil, and increase my strength; having thus prayed,

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Oil continually promotes vigor, longevity, and destruction of sins; / it removes inauspiciousness and is sacred; therefore grant me peace.

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With this mantra he should give the jar of oil.

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"Because among flavors, sweet is the foremost, most delicious flavor, / therefore I shall give jaggery; hence grant me peace!"

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With this mantra, he should give jaggery together with a priestly fee and betel.

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After giving the difficult gift, he should bathe, change his garment, sip water, and become pure. / Then, having seated the preceptor on an auspicious stool and adorned him with perfumes, flowers, garments, and the like, / [he gives] an adorned bull accompanied by a priestly fee: / "You are dharma, O bull; bring about happiness and peace for me, O lord!"

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With this mantra he should pray and give it, according to some. / "She who has become the instrument of the sacrifice, the destroyer of the universe's sin— / may the god who bears the universal form be pleased by this cow! / Within the limbs of cows dwell the fourteen worlds; / therefore I give her; hence grant me peace!"

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With this mantra, he should give an adorned cow together with a calf, a bronze milking vessel, and a priestly fee.

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Now, the gift of the sacred pots: / There, first, the gift of the primary idol: / "Whose hand shines with Yama's staff, seated upon a superior buffalo— / I give the idol of Death for the removal of all defects."

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Or: / "Holding a noose in hand, red-eyed, terrible, seated upon a buffalo— / I give the idol of Death for the removal of all misfortunes." / With this mantra, he should give the idol of Death along with a garment, a sacred pot, and a priestly fee.

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The gift of the idol of the primary presiding deity, Ugrā: / "Having a terrifying face, odd-eyed, mounted on a superior tiger— / I give the idol of Ugrā for the removal of all death."

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Or: / "Terrifying, bestowing fearlessness, mounted on a superior lion— / I give the idol to you for the removal of all dread." / With this mantra, he should give it as before. / The gift of the idol of the secondary presiding deity, Mṛtyuñjaya: / "Obeisance to you, O Mṛtyuñjaya, bull-mounted Śaṃkara! / I give your image; hence grant me peace!"

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Or: / "Holding in hand a pot full of nectar, named Jayā— / I give the idol to you for the increase of all prosperity." / With this mantra, he should give it as before. / "An idol accompanied by a garment, for the removal of misfortune that has arrived, / I shall give to you, O best of brahmins; be the bestower of the fruit as stated." / With this mantra, he should give all the other sacred pots, accompanied by garments, idols, and priestly fees.

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Then: / "Cow, land, sesame, gold, ghee, garment, grain, jaggery, / silver, and salt: these are called the ten gifts in proper order." Stated thus, he should perform the ten gifts. Among them, the gift of a cow is as before. / "The earth, receptacle of all crops, was raised up by the Boar; / therefore, through this gift of her, may Hari, the soul of the universe, be pleased!" Thus the gift of land. / "Sesame seeds are born of Kaśyapa, ever removing sins, auspicious; / through the gift of sesame, destroy my intolerable sin, O Keśava!" Thus the gift of sesame.

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"Resting within the womb of the golden embryo, the golden seed of Fire, / granting infinite meritorious fruit; hence grant me peace!"

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Or: / "Whatever wrong was done by me in thousands of other births— / through the gift of gold, may there always be peace for me!" / Thus the gift of gold. / "Arisen from the wish-granting cow, present in all sacrifices, / the food of the gods, ghee; hence grant me peace!" / Here, "I give" is understood. Thus the gift of ghee. / "Protection against cold, wind, and heat, the supreme mark of modesty, / the adornment of the gods, garment; hence grant me peace!" / Thus the gift of a garment. / "Grain makes the supporter thrive, here and in the hereafter; / therefore I will give this; hence grant me peace!" / Thus the gift of grain. / The gift of jaggery is as before. / "Produced from Rudra's eye, silver, dear to the ancestors; / therefore I will give this; hence grant me peace!" Thus the gift of silver. / The gift of salt is as before. / Then, in particular, he should make gifts according to his capacity: gift of land, elephant, horse, chariot, umbrella, chowrie, the nine grains, the nine gems, a house, clothing, a maiden, establishing a sacred text, sacrifices, all gifts mentally intended, and gifts of fruits, flowers, betel, and the like; and he should also make lavish gifts. There, the mantra for the gift of an elephant is: / "Airāvata, the four-tusked, leader of elephants, / most venerable of the world-elephants: may he always bring about peace for me!" / Now, the mantra for the gift of a horse: / "The horse is indeed the mount of the Sun, the bearer indeed of Śatakratu; / through this gift, may there always be conscious peace for me!"

