Purashcharanarnava Sanskrit IAST

Purashcharanarnava in IAST – Taraṅgas 1–8 macht den Sanskrittext in lateinischer Umschrift zugänglich. Die ersten acht Wellen führen von Gottheitsverehrung und Diksha zu den allgemeinen und besonderen Verfahren des Purashcharana. IAST unterscheidet etwa kurze und lange Vokale und unterstützt dadurch ein genaueres Lesen.

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Zur Ausgabe: Deutsch · Sanskrit in IAST · Devanagari · 108 Passagen zur Besinnung · Mantrasammlung

Teil 1 · Teil 2 · Nächster Teil →

1. Taraṅga: Gottheiten, Überlieferungswege und Einweihung

Diese Welle: Deutsch · IAST · Devanagari

Anrufung
śrīdakṣiṇāmūrtigurubhyo namaḥ |

1.1
śuṇḍādaṇḍapracaṇḍaprahatihaṭhadalatproḍhadordaṇḍadṛpyaddaityendrānīkamuṇḍotkararacitasamittāṇḍavakṣoṇighoṣaḥ |
pratyyūhadhvāntadhāmādhipatiradhipatiḥ siddhisiddho gaṇānāṃ dadyādadrīndrakanyāsmaraharanayanānandasaṃvarddhano vaḥ ||
1 ||

1.2
brahmomādhavamādhavātmakatanuśchāyānanaprasphuranmugdhāmbhojamadhuvratābhanayanaḥ sākṣī jagatkarmaṇaḥ |
dhvāntadhvastasamastaviṣṭapaparitrāṇe nirastaśramastigmāṃśustridaśāgraṇīstribhuvanastutyo'stu vaḥ śreyase ||
2 ||

1.3
sadbhaktipraṇamadvidhitripurajiddṛgvā'hitāyāmaraśreṣṭhaśreṇikirīṭakoṭivilasadbālāṃśunīrājitam |
yat smṛtvā sudhiyastaranti sahasā saṃsāravārāṃ nidhiṃ tadviṣṇoścaraṇāmbujaṃ diśatu vaḥ śreyo nṛsiṃhākṛteḥ ||
3 ||

Lesungshinweise: [Die genaue Lesung einer Bezeichnung innerhalb der Götterreihe ist unsicher.]

1.4
yacchaktiḥ prakṛtistato mahadabhūttattvaṃ tato'haṃkṛtistanmātrāṇi tataśca bhūtanivahastebhyaḥ pṛthivyādikaḥ |
bhūtebhyaḥ karaṇāni ceti jagadutpannaṃ yataḥ so'vyayaḥ pāyāccandrakalā'vataṃsaruciraḥ sā'nugraho vaḥ śivaḥ ||
4 ||

1.5
avyakto muktimārgo nigamanigadito durga ityāgamajñāḥ svā'vidyādīnapodya yatpadayugamamṛtaṃ lebhire bhāvayantaḥ |
pāyātsā sairibhaghnī bhavasalilanidhestāriṇī rakṣaṇīti brahmādyairadvitīyeti ca satatanutā siddhavidyādito vaḥ ||
5 ||

1.6
natvā śrīgaṇanāyakaṃ dinamaṇiṃ viṣṇuṃ paśūnāṃ patiṃ durgāṃ durgatitāriṇīṃ bhagavatīṃ guhyeśvarīmīśvarīm |
śrīmatsāhapratāpasiṃhadharaṇīpālena nānāgamān dṛṣṭvā sarvajanopakārakapuraścaryā'rṇavastanyate ||
6 ||

1.7
audāryeṇa tapaḥsutaṃ sumahatā śauryeṇa karṇadviṣaṃ saundaryeṇa manobhavaṃ jalanidhiṃ gāmbhīryadhairyādibhiḥ |
kīrtyā candrarucaṃ śriyā harihayaṃ bhānuṃ pratāpena ca kṣmāyāṃ nirjarapādapān vitaraṇairnirjitya yo rājate ||
7 ||

1.8
tasya kṣoṇīmaghonaḥ samaravijayino'śeṣaśāstrārthavidbhiḥ sadbhiḥ saṃśodhanīyaḥ suvimalamatibhiḥ samyageṣa prabandhaḥ |
vidvadvidveṣadarpairvimalaparaguṇotkarṣavidhvastadhairyaiḥ roṣāddoṣaikajijñāsubhiratimalinairnaiva dūṣyatāṃ durvidagdhaiḥ ||
8 ||

1.9
vidvadbhāvānabhijñaiḥ prasabhamayamavajñāyamāno'pyanāryairno syādasmatprabandhaḥ kathamiva viduṣāṃ mānasollāsahetuḥ |
guñjāpuñjānuraktairvipinaparisare bhilladārairvimuktā muktāḥ kiṃ nādriyante daradalitanavāmbhojapatrāyatākṣyaḥ ||
9 ||

1.10
atrādau devatānāṃ smaraharagaditān sādhu sāmnāyabhedān bhedānādye taraṅge kati cana viditān darśayāmastadūrdhvam |
kālīkaṃsā'ritārāraghuvaramurajicchailajāvallabhānāmaikyaṃ yugmakrameṇāgamagaditamabhedañca śaktitrayasya ||
10 ||

1.11
rāmasya vakṣye śivaśaktirūpatāmaikyaṃ ca sītāhimaśailakanyayoḥ |
śrīrāmakāmāntakayorapi kramādaikyaṃ tato daivatapañcakasya ||
11 ||

1.12
tataḥ paraṃ tāntrikamārgabhedān vakṣyāmi teṣāmadhikāriṇaśca |
tataśca bhedānapi vaiṣṇavānāṃ tataḥ paraṃ pāśupataprabhedān ||
12 ||

1.13
upāsanāṃ cāpi bahuprabhedāmadīkṣitānāṃ tadanarhatāṃ ca |
tataśca dīkṣāmanusadgurūṇāṃ vakṣyāmi māhātmyamanukrameṇa ||
13 ||

1.14
tataḥ pravakṣye guruśiṣyalakṣaṇaṃ niṣiddhayorlakṣaṇametayostataḥ |
tato gṛhītasya manoraheyatāmasadgurūpāttamanorhi heyatām ||
14 ||

1.15
pitrādimantragrahaṇe niṣedhaṃ vidhiṃ ca mantreṣvadhikāriṇaśca |
svapnāptamantrasya ca saṃskriyāśca vakṣyāmi cakrāṇi ca tadvidhāṃśca ||
15 ||

1.16
tato dvitīye rucire taraṅge vakṣyāmi dīkṣocitakāladeśān |
mantreṣu śāpānapi devatānāṃ muktyai taduddhāravidhiṃ ca vakṣye ||
16 ||

1.17
tataśca saṃskāravidhiṃ manūnāṃ tatrādito bhūmiparīkṣaṇaṃ ca |
vakṣyāmi śalyoddharaṇaprakārān vāstorvidhiṃ maṇḍapalakṣaṇaṃ ca ||
17 ||

1.18
kuṇḍāni ca sruksruvayośca lakṣaṇaṃ tatraiva vakṣyāmi tato'ṅkurārpaṇam |
dīkṣāṃ pravakṣyāmi tataḥ kriyāvatīṃ taraṅgayostatra tṛtīyaturyayoḥ ||
18 ||

1.19
dīkṣāvidhau tatra tṛtīyavīcau vakṣyāmi tāvadvaraṇaṃ gurūṇām |
tataśca ṛtvigvaraṇaṃ pravakṣye yaddantakāṣṭhasya parīkṣaṇaṃ tat ||
19 ||

1.20
dvārārcanaṃ yāgagṛhapraveśaṃ pūjopayuktāni ca maṇḍalāni |
tataḥ saparyāvidhimāgamoktaṃ vakṣye ghaṭasthāpanapūrvakaṃ ca ||
20 ||

1.21
turye taraṅge'khilamagnikāryyaṃ vakṣye tataḥ pāyasabhojanaṃ ca |
guroḥ saśiṣyasya tato'bhidhāsye svāpaṃ tataḥ svapnaparīkṣaṇaṃ ca ||
21 ||

1.22
tatraiva dīkṣādivasocitāni karmāṇyaśeṣāṇi manoḥ pradānam |
vyaktīkariṣyāmyatha pañcame tu prayogamasyāḥ sakalaṃ taraṅge ||
22 ||

1.23
saṃkṣepadīkṣāṃ ca tataḥ pravakṣye tataḥ paraṃ varṇamayīṃ ca dīkṣām |
kalāvatīṃ nāma tataśca dīkṣāṃ tataḥ paraṃ vedhamayīṃ ca dīkṣām ||
23 ||

1.24
vakṣyāmi pāñcāyatanīśca dīkṣāḥ smārtīṃ tato mānasīkīṃ ca dīkṣām |
yogīṃ ca dīkṣāṃ tadanantaraṃ dṛgdīkṣāṃ tataḥ sparśamayīṃ ca dīkṣām ||
24 ||

1.25
dīkṣāṃ pravakṣyāmi tataśca vācikīṃ māntrīṃ ca hautrīṃ ca tataḥ samāsataḥ |
śāstrīṃ vadiṣyāmi tathābhiṣecikīṃ tatraiva saṃkṣiptatarāṃ ca śāmbhavīm ||
25 ||

1.26
tataḥ pravakṣyāmyupadeśadīkṣāṃ tato'bhidhānaṃ kramadīkṣaṇasya |
pūrṇābhiṣekaṃ ca tato'bhidhāsye manor grahaṃ deśikamantareṇa ||
26 ||

1.27
ṣaṣṭhe taraṅge'tha puraskriyāyā nirūpayiṣyāmi vidhiṃ samagram |
tatrāpi tāvat samayaṃ ca deśān vakṣyāmi vakṣye tata āsanāni ||
27 ||

1.28
mālāprabhedānapi tatra vakṣye rudrākṣamāhātmyamapi prasaṅgāt |
tatraiva mālāgrathanaprakāraṃ vakṣyāmi saṃskāravidhiṃ ca tasyāḥ ||
28 ||

1.29
mudrāṇāmapi lakṣaṇāni niyamān heyāni deyāni ca prāyaścittamanekamuktaniyamabhraṣṭopayuktaṃ naraḥ |
sakṣoṇīgṛhakūrmacakraracanāṃ śāktāni pīṭhāni ca prātaḥkṛtyamatho'japāvidhiyutaṃ vakṣyāmi tatraiva ca ||
29 ||

1.30
śaucaṃ tatra ca dantadhāvanavidhiṃ snānaṃ ca nānāvidhaṃ tantroktaṃ tilakasya dhāraṇavidhiṃ tadvadvibhūterapi |
sandhyopāsanadevatarpaṇavidhiṃ nityārcanaṃ tādṛśaṃ homaṃ prastutakarmaṇaśca vidhivadvakṣye tataḥ sakramam ||
30 ||

1.31
yantrasya nirmāṇamatha pramāṇaṃ tataḥ pratiṣṭhāvidhimāgamoktam |
vakṣye manūnāmatha sūtakitvaṃ svāpaṃ prabodhaṃ ca śikhāśritaṃ ca ||
31 ||

1.32
vakṣyāmi tatraiva ca kullukāmanuṃ setuṃ ca nirvāṇamapi kramāgatam |
tatraiva mantraṃ rasanāviśodhanaṃ tataśca mantrāvayavān hareritān ||
32 ||

1.33
japasya vakṣyāmi tato vidhānaṃ homavyavasthāmatha tarpaṇaṃ ca |
tato'bhiṣekasya vidhiṃ pravakṣye tataḥ paraṃ brāhmaṇabhojanaṃ ca ||
33 ||

1.34
tato'bhidhāsyāmi sasiddhilakṣaṇāḥ sopāyavargāśca puraskriyābhidhāḥ |
sarvāstaraṅge rucire ca saptame sadūtikāyāgasavīrasādhanāḥ ||
34 ||

1.35
tato'ṣṭame cārutame taraṅge gaṇādhipasyātha raveśca viṣṇoḥ |
matsyasya kūrmasya varāhamūrtestadīyaśakteśca tathā dharitryāḥ ||
35 ||

1.36
śrīdivyasiṃhasya ca vāmanasya trivikramasyātha kuṭhārapāṇeḥ |
śrīrāmacandrasya ca bhūsutāyāstataḥ pralambāsuravairiṇaśca ||
36 ||

1.37
kṛṣṇasya buddhasya tathaiva kalkinastato hayagrīvarathāṅgarūpayoḥ |
anantasaṃjñasya ca gopasundarīmūrtestataḥ śrīdharasaṃjñakasya ||
37 ||

1.38
śivasya mṛtyuñjayanīlakaṇṭhaśrīdakṣiṇāmūrtipurassaraiśca |
sakṣetrapālabaṭukādirūpairbhedairanekaiḥ sahitasya tadvat ||
38 ||

1.39
murāridehārddhayutaḥ purārestato bhavānyāśca garutmataśca |
sakartavīryasya samīrasūnoḥ smarasya vakṣyāmi manūnekān ||
39 ||

Lesungshinweise: [Die grammatische Lesung am Übergang von Vishnu zu Shiva ist unsicher.]

1.40
eṣāṃ ca ṛṣyādipurassarāṇi dhyānāni vakṣyāmi puraskriyāśca |
pratyekapūrvaṃ vidhimatra naiṣāṃ vakṣye prabandhasya gurutvabhīteḥ ||
40 ||

1.41
svaiḥ svaiḥ prabhedaiḥ sahitāstato mahāvidyāstaraṅge navame daśa kramāt |
vakṣyāmi tāsāṃ ca puraskriyāvidhiṃ nīlakramādīnapi bhāvasaṃyutān ||
41 ||

1.42
tatastrilokārcitapādukāyā vāgdevatāyā daśame taraṅge |
tatraiva devyāstvaritābhidhāyāḥ siddhyā'nnapūrṇādisamanvitāyāḥ ||
42 ||

1.43
pratyaṅgirāyā atha kubjikāyāḥ surāpagāyāśca savāgbhavāyāḥ |
caṇḍādikānāṃ ca tato grahāṇāṃ grahaprasūnāmatha divyutānām ||
43 ||

Lesungshinweise: [Die genaue Beziehung von „Müttern der Planeten“ und „Himmelsrichtungen“ ist in diesem gedrängten Überblick unsicher.]

1.44
mantrān pravakṣyāmi puraskriyāntānathābhidhāsye jananīṃ śrutīnām |
nyāsānaśeṣān kramaśca tasyā dhyānaṃ ca yantraṃ yajanakramaṃ ca ||
44 ||

1.45
tasyāḥ saparyāvidhimapyaśeṣaṃ mudrāśca vakṣyāmi puraskriyāśca |
tārasya pauraścaraṇaṃ vidhānaṃ mṛtyuñjayaśrotamanostathaiva ||
45 ||

1.46
rudrādhyāyapuraskriyā bahuvidhaiḥ saumyaiḥ samaṃ vakṣyate sūktānāṃ ca puraskriyāvidhiratha śrotān grahāṇāṃ manūn |
teṣāṃ ca tripurābhivāñchitapuraścaryābhidhānaṃ tato havyānāmapi ca pramāṇamakhilaṃ vakṣyāmi saṃkṣepataḥ ||
46 ||

Lesungshinweise: [„Von Tripura gewünscht“ ist eine vorläufige Wiedergabe der hier gedrängten Formulierung.]

1.47
taraṅga ekādaśa uktarītyā durgāmanūnāmatha tāntrikāṇām |
vakṣyāmi pauraścaraṇaṃ vidhānaṃ durgotsavasyāpi vidhiṃ samagram ||
47 ||

1.48
balipradānasya vidhiṃ paśūnāṃ vastvantarāṇāmapi daivatāni |
tatraiva vakṣyāmi kumārikāyāḥ pūjāvidhānaṃ ca śivābaliṃ ca ||
48 ||

1.49
tatraiva revantahayebhapūjāvidhiṃ prayogān navarātrakṛtyam |
tatraiva vakṣyāmi śivāpradiṣṭaṃ nīrājanaṃ khañjanadarśanaṃ ca ||
49 ||

1.50
tatastaraṅge carame manorame brāhmyādimantrān sapuraskriyāvidhīn |
gorakṣanāthasya manūṃstathāvidhān vakṣye tatastādṛśārkilāmanum ||
50 ||

Lesungshinweise: [Die gedruckte Form der letzten Mantrabezeichnung ist unsicher.]

1.51
yantrāṇyatho yantrapuraskriyāyā vidhiṃ tato bhūtalipiṃ ca tasyāḥ |
tatraiva pauraścaraṇaṃ vidhānaṃ vakṣye lipinyāsapuraskriyāśca ||
51 ||

1.52
vidyotayantīmatha mātṛkāyāstrailohyasudrāmatulaprabhāvām |
tatraiva saṃskāravidhiṃ ca tasyāstathaiva vakṣye navaratnamudrām ||
52 ||

1.53
ṣoḍhānyāsasahasranāmakavacastotrāntarāṇāṃ tatastadvat saptaśatīstavasya ca puraścaryābhidhānaṃ kramāt |
tatpāṭhasya vidhiṃ phalaiśca sahitaṃ homaprayogānvitaṃ mantrāṇāṃ ca vibhāgamasya tadanu praśnasya vakṣye vidhim ||
53 ||

1.54
prāṇāyāmapuraskriyā budhavarairvedyā tato vakṣyate mantrāṇāṃ ca puraskriyāmapi vinā siddhiprakāro'pi vā |
nānābhairavayoginīsuravadhūjvālāmukhīnāṃ kramādanyāsāmapi ca kṣiterapi puraścaryā'nvitaṃ sādhanam ||
54 ||

S. 10, Einleitung
tatra puraścaryāyā mantrasiddhiphalakadevatārādhanaviśeṣarūpatvādārādhyadevatāyā abhyarhitatvena ṣaḍāmnāyāntargatadevatāstāvannirūpyante |
tatra gaṇeśaviśeṣasya mantraniṣṭhaṃ kiṃcidvailakṣaṇyamādāya ṣaḍāmnāyavṛttitvamuktaṃ merutantre—

S. 10, Meru Tantra
ekabījātmakaṃ vakṣye vighnamantraṃ susiddhidam |
tatrādau vaidikānāṃ tu gakāraḥ kevalo mataḥ |
dakṣiṇānāṃ binduyukto dvibinduḥ pūrvamārgiṇām ||
etaddvayayutaḥ paścādūrdhvāmnāye ca gauṃmiti |
glaumuttare gauṃmiti ca pātālāmnāya īritam ||

Lesungshinweise: [Die drei zuletzt ausgeschriebenen Silbenfolgen sind nicht hinreichend sicher gelesen; sie werden deshalb hier nicht als rezitierbare Formeln wiedergegeben.]

S. 10–11, Ganesha-Formen
atra dakṣiṇāmnāye lakṣmīgaṇeśahāridragaṇeśādayaḥ, ūrdhvāmnāye mahāgaṇapatyādayaḥ, pūrvāmnāye viriñcigaṇanāyakādayaḥ, paścimāmnāye kṣipraprasādanagaṇeśādayaḥ, uttarāmnāye ucchiṣṭagaṇeśādaya iti bhūyāṃso gaṇeśabhedā merutantre draṣṭavyāḥ |

S. 11, Surya-Einleitung
sūryasya dvādaśabhedavato'pi dakṣiṇa evāmnāyaḥ |
taduktaṃ tatraiva—

S. 11, Meru Tantra über Surya
eka evā'sya cāmnāyo dakṣiṇaḥ parikīrtitaḥ |
yathā'yaṃ yavanaṃ vipraṃ samameva karaiḥ spṛśet ||
upāsanā tathaivā'sya svadharmācārapūrvikā |
caturjugeṣu pratyakṣo devo'yaṃ sarvasaṃmataḥ ||
sarveṣāmeva devānāṃ netrabhūto jagatpatiḥ |

S. 11, zwölf Sonnenformen
dvādaśabhedāḥ— varuṇaḥ sūryavedāṅgo bhānurindro ravistathā |
gabhastistu yamaḥ svarṇaretāścātha divākaraḥ ||
mitro viṣṇuriti proktā ādityā dvādaśāḥ kramāt |
tapanti māghādārabhya kramādamitatejasaḥ ||
iti tatraivoktāḥ |

S. 11, Vishnu und Shiva
viṣṇoḥ śivasya cāmnāyaprayuktabhedo'nupalabhyamānaḥ |
avatāramantradhyānādiprayuktāstvanantā eva bhedāḥ, teṣu katicidbhedāḥ puraścaraṇaprakārakathanāvasare sphuṭībhaviṣyantīti atra noktāḥ |
devībhedānāmanantatvena vaktumaśakyatve'pi vāḍavānalīyatantroktāḥ katicidbhedā iha pradarśyante |
taduktaṃ vāḍavānalīyatantre—

S. 11, Vadavanaliya Tantra
ekaivādyā jagatsūtiḥ saccidānandavigrahā |
tattadvibhūtibhedena bhinnā hyanekatāmāgatā ||

S. 12, östlicher bis westlicher Amnaya
pūrṇeśī bhuvaneśānī lalitā cā'parājitā |
lakṣmīḥ sarasvatī vāṇī pārijātapadā'ṅkitā ||
annapūrṇā jayādyāśca pūrvāmnāyasamāśritāḥ |
niśeśī dakṣiṇā kālī bagalā chinnamastakā ||
bhadrā tārā ca mātaṅgī dakṣiṇāmnāyadevatāḥ |
bahuprabhedasaṃyuktā kubjikā ca kulālikā ||
mātaṅgyamṛtalakṣmyādyāḥ paścimāmnāyadevatāḥ |

S. 12, Matangi-Erläuterung
etena mātaṅgyā āmnāyadvayavṛttitvamāhitam, dakṣiṇāmnāye'pi tasyā abhidhānāt |
tathā—

S. 12, nördlicher Amnaya
siddhilakṣmīrguhyakālī mahābhīmasarasvatī |
dhūmā kāmakalā kālī mahākālī kapālinī |
mahāśmaśānakālī ca kālasaṃkarṣiṇī tathā ||
pratyaṅgirā mahārātriryogeśī siddhibhairavī |
etā bahuvidhāyuktāḥ sarvavidyottamottamāḥ |
uttarāmnāyapīṭhasthāścaturvargaphalapradāḥ ||

S. 12, Mundamala-Einleitung
tārācchinnamastayorapi uttarāmnāyavṛttitvamuktaṃ muṇḍamālāyām—

S. 12, Mundamala-Zitat
bhedāstvekonapañcāśaduttarāmnāyavartmani |
guhyakālī tataḥ proktā siddhilakṣmīstataḥ param ||
svarṇakoṭīśvarī tatra rājarājeśvarī tathā |
guhyeśvarī tathā proktā tathā tārā trirūpiṇī ||
chinnamastā mahādevī tataḥ proktā'tibhīṣaṇā |
evaṃvidhāstu saṃketāḥ sadā gopyāḥ prakīrtitāḥ ||

S. 13, oberer Amnaya
vāḍavānalīye— kāmeśī lalitā bālā mahātripurasundarī |
tripurā bhairavī hyetā ūrdhvāmnāyasamāśritāḥ ||

S. 13, Lalita-Erläuterung
lalitāyāḥ pūrvāmnāye'pyuktatvādāmnāyadvayavṛttitvaṃ bodhitam |
kvacittvariteti pāṭhaḥ |

Lesungshinweise: An manchen Stellen lautet die Lesung „Tvarita“.

S. 13, unterer Amnaya
yoginī vajrapūrvā ca pannagī naiṛteśvarī |
adharāmnāyapīṭhasthā jainamārgaprapūjitāḥ ||

S. 13, Bhimadevi
atraiva pradhānatayā bhīmādevī mahākālasaṃhitāyāmuktā— niśāmayādharāmnāyagocarān devatāmanūn |
yatrādyabhūtā vikhyātā bhīmādevī bhayānakā ||
iti |

S. 13, zehn Mahavidyas
kālī tārā chinnamastā sundarī bagalā ramā |
mātaṅgī bhuvaneśānī siddhavidyā ca bhairavī |
dhūmāvatī ca daśamī mahāvidyā daśa smṛtāḥ ||

S. 13–14, Bhairava-Zuordnungen
tatraiva etāsāṃ pratyekaṃ bhairavamāha— kālikāyā mahākālaḥ sundaryā laliteśvaraḥ |
tārāyāśca tathā'kṣobhyaśchinnāyā vikarālakaḥ ||
bhuvanāyā mahādevo dhūmrāyāḥ kālabhairavaḥ |
nārāyaṇo mahālakṣmyā bhairavyā baṭukaḥ smṛtaḥ ||
mātaṅgyāstu mataṅgaḥ syādatha vā syāt sadāśivaḥ |
mṛtyuñjayastu bagalāvidyāyāḥ parikīrtitaḥ ||

S. 14, Erläuterung der Namen
laliteśvarastripurabhairavaḥ, vikarālaḥ krodhabhairavaḥ, kālabhairavo ghoraḥ |
yadyapi rudrayāmale tārācchinnamastādīnāṃ sadyojātakālarudrādaya uktāḥ, tathāpi eteṣāmeva bhairavāṇāṃ nāmāntarāṇi tatroktāni na tu bhairavāntarāṇītyavirodhaḥ |

S. 14, Shaktisangama
śaktisaṅgame— krodhabhairavasaṃyogādyakṣiṇyaḥ siddhidā yathā |
tathā vidyāḥ prasiddhyanti puṃyogādeva pārvati ||

S. 14, Rudrayamala
rudrayāmale— kevalaṃ yo japecchāktaṃ manuṃ śaivaṃ na yojayet |
janmakoṭiṣu japto'pi na manuḥ siddhibhāg bhavet ||
yasyā devyāstu yo devaḥ śivastasyāḥ śivo bhavet |
tena vidyā mahādevi kalau siddhyati satvaram ||

S. 14, Meru Tantra
merutantre— strīmantro bhogadaḥ proktaḥ puṃmantro mokṣadaḥ param |
ubhayopāsanaṃ devi bhuktimuktipradāyakam ||

S. 14–15, weiteres Tantra
tantrāntare— śaktyā vinā śive śuṣke nāma dhāma na vidyate |
śivaṃ vinā citkalānāṃ kalātvaṃ na kvacid bhavet ||
bījāṅkuranyāyayogācchivaśaktyātmakaṃ mahaḥ |
sadā jāgarti deveśa nānārūpāṇi darśayat ||

S. 15, Früchte der Amnayas
ṣaḍāmnāyadevatārādhanaphalānyāha merutantre— dakṣiṇopāsakaḥ kāla ūrdhvaḥ sāyujyamāpnuyāt |
devatāyāstathā pūrvaḥ sārūpyaṃ labheta param ||
sāmīpyaṃ cottaro loke paścimastvaihikaṃ phalam |
lābhastyāgaścopakāro hyadhomārge'pyudarkayuk ||

Lesungshinweise: [Die Bedeutung der letzten Zeile bleibt unsicher.] Im unteren Weg gehören Gewinn, Verzicht und Wohltätigkeit zu dem, was weitere Früchte hervorbringt.“ [Die Bedeutung der letzten Zeile bleibt unsicher.]

S. 15, Erläuterung zu Kala
kāla iti, mahākālasvarūpī śiva eva bhavedityarthaḥ |
yattu kāle iti saptamyantaṃ padaṃ, tena dakṣiṇopāsaka ūrdhvāmnāyopāsakaśca kāle dehāntasamaye sāyujyamāpnuyādityartha iti kaiściduktaṃ, tadasat |
pañcalakṣaṇasaṃyukto brāhmaṇaḥ kāla eva saḥ |
iti pūrvagranthāvirodhāt |
yatprasādādahaṃ tvaṃ ca jātaḥ kāla ivāparaḥ |
ityuttaragranthavirodhācca |

S. 15–16, Übergang zur Mahakala Samhita
uttaro loke iti, uttarāmnāyadevatopāsakaḥ sālokyaṃ prāpnuyādityarthaḥ |
idamuttarāmnāye guhyeśvaryādidevatopāsakaviṣayam |
tadupāsakānāṃ tu caturvidhamuktiprāptiruktā mahākālasaṃhitāyāmanusmṛtiprakaraṇe—

S. 16, vier Arten der Befreiung
sālokyaṃ caiva sāmīpyaṃ sārūpyaṃ ca tṛtīyakam |
sāyujyamiti deveśi muktiruktā caturvidhā ||
tāsvanyopāsakānāṃ syādekaikā muktirīśvari |
guhyakālyārādhakasya kramānmukticatuṣṭayam ||
jāyate nātra sandehastripurasthā tvayā samān |
ṣaḍāmnāyeṣu deveśi bhūyasyaḥ santi devatāḥ ||
tāsu kāścittu kṛtayuge tretāyāṃ kāścidīritāḥ |
dvāpare phaladāḥ kāścittu kalau kāścittu phalapradāḥ ||
caturjugeṣu phaladā daśa vidyā mayeritāḥ |
tāsu tisro viśiṣyante kālī tārā ca sundarī ||
tisṛṣvapi śive tāsu kalau kālī viśiṣyate |
navavidhāsu kālīṣu guhyakālī praśasyate ||
anayā sadṛśī vidyā nāsti brahmāṇḍagolake |
vidyārājñī guhyakālī bhidyate na kadācana ||

Lesungshinweise: [Der anschließende Vergleich mit Tripura ist im Druck nicht sicher verständlich.]

S. 16–17, neun Kali-Formen
navavidhā kālī tatraivoktā— kālī navavidhā proktā sarvatantreṣu gopitā |
ādyā dakṣiṇakālī ca bhadrakālī tathā parā ||
anyā śmaśānakālī ca kālakālī caturthikā |
pañcamī guhyakālī ca pūrvaṃ yā kathitā mayā ||
ṣaṣṭhī kāmakalākālī saptamī dhanakālikā |
aṣṭamī siddhikālī ca navamī caṇḍikālikā |

S. 17, weitere Formen
evamanyāsāṃ bhedā granthāntarebhyo'vagantavyāḥ |
śaktisaṅgame— caturjugānāṃ rājñī vai kālikā parikīrtitā |
vidyārājñī siddhividyā kalau śīghraphalapradā ||

S. 17, Einheit von Kali und Krishna
kālīkṛṣṇayoraikyamuktaṃ mahākālasaṃhitāyām— strīṇāṃ trailokyajātānāṃ kāmonmādaikahetave |
vaṃśīdharaḥ kṛṣṇadevaḥ prakṛtirviṣṇurucyate ||
ubhayormelanāddevi śivaśaktirhi gīyate |

S. 17–18, Einheit der drei Shaktis
kṛṣṇasya kālīsvarūpatvaṃ, rāmasya tārāsvarūpatvaṃ, tisṛṇāṃ śaktīnāmaikyaṃ coktaṃ śaktisaṅgame— kadācidādyā lalitā puṃrūpā kṛṣṇavigrahā |
lokasaṃmohanārthāya svarūpaṃ bibhratī param ||
veṇunādarasamārambhasarvasaṃmohanakṣaṇam |
kadācidādyā śrīkālī saiva tārā hyasti pārvatī ||
kadācidādyā śrītārā puṃrūpā rāmavigrahā |
rāvaṇasya vadhārthāya devānāṃ sthāpanāya ca ||
daityasaṃharaṇārthāya puṃrūpaṃ bibhratī param |
ādyā tārā mahāśaktiḥ saiva kālī maheśvarī ||
yā mahāvaiṣṇavī māyā sā mahāsundarī matā |
naiva strī na pumāneṣā naiva cāpi napuṃsakam ||
yadyaccharīramādhatte yujyate tena tena sā |

S. 18, Einheit von Hari und Hara
hariharayoraikyamuktaṃ tatraiva— ekasmin samaye pūrvaṃ viṣṇurūpāvubhāvapi |
viṣṇusvarūpasiddhyarthaṃ tapastepe haraḥ svayam ||
śivasvarūpasiddhyarthaṃ tapastepe hariḥ svayam |
ṣaḍvṛndayugasaṃkhyātamubhau tapaḥparau śive ||
śivo viṣṇusvarūpatvaṃ viṣṇuśca śivarūpatām |
ubhau hariharātmānau hyarddhanārīśvarau parau ||
mukhyarūpamidaṃ devi dvayoḥ saṅgamātmakam |
tejaḥpuñjamidaṃ devi brahmarūpaṃ sanātanam ||

S. 18, Rama als Shiva-Shakti
rāmasya śivaśaktyātmakatvaṃ tatraivoktam— rāmaḥ śaktiriti khyātaḥ sa śivaḥ parikīrtitaḥ |
śivaśaktyātmakaṃ brahma rāmarāmeti gīyate |

S. 18, Gauri und Sita
gaurīsītayoḥ śivarāmayoścaikyamuktaṃ tatraiva— gaurīrūpā parā sītā mahāratnāṅgulīyikā |
rāmaḥ paraśivo jñeyo nāvatāro naro'pi ca ||
yatparaṃ brahma vikhyātaṃ tadrāmetyakṣaradvayam |

S. 19, Rama-Upanishad
rāmopaniṣadi— ramante yogino'nante satyānande cidātmani |
rāmanāmapadenāsau paraṃ brahmābhidhīyate ||

S. 19, Einheit der fünf Gottheiten
gaṇeśādipañcadevatānāmaikyamuktaṃ rudrayāmale— gaṇeśārkaharīśānāṃ durgārūpā sarasvatī |
mahāśyāmā mahāvidyā pūjanīyā yathākramam ||
na kuryād bhedameteṣāṃ kauliko vaiṣṇavastathā |
gaṇeśārkaharīśānadurgāṇāṃ paramārthavit ||
pūjayedaikyabhāvena devībhaktaśca buddhimān |
devīcakre'rcayet sarvān śivaliṅge'tha vā śive ||
śālagrāmaśilāyāṃ vā sūryapīṭhe'tha vā śive |
śrīgaṇeśvaracakre vā na bhedaṃ kārayet sudhīḥ ||
bhedaṃ vai kurute yastu sa śaivaḥ śivahā bhavet |
śaiva ityupalakṣaṇam |

Lesungshinweise: [Die Satzverknüpfung der ersten beiden Zeilen ist gedrängt; die anschließende Aussage über die Einheit der fünf Gottheiten ist eindeutig.]

S. 19, Mahavidyas und Avataras
daśamahāvidyādaśāvatārāṇāmaikyamuktaṃ muṇḍamālātantre— kṛṣṇastu kālikā sākṣād rāmamūrtiśca tāriṇī |
varāho bhuvanā proktā nṛsiṃho bhairavīśvarī ||
dhūmāvatī vāmanaḥ syācchinnā bhṛgukulodbhavaḥ |
kamalā matsyarūpaḥ syāt kūrmastu bagalāmukhī ||
mātaṅgī bauddha ityeṣā ṣoḍaśī kalkarūpiṇī ||
iti |

S. 19–20, Name Kali
kālīpadavyutpattimāha kāmadhenutantre— kālasaṃkalanāt kālī kālagrāsaṃ karotyataḥ |

S. 20, Name Tripura
tripurāśabdārthamāha sundarīstave— brāhmī raudrī vaiṣṇavīti śaktayastisra eva hi |
puraṃ śarīraṃ yasyāṃ sā tripureti prakīrtitā ||

S. 20, Namen Taras
tārāśabdārthamāha matsyasūkte— līlayā vākpradā caiva tena nīlasarasvatī |
tārakatvapradā tārā sukhamokṣapradāyinī ||
ugrāpattāriṇī yasmādugratārā prakīrtitā |

S. 20, Amnayas und Wege
āmnāyabhedena mārgabhedanirṇayamāha vāḍavānalīye— pūrvāmnāye dakṣamārgo vāmaḥ syāt paścime pare |
dakṣiṇottarayorūrdhve mārgau tau vāmadakṣiṇau ||
vihāya sarvaṃ sarvatra kaulamārgaḥ praśasyate |

S. 20–21, drei Wege
mārgatrayavyavasthā ca tatraiva— yogāt pañcamakārāṇāṃ vāmahastena pūjanāt |
japāddhomācca vāmaḥ syāddakṣiṇastadviparyayāt ||
tattattarpaṇamantraṃ tu vāmahastena dakṣiṇe |
dakṣahastena vāme'pi viśeṣaḥ parikīrtitaḥ ||
dakṣavāmakriyāyuktaḥ kaulaścobhayamiśritaḥ |
makārāvaśyakatvācca dakṣatarpaṇapūjanāt ||
kvacidvāmena deveśi kaulo mārgastṛtīyakaḥ |

Lesungshinweise: [Die Verbindung von „Tarpana-Mantra“ und Handgebrauch in der zweiten Strophe ist sprachlich verkürzt.]

S. 21, Rudrayamala über Dakshinachara
rudrayāmale— trīṇi bījāni durgāyāstadācārāstrayaḥ smṛtāḥ |
prathamo dakṣiṇācāro vāmācāro dvitīyakaḥ ||
tṛtīyastu kulācāro vidhiṃ teṣāṃ śṛṇu priye |
prabhāte snānasandhyādi madhyāhne japa īśvari ||
aurṇamāsanamātmārthaṃ bhakṣyaṃ pāyasaśarkaram |
mālā rudrākṣasambhūtā pātraṃ pāṣāṇasambhavam ||
bhogaḥ svakīyakāntābhirdakṣiṇācāra ityayam |
dravyeṇa madhunā devi siddhihānikaro mataḥ ||

S. 21, Rudrayamala über Vamachara
vāmācāraṃ pravakṣyāmi śrīdurgāsādhanaṃ param |
yaṃ vidhāya kalau śīghraṃ māntrikaḥ siddhibhāgbhavet ||
mālā nṛdantasambhūtā pātraṃ pāṣāṇamuṇḍakam |
āsanaṃ siddhacarmādi kaṅkaṇaṃ strīkacodbhavam ||
dravyamāsavatadāḍhyaṃ bhakṣyaṃ māṃsādikaṃ śive |
carvaṇaṃ bālamatsyādi mudrā vīṇāravaḥ kathā ||
maithunaṃ parakāntābhiḥ sarvavarṇasamānatā |
vāmācāra iti proktaḥ sarvasiddhipradaḥ śive ||
anyathā siddhihāniḥ syānmantrasyāsya maheśvari |
kulācāraṃ pravakṣyāmi sevyaṃ yogibhiruttamaiḥ ||

Lesungshinweise: [Einzelne Materialbezeichnungen und die Reihung „Mudra, Vina-Klang, Erzählung“ bleiben unsicher.] Zum Ritualstoff gehört Asava, ein berauschendes Getränk; die genaue weitere Stoffangabe ist unsicher. Nun werde ich Kulachara erklären, das von den besten Yogis zu üben ist.“ [Einzelne Materialbezeichnungen und die Reihung „Mudra, Vina-Klang, Erzählung“ bleiben unsicher.]

S. 22, Rudrayamala über Kulachara
kulastriyaṃ kulaguruṃ kuladevīṃ maheśvari |
nityaṃ yat pūjayedviśvaṃ sa kulācāra ucyate ||
kulastriyaṃ śive jñātvā nutvā natvā maheśvari |
haṭhādānīya saṃpūjya tato bhogaṃ vidhāya ca ||
tejasā tarpayeddevīṃ śrīdurgāṃ cakranāyikām |
nīlakaṇṭhaṃ ca vidhinā japaṃ kuryādviśeṣataḥ ||
tatpūrvakaṃ careddhomaṃ kulakāntāṃ vibhūṣayet |
pānaiḥ peyaistathā bhakṣyaiḥ santarpya kulayoṣitam ||
pratyahaṃ vai caredevaṃ kulācāra iti smṛtaḥ |

S. 22, fünf linke Wege
kaulādibhedena vāmamārgavidhirukto merutantre— kauliko'ṅguṣṭhatāṃ prāpto vāmaḥ syāttarjanīsamaḥ |
cīnakramo madhyamaḥ syāt siddhāntīyo'varo bhavet ||
kaniṣṭhaḥ śābaro mārga iti vāmastu pañcadhā |

S. 22, traditionelle Berechtigungen
mārgabhedenādhikāribheda ukto vāḍavānalīye— brāhmaṇāḥ kṣatriyā vaiśyāḥ dakṣamārgādhikāriṇaḥ |
dvijavarjāstrayo varṇā vāmakaulādhikāriṇaḥ ||
dakṣamārgaparibhraṣṭo brāhmaṇo vāmamārgagaḥ |
ihaiva siddhimāpnoti nāpavargaṃ kadācana ||
vedamārgaparityāgī kaivalyecchāvivarjitaḥ |
siddhikāmī vāmamārgī brāhmaṇo nārakī bhavet ||

S. 23, Fortsetzung des Vadavanaliya-Zitats
vedamārgaṃ parityajya tantramātraikatatparāḥ |
brāhmaṇā nirayaṃ bhuktvā bhaveyurbrahmarākṣasāḥ ||
vaidikaṃ tāntrikaṃ mārgaṃ dakṣiṇaṃ brāhmaṇāścaran |
iha siddhīścopabhuktvā dehānte'mṛtamaśnute ||

S. 23, Auslegung der Berechtigungen
etena vacananicayena dakṣiṇa eva mārgo brāhmaṇasya, mārgatraye'pi kṣatriyavaiśyayoḥ, vāme kaule ca śūdrasyādhikāra iti vyavasthāpya siddhyādilobhādvāme kaule vā pravartamānasya brāhmaṇasya kevalaṃ bhoga eva na mokṣaḥ; tadubhayaṃ tu śrautamārgasaṃvalitatantroktadakṣiṇamārgeṇa samucitadevatārādhakasyaiva brāhmaṇasyeti siddhāntitam |

S. 23, Einwand aus dem Meru Tantra
na ca— vāmācārairdvijaiḥ pūrvaṃ kartavyaṃ kuladīkṣaṇam |
paścāddīkṣā tu sāvitryā vyatyāsāt patito bhavet ||
iti brāhmaṇānāṃ vāmamārgādhikāritvaprakāśakena merutantravacanena virodha iti vācyam |
tatra dvijapadasya brāhmaṇetaradvijaparatvakalpanena virodhābhāvāt |

S. 23, weiteres Gegenargument
ata eva— brāhmaṇānāṃ vāmamārgo narakāyaiva jāyate |
iti tantrāntaravacanāntaramapi saṃgacchate, adhikāriviśeṣānuṣṭhitasya vāmamārgasyāpi bhuktimuktijanakatayā brāhmaṇānāṃ tadadhikāritve tasya tannirayahetutvānupapatteḥ |

S. 23–24, Kalika-Purana-Zitat und Folgerung
tathā ca— yo dakṣiṇaṃ vinā vipro mahāmāyāṃ prapūjayet |
sa pāpaḥ svargalokāttu cyuto bhavati rogadhṛk |
iti kālikāpurāṇavacanāddakṣiṇamārga eva brāhmaṇasyādhikāra iti bodhyam |
evaṃ ca kṣatriyavaiśyayorapi dakṣiṇamārga eva praśastaḥ, tayorvāmamārgādhikāritvakathanaṃ tu rāgāt pravṛttayorapi na pātityamityabhiprāyeṇa; brāhmaṇasyaiva tathāvidhasya tacchravaṇāt |
vāmamārgastu śūdrāṇāmeva praśastaḥ |
śūdrādiyavanāntānāṃ siddhirvāmapathe sthitā |
iti merutantravacanāt |

S. 24, Mahakala und Siddhantasara
ācāramadhikṛtya— vāmādinā yajecchūdro dakṣiṇena dvijātayaḥ |
iti mahākālavacanāt |
dvijātaya iti, brāhmaṇakṣatriyavaiśyā ityarthaḥ |
vāmādinetyādiśabdena kulācāraḥ saṃgṛhyate, so'pi pūrvavacchūdrāṇāmeva praśastaḥ; kṣatriyavaiśyayorna praśasto nāpi niṣiddho, brāhmaṇānāṃ tu niṣiddha eva |
brāhmaṇyahānihetutvāt kulācāraṃ na cācaret |
iti siddhāntasāravacanāt |

S. 24, scheinbare Ausnahmen
ye viprāḥ śāpanirdagdhā brahmakarmavivarjitāḥ |
teṣāṃ tu kauladharmo'yaṃ bhuktimuktyostu sādhanam ||
ye viprāḥ pāpasaṃjātāḥ śāpanirdagdhaviplutāḥ |
teṣāṃ kulādhikāro'yaṃ mārgasyāsya prajāyate ||
ityādimerutantravacanena dakṣayajñe pāriṣadaśāpādvedamārgabahirbhūtānāṃ vinaṣṭabrāhmaṇatvānāmeva viprāṇāṃ tadadhikāritvabodhanāt |
yadi ca svatantravaktṛtvād vacanānāṃ vaicitryād brāhmaṇānāmapi vāmakaulādhikāritvabodhakavacanāntaramupalabhyeta tadā pañcasu lakṣaṇeṣu yatkiṃcillakṣaṇopalakṣitāḥ hīnabrāhmaṇāstatra boddhavyāḥ; tādṛśānāṃ tu tadadhikāro'styeva |

S. 25, fünf Merkmale des Brahmanen
etacca merutantre evaiśvaracaraṇe vyaktīkṛtam |
yathā— brahmavīryaṃ tathā kṣetraṃ saṃskārā brahmasaṃbhavāḥ |
brāhmaṇācaraṇādbrahmavidyābhirbrāhmaṇo bhavet ||
yasya vaśyā vayaṃ yasya vācamartho'nudhāvati |
ekasmi~llakṣaṇe hīne vāgarthamanudhāvati ||
dvihīnalakṣaṇo devi svācārādbrāhmaṇo bhavet |
lakṣaṇatrayahīno yastantramargeṇa siddhyati ||
caturlakṣaṇahīnānāṃ mārgāḥ syuḥ kaulikādayaḥ |
lakṣaṇahāniśca nirdeśakramaprātilomyena bodhyā |

S. 25, Berechtigung zum linken Weg
tatraiva— pūrvoktalakṣaṇeṣvekaṃ yasmin vipre pradṛśyate |
tapyate copatāpena kiṃcidbrāhmaṇatāṃ gataḥ ||
adhikāro na me jātaḥ samastabrahmakarmaṇām |
iha loke paratrāpi kathaṃ prāpsyāmyahaṃ sukham ||
andhaśca yaḥ paradravye parastrīṣu napuṃsakaḥ |
parāpavāde yo mūko nityamitthaṃ vicārayet ||
tasyaiva brāhmaṇasyātra vāme syādadhikāritā |
ekamiti, brahmavīryotpannatvam |

S. 25–26, Merkmale und Ritualwege
tathā— pañcalakṣaṇasaṃyukto brāhmaṇaḥ kāla eva saḥ |
ahaṃ brahmā tathā viṣṇustadājñāvaravartinaḥ ||
sa cedvāmapathaṃ prāptaḥ punaḥ śvā cābhijāyate |
caturlakṣaṇasaṃyukto vāmastasya phalapradaḥ ||
tābhyāṃ datto bhāgyavaśāttāntrikaḥ ko'pi cenmanuḥ |
sadyaḥ phalati cādyasya kriyayā cāparasya tu ||
lakṣaṇatrayayukto yastasya vaidikatāntrike |
yathoktācaraṇādeva phaladastena vāmakaḥ ||
lakṣaṇadvayasaṃyuktastasya vāmaśca dakṣiṇaḥ |
samau tulyaphalau syātāṃ na kadācana vaidikaḥ ||
ekalakṣaṇasaṃyukto vāmastasya phalapradaḥ |
śūdrādiyavanāntānāṃ siddhirvāmapathe sthitā ||

Lesungshinweise: Für die Gruppen von den Shudras bis zu den Yavanas liegt die Vollendung auf dem linken Weg.“ Lesungshinweis: Die Satzverknüpfung im Vers über die drei Merkmale ist verkürzt; die Zuordnung des linken Weges bleibt sprachlich unsicher.

S. 26, Beständigkeit auf dem linken Weg
vāmamārgasthito viprastulasīṃ na kvacit spṛśet |
na spṛśedvaiṣṇavaṃ vipraṃ praṇamenna ca vaidikam ||
nindantu bāndhavāḥ sarve tyajantu strīsutādayaḥ |
janā hasantu māṃ dṛṣṭvā rājāno daṇḍayantu vā ||
rogadāridryaduḥkhādyaiḥ pīḍito'pyaniśaṃ tvaham |
lakṣmīstiṣṭhatu vā yātu na muñcāmi padaṃ śivam ||
evaṃ yasya dṛḍhā bhaktiḥ sa vāme siddhimāpnuyāt |

S. 26–27, Rudrayamala über Vamachara
rudrayāmale— vāme candramukhī mukhe ca madirā pātraṃ karāmbhoruhe mūrdhni śrīgurucintanaṃ bhagavatīdhyānāspadaṃ mānasam |
jihvāyāṃ japasādhanaṃ pariṇatiḥ kaulakramābhyāgame yeṣāṃ vai niyataṃ pibantu surasaṃ te bhuktimuktī gatāḥ ||
vāme rāmā ramaṇakuśalā dakṣiṇe cālipātram agre mudrāścaṇakavaṭakāḥ śūraṇoṣṭhaśca śuddhiḥ |
tantrīvīṇā sarasamadhurā sadguruḥ satkathāyāṃ vāmācāraḥ paramagahano yogināmapyagamyaḥ ||

Lesungshinweise: [Speisebezeichnung unsicher] Links eine im Liebesspiel erfahrene Frau, rechts die Weinschale; davor die Mudras, Kichererbsenküchlein und Shurana-[Speisebezeichnung unsicher] als rituelle Beigabe; die Saitenvina klingt lieblich und voller Gefühl, der wahre Guru spricht über das Gute: Der linke Weg ist überaus tief, selbst für Yogis schwer zugänglich.“

S. 27, Meru Tantra über bloßen Genuss
merutantre— peyaṃ madyaṃ palaṃ khādyaṃ samālokyaṃ priyāmukham |
ityevācaraṇaṃ śreṣṭhaṃ pāmarāḥ pravadanti ca ||
madyapānena manujo yadi siddhiṃ labheta cet |
madyapānaratāḥ sarve kiṃ siddhā na bhavantyume ||
māṃsabhakṣaṇamātreṇa yadi puṇyā gatirbhavet |
kravyādānāṃ tadā mokṣo māṃsādanyanna yujyate ||
strīsaṃbhogena bho devi yadi mokṣo'bhijāyate |
tadā sarve'pi muktāḥ syuḥ kasya janma bhaviṣyati ||
kṛpāṇadhārāgamanād vyāghrakaṇṭhāvalambanāt |
bhujaṅgāvaraṇānnūnamaśakyaṃ kulavartmani |

S. 27, zehn Vaishnava-Überlieferungen
atha vaiṣṇavabhedāḥ |
taduktaṃ śaktisaṃgame— vaikhānaso bhavedādau śrīrādhāvallabhastathā |
gokuleśo maheśāni tathā vṛndāvanī bhavet ||
pāñcarātraḥ pañcamaḥ syāt ṣaṣṭhaḥ śrīvīravaiṣṇavaḥ |
rāmānandī harivyāsī nimbārkaśca maheśvari ||
tato bhāgavato devi daśa bhedāḥ prakīrtitāḥ |

S. 27–28, Smarta und Radhavallabha
vaikhānasādidīkṣādyairbhūṣitaḥ smārtavaiṣṇavaḥ ||
vaiṣṇavācāranirato viṣṇumantraikapāragaḥ |
ananyacetāḥ śāntātmā viṣṇucihnaparāyaṇaḥ ||
śrīrādhāvallabho devi gokuleśaṃ śṛṇu priye |

S. 28, Gokulesha
nānābharaṇasaṃpanno nānāsaugandhyabhūṣitaḥ ||
gavāṃ kulaṃ prīṇayataḥ kalikṛṣṇasya rūpadhṛk |
śarīramarthaṃ prāṇāṃśca tannivedanakārakaḥ ||
antaḥ śaktiparo devi bahirvaiṣṇavarūpadhṛk |
gandharvācāranirato latāveṣṭitatatparaḥ ||
saṃpradāyo gokuleśaḥ sarvasiddhikaro bhuvi |

S. 28, Vrindavani und Pancharatra
vigatāśaḥ prasannātmā viṣṇubhaktiparāyaṇaḥ ||
kāminīsaṅgacapalo vanakrīḍāvinodadhṛk |
saugandhyabhūṣitatanuḥ strīdhyānaikaparāyaṇaḥ ||
viṣṇusārūpyatattvajñaḥ prokto vṛndāvanī śive |
pañcarātravrataṃ prāptāḥ pāñcarātrāḥ prakīrtitāḥ ||
dinapañcakaparyantaṃ śaivā nāma trilocanāḥ |

S. 28, Vira-Vaishnava
gopālapaddhatau— kāyena manasā vācā bhajate viṣṇumeva yaḥ |
sa vīravaiṣṇavaḥ prokto devatāntaranindakaḥ ||
carācaramidaṃ viśvaṃ jānan nārāyaṇātmakam |
kaṃcinna dveṣṭi yaḥ so'yamuttamo vīravaiṣṇavaḥ ||

S. 28, Ramanandi
tatraiva— hṛdayāmbhojamadhyasthe śrīrāme paramātmani |
ānandaṃ bhajate yastu rāmānandī sa ucyate ||

S. 29, Harivyasi
śaktisaṃgame— pāpasaṃharaṇāsakto viṣṇubhakto jitendriyaḥ |
yamādiniyamairyukto yuktācāraparāyaṇaḥ ||
svopayuktaparigrāhī parakāryaparāyaṇaḥ |
harivyāsī maheśāni śivaśaktisvarūpadhṛk ||

S. 29, Nimbarka
nityārcanakramāsaktaḥ svatantraikaparāyaṇaḥ |
bāhyapūjādinirato'nanyabhaktaḥ prasannadhīḥ ||
āsyapakṣānvitaḥ svacchaḥ svacchandācāratatparaḥ |
svatantraḥ smārtavidveṣī nimbārko bhagavān hariḥ ||

Lesungshinweise: [‚Asya-Paksha‘: Bedeutung hier unklar]

S. 29, Bhagavata im Shaktisangama
viṣṇubhaktaikanipuṇo vijitātmā prasannadhīḥ |
smārtagarvānvito devi tadanyācāratatparaḥ ||
śaivadveṣī tasya saṅgāt punaḥ snānaparāyaṇaḥ |
kevalaṃ viṣṇubhaktijñaḥ prokto bhāgavataḥ śive ||

S. 29, der höchste Bhagavata
paramabhāgavatalakṣaṇaṃ tu ekādaśaskandhe— sarvabhūteṣu yaḥ paśyed bhagavadbhāvamātmanaḥ |
bhūtāni bhagavatyātmanyeṣa bhāgavatottamaḥ ||

S. 29, die Welt als Vishnus Maya
anyacca tatraiva— gṛhītvāpīndriyairarthān yo na dveṣṭi na hṛṣyati |
viṣṇormāyāmidaṃ paśyet sa vai bhāgavatottamaḥ ||

S. 29–30, unerschütterliche Erinnerung
tathā— tribhuvanavibhavahetave'pyakuṇṭhasmṛtirajitātmasurādibhirvimṛgyāt |
na calati bhagavatpadāravindāllavanimiṣārdhamasau tu vaiṣṇavāgryaḥ ||

S. 30, der mittlere Bhagavata
madhyamalakṣaṇaṃ tatraiva— īśvare tadadhīneṣu bāliśeṣu dviṣatsu ca |
premamaitrīkṛpopekṣā yaḥ karoti sa madhyamaḥ ||

S. 30, der noch unentwickelte Verehrer
prākṛtabhāgavatalakṣaṇaṃ tatraiva— arcāyāmeva haraye pūjāṃ yaḥ śraddhayehate |
na tadbhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||

S. 30, sieben Shaiva-Überlieferungen
atha śaivabhedāḥ |
śaktisaṃgame— śikhī muṇḍī jaṭī caiva dvitridaṇḍī krameṇa ca |
ekadaṇḍī maheśāni vīraśaivastathaiva ca ||
sapta pāśupatāḥ proktā daśadhā vaiṣṇavāstathā |
atha pāśupatānāṃ ca vāsanāṃ śṛṇu pārvati ||

S. 30, Shikhin
śikhī pāśupato devi śikhāsūtradharaḥ śubhaḥ |
samādhitatparo devi samādhau śivapīṭhadhṛk ||
rudrākṣaṃ ca tathā bhasma liṅgaṃ śaivābhidhaṃ śive |
prasannātmā śāntacitto brahmacārī prakīrtitaḥ ||

S. 30, Mundin
mataṃ śrībindumālinyāḥ samāśritya pratiṣṭhitaḥ |
muṇḍī triṃśadvidho devi tārāsūkte prakāśitaḥ ||
tatra pāśupatācārasaṃpanno muṇḍito bhavet |

S. 30–31, Jatin
trijaṭaikajaṭādhārī tathā vakrajaṭādharaḥ ||
nagnastapasvī śāntātmā dehakleśaparāyaṇaḥ |
karmatritayasaṃpanno jaṭī pāśupataḥ smṛtaḥ ||

S. 31, die Träger der Stäbe und Virashaiva
dvidaṇḍī tu maheśāni vāṅmanodaṇḍasaṃyutaḥ |
kāyavāṅmanasāṃ daṇḍī tridaṇḍī parikīrtitaḥ ||
manomātrasya daṇḍī ya ekadaṇḍī prakīrtitaḥ |
kevalaṃ śivasaṃpannaḥ svasya devasya nindakaḥ ||
vīraśaiva iti khyātaḥ, iti |
anyatra vaiṣṇavatvena prasiddhāstridaṇḍyādayaḥ śaivā api saṃbhavantīti darśitāḥ |

S. 31, Wege in den vier Weltaltern
yugabhedena mārgabhedaprādhānyamāha rudrayāmale— kṛte śrutyuktamārgaḥ syāt tretāyāṃ smṛtibhāṣitaḥ |
dvāpare vai purāṇoktaḥ kalāvāgamasaṃbhavaḥ ||
pradhāna iti śeṣaḥ |

S. 31, Agama als Glied des Veda
āgamasya vedāṅgatvamāha merutantre— na vedaḥ praṇavaṃ tyaktvā mantro vedasamanvitaḥ |
tasmādvedaparo mantro vedāṅgaścāgamaḥ smṛtaḥ ||

S. 31, Bedeutung des Wortes Agama
āgamaśabdārtho, rudrayāmale— āgataḥ śivavaktrebhyo gataśca girijāmukhe |
magnastasyā hṛdambhoje tasmādāgama ucyate ||

S. 31–32, vedische und Kaula-Verrichtungen
āgamasya vedāṅgatve'pi vaidikakaulikayorvirodhamāha tatraiva— kaulikaṃ kurvataḥ karma vaidikaṃ nābhidhīyate |
virodhādubhayaṃ naṣṭaṃ tasmādekapathā caret ||

S. 32, Wechsel zwischen rechtem und linkem Weg
vāmadakṣiṇamārgayorapi virodhamāha merutantre— vāmamārgī yadā dakṣaṃ praviśettatsuraiḥ sa tu |
vihanyate pīḍyate cāpi na siddhimadhigacchati ||
dakṣamārgī yadā vāmaṃ praviśettatsurāstathā |
lokadvayāddhānimantaṃ taṃ ghnanti ca vāminam ||
tasmāt svakulamārgaṃ tu jñātvā kuryādupāsanām |

S. 32, Einführung in die tägliche Verehrung
upāsanābhedāstatraivoktāḥ— śrīśiva uvāca |
mahākālena yat proktaṃ yanmahāmāyayā śrutam |
rahasyātirahasyaṃ tat sarvamantreṣu gopitam ||
āmnāyānāṃ rahasyaṃ tadāhnikaṃ procyate'dhunā |
śṛṇvantu sarve bho devāḥ sādhakānāṃ prasiddhidam ||
tatra nityaṃ tridhā proktaṃ guṇatrayavibhedataḥ |
adhikārivibhedena tadapi trividhaṃ bhavet ||
śuddhaṃ miśraṃ ca galitaṃ tattathaiva phalapradam |
śuddhaṃ sampūrṇaphaladaṃ miśraṃ kiṃcitphalapradam ||
akṛte pratyavāyo na galite satphalaṃ na ca |

S. 32–33, sattvische Verehrung
ahaṅkāravihīnaṃ yanmānasaṃ jñānapūrvakam ||
svasthacittena yatinā kṛtaṃ tacchuddhamucyate |
tādṛśaṃ ced gṛhasthena nirdravyeṇātha vā kṛtam ||
rugṇena pathikenāpi kārāgṛhagatena vā |
bhaktito vāpi tanmiśraṃ bāhyapūjādhikārataḥ ||
śītādibhītyā drāviṣṭasaṃkṣayādalpakāryataḥ |
stryāderniyogād galito gṛhīto mānasaṃ matam |

Lesungshinweise: [unklarer Lesung über den Aufwand an Mitteln] Wird die geistige Verehrung dagegen aus Furcht vor Kälte und Ähnlichem, wegen [unklarer Lesung über den Aufwand an Mitteln], wegen ihres geringen Arbeitsaufwands oder auf Anweisung einer Frau oder anderer angenommen, gilt sie als entartet.“ Lesungshinweis: Die gedruckte Verbindung vor saṃkṣaya bleibt unsicher; sie wurde nicht stillschweigend ergänzt.

S. 33, rajasische Verehrung
bāhyapūjādikaṃ yacca ekānte niyamena ca |
bhaktyā kṛtaṃ gṛhasthena tacchuddhaṃ rājasaṃ matam ||
pūjārthaṃ yadyācayitvā śraddhābhaktī vihāya vā |
lokabhītyā devabhītyā yat tadrājasamiśritam ||
pratāraṇārthaṃ lokānāṃ yācitaṃ devanāmataḥ |
dravyaṃ kṛtaṃ tadveṣeṇa galitaṃ tattu rājasam ||

S. 33, tamasische Verehrung
vāmamārgaṃ samāśritya kaulaṃ dharmaṃ vicārya ca |
anyadharmasya cādveṣāt kṛtaṃ śuddhaṃ tu tāmasam ||
kṛtaṃ yat kāmataḥ karma vaidikaṃ pāralaukikam |
vāmamārgaṃ samāśritya miśritaṃ tattu tāmasam ||
jihvālobhena yat khānaṃ pānaṃ yat kāmato ratam |
atha vā māraṇādyarthaṃ galitaṃ tattu tāmasam ||

S. 33–34, Früchte der neun Formen
śuddhasattvena mokṣaḥ syāt svargaḥ syānmiśrasattvataḥ |
siddhirgalitasattvāt syādaihikī ca manuṣyatā ||
svargaḥ syādrājasācchuddhāt kāmaḥ syānmiśrarājasāt |
galitādrājasāt tiryagyonāvapi sukhaṃ bhavet ||
sāttvikāttāmasāddevayonitvaṃ prāpnuyānnaraḥ |
miśratāmasato duḥkhī nārakī cāntatāmasāt ||

S. 34, fünf Verrichtungen und Befreiung
karma pañcavidhaṃ proktaṃ pañcadhā muktidāyakam |
prasarpaṇamupādānamijyādhyāyastathā bhuvi ||
saṃmārjanopalepādisaṃskārā devamandire |
bhaktyārcanaṃ sarpaṇaṃ syāddevasālokyakārakam ||
pūjāsādhanasāmagryā melanaṃ bhaktasevanam |
tatprītiḥ syādupādānaṃ devatārūpadāyakam ||
pīṭhapūjanapūrvaṃ yat ṣoḍaśādyupacārakaiḥ |
mūrtau yantre'tha vā pūjā sejyā sāmīpyakārikā ||
tacchāstrādhyayanaṃ samyak kṛtvā mantrārthabhāvanam |
kṛtvā japaḥ syāt svādhyāyo devasāyujyakārakaḥ ||
gurudevātmakālānāṃ samyagekyavibhāvanam |
saṃyogo dehaliṅgasya nāśakaḥ kālayogakṛt ||

Lesungshinweise: [sowie der anschließend erklärte Samyoga]

S. 34–35, Verehrung unterwegs und in Not
atha pathikādikartṛkopāsanā tatraivoktā— athāparāhnikaṃ vakṣye tat sthānadaśake bhavet |
mārge pravāse durge ca nānnaprāptau manobhaye ||
kārāgṛhe'śubhe'sthāne coravyāghrādije bhaye |
paracakrāgame kuryācchaucādyaṃ ca yathā tathā ||
mantrasnānādikaṃ kiṃcit kṛtvā mānasapūjanam |
manasā hṛdayasyāntardhyātvā yogākhyapīṭhakam ||
tatraiva pṛthivīmadhye pūjāṃ devasya cācaret |
yathā puṣpādibhiḥ pūjā bahirdehe vidhīyate ||
tathā hṛdyapi kartavyāḥ sarvāstāḥ pratipattayaḥ |
manasā jaṭhare homa etadvipadi cāhnikam ||

S. 35, Verehrung bei Krankheit
atha rogārtakartṛkopāsanā tatraivoktā— athāturāhnikaṃ vakṣye nityaṃ kaṇṭhādhikasya tat |
yadi laṅghanaparyanto vyādhirātmani dṛśyate ||
tadā pūjā na kartavyā sthaṇḍile pratimāsu ca |
na snānaṃ dantakāṣṭhaṃ vā kuryāddhomamathāpi vā ||
ravimaṇḍalamālokya pratimāmatha vā punaḥ |
mūlamantraṃ sakṛjjaptvā puṣpaṃ sākṣatamutsṛjet ||
śrānto vyādhibhiratyugrairjarasā cendriyacyutaḥ |
nijasāmayikairvāpi svakartavyaṃ samāpayet ||
rugvinivṛttastataḥ snātvā pūjayitvāgnidevatāḥ |
gurūn viprāṃstadagre ca vākyametadudīrayet ||
etāvatkālavicchinnā pūjā, yuṣmatprasādataḥ |
na doṣo'stviti saṃprārthya punaḥ pūrvavadācaret ||
yastu rogavaśāddoṣo jātastatkṣālanaṃ caret |
japena vātha dānena homena dhyānato'pi vā ||

Lesungshinweise: [Zustand mit kanthadhika bezeichnet wird; Bedeutung unsicher] Nun die Verehrung durch einen von Krankheit Betroffenen; auch sie wird ebendort gelehrt: „Jetzt werde ich die tägliche Ordnung für den Kranken erklären, dessen [Zustand mit kanthadhika bezeichnet wird; Bedeutung unsicher].

S. 35–36, Verehrung während Sutaka
atha sūtakikartṛkopāsanā tatraivoktā— atha sūtakino nityaṃ vaidikaṃ tu smṛtīritam |
kṛtvā tāntrikapūjādi manasaiva samācaret ||
kāmanārthe prayogaścet tadā pūrvavadācaret |
svagehaṃ parityajya vāmācāreṇa sūtake ||
spṛhāṃ hitvā jñānapūrvaṃ kulajo dharmamāgatam |
yaḥ pālayedvāmadharmaṃ devatā tu sa jāyate ||

S. 36, fehlende Ritualmittel
atha mahābhaye āpatite pūjāsāmagryabhāve vā yatkartavyaṃ tadāha— saṃtrastena na cellabdhamarghyapātrādi sādhanam |
pūjodakena kartavyā, toyaṃ cennaiva vidyate ||
tadā saṃpūjayeddevaṃ bhāvanākusumādibhiḥ |
bhaktiḥ śraddhā bhāvanā ca pūjānāṃ jīva ucyate ||

S. 36, vereinfachte tägliche Verehrung
jaḍāhnikamāha— jaḍānāmāhnikaṃ vakṣye tathā saṃkṣiptakarmaṇi |
ratnamaṇḍapadharmādicatuṣkamuragāmbujam ||
mūlamūrtiṣaḍaṅgāni teṣāṃ pūjā vidhīyate |
etannyāsakrameṇaiva spṛśedaṅgāni nityaśaḥ ||
sarveṣāmapi vastūnāmalābhe bhāvanaiva hi |
nirmalenodakenaiva pūjayet sthiramānasaḥ ||

S. 36, drei Grade der Puja
sāmānyatastridhā pūjā sottamā madhyamādhamā |
adhikārinimittābhyāṃ bhidyate śatadhā punaḥ ||
yogopakaraṇaiḥ kṛtsnaiḥ kriyamāṇottamā matā |
yathālabdhairviniṣpādyā dravyaiḥ pūjā tu madhyamā ||
patrapuṣpāmbuniṣpādyā pūjā cādhamasaṃjñakā |

S. 37, Puja nach den drei Gunas
vihitākhilavedoktairbrahmādibhirakalmaṣaiḥ ||
kriyamāṇā tu yā pūjā sāttvikī sā vimuktidā |
rājādibhistaponiṣṭhairbhagavattattvavedibhiḥ |
yā pūjā kriyate samyagrājasī sā sukhapradā ||
strībālavṛddhamūrkhādyairbhaktairakṣubdhamānasaiḥ |
yā pūjā kriyate nityaṃ tāmasī sā prakīrtitā ||
araṇye svalpakāmānāṃ siddhyarthaṃ pūjanaṃ smṛtam |
niṣkāmānāṃ gṛhasthānāṃ hitaṃ gehe tu pūjanam ||
kadā cidapi na tyājyo vedamārgo dvijaiḥ sadā |
vedacyutānāṃ vipratvaṃ devatvaṃ cāpi durlabham ||

Lesungshinweise: Wer vom Veda abgefallen ist, erlangt nur schwer Brahmanenstand oder göttliches Dasein.“ Lesungshinweis: Die grammatische Verbindung am Anfang dieses Abschnitts ist im Druck schwierig; die Übersetzung gibt den erkennbaren Zusammenhang wieder.

S. 37, geistige Puja und die beiden Wege
tathā— upāsanā tridhā proktā śreṣṭhā tatra tu sāttvikī |
tasyāṃ ca mānaso pūjājapau mukhyatamau smṛtau ||
rājaso dakṣiṇo mārgaḥ pratimāyāṃ prapūjanam |
bāhyopacāraiḥ puṣpādyaistadādyānāṃ viśiṣyate ||
tāmasopāsanaṃ proktaṃ pīṭhādau balidānataḥ |
vāmamārgeṇa taccādyaṃ varṇaṃ hitvā praśasyate ||
eṣā vyavasthā saṃproktā vāmadakṣiṇayoḥ parā |
upāsanā dvidhā proktā sakāmākāmaviśrutā ||
mokṣabījaṃ tu niṣkāmā sakāmā bhavabījakam |

S. 37–38, Unterweisung und Berechtigung
upāsanāyāṃ ca gurūpadeśaṃ vinānadhikāritvamāha tatraiva— dvijānāmanupanītānāṃ svakarmādhyayanādiṣu |
tathā cādīkṣitānāṃ ca mantradevārcanādiṣu ||
nādhikāro'styataḥ kuryādātmānaṃ mantrasaṃskṛtam |
mantramuktāvalyām— japo devārcanavidhiḥ kāryo dīkṣānvitairnaraiḥ |

S. 38, zufällig erlangte Mantras
tathā gaurīyāmale— yadṛcchayā śrutaṃ mantraṃ chadmanātha balena ca |
patre sthitaṃ tu gāthāvat prajaptamapi niṣphalam ||
yoginītantre— adīkṣitā ye kurvanti japapūjādikāḥ kriyāḥ |
na bhavantu phalaṃ teṣāṃ śilāyāmuptabījavat ||

S. 38, Schrift und mündliche Unterweisung
mahākālasaṃhitāyāmapi— na śāstramālokya vadennācarenna japedapi |
na paṭhennopadiśyācca na kuryānnaiva sādhayet ||
gurūpadeśato labdhe japanyāsārcanādike |
paścāttatsādhayetsarvaṃ sadā tadbhāvabhāvitaḥ ||

S. 38–39, Notwendigkeit der Diksha im Rudrayamala
dīkṣāyā āvaśyakatvamāha rudrayāmale— yasya dīkṣā śive nāsti jīvanāntaṃ ca janminaḥ |
sa jātu nottareddevi nirayāmbunidheḥ kvacit ||
dīkṣāhīnasya deveśi paśoḥ kutsitajanmanaḥ |
pāpaugho'ntikamāyāti puṇyaṃ dūraṃ palāyate ||
tasmādyatnena dīkṣaiṣā grāhyā kṛtibhiruttamā |

S. 39, Dattatreyayamala über fehlende Einweihung
dattātreyayāmale— atha dīkṣāvihīno yo vartate bhuvi pāpabhuk |
mohāndhakāre narake garte patati duḥkhitaḥ ||
anīśvarasya martyasya nāsti trātā yathā bhuvi |
tathā dīkṣāvihīnasya neha svāmī paratra ca ||

S. 39, Agamakalpadruma über fehlende Einweihung
āgamakalpadrume— upacārasahasraistu yojitāṃ bhaktisaṃyutām |
adīkṣitārcanāṃ devā na gṛhṇanti kadā cana ||
karmākhilaṃ vṛthā yasmāt tasmāt paśuradīkṣitaḥ |

S. 39, Matsyasukta über fehlende Einweihung
matsyasūkte— adīkṣitānāṃ martyānāṃ śṛṇu devi maheśvari |
annaṃ viṣṭhāsamaṃ tasya jalaṃ mūtrasamaṃ smṛtam ||
tatkṛtaṃ tasya vā śrāddhaṃ sarvaṃ saṃyātyadhogatim |

S. 39, Kularnava über die Kraft der Diksha
dīkṣāmāhātmyamāha kulārṇave— upapātakalakṣāṇi mahāpātakakoṭikāḥ |
kṣaṇāddahati deveśi dīkṣā hi vidhinā kṛtā ||

S. 39–40, Diksha und Lehrerfolge
rudrayāmale— dīkṣito brāhmaṇo yāti brahmalokaṃ sudhāmayam |
aindraṃ lokaṃ kṣatriyo'pi prājāpatyaṃ viśastathā ||
yāti gandharvanagaraṃ śūdro dīkṣāprasādataḥ |
dīkṣāṃ vinā na mokṣaḥ syāt prāṇināṃ śivaśāsanāt ||
sā ca na syādvinācāryamityācāryaparamparā |

S. 40, Früchte der Diksha
vaiśampāyanasaṃhitāyām— sarvasiddhikarī dīkṣā sarvasaṃpatpradāyinī |
pratimāsvaravarṇāni kāntipuṣṭidhanāni ca ||
mohanastambhanākṛṣṭimāraṇoccāṭanāni ca |
vaśīkāraṃ ca kavitāṃ buddhiṃ vai dhāraṇāyutām ||
tāraṇaṃ ca samudrasya vahneḥ śaityaṃ raṇe jayam |
vipine cābhayaṃ caiva śokaduḥkhāpahaṃ tathā ||
dharmārthakāmamokṣāṃśca dadātyeṣā na saṃśayaḥ |

Lesungshinweise: [die Reihe beginnt mit pratima, dessen Bedeutung hier unklar ist]

S. 40, Bedeutung von Diksha im Rudrayamala
dīkṣāśabdārtha ukto rudrayāmale— divyajñānaṃ yato dadyāt kuryāt pāpasya saṃkṣayam |
tena dīkṣeti loke'smin kīrtitā mantrapāragaiḥ ||

S. 40, wahrer Guru und Diksha
merutantre— dīyate jñānavijñānaṃ kṣīyante pāparāśayaḥ |
tena dīkṣeti hi proktā prāptā cet sadgurormukhāt ||
asadguruḥ svayaṃ naṣṭaḥ kathaṃ tārayate param |

S. 40, Agamasara über Mantra-Sadhana
āgamasāre— gurormukhānmahāvidyāṃ gṛhṇīyāt pāpanāśinīm |
tasmādyatnād guruṃ kṛtvā mantrasādhanamācaret ||

S. 41, Nebenvidyas und Einweihung
cāmuṇḍātantre— upavidyāsu sarvāsu ṣaṭkarmādiprasādhane |
nātra dīkṣādyapekṣāsti nātrāṅgādipūjanam ||
upavidyā yakṣiṇyādyāḥ |
ṣaṭkarmādisādhanamantrāśca mahāmantrātiriktāḥ sādhanamantrāḥ |
atra dīkṣāpadaṃ kriyāvatyādidīkṣāparam |
upadeśadīkṣā tu sarveṣāmāvaśyakī |

S. 41, Buchwissen und überlieferte Praxis
pustake likhito mantro yena sundari japyate |
na tasya jāyate siddhirhānireva pade pade ||
gurumukhyāḥ kriyāḥ sarvā bhuktimuktiphalapradāḥ |
gurvanuktāḥ kriyāḥ sarvā niṣphalāḥ syuryato dhruvam ||
ityādivacanāt |
na ca śāstrādvā guruvaktrādvā jñātvā mantraṃ prasādhayet |
iti vacanāt pustakādapi mantrajñānaṃ siddhijanakamiti vācyam |
gurorgṛhītamantraḥ sādhako mantrasādhanaprakāraṃ śāstrādgurumukhādvā jñātvā mantraṃ sādhayedityasyaiva tadarthatvāt |

S. 41, Bedeutung des Wortes Mantra
mantrapadārthamāha piṅgalāmate— mananādviśvavijñānaṃ trāṇaṃ saṃsārabandhanāt |
yataḥ karoti saṃsiddhiṃ mantra ityucyate tataḥ ||

S. 41, Größe des Mantras
mantramāhātmyamāha merutantre— mantra eveśvaraḥ sākṣānmantra eva mahauṣadham |
nahi mantrāt paraṃ kiṃcit sarvasiddhipradāyakaḥ ||
tatraiva— sādhakānāṃ phalaṃ dātuṃ tattadrūpaṃ dhṛtaṃ suraiḥ |
mukhyasvarūpaṃ teṣāṃ tu mantrā eva na cetarat ||

S. 42, Folge der Hingabe
sārasaṃgrahe— yathā deve tathā mantre yathā mantre tathā gurau |
yathā gurau tathā svātmanyevaṃ bhaktikramaḥ smṛtaḥ ||

S. 42, Guru im Rudrayamala
gurumāhātmyamāha rudrayāmale— gurureva paro mantro gurureva paro japaḥ |
gurureva parā vidyā nāsti kiṃcidguruṃ vinā ||
yasya tuṣṭo gururdevi tasya tuṣṭā maheśvarī |
yena saṃtoṣito devi guruḥ sa hi sadāśivaḥ ||
tasmādguruṃ bhajedbhaktyā toṣayet satataṃ gurum |
guroryatra parīvādo nindā yatra pravartate ||
karṇau tatra pidhātavyau yadvā dūraṃ palāyanam |

S. 42, Missachtung des Gurus
brahmavaivarte— yaiḥ śiṣyaiḥ śaśvadārādhyā guravo hyavamānitāḥ |
putramitrakalatrādisaṃpadbhyaḥ pracyutā hi te ||
ye gurudrohiṇo mūḍhāḥ satataṃ pāpakāriṇaḥ |
teṣāṃ tu yāvat sukṛtaṃ duṣkṛtaṃ syānna saṃśayaḥ ||

S. 42, tägliche Verehrung des Gurus
prātikūlyaṃ gurornityaṃ manasā vandanaṃ caret |
sadāśivadhiyā nityamekagrāmanivāsinam ||
guruṃ vandeta ceddūre manasā vandanaṃ caret |
brahmaviṣṇuśivādīnāṃ pūjane yat phalaṃ bhavet ||
tat phalaṃ samavāpnoti pratyahaṃ vandane guroḥ |

Lesungshinweise: [Die Hauptlesung des ersten Halbverses ist syntaktisch gestört: ‚Widersetzlichkeit gegenüber dem Guru …‘.] „[Die Hauptlesung des ersten Halbverses ist syntaktisch gestört: ‚Widersetzlichkeit gegenüber dem Guru …‘.] Täglich vollziehe man innerlich die Verneigung. Die Frucht, die aus der Verehrung Brahmas, Vishnus, Shivas und der anderen entsteht, erlangt man durch die tägliche Verneigung vor dem Guru.“ Lesartenhinweis: Der Druck nennt für den ersten Vers die verständliche Variante „Man soll sich dem Guru nicht einmal in Gedanken widersetzen“; die gestörte Hauptlesung wurde nicht stillschweigend durch sie ersetzt.

S. 42–43, Gegenwart des Gurus
avidyo vā savidyo vā gurureva tu daivatam ||
amārgastho'tha mārgastho gurureva parā gatiḥ |
yathā siddharasasparśāt tāmraṃ bhavati kāñcanam ||
sannidhāne guroreva śiṣyaḥ śivamayo bhavet |

S. 43, der geistige Vater
tathā— utpādakabrahmadātrorgarīyān brahmadaḥ pitā |
tasmānmanyeta satataṃ piturapyadhikaṃ gurum ||

S. 43, Lehrer und Gottheit
vasantalalitabhairavyām— divyajñānopadeṣṭāraṃ deśikaṃ parameśvaram |
pūjayet parayā bhaktyā tasyājñāṃ naiva laṅghayet ||
yathā gurustathaiveśo yathaiveśastathā guruḥ |
pūjanīyāvubhau bhaktyā na bhedo vidyate tayoḥ ||
no dvaitavādaṃ kurvīta guruṇā saha kutra cit |
advaitaṃ bhāvayedbhaktyā gurumīśaḥ sa jāyate ||

S. 43, Zuflucht beim Guru
anyatrāpi— śive ruṣṭe gurustrātā gurau ruṣṭe na kaścana |
tasmāt sarvaprayatnena gurumeva prasādayet ||

S. 43, Guru und acht Fesseln
merutantre— ghṛṇā śaṅkā bhayaṃ lajjā jugupsā ceti pañcamī |
kulaṃ śīlaṃ tathā śaktiraṣṭau pāśāḥ prakīrtitāḥ ||
pāśabaddhaḥ paśuḥ proktaḥ pāśamuktaḥ sadāśivaḥ |
tasmāt pāśaharo yo'tra sa gururnānya ucyate ||
tathā— śaṅkayā bhakṣitaṃ sarvaṃ trailokyaṃ sacarācaram |
sā śaṅkā bhakṣitā yena sa gururdurlabhaḥ kṣitau ||

S. 44, Guru als göttliche Gegenwart
kularatnāvalyām— atrinetraḥ śivaḥ sākṣādacaturbāhuracyutaḥ |
acaturvadano brahmā śrīguruḥ kathitaḥ priye ||
sadāśivasya devasya śrīgurorapi pārvati |
ubhayorantaraṃ nāsti yaḥ karoti sa pātakī ||
yathā ghaṭaśca kalaśaḥ kumbhaścaikārthavācakāḥ |
tathā devaśca mantraśca guruścaikārtha ucyate ||
na guroḥ sadṛśaṃ vastu na devaḥ śaṅkaropamaḥ |
na ca kaulāt paro yogo na vidyā kālikāsamā ||

S. 44, Hingabe als Voraussetzung
merutantre— gurubhaktivihīnasya tapo vidyā vrataṃ kulam |
vyarthaṃ sarvaṃ śavasyeva nānālaṅkārabhūṣaṇam ||

S. 44, Wortdeutung und Eigenschaften des Gurus
guruśabdārthamāha āgamasāre— gakāraḥ siddhidaḥ prokto rephaḥ pāpasya dāhakaḥ |
ukāraḥ śiva ityuktastritayātmā guruḥ paraḥ ||
dṛḍhavrataṃ sadācāraṃ śraddhābhaktisamanvitam ||
kṛtajñaṃ pāpabhītaṃ ca sādhusajjanasaṅgamam |
āstikaṃ dānaśīlaṃ ca sarvabhūtahite ratam ||

S. 44, Kennzeichen des Gurus im Kularnava
gurulakṣaṇam kulārṇave— śrīguruḥ parameśāni śuddhavarṇo manoharaḥ |
sarvalakṣaṇasaṃpannaḥ sarvāvayavaśobhitaḥ ||
sarvāgamārthatattvajñaḥ sarvamantrapradhānavit |
lokasaṃmohanākāro devavatpriyadarśanaḥ ||

S. 45, Fortsetzung der Guru-Kennzeichen
iṅgitākāraceṣṭābhirdūrataḥ kṛtadurjanaḥ |
antarmukho bahirdṛṣṭiḥ sarvajño deśakālavit ||
ājñāsiddhastrikālajño nigrahānugrahakṣamaḥ |
vedavedāṅgavicchāntaḥ sarvajīvadayāparaḥ ||
svādhīnendriyasaṃcāraḥ ṣaḍvargavijayakṣamaḥ |
agragaṇyo'tigambhīraḥ pātrāpātraviśeṣavit ||
nirmalo nityasaṃtuṣṭo nirdvandvo nityaśaktimān |
sadbhaktavatsalo dhīraḥ kṛpāluḥ smitapūrvavāk ||
bhaktipriyaḥ sarvasamo dayāluḥ śiṣyaśāsitā |
sveṣṭadevaguruḥ prājño vanitāpūjanotsukaḥ ||
nitye naimittike kāmye rataḥ karmaṇyanindite |
rāgadveṣabhayakrodhadambhāhaṅkāravarjitaḥ ||
svavidyānuṣṭhānatapovidyānāṃ ca prakāśakaḥ |
yadṛcchālābhasaṃtuṣṭo guṇadoṣavibhedakaḥ ||
strīdhanādiṣvanāsakto duḥsaṅgavyasanojhitaḥ |
alolupo'hiṃsakaścāpakṣapātī vicakṣaṇaḥ ||
vittavidyādibhirmantrayantratantrādyavikrayī |
niḥsaṃkalpo nirvikalpo nirṇītātmātidhārmikaḥ ||
tulyanindāstutirmaunī nirapekṣo niyāmakaḥ |
ityādilakṣaṇopetaḥ kathitaḥ śrīguruḥ priye ||

Lesungshinweise: [die Wendung ‚eigene erwählte Gottheit – Guru‘ ist syntaktisch unklar]

S. 45–46, ungeeignete Gurus
atha niṣiddhagurulakṣaṇam tattvasāre— bahvāśī dīrghasūtrī ca viṣayādiṣu lolupaḥ |
hetuvādarato duṣṭo vāgvādī gurunindakaḥ ||
aromā bahuromā ca ninditāśramasevakaḥ |
kāladanto'sitoṣṭhaśca durgandhiśvāsavāhakaḥ ||
duṣṭalakṣaṇasaṃpanno yadyapi svayamīśvaraḥ |
bahupratigrahāsakta ācāryaḥ śrīkṣayāvahaḥ ||

S. 46–47, geeignete Schüler
atha śiṣyalakṣaṇam kulārṇave— sacchiṣyaṃ taṃ kuleśāni sarvalakṣaṇasaṃyutam |
śamādisādhanopetaṃ guṇaśīlasamanvitam ||
śuddhadehānvavāyajñaṃ dhārmikaṃ śuddhamānasam |
viśvāsavinayopetaṃ vittaśāṭhyavivarjitam ||
asādhyasādhakaṃ śūraṃ balakāntisamanvitam |
anukūlakriyāyuktamapramattaṃ vicakṣaṇam ||
hitasatyamitasnigdhabhāṣiṇaṃ muktadūṣaṇam |
sakṛduktagṛhītārthaṃ caturaṃ buddhivistaram ||
gṛhamatyāsavotsaṅganirvikāramasevakam |
vimṛśyakāriṇaṃ vīraṃ manodāridryavarjitam ||
sarvakāryātikuśalaṃ dhīraṃ sarvopakārakam |
atyarthaṃ paranindāyāṃ vimukhaṃ sumukhaṃ priye ||
jitendriyaṃ susaṃtuṣṭaṃ dhīmantaṃ brahmacāriṇam |
tyaktādhivyādhicāpalyaṃ duḥśaṅkātaṅkavarjitam ||
gurudhyānastutikathāsevanābhajanotsukam |
gurudevatabhaktaṃ ca kāminībhajanotsukam |
gurvājñāpālakaṃ devi gurukīrtipraśaṃsakam ||
guruvākyapramāṇajñaṃ guruśuśrūṣaṇe ratam |
cittānuvartinaṃ prekṣyakāriṇaṃ kulanāyike ||
lajjābhimānagarvādivarjitaṃ gurusannidhau |
nirapekṣaṃ gurudravye tatprasādābhikāṅkṣiṇam ||
gurudhyānādinirataṃ mokṣamārgābhikāṅkṣiṇam |
ityādilakṣaṇopetaṃ guruḥ śiṣyaṃ parigrahet ||

Lesungshinweise: [die Endung des Kompositums ist unklar] [Die folgende gedruckte Wendung über Haus, Rauschtrank und Umarmung ist beschädigt beziehungsweise grammatisch unklar.]

S. 47, ungeeignete Schüler – erster Abschnitt
kutsitaśiṣyalakṣaṇaṃ tatraiva— duṣṭānvavāyajaṃ duṣṭaṃ guṇahīnaṃ virūpitam |
paraśiṣyaṃ ca pākhaṇḍaṃ dhūrtaṃ paṇḍitamāninam ||
hīnādhikavikārāṅgaṃ vikalāvayavānvitam |
paṅgumandhaṃ ca badhiraṃ malinaṃ vyādhipīḍitam ||
ucchiṣṭaṃ durmukhaṃ cāpi svecchāveṣadharaṃ viṭam |
durbhidagdhaṃ kuveṣaṃ ca kuṭilaṃ bhīmavīkṣaṇam ||
nidrālasyayutaṃ tandrādyūtādivyasanānvitam |
kapāṭakuḍyastambhādau tirohitatanuṃ sadā ||
śūnyamuktakaraṃ kṣudraṃ śraddhābhaktivivarjitam |
kimekavādinaṃ stabdhaṃ dūṣakaṃ capalaṃ śaṭham ||
dhanastrīśuddhirahitaṃ niṣedhavidhivarjitam |
rahasyabhedakaṃ cāpi vedakāryārthaghātakam ||
mārjārabakavṛttiṃ ca randhrānveṣaṇatatparam |
māyānvitaṃ kṛtaghnaṃ ca pracchannāntaradāyakam ||

Lesungshinweise: [kimekavadin: Bedeutung unklar]

S. 48, ungeeignete Schüler – zweiter Abschnitt
viśvāsaghātakaṃ devadrohiṇaṃ pāpakāriṇam |
aviśvāsamavidyāṅgamantrasiddhikāṅkṣiṇam ||
ātatāyinamāditsuṃ kutsitaṃ kūṭasākṣiṇam |
sarvatra yācakaṃ devi sarvākraṣṭābhigāminam ||
asatyāniṣṭhaṃ cāsaktaṃ grāmyādibahubhāṣiṇam |
durvicāravitarkādikārakaṃ kalahapriyam ||
vṛthākṣepakaraṃ bhrāntaṃ bhrāmakaṃ vāgviḍambakam |
parokṣe dūṣaṇakaraṃ pratyakṣe priyavādinam ||
vāyuṣkavādinaṃ vidyācoramātmapraśaṃsakam |
guṇāsahiṣṇuṃ saddhītamatikrodhasamanvitam ||
cārvākaṃ durjanasakhaṃ sarvalokavigarhitam |
piśunaṃ parasaṃtāpaṃ sarvaprāṇibhayaṃkaram ||
kleśavādinaṃ mitradrohiṇaṃ bhrātṛvañcakam |
jihvopasthaparaṃ devi taskaraṃ paśuceṣṭitam ||
akāraṇadveṣahāsyakleśakrodhādikāriṇam |
atihāsyasya kartāraṃ sīmāntaḥparihāsakam ||
kāmukaṃ cātinirlajjaṃ mithyāduṣṭasūcakam |
asūyāmadamātsaryadambhāhaṅkārasaṃyutam ||
īrṣyāpaiśunyapāruṣyakārpaṇyakrodhamāninam |
adhīraṃ duḥkhitaṃ dveṣyamaśaktaṃ tattvavarjitam ||
asiddhakumatiṃ mūḍhaṃ cintākulitamānasam |
tṛṣṇālobhayutaṃ dīnamatuṣṭaṃ sarvayācakam |

Lesungshinweise: [die Lesung des Kompositums ist unsicher] [Lesung unsicher] [vayushkavadin: Lesung und Bedeutung unsicher] [folgende Wendung unsicher] [eine weitere Art des Verspottens: Lesung unklar] „Vertrauen brechend, den Gottheiten feindlich und Schuld auf sich ladend; ohne Vertrauen, die Vollendung von Mantras begehrend, ohne ihre Glieder zu kennen [die Lesung des Kompositums ist unsicher]; gewalttätig, habgierig, verachtenswert und ein falscher Zeuge; überall bettelnd, o Göttin, und zu allem hingezogen [Lesung unsicher]. An der Unwahrheit festhaltend, anhänglich, viel über Niedriges und Ähnliches redend; schlechte Überlegungen und Einwände vorbringend und streitsüchtig; grundlos beschuldigend, selbst verwirrt und andere verwirrend, Worte verdrehend; hinter dem Rücken schmähend und ins Gesicht freundlich sprechend; [vayushkavadin: Lesung und Bedeutung unsicher], Wissen stehlend und sich selbst lobend; Vorzüge anderer nicht ertragend, [folgende Wendung unsicher] und von übermäßigem Zorn erfüllt; ein Charvaka, Freund schlechter Menschen und von allen getadelt; verleumderisch, anderen Leid zufügend und allen Lebewesen Furcht einflößend; verletzend redend, Freunde verratend und den Bruder betrügend; dem Gaumen und den Geschlechtsorganen ergeben, o Göttin, ein Dieb und von tierischem Verhalten; grundlos hassend, spottend, quälend, zürnend und Ähnliches tuend; übermäßig lachend und [eine weitere Art des Verspottens: Lesung unklar]; lüstern, völlig schamlos und andere durch falsche üble Anschuldigungen anzeigend; voll Missgunst, Übermut, Neid, Heuchelei und Ichüberheblichkeit; eifersüchtig, verleumderisch, grob, geizig, zornig und stolz; unbeständig, leidvoll, verhasst, kraftlos und ohne Einsicht in die Wirklichkeit; ohne Erfolg, von verkehrtem Verstand, töricht und im Geist von Sorgen verwirrt; voll Verlangen und Gier, elend, unzufrieden und jeden anbettelnd.“ Lesungshinweis: Mehrere Wörter dieser Aufzählung bleiben auch nach Prüfung der Buchseite unsicher; die Unterbrechungen sind an den betreffenden Stellen markiert.

S. 49, Abschluss der Ausschlusskriterien
bahvāśinaṃ kapaṭinaṃ bhrāmakaṃ kuṭilaṃ priye ||
bhaktiśraddhādayāśāntidharmācāravivarjitam |
mātāpitṛguruprājñamahatāṃ hāsyakārakam ||
kuladravyādivībhatsaṃ gurusevābhimāninam |
strīduṣṭaṃ samayabhraṣṭaṃ guruśaptaṃ maheśvari ||
ityādiviguṇopetaṃ guruḥ śiṣyaṃ parityajet |
snehādvā lobhato vāpi yadi gṛhṇāti dīkṣayet ||
tasmin gurau saśiṣye ca devatāśāpa āpatet |
tasmādevaṃvidhaṃ śiṣyaṃ na gṛhṇīyāt kadā cana ||
yadi gṛhṇāti mohena tatpāpaiḥ prāpyate guruḥ |
mantripāpaṃ ca rājānaṃ patiṃ jāyākṛtaṃ yathā ||
tathā śiṣyakṛtaṃ pāpaṃ prāyo gurumapi spṛśet |

S. 49–50, Prüfung des Schülers
jñānena kṛpayā vāpi guruḥ śiṣyaṃ parīkṣayet ||
saṃvatsaraṃ tadardhaṃ vā tadardhaṃ vā tadardhataḥ |
uttamānadhame kārye nīcānuttamakarmaṇi ||
prāṇadravyapradānādyairādeśaiśca samāgamaiḥ |
tanmarmasūcakairvākyairmāyābhiḥ krūraceṣṭitaiḥ ||
pakṣapātairudāsīnairanekaiśca muhurmuhuḥ |
āhṛṣṭaḥ pīḍitaścāpi yo viṣādaṃ na yāti ca ||
guruḥ kṛpāṃ karotīti mudā saṃvedayet sadā |
śrīgurusmaraṇe vāpi kīrtane cāpi vandane ||
paricaryāmāhvāne preṣaṇe'nveṣaṇe priye |
ānandakamparomāñcasvaranetrādivikriyā ||
yeṣāṃ syāt te na yogyāḥ syurmantrasiddhirapīśvari |

Lesungshinweise: Diejenigen, bei denen dies geschieht, sollen nicht geeignet sein; auch Mantra-Siddhi, o Herrin …“ Textunsicherheit: Der letzte Satz ist in der Druckfassung widersprüchlich und unvollständig.

S. 50, gegenseitiges Kennenlernen
mantramuktāvalyām— tayorvatsaramātreṇa jñātānyonyaṃ bhaviṣyati |
gurutā śiṣyatā vāpi nānyatheti viniścayaḥ ||

S. 50, eigennützige Lehrer und Schüler
merutantre— dhanārthinastu guravaḥ śiṣyāḥ siddhyarthinaḥ kalau |
tasmānna cobhayoḥ siddhirdevatānāṃ viḍambanam ||

S. 50, Verlassen von Guru und Mantra
liṅgāgame— śiṣyaśca sadgurormantraṃ gṛhītvā taṃ parityajet |
gurutyāgakaraḥ śiṣyaḥ prāyaścittī bhaveddhruvam ||
rudrayāmale— gurutyāgādbhavenmṛtyurmantratyāgāddaridratā |
gurumantraparityāgādrauravaṃ narakaṃ vrajet ||

S. 50, Wechsel zu einem Kaula-Guru
kaulikena paśormantragrahaṇe tu tatparityāgo'pi devyāgame uktaḥ |
yadi daivāt paśorvidyā labhyate kulajairnaraiḥ |
dvijaṃ tu kaulikaṃ prāpya punarvidyāmupālabhet ||
yo gṛhṇāti paśordīkṣāṃ tasyādhirgātrapīḍanam |
bhavatyeva na saṃdeho bandhanaṃ caiva vā bhavet ||
vaṭapatre likhitvā ca tanmantraṃ srotasi kṣipet |
sadguruṃ vā samāśritya gṛhṇīyāt saṃskṛtaṃ manum ||

S. 50–51, kundiger und unkundiger Guru
kulārṇave— śrīguruṃ lakṣaṇopetaṃ saṃśayacchedakārakam |
labdhvā jñānapradaṃ devi na gurvantaramāśrayet ||
anabhijñaṃ guruṃ prāpya saṃśayācchedakārakam |
śiṣyo gurvantaraṃ gatvā tadeno nānulipyate ||

S. 51, Erkenntnis suchen
śaivāgame— guravo bahavaḥ santi kumantrauṣadhavedinaḥ |
nigamāgamaśāstroktamantrajño durlabho bhuvi ||
suvijñaścoddharenmūrkhaṃ na mūrkho mūrkhamuddharet |
śilāṃ saṃtārayennaurhi kiṃ śilāṃ tārayecchilā ||
madhulubdho yathā bhṛṅgaḥ puṣpāt puṣpāntaraṃ vrajet |
jñānalubdhastathā śiṣyo gurorgurvantaraṃ vrajet ||

S. 51, Namensgleichheit
vārāhītantre— svanāmnā na guruḥ kāryo bhāryā ca mātṛnāmikā |

S. 51, Guru und Überlieferungsrichtung
athoktalakṣaṇalakṣitasyāpi gurorviśeṣamāha |
rudrayāmale— vaiṣṇave vaiṣṇavo grāhyaḥ śaive śaivaśca śāktike |
śaivaḥ śākto'pi sarvatra dīkṣāsvāmī na saṃśayaḥ ||
vyutkrameṇa maheśāni mantrasiddhirbhavenna hi |
na patnīṃ dīkṣayedbhartā na pitā dīkṣayet sutām ||
na putraṃ ca tathā bhrātā bhrātaraṃ ca na dīkṣayet |

S. 51, Einweihung durch den Ehemann
na patnīṃ dīkṣayedbharteti paśukalpe |
vīrakalpe tu— vīrāṇāṃ kaulikānāṃ ca bhartā dīkṣāmācaret |
bharturdīkṣāpradāne tu na doṣaḥ kaulikāgame ||
śivena dīkṣā pūrvaṃ tu gauryai dattā śubhāvahā—ityuktam |

S. 51–52, familiäre Nähe und Einweihung
tathā— piturmantraṃ na gṛhṇīyāt tathā mātāmahādapi |
sodarācca kaniṣṭhādvā vairipakṣāśritāt tathā ||
gaṇeśavimarśinyām— piturdīkṣā yaterdīkṣā dīkṣā ca vanavāsinaḥ |
viviktāśramiṇo dīkṣā sā na kalyāṇadāyinī ||
yoginītantre— nirvīryaṃ hi piturmantraṃ tathā mātāmahasya ca |
sodarasya kaniṣṭhasya vairipakṣāśritasya ca ||
pramādādvā tathājñānāt piturdīkṣāṃ yadācaret |
prāyaścittaṃ tataḥ kṛtvā punardīkṣāṃ samācaret ||
atra piturityanādare ṣaṣṭhī tena pitrādiṣvabhaktirūpo'nādaro'tiparicayādiryadi bhavati tadā putrādinā mantro na grāhya ityarthaḥ |
iti sudhāṇavakṛtaḥ |

S. 52, Ausnahmen für Shiva, Shakti, Tara und Shrividya
matsyasūkte tu— nirvīryaṃ hi piturmantraṃ śaive śākte na duṣyati—ityuktam |
tārākalpe— kathamapi manumetaṃ prāpya śiṣyāya kasmai nijakulatilakāya jyeṣṭhaputrāya dadyāt—idaṃ tārāviṣayakam |
śrīvidyāviṣaye'pi na pitṛdīkṣāniṣedhaḥ |
taduktam śrīkrame— manurvimṛśya dātavyo jyeṣṭhaputrāya dhīmate |
svīyamantragrahaṇe tu guruvicāro na kartavyaḥ |
svīyamantropadeśe tu na kuryādgurucintanam |
iti bhairavatantravacanāt |
tathā ca— brahmaṇā kathitaṃ pūrvaṃ vaśiṣṭhāya mahātmane |
vasiṣṭho'pi svaputrāya matpitre dattavān svayam ||

S. 53, Einweihung durch den Vater
prasannahṛdayaḥ svacchaḥ pitā me karuṇānidhiḥ |
kurukṣetre mahātīrthe sūryaparvaṇi dattavān ||
iti viṣṇumantramadhikṛtya vaiśampāyanasaṃhitāyāṃ śaunakaṃ prati vyāsavākyādviṣṇumantre'pi na pitṛdīkṣāniṣedhaḥ |
sa tūpadeśyaḥ putraśca vyatyayī ca sutastathā |
iti nārāyaṇīyavacanādabhaktasyaiva putrasya pitṛdīkṣāniṣedhaḥ |
iti saṃpradāyavidaḥ |
vyatyayī mantrāntaraṃ dattvā mantrāntaragrāhakaḥ |

S. 53, eine Frau als Guru
yoginītantre— striyo dīkṣā śubhā proktā mātuścāṣṭaguṇā smṛtā |
sādhvī caiva sadācārā gurubhaktā jitendriyā ||
sarvamantrārthatattvajñā suśīlā pūjane ratā |
guruyogyā bhavet sā hi vidhavā parivarjitā ||

S. 53, im Traum empfangener Mantra
vaiśampāyanasaṃhitāyām— svapnalabdhaṃ striyā dattaṃ saṃskāreṇaiva siddhyati |
saṃskāraśca tatraiva— svapnalabdhe ca kalaśe guroḥ prāṇān niveśayet |
vaṭapatre kuṅkumena likhitvā grahaṇaṃ kṛtam ||
tataḥ siddhimavāpnoti viphalaṃ tvanyathā bhavet |

S. 53, Guru mit verwirklichtem Mantra
siddhamantragrahaṇe tu na kaścidvicāraḥ |
taduktaṃ śaktiyāmale— siddhamantro yadi bhavettadā patnīṃ sudīkṣayet |
śaktitvena varārohe na ca sā putrikā bhavet ||
pitā tathāvidhaḥ putryai tathā dīkṣāṃ samācaret |
bhrātā siddhamanurbhūyāt gururbhrātustu śaktitaḥ ||
siddhamantro naraḥ sarvamayogyaṃ yogyatāṃ nayet |

S. 54, Beschränkung vedischer Mantras
mahākapilapañcarātre— na mantre cādhikāro'sti śūdrāṇāṃ niyamaḥ paraḥ |
mantrābhāvādamantreṇa bhāṣitaṃ sarvakarma hi ||
sātātapasaṃhitāyām— yāvantyarṇāni mantrāṇāṃ strīśūdrādeḥ pradāpayet |
tāvatyo brahmahatyāḥ syuḥ svayamāha prajāpatiḥ ||
iti vaidikādimantraparam |

S. 54, Berechtigung und Mantraform
bhaviṣyottare— brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā ye śucayo'malāḥ |
teṣāṃ mantrāḥ pradeyā vai na tu saṃkīrṇavarṇinām ||
devīyāmale— svāhāpraṇavasaṃyuktaṃ mantraṃ śūdre dadaddvijaḥ |
śūdro nirayagāmī syādvipraḥ śūdratvamāpnuyāt ||
brahmapurāṇe— vaidiko miśrito vāpi viprādīnāṃ vidhīyate |
tāntriko viprabhaktasya śūdrasyāpi prakīrtitaḥ ||

S. 54, drei Formen der Verehrung
bhāgavate 11 skandhe— vaidikastāntriko miśra iti me trividho makhaḥ |
trayāṇāmīpsitenaiva vidhinā māṃ samarcayet ||

S. 54, Rückkehr zum vedischen Weg
sāmbapurāṇe— śrutibhraṣṭaḥ śrutiproktaprāyaścitte bhayaṃ gataḥ |
krameṇa śrutisiddhyarthaṃ bāhyaśāstraṃ samāśrayet ||
pañcarātraṃ bhāgavataṃ tantraṃ vaikhānasābhidham |
vedabhraṣṭān samuddiśya kamalāpatiruktavān ||

S. 54–55, der vedische Brahmane
ācārakusumāvalyām— brahmavīryasamutpanno brāhmaṇīgarbhasaṃbhavaḥ |
vedoktāśeṣasaṃskārasaṃskṛtaḥ sarvadā śuciḥ ||
adhītavedavedāṅgo vedāntārthavicakṣaṇaḥ |
trikālavihitasnānasaṃdhyopāsanatarpaṇaḥ ||
nityaṃ sahasragāyatrījāpako vaiśvadevakṛt |
agnihotrī sāvadhāno daive paitre ca karmaṇi ||
svakarmacyutibhītaśca bhītaḥ kālavyatikramāt |
prāyaścitteṣvabhītaśca sadācāreṣu sādaraḥ ||
garhitācāravimukhaḥ śānto dāntaḥ prasannadhīḥ |
ityādilakṣaṇopetaḥ kathito vaidiko budhaiḥ ||
etadanyabrāhmaṇā ye vedabhraṣṭāśca te matāḥ |
vedabhraṣṭadvijātīnāṃ miśro'dhvā siddhidaḥ kalau ||
vedokta eva mārgaḥ syādvaidikasya dvijasya ca |
parityaktaśrautamārgaḥ patitaḥ kathyate dvijaḥ ||

S. 55, Mantras mit Namah
nāradapañcarātre— strīśūdrebhyo manuṃ dadyāt svāhāpraṇavavarjitam |
kulārṇave— strīśūdrāṇāmayaṃ mantro namo'ntaśca sukhāvahaḥ |
etajjñātvā maheśāni cāṇḍālānapi dīkṣayet ||
yājñavalkyasaṃhitāyām— na vaidikaṃ japecchūdraḥ striyaścaiva kadā ca na |
namo'ntaṃ śaivamantraṃ vā vaiṣṇavaṃ ceṣyate budhaiḥ ||

S. 55–56, Ausschluss vom vedischen Vortrag
merutantre— mohādvā kāmataḥ śūdraḥ purāṇaṃ saṃhitāṃ smṛtim |
paṭhannarakamāpnoti pitṛbhiḥ saha pāpakṛt ||
yaḥ śūdro buddhipūrvaṃ tu śṛṇuyācchrāvayeddvijaḥ |
vedaṃ tau duḥkhitau sto'smin bhave'nyatra tu nārakau ||
adhikāramadādyastu dhanasya madato'pi vā |
śūdrastu śṛṇuyādvedaṃ sa nirvaṃśaśca nirdhanaḥ ||
ajñānācchruto vedaḥ śrāvito vā dvijanmanā |
prājāpatyatrayaṃ kṛtvā tau dvau śuddhau bhaviṣyataḥ ||

S. 56, Bhutashuddhi Tantra über Pranava
bhūtaśuddhitantroktāni tantracintāmaṇilikhitavacanāni |
praṇavoccāraṇāddhomācchālagrāmaśilārcanāt |
brāhmaṇīgamanāccaiva śūdraścāṇḍālatāṃ vrajet ||
śūdrasya praṇavoccāraṃ purāṇāsaṃmataṃ priye |
tasmādyatnena kartavyaṃ tantroktaṃ śūdrajātinā ||
mahāvidyāprabhāveṇa śūdro vaiśyatvamāpnuyāt |
praṇavārdhaṃ maheśāni gṛhṇīyuḥ śūdrajātayaḥ ||
etaddīkṣāparaṃ tattvaṃ sugopyaṃ parameśvari |

S. 56, Stände während des Bhairavi-Rituals
rudrayāmale— pravṛtte bhairavītantre sarve varṇā dvijātayaḥ |
nivṛtte bhairavītantre sarve varṇāḥ pṛthak pṛthak ||
atra dvijātaya iti varṇadvayajātāḥ |
kuṇḍādaya iti nāgojibhaṭṭāḥ |

S. 56, Bija-Gruppen nach dem Sautramani Tantra
sautrāmaṇitantre— māyābījaṃ brāhmaṇaḥ syātklībījaṃ kṣatriyaḥ smṛtaḥ |
kāmabījaṃ bhavedvaiśyo vāgbhavaṃ śūdra īritaḥ ||
caturbījaparityakto mantraḥ paulastyasaṃjñakaḥ |
caturbījaṃ brāhmaṇānāṃ kṣatriyāṇāṃ tribījakam ||
bījadvayaṃ tu vaiśyānāṃ śūdrāṇāṃ tvekabījakam |

Lesungshinweise: Für Brahmanen sind vier Bijas vorgesehen, für Kshatriyas drei, für Vaishyas zwei und für Shudras eines.“ Lesungshinweis: kli steht im Druck als Bezeichnung vor bija.

S. 57, Name als Mantra
brahmapurāṇe— oṃkārādisamāyuktaṃ namaskārāntamīritam |
svanāma sarvasattvānāṃ mantra ityabhidhīyate ||

S. 57, Prüfung anhand der Chakras
yāmale— svatārārāśikoṣṭhānāmanukūlān bhajenmanūn |
śiṣyānukūlaṃ cakrebhyo jñātvā dadyānmanuṃ guruḥ ||
atha cakravicāraḥ |
taduktam bhuvaneśvarītantre— tārāśuddhirvaiṣṇavānāṃ koṣṭhaśuddhiḥ śivasya ca |
rāśiśuddhistraipure ca gopāle'kaḍamaḥ smṛtaḥ ||
akaḍamo vāmanasya gaṇeśe dantacakrakam |
dantacakraṃ varāhasya mahālakṣmyāḥ kulākule ||
nāmādicakre sarveṣāṃ bhūtacakre tathaiva ca |
doṣān saṃśodhya gṛhṇīyādguruvākyena jalpakaḥ ||
vārāhasaṃhitāyām— tārācakraṃ rāśicakraṃ nāmacakraṃ tathaiva ca |
atra cet saguṇo mantro nānyacakraṃ vicārayet ||

S. 57–58, Buchstaben und Elemente
atha vakṣye vicāro'yaṃ cakrāṇāṃ siddhihetave |
tatastu prathamaṃ vakṣye svakulākulacakrakam ||
kāraṇāt pañcabhūtānāmudbhūtā mātṛkā yataḥ |
ato bhūtātmakā varṇāḥ pañcapañcavibhāgataḥ ||
vāyvagnibhūjalākāśāḥ pañcāśallipayaḥ kramāt |
pañca hrasvāḥ pañca dīrghā bindvantāḥ saṃdhisaṃbhavāḥ ||
pañcaśaḥ kādayaḥ ṣakṣaḻasahāntāḥ samīritāḥ |
pañcapañceti daśavarṇā ityarthaḥ |
vāyvagnibhūjalākāśāḥ iti |
aāekacaṭatapayaṣā mārutāḥ |
iīaikhachaṭhathapharakṣā āgneyāḥ |
uūogajaḍadabalaḻāḥ bhaumāḥ |
ṛṝaughajhaḍhadhabhavasā jalīyāḥ |
ḷḹaṃṅañaṇanamaśahā nābhasāḥ |
pañcahrasvā iti aiuṛḷ |
pañcadīrghā iti āīūṝḹ |
bindvantā iti bindurante yasya tena aṃ ityarthaḥ |
saṃdhisaṃbhavā iti eaioau |

S. 58, Zugehörigkeit und Freundschaft der Elemente
svanāmādyakṣarāṇāṃ tu mitraṃ vā svakulaṃ varam |
tadyathā— sādhakasyākṣaraṃ pūrvaṃ mantrasyāpi tathākṣaram |
yadekabhūtadevatyaṃ jānīyāt svakulaṃ hi tat ||
mitramiti parasparamaitram |
taduktaṃ dīpikāyām— pārthivaṃ vāruṇaṃ maitramāgneyasyāpi mārutam |
pārthivānāmakṣarāṇāṃ śatrutve mārutaṃ sthitam ||
āgneyasyāmbhasaṃ śatrurambhasastejasaṃ smṛtam |
eteṣāmeva sarveṣāmavirodhi tu nābhasam ||
parasparaviruddhānāṃ na kuryānmelanaṃ sudhīḥ |
uktaṃ kulākulaṃ cakraṃ samastapuruṣārthakam ||

S. 58, Tabelle des Kula-Akula-Chakras

vāyuḥ	agniḥ	bhūḥ	jalam	ākāśaḥ
a	i	u	ṛ	ḷ
ā	ī	ū	ṝ	ḹ
e	ai	o	au	aṃ
ka	kha	ga	gha	ṅa
ca	cha	ja	jha	ña
ṭa	ṭha	ḍa	ḍha	ṇa
ta	tha	da	dha	na
pa	pha	ba	bha	ma
ya	ra	la	va	śa
ṣa	kṣa	ḻa	sa	ha

S. 59, Anlage des Akathaha-Chakras
vakṣye akathahaṃ cakraṃ prāglikheccaturasrakam |
madhye rekhādvayaṃ dadyāt prāgagramudagagragam ||
caturasraṃ bhavettatra catuṣkoṣṭhasamanvitam |
pūrvāparāyataṃ dadyānmadhye rekhādvayaṃ tataḥ ||
udagdakṣiṇadīrghaṃ ca dadyādrekhādvayaṃ tataḥ |
tataḥ ṣoḍaśakoṣṭhāḍhyaṃ jāyate cakramuttamam ||
ādikṣāntānlikhedvarṇān krameṇānena mantravit |
indvagnirudranavanetrayugārkadikṣu ṛtvaṣṭaṣoḍaśacaturdaśabhautikeṣu |
pātālapañcadaśavahnihimāṃśukoṣṭhe varṇāllikhellipibhavān kramaśastu dhīmān ||

S. 59, vier Beziehungen zum Mantra
ādau catuścatuṣkoṣṭhe siddhādīn parikalpayet |
pradakṣiṇakramādeva svanāmākṣaramādyataḥ ||
siddhasādhyasusiddhārikrameṇa gaṇayedbudhaḥ |
siddhādīn siddhidaḥ siddho japāt sādhyo hutādibhiḥ ||
susiddhaḥ prāptimātreṇa sādhakaṃ bhakṣayedariḥ |
siddhārṇā bāndhavā jñeyāḥ sādhyāste sevakā matāḥ ||
susiddhāḥ poṣakāścaivaṃ śatravo ghātakāḥ smṛtāḥ |
piṅgalāmate— siddhaḥ siddhyati kālena sādhyastu japahomataḥ |
susiddho grahaṇādeva śatrurmūlāni kṛntati ||

S. 59–60, Unterteilung der Mantraklassen
merutantre— ādau jñeyaṃ catuṣkeṣu siddhādyaṃ vidiśāsu ca |
tatsthānasamakoṣṭhāt tu punargaṇyaṃ gurūktitaḥ ||
piṅgalāmate— siddhādīn śodhayenmantrī punaḥ siddhādibhiḥ smṛtaḥ |
siddhisiddho japāt siddhirdviguṇāt siddhasādhyakaḥ ||
siddhaḥ susiddho'rdhajapāt siddhārirhanti bāndhavān |
sādhyasiddho dviguṇakaḥ sādhyasādhyo nirarthakaḥ ||
sādhyasusiddho'rdhajapāt sādhyārirhanti gotrajān |
susiddhasiddho'rdhajapāt phalaṃ dadyādyathepsitam ||
susiddhasādhyaṃ satataṃ japāt siddhirna cānyathā |
susiddhasiddho yo mantraḥ pūrvajanmakṛtaśramaḥ ||
tasmāttaṃ sarvasiddhīnāṃ sādhane yojayenmanum |
susiddhārirviśeṣeṇa svakulaṃ nāśayeddhruvam ||
arisiddhaḥ sutaṃ hanti arisādhyastu kanyakām |
patnīmapi susiddhastu aryarirmūlaghātakaḥ ||

Lesungshinweise: Ari-Siddha tötet den Sohn, Ari-Sadhya die Tochter, Ari-Susiddha die Ehefrau; Ari-Ari vernichtet die Wurzel.“ Lesungshinweis: Die Hauptlesung nennt Susiddha-Siddha zweimal; beim zweiten Vorkommen wurde sie nicht stillschweigend in Susiddha-Susiddha geändert.

S. 60, Tabelle des Akathaha-Chakras

1: a ka tha ha	2: u ṅa pa	3: ā kha da [?]	4: ū ca pha
5: o ḍa va	6: ḷ jha ma	7: au ḍha śa	8: ḹ ña ya
9: ī gha na	10: ṝ ja bha	11: i ga dha	12: ṛ cha ba
13: aḥ ta sa	14: ai ṭha la	15: aṃ ṇa ṣa	16: e ṭa ra

Lesungshinweise: Ein Zeichen im dritten Feld ist unsicher und bleibt offen.

S. 61, Schuldenbeziehung zwischen Mantra und Sadhaka
atha ṛṇidhanicakram |
tacca mantrāṇāṃ sādhakānāṃ ṛṇitve dhanitve ca hetumāha tantrarāje— pūrvajanmakṛtābhyāsāt pāpādasyāphalādhikāt |
pāpe naṣṭe phalāvāptiḥ kāle dehakṣayādṛṇī ||
mantrasaṃprāptimātreṇa prākkṛtaḥ siddhaye bhavet |
siddhamantrān gurorlabdhvā mantrī yatsiddhibhāgyabhūḥ ||
lakṣmīvān sa sadā pūjyo mantrabhogamavāpnuyāt |
sa mantro'sya ṛṇī jñeyo bhajanaṃ tasya pūrvagam ||
tasmādṛṇaviśuddhistu kāryā sarvaistu sarvataḥ ||

Lesungshinweise: [die Satzverknüpfung dieser Anfangsverse ist unsicher] Wenn die Schuld vergangen ist, wird die Frucht erlangt; durch den zeitbedingten Verfall des Körpers bleibt er Schuldner [die Satzverknüpfung dieser Anfangsverse ist unsicher].

S. 61–62, Anlage und Berechnung des Rini-Dhani-Chakras
taduktaṃ sundarīrahasyavṛttau— pūrvāparāyataṃ lekhyaṃ rekhādvādaśakaṃ kramāt |
krameṇaivātra jāyante koṣṭhā ekādaśa kramāt ||
teṣu varṇāṃllikhenmantrī svarādikramayogataḥ |
dvau dvau svarau pañcasu koṣṭhakeṣu śeṣān svarān ṣaṭsu ṣaḍekamekam |
kādīn haśeṣān vilikhettato'rṇānekaikekādaśamātrakeṣu ||
sādhyāṅkān vilikhedūrdhve sādhakāṅkānadho likhet |
indrakṣanetraravipañcadaśartuvedavandyābhyudhārṇanavabhirguṇitāṃśca sādhyān |
digbhūmuniśrutigajābdhimunīṣuvedavahnyuddhibhiśca guṇitānatha sādhakārṇān |
sādhyāṅkān sādhakāṅkāṃśca pūrayedgrahasaṃkhyayā ||
nāmākṣarādakathahādgajabhaktaśeṣaṃ jñātvobhayoradhikaśeṣamṛṇaṃ dhanaṃ syāt |
mantro yadyadhikāṅkaḥ syāttadā mantraṃ japet sudhīḥ |
same'pi ca japenmantrī na japet tadṛṇādhike ||

Lesungshinweise: Auch bei Gleichheit darf der Mantrakundige Japa ausführen; bei überwiegender eigener Schuld soll er ihn nicht wiederholen.“ Lesungshinweis: Einzelne Zahlwörter und die Verknüpfung der Rechenschritte sind im Druck unklar.

S. 62, Ausgleich durch Purashcharana
merutantre— ṛṇī tu sādhako jñeyaḥ sādhakāṅko yadādhikaḥ |
yāvat syādadhikastāvatsaṃkhyākāni yadācaret ||
puraścaraṇasaṃjñāni tadāsya samatā bhavet |
puraścaryāṃ punaḥ kṛtvā tadā syāt kāryasādhakaḥ ||

S. 62, vereinfachte Zahlenwerte
sundarīrahasyavṛttau— guṇite tu kṛte'ṅkānāṃ yaccheṣaṃ jāyate sphuṭam |
tadaṅkaṃ kathayāmyatra ekādaśagṛhasthitam ||
ṣaṭkālakālaviyadagnisamudravedakhākāśaśūnyadahanāḥ khalu sādhyavarṇāḥ |
yugmadvipañcaviyadambarayukchaśāṅkavyomābdhivedaśaśinaḥ khalu sādhakārṇāḥ ||
nāmākṣarādakathahādgajabhaktaśeṣaṃ jñātvobhayoradhikaśeṣamṛṇaṃ dhanaṃ syāt |

S. 63, Tabelle des Rini-Dhani-Chakras
iti ṛṇidhanicakram |

1	2	3	4	5	6	7	8	9	10	11
6	6	6	0	3	4	4	0	0	0	3
14	27 [?]	2	12	15	6	4	3	8	8	9
a ā	i ī	u ū	ṛ ṝ	ḷ ḹ	e	ai	o	au	aṃ	aḥ
ka	kha	ga	gha	ṅa	ca	cha	ja	jha	ña	ṭa
ṭha	ḍa	ḍha	ṇa	ta	tha	da	dha	na	pa	pha
ba	bha	ma	ya	ra	la	va	śa	ṣa	sa	ha
10	1	7	4	8	3	7	5	4	6	3
2	2	5	0	0	2	1	0	4	4	1

S. 63, Varga-Chakra
atha vargacakram |
taduktaṃ tantrarāje— mantrāṇāmariśodhārthaṃ nāmādyakṣarapūrvakam |
aṣṭau koṣṭhān samālikhya vargānaṣṭau likhettataḥ ||
pakṣimārjārapañcāsyaśvānaḥ sarpākhudantinaḥ |
meṣaḥ kramādakārādivasuvargayutā ime ||
pakṣimārjārayorvairaṃ vairaṃ mārjārapakṣiṇoḥ |
vairaṃ pakṣibhujaṅgānāṃ śātravaṃ gajasiṃhayoḥ ||
meṣakukkurayorvairaṃ prītiṃ yuktyā vicārayet |
bhujaṅgasiṃhayormaitrī meṣamūṣakayostathā ||
lokādanyacca vijñeyaṃ vyavahāraprayogataḥ |
evaṃ yantravaraṃ jñātvā gṛhṇīyānmantramuttamam ||

S. 63–64, Tierbeziehungen im Varahi Tantra
taduktaṃ vārāhītantre— mārjārakukkuravyālaiḥ pakṣiṇāṃ vairitā bhavet |
mārjārasya śunākhubhyāṃ siṃhasya dantinā sadā ||
kukkurasya khagotubhyāṃ khagākhubhyāṃ ca bhoginaḥ |
undurasyotusarpābhyāṃ hariṇā saha dantinaḥ ||
garutmatsarpayorvairaṃ tathā ca gajasiṃhayoḥ |

S. 64, Tabelle des Varga-Chakras

a (16): pakṣī	ka (5): mārjāraḥ	ca (5): siṃhaḥ	ṭa (5): śvā
ta (5): nāgaḥ	pa (5): ākhuḥ	ya (5): gajaḥ	ṣa (4): meṣaḥ

Lesungshinweise: Lesungshinweis: Für die A-Gruppe nennt das Diagramm sechzehn Zeichen; die übrige Aufteilung wird wie gedruckt beibehalten, auch wenn die Gesamtzahl damit Fragen aufwirft.

S. 64, Anlage des Rashi-Chakras
atha rāśicakraṃ tatraiva— sūtradvayaṃ pūrvaparāyataṃ tanmadhye dvayaṃ yāmyakuberabhedāt |
ekaikamīśānaniśācare tu hutāśavāyvorvilikhettato'rṇān ||
vedāgnivahniyugalaśravaṇākṣisaṃkhyān pañceṣubāṇaśarapañcacatuṣṭayāntān |
meṣāditaḥ pratilikhet sakalāṃstu varṇān kanyāgatān pravilikhedatha śādyavarṇān ||
vārāhītantre— vedāgnivahniyugalaśravaṇadvipabāṇabāṇeṣubāṇeṣupayodhisaṃkhyān |
meṣādikoṣṭeṣvabhilikhya varṇān ṣaḍeva śādīn yuvatau likhitvā ||

S. 65, Bewertung der Tierkreisbeziehungen
yadāhurācāryāḥ |
caturbhiryādibhiḥ sārdhaṃ syāt kṣakārastu mīnagaḥ |
iti ||
eko vāpyatha pañcamo'tha navamo rāśiḥ svakādbāndhavo rāśeḥ syāddaśamo dvitīyasaṃhitaḥ ṣaṣṭho bhavet sevakaḥ |
rudrāgnisvarasaṃkhyayā nigadito mantraḥ svayaṃ poṣakaḥ syāccedaṣṭamavatsaraśrutimato mantraḥ svayaṃ ghātakaḥ ||
lagno dhanaṃ bhrātṛśatruputramitrakalatrakāḥ |
maraṇaṃ dharmakarmāyavyayā dvādaśa rāśayaḥ ||
atra rāśicakre caturthasthānaṃ śatru śaivārcane tu bandhuḥ |
evaṃ ṣaṣṭhasthānaṃ bandhurna ca śatruriti kecit |

S. 65, weitere Regeln des Rashi-Chakras
anyacca |
japtuḥ svarāśito varjyāḥ ṣaṣṭhāṣṭāravigāḥ śubhāḥ |
ekadvitricatuṣpañcasaptāṅkadaśarudragāḥ ||
lagno dhanaṃ bhrātṛbandhuputraśatrukalatrakāḥ |
maraṇaṃ dharmakarmāyavyayā dvādaśa rāśayaḥ ||
nāmānurūpameteṣāṃ śubhāśubhaphalaṃ diśet |
svarāśermantraparyantaṃ gaṇanīyaṃ vicakṣaṇaiḥ ||
rāśīnāṃ śuddhatā jñeyā tyajecchatrumṛtī vyayam |

S. 66, Rashi-Chakra
iti rāśicakram |

aṅkaḥ	rāśiḥ	varṇāḥ
1	meṣa	a ā i ī
2	vṛṣa	u ū ṛ
3	mithuna	ṝ ḷ ḹ
4	karka	e ai
5	siṃha	o au
6	kanyā	aṃ aḥ śa ṣa sa ha
7	tulā	ka kha ga gha ṅa
8	vṛścika	ca cha ja jha ña
9	dhanus	ṭa ṭha ḍa ḍha ṇa
10	makara	ta tha da dha na
11	kumbha	pa pha ba bha ma
12	mīna	ya ra la va kṣa

S. 66–67, Nakshatra-Chakra und neun Beziehungen
atha nakṣatracakraṃ tatraiva |
pūrvāparāyatā rekhā daśa deyāḥ prayatnataḥ |
udagdakṣiṇadīrghā ca deyā rekhācatuṣṭayī ||
navatritayasaṃyuktā koṣṭhānāṃ saptaviṃśatiḥ |
jāyate ca tathā kuryāllikhedvarṇāṃstu teṣu ca ||
pakṣaikatryabdhirūpāvanibhujaśaśiyugyugmabhūyugmapakṣā yugmaikadvitrirūpatryavaniśaśiśaśidvyekapakṣāgnivedāḥ |
aśvinyādikrameṇākṣaramiha gaditaṃ revate bindusargau japturnakṣatrabhūtādatha parigaṇayejjanmasaṃpatkrameṇa ||
janma saṃpadvipat kṣemaḥ pratyariḥ sādhako vadhaḥ |
maitrātimaitratārāḥ syustrirāvṛtyā navaiva hi ||
gaṇayettatkramādeva phalaṃ nāmānurūpataḥ |
janmarkṣe ca bhaveddhāniḥ saṃpattiḥ syācca saṃpadi ||
vipattāre vipattiḥ syāt kṣeme maṅgalamādiśet |
pratyarau śatruvṛddhiḥ syāt sādhake siddhisādhanī ||
vadharkṣeṣu vadho jñeyo mitrarkṣe mitravardhanam |
atimitre bhavet saukhyaṃ tārācakramiti smṛtam ||
vipadvadhaḥ pratyariśca parityājyo manīṣibhiḥ |

S. 67, unbekannter Geburtsstern
rāśyajñāne |
nijanāmādikaṃ varṇamādāya purataḥ priye |
mantrādyakṣaraparyantaṃ gaṇanīyāśca sūribhiḥ ||
ityavijñātarāśyādiviṣayam |
tathā ca |
prakaṭaṃ yasya janmarkṣaṃ tasya janmarkṣato budhaḥ |
praṇaṣṭajanmabhaṃ yasya tasya nāmarkṣato budhaḥ ||

S. 67, weitere Nakshatra-Zahlenreihe
piṅgalāmate |
prāyaṃ somaṃ guṇaṃ vedaṃ rūpaṃ rūpaṃ yamaṃ śaśī |
prāyaṃ prāyaṃ tathā candraṃ triprāyaṃ somayugmakam ||
guṇaikatriguṇaṃ somaṃ yamākhyaṃ somayugguṇam |
vedaṃ ceti nyasedaṅkāṃstatsaṃkhyāṃ ca nyasellipim ||
rasāṣṭanavabhadrāṇi yugmayugmaprabhedataḥ |
itarāṇi na bhadrāṇi jñātavyaṃ mantrakovidaiḥ ||
ārabhya janmanakṣatraṃ mantratārāvasānikam |

Lesungshinweise: Man beginne beim Geburtsstern und ende beim Stern des Mantras.“ Lesungshinweis: Das Zahlwort prāya und die Zusammensetzung der Zahlenreihe bleiben im Druck unsicher.

S. 68, Tabelle des Nakshatra-Chakras
iti nakṣatracakram |

aṅkaḥ	nakṣatram	varṇāḥ	gaṇaḥ
1	aśvinī	a ā	deva
2	bharaṇī	i	manuṣya
3	kṛttikā	ī u ū	rākṣasa
4	rohiṇī	ṛ ṝ ḷ ḹ	manuṣya
5	mṛgaśiras	e	deva
6	ārdrā	ai	manuṣya
7	punarvasu	o au	deva
8	puṣya	ka	deva
9	āśleṣā	kha ga	rākṣasa
10	maghā	gha ṅa	rākṣasa
11	pūrvaphalgunī	ca	manuṣya
12	uttaraphalgunī	cha ja	manuṣya
13	hasta	jha ña	deva
14	citrā	ṭa ṭha	rākṣasa
15	svāti	ḍa	deva
16	viśākhā	ḍha ṇa	rākṣasa
17	anurādhā	ta tha da	deva
18	jyeṣṭhā	dha	rākṣasa
19	mūla	na pa pha	rākṣasa
20	pūrvāṣāḍhā	ba	manuṣya
21	uttarāṣāḍhā	bha	manuṣya
22	śravaṇa	ma	deva
23	dhaniṣṭhā	ya ra	rākṣasa
24	śatabhiṣā	la	rākṣasa
25	pūrvabhādrapadā	va śa	manuṣya
26	uttarabhādrapadā	ṣa sa ha	manuṣya
27	revatī	ḻa kṣa aṃ aḥ	deva

S. 68, Beginn des Gana-Chakras
atha gaṇacakram tatraiva |
pūrvottaratrayaṃ pakṣādvayārdrādiśca rohiṇī |
imāni mānuṣagaṇyānakṣatrāṇi manīṣiṇaḥ ||

Lesungshinweise: Nun das Gana-Chakra, ebenfalls dort: „Die drei Paare von Purva- und Uttara-Sternen, Ardra und die entsprechenden weiteren Sterne sowie Rohini rechnen die Weisen zur Menschengruppe.“ Textverständnis: Die komprimierte Aufzählung ist sprachlich unsicher; die vorausgehende Tabelle zeigt die einzelnen Zuordnungen.

S. 69, Abschluss des Gana-Chakras
jyeṣṭhāśatabhiṣāmūladhaniṣṭhāśleṣakṛttikāḥ |
citrāmaghāviśākhāḥ syustārā rākṣasadevatāḥ ||
aśvinīrevatīpuṣyasvātīhastāḥ punarvasuḥ |
anurādhāmṛgaśiraḥśravaṇā devatārakāḥ ||
anyacca jyotiḥśāstre |
de mā rā mā de mā de de rā rā mā mā de rā de rā de rā rā mā mā de rā rā mā mā de gaṇabhāni ca |
taduktaṃ dīpikāyām— hastasvātimṛgāśvinīhariguruḥ pauṣṇānurādhāditirārdrārohiṇikottarāṇi bharaṇī pūrvāṇi bhāni trayam |
jyeṣṭhāśleṣaviśākhamūlavaruṇā vasvagnicitrāmaghāḥ kathyante munibhiryathākramamime devā narā rākṣasāḥ ||
iti gaṇacakram |

S. 69–70, Akadama-Chakra
athākaḍamacakraṃ tatraiva |
cakraṃ vakṣye'kaḍamākhyaṃ prasiddhaṃ sarvasiddhidam |
mantrāṇāṃ grahaṇe mantrī sarvathā taṃ vicārayet ||
rāśicakraṃ likhenmantrī varṇān klībavivarjitān |
akārādikṣakārāntān vilikhet kramato budhaḥ ||
ādikoṣṭhe yathā varṇā jāyante'kaḍamāḥ kramāt |
vilikhya gaṇayejjapturnāmādyakṣarapūrvakam ||
siddhasādhyasusiddhārikrameṇaiva punaḥ punaḥ |
anyacca |
akārādikṣakārāntaṃ dakṣapārśvakrameṇa tu |
meṣādito'bhimīnāntaṃ gaṇayet kramato budhaḥ ||
japtuḥ svanāmato mantrī yāvanmantrādyamakṣaram |
siddhasādhyasusiddhārikrameṇaiva punaḥ punaḥ ||
siddhaḥ siddhyati kālena sādhyaḥ siddhyati vā na vā |
susiddho grahaṇādeva ripurmūlaṃ nikṛntati ||

S. 70, Diagramm des Akadama-Chakras
ityakaḍamacakram |

aṅkaḥ	varṇāḥ
1	a ka ḍa ma
2	ā kha ḍha ya
3	i ga ṇa ra
4	ī gha ta la
5	u ṅa tha va
6	ū ca da śa
7	e cha dha ṣa
8	ai ja na sa
9	o jha pa ha
10	au ña pha ḻa
11	aṃ ṭa ba kṣa
12	aḥ ṭha bha [?]

S. 70–71, Udita-Chakra
athoditacakram |
taduktaṃ sundarīrahasyavṛttau— uditākhyaṃ mahācakraṃ kathayāmi samāsataḥ |
ṣaṭkoṇaṃ vilikheccakraṃ samarekhaṃ manoharam ||
pūrvādi vilikhedarṇānādikṣāntān yathākramam |
udite sampaduddiṣṭā dvitīye sampadāṃ kṣayaḥ ||
tṛtīye ca dhṛtiṃ vidyāccaturthe bandhuvigrahaḥ |
pañcame saṃśayātmā syāt ṣaṣṭhe sarvavināśakaḥ ||
nāmādyakṣaramārabhya yāvanmantrādyadarśanam |
ityuditacakram |

sthānam	varṇāḥ
ūrdhvam	a e ka cha ḍa dha ma ṣa
ūrdhvadakṣiṇam	ā ai kha ja ḍha na ya sa
adhodakṣiṇam	i o ga jha ṇa pa ra ha
adhaḥ	ī au gha ña ta pha la ḻa
adhovāmam	u aṃ ṅa ṭa tha ba va kṣa
ūrdhvavāmam	ū aḥ ca ṭha da bha śa [?]

S. 71–72, Shatpada-Matrika-Chakra
atha ṣaṭpadamātṛkācakram |
merutantre— yastu bījātmako mantrastatra ṣaṭpadamātṛkā |
vijñeyaṃ tatra padmaṃ tu racayet ṣaḍdalaṃ śubham ||
tatra nyasenmātṛkārṇān kūṭaṣaṇḍavivarjitān |
svanāmādyakṣaraṃ yatra tadārabhya vicārayet ||
sampaddāridryadhairyāṇi bandhuvigrahasaṃśayāḥ |
sarvanāśakramādetannāmādyarṇasya koṣṭhataḥ ||
kūṭaṃ ṅakāraḥ |
ṣaṇḍavarṇā ṛkārādayaścatvāraḥ |
iti ṣaṭpadamātṛkācakram |

sthānam	varṇāḥ
ūrdhvam	a e ka cha ḍa dha ma ṣa
ūrdhvadakṣiṇam	ā ai kha ja ḍha na ya sa
adhodakṣiṇam	i o ga jha ṇa pa ra ha
adhaḥ	ī au [?] ña ta pha la kṣa
adhovāmam	u aṃ [?] ṭa tha ba va
ūrdhvavāmam	ū aḥ ca ṭha da bha śa

Lesungshinweise: [Lesung unsicher] Man beginne in dem Feld, in dem der erste Buchstabe des eigenen Namens steht, und prüfe: Wohlstand, Armut, Standhaftigkeit, Streit mit Verwandten, Zweifel und völliger Untergang – in dieser Reihenfolge vom Feld des Namensanfangs aus.“ Kuta bezeichnet den Laut Nga [Lesung unsicher]; die neutralen Buchstaben sind die vier Vokale beginnend mit vokalischem R. Das Diagramm zeigt sechs beschriftete äußere Felder um ein freies Zentrum; unsicher lesbare Feldinhalte sind in der folgenden Wiedergabe ausdrücklich offengelassen.

S. 72, Zuordnung der Prüfverfahren
vārāhītantre— koṣṭhaśuddhirvarāhe ca mahālakṣmyāṃ kulākulam |
nāmādicakraṃ sarveṣāṃ bhūtacakraṃ tathaiva ca ||
tārāśuddhirvaiṣṇavānāṃ koṣṭhaśuddhiḥ śive bhavet |
traipure rāśiśuddhiḥ syādgopāle'kaḍamaḥ smṛtaḥ |

S. 72, Ausnahmen von den Prüfverfahren
apavādamāha yāmale— yadi mantrā na śobhante vicāreṇa kathaṃcana |
tadā niṣedhamāśritya gṛhṇīyānmantramuttamam ||
nṛsiṃhārkavarāhāṇāṃ prāsādapraṇavasya ca |
nityānāṃ haṃsamantrāṇāṃ siddhādīn naiva śodhayet ||
tathā ca kālikāpurāṇe— nṛsiṃhārkavarāhāṇāṃ prāsādapraṇavasya ca |
ekākṣaradvyakṣarāṇāṃ siddhādīn naiva śodhayet ||
agnipurāṇe— haṃsasyāṣṭākṣarasyāpi tathā pañcākṣarasya ca |
napuṃsakasya mantrasya siddhādīn naiva śodhayet ||
napuṃsako namo'ntaḥ |

S. 73, Arten und Endungen der Mantras
taduktaṃ śāradāyām— mātṛkāvarṇabhedebhyaḥ sarve mantrāḥ prajajñire |
mantravidyāvibhedena dvividhā mantrajātayaḥ ||
mantrāḥ puṃdevatā jñeyā vidyāḥ strīdevatāḥ smṛtāḥ |
puṃstrīnapuṃsakātmāno mantrāḥ sarve samīritāḥ ||
puṃmantrā hū~phaḍantāḥ syurdviṭhāntāḥ syuḥ striyo matāḥ |
napuṃsakā namo'ntāḥ syurityuktā manavastridhā ||

Lesungshinweise: Die Nasalzeichenform des gedruckten Hum bleibt in der Mantrasammlung als Lesungsfrage gekennzeichnet.

S. 73, Gopala und weitere prüfungsfreie Mantras
sanatkumārasaṃhitāyām— siddhaḥ sādhyaḥ susiddhaśca ariścaiva ca nārada |
gopāleṣu na boddhavyaḥ svaprakāśo yataḥ svayam ||
gaṇeśavimarśinyām— ekākṣare tathā kūṭe mālāmantre tribījake |
svapnalabdhe striyā datte siddhādīn naiva śodhayet ||
mālāmantralakṣaṇaṃ ca nārāyaṇītantre— viṃśatyarṇādhikā mantrā mālāmantrāḥ prakīrtitāḥ |

S. 73, Ausnahmen im Devi-Purana
devīpurāṇe— kālikāyāṃ ca tārāyāṃ kullukāyāṃ trikūṭake |
tathaikākṣarakūṭe ca śivapañcākṣare'pi ca ||
ṣaḍakṣare tu tasyaiva viṣṇoraṣṭākṣare'pi vā |
viṣṇordvādaśavarṇe ca rāmamantre'tha tārake ||
vaiṣṇaveṣu ca bhairavyāṃ sundarīmantravaryake |
sārasvate ca bālāyāṃ siddhādīn naiva śodhayet ||

S. 74, Gautamiya über Krishna-Mantras und Diksha
gautamīye— sarveṣu mantravarṇeṣu śreṣṭho vaiṣṇava ucyate |
vaiṣṇaveṣu ca sarveṣu kṛṣṇamantrāḥ phalādhikāḥ ||
viśeṣato daśārṇo'yaṃ japamātreṇa siddhyati |
striyā dīkṣā śubhā proktā mātuścāṣṭaguṇādhikā ||
svapnalabdhā ca yā vidyā tatra nāsti vicāraṇā |

S. 74, weitere Ausnahmen im Yogini Tantra
yoginītantre— gāruḍādiṣu saureṣu vaiṣṇave bauddhajainayoḥ |
mahāmantreṣu kūṭeṣu naiva siddhādiśodhanam ||

S. 74, Abschlussvers des ersten Taranga
bibhratyadbhutabhūtibhūtavacovaicitryacitrāmṛtasrotaḥśālini sannibandhanasaritsaṃbhedamabhyarhitam |
sadyuktisphuṭamauktikotkararucottuṅgastaraṅgo gataḥ ādyaḥ śrīnaradevanirmitapuraścaryārṇave prasphuran ||

Lesungshinweise: „Im vom verehrten König geschaffenen Ozean des Purashcharana, reich an bunten Nektarströmen der wunderbaren Vielfalt erhabener Worte und geehrt durch das Zusammenströmen der Flüsse guter Lehrwerke, ist die erste Welle vorübergezogen: strahlend und hoch aufragend im Glanz einer Fülle klarer Perlen trefflicher Darlegung.“ Lesungshinweis: Die langen Komposita des ersten Halbverses bleiben teilweise unsicher; das Bild von Nektarströmen, zusammenfließenden Lehrwerken und der perlenhellen ersten Welle ist erkennbar.

S. 74, Kolophon des ersten Taranga
iti śrīmanmahārājādhirājapratāpasiṃhasāhaviracite puraścaryārṇave ṣaḍāmnāyadevatātadācārādinirṇayapūrvakaṃ cakravivecanaṃ nāma prathamastaraṅgaḥ |

2. Taraṅga: Zeit, Mantra-Reinigung und Ritualplatz

Diese Welle: Deutsch · IAST · Devanagari

S. 75, Einweihungszeit und Monatsfrüchte
atha dīkṣākālanirṇayaḥ |
tatrādau māsaphalam |
taduktaṃ yāmale— vaiśākhe tu śivā dīkṣā vipulāṃ śriyamādiśet |
jyeṣṭhe mṛtyupradā caiva āṣāḍhe sukhasampadau ||
śrāvaṇe ratnalābhaḥ syādbhādre duḥkhapradā matā |
āśvine sarvasiddhiḥ syāt kārtike jñānasiddhidā ||
śubhakṛnmārgaśīrṣe ca pauṣe jñānavināśinī |
medhāvṛddhikarī māghe phālgune sarvavaśyakṛt ||
caitre ca pīḍājananī malamāsaṃ vivarjayet |

S. 75, Monate im Siddhantashekhara
siddhāntaśekhare— śaratkāle ca vaiśākhe dīkṣā śreṣṭhaphalapradā |
phālgune mārgaśīrṣe ca jyeṣṭhe dīkṣā ca madhyamā ||
āṣāḍhe māghamāse ca kaniṣṭhā sā prakīrtitā |
ninditaścaitramāsastu pauṣo bhādrapadastathā ||

S. 75, Monatsfrüchte für Gopala-Mantras
gopālamantradīkṣāyāṃ tu caitro'pi praśastaḥ |
taduktaṃ gautamena |
mantrārambhastu caitre syāt samastapuruṣārthadaḥ |
vaiśākhe ratnalābhaḥ syāt jyeṣṭhe tu maraṇaṃ dhruvam ||
āṣāḍhe bandhunāśaḥ syāt pūrṇāyuḥ śrāvaṇe bhavet |
prajānāśo bhavedbhādre āśvine ratnasaṃcayaḥ ||
kārtike mantrasiddhiḥ syānmārgaśīrṣe tathā bhavet |
pauṣe tu śatrupīḍā syānmāghe medhāvivardhanam ||
phālgune sarvakāmāḥ syurmalamāsaṃ vivarjayet |

S. 76, helle und dunkle Monatshälfte
atha pakṣaphalam |
taduktaṃ rudrayāmale— śuklapakṣe śubhā dīkṣā kṛṣṇe'pyāpañcamīdinam |
kṣīṇendau vratadīkṣāṃ ca na kuryānmantravittamaḥ ||
kṛṣṇāṣṭamīmārabhya śuklacaturdaśīṃ yāvat kṣīṇacandraḥ |

S. 76, Früchte der Mondtage
atha tithiphalam |
taduktaṃ yāmale— pratipatsaṃskṛtā dīkṣā jñānanāśakarī matā |
dvitīyāyāṃ bhavejjñānaṃ tṛtīyāyāṃ sukhī bhavet ||
caturthyāṃ dhananāśaḥ syāt pañcamyāṃ buddhivardhanam |
ṣaṣṭhyāṃ jñānakṣayaṃ saukhyaṃ labhate saptamīdine ||
aṣṭamyāṃ buddhināśaḥ syānnavamyāṃ vapuṣaḥ kṣayaḥ |
daśamyāṃ rājasaubhāgyamekādaśyāṃ śucirbhavet ||
dvādaśyāṃ sarvasiddhiḥ syāt trayodaśyāṃ daridratā |
tiryagyoniścaturdaśyāṃ kṛmirmāsāvasānake ||
pakṣānte sarvasiddhiḥ syādanadhyāyaṃ vivarjayet |
saṃdhyāgarjananirghoṣe bhūkampolkānipātane ||
trirātraṃ varjayenmantrī śrutyuktānapi varjayet |

S. 76, Mondtage der Gottheiten
tattvasārasaṃhitāyām— tāṃ tāṃ tithiṃ samālocya tadbhaktāṃstatra dīkṣayet |
brahmaṇaḥ pūrṇimāpyuktā dvādaśī cakradhāriṇi ||
caturdaśī śivasyoktā vācaḥ proktā trayodaśī |
dvitīyā ca śriyāḥ proktā pārvatyāśca tṛtīyakā ||
caturthī gaṇanāthasya bhānoḥ proktā ca saptamī |
niśāmārgeṣu pārvatyā aṣṭamī ca caturdaśī ||

S. 76–77, Sonnenmonat und Monatsende
atha māsāntapakṣāntāvityuktatvānmāsāntaṃ saṃkrāntergatadinaṃ pakṣāntaṃ pūrṇimāmāvāsye |
taduktaṃ gautamīye— sauramāsi śubhā dīkṣā na cāndre na ca tārake |
iti vacanānmāsāntaṃ sauramāsāntaṃ jñeyam |

S. 77, Wochentage
atha vāraphalam |
ravivāre bhavedvittaṃ some śāntirbhavet kila |
āyuraṅgārake hanti tatra dīkṣāṃ vivarjayet |
budhe saundaryamāpnoti jñānaṃ syāt tu bṛhaspatau ||
śukre saubhāgyamāpnoti yaśohāniḥ śanaiśvare |

S. 77, Früchte der Nakshatras
atha nakṣatraphalam |
taduktaṃ tripurārṇave— aśvinyāṃ sukhamāpnoti bharaṇyāṃ maraṇaṃ dhruvam |
kṛttikāyāṃ bhavedduḥkhī rohiṇyāṃ vākpatirbhavet ||
mṛgaśīrṣe sukhāvāptirārdrāyāṃ bandhunāśanam |
punarvasau dhanāḍhyaḥ syāt puṣye śatruvināśanam ||
āśleṣāyāṃ bhavenmṛtyurmaghāyāṃ duḥkhamocanam |
saundaryaṃ pūrvaphalgunyāṃ prāpnotīti na saṃśayaḥ ||
jñānaṃ cottaraphalgunyāṃ hastāyāṃ ca balī bhavet |
citrāyāṃ jñānasiddhiḥ syāt svātyāṃ śatruvināśanam ||
viśākhāyāṃ bhavet saukhyamanurādhā ca buddhidā |
jyeṣṭhāyāṃ sutahāniḥ syānmūlāyāṃ kīrtivardhanam ||
pūrvāṣāḍhottarāṣāḍhe bhavetāṃ kīrtidāyike |
śravaṇāyāṃ bhavedduḥkhī dhaniṣṭhāyāṃ daridratā ||
buddhiḥ śatabhiṣāyāṃ syāt pūrvabhādre sukhī bhavet |
saukhyaṃ cottarabhādre syādrevatyāṃ kīrtivardhanam ||

S. 77–78, ungünstige Verbindungen von Mondtag und Stern
ratnāvalyām— pratipatpūrvāṣāḍhā ca pañcamīkṛttikā tathā |
pūrvabhādrapadā ṣaṣṭhyāṃ daśamīrohiṇī tathā ||
dvādaśyāṃ sārpanakṣatramāryamṇā ca trayodaśī |
nakṣatraluptā ityete devānāmapi nāśadāḥ ||

S. 78, Aszendent und Planetenstellung
atha lagnaphalam rājamārtaṇḍe— gurvarkabhārgavāśuddhau dīkṣā dāridryakāriṇī |
śubhe'hni śubhalagne ca dīkṣaiśvaryapradāyinī ||
rudrayāmale— vṛṣe siṃhe ca kanyāyāṃ dhanurmīnākhyalagnake |
candratārānukūle'hni dadyāddīkṣāṃ sadā guruḥ ||
merutantre— sadā duḥkhaṃ sadā hānirvāmināṃ mithune śubham |
vāmināṃ yavanānāṃ ca niruddhaṃ bahudhā śubham ||

S. 78, feste, bewegliche und doppelte Zeichen
smṛtisaṃhitāyām— sthiralagnaṃ viṣṇumantre śivamantre caraṃ smṛtam |
dvisvabhāvagataṃ lagnaṃ śaktimantreṣu śasyate ||
gautamīye saubhāgyaratnākare ca— triṣaḍāyagatāḥ pāpāḥ saumyāḥ kendratrikoṇagāḥ |
dīkṣāyāṃ tu śubhāḥ proktā randhrasthāḥ sarvanāśakāḥ ||
sthire lagne śubhā dīkṣā dvisvabhāve ca madhyamā |
naiva kuryāccare lagne dīkṣāṃ caiva śubhecchubhiḥ ||
tṛtīyaikādaśaḥ ṣaṣṭho daśamasthaḥ śubhaḥ śaśī |

S. 78, astrologische Yogas
atha yogaphalam merutantre— viṣkambhādikayogānāṃ nāmatulyaṃ phalaṃ bhavet |
ānandādikayogānāṃ sarvatrāvikalaṃ phalam ||

S. 79, Manvadi- und Yugadi-Tage
manvādyāsu yugādyāsu dīkṣā sarvasamṛddhidā |
tāścoktā muhūrtacintāmaṇau— manvādyāśca tithī madhau tithiravī ūrje śucau diktithī jyeṣṭhe'ntye ca tithistviṣe nava tapasyaśvāḥ sahasye śivāḥ |
bhādre'gniśca site tvamāṣṭa nabhasaḥ kṛṣṇe yugādyāstite gaumyo bāhulamādhayormadanadaśyau bhādramāghāsite ||

Lesungshinweise: [die anschließende komprimierte Zahlwort- und Monatsfolge ist nicht hinreichend sicher lesbar] Die Yugadi-Tage sind [die anschließende komprimierte Zahlwort- und Monatsfolge ist nicht hinreichend sicher lesbar].“ Lesungshinweis: Die Zahlwortreihe wurde nicht anhand eines anderen Kalenders ersetzt.

S. 79, Beginn der vier Yugas
agnipurāṇe— navamyāṃ śuklapakṣasya kārtike niragāt kṛtam |
tretāsitatṛtīyāyāṃ vaiśākhe dvāparaṃ yugam ||
darśe tu māghamāsasya trayodaśyāṃ nabhasyake |
kṛṣṇe kalirdvisaptāstu jñeyā manvantarādayaḥ ||

S. 79, Sonnenübergang, Finsternis und Mahashtami
yoginītantre— ravisaṃkramaṇe caiva sūryasya grahaṇe tathā |
tatra lagnādikaṃ kiṃcinna vicārya kadācana ||
mahāṣṭamyāṃ viśeṣeṇa dharmakāmārthasiddhaye |

S. 79, heilige Festtage
bṛhacchrīkrame— viṣuve'yanayordvandve saṃkrāntyāṃ madanotsave |
guruparvadine caiva dīkṣā śubhaphalapradā ||

S. 79–80, Guru-Festtage
guruparvāṇi ca bhuvaneśvarītantre— ṣaṣṭhībhādrapade māsi iṣe kṛṣṇā trayodaśī |
kārtike navamī śuklā tṛtīyā mārgaśīrṣake ||
pauṣasya navamī śuklā māghe caiva caturthikā |
phālgune navamī śuklā caitre kāmatrayodaśī ||
vaiśākhe cākṣayā caiva jyeṣṭhe daśaharā tathā |
āṣāḍhe pañcamī śuklā śrāvaṇe kṛṣṇapañcamī ||
etāni guruparvāṇi puṇyānyāhurmanīṣiṇaḥ |

S. 80, günstige Mondtage und Erweckung der Göttin
sārasaṃgrahe— pañcamyekādaśī śuklā saptamī ca trayodaśī |
daśamī śuklapakṣasya dvādaśī tu viśeṣataḥ ||
tṛtīyā vihitā nityaṃ ṣaṣṭhī sarvatra ninditā |
viṣṇuyāmale |
devībodhaṃ samārabhya yāvat syānnavamītithiḥ |

S. 80, sechzehn günstige Yogas
ratnāvalyām— yogāśca prītirāyuṣmān saubhāgyaḥ śobhanaḥ śubhaḥ |
sukarmā ca dhṛtirvṛddhirdhruvaḥ siddhiśca harṣaṇaḥ ||
varīyāṃśca śivaḥ siddho brahmā indraśca ṣoḍaśa |

S. 80, Karanas
atha karaṇanirṇayaḥ gautamīyatantre— śubhāni karaṇānyāhurdīkṣāyāṃ ca viśeṣataḥ |
śakunyādīni viṣṭiṃ ca viśeṣeṇa vivarjayet ||

S. 80, Sonnenzeichen
atha sūryarāśiphalam sārasaṃgrahe— mantrādyārambhaṇe meṣo dhanadhānyaprado bhavet |
vṛṣe maraṇamāpnoti mithune'patyanāśanam ||
karkaṭe sarvasiddhiḥ syāt siṃhe medhāvivardhanam |
kanyā lakṣmīpradā nityaṃ tulāyāṃ sarvasiddhayaḥ ||
vṛścike sarvasiddhiḥ syāddhanurjñānavināśanam |
makaraḥ putradaḥ proktaḥ kumbho dhanasamṛddhidaḥ ||
mīno duḥkhaprado nityamevaṃ rāśiphalaṃ priye |

S. 80–81, Finsternisse und zehn Vidyas
gārgyasaṃhitāyām— ninditeṣvapi māseṣu dīkṣoktā grahaṇe śubhā |
sūryagrahaṇakālasya samāno nāsti bhūtale ||
tatra yadyat kṛtaṃ karma anantaphaladaṃ bhavet |
etā eva maheśāni daśa vidyāḥ prakīrtitāḥ ||
nātra siddhādyapekṣāsti nakṣatrādivicāraṇā |
kālādiśodhanaṃ nāsti sādhyādidūṣaṇaṃ na hi |

S. 81, Zeiten und Orte ohne Kalenderprüfung
samayātantre— ayane viṣuve caiva yugādyāsu tathaiva ca |
grahaṇe ca mahātīrthe na kālasya vicāraṇā ||
tulasīnikaṭe bilvamūle dhātrītale tathā |
anādidevasāṃnidhye mahākṣetre gavāṃ gṛhe ||
devīpūjādine vāpi nāsti kālasya nirṇayaḥ |

S. 81, wiederholte Manvadi- und Yugadi-Tage
yāmale— manvādyāsu yugādyāsu dīkṣā sarvasamṛddhidā |
tāścoktā muhūrtacintāmaṇau— manvādyāśca tithī madhau tithiravī ūrje śucau diktithī jyeṣṭhe'ntye ca tithistviṣe nava tapasyaśvāḥ sahasye śivāḥ |
bhādre'gniśca site tvamāṣṭa nabhasaḥ kṛṣṇe yugādyāstite gaumyo bāhulamādhayormadanadaśyau bhādramāghāsite ||

Lesungshinweise: [die anschließende komprimierte Zahlwort- und Monatsfolge ist nicht hinreichend sicher lesbar] Die Yugadi-Tage sind [die anschließende komprimierte Zahlwort- und Monatsfolge ist nicht hinreichend sicher lesbar].“ Lesungshinweis: Die Zahlwortreihe wurde nicht anhand eines anderen Kalenders ersetzt.

S. 81, wiederholter Beginn der vier Yugas
agnipurāṇe— navamyāṃ śuklapakṣasya kārtike niragāt kṛtam |
tretāsitatṛtīyāyāṃ vaiśākhe dvāparaṃ yugam ||
darśe tu māghamāsasya trayodaśyāṃ nabhasyake |
kṛṣṇe kalirdvisaptāstu jñeyā manvantarādayaḥ ||

S. 81, wiederholte Sonnenübergangsregel
yoginītantre— ravisaṃkramaṇe caiva sūryasya grahaṇe tathā |
tatra lagnādikaṃ kiṃcinna vicārya kadācana ||
mahāṣṭamyāṃ viśeṣeṇa dharmakāmārthasiddhaye |

S. 82, wiederholte heilige Festtage
bṛhacchrīkrame— viṣuve'yanayordvandve saṃkrāntyāṃ madanotsave |
guruparvadine caiva dīkṣā śubhaphalapradā ||

S. 82, wiederholte Guru-Festtage
guruparvāṇi ca bhuvaneśvarītantre— ṣaṣṭhībhādrapade māsi iṣe kṛṣṇā trayodaśī |
kārtike navamī śuklā tṛtīyā mārgaśīrṣake ||
pauṣasya navamī śuklā māghe caiva caturthikā |
phālgune navamī śuklā caitre kāmatrayodaśī ||
vaiśākhe cākṣayā caiva jyeṣṭhe daśaharā tathā |
āṣāḍhe pañcamī śuklā śrāvaṇe kṛṣṇapañcamī ||
etāni guruparvāṇi puṇyānyāhurmanīṣiṇaḥ |

S. 82, wiederholte günstige Mondtage
sārasaṃgrahe— pañcamyekādaśī śuklā saptamī ca trayodaśī |
daśamī śuklapakṣasya dvādaśī tu viśeṣataḥ ||
tṛtīyā vihitā nityaṃ ṣaṣṭhī sarvatra ninditā |

S. 82, vollständiges Zitat zur Erweckung der Göttin
viṣṇuyāmale |
devībodhaṃ samārabhya yāvat syānnavamītithiḥ |
kṛtā tāsu budhairdīkṣā sarvābhīṣṭaphalapradā ||
bodhane caiva durgāyāḥ kālākālaṃ na śodhayet |
aśokākhyāṣṭamī yatra rāmākhyā navamī tathā |

S. 82, Vyatipata und Vaidhriti
smṛtisaṃhitāyām— vyatīpāto vaidhṛtiśca dīkṣāyogāḥ śubhāvahāḥ |
taduktaṃ rājamārtaṇḍe— śravaṇāśvidhaniṣṭhārdrānāgadaivatamastake |
yadyamāravivāreṇa vyatīpātaḥ sa ucyate ||

S. 83, weitere Vyatipata-Regel
nāgadaivatamāśleṣā |
mastake prathamapade |
kanyāyāṃ yadi vā syātāṃ meṣe bhūmijabhānujau ||
tāmasī śanivāre ca saptamī kumbhabhāskare |
sūryagrahaśataistulyo vyatīpātaḥ sa ucyate ||
tāmasī kṛṣṇā |

S. 83, Einweihungszeit im Mahogratara-Kalpa
mahogratārākalpe— kṛṣṇapakṣasya cāṣṭamyāṃ śubhalagne śubhe kṣaṇe |
pūrvabhādrapade śukle mitratārāsusaṃyute ||
athavā cānurādhāyāṃ revatyāṃ tu praśasyate |
jānīyācchobhanaṃ kālaṃ mantrasya grahaṇaṃ prati ||
iṣe caiva viśeṣeṇa kārtike ca viśeṣataḥ |
mahācīnakrameṇaiva na doṣo nīlaśārade ||

Lesungshinweise: [die Verbindung bleibt unklar]

S. 83, Tageszeiten
śaivāgame— dharmadaḥ prātaḥkālaḥ syāt saṃgamo rājyadāyakaḥ |
madhyāhne sarvasiddhiḥ syāt sāyāhno madhyamo bhavet ||
rajanī mantradāne tu niṣiddhā deśikottamaiḥ |

S. 83, Einweihung für Befreiungssuchende
kriyākāṇḍaśekhare— mokṣārthināṃ pratyatha na kālādiniyamaḥ smṛtaḥ ||
nindyāni tāni sarvāṇi praśastāni vimuktaye |
sarvāstārā grahāḥ sarve nakṣatrāṇi ca rāśayaḥ ||
yasminnahani saṃtuṣṭo guruḥ sarve śubhāvahāḥ |
saṃtuṣṭe tu gurau tatra saṃtuṣṭāḥ sarvadevatāḥ ||
yadaivecchā tadā dīkṣā gurorājñānurūpataḥ |
na kālaniyamastatra na deśaniyamastathā ||
guruṃ saṃtoṣayedbhaktyā svayameva tathā bhavet |

S. 84, geeignete Einweihungsorte
atha dīkṣāsthānanirṇayaḥ |
taduktaṃ pūrṇapaddhatau— gośālāyāṃ gurorgehe devāgāre ca kānane |
puṇyakṣetre tathodyāne nadītīre ca svāśrame ||
dhātrībilvasamīpe ca parvatāgre guhāsu ca |
gaṅgāyāṃ tatkṛtaṃ sarvaṃ koṭikoṭiguṇaṃ bhavet ||
yāmale— puṇyatīrthe kurukṣetre devīpīṭhacatuṣṭaye |
prayāge śrīgirau kāśyāṃ kālākālaṃ na śodhayet ||

S. 84, ausgeschlossene Einweihungsorte
yoginītantre— gayāyāṃ bhāskarakṣetre viraje candraparvate |
catvare ca mataṅge ca tathā kanyāśrameṣu ca ||
na gṛhṇīyāttato dīkṣāṃ tīrtheṣveteṣu pārvati |

S. 84, Ursprung der Mantraflüche
atha mantraviśeṣeṣu devatāviśeṣāṇāṃ śāpāḥ proktāḥ merutantre— surayā sudhayā pūrvadevā devā vimohitāḥ |
yadā tadā tu bhagavān provāca madhusūdanaḥ ||
kaḥ pūjyo bhavatāṃ madhye śreṣṭhastanme nigadyatām |
unmattāśca tadā devāḥ śreṣṭho'hamiti cābruvan ||
kiṃcit smitvā tu bhagavān mohayannātmamāyayā |
ityavocadatha yasya vākyaṃ śāpe cānugrahe kṣamam ||
sa eva devaḥ śreṣṭho'tra pūrvo vāpyaparo'pi vā |
iti śrutvā vaco viṣṇoraśapaṃśca parasparam ||
mantrarūpāṇyato devi saṃskāraiḥ śāpamokṣaṇam |
vinā tu śāpamokṣeṇa kaḥ siddhiṃ prāpnuyājjanaḥ ||

S. 84–85, Frage der Göttin
śrīdevyuvāca |
śāpaḥ kena kathaṃ dattaḥ śāpe jape ca kiṃ phalam |
niḥśāpatvaṃ kathaṃ teṣāṃ siddhiḥ syāditi me vada ||
śrīśiva uvāca |

S. 85, zerschnittener Mantra
ādimadhyāvasāneṣu vāyuryasya vyavasthitaḥ |
caturādyau caikabījo'nekadhā yatra saṃgataḥ ||
kenāpyathavā samākrāntaḥ sa mantraśchedito'sinā |
kārttikeyena tacchāpācchidyante'sya manorathāḥ ||

Lesungshinweise: [die Wendung über vier und weitere Anordnungen ist unklar]

S. 85, blockierter Mantra
ādau madhye'vasāne vā bhūbījayugalaṃ bhavet |
ādau yadvā dvidhā vahnirtridhā madhye tato dvidhā ||
ruddhaḥ śakrasya śāpena bhuktimuktivivarjito |
jāto mantro vāmadakṣamargayorapi sevito ||

S. 85, seiner Shakti beraubter Mantra
[bījapāṭho'spaṣṭaḥ] vaikatamaṃ yatra bījaṃ na dṛśyate |
hū~kāro vā sa mantrastu śaktihīnaḥ kṛtaḥ suraiḥ ||
etādṛśaścet saṃjaptaḥ sāmarthyaṃ hanti mantriṇaḥ |
śaktihīnasya vāmasya maraṇaṃ nātra saṃśayaḥ ||

Lesungshinweise: [die vier ausgeschriebenen Silben sind im vorliegenden Druck nicht hinreichend sicher gelesen] Für einen seiner Kraft beraubten Anhänger des linken Weges entsteht Tod, daran besteht kein Zweifel.“ Lesungshinweis: Die beschädigte Bija-Reihe wird in den Sanskritfassungen als lokale Lesungslücke gekennzeichnet und nicht aus bekannten Mantra-Listen ergänzt.

S. 85, abgewandter Mantra
nādau hrī~ na ca madhye klī~ krau~ti vā naiva dṛśyate |
asau parāṅmukho mantro jātaḥ sūryasya śāpataḥ ||
parāṅmukhaṃ bhajenmantrī devatā syāt parāṅmukhī |
daivāt kārye'pi saṃsiddhe lokaḥ syācca parāṅmukhaḥ ||

Lesungshinweise: Selbst wenn das Vorhaben durch ein Geschick gelingt, wenden sich die Menschen ab.“ Lesungshinweis: Die drei ausgeschriebenen Bija-Lesungen sind im Sanskrit lokal als unsicher gekennzeichnet; ihre Lautgestalt wird hier nicht als gesicherte Formel wiedergegeben.

S. 85, tauber Mantra
ādāvante tathā madhye ha~ vā sa~ vā na dṛśyate |
badhirāste kṛtā mantrā devācāryeṇa śāpataḥ ||
japte tu badhire mantre vismṛtistasya jāyate |
jāyate badhiro nūnaṃ mahākālena bhāṣitam ||

S. 85–86, augenloser Mantra
sūryabījaṃ hakāraḥ syāccandrabījaṃ tu saḥ smṛtaḥ |
repho'gnibījamuddiṣṭametannetratrayaṃ mama ||
pañcākṣare yatra mantre yatraikamapi nāsti cet |
mama śāpānnetrahīno duḥkhaśokāmayapradaḥ ||

S. 86, festgenagelter Mantra
nādau madhye na cānte vā hraisau~ vā haṃsa vātha hai~ |
ai~ vā phrai~ vāthavā hū~ vā namo vā hrī~ manuḥ sa tu ||
śāpena kīlito devi rājadevena pārvati |
yadā tu kīlito mantro na siddhimupagacchati ||

Lesungshinweise: Ist ein Mantra festgenagelt, gelangt er nicht zur Vollendung.“ Lesungshinweis: Mehrere Bija-Silben dieser Reihe bleiben unsicher.

S. 86, erstarrter Mantra
madhye eko lakāro vā phaṭ vānte ladvayaṃ yadi |
phaṭdvayaṃ vā trayaṃ vānte na cet sa stambhito manuḥ ||
śāpena bhairaveṇāsmāt siddhaṃ bhavati śobhanam |
kadācinnaiva duḥkhaṃ ca prāyaśo bahulaṃ bhavet ||

Lesungshinweise: Durch Bhairavas Fluch entsteht aus ihm niemals eine gute Vollendung; meist entsteht vielmehr großes Leid.“ Textverständnis: Die Verknüpfung der Bedingungen im ersten Vers ist unsicher; sie wurde nicht zu einer vermeintlich eindeutigen Regel geglättet.

S. 86, verbrannter Mantra
ādau tu yasya mantrasya kramāt saptākṣarāṇi cet |
repheṇa vā yakāreṇa saṃyuktāni manuḥ sa tu ||
vāḍavāgniśāpasaṃdagdhaḥ sādhakaṃ paritāpayet |
tasmāt saṃskārayeddevi siddhaye sādhakottamaḥ ||

S. 86, verschlungener Mantra
dvābhyāṃ tribhiratho ṣaḍbhiraṣṭabhirvā pradṛśyate |
yadākṣarairantaritaḥ phaṭkāraḥ sa nigadyate ||
nārasiṃhasya śāpena grastaḥ saṃtrāsayet sadā |
svapnādau sādhanaṃ naiva siddhiḥ saṃdṛśyate kvacit ||

S. 86, verängstigter Mantra
śrau~ vā ha~ vā sakāro vā nādau bhīto manuḥ sa tu |
brahmaśāpāddhīnasiddhirbhavedatyantakaṣṭadaḥ ||

Lesungshinweise: Durch Brahmas Fluch fehlt ihm die Vollendung, und er bringt äußerst großes Leid.“ Lesungshinweis: Die erste Bija-Silbe bleibt unsicher gelesen.

S. 86–87, unreiner, zurückgewiesener und gespaltener Mantra
ādimadhyāvasāneṣu militvā macatuṣṭayam |
sa mantro malino māyāśāpānmālinyakārakaḥ ||
hū~ cādau vā mantramadhye vānte phaṭyugalaṃ bhavet |
tiraskṛto rudraśāpāt sādhyaṃ kuryāt tiraskṛtam ||
ādau tāradvayaṃ cānte vaṣaḍastraṃ ca madhyagam |
kuṭumbakalahaṃ kuryādvālāśāpena bheditaḥ ||

S. 87, schlafender, berauschter und ohnmächtiger Mantra
hakāreṇa sakāreṇa rahitastryakṣarastu yaḥ |
suṣuptaḥ siṃhaśāpena prokto'bhīṣṭaphalāpahaḥ ||
aṣṭādaśākṣarādiryaḥ pañcaphaṭkārapūrvakaḥ |
cāmuṇḍāśāpato jāto madonmatto na śobhanaḥ ||
madhye cet pañca phaṭkārāḥ kālikāśāpataḥ sa tu |
mūrchito mūrchitaṃ kuryādvāminaṃ tu viśeṣataḥ ||
evamante ca phaṭkārapañcakaṃ sa tu rambhayā |
hatavīryastu śāpena kṛtaḥ kṣīṇatvakārakaḥ ||

S. 87, verminderter und zerstörter Mantra
catvāro yatra phaṭkārā ādimadhyāvasānikāḥ |
aṣṭādaśākṣaro hīno hānirbhairavaśāpataḥ ||
ekonaviṃśatyarṇaśca hrī~klīmoṅkārasaṃyutaḥ |
pradhvastaḥ kāmaśāpena dhvaṃsayet kāmakāraṇāt ||

Lesungshinweise: Ein neunzehnsilbiger Mantra, der mit den beiden genannten Bijas und Om verbunden ist, ist durch Kamas Fluch zerstört und richtet durch Begierde zugrunde.“ Lesungshinweis: Die beiden ausgeschriebenen Bijas vor Om sind in der Sanskritfassung als unsicher gelesen gekennzeichnet.

S. 87, Altersstufen und durchbohrter Mantra
saptavarṇo manurbālaḥ kumāro'ṣṭākṣaraḥ smṛtaḥ |
ṣoḍaśārṇastu taruṇaḥ prauḍho vyomābdhivarṇakaḥ ||
triṃśatkalāḥ śataṃ vedakāṣṭhāvarṇāstu yatra tu |
sakṛddhi ete kālena śaptā duḥkhāni kurvate ||
navārṇi śrau~kārayutaścāmuṇḍāśāpato manuḥ |
nistriṃśaḥ sādhakaṃ chindyānnistriṃśena na saṃśayaḥ ||

Lesungshinweise: [das Zahlwort Kashtha bleibt hier unklar] Ein neunsilbiger Mantra, der mit dem genannten Bija verbunden ist, heißt durch Chamundas Fluch Schwert; er zerschneidet den Sadhaka mit dem Schwert, daran besteht kein Zweifel.“ Lesungshinweis: Die Zahlenreihe und das ausgeschriebene Bija im letzten Vers bleiben unsicher.

S. 88, samenloser Mantra
ante namo vā svāhā vā nāsti vā yasya madhyataḥ |
vaṣaṭ vauṣaṭ sahū~phaṭ ca etadvā nāstyasau manuḥ ||
nirbīja iti saṃjño'sau bhuvaneśyāsya sādhakaḥ |
sevāṃ kuryāllabhedvaṃśanāśaṃ vaṃśādyāditaḥ ||

Lesungshinweise: Verehrt sein Sadhaka ihn, so erlangt er durch Bhuvaneshvari den Untergang seines Geschlechts, vom Anfang der Familienlinie an.“ Lesungshinweis: Die Verbindung unmittelbar vor und mit Phat sowie die Syntax des letzten Halbverses sind unsicher.

S. 88, erfolgloser, träger, Kuta- und kraftloser Mantra
ādimadhyāvasāneṣu phaṭphaṭkārastu yasya tu |
kaumāryāstu sa śāpena siddhihīno na siddhikṛt ||
daśākṣaro yastu mantraḥ sa gaṇeśasya śāpataḥ |
mando japastu mūrkhatvaṃ kuryājjanmani janmani ||
ādivyañjanasaṃyoga eka eva svaro bhavet |
tat kūṭaṃ kūṭato hānirmātaṅgyāḥ śāpataḥ smṛtaḥ ||
dvivarṇaḥ sattvahīnaḥ syādāśvineyasya śāpataḥ |
nāśayet sādhakabalaṃ rājñaḥ sainyaṃ vināśayet ||

S. 88, schielender und weiterer samenloser Mantra
caturvarṇaḥ kekarastu jātaḥ sūryatiśāpataḥ |
japitvā kekaraṃ mantraṃ cakṣuṣā naiva paśyati ||
ṣaḍakṣarāṇi bījahīnā jātā rāvaṇaśāpataḥ |
nāśayet sādhakabalaṃ rājñaḥ sainyaṃ vināśayet ||
vaṃśavṛddhirna tajjāpādanyathā strīsukhaṃ na hi |

S. 88, rauchiger, umarmter und verblendender Mantra
sārdhatrisaptasūryārṇo dhūmāvatyāśca śāpataḥ ||
dhūmatāvyākulaṃ cittaṃ jāyate sādhakasya tu |
viṃśat tathaikaviṃśacca triṃśadvarṇastu tārayā ||
śapta āliṅgitaścāyaṃ japāt svapnarate mṛtiḥ |
dvāviṃśatyakṣaro mantraḥ sarasvatyāstu śāpataḥ ||
mohitaṃ sādhakaṃ kuryāt pānādivyasanākulam |

Lesungshinweise: [die Silbenzahl sardha-tri-sapta-surya ist nicht eindeutig auflösbar] [die Verknüpfung ist unsicher] „Ein Mantra von [die Silbenzahl sardha-tri-sapta-surya ist nicht eindeutig auflösbar] ist durch Dhumavatis Fluch rauchig; der Geist des Sadhaka wird verwirrt. Ein zwanzig-, einundzwanzig- oder dreißigsilbiger Mantra ist von Tara verflucht und wird umarmt genannt; durch seinen Japa entsteht Tod bei Vereinigung im Traum [die Verknüpfung ist unsicher].

S. 89, hungriger, hochmütiger und gliederloser Mantra
caturviṃśativarṇo yaḥ saptaviṃśativarṇakaḥ ||
kṣudhārto rājamātaṅgyāḥ śāpāddāridryakārakaḥ |
trayoviṃśāstrayo rudrā varṇāḥ kaulikaśāpataḥ ||
mantrā hṛṣṭāstajjapena chāndaso jāyate janaḥ |
ṣaḍviṃśadekonatriṃśat triṃśat ṣaṭtriṃśadakṣaraḥ ||
pūṣṇaḥ śāpādaṅgahīnaḥ kāmanāpūrako na hi |

Lesungshinweise: [‚dreimal Rudra‘: Zuordnung der Zahlwörter unsicher] Mantras mit dreiundzwanzig und [‚dreimal Rudra‘: Zuordnung der Zahlwörter unsicher] Silben sind durch den Fluch des Kaulika übermütig; durch ihren Japa wird ein Mensch eigenwillig.

S. 89, grausamer und zorniger Mantra
aṣṭāviṃśadekatriṃśadvarṇo nandīśaśāpataḥ ||
atikrūraḥ sādhyanāśaṃ kṛtvā naśyecca sādhakaḥ |
aṣṭatriṃśākṣaro mantro mātṛkāṇāṃ tu śāpataḥ ||
atikruddhastajjapena svakṛtaḥ svasya saṃkṣayaḥ |

S. 89, beschämter, beruhigter und entwurzelter Mantra
catvāriṃśat samārabhya triṣaṣṭiṃ yāvadakṣaram ||
savrīḍā mālikāśāpāt savrīḍāstasya sādhakāḥ |
pañcaṣaṣṭyakṣarā ye syurmantrāste śāntamānasāḥ ||
kāmaśāpena tajjāpādyogasya phalaṃ na hi |
ṣaṭṣaṣṭito navanavatiparyantaṃ kulasya tu ||
sthānabhraṣṭāstu śāpena jātāstādṛk ca sādhakaḥ |

S. 89, furchterregende und überalte Mantras
kāntidhṛtivyatidhṛtiḥ kaṅkayugmaṃ digokarāḥ ||
śatatrayaṃ yatra varṇāḥ śāpitāśchinnamastayā |
yūyaṃ bhavata niḥsnehāḥ sādhakānāṃ bhayāvahāḥ ||
niṣkāmamatibhirjaptāḥ saṃsārasnehanāśakāḥ |
catuḥśatānyathārabhya yāvadvarṇasahasrakam ||
ativṛddhā yajñaśāpāt pauṣṭikādiṣu varjitāḥ |

Lesungshinweise: Mantras von vierhundert bis tausend Silben sind durch Yajnas Fluch überalt und werden bei nährenden und entsprechenden Riten ausgeschlossen.“ Lesungshinweis: Die erste Zahlwortreihe ist nicht sicher lesbar und wird nicht durch vermutete Zahlen ersetzt.

S. 89–90, gequälte und zerbrochene Mantras
sahasrārṇādhikā mantrā daṇḍapāṇestu śāpataḥ ||
daṇḍakākhyāḥ pīḍitāśca tajjapāt kaṣṭamāpnuyāt |
dvisahasrādhikā mantrā bhārgavasya tu śāpataḥ ||
khaṇḍīkṛtāḥ saptadhā te siddhikhaṇḍakarāḥ smṛtāḥ ||

S. 90, Flüche der Weisen und Reinigung
anyacchṛṇvantu bho devā munīnāṃ japatāṃ yadā ||
siddhirna jātā tu tadā dattaḥ śāpaḥ sudāruṇaḥ |
āśvāsanaṃ devatānāṃ jātaṃ siddherakāraṇāt ||
upadeśo guruṃ kuryāt tasmāt tanmantraśodhanam |
mantraśodhanaprakāramāha |
tatprakāraṃ pravakṣyāmi śṛṇvantu sakalāḥ surāḥ ||

Lesungshinweise: [die Satzverknüpfung bleibt unsicher] Darauf erfolgte eine Zusicherung der Gottheiten wegen des Ausbleibens der Siddhi [die Satzverknüpfung bleibt unsicher].

