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The Devotee shall recount the excellent worship of Lord 艢颈惫补. One shall worship 莫艣补 during the three 厂补苍诲丑测腻蝉 (morning, midday and evening) and perform the sacred rites in the fire in accordance with one鈥檚 capacity.^[1]

The devotee shall at the outset perform 艢颈惫补sn膩na (ablution pertaining to 艢颈惫补) and purification of the Tattvas as before. With flowers in the hand he shall enter the place of worship. With flowers in the hand he shall enter the place of worship with great concentration and mental purity. He should recite the mantras of 尘奴谤迟颈惫颈诲测腻 and Lord 艢颈惫补. In the fingers starting with thumb and ending with the little finger,莫艣腻苍补 and other deities should be installed.He shall then perform 笔谤腻峁嚹乱腻尘补 three times and the rites of Dahana and 膧辫濒腻惫补苍补. With the hands rendered fragrant with scents, he shall perform the rite of the 狈测腻蝉补 of the 惭补丑腻尘耻诲谤腻 (the great gesture).^[2]

With great effort he shall make his body sanctified by the nectar of 艢颈惫补 as wellas by the perfect knowledge of 艢颈惫补 and the fire of Brahman. He shall make his body originating from Avyakta (the unmanifest), 础丑补峁僰腻谤补 (ego) and the 罢补苍尘腻迟谤腻蝉 (Subtle elements) sanctified by this perfect knowledge^[3]. The 贬峁沝补测补 (heart) stands above, the umbilicus about a Vitasti (twelve 础峁単耻濒补蝉) away from it. It stands about the same distance below the cerebrum. The devotee shall recognize it as the great abode of the Universe. He shall meditate on the Lord 厂补诲腻艣颈惫补 in the pericarp of the lotus of the heart in the following form. He has five faces, ten arms and three eys in every face. He is bedecked in all ornaments. The moon adorns his crest. He is seated in the lotus pose. He resembles pure crystal. His upward face is white and the eastern face resembles saffron. The southern face has blue colour. The northern face is very red. His western face^[4] is as white as cow鈥檚 milk.

In his hands on the right side he holds the javelin, axe, sword, thunderbolt and 艢补办迟颈. In the hands to the left he holds the noose, goad, bell, serpent and the excellent dart or his hands show the gestures of granting boons and freedom from fear. The rest is as mentioned before. He wears all kinds of ornaments and garments of diverse colours. He shall worship Lord 艢颈惫补 worship whose form is the 痴别诲腻峁単补, who is the most excellent of all excellent Devas and who is the lord of all excellent Devas and who is the lord of Brahman. He shall him with all fervour.

The five Brahmans have already been mentioned. Now listen to the 艢颈惫腻峁単补蝉 (the ancillaries of 艢颈惫补). O sages of good holy rites, listen also about heart etc., that are the 艢补办迟颈s. The recitation of the mula-mantra should again be restored to and everything should be covered with the bija mantra. i.e called hasta of siva. 翱峁� the lord is 莫艣腻苍补 of all lores. O beisance to 丑峁沝补测补 the 产墨箩补 of 艢补办迟颈. 翱峁� obeisance to the tuft, to the overlord of 叠谤补丑尘腻, to one in the form of black fire. 翱峁� obeisance to the Kavaca (coat of mail), to the overlord of Brahman, to the black and fierce gust of wind. 翱峁� obeisance to the eye, to Brahman, to one who swells, to the 惭奴谤迟颈 of the perfect knowledge. 翱峁� pha峁� pha峁� to 艢颈惫补, to 厂补诲腻艣颈惫补, to the miraculous weapon 笔腻艣耻辫补迟补, to one who is not thwarted. 翱峁� obeisance to 厂补诲测辞箩腻迟补.^[5] Protect me when there is an attack from worldly existence. Obeisance to that form of 艢颈惫补 which is the source of origin of all worldly existences.

翱峁� Obeisance to 艢颈惫补 the most auspicious one, to one who has 丑补峁僺补 in the tuft, to one whose physical body is learning, to one whose form is 膧迟尘补苍 and to one who is greatest with none greater. The 础峁単补蝉 of 艢颈惫补 have been mentioned. His 惭奴谤迟颈vidy膩 (the lore of the deity) is accompanied by the ancillaries of the 惭奴谤迟颈vidy膩 which is an 础峁単补 of Brahman (the Vedas) also in the 艢颈惫补艣膩sana (the order laid down by 艢颈惫补).

O sage of good holy rites, I shall mention the mantras pertaining to the sun, viz., 叠腻峁�k补濒补 and others. O sage of good holy rites, the 础峁単补蝉 are the gist of all the Vedas.

鈥�翱峁� Bh奴岣�, 翱峁� 叠丑耻惫补岣�, 翱峁� Sva岣�, 翱峁� 惭补丑补岣�, 翱峁� 箩补苍补岣�, 翱峁� 迟补辫补岣�, 翱峁� Satyam, 翱峁� 峁歵am, 翱峁� Brahman.

This nine-syllabled mantra is glorified as 叠腻峁�k补濒补. It is called 础办峁�a谤补 because is does not perish in this world. 艢补迟测补尘 (truth) is called 础办峁�a谤补. It is prefixed with 笔谤补峁嘺惫补 (i.e. 翱峁�) and suffixed with 苍补尘补岣� (obeisance)^[6].

翱峁� bh奴bhuva岣� 蝉惫补岣�. We meditate on that excellent refulegence of the lord, the refulgence that urges and guides our intellect. Obeisance to the sun the greatest planet in firmament. Thus the 尘奴濒补 mantra of the great 膧迟尘补苍 has been mentioned. He shall worship 诲墨辫迟腻 and other 艢补办迟颈s with the nine-syllabled mantra and the sun with the 尘奴濒补 mantra. I shall succinctly mention the a峁単a mantras. The first one is mostly covered with Vedic mantras and the middle one with 笔谤补峁嘺惫补.

翱峁� bh奴岣� obeisance to the heart, to Brahman. 翱峁� bhuva岣� obeisance to the head, to 痴颈峁ａ箛耻. 翱峁� 蝉惫补岣� obeisance to the tuft, to Rudra. 翱峁� 产丑奴谤产丑耻惫补岣� 蝉惫补岣� obeisance to the lord having clusters of flames. 翱峁� 惭补丑补岣� obeisance to the kavaca (coat of mail), to 惭补丑别艣惫补谤补. 翱峁� 箩补苍补岣� obeisance to the eyes, to 艢颈惫补. 翱峁� 迟补辫补岣� obeisance to the astra (miraculous missile), to one who scorches. Thus incidentally the mantras pertaining to the sun have been mentioned. O sage of good holy rites, the mantras pertaining to 艢颈惫补 also have been succinctly mentioned along with the mode of 苍测腻蝉补 (fixation).

Thus, he shall worship the lord identical with the mantras, in the lotus of the heart. The Homa is to be performed after duly generating the 艢颈惫补 fire in the umbilicus by means of the mind. All the holy rites are to be performed in the 艢颈惫补 fire. He shall meditate on lord 莫艣惫补谤补 originating from the 础峁単补蝉 of the five Brahmans. The 尘奴谤迟颈 of 艢颈惫补 is seated on the seat of red lotus. He is turned into the Sakala from assiduously. O sage of good holy rites, the 惭奴谤迟颈 is meditated upon with 惭奴濒补 mantra and the mantras of the 痴别诲腻峁単补s, etc. The homa with the sacrificial twigs and ghee is performed mentally. He shall then remember the complete 顿丑腻谤腻(current of nectar) originating from the injunction regarding the 辫耻谤峁嚹乭耻迟颈 in the 艢颈惫补艣膩sana (treatise on 艢颈惫补) he shall meditate on 艢颈惫补 艢补峁卥补谤补 in the form of refulgence in face. He shall again remember the lord of chiefs of Devas in the forehead or in the middle of the eyebrows. This detailed worship shall be concluded in the lotus of the heart. He shall meditate on the destroyer of worldly existence in the shape of the pure flame of the lamp. He shall worship the lord in the 尝颈峁単补 also or worship 厂补诲腻艣颈惫补 on the bare ground.