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Now the mantra for the gift of a chariot: / "Obeisance to the chariot, to the lord of the chariot, to Viśvakarman! / Obeisance to the lord who is all beings, and for the welfare of the world!" / Mantras such as these are to be found in the respective gifts. Then, having fed ten thousand, or a thousand, or a hundred brahmins, having had blessings recited, having dedicated it to Brahman, and having eaten himself along with his kinsmen, he should sit at ease remembering Hari. For one who acts in this way, there is peace from all that is undesired, and an increase of all good fortune.

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And likewise it has been said: / "Having offered the jaya [oblations] and the sviṣṭakṛt, he should complete the remainder of the fire oblation; / and having performed the worship of the idols again, he should then dismiss them.

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To the north or north-east of the fire, the discerning [priests] / should smear with cow dung in the courtyard for the consecratory sprinkling, / make multicolored floor designs and the like, and place an auspicious stool. / Accompanied by sons, grandsons, and others, adorned with all ornaments,

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having approached the auspicious stool and facing the east, / the sacrificer, glad at heart, should have the sprinkling performed by the twice-born.

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And having lifted up a large pitcher, very firm and new, / the preceptor, with a concentrated mind, should hold it over his head.

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Taking the four pitchers, four priests who have mastered the Vedas / should fill all the sacred pots with holy water,

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and pour it into the large pitcher with mantras beginning with those addressed to Varuṇa, / with water purified by mantras, resting in a pot with a hundred holes."

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The preceptor should bathe the sacrificer accompanied by mantras: / with mantras beginning with 'samudrajyeṣṭhāḥ' [and] the three beginning with 'āpo hi ṣṭhā'; / with the Pāvamānī mantras, the Vaiṣṇava hymns, and the Vāruṇa [mantras]; / with the mantras taught for the nine planets, and likewise with the mantras of the world guardians; / with the hymn 'akṣībhyām', with the mantra 'devasya tvā', / with the mantra 'trātāram indram', with the mantra 'tat tvā yāmi', / with the mantra 'tvan no agne' and also 'sa tvan no agne', / with the mantra 'hiraṇyagarbhaḥ', with the mantras beginning with 'sahasrākṣaḥ', / and with the propitiatory mantras and solar [mantras], he should perform the consecratory sprinkling; / also with the Purāṇic verses opening with 'surās tvām abhiṣiñcantu'. / He should wave lamps around him to avert misfortune caused by ghee. / Thereafter he should cast the offering of coloured rice in the four directions. / The sacrificer, having adorned [himself] with garments, sectarian marks, and ornaments, / should wear the protective amulet [reciting] 'bṛhat sāma', according to some. / He should present the garment soaked during the consecratory sprinkling to the preceptor. / Having looked at his face in a bronze vessel smeared with gold and filled with cow's ghee, / he should cause that vessel to be given to a brāhmaṇa.

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And to please Death, for the pacification of the critical period [gaṇḍa], he should give / an iron ball of more than forty palas [in weight], a blanket, / cotton, salt, sesame seeds, a pot of oil, and jaggery. / Having thus given these four gifts, having bathed, and having sipped water, [he becomes] pure.

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Then, having seated the preceptor on an auspicious seat, he should worship him / with perfumes, flowers, unbroken rice grains, garlands, garments, and ornaments.

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He should give a bull to the preceptor, adorned and with a sacrificial fee; / he should give a cow accompanied by its calf, adorned with all ornaments; / [and] he should give the principal idol along with the pitcher, cloth, and other articles.

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He should give the other idols to the priests and other twice-born men.

