Laghustutih (vrittisameta) 112

112

ityācāryopadiṣṭakrameṇa mantrākṣarāṇi tanau
nyasyāṅgaṣaṭkamṛṣyāditrikaṃ ca nyasya aiṃ bījaṃ sauḥ śaktiḥ klīṃ kīlakaṃ
śrītripurādevīprasādasiddhyarthe viniyoga iti smṛtvā āṃ hrīṃ kroṃ ya-ra##-
śrītripurādevyāḥ prāṇā iha prāṇāḥ . evaṃ śrītripurādevyā jīva iha sthitaḥ .
evaṃ śrītripurādevyāḥ sarvendriyāṇi vāṅmanaścakṣuḥśrotraghrāṇaprāṇā
ihaivāgatya sukhaṃ ciraṃ tiṣṭhantu svāhā haṃsaḥ saṃ laṃ iti prāṇapratiṣṭhāṃ
kṛtvā akṣasrakpustakābhayavaramudrā akṣasraje namaḥ pustakāya abhayāya
varadāya iti viracayaya . aiṃ iti yonimudrāṃ ca baddhvā dhyātvā yathāvidhi
ṣoḍaśabhiḥ pañcabhirvā mānasopahārairabhyarcya brahmārpaṇamanunā
brahmārpaṇam ātmārpaṇamanunā ātmārpaṇaṃ ca kṛtvā
mūlenaikyamupagamya svayaṃ devatāmūrtirbhūtvā gurorgṛhītāṃ
sugandhāliptāṃ sudhūpitāṃ cākṣamālāmādāya mantrajapaṃ kuryāt . sa ca
japastrividhaḥ vācikopāṃśumānasabhedāt . yathoktaṃ -

Having placed the syllables of the mantra on the body according to the order taught by the teacher, and having placed the hexad of limbs and the triad of the seer and so forth; having remembered: "Aiṃ is the seed syllable, sauḥ is the power, klīṃ is the pin; the application is for the purpose of achieving the grace of the goddess Śrī Tripurā"; having performed the installation of life-breath, saying: "Āṃ hrīṃ kroṃ ya ra […] may the vital breaths of the goddess Śrī Tripurā be the vital breaths here; thus may the individual soul of the goddess Śrī Tripurā be situated here; thus may all the senses of the goddess Śrī Tripurā—speech, mind, eye, ear, smell, and breaths—having arrived right here, abide happily for a long time, svāhā, haṃsaḥ saṃ laṃ"; having formed the gestures of the rosary, book, protection, and boon, saying: "Salutation to the rosary, to the book, to protection, to the boon-giver"; having assumed the yoni gesture with "aiṃ"; having meditated, having worshipped according to rule with sixteen or five mental offerings; having made an offering to Brahman with the mantra of offering to Brahman, and an offering of the self with the mantra of offering the self; having attained oneness through the root mantra, having oneself become the form of the deity; having taken the rosary received from the guru, anointed with fragrant scent and well-fumigated, one should perform the recitation of the mantra. And that recitation is threefold, through the division into voiced, whispered, and mental. As it is said: