Kamikagama 2.77: saptasaptatitame paṭale durgā pūjā vidhiḥ

I shall explain the procedure for the worship of Durgā, which accomplishes all desires and ends. / Hear, O best of the twice-born, preceded by the protective rites for the world.

When the sun is in Virgo, on the eighth lunar day of the bright fortnight, / joined with the asterism Mūla, it is traditionally known as the Mahānavamī.

Or in the bright fortnight of the month of Āśvina, the eighth lunar day joined with Mūla / is called Mahānavamī, extremely rare in the three worlds.

Having worshipped Ambikā, the mother of the universe, on the eighth and the ninth lunar day / in the month of Āśvina, free from sorrow, one threatens enemies in the world

with roared syllables (huṃkāra), [and threatens] other enemies whose hands brandish swords. / Whatever living beings, buffaloes and others, are sacrificed for Her,

all of them go to a good state of existence, because there is no sin [involved]. / And those embodied beings who give up their lives in the courtyard of Bhavānī,

their residence will be in heaven; heroic, they become beloved to the apsarases. / The brave [goddesses] are to be worshipped by people in every place, in every city,

in every house by those devoted to enjoyment, in every village, and in every forest. / In an area sloping towards the east or north, measuring eleven, eight, or four cubits, the guru

should construct a pavilion (maṇḍapa), and a fire pit (kuṇḍa) in the southeast measuring one cubit, / furnished with three stepped tiers (mekhalā), with a vulva-spout (yoni) shaped like an aśvattha leaf.

All the royal insignia and whatever weapons there are, / he should worship upon the altar (vedikā), and consecrate (adhivāsayet) everywhere.

With their respective mantras, the guru should worship them daily with perfumes and other [offerings]. / With their mantras alone the fire oblation (homa) should be performed, especially for Durgā.

He should offer oblations with fuel-sticks, clarified butter, sacrificial food, and milk-rice. / The remainder of the oblation he should present as an offering to the horses and elephants.

He should cause five elephants and horses, with protective wrist-threads bound and fully decorated, / to process daily around the city, preceded by various sounds [of musical instruments].

Every day, the king, having worshipped his own ancestral deities, / should worship the royal insignia with fruits, garlands, and unguents,

concluding with food offerings, accompanied by betel, and along with various cakes. / The remainder of the oblation should be given to an elephant that has been properly invested.

Victory for the king is proclaimed even when that [elephant] takes it. / I shall explain the mantras for worship; listen, O best of the brahmins!

"Just as the skies cover this earth for auspiciousness, / so cover the king for the increase of victory and health." Thus.

"Oṃ cheṃ to the umbrella (chatra), namaḥ." / "You are born in the family of the Gandharvas; may you be the ornament of the family, / by the true word of Brahmā, of Soma, and of Varuṇa,

"Oṃ tuṃ to the steed (turaṅga), namaḥ." / "and by the power of the Fire (Hutāśa), be victorious, O steed! / And by the splendor of the Sun, and by the asceticism of the sages,

"by the celibacy of Rudra, and by the strength of the Wind, / remember, though you are a prince, remembering the Kaustubha jewel!

"Whatever realm the slayer of a brāhmaṇa would reach, or a patricide or matricide, / or a speaker of falsehood regarding prices and money, or a kṣatriya who turns his back [in battle]—

"as long as the Sun, the Moon, and the Wind see the evil-doer, / may you swiftly go to that realm, [or] may this speed be yours.

"If you should not find release in battle or on the road, O horse, / having conquered the enemies in combat, be happy alongside your master!"

"Aṃ to the horse (aśva), namaḥ."

Thus is the horse mantra.

"O banner of Indra (śakraketu), possessing great prowess, beautiful-winged one abiding in your true form, / king of birds, son of Vinatā, and banner of Nārāyaṇa!"

"Oṃ dhvaṃ to the banner (dhvaja), namaḥ." / "Son of Kaśyapa, bringer of nectar, enemy of serpents, mount of Viṣṇu, / immeasurable, invincible, slayer of foes in battle,

"winged one moving like the wind, abiding ever close to you! / Protect the warriors together with their horses and duties, O slayer of foes!"

Kumuda, Airāvata, the elephant Puṣpadanta, then Vāmana, / Supratīka, Añjana, and Nīla—these eight are born of the gods.

"Āṃ gaṃ to the elephant (gaja), namaḥ." / Their sons and grandsons inhabit the eight forest regions: / bhadra, mandra, mṛga, and mixed (saṅkīrṇa) elephants.

They are born in every forest, the great forest-born elephants. / May the Vasus, Rudras, and Ādityas protect you, together with the troop of the Maruts!

"Protect your master, O lord of elephants; let the pledge be kept! / Attain victory in battle, and march forth with well-being for us!"

[May you obtain] splendour from Soma, strength from Viṣṇu, brilliance from Sūrya, swiftness from Anila, / stability from Meru, victory from Rudra, [and] fame from god Purandara.

May the serpents protect you in battle, and the directions along with the deities; / may the Aśvins along with the Gandharvas protect you always on all sides.

The Elephant-mantra:

Oṃ haṃ, obeisance to the elephant.

The Fire-eater (Agni), the Vasus, Rudra, Vāyu, Soma, the great sages, / the Nāgas, Kinnaras, Gandharvas, Yakṣas, hosts of Bhūtas, the planets,

and the Pramathas along with the Ādityas, the Lord of spirits along with the Mothers, / the host [of Gaṇas], Commander Skanda, and Varuṇa—all have taken refuge in you.

March to slay all enemies; let the king attain victory! / May the curses dispatched all around by the enemies,

fall upon the surrounding enemies, slain by your brilliance! / Just as at the slaying of Kālanemi, just as at the destruction of Tripura,

and as in the battle of Hiraṇyakaśipu, so too in the war of the gods and asuras, / you shone; in the very same way today, shine forth! Remember your covenant!

Beholding this blue and white [banner], may the king's enemies perish swiftly, / overcome in battle by diverse, dreadful diseases and weapons!

Wiped clean by your descent, may [the king's men] immediately become healthy! / Those who are known as Pūtanā, Revatī, and Kālarātrī—

having swiftly burned all enemies, O banner, you have been resorted to by me!

The Banner-mantra:
Oṃ paṃ, obeisance to the banner.
Sword (asi), Slaughterer (viśasana), Scimitar (khaḍga), Sharp-virtued (tīkṣṇadharman), Unassailable (durāsada),

Womb of Fortune (śrīgarbha), Victory (vijaya), and Bearer of Dharma (dharmadhāra)— / thus are your eight names spoken by the Creator himself.

Oṃ khaṃ, obeisance to the sword.
Your lunar mansion is Kṛttikā; your guru is the divine Maheśvara; / your body is gold; your maker is the divine Janārdana;

your father is the divine Grandfather (Brahmā); do you protect me at all times! / You grant peace in battle; you are an armour against all calamities.

Protect me; I am to be protected by you, O faultless one! Obeisance to you.
Oṃ vaṃ, obeisance to the armour.
O drum, by your sound you make the hearts of adversaries tremble;

and so you augment the victory of your rulers of the earth! / Just as rival elephants exult at the roar of a raincloud,

so may our delight, bringing joy, arise from your sound! / Just as fear indeed arises in women from the roar of a raincloud,

even so may it arise from your sound for the enemy of Rudra in battle!
Oṃ duṃ, obeisance to the drum.
O great commander among all weapons! O destroyer of all weapons!

O bow, protect me always together with the best of arrows!
Oṃ caṃ, obeisance to the bow.
You are holy among holy conches, and the auspiciousness of all auspicious things;

you are held continually by Viṣṇu; therefore be a granter of peace!
Oṃ śaṃ, obeisance to the conch.
Resembling the form of the moon, white as a mass of snow,

swiftly eradicate misfortune, O fly-whisk, beloved of the immortals!
Oṃ caṃ, obeisance to the fly-whisk.
First of all weapons, you were fashioned by the wielder of the Pināka;

having cut off the tip of the trident-weapon and fashioned an auspicious hilt, / you were given to Caṇḍikā, O destroyer of all wicked ones!