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He should make the ten gifts, especially the gift of land, / [and also] elephants, horses, chariots, garments, betel, an umbrella, and two chowries;

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a house, grains, jewels, fruit, flowers, and maiden[s], / and whatever else is desired in his heart, establishing the fire ritual, and sacrifice. / He should give these to the brāhmaṇas with respect according to his means. / He should prepare lavish gifts for the poor and the distinguished. / He should feed ten thousand brāhmaṇas, or a thousand, or a hundred. / Then, receiving blessings and dedicating everything to Brahman, / he should eat together with his kinsmen; remembering Hari, he will be happy. / The one who performs this propitiatory rite thus, endowed with devotion and faith,

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freed from all misfortunes, will live happily for a hundred years.

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Thus ends the manual for the propitiatory rite for the dreadful chariot (Ugrarathaśānti) taught in the Śaiva Āgamas.

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In the work Śāntikamalākara,

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a compendium describing the rules for yantras.

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There, first, the universal rule for yantras is explained:—

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A brāhmaṇa skilled in the ritual application of yantras, endowed with good conduct, truthful in speech, who has conquered his senses, and is a worshipper of the Supreme Lord, well-bathed, adorned with clean garments, sandalwood paste, and other ornaments, should write the yantra on a clean surface using the prescribed substances. There, first, he should write the practitioner's name ending in the genitive case; in the middle, the seed-syllable; and below that, the visarga-seed along with ether.—
The Yantragāyatrī:—

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'We know the king of yantras; we meditate on the great yantra; may that yantra impel us.' With this Yantragāyatrī and with the syllables of the life-infusion mantra, he should encircle the yantra completely. Having thus written the yantra, having carefully enclosed it in gold or the like, he should perform the consecration of the yantra. That is as follows: having set up a sacred pot according to the rule for installing a sacred pot in the pericarp of a Sarvatobhadra diagram or an eight-petaled lotus, he should place the yantra upon it. Having established four sacred pots in the four corners of the diagram, he should recite a thousand times at each pot the three-syllabled vidyā 'āṃ hrīṃ kroṃ' conjoined with the kūrca seed-syllable. Then, having sprinkled that yantra with the waters of the four sacred pots, having infused the life-breaths of the deity of the yantra, and having worshipped the yantra with sixteen offerings using the Yantragāyatrī, he should feed brāhmaṇas, married women whose husbands are alive, and unmarried girls, give a sacrificial fee, receive their blessings, and tie the yantra on the prescribed limb. When the writing surface is unspecified, birch bark [is used]; when the writing substance is unspecified, saffron, gorocana, camphor, musk, elephant-ichor, sandalwood, and agarwood substances [are used]; when the pen is unspecified, a golden stylus; when the casing is unspecified, gold; when the limb for wearing is unspecified, the right arm. This is the universal rule for yantras. / For it is said in the work Yantracintāmaṇi, which consists of a dialogue between Pārvatī and the Supreme Lord:

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Once the goddess with a pure smile, seeing the Lord of the god of gods, / having approached slowly, the Mother of the Universe spoke this word:

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Pārvatī said: / 'O God of gods, Lord of the Universe, ocean of compassion, Śaṅkara! / The classes and stages of life, duties, and doubts, O great lord, / rituals, specific manuals, Purāṇas, and the like, O Lord, / all have been heard by me from you, since you are yourself omniscient. / But the application of mantras, the determination of yantras, / the various codes of conduct in the world, and the practice of yoga are very difficult to attain; / knowledge is exceedingly difficult to attain, and the ritual section of the Veda is very difficult to attain. / Indeed, many a practice of mantras taught in the Vedas is seen, / and likewise in the divisions of Āgamas it is declared without doubt. / Yet brāhmaṇas who know the mantras are seen experiencing suffering, / defeated by heretics, materialists, and revilers of the Vedas. / [Tell me how] without mantras, recitations, or fire oblations, with minimal effort, O Lord, / success is attained instantly, accomplishing all desires: / in killing, expelling, attracting, creating enmity, and immobilising, / in all magical rites, in rituals for desirable ends at all times, / in debate, in marriage, and in victory over enemies in battle; / tell me, O Lord of the god of gods, having considered the highest secret state, how all this is accomplished for the practitioner!'