S. 90, Vorbereitung der Mantrareinigung
guruḥ siddhāsane saṃstho gudameḍhrāntaraṃ haṭham |
vāmena pārṣṇināpīḍya tasyopari tu vinyaset ||
pādaṃ tu dakṣiṇaṃ gulphagranthyoranyonyamardanam |
yathā syāt tat prakartavyaṃ tato dakṣiṇapārṣṇinā ||
liṅgamūlaṃ viniṣpīḍya sthirakāya upāviśet |
gudamākuñcya pavanamapānākhyaṃ tathā guruḥ ||
utthāpayet tataḥ prāṇavāyuṃ samyaṅnirodhayet |
apānaprāṇayoḥ kuryāt saṃghaṭṭaṃ caikalakṣyamanāḥ ||
mūlādhāre citsvarūpakuṇḍalyāṃ paramātmani |
jātadoṣaṃ svasya mantraṃ cintayet tatra sadguruḥ ||
tasya mantrasyākṣarāṇi kramādekaikaśastataḥ |
suṣumṇāyāstu mārgeṇa mūlādhāre praveśayet ||
svādhiṣṭhāne tataścakre maṇipūre hyanāhate |

S. 91, Aufstieg und Rückführung der Mantrasilben
viśuddha ājñācakre ca bhittvā bhittvā praveśayet ||
evaṃ nītvā brahmarandhraṃ tatratyāt somamaṇḍalāt |
nirgatāmṛtasaṃsiktān mantrārṇān suvibhāvayet ||
punaḥ suṣumṇāmārgeṇa ājñācakre'vatārayet |
viśuddhe'nāhate vāpi maṇipūre ca cakrake ||
svādhiṣṭhāne tato bhedānmūlādhāre praveśayet |
tatastanmantraṛṣyādinyāsapūrvaṃ japet punaḥ ||
aṣṭottarasahasraṃ tu tena śuddho bhavenmanuḥ |
anuktaśāpādvinirmuktaṃ paścādupadiśecca tam ||
anuktaśāpāditi mānasaśāpādityarthaḥ |
vācikaśāpānāṃ tu vakṣyamāṇadaśasaṃskāranāśyatvāditi bhāvaḥ |

S. 91, Yoni-Mudra und Mantrakraft
chinnatvādidoṣāṇāmuktayonibandhanāśyatvaṃ cāgamāntare'pyuktam |
chinnā ruddhāstambhitāḥ kīlakā ye suptā mantrā mūrchitā hīnavīryāḥ |
dagdhagrastāḥ śatrupakṣe sthitā ye bālā vṛddhā garvitā yauvanena ||
ye nirjīvā ye ca sattvena hīnāḥ parāṅmukhībhūtāścāṅgamantrairvihīnāḥ |
ete mudrābandhanenaiva yonyā mantrāḥ sarve vīryavanto bhavanti ||

S. 92, Mantras und ihre Fehler
śāradāyām— doṣānimānavijñāya yo mantrān bhajate jaḍaḥ |
siddhirna jāyate tasya kalpakoṭiśatairapi ||

S. 92, zehn Mantra-Samskaras
mantrāṇāṃ daśasaṃskārāstatraiva |
jananaṃ jīvanaṃ paścāt tāḍanaṃ bodhanaṃ tathā ||
tathābhiṣeko vimalīkaraṇāpyāyane punaḥ |
tarpaṇaṃ dīpanaṃ guptirdaśaitā mantrasaṃskriyāḥ ||

S. 92, Janana – Hervorbringen
jananādiprakārāstu merutantre— vācikānāṃ tu śāpānāṃ nāśādyarthamathocyate |
śrīparṇyāṃ vā candanasya pīṭhe cūtādikasya vā ||
kastūrīkuṅkumājyaiśca vilikhet pāñcabhautikam |
cakramāvāhayet tatra mātṛkākhyāṃ sarasvatīm ||
yathoktavidhinā pūjāṃ kṛtvā cāraśataṃ śatam |
japitvā mātṛkāṃ tasyā madhyāt svābhīṣṭamantrakam ||
svaravyañjanabindūṃśca sargayogākṣarāṇi ca |
pṛthak pṛthagathoddhṛtya caikīkṛtya gurūktitaḥ ||
gṛhītaṃ janayenmantraṃ proktaṃ saṃjananaṃ tvidam |

Lesungshinweise: [die gedruckte Zahlwortverbindung ist gestört]

S. 92, Jivana – Beleben
ādyantaṃ praṇavaṃ kṛtvā praṇavāntaritaṃ japet ||
aṣṭottaraśataṃ mantraṃ varṇanaitattu jīvanam |

Lesungshinweise: Dies ist das Beleben.“ Lesungshinweis: Die Verbindung mit varṇa im zweiten Halbvers ist im Druck gestört; die buchstabenweise Ausführung ist dem Zusammenhang entnommen.

S. 92–93, Tadana – Schlagen
rocanākuṅkumābhyāṃ ca bhūrjapatre likhenmanum ||
pratyakṣaraṃ śataṃ vāraṃ tāḍayeccandanāmbhasā |
samuccaran vāyubījametattāḍanamucyate ||
kuṇṭhitāḥ śābarā mantrāstāḍitāḥ siddhikārakāḥ |

S. 93, Bodhana – Erwecken
pūrvoktapīṭhe saṃlikhya tanmantrākṣarasaṃkhyayā ||
ādāya karavīrasya puṣpāṇyatha samuccaran |
pratyakṣaraṃ ca taiḥ puṣpaiḥ śatavāraṃ hanediti ||
uccaran vahnibījaṃ ca bodhanaṃ tvetaducyate |
śāradāyāṃ tu hanedityukte hanyādityuktam |
vilikhenmantrayanmantrī prasūnaiḥ karavīrajaiḥ |
tanmantrākṣarasaṃkhyātairhanyādvāntena bodhitam—iti ||
rāntena vahnibījena |

Lesungshinweise: Lesungshinweis: Die Hauptlesung des Zitats schreibt an einer Stelle vānta, während die anschließende Erklärung rānta voraussetzt; die Abweichung bleibt kenntlich.

S. 93, Abhisheka des Mantras
merau— prāgvat pīṭhe ca tairdravyaiḥ padmamaṣṭadalaṃ likhet ||
tatkarṇikāyāṃ mālatyā likhet kalikayaikayā |
ekaikarṇaṃ tu mantrasya tanmantrākṣarasaṃkhyayā ||
bodhidrupallavān gṛhya tamevaṃ mantramuccaran |
abhiṣiñcāmyamuṃ mantraṃ nama ityabhiṣecayet ||
nānāsugandhitoyena pallavaikena cākṣaram |
ekamaṣṭottaraśatamabhiṣiñcedayaṃ smṛtaḥ ||
abhiṣeko mantraśuddhiṃ kuryānnṛṇāṃ yathā jalam |

S. 93–94, Vimalikarana – Reinigung
jyotirmantraścintanīyo mūlādhāre'gnimaṇḍale ||
saṃskartavyaṃ manuṃ tasya ūrdhvamevaṃ vibhāvayet |
āṇavākhyaḥ sāhajika āgantuḥ kārmaṇaḥ smṛtaḥ ||
yogākhyo māyikaḥ proktaḥ svamantre tu malatrayam |
jyotirmantreṇa nirdagdhamekamekaṃ vicintayet ||
evaṃ tu vimalo jātaḥ svamantra iti cintayet |
jyotirmantrastu vedādirhomiti dvyakṣaro mataḥ ||
vimalīkaraṇaṃ hyetat prayogānte'pi kārayet |

Lesungshinweise: [die gedruckte Silbe bleibt unsicher] Dann denke man: ‚So ist mein eigener Mantra rein geworden.‘ Der Licht-Mantra gilt als zweisilbig, beginnt mit Pranava und enthält danach [die gedruckte Silbe bleibt unsicher].

S. 94, Apyayana – Erfüllung
prāgvat pīṭhe kuṅkumādidravyairmantraṃ vilekhayet ||
tāmrādipātraṃ karpūravāsitena jalena ca |
śuddhenāpūrya likhitamantreṇāṣṭottaraṃ śatam ||
abhimantrya jalaṃ tena mantreṇa kuśabindubhiḥ |
pratyakṣaraṃ prokṣayet triretadāpyāyanaṃ matam ||
puraścaryākleśitānāṃ samāvartanavat tvidam |

S. 94, Tarpana – Sättigung
kastūryādyaistāmrapātramadhye mantraṃ vilekhayet ||
pātrāntare ca karpūrādikavāsitaṃ sajjalam |
gṛhītvā cārghyapātreṇa paṭhanmantramimaṃ manum ||
tarpayāmi namaśceti tarpayediti tarpaṇam |

S. 94, Dipana und Gupti
oṃhrī~śrī~pūrvakaṃ mantraṃ japedaṣṭottaraṃ śatam ||
japedetaddīpanaṃ syāt sarvamantreṣvapīṣyate |
japyamānasya mantrasya gopanaṃ tvaprakāśanam ||
saṃskārā daśa saṃproktāḥ sarvatantreṣu gopitāḥ |
yān kṛtvā saṃpradāyena mantrī vāñchitamaśnute ||

S. 94, Einleitung zur Erweckung der Mantras
atha mantrāṇāṃ jāgṛtistatraiva |
athādau sarvamantrāṇāṃ jāgṛtiḥ procyate mayā |
guruṇā sā prakartavyā śiṣyasya siddhihetave ||

S. 95, feurige und lunare Mantras
tārāntyāgni viyadyuk ca yasminnāgneyakaḥ sa tu |
anyaḥ saumyaḥ svāpakāle iḍāyāmadhirūpiṇaḥ ||
saumyasya piṅgalāyāṃ syāt tayoranyatra jāgṛtiḥ |
prabodhakāle saṃjapto jāgrato jāyate manuḥ ||

Lesungshinweise: Die alternative Lesung nennt anstelle von Viyat die Endung Phat.

S. 95, zweite Weise der Mantra-Erweckung
atha vā saṃpuṭīkṛtya lāntānādyān sa bindukān |
punaśca savisargāntān lakāraṃ kevalaṃ paṭhet ||
evaṃ japto yadīṣṭaścet prabuddhaḥ śīghrasiddhidaḥ |

Lesungshinweise: [den Mantra] Der erwünschte Mantra, auf diese Weise wiederholt, ist erwacht und verleiht rasch Siddhi.“ Lesungshinweis: Die genaue Buchstabenreihe im ersten Halbvers ist nicht sicher verständlich.

S. 95–96, Erweckung der Shabara-Mantras
śāvaramantreṣu viśeṣa uktastatraiva |
atha śāvaramantrāṇāṃ jāgṛtiṃ śṛṇu pārvati ||
kāṃsyabhājanamānīya śuddhaṃ bhasmādibhiḥ kṛtam |
prajapedravirātrau tu yāme yāme śatāṣṭakam ||
khādiryā tāḍayedyaṣṭyā kāṃsyapātraṃ vadediti |
jāgrato bhava mantrasya bhāṣayā'tha turīyake ||
yāme dadyādbaliṃ kālyā mantrajaṃ bhairavasya tu |
kukkuṭaṃ tvanyadeveṣu sphoṭayennārikerakam ||
mantrasya bhāṣayeti |
yaddeśīyabhāṣātmakaḥ śāvaramantrastaddeśīyabhāṣayaiva mantraṃ saṃbodhya tvaṃ jāgrato bhaveti vadedityarthaḥ |

Bodenprüfung und Vastu-Verehrung

S. 96, Bodenprüfung für den Einweihungspavillon
atha dīkṣopayuktamaṇḍapārthaṃ bhūmiparīkṣā |
dhruvasthānaṃ ca gambhīraṃ dīrghatoyāśayāśrayaḥ |
agniśālā'gnihotṝṇāṃ puṇyasthānaṃ pariśrutam ||
dvijānāṃ savratānāṃ ca āśrayaḥ svāśramo'thavā |
dīkṣāyāmatiśastāni sthānānyetāni pārvati ||
na ca dīkṣāṃ prakurvīta nikuñje gahane vane |
dvisīmni ca mahāraṇye mātsaryamṛgasevite ||

Lesungshinweise: [bedrohlichen] Man soll Diksha dagegen nicht in einem Gebüsch, im dichten Wald, an der Grenze zweier Gebiete oder in einer großen Wildnis vollziehen, die von [bedrohlichen] Tieren aufgesucht wird.“ Lesungshinweis: Das letzte Kompositum mātsaryamṛgasevite bleibt hinsichtlich der Tierbezeichnung unsicher; dhruvasthāna und gambhīra werden hier ihrem allgemeinen Wortsinn nach wiedergegeben.

S. 96, weitere geeignete Orte
tantrāntare |
mahānadīnāṃ tīrāṇi gaṅgāsāgarasaṅgamaḥ |
praśastāni ca tīrthāni kṣetrāṇi cāśramā api ||
araṇyāni ca sarvāṇi parvatāḥ sakalā api |
sanirjharā apyagiri devatāyatanānyapi ||

Lesungshinweise: [oder Quellen] In einem anderen Tantra: „Die Ufer großer Flüsse, der Zusammenfluss von Ganga und Meer, angesehene Tirthas, heilige Bezirke und Ashrams; alle Wälder und sämtliche Berge, auch Orte mit Wasserfällen [oder Quellen], ferner Heiligtümer der Gottheiten.“ Lesungshinweis: Die Verbindung apyagiri in der letzten Zeile ist unsicher.

S. 96–97, Beschaffenheit und Gefälle des Bodens
mahākapilapañcarātre |
tatra bhūmiṃ parīkṣeta vāstujñānaviśāradaḥ |
sphuṭitā ca saśalyā ca valmīkārohiṇī tathā ||
dūrataḥ parivarjyā bhūḥ karturāyurdhanāpahā |
sphuṭitā maraṇaṃ kuryādūṣarā dhananāśinī ||
saśalyā kleśadā nityaṃ viṣamā śatruto bhayam |
īśakoṇaplavā sā ca kartuḥ śrīdāśu niścitam ||
pūrvaplavā vṛddhikarī varadā tūttaraplavā |
dakṣiṇaplavā yā bhūmirnityaṃ mṛtyubhayapradā ||
gṛhakṣayakarī sā ca bhūmiryā nairṛtaplavā |
dhanahānikarī pṛthvī kīrtitā varuṇaplavā ||
vāyuplavā tathā bhūmirnityamudvegakāriṇī |
agnikoṇaplavā yā ca putrāyurdhananāśinī ||

S. 97, vier Bodenarten nach Farbe
gautamīye |
bhūmeḥ parigrahaṃ kuryādyāvadāyatanaṃ bhavet |
śuklamṛtsnā ca yā bhūmirbrāhmī sā parikīrtitā ||
kṣatriyā raktamṛttikā ca hāridrī vaiśyakīrtitā |
kṛṣṇā bhūmirbhavecchūdrā caturdhā parikīrtitā ||

S. 97, vier Bodenarten nach Bewuchs
mahākapilapañcarātre |
brāhmaṇī bhūḥ kuśopetā kṣatriyā syāccharākulā |
kuśakāśākulatā vaiśyā śūdrā sarvatṛṇākulā ||

S. 97, traditionelle Wirkungen der Bodenarten
gautamīye tantre |
brāhmī sarvārthasiddhyaiḥ syāt kṣatriyā rājyadā tathā |
dhanadhānyakarī vaiśyā śūdrā tu ninditā mune ||

S. 97, Funde beim Ausheben der Grube
vāsiṣṭhe'pi |
khanyamāne yadā kuṇḍe pāṣāṇaḥ prāpyate bhuvi |
tadā'pamṛtyave cāsthikeśāṅgārairdhanakṣayaḥ ||
bhasmanā'gnibhayaṃ proktaṃ tṛṇaiḥ proktā daridratā |

S. 97, Einführung in das Ahi-Chakra
śalyajñānārthamahibalacakramāha ādiyāmale |
ahicakraṃ pravakṣyāmi yathā sarvajñabhāṣitam |
dravyaṃ śalyaṃ tathā śūnyaṃ yena jānanti sādhakāḥ ||

S. 98, Anlage des Ahi-Chakra
nidhirnivartanaikasthaḥ saṃśrānto yatra bhūtale |
tatra cakramidaṃ sthāpyaṃ sthānadvāramukhasthitam ||
ahigatyā ca nakṣatraṃ tatkāle yatra candramāḥ |
dravyaṃ śalyaṃ bhavettatra candrabhāskarasādajam ||
ūrdhvarekhāṣṭakaṃ lekhyaṃ tiryak pañca tathaiva ca |
ahicakre bhavantyasyaivamaṣṭāviṃśatikoṣṭhakāḥ ||

Lesungshinweise: So entstehen in diesem Schlangendiagramm 28 Felder.“ Lesungshinweis: Das Wort saṃśrāntaḥ im Eingangssatz ist syntaktisch auffällig; „vermutet“ gibt den erkennbaren Zusammenhang vorläufig wieder.

S. 98, Nakshatras in den vier Reihen
tatra pauṣṇāśvinīyāmyakṛttikāmaghabhāgyakam |
uttarāphālgunī lekhyā paṅktau tatsaptake dhruvam ||
ahirbudhnyājapādarkṣaṃ śatabhaṃ brāhmyasarpabham |
puṣyaṃ hastaṃ samālekhyaṃ dvitīyapaṅktisaṃsthitam ||
abhijidviṣṇudhaniṣṭhāḥ saumyaṃ raudraṃ punarvasum |
citrabhaṃ ca tṛtīyāyāṃ paṅktau dhiṣṇyādisaptake ||
viśvarkṣaṃ toyabhaṃ mūlaṃ jyeṣṭhāṃ maitraṃ viśākhabham |
svātīṃ paṅktau caturthyāṃ tu kṛtvā cakraṃ vilokayet ||

S. 98, Ahibala-Diagramm
ahibalacakram |

re 27 caṃ	a 1 caṃ	bha 2 caṃ	kṛ 3 caṃ	ma 10 caṃ	pū 11	u 12
u 26	pū 25 caṃ	śa 24	ro 4	āṃ 9 caṃ	pu 8 caṃ	ha 13
abhi	śra 22 caṃ	dha 23 caṃ	mṛ 5	ā 6 caṃ	pu 7 caṃ	ci 14
u 21 caṃ	pū 20 caṃ	mū 19	jye 18	a 17	vi 16	svā 15

S. 99, Auflösung der Nakshatra-Namen
revatyaśvinībharaṇīkṛttikāmaghāpūrvottarāḥ prathamapaṅktau |
uttarabhādrapadapūrvabhādrapadaśatabhiṣārohiṇyāśleṣāpuṣyahastā dvitīyapaṅktau |
abhijicchravaṇadhaniṣṭhāmṛgaśiraārdrāpunarvasucitrāstṛtīyapaṅktau |
tata uttarāṣāḍhāpūrvāṣāḍhāmūlajyeṣṭhānurādhāviśākhāsvātyaścaturthapaṅktau |

S. 99, Schlangenform und lunare Felder
evaṃ prajāyate cakre prastāraḥ pannagākṛtiḥ |
dvāraśākhe maghāyāmye dvārasthā kṛttikā matā ||
aśrīśānapūrvaṣāḍhāditrikapañcatuṣṭayam |
revatīpūrvabhādrendorbhāni śeṣāṇi bhāsvataḥ ||

Lesungshinweise: [Es folgt eine schwer verständliche Aufzählung weiterer lunarer Felder.]

S. 99, zeitbezogene Berechnung
udayādigatā nāḍyo bhaghnāḥ ṣaṣṭyāptaśeṣake |
dinendubhuktayukto'sau bhavet tatkālacandramāḥ ||
pañcaghnaṃ taṃ niśānāthaṃ śaravedāptakaṃ punaḥ |
yugaiḥ śeṣaṃ bhavettat tat prāgādicakravaktragam ||
candravat sādhayet sūryamṛkṣasthaṃ ceṣṭakālikam |
paścādvilokayettau ca svaṛkṣe'thānyabhe sthitau ||

Lesungshinweise: Dann prüfe man, ob beide in ihren eigenen oder in anderen Sternfeldern stehen.“ Lesungshinweis: Die Zahlwort- und Restanweisung ist im Druck stark verkürzt.

S. 99, Schatz und störender Fremdkörper
candraṛkṣe yadā'rkendū tatra syānniścito nidhiḥ |
bhānuṛkṣe sthitau tau cettadā śalyaṃ na cānyathā ||
svasvabhe dvitayaṃ jñeyaṃ nāsti kiṃ cidviparyaye |
sthitaṃ na labhate dravyaṃ candre krūragrahānvite ||

S. 99–100, Art und Größe des verborgenen Gutes
hematāraṃ ca tāmrāraṃ ratnaṃ tāmrāyasaṃ trapuḥ |
nāgaṃ candre vijānīyādbhāskarādigrahe sthite ||
miśrairmiśraṃ bhaveddravyaṃ śūnyaṃ dṛṣṭiviparyaye |
sarvagrahasthite candre nirdiṣṭo'sau mahānidhiḥ ||
śubhakṣetragate candre lābho bhavati niścitam |
pāpakṣetre na lābhaḥ syājjñātavyaṃ svaravedibhiḥ ||
puṣṭe candre bhavenmudrā kṣīṇe candre'lpako nidhiḥ |
grahadṛṣṭivaśāt so'pi vijñeyo navadhā budhaiḥ ||
hematāraṃ ca tāmrāraṃ pāṣāṇaṃ mṛnmayāyasam |
sūryādigṛhage candre dravyabhāṇḍaṃ prajāyate ||
bhuktarāśyaṃśamānena bhūmānaṃ kāṃtikaiḥ karairiti |

Lesungshinweise: Das Maß im Boden bestimme man nach den durchlaufenen Zeichenanteilen in den genannten Ellen.“ Lesungshinweis: Die erste Materialreihe und ihre genaue Zuordnung sind auffällig; für tāmrāyasam bietet der Druckapparat die Variante kāṃsyāyasam, „Bronze und Eisen“.

S. 100, Zusammenfassung und Flächenmaß
tadyathā |
candrasthāne nidhirjñeyaḥ sūryasthāne ca śalyakam ||
idaṃ ca nivartanaṃ parimitabhūmāveva kuryāt |
nivartanasvarūpaṃ ca |
daṇḍastu daśahastaḥ syāt triṃśaddaṇḍairnivartanam iti |

S. 100, Körperzeichen und Entfernung der Fremdkörper
atha vā mahākapilapañcarātroktaprakāreṇa śalyoddhāraḥ kartavyaḥ |
tadyathā |
prāsādārambhakāle ca yadaṅgaṃ spṛśate pumān |
vāstudehe dṛḍhaṃ tatra śalyaṃ vidyādvicakṣaṇaḥ ||
kaṇḍūyati śiraḥ puṃsaḥ śiraḥśalyaṃ samuddharet |
śalyaṃ tatrāsthi vijñeyaṃ khanyamāne karatraye ||
agnidāhaśca rogaśca dhanahāniśca jāyate |
yatnenotpāṭayecchalyaṃ yadīcchet siddhimātmanaḥ ||

S. 100, Zeichen an Arm und Brust
bāhau kaṇḍūyamāne tu nirdiśellohaśṛṅkhalam |
hastadvayena saṃtiṣṭhellakṣaṇaṃ kathitaṃ tava ||
svāmino maraṇaṃ vidyādvideśagamanaṃ tathā |
yatnenotpāṭayecchalyaṃ yadīcchedbhadramātmanaḥ ||
uro kaṇḍūyamāne tu kāṃsyaśalyaṃ vinirdiśet |
hastaikena ca saṃtiṣṭhellakṣaṇaṃ kathitaṃ tava ||

S. 101, Fortsetzung des Brustzeichens und Handzeichen
asatī ca bhavedbhāryā yaśohāniśca jāyate |
yatnenotpāṭayecchalyaṃ yadīcchedbhadramātmanaḥ ||
haste kaṇḍūyamāne tu kaṅkālaṃ ca vinirdiśet |
trihastena ca saṃtiṣṭhet khanyamāne na cānyathā ||
agnidāhaśca rogaśca saśalyaṃ maraṇaṃ dhruvam |
yatnenotpāṭayecchalyaṃ yadīcchedbhadramātmanaḥ ||

Lesungshinweise: [Beim zuvor genannten Brustzeichen]

S. 101, Rücken- und Fußzeichen
pṛṣṭhe kaṇḍūyamāne tu bāhuśalyaṃ vinirdiśet |
hastenaikena saṃtiṣṭhennātra kāryā vicāraṇā ||
svāmināśo bhavettatra bhāryā vā jāyate'satī |
pādaṃ kaṇḍūyamāne tu hastaśalyaṃ vinirdiśet ||
sārdhahastena saṃtiṣṭhellakṣaṇaṃ gaditaṃ tava |
gonāśo rājadaṇḍaśca sasyahāniśca jāyate ||
yatnenotpāṭayecchalyaṃ yadīcchet siddhimātmanaḥ |

S. 101, Bauch- und Kniezeichen
kukṣau kaṇḍūyamāne tu pāṣāṇaṃ tatra nirdiśet ||
hastadvitayamānena lakṣaṇaṃ gaditaṃ tava |
bhujaṅgadaṃśastatra syāt tasmācchalyaṃ samuddharet ||
jānau kaṇḍūyamāne tu bhasma tatra vinirdiśet |
hastadvayena saṃtiṣṭhellakṣaṇaṃ gaditaṃ tava ||
agnidāho mahītāpaḥ kleśaduḥkhabhayāni ca |
karotyevaṃvidhaṃ karma tasmāttaṃ vai samuddharet ||

S. 101–102, günstige und ungünstige Bodenfunde
gośṛṅgaṃ pītamaṇḍūkaḥ śaṅkhaḥ śuktiśca maṇḍapaḥ |
śambūkaśca praśastāḥ syuryāścānyā ratnajātayaḥ ||
aṅgāraṃ vai tuṣaṃ keśamasthiśalyaṃ vivarjayet |

Lesungshinweise: [der als maṇḍapa bezeichnete Fund] Holzkohle, Spelzen, Haare und Knochen als störende Fremdkörper soll man dagegen entfernen.“ Lesungshinweis: maṇḍapa bedeutet gewöhnlich „Pavillon“ und bleibt in dieser Fundliste sachlich unklar; es wird nicht stillschweigend durch einen vermuteten Tier- oder Edelsteinnamen ersetzt.

S. 102, Brahmayamala-Diagramm zur Bodenprüfung
atha vā brahmayāmaloktaprakāreṇa śalyaṃ jñātvā taduddhāraḥ kartavyaḥ |
tatra śalyajñānaṃ yathā |
navakoṣṭhe kṛte cakre pūrvādiṣu ca dikṣu ca |
va ka ca ta e ha sa pa yā varṇā lekhyā anukramāt ||
brahmayāmaloktaśalyoddhāracakram |
prakārāntaram |

pa	va	ka
sa	ya	ca
ha	e	ta

Lesungshinweise: Einzelne Druckformen, besonders das Zeichen links oben und das mittlere Zeichen der unteren Reihe, sind undeutlich.

S. 102, Befragung mit Blumen und Früchten
gandhapuṣpādinaivedyadhūpadīpādibhirgṛhe |
śiśumānīya susnātaṃ praṣṭavyaṃ phalapuṣpakaiḥ ||
pūrvārdhe puṣpanāmnā ca śeṣārdhe phalanāmataḥ |
dinasya śalyaṃ nāstyasti phalapuṣpārthavarṇataḥ ||
koṣṭhādau puṣpaphalayorbhavedādyakṣaraṃ yadi |
tadā śalyaṃ ca tatkoṣṭhe yadi tatrāsti nāsti tat ||

Lesungshinweise: [Der Schluss unterscheidet Vorhandensein und Nichtvorhandensein.]

S. 102, Arten und Tiefen der Fremdkörper
sapādahastabhūmisthaṃ nṛśalyaṃ naranāśanam |
kharaśalyaṃ sarpaśalyaṃ bhītidaṃ sārdhahastataḥ ||
hastadvaye vājiśalyaṃ gṛhiṇāṃ mṛtyuduḥkhadam |
sārdhadvihaste hastiśalyaṃ gṛhaśūnyapravāsadam ||
śvaśalye mahiṣe mṛtyuḥ sapādadvayahastake |
biḍālaśalyaṃ hastena trihaste mitranāśanam ||
sārdhatraye kapeḥ śalyaṃ duḥsvapnaṃ dhananāśakam |

Lesungshinweise: Affenreste in dreieinhalb Ellen Tiefe bewirken böse Träume und Vermögensverlust.“ Lesungshinweis: Die Zuordnung bei den Katzenresten ist im Druck verkürzt; der Text wird nicht durch eine ergänzte Tierart harmonisiert.

S. 103, weitere Zuordnung und Verfeinerung
vāstumātre cāluśalyaṃ kulavittavināśanam ||
narādiśalyaṃ jñātavyaṃ vakārādāvanukramāt |
yadaṅgaṃ spṛśate dūtastadaṅgodbhavaśalyakam ||
navabhāgaṃ gṛhaṃ kṛtvā tadbhāgaṃ ca punaḥ punaḥ |
yadbhāge puṣpaphalayorādyavarṇaṃ ca tatphalam ||

Lesungshinweise: [Ein als cālu bezeichnetes Überbleibsel] Lesungshinweis: cāluśalya und die vorausgehende Maßangabe sind nicht sicher verständlich.

S. 103, Tattvakaumudi über Körperzeichen und Buchstaben
tattvakaumudyāṃ tu |
gṛhārambhe kaṇḍūtiśca svāmyaṅge yatra jāyate |
śalyamastīti vaktavyaṃ prāsāde bhavane'pi vā ||
kavacataehasapayāḥ śalyākṣarāṇi |
narakharoraṇaśvamārjāroragokapipuruṣadvijāsthīni nadīpuṣpaphaladevatānāṃ nāmāni |

Lesungshinweise: Lesungshinweis: Die gedrängte Knochenliste ist in ihrer Gliederung unsicher und wiederholt die Menschenbezeichnung.

S. 103, Befragte und Restrechnung
śiśusīmantinīmarkhevakrāttallakṣaṇamāgatam |
akṣaraṃ dviguṇaṃ kṛtvā mātrāṃ caiva caturguṇām ||
navabhiśca haredbhāgaṃ viṣame śalyaṃ same na hi |

Lesungshinweise: Ist der Rest ungerade, ist ein Fremdkörper vorhanden; ist er gerade, nicht.“ Lesungshinweis: Das Wort für den dritten Befragten ist im Druck beschädigt; die Deutung als „Tor“ bleibt vorläufig.

S. 103, Formel und Abschluss der vier Methoden
dharaṇīdhāraṇī[aspaṣṭam] namaḥ, iti śalyoddhāraṇamantra iti viśeṣa uktaḥ |
anyatsarvaṃ brahmayāmaloktavaditi |
catvāraḥ śalyoddhāraprakārā darśitāḥ eteṣāmanyatamena prakāreṇa śalyoddhāraṃ vidhāya nirdoṣāṃ bhūmiṃ jñātvā vakṣyamāṇaprakāreṇa vāstuyāgaṃ vidhāya tatra maṇḍapaṃ kuryāt |
śalyoddhāraprakārāntareṇa bhūmeḥ parīkṣā kartavyā tatprakāraśca prayogasāre |

Lesungshinweise: Als besondere Vorschrift wird eine Formel zur Entfernung des Fremdkörpers genannt: „Verehrung …“ Lesungshinweis: Ihr Anfang nennt Dharani und Dharani; die anschließende Lautfolge ist auch im Scan nicht sicher zu lesen.

S. 103, Bodenprobe durch Wiederauffüllen
vitastimātravistāraṃ nirmāya vivaraṃ bhuvi |
niḥkṣipettāṃ mṛdastasmiṃstāsu śiṣṭāsu śobhanam ||
samāsu madhyamaṃ vidyānnyūnāsvadhamamucyate ||

S. 103, Notwendigkeit der Bodenreinigung
gautamīye tantre |
tato bhūmiṃ parīkṣeta vāstujñānaviśāradaḥ |
śalyādiśodhanaṃ kuryāttuṣāṅgārādi dūrayet ||
etasyākaraṇe mantrī na kiṃcitphalamāpnuyāt |

S. 104, Grabung und Vastu-Yaga
mahākapilapañcarātre |
khanyamāne jalaṃ yāvat śalyadoṣo vinaśyati |
dūranīcasthitaṃ vāri khanituṃ naiva śakyate ||
pañcahastaṃ prakhātavyaṃ śalyadoṣopaśāntaye |
śalyoddhāraṃ tataḥ kṛtvā pūrayetsusamaṃ yathā ||
vāstuyāgaṃ tataḥ kuryātsarvavighnopaśāntaye |

S. 104, Yama über die Verehrung der Vastu-Gottheit
vāstuyāgasyāvaśyakatvamāha yamaḥ |
gṛhādikaraṇe yatra nārcito vāstudevataḥ |
tatra śūnyaṃ bhavetsarvaṃ rakṣovighnādibhirhatam ||
tasmādvāstvarcanaṃ samyakkāryaṃ sampadabhīpsubhiḥ |

S. 104, Anlässe und Anlage des Vastu-Mandala
mahākapilapañcarātre |
bhūmeḥ parigrahe pūrvaṃ śilānāṃ sthāpane tathā |
jalādhāragṛhārthaṃ ca yajedvāstuṃ viśeṣataḥ ||
apareṣvapi kāryeṣu yāgahomādikeṣu ca |
vāstumaṇḍalakaṃ kuryāt sūtrayitvā samaṃ guruḥ ||

S. 104, Ursprung des Vastu-Rituals
vāstuyāgotpattimāha merutantre |
vāstunāmā purā kaścidasuro'bhūnmahābalaḥ |
trailokyaṃ nirjitaṃ tena tripañcāśacca devatāḥ ||
ye raṇe saṃmukhe yātāstena te vinirpīḍitāḥ |
punaḥpunarjitāḥ yuddhe sa evāsīt prajāpatiḥ ||
divyavarṣasahasrānte devāḥ śaraṇamāgatāḥ |
viṣṇormama ca pārvatyā daityendreṇāpi tacchrutam ||
yoddhukāmaḥ so'bhyadhāvannāradena pracoditaḥ |
kṛtaṃ yuddhaṃ tena sārdhamasmābhirvarṣapañcakam ||
tato daityo madotsikto viṣṇumāyāvimohitaḥ |

S. 105, Vastu bietet einen Wunsch an
uvāca vacanaṃ tuṣṭo vriyatāṃ vriyatāmiti ||
nendreṇa na kubereṇa mama toṣakaraṃ kṛtam |
sasainyenāpi tadyuddhaṃ tvayā tu jaṭilena hi ||
kṛtaṃ viṣṇusahāyena pārvatyardhāṅgadhāriṇā |
tenāhaṃ tuṣṭimāpannastrailokyaparameśvaraḥ ||
adeyaṃ nāsti me kiṃcidyācayantu trayo'pi ca |

S. 105, die erbetene Gabe
ityākarṇya vacastasya śivayośca pracoditaḥ ||
hariḥ prāha mahādhanya daityendra tvatsamo'sti kaḥ |
satyaṃ trivāraṃ kuruṣe tadā yācyo mayā varaḥ ||
śivenāpi ca pārvatyā eka evāparo na hi |
triruvāca tato daityastadā viṣṇurvyajijñapat ||
yathā te tvaritaṃ mṛtyuḥ sa upāyaḥ pradarśyatām |

S. 105, Vastu hält sein Versprechen
viṣṇośchalamiti jñātvā daityendraḥ samabhāṣata ||
avaśyameva gantavyaṃ sarvaiḥ kālamukhe hare |
tathā ca svapratijñārthaṃ yo gacchati sa jīvati ||
paraṃ trailokyaṃ me vaśe yaiśca matsevanaṃ kṛtam |
tasya mārgaṃ darśayitvā deho'yaṃ vinipātyatām ||

Lesungshinweise: Zeigt ihnen einen Weg; dann möge dieser Leib zu Fall gebracht werden.‘“ Lesungshinweis: Der Rückbezug von tasya, „ihm/diesem“, im letzten Satz ist nicht eindeutig; die Übersetzung bezieht die Bitte vorläufig auf die zuvor Genannten.

S. 105–106, die körperlose Stimme
kāle tasmiṃśca bho devā vāguvācāśarīriṇī |
daityendra kuru mā śokaṃ bhūmerjanma tavābhavat ||
tatraiva tvaṃ layaṃ yāhi tavattoṣārthaṃ varaṃ śṛṇu |
ye varṇāḥ svasya bhogārthaṃ kariṣyanti navaṃ gṛham ||
tatra tvadutsavamṛte nānāduḥkhairupadrutāḥ |
kālavarṇyādikā dāsyo vināyakamukhāśca te ||
sevakāḥ pīḍayiṣyanti ityājñā pārameśvarī |

S. 106, Vastu und die dreiundfünfzig Gottheiten
ityākarṇya vacaḥ so'pi gartaṃ gatvā mahābilam ||
praviveśa tato devairbhṛtpāṣāṇaiḥ papūritam |
tena ye nirjitā devāḥ punarudgamaśaṅkayā ||
tasyārthaṃ ca tripañcāśannivāsaṃ cakrurudyatāḥ |
tasmādavaśyaṃ te pūjyā gṛhavāsasukhecchayā ||

Lesungshinweise: Deshalb müssen sie verehrt werden, wenn man in seinem Haus glücklich wohnen möchte.“ Lesungshinweis: Die Druckform bhṛtpāṣāṇaiḥ ist gestört; der Zusammenhang wird als „mit Erde und Steinen“ verstanden.

S. 106, Anrufung und Altar des Vastu-Yaga
atha vāstuyāgavidhistatraiva |
śṛṇvantu tadvidhiṃ devā vāmadakṣiṇamārgataḥ |
pāṣāṇe pratimāyāṃ vā vāstoṣpate pratijānīti ||
iti vaidikamantreṇa tasyāvāhanapūjanam |
nāmamantreṇa cānyeṣāṃ pūjāṃ kṛtvā prapūjayet ||
nairṛtyakoṇe gehasya caturasrākṛtiṃ śubhām |
kṛtvā samatalāṃ bhūmiṃ vitastyuccāṃ ca vedikām ||
vistārāyāmato hastamātrāṃ tatra likhedbudhaḥ |

Lesungshinweise: [das Mandala]

S. 106, Größe und Raster des Mandala
mahākapilapañcarātre tu viśeṣaḥ |
gṛhaprāsādakūpānāṃ maṇḍapasya jalasya ca |
vāstumaṇḍalakaṃ kāryamaṣṭahastaṃ tu nāparam ||
bhadrabhūmiṃ praśodhyeta daśadaṇḍaṃ samālikhet |
adho'dhastiryagādau ca tenaikāśītikoṣṭhakam ||

S. 106–107, innere Gottheiten des Mandala
merau |
ekāśītipadaṃ cakraṃ vaidikāstatra daivatāḥ |
madhyakoṣṭheṣu navasu tvādau brahmāṇamarcayet ||
āpavatsaṃ tadīśāne prāgaryamṇaṃ trikoṣṭhake |
āgneye savitāraṃ ca vivasvantamavāktriṣu ||
indraṃ nairṛtidigbhāge mitraṃ paścimagaṃ triṣu |
vāyavye rājayakṣmāṇaṃ sumeruṃ cottaratraye ||

S. 107, nordöstliche und östliche Randgottheiten
vedakoṣṭheṣu caiśānyāmīśakoṇācca devatāḥ |
śikhī parjanya āpaśca ditiḥ prākkoṣṭhayoryayoḥ ||
kramādete pañca devā jñātavyāḥ savyamārgataḥ |
jayantendrau sūryaḥ satyo bhṛśa āgneyakoṇake ||

Lesungshinweise: An der Südostecke …“ Lesungshinweis: Der Übergang zwischen Vierergruppe und östlicher Fünfergruppe ist im Druck sprachlich gestört.

S. 107, südliche und westliche Randgottheiten
antarikṣaṃ tathā vātaḥ pūṣā sāvitra eva ca |
catuṣka īśato devāstato dakṣiṇapañcake ||
yugmakramācca vitatho bṛhatkṣetryamau tathā |
gandharvo bhṛṅgarājaśca nairṛte'tha catuṣṭake ||
īśānīto jayo mṛgaḥ pitṛrdauvārikastathā |
tataḥ paścādvartike pañca sugrīvaḥ puṣpadantakaḥ ||
varuṇo'suraśca śoṣaśca vāyavye īśatastvahiḥ |
rudraśca pāpayakṣmā ca rogaścottarapañcasu ||

Lesungshinweise: [Felderpaaren]

S. 107, nördliche Randgottheiten und Abschluss
mukhyo bhallāṭasomau ca bhujagaścāditistathā |
devā ete pañcacatvāriṃśadarcyāstu bhaktitaḥ ||
idaṃ tvekāśītipadaṃ vaidikaṃ vāstumaṇḍalam |

S. 107, tantrisches Vastu-Mandala
tāntrikamārge catuḥṣaṣṭipade vāstumaṇḍalaṃ tatraivoktam |
atha tāntrikamārge tu catuḥṣaṣṭipade tathā |
koṇayoḥ sūtrayugalaṃ madhye brahmāṇamarcayet ||
gautamīyatantre |
viprāśiṣā vedaghoṣairmaṅgalācārapūrvakaiḥ |
vāstumaṇḍalakaṃ kuryādyathāśobhaṃ yathāvidhi ||

S. 108, vedisches Vastu-Diagramm
ekāśītipadaṃ vāstucakram |

śikhī	parjanyaḥ	jayantaḥ	indraḥ	sūryaḥ	satyaḥ	bhṛśaḥ	antarikṣaḥ	vātaḥ
ditiḥ	āpaḥ	jayantaḥ	indraḥ	sūryaḥ	satyaḥ	bhṛśaḥ	sāvitraḥ	pūṣā
aditiḥ	aditiḥ	āpavatsaḥ	aryamā	aryamā	aryamā	savitā	vitathaḥ	vitathaḥ
bhujagaḥ	bhujagaḥ	sumeruḥ	brahmā	brahmā	brahmā	vivasvān	bṛhatkṣatraḥ	bṛhatkṣatraḥ
somaḥ	somaḥ	sumeruḥ	brahmā	brahmā	brahmā	vivasvān	yamaḥ	yamaḥ
bhallāṭaḥ	bhallāṭaḥ	sumeruḥ	brahmā	brahmā	brahmā	vivasvān	gandharvaḥ	gandharvaḥ
mukhyaḥ	mukhyaḥ	rājayakṣmā	mitraḥ	mitraḥ	mitraḥ	indraḥ	bhṛṅgarājaḥ	bhṛṅgarājaḥ
ahiḥ	rudraḥ	śoṣaḥ	asuraḥ	varuṇaḥ	puṣpadantaḥ	sugrīvaḥ	jayaḥ	mṛgaḥ
rogaḥ	pāpayakṣmā	śoṣaḥ	asuraḥ	varuṇaḥ	puṣpadantaḥ	sugrīvaḥ	dauvārikaḥ	pitā

S. 108, geometrische Anlage nach der Sharada
śāradāyām |
pūrvāparāyataṃ sūtraṃ vinyaseddhastamānataḥ |
tanmadhyaṃ kiṃcidālambya matsyau dvau parito likhet ||
tayormadhye sthitaṃ sūtraṃ vinyaseddakṣiṇottaram |
dvābhyāṃ dvābhyāṃ tathāgrābhyāṃ koṇeṣu makarā~llikhet ||
matsyamadhye sthitāgrāṇi tatra sūtrāṇi pātayet |
caturasraṃ bhavettatra catuṣkoṣṭhasamanvitam ||
tatpunarvibhajenmantrī catuḥṣaṣṭipadaṃ yathā |
īśānādrākṣasaṃ yāvadyāvadagneḥ prabhañjanam ||

S. 109, Diagonalen und zentrale Gottheiten
evaṃ sūtradvayaṃ dadyātkarṇasūtraṃ samāhitaḥ |
brahmāṇaṃ pūjayedādau madhyakoṣṭhacatuṣṭaye ||
dikcatuṣke tu pūrvādi yajedāryamanantaram |
vivasvantaṃ tato mitraṃ mahīdharamanantaram ||
koṇāgrakoṣṭhadvandveṣu brahmādi paritaḥ punaḥ |
sāvitraṃ savitāraṃ ca śakramindrajayaṃ punaḥ ||
rudraṃ rudrajayaṃ vidvānāpaṃ cāpyāpavatsakam |

S. 109, weitere Gottheiten und achtfache Randgliederung
tatkarṇasūtrobhayataḥ koṣṭhadvandveṣu deśikaḥ |
śarvaṃ guhaṃ cāryamāṇaṃ jambhakaṃ pilapicchakām ||
carakīṃ ca vidārīṃ ca pūtanāṃ cārcayetkramāt |
pūjayedbahistu pūrvādisārdhādyantapadeṣvimān ||
aṣṭāvaṣṭavibhāgena devatān deśikottamaḥ |

S. 109, östliche und südliche Gottheiten
kramādīśānaparjanyajayantāḥ śakrabhāskarau ||
satyo bhṛśo'ntarikṣaṃ ca diśi prācyāṃ vyavasthitāḥ |
agniḥ pūṣā ca vitatho yamaśca gṛharakṣakaḥ ||
gandharvo bhṛṅgarājaśca mṛgo dakṣiṇadiggatāḥ |

S. 109, westliche und nördliche Gottheiten
nirṛtirdauvārikaśca sugrīvo varuṇo tataḥ ||
puṣpadanto'suro śoṣo rogaḥ pratyagdiśi sthitāḥ |
vāyurnāgaśca mukhyaśca somo bhallāṭa eva ca ||
argalākhyo dityaditī kuberasya diśi sthitāḥ |
devā ete tripañcāśat pūjanīyāḥ prayatnataḥ ||

S. 109, Haus und Tempel im Hayashirsha Pancharatra
hayaśīrṣapañcarātre |
ekāśītipadaṃ vāstu gṛhakarmaṇi śasyate |
catuḥṣaṣṭipadaṃ vāstu prāsādeṣu praśasyate ||

īśānaḥ / aditiḥ	parjanyaḥ	jayantaḥ	śakraḥ	bhāskaraḥ	satyaḥ	bhṛśaḥ	antarikṣam / agniḥ
aditiḥ	parjanyaḥ / ditiḥ	jayantaḥ	śakraḥ	bhāskaraḥ	satyaḥ	bhṛśaḥ / pūṣā	pūṣā
argalaḥ	argalaḥ	āpavatsaḥ / āpaḥ	aryamā	aryamā	savitā / sāvitraḥ	vitathaḥ	vitathaḥ
bhallāṭaḥ	bhallāṭaḥ	mahīdharaḥ	brahmā	brahmā	vivasvān	yamaḥ	yamaḥ
somaḥ	somaḥ	mahīdharaḥ	brahmā	brahmā	vivasvān	gṛharakṣakaḥ	gṛharakṣakaḥ
mukhyaḥ	mukhyaḥ	rudraḥ / rudrajayaḥ	mitraḥ	mitraḥ	indrajayaḥ / śakraḥ	gandharvaḥ	gandharvaḥ
nāgaḥ	nāgaḥ / śoṣaḥ	asuraḥ	puṣpadantaḥ	varuṇaḥ	sugrīvaḥ	dauvārikaḥ / bhṛṅgarājaḥ (?)	bhṛṅgarājaḥ
vāyuḥ / rogaḥ	śoṣaḥ	asuraḥ	puṣpadantaḥ	varuṇaḥ	sugrīvaḥ	dauvārikaḥ	mṛgaḥ / nirṛtiḥ

Lesungshinweise: Einzelne kleine Beschriftungen sind unsicher und mit Fragezeichen gekennzeichnet.