艢补颈濒腻诲颈 said that I shall comment upon the mode of worship of 艢颈惫补 according to the manner in which it has mentioned in the 艢补颈惫补 treatises and which has been formerly recounted by 艢颈惫补.Both the hands shall be smeared with sandal paste. The devotee shall perform the rite of offering handful of flowers by the mantra ending with 痴补耻峁�a峁�. He shall repeat the japa of the mantras of 惭奴谤迟颈vidy膩 and 艢颈惫补. In the fingers, beginning with the thumb and ending with the little finger, 莫艣腻苍补 and other deities shall be installed; by the fingers beginning with the little finger and ending with the middle finger, 贬峁沝补测补^[7] etc. shall be installed. The fourth^[8] one shall be fixed by means of the thumb and the fifth one by means of ring finger. The sixth one shall be installed by both the palms. The rite of 狈腻谤腻别腻蝉迟谤补 Prayoga (hurling of the missile, dart) by means of the index finger and thumb shall be performed. He shall again perform the japa of the 惭奴濒补^[9] mantra and everything shall be veiled by reapting the fourth 叠墨箩补-尘补苍迟谤补. This is called 艢颈惫补hasta (艢颈惫补鈥檚 hand).

The worship of Lord 艢颈惫补 should be performed by means of this hand. The devotee shall stabilize the 膧迟尘补苍 present in the Tattvas and perform the consecration of the Tattvas as before. After stabilizing the five elements^[10] -the earth, water, fire, wind, and firmament-within the ambit of the four pure ones along with the current he shall perform the consecratory rite of the Tattvas as before. The consecration of the Tattvas is by means of the sixth 叠墨箩补^[11] mantra. The consecration of the earth is by means of sadya and the third 叠墨箩补鈥�mantra ending with 笔丑补峁�. The consecration of the 痴腻谤颈迟补迟迟惫补, the principle of water, shall be made by means of sadya and third 叠墨箩补 mantra accompanied by the sixth 叠墨箩补 mantra accompanied by sadya and third 叠墨箩补 mantra ending with 笔丑补峁�.

After concluding this the rite of 罢腻岣峚苍补 (beating) shall be performed by means of the sixth 叠墨箩补 mantra along with the Sadya mantra, the third 叠墨箩补 mantra along with the sadya mantra, the third 叠墨箩补 mantra and the 惭奴濒补 mantra ending with 笔丑补峁�. The rite of 骋谤补丑补峁嘺 (grasping) shall be performed by means of the third 叠墨箩补 mantra after the shall be performed by means of the third 叠墨箩补 mantra after the rite of 厂补尘辫耻峁�墨k补谤补峁嘺 (covering up). The rite of Bandhana (binding) shall be performed by means of Yoni产墨箩补 after the covering up of the 惭奴濒补 mantra. Thus is the rite of Bandha.

The following rites are performed one after the other. The 碍补濒腻蝉 beginning with 艢腻苍迟测补迟墨迟补 and ending with 狈颈惫峁泃迟颈 shall be meditated upon as before. Three Tattva^[12] s shall be meditated upon by means of 笔谤补峁嘺惫补. The 膧迟尘补苍 along with the eight Puris and having the shape of the flame of a lamp shall be meditated upon as situated beyond the three Tattvas. The nectarine current flows into the 厂耻峁�u尘苍腻 vessel due to the agitation of 艢补办迟颈.

Within the 碍补濒腻蝉 beginning with 艢腻苍迟测补迟墨迟补 and ending with 苍颈惫峁泃迟颈, the 苍腻诲补, Bindu, the syllables A,U, and M, 艢颈惫补, 厂补诲腻艣颈惫补 and three 惭奴谤迟颈s Rudra, 痴颈峁ａ箛耻 and 叠谤补丑尘腻 shall be meditated upon in the order of the creation,etc. This rite is called Brahma苍测腻蝉补 (Fixation of Brahman) which consists of 础尘峁泃墨办补谤补峁嘺 (transforming into nectar or eternal bliss) in order of creation. Then after fixing the five faces with fifteen eyes and repeating the 惭奴濒补 mantra, the form of the deity beginning with the feet and ending with the tresses shall be meditated upon and the 惭补丑腻尘耻诲谤腻 (great gesticulation) shall be shown. The devotee then contemplates-鈥淚 am 艢颈惫补.鈥� 艢补办迟颈s and others shall be fixed in the heart. Along with the 艢补办迟颈s the following shall be meditated upon viz.鈥搕he 叠墨箩补 (seeds), sprouts, lotus with the stalk containing pores, thorns, leaves, filaments, virtue, knowledge, detachment, prosperity, sun,moon and fire; the 艢补办迟颈s,viz.-痴腻尘腻, 闯测别峁ａ弓丑腻, 搁补耻诲谤墨, 碍腻濒墨, K膩lavikara峁嚹�, 叠补濒补辫谤补尘补迟丑补苍墨 and 厂补谤惫补产丑奴迟补诲补尘补苍墨 shall be meditated upon in the filaments and 惭补苍辞苍尘补苍墨 in the pericarp.