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The venerable Parameśvara said:
“The Vedic way was spoken by me for the great sages, / but the Śiva dharma is for the liberated, and the Vaiṣṇava for the Vaiṣṇavas.
The Saura and the Sāṅkhya were spoken by me for the many who desire success; / and the Śākta was spoken in many forms, and the Bhairava in many forms, O beloved.
The knowledge of dharma, desire, wealth, and liberation was illuminated [by me]; / and the secret was concealed everywhere, O auspicious lady—there is no doubt.
A mantra devoid of the secret, even through meditation especially, / does not succeed, O fair-hipped lady, even in hundreds of millions of aeons.

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The venerable Pārvatī said:
“Show grace, O Lord of gods! Tell me an easy means, / very secret, easily understood, and the cause of immediate conviction.
Without fire oblation, recitation, and devotion to preliminary rites, / how it succeeds in the Kali age, O god—tell me that means!”

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The venerable Parameśvara said:
“Well said, well said, O very wise lady, benefactor of the worlds! / I have never been asked this thus by anyone, O lotus-eyed lady.

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Listen with one-pointed mind to the secret that grants instant success, / the scripture named Cintāmaṇi, the great secret beyond secrets,

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the essence of all scriptures, the supreme essence of mantras, / higher than the highest, beyond the essence of the Atharva Veda.

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In this age there will be, in this auspicious [scripture] consisting of Cintāmaṇi, / yantras of many kinds, O goddess, which effect desires.

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In whose house this ritual text, inscribed, is always found, / and is worshipped every day—hear indeed of its power:

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There is no fear of untimely death, nor is there fear of thieves; / no power of bhūtas, pretas, or piśācas ever arises.

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Deceit plotted by another never succeeds. / The practitioner should never have disbelief, O fair-faced lady.

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Sorcery strikes in this ritual text indeed from disbelief, no doubt. / A yantra made with doubt produces the contrary result.

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Having bathed and become pure, one should worship the family deity. / With effort, in solitude, the excellent yantra is to be drawn.

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This is proclaimed as the rule for any ritual application whatsoever: / for three days one should perform worship according to the rule of offerings.

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For three nights one should sleep on the ground, devoted to celibacy and pure. / After three days a dream arises for the practitioner, O fair-faced lady.

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Whether friendly, manageable, hostile, or indeed most friendly, / the presiding deity of the mantra certainly tells in a dream.

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When a dream does not occur, one should designate it as impossible; / otherwise, as heard in the dream, one should designate it precisely so.

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Having heard the attainment of the fruit from the mouth of the deity in a dream according to the rule, / [or] when it is forbidden in a dream, then that excellent yantra [is handled accordingly].

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Whoever, having thus drawn [it], performs [the rite], success alone is proclaimed for him. / For this very reason, very many yantras have been spoken by me.

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By whichever mantra success arises for them, / by that [person] that very one is to be taken up, but what is forbidden one should abandon.

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This rule is celebrated on earth in the Kali age for yantras. / Practitioners look for friendly, manageable, and other [relations] in the mantra-grid.

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Success never arises for them due to the fault of the Kali age; / for there is no single practitioner in the world, nor a person of single nature,

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nor one zodiac sign and lunar mansion, nor one family deity. / The yantra, the seed-syllable, and the mantra become fourfold, O beloved:

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In the ninth, first, and fifth, it is friendly (siddha); in the manageable (sādhya), it is in the sixth, tenth, and second; / in the third, seventh, and eleventh, it is most friendly (susiddha); in the fourth, eighth, and twelfth, it is hostile (ripu).

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The friendly, the manageable, the hostile, and likewise the other, the most friendly: / the friendly succeeds in time; the manageable succeeds or does not;

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the hostile cuts off the root; the most friendly grants the objective instantly. / Therefore, knowing properly through fate the zodiac sign, time, dream, great dawn,

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and the mental state of the practitioner, one should perform [it]. / This supreme secret, the definition of the yantra, has been stated.” Thus.