S. 110–111, Farben des Vastu-Mandala
merutantre |
brahmasthānaṃ raktavarṇairdiśaḥ pītairvidik sitaiḥ |
tato diśastu haritairvidiśaḥ kṛṣṇavarṇakaiḥ ||
aruṇaḥ paridhiḥ kāryaḥ sundaraṃ maṇḍalaṃ bhavet |
madhye padānāṃ navakaṃ mārjayitvā prapūrayet ||
sitena rajasā bhūyastaddikṣu catasṛṣvapi |
ṣaṭkaṃ saṃmārjya rajasā raktena paripūrayet ||
tayormadhye caturdikkoṣṭhaṃ dvādaśasaṃkhyakam |
mārjayitvā haridrābhiryathāśobhaṃ prapūrayet ||
koṇe koṇe'tha yugmaṃ pītavarṇena pūrayet |
śiṣṭāni ca padānyatra yathāśobhaṃ prakalpayet ||
vicitrāṇi tato madhye brahmāṇaṃ saṃprapūjayet |

S. 111, farbige Felder und Speisegaben
gautamīye tantre |
uktānāmapi devānāṃ padānyāpūrya pañcabhiḥ |
rajobhistvatho tebhyaḥ pāyasānnairbaliṃ haret ||
pāyasairmadhuraiḥ sarvān saṃyajenmadhurānvitaiḥ |
tattaddravyairvā matimān pūjayeddoṣaśāntaye ||

S. 111, Homa und Bali im Meru Tantra
merutantre |
vrīhimudgayavaiḥ śāntau dadhighṛtadugdhaplutaiḥ kramāt |
aṣṭottaraśataṃ vā'ṣṭottaraviṃśatimeva vā ||
pratyekaṃ tairhuneddravyairmantraistacca pāyasaiḥ |
baliṃ ca teṣāṃ kurvīta pāyasairvyañjanānvitaiḥ ||
sasitairdugdhakadalīphalāpūpādisaṃyutaiḥ |

S. 111, jährliche Verehrung und verheißene Früchte
evaṃ siṃhagate bhānau pūrṇāyāṃ prativatsare ||
svagehe vāstupūjārthaṃ maṇḍapeṣu samācaret |
na bālamaraṇaṃ vyādhibhūtapretādikāni ca ||
na sarpapīḍā nānyonyakalahādyaśubhāni ca |
putrapautradhanārogyaṃ paśudāsīsamṛddhibhāk ||
arogī vijayakhyātaściraṃ jīvati tadgṛhe |
rājaveśmasu sarvatra tathā ca mahiṣīgṛhe ||
sacivāmātyasenānībhavaneṣu pare tathā |
vidadhyātprativarṣaṃ tu proktasiddhyai tu deśikaḥ ||

S. 112, besondere Bali-Vorschriften
na ceduktānyathārūpaiḥ kleśo'niśaṃ bhavet |
bhairavakṣetrapālānāṃ yoginīnāṃ viśeṣataḥ ||
vāmācārairbaliḥ kāryo mahiṣairvā'pi kukkuṭaiḥ |
ārādhitāstu vāmena jāyante'tibubhukṣitāḥ ||
devatā balimicchanti taddhīnaṃ ghnanti sādhakam |

S. 112, Dhyana des Vastu
vāstudhyānam somaśambhutantre |
ākuñcitakaraṃ vāstumuttānamasurākṛtim |
smaretpūjāsu kuḍyādiniveśe tvadharānanam ||
jānunīkūrparāśakte diśi vātahutāśayoḥ |
paitryāṃ pādapuṭau raudryāṃ śiro'sya hṛdaye'ñjaliḥ ||
paitryāmiti |
prakṛtimaṇḍale pitṛdevatādhiṣṭhitāyāṃ rakṣodiśi na tu dakṣiṇasyāmiti dhyeyam |

S. 112, Größe und Dauer des Vastu-Purusha
mahākapilapañcarātre'pi |
pūrvamāsīnmahānugraḥ sarvabhūtabhayaṅkaraḥ |
sa devairnihato bhūmau sa vāstupuruṣaḥ smṛtaḥ ||
yāvadbhūmiḥ sthirā loke tāvadvāstvasuraḥ sthiraḥ |
saṃhāre tu layaṃ yāti devaiḥ sarvagrahādibhiḥ ||
vistāro'sya samantācchatakoṭistu yojanam |
saṃsthito'sau dharāṃ vyāpya prottānaḥ kṛṣṇavarṇakaḥ ||

S. 112, Beginn des praktischen Ablaufs
atrāyaṃ kramaḥ |
ādau yajamāna ācāryaṃ vṛṇuyāt |
tata ācāryaḥ proktalakṣaṇāṃ bhūmiṃ parigṛhya tasyāḥ śuddhiṃ vidhāya pañcagavyaiḥ saṃsicya tanmadhye śuklaḍorakaṃ prasārya kanakaśalākayā rajatena rajataśalākayā vā tadabhāve puṣpaphalasudhānyānāmanyatamena vā |
śāntā yaśovatī kāntā viśālā prāṇavāhinī |

Lesungshinweise: [zeichne] [Es folgen Namen der Linien:]

S. 113, Namen der Linien
satī vasumatī nandā subhadrā navamī matā ||
iti nava rekhāḥ prāgaparāyatāḥ dakṣiṇopakramā udagapavargā vilikhya |
hiraṇyā suvratā lakṣmīrvibhūtirvimalā priyā |
jayā kālā viśokā ca navamī saṃsmṛtā budhaiḥ ||
iti nava rekhā dakṣiṇottarāyatāḥ paścimopakramāḥ pūrvāpavargā vilikhya |

S. 113, Anrufung der Mandala-Gottheiten
evaṃ catuḥṣaṣṭipadaṃ vāstumaṇḍalakaṃ nirmāya pañcarajobhiḥ padāni paripūrya madhye'ṣṭadalaṃ vakṣyamāṇarītyā nirmāya tanmadhye brahmāṇaṃ dhyātvāvāhya tattatpadeṣu tattaddevatāvāvāhya praṇavādinamo'ntaistattannāmamantraiḥ pūjayet |
maṇḍalādbahiḥkoṣṭheṣu koṣṭhacatuṣṭayamatiriktaṃ nirmāya tatra gurugaṇeśadurgākṣetrapālān pūjayet |
aiśānyāṃ kalaśaṃ saṃsthāpya varuṇaṃ yathāvidhi pūjayediti rāghavabhaṭṭāḥ |

S. 113, allgemeine Gestalt der Vastu-Gottheiten
eṣāṃ dhyānāni tantrāntare |
uktānāṃ sarvadevānāṃ svarūpaṃ ca nigadyate |
akṣamālāṃ sruvaṃ dakṣe vāme daṇḍakamaṇḍalum ||
dadhānamaṣṭanayanaṃ yajenmadhye'mbujāsanam |
sarve caturbhujā devā vāstudehe vyavasthitāḥ ||
kṛtāñjalipuṭā ūrdhvaṃ khaḍgakheṭakapāṇayaḥ |
brahmāṇaṃ saṃnirīkṣante tadvaktrābhimukhāśca te ||
svasvasthānasthitāścaiva sādhāraṇamudāhṛtam |

S. 113, Farben der inneren Gottheiten
marīciḥ śvetavarṇaḥ syādvivasvānabhravarṇakaḥ ||
śātakumbhanibho mitraḥ kṛṣṇavakrastu bhūdharaḥ |
savitā nīlavarṇābhaḥ sāvitro dhūmravigrahaḥ ||
indraścāruṇavarṇābhaḥ śuklaścendrajayastathā |
rudraḥ pravālasadṛśaḥ pīto rudrajayastathā ||
āpo gokṣīradhavala āpavatso javādyutiḥ |

S. 113–114, Farben der östlichen und südlichen Gottheiten
īśānaḥ kṣīradhavalaḥ parjanyo'ñjanasaṃnibhaḥ ||
jayanto'ñjanasaṃkāśo mahendraḥ śyāmaladyutiḥ |
ādityo raktavarṇaḥ syātsatyakaścitravarṇakaḥ ||
vṛṣo bandhūkapuṣpābhaḥ kundābhaścāntarikṣakaḥ |
udyaddinakarābho'gniḥ pūṣā raktābhasannibhaḥ ||
vitathaścendracāpābho vidyudvarṇo gṛharakṣakaḥ |
nirṛtiḥ pāvakābhaśca pīto dauvārikaḥ smṛtaḥ ||
sugrīvo nīlakaṇṭhābhaścandrābhaḥ puṣpadantakaḥ |
varuṇaḥ sphaṭikābhāṅgo bhraṅgābhaścāsuro mataḥ ||
yamaścāñjanasaṃkāśo gandharvaḥ padmarāgavat |
bhṛṅgarājaśca bhṛṅgābho mṛgo jīmūtasannibhaḥ ||

Lesungshinweise: Bhringaraja gleicht einer Biene, Mriga einer Regenwolke.“ Lesungshinweis: Die Druckform bhraṅga beim Asura wird im Zusammenhang als Bienenvergleich verstanden.

S. 114, Farben der nördlichen Gottheiten
śoṣaścotpalasaṃkāśo rogaścaivendranīlavat |
vāyuḥ kṛṣṇābhavarṇaḥ syānnāgaḥ śeṣendusannibhaḥ ||
mukhyo mauktikasaṃkāśo bhallāṭaḥ śvetapadmavat |
somaḥ sphaṭikasaṃkāśo'rgalo raktotpaladyutiḥ ||
ditiḥ kundendudhavalā kapilā cāditiḥ smṛtā |

S. 114, äußere weibliche und männliche Gestalten
carakī śaṅkhasadṛśī vidārī pāvakadyutiḥ ||
pūtanā himasaṃkāśā meghābhā pilapicchikā |
khaḍgaṃ ca pānapātraṃ ca churikāṃ kartarīṃ tathā ||
dadhānā bhīmarūpāstā rākṣasyaḥ parikīrtitāḥ |
sito raktaśca pītaśca kṛṣṇaḥ skandādikā grahāḥ ||
vajraṃ śaktiṃ ca khaḍgaṃ ca pāśaṃ ca vikṛtānanāḥ |
dadhānā bhīṣaṇāḥ proktā grahāḥ skandādikāśca te |

S. 114–115, Verehrung und Feueropfer
evaṃ dhyātvā pañcopacāraiḥ saṃpūjya vāstupuruṣamapi yathoktaṃ dhyātvā vaidikamate uktavaidikamantreṇa tāntrikamate tu oṃ vāstoṣpataye namaḥ iti mantreṇa pañcopacāraiḥ saṃpūjya tatpūrvadiśi tatpaścimadiśi vā hastamātraṃ trimekhalaṃ kuṇḍaṃ sthaṇḍilaṃ vā nirmāya tatra vakṣyamāṇakrameṇāgnimupasamādhāya maṇḍalādbrahmādidevatāstatrāvāhya tebhyaḥ pūrvoktasaṃkhyayā āhutīrhutvā pūrṇāhutiṃ vidhāya punarmaṇḍale devānānīya tebhyaḥ pratyekaṃ baliṃ dadyāt |

S. 115, Einleitung zu den Bali-Formeln
balimantrā dravyabhedāśca gautamīyamahākapilapañcarātrayoḥ |

S. 115, Bali-Formel für Brahma
pāyasodanalājaiśca yuktaṃ dhūpaprasūnakaiḥ |
annādibhiśca saṃyuktaṃ māṣabhaktādimaṇḍitam ||
gṛhāṇemaṃ baliṃ brahman vāstudoṣaṃ praṇāśaya |

S. 115, Bali-Formel für Aryaka
gandhādiśarkarārūpaṃ pāyasoparisaṃyutam ||
āryakākhya gṛhāṇemaṃ sarvadoṣaṃ praṇāśaya |

Lesungshinweise: Beseitige jeden Fehler!“ Lesungshinweis: Der zusammengesetzte Ausdruck für die Beigabe zum Payasa ist verkürzt; Aryaka wird als gedruckte Namensform beibehalten.

S. 115, Bali-Formel für Vivasvat
candanādyarcitaṃ nātha karpūrāgurumaṇḍitam ||
vivasvan vai gṛhāṇemaṃ sarvadoṣaṃ praṇāśaya |

S. 115, Bali-Formel für Mitra
saguḍaṃ pāyasaṃ nātha puṣpādisusamanvitam ||
gṛhāṇemaṃ baliṃ havyaṃ mitra śāntiṃ prayaccha me |

S. 115, Bali-Formel für Mahibhrit
māṣaudanaṃ samāṃsaṃ ca gandhādikṣīrasaṃyutam ||
gṛhāṇemaṃ mahībhṛt tvaṃ sarvadoṣaṃ praṇāśaya |

S. 115, Reihenfolge der Bali-Gaben
evaṃ madhye tu saṃpūjya īśānādi baliṃ haret ||
etena pūjāyāmāgneyādikrame'pi balāvīśānādikramaḥ |
anyatrāpi |
īśānāddakṣiṇāvarto baliḥ sāmānyabhāṣitaḥ |
sarveṣāṃ khalu vastūnāṃ viśeṣaḥ padanirṇaye ||
kvacittu pūjāpi tathaivoktā |
īśakoṇādiṣu surān pūjayecca vidhānataḥ |
īśānādicatuṣkoṇasaṃsthitān pūjayedbudhaḥ iti ||
tathā |

S. 115, Bali-Formel für Apa
kṣīrakhaṇḍasamāyuktaṃ puṣpādibhiralaṅkṛtam |
gṛhāṇemaṃ baliṃ gṛhyamāpa śāntiṃ prayaccha me ||

S. 116, Bali-Formel für Vatsa
dadhīdaṃ guḍasaṃmiśraṃ gandhādibhiḥ susaṃyutam |
gṛhāṇemaṃ baliṃ vatsa vighnamatra praṇāśaya ||

S. 116, Bali-Formel für Savitra
puṣpādikuśapānīyaṃ śarkarāguruvāsitam |
sāvitra vai gṛhāṇemaṃ śāntimatra prayaccha me ||

S. 116, Bali-Formel für Surya
piṣṭakaṃ saguḍaṃ nātha raktagandhādiśobhitam |
gṛhāṇemaṃ baliṃ sūrya vighnamatra praṇāśaya ||

S. 116, Bali-Formel für Shakra
śītamannaṃ tathā puṣpaṃ kuṅkumādisumaṇḍitam |
gṛhāṇemaṃ baliṃ gṛhyaṃ śakradeva namo'stu te ||

S. 116, Bali-Formel für Indrajaya
odanaṃ ghṛtasaṃyuktaṃ vastragandhādimaṇḍitam |
gṛhāṇemaṃ baliṃ gṛhyamindrajaya namo'stu te ||

S. 116, Bali-Formel für Rudra
pakvāpakvamidaṃ māṃsaṃ vastrapuṣpādisaṃyutam |
gṛhāṇemaṃ baliṃ gṛhyaṃ rudradeva namo'stu te ||

S. 116, Bali-Formel für Rudrajaya
samāṃsaṃ ghṛtasaṃparkaṃ gandhapuṣpādisaṃyutam |
gṛhāṇemaṃ baliṃ rudrajaya svasti namo'stu te ||

S. 116, Bali-Formel für Vidari
raktapuṣpaṃ samāṃsaṃ vai raktavastrādisaṃyutam |
vidāri vai gṛhāṇemaṃ rakṣovighnaṃ vināśaya ||

S. 116, Bali-Formel für Putana
pittaraktāsthisaṃyuktaṃ raktagandhādimaṇḍitam |
gṛhāṇemaṃ pūtane tvaṃ rakṣovighnaṃ vināśaya ||

S. 116, Bali-Formel für Sharva
saghṛtaṃ māṣabhaktaṃ ca raktagandhādisaṃyutam |
baliṃ gṛhāṇa śarva tvaṃ rakṣovighnaṃ vināśaya ||

S. 116, Bali-Formel für Skanda
māṃsapuṣpādisaṃyuktaṃ māṣabhaktopaśobhitam |
gṛhāṇemaṃ baliṃ skanda rakṣovighnaṃ vināśaya ||

S. 116, Bali-Formel für Aryaman
śvamāṃsaṃ piṣṭakairyuktaṃ pakvamāṃsaudakānvitam |
aryaman vai gṛhāṇemaṃ sarvavighnaṃ vināśaya ||

S. 117, Bali-Formel für Jambhaka
raktamāṃsaudanaṃ matsyaṃ gandhadhūpasamanvitam |
jambhaka tvaṃ gṛhāṇemaṃ rakṣovighnaṃ vināśaya ||

S. 117, Bali-Formel für Pilapiccha
chāgakarṇānvitaṃ māṃsaṃ vastragandhādisaṃyutam |
pilapicche gṛhāṇemaṃ rakṣovighnaṃ vināśaya ||

S. 117, Bali-Formel für Charaki
ghṛtena sādhitaṃ māṃsaṃ vastragandhādisaṃyutam |
caraki tvaṃ gṛhāṇemaṃ rakṣovighnaṃ vināśaya ||

S. 117, Bali-Formel für Isha
saghṛtaṃ sākṣataṃ bhaktaṃ vastragandhādyalaṅkṛtam |
gṛhāṇemaṃ baliṃ tvīśa vāstudoṣāpahārakam ||

S. 117, Bali-Formel für den Wolkenkönig
utpalaṃ pāyasairyuktaṃ vastrādikasamanvitam |
gṛhāṇemaṃ baliṃ gṛhyaṃ megharāja namo'stu te ||

S. 117, Bali-Formel für Jishnus Sohn
pañcahastaṃ supītaṃ ca dhvajaṃ bhaktādimaṇḍitam |
gṛhāṇemaṃ baliṃ gṛhyaṃ jiṣṇusuta namo'stu te ||

S. 117, Bali-Formel für den Götterkönig
odanaṃ ghṛtasaṃpūrṇaṃ pañcaratnādimaṇḍitam |
gṛhāṇemaṃ baliṃ havyaṃ devarāja namo'stu te ||

S. 117, Bali-Formel für Bhaskara
raktapuṣpayutaṃ bhaktaṃ raktagandhādibhiryutam |
gṛhāṇemaṃ baliṃ havyaṃ bhāskarasya namo'stu te ||

Lesungshinweise: Bhaskara, Verehrung sei dir!“ Lesungshinweis: Der Druck hat die grammatisch auffällige Form bhāskarasya; der gemeinte Adressat ist aus dem Namen erkennbar.

S. 117, Bali-Formel für Satya
vitānaṃ dhūmravarṇābhaṃ gandhādikasuśobhitam |
raktapuṣpaṃ gṛhāṇemaṃ baliṃ satya namo'stu te ||

S. 117, Bali-Formel für Vrisha
idaṃ tu māṃsabhaktaṃ vai vastragandhādipūjanam |
gṛhāṇemaṃ vṛṣa baliṃ vāstudoṣaṃ vināśaya ||

S. 117, Bali-Formel für Vyoma
idaṃ tu śādalaṃ māṃsaṃ naivedyādisaṃyutam |
gṛhāṇemaṃ baliṃ havyaṃ vyoma śāntiṃ prayaccha me ||

Lesungshinweise: [als śādala bezeichnete] Gewähre mir Frieden!“ Lesungshinweis: Die Fleischbezeichnung śādala bleibt unklar; keine Tierart wird ergänzt.

S. 117–118, Bali-Formel für den Siebenzüngigen
suvarṇaṃ piṣṭakaṃ cātha vastragandhādibhiryutam |
ghṛtānvitaṃ gṛhāṇemaṃ saptajihva namo'stu te ||

S. 118, Bali-Formel für Pushan
kṣīraṃ lājāsamāyuktaṃ gandhapuṣpādisaṃyutam |
gṛhāṇemaṃ baliṃ havyaṃ pūṣadeva namo'stu te ||

S. 118, Bali-Formel für Vitatha
māṃsaudanaṃ gandhamālyayutaṃ vastrādibhūṣitam |
vitatheśa baliṃ gṛhṇan vāstudoṣaṃ vināśaya ||

S. 118, Bali-Formel für Yama
matsyamāṃsayutaṃ bhaktaṃ gandhapuṣpādyalaṅkṛtam |
yamarāja gṛhāṇemaṃ baliṃ śāntiṃ prayaccha me ||

S. 118, Bali-Formel für Griharaksha
pakvamāṃsaudananavanītaṃ vastrādimaṇḍitam |
gṛhāṇemaṃ prītikaraṃ gṛharakṣa namo'stu te ||

S. 118, Bali-Formel für Gandharva
nānāgandhasamāyuktaṃ raktagandhādibhiryutam |
baliṃ gṛhāṇa gandharva sarvadoṣaṃ praṇāśaya ||

S. 118, Bali-Formel für Bhringaraja
imāṃ tu śākunīṃ jihvāṃ māṣabhaktoparisthitām |
gṛhāṇemaṃ bhṛṅgarāja baliṃ śāntiṃ prayaccha me ||

S. 118, Bali-Formel für Mriga
evaṃ tilaghṛtopetaṃ gandhapuṣpādibhiryutam |
gṛhāṇemaṃ baliṃ havyaṃ mṛgadeva namo'stu te ||

S. 118, Bali-Formel für den Rakshasa-König
śarkarāmaṇḍitaṃ khaṇḍaṃ vastragandhādyalaṅkṛtam |
prīto baliṃ gṛhāṇemaṃ rakṣorāja namo'stu te ||

Lesungshinweise: [Zuckerspeise]

S. 118, Bali-Formel für Dauvarika
candanāgurukākhaṇḍaṃ vastragandhādibhiryutam |
gṛhāṇemaṃ baliṃ havyaṃ dauvārika namo'stu te ||

S. 118, Bali-Formel für Sugriva
idaṃ tu pāyasaṃ nātha gandhapuṣpādimiśritam |
sugrīva vai gṛhāṇemaṃ baliṃ śāntiṃ prayaccha me ||

S. 118, Bali-Formel für den Wassergott
yavāgvalaṅkṛtaṃ dugdhaṃ bhaktoparisamanvitam |
gṛhāṇemaṃ baliṃ havyaṃ jaladeva namo'stu te ||

S. 119, Bali-Formel für Pushpadanta
māṣabhaktaṃ kuśāstambaṃ ghṛtagandhādisaṃyutam |
puṣpadanta gṛhāṇemaṃ vāstudoṣaṃ praṇāśaya ||

S. 119, Bali-Formel für den Asura-Herrn
madhunā sādhitaṃ piṣṭaṃ gandhādyairupaśobhitam |
baliṃ gṛhāṇāsurendra sarvadoṣaṃ praṇāśaya ||

S. 119, Bali-Formel für Shosha
ghṛtaṃ cānnasamāyuktaṃ karpūrādisamāyutam |
gṛhāṇemaṃ baliṃ śoṣa sarvaśāntiṃ prayaccha me ||

S. 119, Bali-Formel für Roga
yavajaṃ taṇḍulaṃ nātha gandhapuṣpādiśobhitam |
gṛhāṇemaṃ baliṃ roga sarvadoṣaṃ praṇāśaya ||

S. 119, Bali-Formel für Mrigavaha
saghṛtaṃ modakaṃ cedamannādyairupaśobhitam |
gṛhāṇemaṃ baliṃ havyaṃ mṛgavāha namo'stu te ||

S. 119, Bali-Formel für den Herrn Patalas
idaṃ tu kṛsarānnaṃ me dugdhagandhādisādhitam |
pātāleśa gṛhāṇemaṃ vighnamatra praṇāśaya ||

S. 119, Bali-Formel für Mukhya
nārikelodakaṃ bhaktaṃ pītavastrādisaṃyutam |
gṛhāṇemaṃ baliṃ mukhya vāstudoṣaṃ praṇāśaya ||

S. 119, Bali-Formel für Soma
dadhigandhādibhiryuktaṃ pītapuṣpasamanvitam |
baliḥ pragṛhyatāṃ soma sarvadoṣaṃ praṇāśaya ||

S. 119, Bali-Formel für Bhallataka
odanaṃ ghṛtasaṃmiśraṃ gandhapuṣpasamanvitam |
gṛhāṇemaṃ baliṃ gṛhyaṃ bhallāṭaka namo'stu te ||

S. 119, Bali-Formel für Argala
māṣānnaṃ tu ghṛtābhyaktaṃ gandhapuṣpādimaṇḍitam |
gṛhāṇemaṃ baliṃ havyamargalākhya namo'stu te ||

S. 119, Bali-Formel für die Mutter der Daityas
kṣīrakhaṇḍasamāyuktaṃ nānāpuṣpopaśobhitam |
daityamātargṛhāṇemaṃ sarvadoṣaṃ praṇāśaya ||

S. 120, Bali-Formel für die Göttermutter
paurikāṃ madhusaṃmiśrāṃ vastragandhādisaṃyutām |
gṛhāṇemaṃ baliṃ gṛhyaṃ devamātarnamo'stu te ||

S. 120, Bali-Formel für die versammelten Wesen
svargapātālamartyeṣu devatā vāstudevatāḥ |
gṛhṇantvimaṃ baliṃ havyaṃ tuṣṭā yāntu svamandiram ||
mātaro bhūtavetālā ye cānye balikāṅkṣiṇaḥ |
viṣṇoḥ pāriṣadā ye ca te'pi gṛhṇantvimaṃ balim ||

S. 120, weitere Empfänger und Ersatzgaben
pitṛbhyaḥ kṣetrapālebhyo baliṃ dattvā prakāmataḥ |
abhāvāduktamārgasya kuśapuṣpādibhiryajet ||

S. 120, Richtungsopfer nach dem Prayogasara
prayogasāre |
vāstuśeṣaḥ kriyāpūtaḥ sarvarakṣāvidhānakṛt |
bhūtiprītikaraścāsmin diśāṃ balimudīrayet ||
dikpālapariṣatsarvabhūtoddiśya nāmabhiḥ |
pūjāvisarjanānto yaḥ sa vijñeyo diśo baliḥ ||
dadhyamburajanīpuṣpalājasaktutilāndhasā |
dravyeṇa vitareddiśyaṃ baliṃ dikkramayogataḥ ||

S. 120, Reihenfolge und Begleitworte des Richtungsopfers
surāṇāṃ tejasāṃ caiva prajānāṃ rakṣasāmapi |
tathā jalānāṃ prāṇānāṃ nakṣatrāṇāṃ ca tatpunaḥ ||
vidyānāmadhipānāṃ ca nānyathoktān baliṃ haret |
savāhanapadaṃ proktvā parivārāya śaktaye ||
tatpārṣadebhyaśca tataḥ sarvebhya iti saṃyutaḥ |
bhūtebhyaśca kramādbhūyaḥ prādakṣiṇyātkṣipedbalim ||
dviṣatpiśācavetālarakṣoraktārthināmiha |

S. 121, Nutzen und Anlässe des Richtungs-Bali
diśāṃ balirviśeṣeṇa sarvasaṃpatsamṛddhidaḥ ||
vāstau gṛhaprarohe bhūtadrohe gṛhapraveśe ca |
vitate ca śāntihome diśāṃ baliḥ siddhaye prayoktavyaḥ ||
iti baliṃ dattvā punastān samabhyarcya yathāśakti japtvā stutvā praṇamya visarjayet |

Lesungshinweise: [der Abwehr]

S. 121, Verabschiedungs-Mantra
visarjanamantro yathā |
yāntu devagaṇāḥ sarve pūjāmādāya pārthivīm |
iṣṭakāmasamṛddhyarthaṃ punarāgamanāya ca ||
iti devān visṛjya kudālaṃ pūjayet |

S. 121, Verehrung der Grabungshacke
taduktaṃ tantrāntare |
bhadraṃ muhūrtamāśritya khanyatāṃ vāstukoṣṭhakam ||
svarṇakudālarūpa tvaṃ bhūmeḥ khananakarmaṇi |
viśvakarmāyudho nityaṃ namaste cāstramūrtaye ||
iti svarṇakudālaṃ prapūjya khanitṛpuruṣaṃ viśvakarmadhiyā pūjayet |

S. 121, Vishvakarma-Dhyana und Anrufung
dvibhujaḥ pītadehastu jaṭādhārī kujāsanaḥ |
viśvakarmā sadā gauro jñānamudrākṣasūtrabhṛt ||
viśvakarman jagadvyāpin saṃsārasṛṣṭikāraka |
atra kudālahastastvaṃ viśvakarmannamo'stu te ||
ekāśītikoṣṭhabhede vāstau viśvātmakarmaka |
kudālaṃ gṛhyatāmatra khananaṃ kuru sāmpratam ||
iti taddhaste kudālaṃ dakṣiṇāṃ ca dadyāt |
tataḥ pṛthivīṃ prārthayet |

Lesungshinweise: [auf einem als kujāsana bezeichneten Sitz] Lesungshinweis: Die Sitzbezeichnung kujāsana und das Kompositum viśvātmakarmaka sind im Druck auffällig und werden nicht stillschweigend normalisiert.

S. 121, Bitte an die Erde
kudāladāritairatra kīṭakoṭiśatairapi ||
kṣamyatāṃ pṛthivīdevi viṣṇusthāpanahetave |
iti pṛthvīṃ saṃprārthya viśvakarmātmakakhanitṛpuruṣo vāstupuruṣasya kakṣāntare khananaṃ kuryāt |

Lesungshinweise: [dies] Lesungshinweis: Die Bitte ist grammatisch verkürzt; die Wiedergabe bewahrt den Bezug auf die durch die Hacke verletzten Lebewesen.

S. 122, günstige und ungünstige Grabungsstellen
taduktaṃ tantrāntare |
śubhāśubhāni vāstūnāṃ krameṇaiva vadāmyaham |
kakṣāntare ca nityaṃ ca sarvatra bhadramādiśet ||
śīrṣe caiva bhavenmṛtyuḥ kaṇṭhe vai duḥkhabhāgitā |
haste caurabhayaṃ vidyādurasā paśunāśanam ||
jānau videśagamanaṃ pādābhyāṃ ca nirarthakam |
vāmadakṣiṇamityevaṃ vāstukṣetramudīritam ||
nipuṇaḥ kārayenmantrī kalyāṇaṃ pūrṇatākṛtam |
samāhitamanā bhūtvā khanayedvāstukakṣake ||
iti vāstuyāgavidhiḥ |

Der Einweihungspavillon

S. 122, Bestimmung der Himmelsrichtungen
atha dīkṣopayuktamaṇḍapanirṇayaḥ |
tatrādau maṇḍaparacanārthaṃ pūrvādidigjñānopāyaḥ |
taduktaṃ kriyāsāre |
kṛtvā bhūmiṃ samāṃ tatra vṛttaṃ hastamitaṃ samam |
dvādaśāṅgulamānoccaṃ śaṅkuṃ khādiranirmitam ||
alābhe yajñavāstaṃ vā tatra saṃsthāpayetsudhīḥ |
tacchāyāsaṃspṛśedyatra tanmadhyaṃ madhyamaṃ smṛtam ||
tiryakprasārayetsūtraṃ madhye yāmyottare smṛte |
koṇāḥ syuranye catvāraścatuḥsūtraprasāraṇāt ||
evaṃ mānaparijñānaṃ samākhyātaṃ yathā sphuṭam |
jñātvaivaṃ maṇḍapādīni kuryātsamyagvicakṣaṇaḥ ||

Lesungshinweise: [den Kreis] Nachdem der Kundige dies erkannt hat, errichte er Pavillon und weitere Anlagen sachgemäß.“ Lesungshinweis: Der Ausdruck yajñavāsta für das Ersatzholz ist im Druck gestört; die geometrische Anweisung selbst ist stark verkürzt.

S. 122–123, Aufstellen des Messpflocks
mahākapilapañcarātre |
viṣuve tu gate sūrye śaṅkumānaṃ samācaret |
khādiraṃ vinyasecchaṅkuṃ dvādaśāṅgulavistṛtam ||
niścalīkṛtya hantavyaṃ gṛhītvā lohamudgaram |
athavā ca svayaṃ hanyāt praśastaṃ kramato laghu ||
hanyamāne yadā śaṅkau hastātpatati mudgaraḥ |
tadā tāḍayituḥ śoko jāyate dustaro mahān ||

S. 123, Messschnur und ungünstige Zeichen
mauñjaṃ kārpāsakauśeyaṃ prāṇivālajameva ca |
caturyavaparīṇāhaṃ sūtraṃ śaṅkau tu veṣṭayet ||
veṣṭyamānaṃ yadā sūtraṃ śaṅkuṃ muñcati tatkṣaṇam |
putrasya maraṇaṃ vidyācchinne vai svavināśanam ||
tatrāpi nārasiṃhena homenāśubhanāśanam iti |

S. 123, Zeitpunkt und Maße des Pavillons
śāradāyām |
nakṣatrarāśivārāṇāmanukūle śubhe'hani |
tato bhūmitale śuddhe tuṣāṅgārādivarjite ||
puṇyāhaṃ vācayitvā tu maṇḍapaṃ racayecchubham |
pañcabhiḥ saptabhirhastairnavabhirvā'gnināṃ varam ||

S. 123, Auslegung der Pavillonmaße
atra yathāśrutavyākhyāne kuṇḍāṣṭakavedyṛtvikpracārasthalādyanupapattyā pañcabhiḥ saptabhirityanena dvādaśahastaḥ pañcabhirnavabhirityanena caturdaśahastaḥ saptabhirnavabhirityanena ca ṣoḍaśahasto maṇḍapa iti rāghavabhaṭṭaiḥ padārthādarśe vyākhyātam |
tārābhaktisudhārṇave nṛsiṃhaṭhakkurairapi tathaivoktam |
etena dvādaśahastaḥ kanīyān caturdaśahasto madhyamaḥ ṣoḍaśahastaścottama iti trividho maṇḍapa uktaḥ |
taduktaṃ pratiṣṭhāsārasaṃgrahe |
svalpo dvādaśahasto'yaṃ dvidvivṛddhyā tataḥ kramāt |

S. 123, kleinere Pavillons und Höhe des Bauplatzes
yattu rājñāṃ homābhiṣekādiprayogārthaṃ tu maṇḍapam |
vidadhyānnavahastena vistārāyāmasaṃyutam ||
iti tantrarājavacanaṃ taddīkṣātiriktakarmopayuktamaṇḍapaparam |
siddhāntaśekhare |
sthūlāṣṭāṅgulocchrāyaṃ maṇḍapasthalamīritam |

S. 124, Pfostenmaße und Verankerung
mahākapilapañcarātre tu |
ucchrāyo hastamānaṃ syātsusamaṃ ca suśobhanam ityuktam |
śāradāyām |
ṣoḍaśastambhasaṃyuktaṃ catvārasteṣu madhyagāḥ |
aṣṭahastāḥ samucchrāyāḥ saṃsthāpyā dvādaśābhitaḥ ||
pañcahastapramāṇāste niracchidrā ṛjavaḥ śubhāḥ |
tatpañcamāṃśaṃ nikhanenmedinyāṃ tantravittamaḥ ||
vāstuśāstre |
pañcamāṃśaṃ nyasedbhūmau sarvasādhāraṇo vidhiḥ |

S. 124, Überdachung
śāradāyām |
nārikeladalairbāhye chādayettatsamantataḥ |
nārikeladalairityupalakṣaṇam |
tathā ca merutantre |
nārikeladalairvaṃśaiḥ kaṭairācchādayetpunaḥ |
bhaṅgamārutavṛṣṭyāderbhayaṃ na syādyathā tathā ||
vāstuśāstre'pi |
kaṭaiḥ sacchādyāstu vijayādyāstu maṇḍapāḥ iti |

S. 124, Reihenfolge der Bauarbeiten
stambhaniveśanaṃ cāgneyādikrameṇa kāryam |
stambhocchrāye śilānyāse sūtrayojanakīlake |
khananāvaṭasaṃskāra ārambho vahnigocare iti vacanāt ||

S. 124, innere Pfosten und geeignetes Holz
siddhāntaśekhare |
madhye stambhacatuṣkaṃ syāttanmadhye vedikā matā |
vedīkoṇeṣu vinyasya stambhān vedasvarūpakān ||
pañcarātre |
sāradārubhavān stambhān dṛḍhān kuryādṛjūn samān |
kriyāsāre |
yājñīyavṛkṣo veṇurvā kramukaḥ stambhakarmaṇi |

S. 125, weitere und ungeeignete Pfostenhölzer
anye viśuddhavṛkṣā vā bhaveyurnapibhūruhaḥ ||
gṛhaśalyaḥ svayaṃ śuṣkaḥ kuṭilaśca purātanaḥ |
asaumyabhūmijanitaḥ saṃtyājyaḥ stambhakarmaṇi ||

Lesungshinweise: [die folgende Einschränkung ist unklar] Holz aus einem alten Haus, von selbst vertrocknetes, krummes oder altes Holz sowie Holz, das auf ungünstigem Boden gewachsen ist, soll man beim Pfostenbau meiden.“ Lesungshinweis: Der Schluss des ersten Halbverses napibhūruhaḥ ist nicht sicher verständlich; die Einschränkung wird nicht ergänzt.

S. 125, vier Eingänge und ihre Breite
mantramuktāvalyām |
dikṣu dvārāṇi catvāri vidadhyātpañcamāṃśataḥ |
pañcarātre |
kanīyasi syāddvikaraṃ caturaṅgulavṛddhitaḥ |
madhyamottamayordvāramiti kuryānmanoharam ||

Lesungshinweise: [des Gesamtmaßes]

S. 125, Holzarten der Toranas
somaśambhumate |
plakṣaudumbarikāśvatthavaṭajāstoraṇāḥ kramāt |
pūrvādito vidhātavyā yadvādyantaviparyayaḥ ||
alābhādekamevaiṣāṃ sarvāśāsu niveśayet |
siddhāntaśekhare |
ekameṣāmalābhe syāttadabhāve śamīdrumaḥ |
jambūḥ khadirasāraśca tālo vā toraṇe smṛtāḥ ||

S. 125, Gottheiten in den Toranas
mahākapilapañcarātre |
devāstoraṇarūpeṇa saṃsthitā yajñamaṇḍape |
vighnavidhvaṃsanārthaṃ ca rakṣārthaṃ tvadhvarasya ca ||
nyasennyagrodhamaindryāṃ tu yāmyāṃ caudumbaraṃ tathā |
vāruṇyāṃ pippalaṃ caiva kauberyāṃ plakṣakaṃ nyaset ||

S. 125, Benennungen und vedische Mantra-Anfänge
suśobhanaṃ tu pūrvasyāmṛgvedādisumantritam |
iṣe tveti ca mantreṇa subhadrākhyaṃ tu dakṣiṇe ||
sukarmākhyaṃ tu vāruṇyāṃ sāmavedādikena tu |
śanno devīti mantreṇa suhotramuttare nyaset ||
ṛgvedādīti |
agnimīḻe purohitamiti mantreṇābhimantritamityarthaḥ |
sāmavedādikena agna āyāhīti mantreṇa |

S. 126, Maße der Toranas
śāradāyām |
dvāreṣu toraṇāni syuḥ kramātkṣīramahīruhām |
stambhocchrāyaḥ smṛtasteṣāṃ saptahastaiḥ pṛthakpṛthak ||
daśāṅgulapramāṇena tatparīṇāha īritaḥ |
tiryakphalakamānaṃ syātstambhamānārdhamānataḥ ||
śūlāni kalpayenmadhye toraṇe hastamānataḥ |
saptahastairityadhamamaṇḍapapakṣe |

S. 126, abgestufte Toranamaße
taduktaṃ vāstuśāstre |
pañcahastapramāṇāste vistāreṇa dvihastakāḥ |
ṣaḍaṅgulādivṛddhyā tu saptahastāstathottame ||
ṣaḍaṅgulādīti |
tenādhamamaṇḍape toraṇastambhayorantarālabhūmirdvihastā |
madhyame ṣaḍaṅgulādhikadvihastā |
uttame dvādaśāṅgulādhikadvihastā |
etena maṇḍapatiryakphalakamānamapyuktaṃ bhavati |
adhamottamayoḥ pañcahastasaptahastocchrāyakathanānmadhyame ṣaḍḍhastocchrāyatoktā bhavatīti sudhāṇavakṛtaḥ |
śūlādi kalpayediti |
triśūlavinyāsaḥ śaivaśāktādau |
vaiṣṇave tu viśeṣa uktaḥ |

S. 126, Zeichen der Vaishnavas und Sauras
merutantre |
vaiṣṇave dvādaśāṃśena śaṅkhacakragadāmbujān |
prāgādikramayogena nyasetsauro'pi vaiṣṇavaḥ ||

S. 126–127, Fahnen und Schmuck
śāradāyām |
dikṣu dhvajānnibadhnīyāllokapālasamaprabhān |
vitānadarbhamālābhiralaṅkurvīta maṇḍapam ||
pratiṣṭhāsārasaṃgrahe |
pītaraktādivarṇāśca pañcahastā dhvajāḥ smṛtāḥ |
dvipañcahastairdaṇḍaiste vaṃśajaiḥ saṃyutāḥ samāḥ ||
dvipañcahastairdaśahastaiḥ |
anyatrāpi |
pañcahastā dhvajāḥ kāryā vaikalpe tu dvihastakāḥ |
daṇḍaśca daśahastaśca daśadikṣu ca tān nyaset ||

S. 127, Gefäße und ihre Gottheiten
hayaśīrṣapañcarātre |
darpaṇaiścāmarairvastraiḥ stambhān vaṃśairvibhūṣayet |
kalaśairghaṇṭikābhiśca sādhāraiḥ karkaraistathā ||
tatra pratitoraṇamekaikaḥ kalaśaḥ sthāpyaḥ |
pratidvārapārśve dvau dvau |
pratikoṇaṃ caivaikaḥ |
taduktam |
gandhapuṣpāmbaropetān kumbhāṃsteṣu vinikṣipet |
teṣu toraṇeṣu |
dhruvaṃ dharāṃ vākpatiṃ ca vighneśaṃ teṣu pūjayet |
maṇḍapasya tu koṇasthakalaśeṣu kramādamūn ||
amṛto durjayaścaiva siddhārtho maṅgalastathā |
pūjādvārasthakumbheṣu śakrādyāstanmanūttamaiḥ ||

Lesungshinweise: [Richtungswächter]

S. 127, Wasserkrüge und zentraler Altar
anyatrāpi |
maṇḍape kalaśau dvau dvau dvāre dvāre niveśayet |
gālitodakasaṃpūrṇāvāmrapallavaśobhitau ||
śāradāyām |
tattribhāgamite kṣetre'ratnimātrasamucchritām |
caturasrāṃ tato vedīṃ maṇḍalāya prakalpayet ||
tripurāsārasamuccaye |
caturdvārayuktaṃ tatastasya madhye budhastattribhāgaikabhāgena vedīm |
aratnipramāṇonnatāṃ darpaṇāntarnibhāyāṃ manohāriṇīṃ cāpi kuryāt ||
atrāratnimātronnatāṃ hastamātrasamucchritām |

S. 128, Maßbegriffe und Altarform
taiścaturbhirbhavenmuṣṭirvitastistaistribhirguṇaiḥ |
aratnistaddvayena syāddhastastadvadataḥ śive ||
iti mantrarājavacanādaratnihastaśabdayoḥ paryāyatokteti sudhāṇavakṛtaḥ |
kriyāsāre'pi |
tribhāgaṃ maṇḍapaṃ kṛtvā madhyabhāge tu vedikā |
hastamānaṃ tadutsedhaścaturasraṃ samaṃ yathā ||
merutantre |
tridvāraṃ vāmadīkṣāyāṃ śaṅkhābhaṃ vaiṣṇave makhe |
caturasrā catuṣkoṇā vedī sarvaphalapradā ||

Lesungshinweise: [die Anlage] Ein viereckiger Altar mit vier Ecken gewährt alle Früchte.“ Lesungshinweis: Der Bezug der ersten beiden Formangaben ist grammatisch verkürzt; im Maßzitat ist die anfangs vorausgesetzte Einheit hier nicht erneut genannt.

S. 128, Ausstattung und Abschluss der Pavillonbeschreibung
tatraiva |
maṇḍapopari badhnīyādatiśvetaṃ vitānakam |
alaṅkurvīta puṣpamālādibhirenaṃ tu veṣṭayet ||
āmrāśvatthadalodbhūtayuktyā dīrghamālayā |
stambhān dukūlaiḥ saṃveṣṭya madhye kuryācca vedikām ||
iṣṭakābhirapakvābhirhastavistṛtapiṇḍikām |
maṇḍapāyāmaṣaḍaṃśānavasapteṣurāmakaiḥ ||
aṃśaiḥ samunnatāṃ vā'pi tāratamyaṃ vilokya ca |
sāmagryādeḥ samāveśo yathā syāditi maṇḍapaḥ ||
iti maṇḍapalakṣaṇam |

Lesungshinweise: Lesungshinweis: Die gedrängte Teilmaßangabe ist nicht eindeutig in eine Bauformel aufzulösen; die Zahlwörter werden bewahrt, ohne ein gesichertes Berechnungsverfahren vorzutäuschen.