Then the rites of 膧迟尘补艣耻诲诲丑颈, 厂迟丑腻苍补艣耻诲诲丑颈 and 顿谤补惫测补艣耻诲诲丑颈 shall be performed as follows:鈥�

i) 膧迟尘补艣耻诲诲丑颈

The seat shall be offered alongwith all homages. The inner organs of will shall be thought of as an exterior thing by means of yogic 鲍辫补肠腻谤补. The seat of the lord then shall be conceived as before in the fire-pit in umbilicus. 厂补诲腻艣颈惫补 shall be meditated upon with the nectarine current falling on the mystic diagram of 艢颈惫补. 惭补丑别艣惫补谤补 shall be meditated upon in the forehead in the form of the flame of a lamp. This is 膧迟尘补艣耻诲诲颈 (consecration of the 膧迟尘补苍).

ii) 厂迟丑腻苍补艣耻诲诲丑颈

The consecration of the spot is as follows:-

The devotee controls the 笔谤腻峁嘺 and 础辫腻苍补. Wind shall be stabilized by means of of the 厂耻峁�u尘苍腻. Then 罢腻濒耻尘耻诲谤腻 (gesture of the plate) and the rite of digbandha (binding of the quarters) shall be performed, repeating the sixth 叠墨箩补 mantra.

iii) 顿谤补惫测补艣耻诲诲丑颈

The consecration of the materials of worship is as follows:鈥�

The three Tattvas are fixed by means of 笔谤补峁嘺惫补 in the Arghya vessel, the inner part of which is wiped with cloth, etc. The Bindu is meditated upon above them. They are filled with water. The materials are then arranged and flooded with nectar. In the Vessels intended for 笔腻诲测补 (water for washing the feet) etc. the seat is offered unto them as in the case of Arghya. It is inspired with the 厂补峁僪颈迟腻 mantras and is worshipped by means of the first 叠墨箩补 mantra. It is turned into 础尘峁泃补 (nectar) by means of the first 叠墨箩补 mantra. It is covered up by means of the fourth 叠墨箩补 mantra. It is looked at by means of the fifth 叠墨箩补 mantra. It is looked at by means of the fifth 叠墨箩补 mantra. Protection is accorded by means of the sixth 叠墨箩补 mantra. The materials shall be sprinkled with the Arghya water by means of a bundle of 碍耻艣补 grass repeating the fourth 叠墨箩补 mantra. The self and the materials shall again be sprinkled with the Arghya water along with flowers. The several materials are thus separately purified.

Then the devotee shall inspire with the mantras the following things thus:-The scent with the Sadya mantra, the cloth with the 痴腻尘补 mantra; the ornament with the Aghora mantra, the Naivedya with the 罢补迟辫耻谤耻峁�a mantra, and the flowers with the 莫艣腻苍补 mantra. He shall sprinkle the remaining things-repeating 艢颈惫补 骋腻测补迟谤墨. He shall inspire the 笔补帽肠腻尘峁泃补, 辫补帽肠补驳补惫测补 and other things by means of the 痴别诲腻峁単补s 惭奴濒补 mantras and other mantras. He shall consecrate the materials by offering Arghya, 顿丑奴辫补 (incense) and 膧肠补尘补苍墨测补 severally, repeating the 惭奴濒补 mantra. He shall show the Dhenu mudr膩 (the gesture of cow) to them, cover them up by means of Kavaca mantra and accord protection by means of Astra mantra.

iv) 惭补苍迟谤补艣耻诲诲丑颈

The consecration of the mantras is as follows:鈥�

Arghya water is offered at the outset. The scent is taken up by means of the chest (?); it is consecrated by means of the Astra mantra; the performance of the worship, etc., upto the end of protection is pursued; the consecration of the materials till the dedication of the worship is performed silently; then a handful of flowers is offered; all the mantras are repeated with the 笔谤补峁嘺惫补 at the beginning and 狈补尘补岣� at the end; and then the handful of flowers shall be offered.