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1. The Mahāmohana Yantra:
“Hear, O goddess, the great yantra for subjugating kings, well-adorned: / having brought a bell-metal vessel cleaned with ashes and the like,
one should draw with jasmine wood and with yellow pigment (gorocanā) and sandalwood. / One should write the name of the target in the middle; then one should enclose it in a circle.
Above it, one should place eight petals, and place the syllables ‘va’ there. / Then one should properly enclose it with a circle, as before, O beloved.
Above that, one should make a sixteen-petalled lotus; / the vowels beginning with ‘a’ are to be written on the petals respectively in order.
Then one should properly encircle it with three lines. / One should worship it with jasmine flowers, Spanish jasmine, and white water-lilies,
and with other white, fragrant flowers and white garments. / Having fully worshipped that king of yantras named Mahāmohana
thus for seven days, one should then enclose it in the three metals. / Whoever should wear it on the head, on the base of the arm, or on the throat—
whether a woman or a man, endowed with determination— / all of those become ever subdued like servants. (1)

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2. The Vivādavijaya Yantra:
Now I shall explain victory for men in a dispute: / a person should construct with effort the yantra that captivates the whole world.
Having written the name in the middle, one should then enclose it with a circle. / A man should then make a four-petalled [lotus] endowed with seed-syllables.
‘Hrīṃ yaṃ hrīṃ yaṃ’ on each petal with yellow pigment and saffron; / having inscribed it clearly on birch-bark, a devoted man should worship it
with incenses, lamps, excellent food-offerings, and various auspicious flowers. / One should then cast the yantra, encased in the three metals, into milk.
Then one should go for the dispute; victory is certain, there is no doubt in this. / This yantra named Vivādavijaya was worshipped by the gods. (2)

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3. The Yantra for Subjugating Creditors (Dhanikottamavarṇa):
When by the thread of fate a loss of wealth occurs, / and the creditor forcefully demands the wealth from the debtor,

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and the debtor has no ability to pay on account of the lack of wealth in any way, / then, for the purpose of bewildering him, this great yantra consisting of illusion [is used].

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And if he has no ability to pay on account of the lack of wealth in any way, / then, for the purpose of bewildering him, this great yantra consisting of illusion [is used].

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With yellow pigment and saffron, on a broad birch-bark, / one should carefully construct a six-pointed figure (hexagon) accompanied by the target's name.

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Between the corners, outside, one should write twelve times the syllable Klīṃ. / Then one should properly encircle this excellent circular yantra.

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And one should encircle it wheel-fashion with twenty-five syllables Hrīṃ. / Then one should properly encircle it with a circle just as before.

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Thus the wise man should worship the yantra according to rule for seven days. / Every day he should worship the goddess Mahāmāyā.

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He should recite the excellent Devīmāhātmya spoken in the Mārkaṇḍeya Purāṇa / for seven days, and then perform a fire oblation.

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Having offered the full oblation at the end, he should feed three young maidens. / And verse by verse he should offer milk porridge with honey and ghee.

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One should properly encircle the excellent circular yantra with three metals.

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And one should encircle it wheel-fashion with twenty-five syllables Hrīṃ. / Then one should properly encircle it with a circle just as before.

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Thus the wise man should worship the yantra according to rule for seven days. / Every day he should worship the goddess Mahāmāyā.

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He should recite the excellent Devīmāhātmya spoken in the Mārkaṇḍeya Purāṇa / for seven days, and then perform a fire oblation.

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Having offered the full oblation at the end, he should feed three young maidens. / Verse by verse he should offer milk porridge with honey and ghee.

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Having encased it in three metals, [one should wear it] on the arm or on the neck. / Merely by its being worn, a wealthy person comes under subjugation.

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He does not ask back that wealth, and he gives it for trade.

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4. The Mṛtyuṃjaya Yantra that subjugates the wicked:— / When an angry master indeed desires to bring about destruction, / then, for the protection of one's own life, one should draw the Mṛtyuṃjaya Yantra. / Having brought birch-bark sheets, one should write upon two sheets. / Having written the name in the middle, [one should enclose it] in a square with lines. / Thus one should draw seven squares with an iron stylus. / Above that, having drawn three petals in the four directions: / starting from the northeast one should write la, lā; li, lī, lu, lū in the south; / le, lai, lo, lau in the west; and laṃ, laḥ in the north. / Thus [one should place] a single seed-syllable respectively on the twelve petals. / And at the four corners, a man should write a trident with a bindu. / In this way two yantras are to be drawn, and then one should place them face to face. / Having thrown that yantra on the ground, the practitioner, facing north, / should indeed cast a large and heavy stone over it. / Afterwards he should go into his presence; his anger is pacified. / The great Mṛtyuṃjaya Yantra is the supreme protector of life. / Even when harsh Death is angry at anyone, / even then this king of yantras protects him; there is no doubt.