Feuergruben und Opfergeräte

S. 128, Einleitung zu den Feuergruben
atha kuṇḍāni |
śāradāyām |
prākprokte maṇḍape vidvān vedikāyā bahistridhā |
kṣetraṃ vibhajya madhyāṃśe pūrvādi parikalpayet ||
aṣṭāsvāśāsu kuṇḍāni ramyākārāṇyanukramāt |
caturasraṃ yonimardhacandraṃ tryasraṃ ca vartulam ||

S. 129, weitere Kunda-Formen und Acharya-Kunda
ṣaḍasraṃ paṅkajākāramaṣṭāsraṃ tāni nāmataḥ |
ācāryakuṇḍaṃ madhye syādgaurīpatimahendrayoḥ ||
tripurāsārasamuccaye'pi |
vedāsraṃ yonimardhoḍupanibhamanalāsraṃ suvṛttaṃ ṣaḍasraṃ padmākāraṃ gajāsraṃ hariharaharidārabhya tasyāṃ vidadhyāt |
madhye vṛttaṃ ca gaurīpatisurapadiśoḥ paṇḍitāḥ kecidūcurvāyavye pañcakoṇaṃ diśi madanaripoḥ saptakoṇaṃ ca kuṇḍam ||

S. 129, Konstruktion des Quadrats
krameṇaiṣāṃ lakṣaṇāni tatraiva |
prāksūtraṃ prathamaṃ nidhāya vidadhītārdhena tasyāṅkitaṃ madhye matsyayugaṃ diśoramaladhīḥ kīnāśavitteśayoḥ |
tābhyāṃ sūtramapi prasārya caturaḥ koṇāṃstato lāñchayet kṣetraṃ syāccaturasramatra racayedanyāni kuṇḍānyapi ||

S. 129, Konstruktion der Yoni-Form
kṣetre kṣiptvā bahiriha puro bhūtabhāgāṃśamekaṃ koṇādūrdhvaṃ suniśitamatibhrāmayetsaṃgṛhya |
yāvatkoṇaṃ paramapi tathā sūtrayugmasya pātaṃ madhye kuryāditi tadidaṃ manmathāvāsakuṇḍam ||

Lesungshinweise: Dies ist die Kunda in Gestalt des Wohnsitzes Manmathas.“ Lesungshinweis: Die Konstruktion ist sprachlich knapp; die Bezugspunkte der Bogenführung sind nicht vollständig eindeutig.

S. 129, Konstruktion der Halbmondform
parityajya bhāgadvayaṃ paṅktibhāgīkṛte'tropariṣṭādadhastācca vidvān |
paribhrāmayettena mānena samyagbhavedardhacandrāhvayaṃ kuṇḍametat ||

S. 129, Konstruktion des Dreiecks
śarvarīśārdhabhāgīkṛtakṣetrataḥ pārśvayornyasya bhāgadvayaṃ paṇḍitaḥ |
tena mānena sūtradvayaṃ vinyasetkuṇḍametadbhavedrudranetrāsrakam ||

Lesungshinweise: So entsteht eine Kunda mit so vielen Ecken, wie Rudra Augen hat: ein Dreieck.“ Lesungshinweis: Die Zahlwortverbindung śarvarīśārdha ist nicht sicher aufzulösen; eine konkrete Teilungszahl wird nicht geraten.

S. 130, Konstruktion des Kreises
diggajābhyadhikapaṅktibhāgataḥ kṣetrato niśitadhīrbahirnyaset |
bhāgamekakamanena sarvato bhrāmayedbhavati vṛttamuttamam ||

Lesungshinweise: So entsteht ein vortrefflicher Kreis.“ Lesungshinweis: Die genaue Zahlwortkonstruktion diggajābhyadhikapaṅkti bleibt unsicher; die geometrische Anweisung wird ohne behauptete numerische Rekonstruktion wiedergegeben.

S. 130, Konstruktion des Sechsecks
bhūyāṃśadvayamiha bahiḥ pārśvayornyasya madhyātkṣetrābhyāse tu vimalamatistena mānena kṛtvā |
pārśvadvandve bhayugayugalaṃ sūtraṣaṭkasya pātaṃ kuryātkuṇḍaṃ bhavati tadidaṃ tarkakoṇaṃ manojñam ||

Lesungshinweise: [der genannten Markierungen] Dies ergibt die ansprechende Kunda mit sechs Ecken.“ Lesungshinweis: Die gedrängte Bezeichnung bhayugayugala ist nicht eindeutig lesbar beziehungsweise deutbar; die betreffenden Markierungen bleiben lokal unbestimmt.

S. 130, Konstruktion der Lotusform
daśāṃśe'tra vinyasya bāhyāṃśamekaṃ paribhrāmya tenaiva vṛttaṃ dalānām |
bahirmadhyame karṇikāṃ cāpi kuryādbhavedaṣṭapatraṃ budhaḥ padmakuṇḍam ||

Lesungshinweise: So stelle der Kundige eine achtblättrige Lotus-Kunda her.“ Lesungshinweis: Die Wortverbindung zu Außenbereich und Mitte ist im Vers verkürzt; Blätterkreis und mittlere Karnika sind ausdrücklich genannt.

S. 130, Konstruktion des Achtecks
kṣetre kṣiptvātra bāhye diśi diśi mihiradvandakāṃśāṃśamekaṃ kṛtvā netrāṣṭadikkoṇaṃ punarapi matimān koṇato'rdhaṃ gṛhītvā |
tatkoṇābhyāṃ vidadhyādiha khalu paritastena mānena cihnānyaṣṭau syātsamantādapi ca vitanuyādaṣṭasūtraprayogam ||

Lesungshinweise: Ringsum spanne er acht Schnüre.“ Lesungshinweis: Die Zahlwort- und Eckpunktreihe ist im Druck nicht sicher zu verstehen. Die acht Markierungen und acht Schnüre sind klar; die vorausgehenden Teilmaße bleiben unsicher.

S. 130, Konstruktion des Fünfecks
hayāṃśe'tra bhāge bahirnyasya vṛttaṃ paribhrāmya bhūyo yugāṃśīkṛtāṃśaiḥ |
tribhiḥ paṭṭadairghyaṃ bhavettatpañcasūtraprayogādidaṃ tena pañcāsrakuṇḍam ||

Lesungshinweise: Durch das Anlegen von fünf Schnüren entsteht damit die fünfeckige Kunda.“ Lesungshinweis: Der Bezug der Teilungen ist verkürzt.

S. 130, Konstruktion des Siebenecks
kṣetravyarkadaśāṃśairbahiriha vinidhāyaikamaṃśaṃ suvṛttaṃ mānenānena kṛtvā punarapi ca catuḥṣaṣṭibhāgīkṛte'tra |
paṭṭāyāmapramāṇaṃ dṛḍhamatiramunā satrikaistriṃśadaṃśaiḥ kuryātsaptāsrakuṇḍaṃ bhavati hi tadidaṃ saptasūtraprayogāt ||
atra caturviṃśatyaṅgulāni hastamātrakuṇḍasya vyāsaḥ |
taduktaṃ śāradāyām |

Lesungshinweise: Dazu heißt es in der Sharada: Lesungshinweis: Die einleitende Zahlwortverbindung kṣetravyarkadaśāṃśaiḥ ist im Druck gestört.

S. 131, Bestimmung der Fingerbreite
caturviṃśatyaṅgulāḍhyaṃ hastaṃ yantravido viduḥ |
karturdakṣiṇahastasya madhyamāṅguliparvaṇaḥ ||
madhyasya dairghyamānena mānāṅgulamudāhṛtam |

S. 131, Maßfolge vom Staubteilchen zur Elle
tantrāntare |
jālāntaragate bhānau yatsūkṣmaṃ dṛśyate rajaḥ |
prathamaṃ tatpramāṇajñāstrasareṇuṃ pracakṣate ||
trasareṇavaste tvaṣṭau vālāgraṃ tatsmṛtaṃ budhaiḥ |
vālāgrāṇyaṣṭa likṣā tu yūkā likṣāṣṭakaṃ smṛtam ||
aṣṭau yūkā yavaṃ prāhuraṅgulaṃ tu yavāṣṭakam |
hastaścaturviṃśatibhiraṅgulaiḥ samudāhṛtam ||

S. 131, Vergrößerung über die Diagonale
dvihastādau taddviguṇādivṛddhiprakārastu ekahastakuṇḍakoṇasūtreṇa dvihastakuṇḍamadhyasūtraṃ tattatkoṇasūtreṇa caturhastakuṇḍamadhyasūtramavagantavyam |
evamagre'pi |
taduktaṃ gautamīyatantre |
karṇasūtrapramāṇena dvihastaṃ kuṇḍamuddharet |
sarvakuṇḍeṣu sarvatra vardhayedvidhinā'munā ||
atra karṇasūtrapadaṃ koṇasūtraparam |
taduktaṃ tatraiva |
pūrvapūrvasya kuṇḍasya koṇasūtraṃ tu yadbhavet |
uttarottarakuṇḍānāṃ mānaṃ tadudīritam ||

S. 131, Größenreihe und Anwendungsbereich
etena dvihastakuṇḍasya catustriṃśadaṅgulāni vyāsaḥ |
ekacatvāriṃśadaṅgulāni pañca yavāśca trihastasya |
aṣṭacatvāriṃśadaṅgulāni caturhastasya |
tripañcāśadaṅgulāni ṣaḍyavāśca pañcahastasya |
aṣṭapañcāśadaṅgulāni sapta yavāśca ṣaḍḍhastasya |
triṣaṣṭiraṅgulāni catvāro yavāśca saptahastasya |
saptaṣaṣṭiraṅgulāni sapta yavāścāṣṭahastasya |
dvāsaptatiraṅgulāni navahastasya |
pañcasaptatiraṅgulāni sapta yavāśca daśahastasya |
ekahastakuṇḍasya kṣetraphalaṃ tu ṣaṭsaptatyadhikapañcaśatāṅgulāni |
evaṃ dvihastādāvapi boddhavyam |
yadyapi hastamātrakuṇḍasyaiva dīkṣopayuktatvena dvihastādikuṇḍāni dīkṣāyāmanupayuktāni tathāpi ca vakṣyamāṇapuraścaraṇāṅgahome upayujyanta iti pradarśitāni |
khātamānaṃ mekhalālakṣaṇaṃ ca tripurāsārasamuccaye |

S. 132, Tiefe und Umfassung der Kunda
yāvanmānaṃ kuṇḍavistāra uktaṃ tāvatkhātasyāpi mānaṃ pradiṣṭam |
kuṇḍākāraṃ paṇḍito yadvidhatte tādṛgrūpaṃ mekhalāyāṃ vidadhyāt ||

S. 132, vereinfachte Anzahl der Kundas
etāvatkuṇḍakaraṇāśaktastu pañcakuṇḍāni kuryāt |
tatrāpyaśaktastu ekameva kuṇḍaṃ kuryāt |
nava pañcātha caikaṃ vā kartavyaṃ lakṣaṇānvitam |
ityāmnāyarahasyavacanāt |
athāśaktau tu catvāri dikṣu kuṇḍāni tāni vai |
tadaśaktāvekameva caturasraṃ prakalpayet ||
iti merutantravacanācca |
pañcakuṇḍapakṣe tanniveśanaṃ jñānaratnāvalyāmuktam |
dikṣu vedāsravattāni padmaṃ tvaiśānagocaram |
ityekakuṇḍapakṣe tanniveśanamuktamācāryaiḥ |
athavā diśi kuṇḍamuttarasyāṃ pravidadhyāccaturasramekameva iti |

S. 132, runde Kunda und Halszone
piṅgalāmate |
kuṇḍamekakaraṃ vṛttaṃ mekhalākaṇṭhanābhimat |
nitye karmaṇi dīkṣāyāṃ śāntau puṣṭau mataṃ śubham ||
kaṇṭhamānamāha mahākapilapañcarātre |
caturviṃśatibhāgena kaṇṭho vai parikīrtitaḥ |
khātādbāhyo'ṅgulaḥ kaṇṭhaḥ sarvakuṇḍeṣvayaṃ vidhiḥ ||
caturviṃśatimaṃ bhāgamaṅgulaṃ parikalpayet |

S. 132, Anzahl der Mekhalas und Yoni
tisraḥ kuṇḍe mekhalā mekhale dve yadvā caikāṃ mekhalāṃ vai prakuryāt |
kuryādūrdhvaṃ mekhalāyā gajoṣṭhākārāṃ yoniṃ cāpi hoturdiśīha ||

S. 133, Rangordnung der Mekhalas
etena yoneḥ kuṇḍāṅgatvamuktvā tasyāḥ sthānasvarūpadiṅniyamāścoktāḥ |
kriyāsāre |
nābhiyonisamāyuktaṃ kuṇḍaṃ śreṣṭhaṃ trimekhalam |
kuṇḍaṃ dvimekhalaṃ madhyaṃ nīcaṃ syādekamekhalam ||
somaśambhau |
trimekhalaṃ dvije kuṇḍaṃ kṣatriyasya dvimekhalam |
mekhalaikā tu vaiśyasya … iti ||
kuṇḍatāratamyato mekhalātāratamyamuktam |

S. 133, Mekhala-Maße kleiner Kundas
tripurāsārasamuccaye |
muṣṭimātre tu tā mekhalāstryaṅgulaikāṅgulārdhāṅgulotsedhatārāḥ kramātsyuḥ |
aratnimātre tu tāstryaṅgulārdhāṅgulaikāṅgulotsedhatārā bhaveyuḥ purastāt ||
yuga[aspaṣṭam]netrāṅgulotsedhatārāḥ syuretāḥ kramāddhastamātre tu kuṇḍe |
karadvandvamātre rasāmbhodhivahnyaṅgulotsedhatārā bhaveyuḥ purastāt ||

Lesungshinweise: [unsicheres Mittelmaß] Bei einer Ein-Hasta-Kunda betragen Höhe und Breite der Reihe nach vier, [unsicheres Mittelmaß] und zwei Fingerbreiten. Bei einer Zwei-Hasta-Kunda haben sie sechs, vier und drei Fingerbreiten als Höhe und Breite.“ Lesungshinweis: Die Reihenfolge bei der Aratni-Kunda ist auffällig, bleibt aber erhalten. Das mittlere Zahlwort der Ein-Hasta-Reihe ist beschädigt; die Druckanmerkung nennt Agni, also drei, als Erklärung beziehungsweise Lesung.

S. 133, Mekhala-Maße größerer Kundas und Lotusnabel
vedakare'smin sindhuratarkatryaṅgulatārotsedhayutāḥ syuḥ |
ṣaṭkaramātre'smin daśa[aspaṣṭam]dvaṅgulatārotsedhasametāḥ ||
bhāskarapaṅktigajāṅgulatārotsedhayutāḥ syurimā vasuhaste |
nābhimihāmbujameva vidadhyādaṣṭadalaṃ sahakarṇikayā'ntaḥ ||

Lesungshinweise: [eine unklare Zahl] Im Innern bilde man als Nabel einen achtblättrigen Lotus mit Karnika.“ Lesungshinweis: In der Sechs-Hasta-Reihe ist die mittlere Maßangabe unleserlich; auch die klare letzte Zahl zwei ist im Zusammenhang auffällig und wird nicht zu einem erwarteten Wert geändert.

S. 134, Maße von Yoni und Nabel
nābhimiti |
kuṇḍamadhye sakarṇikāṣṭadala kamalarūpāṃ nābhiṃ kuryādityarthaḥ |
tatraiva yonyādeḥ kuṇḍaparimāṇānusāre parimāṇamuktam |
muṣṭimātre rasāmbhodhinetrāṅgulāyāmatāronnatiryoniruktā budhaiḥ |
netravedāṅgulotsedhatārānvitā nābhirapyatra yonyagramekāṅgulam ||
yonyā lakṣaṇametadgaditamaratnimātrakuṇḍasya |
kuṇḍasyaiva mayoktaṃ tadeva khalu hastamātrasya ||

S. 134, Vergrößerung und besondere Formen
dvihastādikuṇḍeṣu yonyādivṛddhiprakārastatraiva |
ekaikenāṅgulenāmalaniśitamatirvardhayedanyakuṇḍeṣvenāṃ yoniṃ ca nābhiṃ khalu yavayugaleneha yonyāstathoṣṭham |
kuryānnābhiṃ ca vṛttākṛtimapi yadi vā kuṇḍarūpānurūpāṃ yonyākāre'tra yoniṃ sarasijasadṛśe no vidadhyācca nābhim ||
kuryādityanena nābhyākāravikalpa uktaḥ |
yonyākāra iti |
yonikuṇḍe yoniṃ padmakuṇḍe nābhiṃ na kuryādityarthaḥ |

S. 134, abweichende Yoni- und Nabelmaße
matāntaramāha tatraiva |
kuṇḍasyaike hastamātrasya yoniṃ prāhurbhūtatryaṅgulāyāmatārām |
vyāsatryaṃśaikāṃśakotsedhayuktāṃ kuryāddhikṣmājapatrānurūpām ||
tatpakṣe nābhiṃ tadracanāprakāraṃ cāha |
netrabhūtāṅgulotsedhatārānvitāṃ nābhimaṃśadvaye taddalānyaṣṭa ca |
vyāsavahnyaṃśato'ṃśena tatkarṇikāṃ madhyabhāge vidadhyādbudhaḥ kuṇḍataḥ ||

Lesungshinweise: Die Karnika lege der Kundige in der Mitte der Kunda mit einem Drittel des Breitenmaßes an.“ Lesungshinweis: Die Baumbezeichnung hikṣmāja ist gestört; auch der Bezug der zwei Teile bei den Blättern ist verkürzt.

S. 134–135, Randbreite und vedische Ausführung
nemiparimāṇamāha tatraiva |
kuṇḍasyaikakarasya cāru parito nemirbhavedaṅgulenaikenaiva tato vilocanakarādārabhya saṃvardhayet |
kuṇḍe dikkarakuṇḍakāvadhi budhaḥ pratyekamardhāṅgulaṃ tadbāhye khalu mekhalātritayakaṃ kuryādyathoktakramāt ||
vaidikamate tu nābhikaṇṭhayonyo na kalpyāḥ |
khyātānyetāni kuṇḍāni tāntrike smārtakarmaṇi |
anābhikānyakaṇṭhāni viyonīti śrutārite ||
iti merutantravacanāt |

Lesungshinweise: [Ritualen]

S. 135, Abflussrinne
nālamānam śāradāpañcarātrayoḥ |
sthalādārabhya nālaṃ syādyonyā madhye sarandhrakam |
sthūlamūlaṃ tu sūkṣmāgraṃ bāhyamekhalayā samam iti ||
jñānārṇave |
mekhalānāṃ bahiḥsthānaṃ sthalamityabhidhīyate |
caturasrasthalādūrdhvaṃ nālaṃ madhye sarandhrakam ||

S. 135, Kundagröße nach der Opferzahl
āhutitāratamyataḥ kuṇḍānāṃ tāratamyamuktam tripurāsārasamuccaye |
śatārdhahome khalu muṣṭimātramaratnimātraṃ śatahomakuṇḍam |
hastaṃ sahasre tvayute dvihastaṃ lakṣe caturhastamidaṃ pradiṣṭam ||
daśalakṣe rasahastaṃ vasuhastaṃ koṭihome syāt |
koṭyardheṣvaṣṭakaraṃ home'pyāgamavido bruvate ||

S. 135–136, andere Abstufung nach Opferzahlen
matāntaramāha |
keciddhastaṃ lakṣahome dvihastaṃ lakṣadvandve vahnilakṣe trihastam |
home kuṇḍaṃ vedahaste'bdhilakṣaṃ prāhurdoṣṇāṃ pañcakaṃ pañcalakṣe ||
rasahastaṃ rasalakṣe saptakaraṃ saptalakṣe syāt |
vasuhastaṃ vasulakṣe navalakṣe navakaraṃ kuṇḍam ||
daśahastaṃ daśalakṣe daśakarameveha koṭihome'pi |
daśahastānna hi kuṇḍaṃ paramasti mahītale'muṣmin ||

S. 136, Früchte der einzelnen Formen
kuṇḍānāṃ pṛthakpṛthakphalaṃ tatraiva |
sarvasiddhikaramambudhikoṇaṃ putradaṃ manasijāvasathāntam |
ardhacandrasadṛśaṃ śubhadaṃ syādvahnikoṇamarivardhanahetuḥ ||
śāntikarmaṇi bhavetsuvṛttaṃ kṣedamāraṇakaraṃ ṣaḍasrakam |
padmakuṇḍamiha vṛṣṭikāraṇaṃ rogaśāntikaramaṣṭakoṇakam ||

Lesungshinweise: Die Lotus-Kunda bewirkt Regen, die achteckige die Befriedung von Krankheiten.“ Lesungshinweis: arivardhana, „Anwachsen von Feinden“, ist im Zusammenhang auffällig und bleibt als Drucklesung erhalten.

S. 136, soziale Zuordnung und weitere Wirkungen
varṇabhedena kuṇḍabhedamāha |
caturasraṃ viprāṇāṃ rājñāmiha vartulaṃ kuṇḍam |
vaṇijāmardhaśaśāṅkākāraṃ tryasraṃ tu śūdrāṇām ||
caturasraṃ sarveṣāṃ praśastamiti kecidāhurācāryāḥ |
vāñchitaphaladaṃ yattatkuṇḍaṃ bhuvi bhuktimuktikaram ||
ṣaṭkoṇamardhacandrākāraṃ cāpi prajākaraṃ kuṇḍam |
muktikaraṃ pañcāsraṃ vasukoṇaṃ rājyadā yoniḥ ||

S. 136, einfache Feuerstätten für regelmäßige Rituale
tathā |
nitye naimittike ca pravimalamatayaḥ prāhureke'bdhikoṇaṃ kuṇḍaṃ hastapramāṇaṃ smaragṛhasadṛśaṃ cātha vṛttaṃ praśastam |
ṣaṭkoṇaṃ cārdhadoṣākarasadṛśayutaṃ sthaṇḍilaṃ ratnimātrāyāmaṃ svādaṣṭaparvonnatamapi susamaṃ nirmitaṃ vālukābhiḥ ||

Lesungshinweise: Auch ein aus Sand errichteter, gut geebneter Sthandila von einer Aratni Länge und acht Fingergliedern Höhe ist geeignet.“ Lesungshinweis: Die Verbindung zwischen der Formenreihe und dem Sthandila sowie das Kompositum vor der Höhenangabe sind im Druck gestört; die Wiedergabe bleibt an dieser Stelle vorläufig.

S. 136, Warnung vor fehlerhaften Maßen
merutantre |
anekadoṣaṃ vai kuṇḍaṃ mānaṃ nyūnādhikaṃ yadi |
tasmātsamyakparīkṣyedaṃ kartavyaṃ śubhamicchatā ||
khātādhike bhavedrogī hīne dhenudhanakṣayaḥ |
vakrakuṇḍe tu santāpo maraṇaṃ chinnamekhale ||

S. 137, weitere Fehler und Abschluss der Kunda-Lehre
mekhalārahite śoko'bhyadhike vittasaṃśayaḥ |
bhāryāvināśakaṃ kuṇḍaṃ proktaṃ yonyā vinā kṛtam ||
apatyadhvaṃsanaṃ proktaṃ kuṇḍaṃ yatkaṇṭhavarjitam |
śṛṅgārarahitaṃ yacca kuṇḍaṃ jarjaramekhalam ||
yajamānavināśāya proccāṭaḥ sphuṭito bhavet |
sūtrādhike suhṛddveṣaḥ sūtrahīne daridratā ||
anāle jaṭhare rogaśchinnakuṇḍe tvavācyatā |
iti kuṇḍalakṣaṇam |

Lesungshinweise: [wird als unheilvoll für den Auftraggeber beschrieben] Eine schmucklose Kunda mit beschädigter Mekhala und Rissen [wird als unheilvoll für den Auftraggeber beschrieben]. Lesungshinweis: Die Satzverbindung um proccāṭaḥ ist gestört; die ausdrücklich genannte Schädigung des Auftraggebers wird wiedergegeben, die unklare Einzelbezeichnung bleibt offen.

Buchseite und Position	Gedruckte Bezeichnung	Sichtbare Zeichnung
137, oben links	caturasram	Ein Quadrat ist einem Kreis eingeschrieben.
137, oben rechts	yoniḥ	Eine spitz zulaufende Yoni-Konstruktion aus Kreisbögen, mit senkrechter Mittelachse, waagerechter Sehne und zwei unteren Hilfsbögen.
137, unten links	ardhacandram	Sichtbar ist ein in einen Kreis eingeschriebenes Dreieck; die gedruckte Halbmond-Beschriftung passt nicht dazu.
137, unten rechts	tryasram	Sichtbar sind ein Halbkreis über einer Grundlinie und ein überlagerter Vollkreis; die gedruckte Dreieck-Beschriftung passt nicht dazu.
138, oben links	vṛttam	Ein einfacher Kreis.
138, oben rechts	ṣaḍasram	Ein Fünfeck im Kreis; die handschriftliche Korrektur bezeichnet es als Fünfeck.
138, Mitte links	padmam	Lotus-Konstruktion mit Außenkreis, innerem Kreis, radialen Hilfslinien und acht Blättern.
138, Mitte rechts	aṣṭāsram	Ein Achteck im Kreis.
138, unten links	pañcāsram	Ein Siebeneck im Kreis; die handschriftliche Korrektur bezeichnet es als Siebeneck.
138, unten rechts	saptāsram	Ein Sechseck im Kreis; die handschriftliche Korrektur bezeichnet es als Sechseck.

S. 139, Sthandila
sthaṇḍilalakṣaṇam śāradāyām |
kuṇḍamekavidhaṃ kṛtvā sthaṇḍilaṃ tu samācaret |
caturasraṃ sthaṇḍilaṃ tu praśastaṃ sarvakarmasu ||
candrapīṭhe tu |
trirasraṃ caturasraṃ ca vitastyucchrayasaṃmitam |
sikatādyairvidhātavyaṃ sthaṇḍilaṃ hastamātrakam ityuktam ||

S. 139, Holz und Grundmaße des Sruc
atha sruglakṣaṇam śāradāyām |
prakalpayetsrucaṃ yāge vakṣyamāṇena vartmanā |
śrīparṇīśiṃśapākṣīraśākhiṣvekatamaṃ guruḥ ||
gṛhītvā vibhajeddhastamātraṃ ṣaṭtriṃśatā punaḥ |
viṃśatyaṃśairbhaveddaṇḍo vedistairaṣṭabhirbhavet ||
ekāṃśena mitaḥ kaṇṭhaḥ saptabhāgamitaṃ mukham |
veditryaṃśena vistāraḥ kaṇṭhasya parikīrtitaḥ ||
agraṃ kaṇṭhasamānaṃ syānmukhe mārgaṃ prakalpayet |
kaniṣṭhāṅgulimānena sarpiṣo nirgamāya ca ||

S. 139, Schale und Ausgestaltung des Sruc
vedimadhye vidhātavyā bhāgenaikena karṇikā |
vidadhīta bahistasyā ekāṃśenābhito'vaṭam ||
tasya khātaṃ tribhirbhāgairbhavettadbhāgato bahiḥ |
aṃśenaikena parito dalāni parikalpayet ||
mekhalāmukhavedyoḥ syānnemirbhāgārdhamānataḥ |
daṇḍamūlāgrayoḥ kumbho guṇavedāṅgulaiḥ kramāt ||
gaṇḍīyugaṃ yamāṃśaiḥ syāddaṇḍasyānāha īritaḥ |
ṣaḍbhiraṃśaiḥ pṛṣṭhabhāgo vedyāḥ kūrmākṛtirbhavet ||

Lesungshinweise: Die Rückseite der Schale sei schildkrötenförmig.“ Lesungshinweis: Die Maßbezüge der Vertiefung und der Gelenkstücke sind im Druck verkürzt; sie werden nicht zu einem eigenständig berechneten Werkplan ergänzt.

S. 140, Tierkopf und Erläuterung der Maße
haṃsasya hastino vā'pi potriṇo vā likhenmukham |
mukhasya pṛṣṭhabhāge tu saṃproktaṃ lakṣaṇaṃ srucaḥ ||
śrīparṇī gambhārīti prasiddhā |
kṣīraśākhino'śvatthodumbaravaṭavṛkṣāḥ |
hastamātramiti bāhumātramityarthaḥ |
srucaṃ bāhupramāṇena homārthaṃ vidadhīta vai |
ityagastyasaṃhitāvacanāt |
gaṇḍī kallaḥ |

S. 140, Materialien der Opferlöffel
phetkāriṇītantre |
kāraskareṇāmalakīpalāśakhadirairapi |
suvarṇarūpyatāmrairvā ayobhirapi kārayet ||
vāyavīsaṃhitāyām |
sruksruvau taijasau grāhyau na kāṃsyāyasasīsakau |
yajñadārumayau vāpi tāntrikau śilpisaṃmatau ||
parṇau vā brahmavṛkṣāderacchidre madhya ucchrite |
atrāyase vidhiniṣedhau krūrasaumyaviṣayau |

Lesungshinweise: Auch zwei unbeschädigte, in der Mitte erhöhte Blätter des Brahmavriksha oder entsprechender Bäume sind möglich.“ Erlaubnis und Verbot von Eisen beziehen sich hier auf grausame beziehungsweise sanfte Ritualhandlungen.

S. 140, Metallwahl und einfache Blätterlöffel
taduktaṃ tantrāntare |
sauvarṇau sruksruvau syātāṃ saumyakarmaṇi sarvataḥ |
bhavetāmāyasāvetau stambhanādiṣu karmasu ||
vasiṣṭhasaṃhitāyām |
palāśapatre niśchidre rucire sruksruvau matau |
vidadhyādvā'śvatthapatre śāntike homakarmaṇi ||

Lesungshinweise: Für Stambhana und entsprechende Handlungen seien beide aus Eisen.“ In der Vasishtha-Samhita: „Zwei schöne, unbeschädigte Palasha-Blätter gelten als Sruc und Sruva.

S. 140, Kanal für das Ghee
mantramuktāvalyām |
kaṇṭhādhaḥ kārayenmārgaṃ vidvānājyasya durgame |
vedhaṃ ca mukhataḥ kuryāttaptalohaśalākayā ||

S. 140–141, Merkmale des Sruva
atha sruvalakṣaṇam śāradāyām |
srucaścaturviṃśatibhirbhāgairāracayetsruvam |
dvāviṃśatyā daṇḍamānamaṃśairetasya kīrtitam ||
caturbhiraṃśairānāhaḥ karṣājyagrāhitacchiraḥ |
aṃśadvayena nikhanetpadaṃ goṣpadākṛtiḥ ||
daṇḍamūlāgrayorgaṇḍī bhavetkaṅkaṇabhūṣitā |
sruvasya vidhirākhyāta … iti ||

Ankurarpana: die rituelle Aussaat

S. 141, Zeitpunkt des Ankurarpana
athāṅkurārpaṇam śāradāyām |
prāgeva dīkṣādivasātsaptabhirvidhivaddinaiḥ |
sarvamaṅgalasaṃpattyai vidadhyādaṅkurārpaṇam ||
siddhāntaśekhare |
pratiṣṭhāyāṃ ca dīkṣāyāṃ snāpane cotsave tathā |
saṃprokṣaṇe ca śāntyarthaṃ vivāhe mauñjibandhane ||
sarvamaṅgalakāryeṣu vidadhyādaṅkurārpaṇam |

S. 141, Ort der Aussaat
merutantre |
saptabhirnavabhirvā'pi dinairdīkṣādinātpurā |
bījāropaṇakarmedaṃ kartavyaṃ sarvakāmadam ||
maṇḍapottaradigbhāge susaṃvṛtaparaṃ pare |
bhavane maṇḍalaṃ kuryādudakṣiṇaṃ prāgvaruṇāyate ||
yāmyodīcyāyate vāmadīkṣāyāṃ saṃpraśasyate |
bhavana iti maṇḍapāntare tacca dakṣiṇaikadvārayuktaṃ jñeyam |

Lesungshinweise: Lesungshinweis: Die Wortverbindung um udakṣiṇam ist gestört; die anschließende werkseigene Glosse klärt den südlichen Eingang.

S. 141, Linien und Felder für die Aussaat
tathā |
gomayenopaliptāyāṃ bhūmau dakṣe'tha vāmake |
satelataṇḍulenaiva satelavijayādravaiḥ ||
tatra rekhāḥ pañcakaradīrghākārāstu pañca ca |
vitastyantarato rekhāḥ kāryāstathāyatāḥ ||
catvāriṃśatkoṣṭhakāḥ syuścaturviṃśatikoṣṭhakaiḥ |
bāhyagaistatra vīthī syātpūrayedraktacūrṇakaiḥ ||

Lesungshinweise: Vierundzwanzig äußere Felder bilden den Umgang; man fülle ihn mit rotem Farbpulver.“ Lesungshinweis: Die Zuordnung der beiden Zeichenmittel zu rechtem und linkem Verfahren ist knapp ausgedrückt; die überlieferten Feldzahlen werden beibehalten.

S. 142, Brahma-, Vishnu- und Rudra-Felder
paścātkoṣṭhacatuṣkaṃ yadbrahmasthānaṃ tadīritam |
āgneyakoṣṭhamārabhya īśānāntaṃ prapūrayet ||
pītaraktaśvetakṛṣṇarajobhiḥ śreṣṭhamārgataḥ |
koṣṭhadvayaṃ tato vīthī raktenaiva prapūrayet ||
viṣṇusthānaṃ tadagre tu jñeyaṃ koṣṭhacatuṣṭayam |
prāgvadrajobhirāpūrya tadagre'pi ca vīthikā ||
prāksthaṃ koṣṭhacatuṣkaṃ ca rudrasthānaṃ tadīritam |
tatpūrṇaṃ pūrvavadvarṇairāraktaiḥ sarvarekhikāḥ ||

S. 142, Aussaatgefäße für Vishnu
vistāronnatidairghyeṇa hastamātrāstu pālikāḥ |
kāryā ḍamarukākārāścatasro viṣṇudevatāḥ ||
dūrvāmrapallavāśvatthadalopetāśca veṣṭitāḥ |
sūtreṇa viṣṇusthānasya catuṣkoṣṭhe niveśayet ||

S. 142, Aussaatgefäße für Brahma und Shiva
vairiñcyaḥ pañcamukhyastāḥ koṣṭhajāḥ ṣoḍaśāṅgulaiḥ |
āyāmocchrāyadairghyairyuktāḥ paścānniveśayet ||
brahmasthāne pallavādisūtraiḥ prāgvacca yojitāḥ |
śaivāḥ śarāvāścatvāro bhānvaṅgulasamucchrayāḥ ||
prakṣālya sūtraiḥ saṃveṣṭya prāgvadagnyādiṣu nyaset |
śālipuñjeṣu gandhādidarbhakūrcayugeṣu ca ||

Lesungshinweise: Man wasche sie, umwinde sie mit Schnüren und stelle sie wie zuvor in der Reihenfolge auf, die im Südosten beginnt: auf Reishäufchen mit Duftstoffen und je zwei Darbha-Büscheln.“ Lesungshinweis: Der Ausdruck koṣṭhajāḥ vor den Brahma-Gefäßen ist nicht eindeutig; ein zusätzliches Material wird nicht daraus ergänzt.

S. 143, feierliches Holen der Erde
mṛttikāharaṇe viśeṣa uktaḥ siddhāntaśekhare |
gandhādibhiśca kudālaṃ pūjayitvā dināntare |
gītanṛtyasamāyuktaṃ gajavājisamanvitam ||
gurvādayo rathārūḍhā gajārūḍhāstathā'pare |
gatvā tīraṃ taḍāgasya nadyāḥ puṣpavanasya vā ||
tatra śuddhaṃ bhuvo bhāgaṃ darbhaiḥ saṃmṛjya cātataḥ |
abhyukṣya cārghyatoyena tattanmantramanusmaret ||
hṛdā bhūmiṃ samāvāhya gandhapuṣpaiḥ samarcayet |
kudālīmastramantreṇa khātvā bhūmimatho mṛdam ||
gṛhītvā vāmadevena pūrayetkāṃsyapātrake |
hṛdā mṛdaṃ ca saṃpūjya vastreṇācchādya dhārayet ||
puraṃ vā nilayaṃ vāpi sarvamaṅgalaniḥsvanaiḥ |
gurupradakṣiṇaṃ kṛtvā maṇḍapaṃ tvānayettataḥ ||
etatkarma divākāle kuryādrātrau na buddhimān |

Lesungshinweise: [weihe man] [und den Guru] Der Kundige führe diese Handlung tagsüber aus, nicht nachts.“ Lesungshinweis: Der syntaktische Anschluss von gurupradakṣiṇam in der Umzugsanweisung ist unklar.

S. 143, Tag für die Erde und Nacht für die Aussaat
etatkarmeti mṛttikāharaṇakarmetyarthaḥ |
bījāropaṇaṃ tu rātrāveva |
kujānāmadhipaḥ somastasmādrātrau tu nirvapet |
iti tatratyādeva vacanāt |

S. 143, Samenweihe und Aussaat
tathā |
śaṅkhasvanena nādaiśca pañcabhirbrāhmaṇāśiṣā |
tataḥ svamṛttike pātre daśa bījāni vāpayet ||
vaṃ bījaṃ prajapenmantrī dugdhena kṣālayettataḥ ||
mūlamantrābhijaptāni … iti śāradāyām |

Lesungshinweise: [herbeigeholten] [die Samen]

S. 143–144, zehn Samenarten
tathā |
tāni priyaṅguśyāmākatilasarṣapaśālayaḥ |
mudgāḍhakīsuniṣpāvā khalvā māṣāḥ prakīrtitāḥ ||
śyāmākā bhāṣayā sāmā iti prasiddhā |
āḍhakī bhāṣayā rahara iti prasiddhā |
niṣpāvaḥ simbiḥ |
khalvāḥ kulitthāḥ |

S. 144, Aussaatfolge und tägliche Gaben
tathā |
brahmapātre tu vikiretprathamaṃ vaiṣṇave tataḥ |
tataḥ śaive pañcavādyabrahmaghoṣapurassaram ||
haridrādyaiśca saṃsicya vastrairācchādayettataḥ |
saṃdhyayorubhayordharātrau cāpi baliṃ haret ||
gurūpadiṣṭamārgeṇa samyakpātratrayāyataḥ |
navāhaṃ tu baliṃ dadyāttattaduddiśya daivatam ||

Lesungshinweise: Nach dem vom Guru gelehrten Verfahren, den drei Gefäßgruppen entsprechend, bringe man neun Tage lang Bali dar, jeweils an die betreffende Gottheit gerichtet.“ Lesungshinweis: Die Form ardharātrau ist im Druck verkürzt; der Apparat bietet eine abweichende Verbindung mit „danach, nachts“.

S. 144, Gaben an den ersten vier Tagen
śālyodanaṃ tilā lājāḥ saktavaḥ prathame dine |
haridrācūrṇasaṃyukto bhūtebhyo'yaṃ balirmataḥ ||
evaṃ dvitīyadivase pitṛbhyastilataṇḍulaiḥ |
tṛtīye saktavo lājā yakṣebhyo dadhisaṃyutāḥ ||
nāgebhyaḥ saktavasturye nārikelajalaplutāḥ |

S. 144, Gaben vom fünften bis neunten Tag
dadyātpadmākṣatabaliṃ pañcame brahmaṇe mudā ||
ṣaṣṭhe śivāya vāpūpayuktaṃ bhaktaṃ praśasyate |
guḍodakaṃ saptame'hni viṣṇave vinivedayet ||
viṣṇorivāṣṭamadine dugdhaudanabaliḥ smṛtaḥ |
kṛsarānnaṃ tu navame viṣṇoreva praśasyate ||

S. 144–145, abweichende Gaben im Vama-Weg
vāmamārge tu viśeṣa uktastatraiva |
vāmamārge caturdikṣu maṇḍalasya baliṃ haret ||
brahmasthāne tu vetālo meṣastasya baliḥ puraḥ |
viṣṇusthāne bhairavī syādajastasya balirmataḥ ||
bhairavastu śivasthāne mahiṣaṃ balimicchati |
gauḍī mādhvī ca paiṣṭī ca surāstatra kramānmatāḥ ||
matsyamāṃsaṃ madyayuktaṃ bhūtebhyo baliriṣyate |
pitṛbhyaḥ sāsavapalaṃ yakṣebhyaḥ kukkuṭo madhu ||
bhekondurubalirnāge vāmamārge balistvayam |

S. 145, Soma-Verehrung und Zutritt
siddhāntaśekhare |
somaṃ saṃpūjayennityamadhivāsadināvadhi |
adhivāsadine prāpte somamudvāsayedguruḥ ||
sārasvatamate |
prarūḍhānyaṅkurāṇyanyo na vīkṣetkadācana |
ācārya eva praviśettacchiṣyo vā tadājñayā ||

S. 145, Prüfung des Keimens
merutantre |
evaṃ gateṣu navasu divaseṣu vilokayet |
samyakkasyodgamo jātaḥ kiṃ naṣṭaṃ madhyamaṃ ca kim ||
samyagabhyudgate siddhiḥ kuṇṭhite vighnamāpnuyāt |
kīṭabhukte'tyalpaphalaṃ śāṭite sarvanāśanam ||

Lesungshinweise: Von Insekten angefressene Keimlinge bedeuten sehr geringe Frucht, zerstörte völligen Misserfolg.“ Lesungshinweis: Die Form śāṭita in der letzten Aussage bleibt lexikalisch unsicher; „zerstört“ gibt den erkennbaren Sinnzusammenhang wieder.

S. 145, Bedeutung der einzelnen Keimlinge
siddhiḥ priyaṅgubhirjñeyā śyāmākaiḥ strīsukhaṃ bhavet |
tilaiḥ pūjyajanollāsaḥ sarṣapairnābhicārakaḥ ||
śālibhiḥ sarvamānyatvaṃ mudgairdaivakṛpā bhavet |
catuṣpādāstathāḍhakyā niṣpāvātkṣetramandire ||
khalvaiḥ satkarmasiddhiśca māṣaiḥ śāntiratho bhavet |
sarvaiḥ samudgaterbījaiḥ siddhiḥ pātastato'nyathā ||

S. 145, Shanti-Homa bei misslungenem Keimen
siddhāntasāre |
aṅkureṣvadgate naṣṭe śāntihomaṃ samācaret |
mūlamantreṇa juhuyādaghorāstreṇa vā śatam ||
ityaṅkurārpaṇavidhiḥ |

Lesungshinweise: Lesungshinweis: Die Wortform im ersten Halbvers ist beschädigt; die Aussage über ausgebliebenes beziehungsweise misslungenes Keimen ist aus dem Zusammenhang verständlich.

S. 146, Abschlussvers des zweiten Taranga
bibhradadbhutabhūtibhūtapavacovaicitryacitrāmṛtasrotaḥśālini sannibandhanasaritsambhedamabhyarhitam ||
sadyuktisphuṭamauktikotkaracamatkāre dvitīyastaraṅgo'yaṃ śrīnaradevanirmitapuraścaryārṇave'sminnagāt ||

Lesungshinweise: „Dieser zweite Wogenlauf ist nun in den vom erhabenen König geschaffenen Ozean des Purashcharana eingegangen: in jenen Ozean mit seinen wunderbaren, nektarartigen Strömen vielfältiger heiliger Aussagen, in dem die Flüsse trefflicher Darlegungen zusammenfinden und die Fülle klarer Perlen guter Begründungen staunen lässt.“ Lesungshinweis: Die lange Kompositumfolge der ersten Vershälfte ist teilweise gestört.

S. 146, Kolophon des zweiten Taranga
iti śrīmanmahārājādhirājaśrīpratāpasiṃhasāhaviracite puraścaryārṇave dīkṣākāladeśavāstuyāgakuṇḍamaṇḍapādinirṇayapūrvakamaṅkurārpaṇavidhānaṃ nāma dvitīyastaraṅgaḥ ||

3. Taraṅga: Vorbereitung und Gottheitsverehrung bei der Einweihung

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S. 147, vier Arten der Diksha
atha taraṅgatraye kriyāvatīdīkṣā nirūpyate |
śāradāyām |
caturvidhā sā saṃdiṣṭā kriyāvatyādibhedataḥ |
kriyāvatī varṇamayī kalātmā vedhamayyapi ||
tāḥ krameṇaiva kathyante tantre'smin saṃpadāvahāḥ |

S. 147, fünf Ausführungsstufen
merutantre |
śṛṇu devi pravakṣyāmi sarvatantreṣu gopitam |
dīkṣāvidhiṃ pañcavidhaṃ tadrājñāsuttamottamam ||
uttamaṃ mahadāḍhyānāṃ sāmānyānāṃ tu madhyamam |
brāhmaṇānāmalpamuktaṃ yatīnāmapi cālpakam ||
tasmādādau pravakṣyāmi tulyaṃ yaccottamottamam |
yasmin jñāte cottamādibhedānāṃ viṣayo bhavet ||

Lesungshinweise: Sind sie bekannt, lassen sich die vorzügliche und die weiteren Abstufungen bestimmen.“ Lesungshinweis: Die Verbindung tadrājñāsuttamottamam ist im Druck grammatisch gestört; die Zuordnung der höchsten Form zu Königen ist im Zusammenhang erkennbar.