v) 尝颈峁単补艣uddhi

The consecration of the 尝颈峁単补 is as follows:鈥�

At the outset the common Arghya vessel is filled with water. Offering scents and fragrant flowers, etc. It is inspired with the 厂补峁僪颈迟腻 mantras; then the 顿丑别苍耻尘耻诲谤腻 is shown; it is covered up by means of the Kavaca mantra; it is then protected by the Astra mantra. The 辫奴箩腻 that has already been performed shall again be done by means of the 骋腻测补迟谤墨 mantra, the usual Arghya shall be offered; scents, fragrant flowers, incense and 膧肠补尘补苍墨测补 shall be offered with mantras ending with mantras ending with 厂惫补诲丑腻 or 狈补尘补岣�; flowers are offered severally by means of Vedic mantras; the 狈颈谤尘腻濒测补 (remnants of the worship) is removed by means of the Astra mantras ending with 笔丑补峁�; 颁补峁囜笉补 is worshipped in the northeast; 颁补峁囜笉补 the deity of the pedestal is consecrated by means of the common Astra mantra; the pedestal of the 尝颈峁単补 and 艢颈惫补 are consecrated by means of the 笔腻艣耻辫补迟补 missile; keeping a flower on the head, the deity is worshipped.

The devotee meditates on Sad膩艢颈惫补 who is full of 碍补濒腻蝉 beginning with 狈颈惫峁泃迟颈, who is accompanied by the six varieties (? of 碍补濒腻蝉) and whose physical body is an ancillary of the 碍补濒腻蝉 of Karman. The seat is conceived on the rocky back of the tortoise (incarnation of 痴颈峁ａ箛耻), the seeds and sprouts above it, on the rock of 叠谤补丑尘腻; in the pores of the stalk of the endless being the following shall be conceived-the fibres, the leaves the thorn, the pericarp, the filaments, Dharma (virtue), 闯帽腻苍补 (perfect knowledge), 痴补颈谤腻驳测补 (detachment), 础颈艣惫补谤测补 (prosperity), the sun, moon, fire, filaments and 艢补办迟颈; 惭补苍辞苍尘补苍墨 is conceived in the pericarp along with Manonmana; briefly the seat is conceived by saying 鈥渇or the seat of the endless being.鈥� Then, above it, 厂补诲腻艣颈惫补 is meditated upon in the manner as stated before.

Followes shall be taken in both the hands; they shall be pressed with the thumbs. By means of the gesture of invocation, they are gradually taken from the heart upto the head, uttering the 惭奴濒补 mantra along with the 贬峁沝补测补 mantra in the pluta (prolated) note; the deity who has the form of the flame of a lamp and who has faces and hands all round is invoked very much from the spot of the Bindu and is installed as the pervade of everything showing the gesture of pervading.

The rite of 笔补谤补尘墨办补谤补峁嘺尘 (rendering the deity as the greatest one) is performed at the outset by means of the 贬峁沝补测补 mantra and the inseparable union of 艢颈惫补 and 艢补办迟颈; the rite of 础尘峁泃墨办补谤补峁嘺 (rendering everything nectarine) is performed by means of the 惭奴濒补 mantra beginning with 贬峁沝补测补; the rite of 膧惫腻丑补苍补 (invocation) is by means of the mantra of sadya; the rite of 厂迟丑腻辫补苍补 (founding) is on the top of the 惭奴濒补 mantra by means of the 贬峁沝补测补 mantra as well as 痴腻尘补 mantra; the rite of Aghora mantra on the top of 惭奴濒补 mantra; the rite of 厂腻苍苍颈诲丑测补 (proximity) is performed by means of 罢补迟辫耻谤耻峁�a mantra over the 惭奴濒补 mantra and the 贬峁沝补测补 mantra. He shall worship the deity by means of the 贬峁沝补测补 mantra, the 惭奴濒补 mantra and 莫艣腻苍补 mantra. This is the directive. Then he performs the rite of 顿别丑补苍颈谤尘腻峁嘺 (creation of a body) for oneself, as before, as well as for lord fire by means of the 叠墨箩补 mantra along with the five mantras.