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5. The yantra that brings victory in legal disputes:— / Now I will explain to you that which increases victory in a dispute. / This yantra is praised as dispelling fear in litigation. / In the first row one should write namas, as well as hrīṃ māṃ hrīṃ. / Below that the name of the target, and one should enclose it with a square. / At corner after corner one should make a petal, and likewise in the central region: / the seed-syllable of obstruction in the south, and likewise kṣaṃ in the southwest; / the seed-syllable of bewitchment in the east, and likewise kṣaṃ in the southeast. / Thus, having arranged eight petals, [and placing] twelve seed-syllables, / having placed this king of yantras that brings victory into a casket of two earthen dishes, / having worshipped it with fragrant scents, flowers, and the like, and with eight lamps, / having worshipped the World Guardians and fed a young maiden, / and having worshipped in the eight directions in order with offerings and lamps, / it should be worshipped diligently in the eight directions in order, / it should be worshipped diligently until the matter succeeds. / Bearing victory in legal affairs and victory in disputes, / and in a dispute among the families of kings, he shall conquer; of this there is no doubt. / Elevation of honor will come to him by the grace of the king of yantras.

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6. The great yantra named Lalitā that brings good fortune to women:— / Hereafter, O Goddess, I declare to you the yantras that destroy misfortune for women, / that increase good fortune, and that enchant beloved lovers. / In one row one should write the auspicious triad of syllables Hrīṃ. / Below that one should write the name of the lover. / Then in the third row, again the triad of syllables Hrīṃ. / Then one should properly enclose it in a square with lines. / Then, having made eight petals, one should arrange the placement of seed-syllables. / A triad of syllables Hrīṃ is to be written in the four directions, O fair-faced one. / The wise man should place the syllable Hrīṃ on a petal at corner after corner. / With yellow orpiment, saffron, musk, and sandalwood, / having combined them, one should draw the yantra on a broad birch-bark sheet. / On the thirteenth day of the bright fortnight, the practitioner, facing north, / should worship that yantra constantly, night after night, O fair-faced one, / with various offerings, flowers, garments, and ornaments. / Having done this for seven days, at the end thereof, for your satisfaction, / he should feed seven women endowed with good fortune, [reciting:] / “O Goddess beloved of Śaṅkara, Lalitā, be pleased! / Give beauty, give renown, give me good fortune and prosperity! / O Goddess, give what is desired, dear, and life-prolonging!” / Having uttered this mantra, he should then dismiss [the deity]. / Having encased that yantra in metal, one should always wear it on the neck. / She becomes fortunate, endowed with beauty, and most dear to her husband. / The great yantra named Lalitā is the bringer of good fortune to women.

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7. The yantra that brings good fortune for women:
Listen, O goddess, with a gracious [mind], to the yantra that wins over a husband. / Having inscribed the beloved [husband]'s auspicious name enclosed by the syllable sām, // one should then write above it two auspicious sām syllables. / Then one should properly encircle it in a circle with a single line. // Above that, one should draw eight petals accompanied by the syllable hrīṃ. / A man should write it on birch bark with yellow pigment and saffron. // One should worship it constantly for three days, night after night as before. / Then, having bathed on the fourth day, one should worship three fortunate women: // "O goddess beloved of the Bodiless One, may you be pleased with me! / Thus make the beloved completely submissive to me, O beloved of Smara!" // Having uttered this mantra and having worshipped those women, / having encased that yantra with metal and placed it, one should wear it on the neck. // Her husband will become her slave; he is conquered, of this there is no doubt. // She does not heed a rival wife puffed up with pride in good fortune. / One married woman whose husband is alive should be fed on the fourteenth day of the dark fortnight. // Fortnight after fortnight, for the pleasure of the husband, the yantra should be worshipped constantly. / This yantra that increases good fortune must not be given to just anyone. (16)