You were extended by Her and presented to the gods; / you consist of the limbs of all principles (tattvas), warding off all inauspiciousness.

O dagger, protect me continually! Grant peace! Obeisance to you.
Oṃ kṣuṃ, obeisance to the dagger.
For driving away the wicked and for receiving the virtuous,

and for the success of administration, you were fashioned by Brahmā. / Give fame, give happiness, and be a deity for the king!

Strike down all these enemies, O golden staff! Obeisance to you.
Oṃ kaṃ, obeisance to the golden staff.
Be victorious! You are a deity, a slayer of enemies, a doer of pleasing deeds,

a remover of sorrow, a granter of dharma, peaceful, a destroyer of all misfortune! / Because these eight mighty lions are present upon you,

therefore you are constantly sung by the Brahmins among the gods as the lion-throne. / Śiva himself is seated upon you; in you is Śakra, lord of the gods;

in you is seated the god Hari; for your sake austerity is performed. / Obeisance to you, auspicious on all sides! May there be auspiciousness to the king through you!

Conquer the three worlds! Obeisance to you, the lion-throne of Divine Presence!
Oṃ siṃ, obeisance to the lion-throne.
One should perform this rite preceded by mantras for the protection of the world:

With fruits, food offerings, flowers, incenses, lamps, and unguents, / on the eighth day one should worship the goddess named Durgā, fashioned of gold,

or of silver, or of copper, of stone, of wood, or made of clay, / having fashioned an image adorned with painting, according to one's means.

In the forenoon or at midday, one should perform this ritual action. / The king, having bathed and adorned his limbs, with his body consecrated (sakalīkṛta),

having bathed [the image] and then anointed [it] with sandalwood, agallochum, and saffron, / with flowers along with camphor, accompanied by abundant perfumes,

with white water-lilies and fragrant flowers, accompanied by incense and lamps, / with food offerings along with fruits, accompanied by dances, songs, and the like,

and with droṇa flowers together with leaves of the bilva tree, he should worship / the eight-armed Slayer of the Buffalo Demon (Mahiṣāsuramardinī),

holding a skull and adorned with a trident whose lance is cast into his chest, / equipped with bow and arrow, holding a sword and shield,

holding the conch and discus, adorned with all ornaments, / [holding] the boon-granting gesture and a rosary [...], standing upon the Buffalo Demon,

accompanied by a lion, or three-eyed, destroyer of all enemies; / or having worshipped her as four-armed, endowed with the boon-granting and fear-dispelling gestures,

holding the conch and discus, standing, peaceful in form. / With diverse kinds of songs and diverse kinds of dances,

having thus spent the night joyfully, in the morning at the break of dawn, / one should cause buffaloes and rams with tender necks to be slaughtered before [her],

a hundred, or half of that, or half of that, or half of that, according to desire. / Then in the afternoon on the ninth day, standing in a chariot,

the king himself accompanied by his army should take Bhavānī in procession through the realm, / or some hero dispatched with exalted weaponry [may do so].

One should offer a bali to the spirits: boiled rice with ghee and flooded with honey; / in the cardinal and intermediate directions, the wise man should present the bali with this mantra:

May the gods take this bali offering: the Ādityas, and the Vasus, / the Maruts or the Aśvins, the Rudras, the Suparṇas, the serpents, the planets,

the Asuras and the Yātudhānas, the Mothers, snakes, and Piśācas, / the Ḍākinīs, field-Vetālas, Yoginīs, Pūtanās, and jackals (śivā),

the Jṛmbhakas, Siddhas, Gandharvas, heroes, Vidyādharas, and men, / the guardians of the directions and world guardians, and whatever obstacle-creating Vināyakas there be;

the great sages beginning with the Brahmins—[this is] a pacifying rite for the worlds. / Let them cause no obstacle to me; let there be no adversaries!

"May the bhūtas and pretas be placated and satisfied, bringing happiness!" / In this manner the king should carry the goddess about in the kingdom, as prescribed, / or [carry] on a palanquin the goddess who destroys all obstacles.

Thus ends the seventy-seventh chapter, the ritual of the worship of Durgā, in the great tantra, the Uttarabhāga of the Kāmikāgama.