After meditating on the 搁奴辫补办补 (the diminutive form of the lord) by means of the 惭奴濒补 mantra he performs the rite ending with obeisance, and offers 膧肠补尘补苍墨测补 ending with 蝉惫补诲丑腻. He then offers Arghya and all other things, ending with obeisance or utterance of 厂惫腻丑腻. The offering of flowers is performed by means of the 惭奴濒补 mantra ending with 痴补耻峁�a峁�. Every rite ending with obeisance may be performed by means of 贬峁沝补测补 mantra, or 莫艣腻苍补 mantra or 搁耻诲谤补驳腻测补迟谤墨. Or he shall worship by means of the 惭奴濒补 mantra 鈥�翱峁� 苍补尘补岣� 艢颈惫腻测补鈥� (翱峁� Obeisance to 艢颈惫腻测补)

The devotee offers again flowers, incense and the 膧肠补尘补苍墨测补. The rites of 笔耻峁�p腻辫补蝉腻谤补峁嘺 (removal of the floewers) and Visarjana (casting off) shall be performed by means of the sixth 叠墨箩补 mantra. The devotee bathes all the materials of worship by means of the water inspired with the mantras and repeating the 惭奴濒补 mantra. The rite of 础产丑颈峁�e办补 ablution is performed by means of the 莫艣腻苍补 mantra. Eight flowers are offered for every article. Arghya is also similarly offered. The scents, the fragrant flowers, the incense and the 膧肠补尘补苍墨测补 are offered by means of the Astra mantra ending with 笔丑补峁�. The rite of concluding the 笔奴箩腻 shall also be similarly performed. The 尝颈峁単补惭奴谤迟颈 along with its pedestal is bathed by means of pure water at first after repeating the 惭奴濒补 mantra. Pounded grains, embylic myrobalan are put in the water. Or the 尝颈峁単补 惭奴谤迟颈 can be bathed and consecrated by means of hot water with turmeric etc. Put therein. The devotee then recites 搁耻诲谤腻诲丑测腻测补 and bathes the 尝颈峁単补 by means of scented water in which gold has been placed and Mantrodaka (water inspired with mantras). He repeats 狈墨濒补谤耻诲谤补, Tvaritarudra, 笔补帽肠补产谤补丑尘补苍 and other mantras together with 狈补尘补岣ヅ沬v膩ya (obeisance to 艢颈惫补).

While bathing the 尝颈峁単补, a flower should be placed on its head. The head of 尝颈峁単补 should not be kept bare. In this respect there is a verse鈥揑f, in the realm of a king the head of the 尝颈峁単补 is left bare, he shall have to face misfortune, great ailment, famine and destruction of vehicles. Hence, the king shall avoid this and strive for virtue, love, wealth and salvation. If the 尝颈峁単补 is bare-headed the king and the realm too shall perish.

After bathing, the devotee shall offer Arghya and wipe off the 尝颈峁単补 with a cloth. Repeating the 惭奴濒补 mantra he shall offer scents, fragrant flowers, garments, ornaments, etc.

The devotee shall offer incense. 膧肠补尘补苍墨测补,lamp, Naivedya (food offering) etc. by repeating the 惭奴濒补 mantra. The worship over and above this with the 惭奴濒补 mantra is called the rite of 笔补惫颈迟谤墨办补谤补苍补 (sanctifying). He shall show 膧谤腻谤迟颈诲墨辫补 [ waving of the lamps] above the 尝颈峁単补, on the 尝颈峁単补, beneath the 尝颈峁単补 and in a general way all round. The lamps shall be inspired with the 顿丑别苍耻尘耻诲谤腻,covered up by the Kavaca mantra and protected by the sixth 叠墨箩补 mantra. After bowing down the devotee shall worship with the 惭奴濒补 mantra in the manner of 叠谤补丑尘腻峁単abhoga (partial enjoyment of the Brahman) with all these items of service, viz.-invocation, installation, obstruction, presence, 笔腻诲测补 (water for washing), water for ritualistic sipping,homage of holy articles, scents, fragrant, flowers,incense, and food offering,the second ritualistic sipping and wiping of the hands and chewing the scented nuts for rendering the mouth fragrant.