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8. The yantra named Kāmarāja that brings women under control:
I shall explain [the yantra] that subjects women; listen, O goddess, to this very splendid [one]. / With yellow pigment, saffron, sandalwood, and musk, // the yantra is to be drawn on birch bark with a stick of jasmine wood. / Aim hrīṃ klīṃ, then the name, and then again aim and hrīṃ: // having thus enclosed [it], one should surround it with a square. / Above and below, one should carefully write five seed-syllables: // aim, hrīṃ, klīṃ, and likewise kṣīṃ, and at the end again aim. // In the corners one should place the seed-syllables aim, hrīṃ, and klīṃ likewise. / The shapes of petals should then be made in succession above the seed-syllables. // Having thus made a charming four-petalled [diagram] endowed with seed-syllables, / having made a silver image of Madana on a piece of wood, // having placed that yantra upon its heart, one should then worship it / with various pleasures, fragrances, incenses, lamps, and auspicious fruits. // It should be performed night after night at the close of the day, every day, O auspicious lady. // When this is done, that woman truly becomes a handmaid. / The supreme yantra named Śrīrāmarāja brings women under control. // Madana should be worshipped here in the belly of the silver image: / "Kāma, Bodiless One, Flower-arrowed One, Kandarpa, Fish-bannered One, / god, son of glorious Viṣṇu, O Lord, be gracious to me!" / (Thus the mantra for worship.) / This must be performed daily until she comes under control. (17)

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9. The Jāmadagnya yantra for appeasing anger:
If a friend, a group of relatives, or an enemy is angry, / then, to pacify that anger, the wise man should make a yantra. // Having written the name in the center, one should then encircle it with a circle. / Above, below, to the north, and likewise to the south, // having enclosed the choice drop (bindu) in the four directions, / one should write the syllable huṃ in the interior, in the middle of the bindu, above and below. // To the south and to the north, [write] the name of the person to be influenced as before. / In the lower row, endowed with the syllable huṃ at the end: "Appease!" // This yantra should be properly inscribed on a broad palmyra leaf; / one should write it on a Monday with an iron thorn. // Having thrown the yantra into the middle of potter's clay and made a ball, / [and] having diligently performed worship, the anger is appeased thereby. // The great Jāmadagnya yantra is supreme, immediately removing anger: / "Free from anger, speaker of truth, Jamadagni of firm vows, / direct father of Rāma, embodiment of purity, obeisance to you!" // Having uttered this mantra and having worshipped with diligence, / this supreme removal of anger should be performed thus for seven days. // On the seventh day, a brāhmaṇa who has mastered the Vedas should be worshipped. / If not [possible], curd-rice sufficient for a man's meal should be given. / The anger departs from the heart, and [the person] becomes pleased in an instant. (14)

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10. The yantra named Kamala that produces good fortune:
Henceforth I shall proclaim the yantra that bestows good fortune. / The yantra named Kamala is prescribed for women alone. // By wearing it, O goddess, a barren woman becomes pregnant; / and that woman whose children die will obtain an excellent son. // Having worn it, O goddess, she becomes the mother of living sons, there is no doubt. / A man should write it with yellow pigment and saffron on birch bark. // One should first write the praṇava, thereafter the syllable hrīṃ; / then the beloved [husband]'s name, established ending with the syllable hrīṃ. // Above and below one should also write a single syllable oṃ. / Then one should properly encircle the whole in a circle with a single line. // Above it are eight petals endowed with seed-syllables. / In the four directions, one should place the syllable jūṃ in the center of the petals. // The syllable om, and hrīṃ, and likewise the syllable jum, / and again the syllable hrīṃ: this group of four seed-syllables / should be written on the petal in each corner; and one should worship it for three days. // One should feed a married couple, saying: "May the Lord of the world be pleased!" // Afterwards, having wrapped it with thread, particularly of three strands, / having made it circular like a bead, one should wear it inside a necklace. // From wearing it, O goddess, matchless, great good fortune arises; / she indeed obtains a son, and barrenness is cured. // The great yantra named Kamala was fashioned of old by Brahmā; / it should not be given to just anyone by the practitioner, O fair-faced lady. (21)

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Linked texts (1)

Śāntikamalākara — Kamalākarabhaṭṭa 1587, Sanskrit