The following rites shall be duly performed, viz.-meditation on the lord in Sakala and then 狈颈峁�k补濒补 form; meditation on the major as well as minor Devas, the japa of the 惭奴濒补 mantra and of the 叠谤补丑尘腻峁単a mantras extending to a tenth of the previous dedication, self-surrender,eulogy, prostrations, etc. The preceptor shall be worshipped in the east and 痴颈苍腻测补办补 in the south. For the achievement of all desired objects,骋补峁噀峁�a, the lord of the universe,shall be worshipped at the outset and in the end by Brahmins and Devas. He who worships lord 艢颈惫补 in the 尝颈峁単补 or on the ground attains identity with him by continuing the holy rites for a year in full. He who worships the 尝颈峁単补 attains identity,no doubt, within six months. The devotee shall make seven circumambulations and prostrate like a straight pole.

He will attain the fruit of a hundred horse-sacrifices for every step made in the course of circumambulation. Hence, one shall worship the lord every day for achieving all desired objects. He who seeks enjoyment shall attain enjoyment; he who seeks a realm shall attain realm; he who seeks sons shall attain sons; the ailing patient shall be liberated from sickness. Any devoted man will attain his all desires.^[13]

厂奴迟补 said that on seeing the fervent emotion of the sages, Nilalohita, 厂补诲腻艣颈惫补 stationed in the mystic diagram said in a majestic tone. Devas and sages saw the lord of Devas in the company of 鲍尘腻 in the 惭补峁囜笉补濒补 in front of them. His luster was like that of ten million streaks of lightning. He had eight arms, four faces and twelve eyes. He had big mighty arms. Half of his body was female inform. He wore the coronet of matted hairs. He was bedecked in all ornaments. He wore red garlands and had smeared red unguent over his body. He who was the cause of creation, sustenance and annihilation was clad in red garments.

His face to the east was pleasing in appearance and yellow in colour. That is in the form of 罢补迟辫耻谤耻峁�a. His face to the right (i.e. to the south) in the Ahora form was comparable to a mass of blue collyrium. His face to the right (i.e. to the south) in the Aghora form was comparable to a mass of blue collyrium. His face to the north, named 痴腻尘补deva, was very fierce and terrible with curbed fangs and red moustache. It was enveloped by clusters of flames and matted hairs. It had the luster of coral. It was pleasing with the universe for its form. It was the bestower of boons. His western face was splendid and white as the cow鈥檚 milik.

The divine face 厂补诲测辞箩腻迟补 that destroyed 碍腻尘补 was shining with the splendor of the sun as the caste mark on the forehead. It was bedecked in garlands consisting of pearls. In the 尘补峁囜笉补濒补 they saw 膧诲颈迟测补 in the east, 叠丑腻蝉办补谤补 in the west, 叠丑腻苍耻 in the south and Ravi in the north; all with four faces as before (all these are the different forms of the sun-god).

In the 惭补峁囜笉补濒补 they saw in the east the 艢补办迟颈 痴颈蝉迟腻谤补, in the south 鲍迟迟补谤腻, Bhodhani in the west and 膧辫测腻测补苍墨 in the north. All these 艢补办迟颈s had one face and four arms, were bedecked with all ornaments and were approved by all Devas. On the right side they saw 叠谤补丑尘腻 and on the left they saw 痴颈峁ａ箛耻. They saw 艢颈惫补 identical with the three 惭奴谤迟颈s by way of 峁欢, Yajus and 厂腻尘补. They saw lord

莫艣腻苍补 the bestower of boons, 莫艣腻苍补 笔补谤补尘别艣惫补谤补, seated on the dais of 叠谤补丑尘腻. The bestower of boons was on the seat of virtue and perfect knowledge. They saw the Lord 厂补谤惫别艣惫补谤补 on a seat equipped with detachment and prosperity which was very pure and worthy of being propitiated which was highly pleasing and which contained all essence.

The Lord was seated in middle of a white lotus and surrounded by 顿墨辫迟腻 and other lustres 顿墨辫迟腻 (Refulgent) had the form of a bright and brilliant flame. 厂奴办峁�m腻 (subtle) was blendid with the luster of lightning. 闯补测腻 (victorious) had the shape of fiery flame. 笔谤补产丑腻 (luster) had golden luster. 痴颈产丑奴迟颈 (magnificence) had the refulgence of coral. 痴颈尘补濒腻 (spotless) resembled the lotus. 础尘辞驳丑腻 (invincible) had the shape of 碍补谤峁噄办腻谤补 flower. Vidyut (lightning) had universal colour. 厂补谤惫补迟辞尘耻办丑墨 had four faces and four colours.

They saw the planets all round the lord:-viz., the lord Soma (moon), 础峁単腻谤补办补(Mars), Budha (mercury) the most excellent among the intellingent, 叠峁沨补蝉辫补迟颈(Jupiter) of enormous intellect, 叠丑腻谤驳补惫补 (Venus) the storehouse of refulgence and Manda (Saturn) slow in gait. 厂奴谤测补 (sun) was 艢颈惫补, the lord of the universe and Soma (moon) was 鲍尘腻 herself.

The five elements were the rest. The universe of the mobile and immobile beings was seen as identical with them. On seeing 艢颈惫补 the consort of 鲍尘腻, the Lord of Devas, the sages and Devas joined their palms in reverence eulogized him who was the bestower of boons, by means of pleasing and delightful words.

Sages said that Obesisance to 艢颈惫补, to Rudra, to Kadrudra, to Pracetas, to 惭墨岣岛峁ａ弓补尘补 (the bountiful one), to 艢补谤惫补, to 艢颈辫颈惫颈峁ａ弓补, to 搁补峁僪补蝉. I bow down to Lord 叠丑腻蝉办补谤补 (refulgent like the sun) seated in the lotus and surrounded by the nine 艢补办迟颈s on a pedestal which was highly pleasing, large, spotless and essentially powerful. I bow to 膧诲颈迟测补, 叠丑腻蝉办补谤补, 叠丑腻苍耻, Ravi and lord 顿颈惫腻办补谤补. I bow down to 鲍尘腻, 笔谤补产丑腻, 笔谤补箩帽腻, 厂补苍诲丑测腻, 厂腻惫颈迟谤墨, Vist膩r膩, 鲍迟迟补谤腻, and Bodhan墨 as well as 膧辫测腻测补苍墨 the bestower of boons. I bow to 叠谤补丑尘腻,痴颈峁ａ箛耻 and 艢颈惫补. After worshipping the group beginning with Soma in due order by means of the mantras in accordance with the prescribed injuctions I remember lord 厂补诲腻艣颈惫补, 艢补峁卥补谤补 the primordial deity stationed in the Solar disc.

I remember Indra and other Devas as well as 莫艣惫补谤补, 狈腻谤腻测补峁嘺, and the lotus-born first Deva in due order from the east,etc.,beneath and above. I remember the thunder-bolt and the lotus. O Lord of Devas, after performing Homa in the fire by means of gingelly seeds etc. of various kinds and after dedicating everything once again, I remember your disc stationed in middle of the lotus of the heart after duly discharging it ritualistically. I remember the pure lotus-like eyes red in colour. I remember the lotus in the right hand and the gesture of granting boons in the left. I remember the ornaments that adorn the lord. Obeisance to lord 艢颈惫补,莫艣惫补谤补, Kapardin,Rudra,痴颈峁ａ箛耻. Obeisance to you Brahman of the form of the sun.

厂奴迟补 said that devotee worships thus, with concentration and mental purity, Lord 艢颈惫补 in the mystic diagram, he who reads this excellent hymn in the morning, midday and evening, acquires no doubt, identity with 艢颈惫补.

Footnotes and references:

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[1]:

尝颈峁単补.p-艢l-I-Vol-6,Pt-II,Ch-23

[2]:

滨产颈诲-艢濒-2-3

[3]:

滨产颈诲-艢濒4-8

[4]:

滨产颈诲-艢濒-9

[5]:

滨产颈诲,艢濒-14-20

[6]:

Ibid

[7]:

Ibid-艢l-2,Ch-24(The Mantra of Aghora)

[8]:

Ibid tu墨iya-the fourth,i.e. tatpuru峁�a Mantra

[9]:

Ibid(The five-syllabled Mantra of 艢颈惫补: 苍补尘补岣� 艣iv膩ya鈥�)

[10]:

Ibid-艢濒辞办补-3-10

[11]:

Ibid,

[12]:

Ibid, 艢濒辞办补-12,(迟补迟迟惫补-迟谤补测补峁�-brahma-痴颈峁ａ箛耻-Rudra r奴pa峁� 艢补办迟颈sm Tantrism)

[13]:

Ibid-艢濒辞办补-39-41