S. 147, Vorbereitung des Schülers
prakṛtayoginī |
ādau tu bhaktimān śiṣyo nijadehasya śuddhaye |
tīrthe snātvā sahasraṃ tu gāyatrīṃ prajapannayet ||
ekabhaktopavāsādivratena divasadvayam |
adhivāsastṛtīye'hni dīkṣāṃ turye'hni cācaret ||
asaṃskṛtena dehena sadyo dīkṣāṃ na cācaret |

Lesungshinweise: Mit einem nicht vorbereiteten Körper soll man die Diksha nicht unvermittelt ausführen.“ Lesungshinweis: Die Quellenbezeichnung Prakritayogini bleibt unsicher gelesen.

S. 147, verkürzte Durchführung
piṅgalāmatamantratantraprakāśayostu |
sadyo'dhivāsamathavā prakurvīta yathāvidhi |
dinadvayenaiva kuryāddīkṣākarma vicakṣaṇaḥ ||
sadyo'dhivāsanaṃ vā syādekasmin divase yadi ityuktam ||

S. 147–148, Gang zum Guru
merutantre |
dīkṣādinātpūrvadine prātaḥkṛtyaṃ nirvartya ca |
samalaṅkṛtya dehaṃ svaṃ svagehe pūjanaṃ caret ||
gaṇeśasya vidhānena puṇyāhaṃ vācayettataḥ |
nāndīmukhāṃstarpayitvā pañcavādyapurassaram ||
yathoktakṛtasaṃbhāro gacchedgurugṛhaṃ prati |

S. 148, fünf Musikarten
pañcavidhavādyamuktaṃ saṅgītaśāstre |
tataṃ śuṣiramānaddhamayaḥsāro ghanastathā |
vādyametatpañcavidhaṃ devadevasya tāṇḍave ||
tataṃ vīṇādi |
śuṣiraṃ vaṃśaśaṅkhādi |
ānaddhaṃ ḍiṇḍimamṛdaṅgādi |
ayaḥsāro ghaṇṭādi |

S. 148, zehn Gruppen von Ehrengaben
merutantre |
ācāryaṛtvigvaraṇasaṃbhāro daśadhā mataḥ |
śrīparṇīvṛkṣapīṭhāni hastamānāni mānataḥ ||
aṣṭāṅgulasamucchrāyasahitāni samāni ca |
saptaviṃśatidarbhāṇāṃ veṇyāṃ granthibhūṣitaḥ ||
viṣṭaraḥ sarvayajñeṣu lakṣaṇaṃ parikīrtitam |
sukhoṣṇodakasaṃbhṛtāstrāḥ pādyārthaṃ tāmragaṇḍakāḥ ||
śaṅkhā arghyapradānāya gandhapuṣpajalānvitāḥ |
sutāmrasya kamaṇḍalva ācāmyodakapūritāḥ ||
te yutā madhuparkārthaṃ kāṃsyā dadhyādipūritāḥ |
maharghyāṇi vastrāṇi mudrikādyaṃ subhūṣaṇam ||
mayūrapatracchatrāṇi soṣṇīṣāṇi samāharet |
pādukāścāharettatra carmābharaṇabhūṣitāḥ ||
kṛtvaitatphalamāpnoti mahāyajñārhaṇopamam |

Lesungshinweise: Wer dies darbringt, erlangt eine Frucht, die der ehrenden Darbringung eines großen Opfers gleicht.“ Lesungshinweis: Die Wortform nach saṃbhṛta im Satz über das Fußwasser ist im Druck beschädigt; der Sinn der Gefäßangabe ist deutlich.

S. 148–149, besondere Ehrung des Acharya
anyebhyo madhuparkasya viprebhyaḥ pūjanaṃ smṛtam |
bhaktyā taddviguṇaṃ dadyādācāryāya subhaktimān ||
anyairdvijaiḥ samaṃ yatra deśikasya prapūjanam |
tasminyajñe phalaṃ svalpamanāvṛṣṭyā yathā kṣitau ||

S. 149, Wahl des Gurus
evaṃ gurugṛhaṃ gatvā praṇamya gurupādukām |
dattvā varaṇasāmagryaṃ saṃkalpya vṛṇuyādgurum ||
uccāryāmukamantrasya grahaṇāya dvijottama |
gurutveneti saṃbhāṣya tvāmahaṃ ca tato vṛṇe ||
ityuktvā vṛṇuyācchiṣyo vṛto'smīti tato guruḥ |
yathocitaṃ guro karma kuruṣveti vadecchiśuḥ ||
karavāṇīti cācāryo gurorevājñayā tataḥ |

S. 149, Priester und Beginn der Prüfung
brāhmaṇān vṛṇuyādaṣṭau vedavedāṅgapāragān |
taddevatopāsakāṃśca ṛtviktvenāthavā yadā ||
catvāri kuṇḍāni tadā catvāra ṛtvijaḥ smṛtāḥ |
tataḥ śiṣyeṇa sahito yāyādyāgagṛhaṃ guruḥ ||
upaviśya ca taddvāre parīkṣāmārabhettataḥ |
śiṣyāya mūlasaṃjaptaṃ pradadyāddantadhāvanam ||

S. 149, Prüfung mit dem Zahnhölzchen
dantān viśodhya purataḥ sthaṇḍile hastamātrake |
caturasre pātayettatparīkṣeta gurustataḥ ||
tadagraṃ yaddiśāsaṃsthaṃ tatredaṃ pūrvataḥ phalam |
bhūtihṛdayasaṃtāpo bandhunāśastathā mṛtiḥ ||
śokaśca vyayatā saukhyaṃ jñānaṃ lābhaḥ kramātphalam |

Lesungshinweise: Je nachdem, in welche Richtung seine Spitze weist, ergeben sich, beginnend im Osten, der Reihe nach folgende Früchte: Gedeihen, Herzensqual, Verlust von Angehörigen, Tod, Trauer, Verlust durch Ausgaben, Glück, Erkenntnis und Gewinn.“ Lesungshinweis: Die Reihe enthält neun Ergebnisse, während nur die Richtung genannt wird.

S. 149, Ausgleich eines ungünstigen Zeichens
amaṅgalasthānapāte prāyaścittaṃ samācaret ||
aṣṭādhikasahasraṃ vā śataṃ vā viṃśatireva vā |
astrasaṃpuṭitenaiṣāṃ nāmnā svāhānvitena ca ||
doṣān jahi jahītyevaṃ padaṃ nāmāvasānakam |
kevalājyena juhuyādaduṣṭasvapne'pyevameva hi ||

Lesungshinweise: [ungünstigen] Ebenso verfahre man bei einem [ungünstigen] Traum.“ Lesungshinweis: Die gedruckte Form aduṣṭasvapna bedeutet dem Wortlaut nach „nicht schlechter Traum“, widerspricht aber dem Prayaschitta-Zusammenhang.

S. 150, Wiederholung der Prüfung
dantakāṣṭhaṃ punardeyaṃ punarduṣṭe caturguṇam |
tṛtīyamapi duṣṭaṃ cenna grāhyā sā tu devatā ||
vāmamārge sakṛdapi guruśiṣyau vināśayet |

Lesungshinweise: [das Ausgleichsopfer] [zur Einweihung]

S. 150, Vorbereitung und Bitte um Reinigung
siddhāntasaṃgrahe gurumupakramya |
yajñavāṭaṃ parikramya prakṣālya caraṇau karau |
ācānto dvāradeśastho gurudevaṃ ca dikpatim ||
natvā pāpāpanodārthaṃ mantradvayamudīrayet |
he deva prākṛtaṃ cittaṃ pāpākrāntamidaṃ mama ||
tanniḥsāraya cittānme pāpaṃ phaṭphaṭca te namaḥ |

Lesungshinweise: [Es folgen die zweimal gesprochene Phat-Silbe und die Verehrung:]

S. 150, neun Zeugen des Handelns
sūryaḥ somo yamaḥ kālo mahābhūtāni pañca ca ||
ete śubhāśubhasyeha karmaṇo nava sākṣiṇaḥ |

S. 150, Abschluss der Reinigung
[bījapāṭho'spaṣṭaḥ] phaṭ iti bruvan krodhadṛṣṭyā paśyecca pārśvayoḥ ||
evaṃ kṛte mahāpāpaṃ yattaddūre'vatiṣṭhate |
tatkṣaṇādeva naśyanti pāpānyanyāni mantriṇaḥ ||
pūjane tyaktapāpasya kāmamiṣṭaṃ kṣaṇādbhavet |
tata ācamanaṃ kṛtvā sāmānyārghyaṃ prakalpayet ||

Lesungshinweise: Danach vollziehe man Achamana und bereite das allgemeine Arghya.“ Lesungshinweis: Die genaue Vokal- und Nasalzeichenform der Silbe unmittelbar vor Phat bleibt im Scan unsicher und wird nicht zu einer gesicherten Rezitationsformel ergänzt.

S. 150, Bereitung des allgemeinen Arghya
sāmānyārghyasthāpanavidhiḥ gautamīye |
trikoṇavṛttabhūbimbaṃ maṇḍalaṃ racayettataḥ |
ādhāraśaktiṃ saṃpūjya tatrādhāraṃ vinikṣipet ||
astreṇa pātraṃ saṃśodhya hṛnmantreṇa prapūrayet |
nikṣipettīrthamāvāhya gandhādīn praṇavena tu ||
darśayeddhenumudrāṃ vai sāmānyārghyamidaṃ smṛtam |
mantrayetpraṇavenaiva … iti ca ||

Lesungshinweise: [Quadrat]

S. 151, Verehrung des Eingangs
merutantre |
arghyodakena saṃprokṣya dvārapūjāṃ samācaret |
dvārapūjāvidhistatraiva |
dvāramarghyāmbunā prokṣya tanmadhye vighnapaṃ yajet |
taddakṣiṇe mahālakṣmīṃ vāme cāpi sarasvatīm ||
dvāre śriyaṃ ca tanmadhye śākhayordakṣiṇānyayoḥ |
ūrdhvabhāgāttalaṃ yāvatpañcapañcavibhāgake ||
nāmaścādyakṣaraṃ binduyuktaṃ nāma ca ṅentakam |
samuccārya hṛdantaṃ ca devānetān prapūjayet ||

Lesungshinweise: [den Eingang] Man spreche den Anfangsbuchstaben des Namens mit Bindu, dann den Namen im Dativ und die als Herz-Endung bezeichnete Schlussformel; damit verehre man die folgenden Gottheiten.“ Lesungshinweis: Die zusätzliche Anordnung Shris im Eingang ist syntaktisch verkürzt.

S. 151, Gottheiten an Türwangen und Schwelle
gaṇapatiṃ kṣetrapālaṃ tataśca vasudhārayā |
yuktaṃ śaṅkhanidhiṃ dakṣe vāme vasumatīyutam ||
pūjayitvā padmanidhiṃ tadadho dakṣavāmataḥ |
māyāśaktiṃ ca cicchaktiṃ gaṅgāṃ ca yamunāṃ tathā ||
dhātāraṃ ca vidhātāraṃ ṅe dehalyai namastvadhaḥ |
ādau tu paścimadvāre pūjā ceyaṃ prakāśitā ||

Lesungshinweise: Diese Puja wird zunächst für den westlichen Eingang beschrieben.“ Lesungshinweis: Das isolierte Zeichen ṅe vor der Türschwellenformel bleibt als grammatischer Hinweis im Sanskrit stehen; die ausdrücklich genannte Verehrung der Schwelle wird übersetzt.

S. 151, Torwächter Shivas
nandī cāpi mahākālo dvārayordakṣavāmayoḥ |
pūjyāvevamudagdvāraṃ prāgyāmyaṃ ca prapūjayet ||
dvārapālau kramātteṣu gaṇeśavṛṣabhāvapi |
bhṛṅgiriṭistathā skanda umācaṇḍeśvarau tathā ||

S. 151, Torwächter Vishnus und Ganeshas
viṣṇornandaḥ sunandaśca caṇḍaścāpi pracaṇḍakaḥ |
balaśca prabalaścaiva bhadraścāpi subhadrakaḥ ||
vakratuṇḍaikadaṃṣṭrau ca mahodaragajānanau |
lambodaraśca vikaṭo gaṇeśadvārapālakāḥ ||
vighnarājo dhūmravarṇaḥ kramātpaścimadvārataḥ |

S. 152, Torwächterinnen der Göttin und Suryas
devyāḥ sūryasya yoginyo'dhidevatā dvārapālakāḥ ||
brāhmī māheśvarī caiva kaumārī vaiṣṇavī tathā |
vārāhī ca tathendrāṇī cāmuṇḍā ca śriyā saha ||

S. 152, Entfernung der Hindernisse und Eintritt
tathā |
tataśca deśiko vighnān divyānālokanena ca |
antarikṣagatānarghyodakairutsādayetkramāt ||
pārthivān pārṣṇighātaiśca tribhirutsārya yatnataḥ |
aṅgaṃ saṃkocya kiṃcittu śākhāṃ vāmagatāṃ spṛśan ||
utsāritānāṃ vighnānāṃ dadyādbaliṃ tu dakṣiṇe |
pādena dakṣiṇenātha praviśedyāgamaṇḍapam ||
vāmamārge'thavā śākte vāmapādapurassaram |
brahmāṇaṃ vāstvadhīśaṃ ca nairṛtyāṃ diśi pūjayet ||

S. 152, fünf Arten der Reinigung
śyāmārahasye dhṛtavacanāni |
pañcaśuddhiṃ vinā pūjā abhicārāya kalpate |
ātmaśuddhiḥ sthānaśuddhirmantrasya śodhanaṃ tathā ||
dravyaśuddhirdevaśuddhiḥ śuddhiḥ pañcavidheritā |
susnānabhūtasaṃśuddhiprāṇāyāmādibhiḥ priye ||
ṣaḍaṅgādyakhilanyāsairātmaśuddhirudīritā |

S. 152, Reinigung des Ortes
merutantre |
pañcagavyārghyatoyābhyāṃ prokṣayenmaṇḍapāntaram |
saṃmārjanopalepādyairdarpaṇodaravatkṛtam ||
vimalairdhūpadīpādyaiḥ puṣpadāmādiśobhitam |
pañcavarṇamayaṃ citraṃ sthānaśuddhiriyaṃ matā ||

Lesungshinweise: Dies gilt als Reinigung des Ortes.“ Lesartenhinweis: Für „Bild in fünf Farben“ nennt der Druckapparat eine Lesung mit ausdrücklicher Nennung von Farbpulver.

S. 153, Reinigung von Mantra und Materialien
gṛhītvā mātṛkāvarṇān mūlamantrākṣarāṇi ca |
kramātkramāddvirāvṛttirmantraśuddhiriyaṃ matā ||
pūjādravyādi saṃprokṣya mūlāstrābhyāṃ vidhānataḥ |
darśayeddhenumudrāṃ ca dravyaśuddhiriyaṃ matā ||

Lesungshinweise: Dies gilt als Reinigung der Materialien.“ Lesungshinweis: Der Druck wiederholt kramāt; eine möglicherweise gemeinte rückläufige Reihenfolge wird nicht still in den Text eingesetzt.

S. 153, Reinigung der Gottheit
pīṭhe devīṃ pratiṣṭhāpya sakalīkṛtya mantravit |
mūlamantreṇa dīptātmā abhibhāvyodakena ca ||
trivāraṃ prokṣayedvidvān devaśuddhiritīritā |
pañcaśuddhiṃ vidhāyetthaṃ paścādyajanamācaret ||
pañcaśuddhivihīnena yatkṛtaṃ na ca tatkṛtam |

S. 153, Panchagavya zur Reinigung
tatraiva |
arghyāmbunā ca gavyena yāgasthānaṃ supiñchite |
gavyeneti pañcagavyena |
taduktaṃ gautamīye |
palamātraṃ dugdhabhāgaṃ gomūtraṃ tāvadiṣyate ||
ghṛtaṃ ca palamātraṃ syādgomayaṃ tolakadvayam |
dadhi prasṛtimātraṃ syātpañcagavyamidaṃ smṛtam ||
athavā pañcagavyānāṃ samāno bhāga iṣyate |
mūlamantreṇa saṃmantrya kuśāgreṇa ca śodhayet ||
tena sarvaviśuddhiḥ syātsarvapāpanikantanam |

S. 153, Mantra-Anfänge für die fünf Kuhprodukte
smṛtiśāstre |
gāyatryādāya gomūtraṃ gandhadvāreti gomayam |
āpyāyasveti ca kṣīraṃ dadhikrāvṇoti vai dadhi ||
tejo'sīti ghṛtaṃ caiva devasya tvā kuśodakam |
mantrādyaparijñāne tu praṇavenaiva śodhayet ||

S. 154, vierfache Reinigung und Streumaterial
merutantre |
vīkṣaṇādyaistataḥ śuddhiṃ caturdhārāṃ samācaret |
saṃvīkṣya mūlamanunā hyastreṇa prokṣayettataḥ ||
kuryāttāḍanamastreṇa kavacenāvasecayet |
śrīkhaṇḍāgurucandraiśca dhūpite'streṇa saptadhā ||
japtāṃścandanasiddhārthadūrvābhasmākṣatān kuśān |
salājān vikirenmantrī pratyūhaghnān hi maṇḍape ||

S. 154, Sitz und Vikira
tantrāntare |
ādau vighnaṃ samutsārya paścādāsanakalpanam |
athavā cāsane sthitvā vighnānutsārayetsudhīḥ ||
śāradāyām |
lājācandanasiddhārthabhasmadūrvākuśākṣatāḥ |
vikirā iti nirdiṣṭāḥ sarvavighnaughanāśakāḥ ||

S. 154, Formel zur Entfernung der Hindernisse
vighnotsāraṇamantro merutantre |
nārācamudrayā samyagastramantreṇa deśikaḥ |
apakrāmantu bhūtāni piśācāḥ pretaguhyakāḥ ||
ye cātra nivasantyanye devatā bhuvi saṃsthitāḥ |
apasarpantu te bhūtā ye bhūtā bhuvi saṃsthitāḥ ||
ye bhūtā vighnakartāraste naśyantu śivājñayā |
ślokayorantataścāstraṃ paṭhan nārācamudrayā ||
kṣiptvā tānmaṇḍapasya … iti |

S. 154, Abschluss der Streuung und Segensworte
tatraiva |
mārjayedastramantreṇa tān mantrī darbhamuṣṭinā |
āsanāya tu baddhvā īśāne sthāpayecca tām ||
puṇyāhaṃ vācayitvā ca viprān saṃtoṣya yatnataḥ |

S. 155, Grundraster des Sarvatobhadra-Mandala
vedikāyāṃ likhetpaścātsarvatobhadramaṇḍalam ||
sarvatobhadramaṇḍalamuktaṃ śāradāyām |
caturasre catuṣkoṣṭhe karṇasūtrasamanvite |
caturṣvapi ca koṣṭheṣu koṇasūtracatuṣṭayam ||
madhye madhye yathā matsyā bhaveyuḥ pātayettathā |
pūrvāparāyate dve dve mantrī yāmyottarāyate ||
pātayetteṣu matsyeṣu samaṃ sūtracatuṣṭayam |
pūrvavatkoṇakoṣṭheṣu karṇasūtrāṇi pātayet ||
tadudbhūteṣu matsyeṣu dadyātsūtracatuṣṭayam |
tataḥ koṣṭheṣu matsyāḥ syusteṣu sūtrāṇi pātayet ||

S. 155, zentrale Bereiche des Mandala
ṣaṭtriṃśatā padairmadhye likhetpadmaṃ sulakṣaṇam |
bahiḥ paṅktyā bhavetpīṭhaṃ paṅktiyugmena vīthikāḥ ||
dvāraśobhopaśobhāstāḥ śiṣṭābhyāṃ parikalpayet |
śāstroktavidhinā mantrī tataḥ padmaṃ samālikhet ||

S. 155, Kreise und Blätter des Lotus
padmakṣetrasya saṃtyajya dvādaśāṃśaṃ bahiḥ sudhīḥ |
tanmadhyaṃ vibhajedvṛttaistribhiḥ samavibhāgataḥ ||
ādyaṃ syātkarṇikāsthānaṃ keśarāṇāṃ dvitīyakam |
tṛtīyaṃ tatra patrāṇāmuktāṃśena dalāgrakam ||
bāhyavṛttāntarālasya mānaṃ yadvidhinā sudhīḥ |
nidhāya keśarāgreṣu parito'rdhaniśākarān ||
likhitvā sandhisaṃsthāni tatra sūtrāṇi pātayet |
dalāgrāṇāṃ ca yanmānaṃ tanmānaṃ vṛttamālikhet ||
tadantarāle tanmadhye sūtrasyobhayataḥ sudhīḥ |
ālikhedbāhyahastena dalāgreṇa samantataḥ ||

Lesungshinweise: [nach der abschließenden, verkürzten Anweisung] In dessen Zwischenraum, in der Mitte zu beiden Seiten der Schnur, zeichne er ringsum die Blattspitzen [nach der abschließenden, verkürzten Anweisung].“ Lesungshinweis: Die letzte Verbindung bāhyahastena ist geometrisch nicht sicher zu deuten.

S. 156, Staubfäden und Pitha
dalamūleṣu yugaśaḥ keśarāṇi prakalpayet |
etatsādhāraṇaṃ proktaṃ paṅkajaṃ tantravedibhiḥ ||
padāni trīṇi pādārthaṃ pīṭhakoṇeṣu mārjayet |
avaśiṣṭaiḥ padairvidvān pīṭhagātrāṇi kalpayet ||
padāni vīthisaṃsthāni mārjayetpaṅktibhedataḥ |

S. 156, Eingänge und Schmuckfelder
dikṣu dvārāṇi racayeddvicatuṣkoṣṭhakaistataḥ |
padaistribhirathaikena śobhāḥ syurdvārapārśvayoḥ ||
upaśobhāḥ syurekena tribhiḥ koṣṭhairanantaram |
avaśiṣṭaiḥ padaiḥ ṣaḍbhiḥ koṇānāṃ syāccatuṣṭayam ||
rañjayetpañcabhirvarṇairmaṇḍalaṃ tanmanoharam |

S. 156, Farbpulver und Grenzlinien
pītaṃ haridrācūrṇaṃ syātsitaṃ taṇḍulasaṃbhavam |
kusumbhacūrṇamaruṇaṃ kṛṣṇaṃ dagdhapulākajam ||
bilvādipatrajaṃ śyāmamityuktaṃ varṇapañcakam |
aṅgulotsedhavistārāḥ sīmārekhāḥ sitāḥ śubhāḥ ||

S. 156, Farbschemata des Lotus und des Sitzes
karṇikā pītavarṇena keśarāṇyaruṇena ca |
śuklavarṇena patrāṇi tatsandhīn śyāmalena ca ||
rajasā rañjayenmantrī yadvā pītaiva karṇikā |
keśarāḥ pītaraktāḥ syuraruṇāni dalānyapi ||
sandhayaḥ kṛṣṇavarṇāḥ syuḥ pītenāpyasitena vā |
rañjayetpīṭhagarbhāṇi pādāḥ syuraruṇaprabhāḥ ||
gātrāṇi tasya śuklāni vīthīṣu catasṛṣvapi |
ālikhetkalpalatikā dalapuṣpaphalānvitāḥ ||

S. 157, Abschluss des allgemeinen Sarvatobhadra-Mandala
varṇairnānāvicitrāśca śobhā raktāḥ samīritāḥ |
upaśobhāḥ pītavarṇāḥ koṇānyasitabhāni ca ||
tisro rekhā bahiḥ kuryātsitaraktāsitāḥ kramāt |
maṇḍalaṃ sarvatobhadrametatsādhāraṇaṃ smṛtam ||

Lesungshinweise: [Die Wunschranken]

S. 157, kleinere Ausführung mit 144 Feldern
caturasrāṃ bhuvaṃ bhittvā digbhyo dvādaśadhā sudhīḥ |
pātayettatra sūtrāṇi koṣṭhānāṃ dṛśyate śatam ||
catuścatvāriṃśadāḍhyaṃ paścātṣaṭtriṃśatāmbujam |
koṣṭhaiḥ prakalpayetpīṭhaṃ paṅktyā naivātra vīthikā ||
dvāraśobhe yathāpūrvamupaśobhā na dṛśyate |
avaśiṣṭaiḥ padaiḥ kuryātṣaḍbhiḥ koṇāni tantravit ||
vidadhyātpūrvavaccheṣamevaṃ vā maṇḍalaṃ smṛtam |

S. 157, Navanabha- und Panchabja-Mandala
caturasre catuḥṣaṣṭipadānyāracayetsudhīḥ ||
padaiścaturbhiḥ padmaṃ syānmadhye tatparitaḥ punaḥ |
vīthīścatasraḥ kurvīta maṇḍalāntāvasānikāḥ ||
diggateṣu catuṣkeṣu paṅkajāni samālikhet |
vidiggatacatuṣkāṇi bhittvā ṣoḍaśadhā sudhīḥ ||
mārjayetsvastikākāraṃ śvetapītāruṇāsitaiḥ |
rajobhiḥ pūrayettāni svastikāni śivāditaḥ ||
prākproktenaiva mārgeṇa śeṣamanyatsamācaret |
navanābhamidaṃ proktaṃ maṇḍalaṃ sarvasiddhidam ||
pañcābjaṃ maṇḍalaṃ proktametatsvastikavarjitam |
dīkṣāyāṃ devapūjārthaṃ maṇḍalānāṃ catuṣṭayam ||
sarvatantrānusāreṇa proktaṃ sarvasamṛddhidam |

S. 158, Dipanatha und Bhairava
yāmale |
āraktavarṇaṃ tadvarṇaṃ śaktidvādaśasaṃyutam |
saṃpūjya dīpanāthaṃ ca bhairavaṃ prārthayediti ||
atitīkṣṇa mahākāya kalpāntadahanopama |
bhairavāya namastubhyamanujñāṃ dātumarhasi ||
kāntaṃ cāstraṃ samuccārya pūjāvedīṃ tato viśet |

Lesungshinweise: [Formel] Gewähre bitte die Erlaubnis.‘ Nachdem man die mit kanta bezeichnete [Formel] und den Astra-Mantra gesprochen hat, betrete man den Puja-Altarbereich.“ Lesungshinweis: Der Bezug von kāntam ist unklar; daraus wird keine vollständige Formel erzeugt.

S. 158, Sitzplatz und Wasserweihe
vaiṣṇavīkalpe |
saṃskṛtya cāsanasthānamāstīrya vihitāsanam |
jalamānīya savyena saṃskuryāttadyathāvidhi ||
jalasaṃskārastatraivoktam |
vāyubījena saṃśodhya vahnibījena nirdahet |
plāvayejjalabījena gāyatryā prokṣayettataḥ ||
tato dhenvāmṛtīkṛtya praṇavenābhimantrayet |

Lesungshinweise: [Hand] [seine Unreinheit]

S. 158, dreifaches Achamana
tathā |
ātmavidyāśivaistattvaiḥ praṇavādiśiro'ntakaiḥ |
tajjalena trirācamya āsanaṃ śodhayettataḥ ||
śiro'gnijāyā |
śodhanaṃ cātrāstramantreṇa jalamantarakalpamiti sāṃpradāyikāḥ |

Lesungshinweise: [Svaha] Lesungshinweis: Die letzte Verbindung jalamantarakalpam ist sprachlich verkürzt.

S. 158, Zuordnung des Sitz-Mantras
tathā |
merupṛṣṭha ṛṣiḥ proktaḥ sutalaṃ chanda īritam |
kūrmo'tra daivatā proktā āsanopaniveśane ||
viniyogaśca kathitaḥ paṭheddhṛtvāsanaṃ tataḥ |

S. 158, Bitte an die tragende Erde
pṛthvi tvayā dhṛtā lokā devi tvaṃ viṣṇunā dhṛtā ||
tvaṃ ca dhāraya māṃ nityaṃ pavitraṃ cāsanaṃ kuru |

S. 158, Verehrung des Sitzes
māyābījaṃ samuccārya ādhāraśaktaye tataḥ ||
kamalāsanamābhāṣya ṅenamo'ntaṃ prapūjayet |
ātmamantreṇopaviśedāsane deśikottamaḥ ||

S. 159, Zweck der Sitzreinigung
duḥśilpiracitatvādinānādoṣopaśāntaye |

Lesungshinweise: [Dies dient]

S. 159, Bildung des eigenen Mantras
ātmamantrastu |
svanāmādyakṣaraṃ puṃsaḥ somasāmisamanvitam |
ātmamantraṃ vijānīyāt .... .... .... ||
iti siddhāntasaṃgrahe proktaḥ |
somasāmīti candrārdhamityarthaḥ |

S. 159, Sitz und Puja-Geräte
(merutantre) vedikāyāmāsane sa prāṅmukhaḥ saṃviśedatha |
baddhapadmāsano maunī ṛjukāyo jitendriyaḥ ||
deśikendrastu saṃsthāpya pūjopakaraṇāni ca |
dakṣiṇe vāmabhāge tu sthāpayet kalaśaṃ śubham ||
sugandhijalasaṃpūrṇaṃ hastaprakṣālanāya ca |
paścāt pātraṃ nidhāyātha dīpān prajvālayecchubhān ||
vyajanaṃ mukuraṃ chatraṃ cāmaraṃ dikṣu mantravit |
sthāpayediti śeṣaḥ |
prāṅmukha iti baddhapadmāsana iti copalakṣaṇam |
udaṅmukhaḥ prāṅmukho vā svastikāsanamāsthitaḥ |
iti bhairavokteḥ |

Lesungshinweise: [stelle] [auf]

S. 159, Arghya an die Sonne
(nibandhe) tataḥ saṃkalpya vidhivat sūryāyārghaṃ nivedayet |
sūryāyārghadānamantra ukto (merutantre) hā~ hī~ saḥ sagraharāśinakṣatrapadamuccaret |
tataśca yogakaraṇaparivṛtāsaneti ca ||
saṃsthitaśrīsūryāyaiṣa te'rghaḥ svāhā manuḥ smṛtaḥ |
catustriṃśadakṣaro'yaṃ sūryasyārghanivedane ||

S. 159, Reinigung der Opfergaben
tatraiva pūjāsaṃbhārānupakramya |
yathāyathaṃ tu saṃsthāpya saṃskuryāt tāni cātmavān |
puṣpanaivedyagandhādīn hā~ hū~ phaḍiti mantrataḥ ||

S. 160, Betrachtung der Gaben
nārācamudrayā dṛṣṭyā samayyā ca vilokayet |
dṛṣṭaṃ vācātmani jñātaṃ samyak puṣpādidūṣaṇam ||
aspṛśyasparśanaṃ cāpi yadanyāyārjitaṃ ca vā |
tathā nirmālyasaṃsṛṣṭaṃ kīṭāvyārohaṇaṃ ca yat ||
tatsarvaṃ nāśamāyāti naivedyādyavalokanāt |

S. 160, Reinigung der Lampenflamme
tato ramiti mantreṇa śikhāṃ dīpasya saṃspṛśet ||
sa tu syācchubhado dīpo niṣkravyādaḥ sukhapradaḥ |
pataṅgakīṭakeśādidāhāt kravyādisaṃhate ||
vasāmajjādisaṃbhūtairghṛtādyairupayojitam |
ajñānarūpaṃ tatsarvaṃ doṣaṃ sparśādvinaśyati ||

Lesungshinweise: Dieser ganze, aus Unwissenheit entstandene Fehler vergehe durch die Berührung.“ Lesungshinweis: Die Verbindung kravyādisaṃhate ist sprachlich unklar.

S. 160, Wasser und Gefäß
cau~ bījamuccaran mantrī devatīrthena saṃspṛśet |
pānīyaṃ ghaṭamadhyasthaṃ dṛṣṭvā samyak ca sādhakaḥ ||
vāmena pāṇinā dhṛtvā vāmapārśvasthitaṃ ghaṭam |
pātrādhāreṇa mantreṇa saṃskurvan saṃspṛśejjalam ||
svasaṃjñādyakṣaraṃ binducandrārdhapariyojitam |
tatpātranāma ṅe'ntaṃ ca hṛdantaḥ pātramantrakaḥ ||
yadajñānādamedhyādisaṃsṛṣṭiriha saṃgatā |
yadanyadūṣaṇaṃ pātre toye vājñānato bhavet ||
jalāśayadravasparśājjalasthānācca saṃgatam |
ityādidūṣaṇaṃ naśyet tat priye devapūjane ||

Lesungshinweise: Was hier unwissentlich an Vermischung mit Unreinem eingetreten ist, welcher andere Mangel an Gefäß oder Wasser unwissentlich besteht, was durch Berührung mit dem Gewässer, Flüssigkeiten oder dem Ort des Wassers entstanden ist: Solche Verunreinigungen werden, Geliebte, bei der Götterverehrung beseitigt.“ Lesungshinweis: Das Bija ist im Druck als cau mit Nasalzeichen gelesen; seine Lesung bleibt unsicher. Die Verbindung jalāśayadravasparśāt ist ebenfalls nicht eindeutig.

S. 160–161, Verehrung des Gurus
tataḥ kṛtāñjalipuṭo vāmadakṣiṇapārśvayoḥ |
guruṃ gaṇapatiṃ natvā purataḥ sveṣṭadevatām ||
(yāmale) akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram |
tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ ||
iti natvā guruṃ mantrī karaśuddhyādikaṃ caret |

S. 161, Reinigung der Hände und Abwehrvers
karaśuddheḥ prakārastu (merutantre) sugandhipuṣpāṇyādāya candanāktāni mantravit |
ha~sau~ mantreṇa karayorastramantreṇa mardayet ||
tatpuṣpaṃ vāmahastena samādāya ca mastakam |
bhrāmayet paritastāraṃ japannāghrāya tat punaḥ ||
hau~ oṃ pūrvaṃ paṭhecchlokamimaṃ sa ca nigadyate |
te sarve vilayaṃ yāntu ye māṃ hiṃsanti hiṃsakāḥ ||
mṛtyurogabhayakleśāḥ patantu ripumastake |
astramantreṇa nārācamudrayeśadiśi tyajet ||

Lesungshinweise: [Om] Tod, Krankheit, Furcht und Leiden mögen auf das Haupt des Feindes fallen.‘ Mit dem Astra-Mantra und der Naracha-Mudra werfe er die Blume nach Nordosten.“ Lesungshinweis: Die nasalisierten Mantrasilben vor dem Abwehrvers und bei der Handreinigung sind nicht vollständig sicher.

S. 161, Schutz und dreifache Atemübung
karaśuddhau tato'streṇa kuryāt tālatrayaṃ tataḥ |
ūrdhvādho'stramantreṇa digbandhamapi deśikaḥ ||
tena saṃjanitaṃ tejo vahniprākāramudrayā |
rakṣedātmani mūlena prāṇāyāmatrayaṃ caret ||

S. 161, Definition des Pranayama
prāṇāyāmalakṣaṇamuktam (sārasamuccaye) prāṇo vāyuḥ śarīrasya āyāmastasya nigrahaḥ |
prāṇāyāma iti prokto dvividhaḥ kathyate hi saḥ ||
sagarbho mantrajāpena nirgarbho mātrayā bhavet |

S. 161, Kleine Zeiteinheiten
mātrākālalakṣaṇaṃ ca (agastyasaṃhitāyām) nalinīpatrasaṃhatyāṃ sūkṣmasūcyagrabhedane |
dale dale ca yaḥ kālaḥ sa kālo lavavācakaḥ ||
lavaistruṭistu triṃśadbhiḥ kalāṃ tāvattruṭiṃ viduḥ |
kāṣṭhā tāvatkalā jñeyā tāvatkāṣṭhā nimeṣakaḥ ||
svāṅgulisphoṭatulyaśca mātrāṣṭādaśabhiḥ smṛtā |

Lesungshinweise: Dieser gleicht dem Schnippen der eigenen Finger; achtzehn davon gelten als eine Matra.“ Lesungshinweis: Das letzte Verhältnis ist im gedruckten Satz knapp formuliert; die unmittelbar folgenden Quellen nennen andere anschauliche Maße.

S. 162, Anschauliche Maße der Matra
(merutantre) madhyamāṅgulyāvadyadaṅguṣṭhena nipīḍyate |
mātrā sā procyate sadbhiryoge'bhīṣṭaṃ prayacchati ||
jānuṃ pradakṣiṇīkuryādyāvatkālena hastakaḥ |
tāvatkālamitā mātrā svaniḥśvāsasamā'pi ca ||
(agastyasaṃhitāyāmapi) vāmajānuni hastasya bhramaṇaṃ yāvatā bhavet |
kālena mātrā sā jñeyā munibhirvedapāragaiḥ ||

Lesungshinweise: Auch die Zeit, in der die Hand das Knie im Uhrzeigersinn umkreist, bemisst eine Matra, ebenso die Dauer des eigenen Ausatmens.“ Auch in der Agastya-Samhita: „Die Zeit, die eine Kreisbewegung der Hand am linken Knie beansprucht, erkennen die in den Veden bewanderten Weisen als eine Matra.“ Lesungshinweis: Die erste gedruckte Wortverbindung ist beschädigt; die Zuordnung von Mittelfinger und Daumen ist erkennbar.

S. 162, Bedeutung und Anzahl des Pranayama
tatraiva |
prāṇāyāmairvinā yadyat kṛtaṃ karma nirarthakam |
ato yatnena karttavyāḥ prāṇāyāmāḥ śubhārthibhiḥ ||
atra prāṇāyāmā iti bahuvacanam |
kapiñjalādhikaraṇanyāyena tritvaparam |
tathā ca |
prāṇāyāmatrayaṃ kuryāt .... .... .... iti |

S. 162, Mantras zur Atemübung
(kālīkrame) prāṇāyāmatrayaṃ kuryānmūlena praṇavena vā |
atha vā mantrabījena yathoktavidhinā sudhīḥ ||
kvacit |
prāṇāyāmaṃ tataḥ kuryād vāgbhavena samāhitaḥ—ityuktam |

S. 162, Finger und Atemphasen
prāṇāyāme'ṅguliniyamo (jñānārṇave) kaniṣṭhānāmikāṅguṣṭhairyannāsāpuṭadhāraṇam |
prāṇāyāmaḥ sa vijñeyastarjanīmadhyame vinā ||
(merau) pūrakaḥ kumbhakaścaiva recakaśceti sa tridhā |

S. 162, Beginn der Ausführung
tatprakāramāha (yāmale) dakṣāṅguṣṭhena dakṣaṃ ca ghrāṇaṃ saṃpīḍya mantravit |
iḍayā pūrayedvāyuṃ mātrāṣoḍaśabhiḥ kramāt ||

S. 163, Abschluss der ersten Atemrunde
aṅguṣṭhānāmikābhyāṃ ca dhṛtvā nāsādvayaṃ tataḥ |
tatastu kumbhayedvāyuṃ pūrakācca caturguṇaiḥ ||
anāmayā tathā vāmanāsāṃ dhṛtvā tu dakṣiṇe |
dvātriṃśadbhistu mātrābhirvāyośca recanaṃ caret ||
svacittaṃ mūlacakre tu nidhāyāsūn samabhyaset |

S. 163, Atemrunde nach der Mahakala-Samhita
(mahākālasaṃhitāyāmapi) mūlamantrasya jāpena mātrāṣoḍaśakena hi |
vāmanāsāpuṭenaiva pūrayitvā'nilaṃ balāt ||
punastasya catuḥṣaṣṭyāvṛtyā vāyuṃ vikumbhya ca |
punardvātriṃśadāvṛttyā mūlamantrasya pārvati ||
nāsāpuṭena dakṣeṇa recayet sakalānilam |
prakāreṇedṛśenaikaḥ prāṇāyāmo hi jāyate ||
āvaśyakaṃ tattrayaṃ hi phalādhikyaṃ samuccaye |

S. 163, Zweite Atemrunde
dvitīyaprāṇāyāmamāha (yāmale) tato recanamārgeṇa prāṇāyāmaṃ prapūrayet |
punaḥ ṣoḍaśamātrābhiḥ kumbhakaṃ ca samācaret ||
catuḥṣaṣṭitamenaiva mantrī nāsāpuṭau vidhṛtya ca |
punaśca recayedvāyuṃ dvātriṃśanmātrayā budhaḥ ||
vāmanāsāpuṭeneti śeṣaḥ |

S. 163–164, Dritte Atemrunde und Parallelstelle
tṛtīyaprāṇāyāmastatraivoktaḥ |
vāmenaiva pibedvāyuṃ mātrāṣoḍaśakaiḥ kramāt |
nāsāpuṭau nipīḍyātha pūrakasya caturguṇaiḥ ||
dakṣeṇa recayedvāyuṃ dvātriṃśanmātrayā budhaḥ |
tantrāntare |
iḍayākarṣayedvāyuṃ mātrāṣoḍaśakaiḥ kramāt |
nāsāpuṭau nipīḍyātha pūrakasya caturguṇaiḥ ||
dakṣeṇa recayedvāyuṃ dvātriṃśanmātrayā budhaḥ |

S. 164, Wechsel der Atemwege
tantrāntare |
iḍayākarṣayedvāyuṃ bāhyaṃ ṣoḍaśamātrayā |
suṣumṇāmadhyagaṃ samyagdvātriṃśanmātrayā śanaiḥ ||
nāḍyā piṅgalayā cainaṃ recayedyogavittamaḥ |
bhūyobhūyaḥ kramāt tasya vyatyāsena samācaret ||
tasyeti pūrvaprāṇāyāmasyeti |
vyatyāsena vaiparītyena |
taduktam (sanatkumārasaṃhitāyām) yenaiva recayedvāyuṃ tenaiva pūrayet punaḥ—iti |

S. 164, Bedeutung der Bhutashuddhi
(yāmale) prāṇāyāmaṃ vidhāyaivaṃ bhūtaśuddhiṃ samācaret |
(śāradāyām) śarīrākārabhūtānāṃ bhūtānāṃ yadviśodhanam |
avyayabrahmasaṃyogādbhūtaśuddhiriyaṃ matā ||
(yāmale) bhūtaśuddhilipinyāsau vinā yastu prapūjayet |
viparītaphalaṃ dadyādabhaktyā pūjanaṃ yathā ||

S. 164, Vergegenwärtigung der Erde
bhūtaśuddhiprakāramāha (merutantre) pādato jānuparyantaṃ caturasraṃ savajrakam |
la~ yutaṃ pītavarṇaṃ ca bhūsthānaṃ brahmadevatam ||
adhiṣṭhitanivṛttyākhyakalayā sthānamucyate |
utpattestatra tu jīvānāmevaṃ rūpaṃ vicintayet ||

S. 164–165, Vergegenwärtigung des Wassers
jānvorānābhiparyantamapāṃ sthānaṃ sitaprabham |
ardhacandranibhaṃ śṛṅgadvayaṃ tat padmalāñchitam ||
ṣaṭkoṇaṃ bindubhiḥ ṣaḍbhiryuktaṃ va~ bījasaṃyutam |
pratiṣṭhākalayā yuktaṃ dhyāyet tadviṣṇudevatam ||

S. 165, Vergegenwärtigung des Feuers
nābhyādikaṇṭhaparyantamāraktaṃ rudradevatam |
ra~ bījayuktaṃ kalayā yutaṃ vidyākhyayā tathā ||
dīptimatsvastikopetaṃ trikoṇākāratāṃ gatam |
mahāpralayasaṃsthānaṃ vahnitattvaṃ vicintayet ||

S. 165, Vergegenwärtigung der Luft
kaṇṭhādbhrūmadhyaparyantaṃ ṣaṭkoṇākāratāṃ gatam |
ṣaḍbindulāñchitaṃ vṛttaveṣṭitaṃ kṛṣṇavarṇakam ||
vāyusthānaṃ śāntikalādhiṣṭhitaṃ śivadevatam |
ya~ bījayuktaṃ sarveṣāṃ prāṇarūpaṃ vicintayet ||

S. 165, Vergegenwärtigung des Raumes
bhrūmadhyādbrahmarandhrāntamākāśasthānamucyate |
vṛttākāraṃ dhūmravarṇaṃ mahoccadhvajalāñchitam ||
śāntyatītākhyakalayā'dhiṣṭhitaṃ śivadevatam |
ha~ bījayuktaṃ dhyātvaivaṃ dehe bhūtāni vinyaset ||

S. 165, Vereinigung des Jiva mit dem höchsten Selbst
dharmakandasamudbhūtaṃ jñānanālasuśobhitam |
padmaṃ tatkarṇikāsaṃsthaṃ pradīpakalikānibham ||
suṣumṇāvartmanā jīvaṃ paramātmani yojayet |
yogayuktena vidhinā so'haṃmantreṇa sādhakaḥ ||
tatraiva sarvabhūtāni vilīnāni vicintayet |

S. 165, Aufstieg mit der Shakti
tantrāntare |
vinidhāya nijāṅke tu samuttānaṃ karadvayam |
mūlādhārasthayā śaktyā cakrabhedakrameṇa ca ||
haṃsena brahmamārgeṇa jīvaṃ brahmaṇi yojayet |

S. 165–166, Aufstieg zum tausendblättrigen Lotus
(mahākālasaṃhitāyām) hṛtpuṇḍarīkādātmānaṃ jvaladdīpaśikhākṛtim |
suṣumṇāvartmanā brahmabījamantreṇa mastake ||
sahasradalamadhyasthe saṃyojya paramātmani |

S. 166, Auflösung sämtlicher Tattvas
(siddhāntasaṃgrahe) tataḥ samastatattvāni tatraiva pravilāpayet |
pṛthvīmapsu ca tā vahnau vahniṃ vāyau samīraṇam ||
pravilāpya tathākāśe ākāśaṃ prakṛtau tataḥ |
parabrahmarūpāṃ tāṃ māyāśaktiṃ parātmani ||
evaṃ samastadehādiprapañcaṃ paramātmani |
pravilāpya parabrahmarūpe tiṣṭhet kiyat kṣaṇam ||

S. 166, Gestalt des Papa-Purusha
(merutantre) śarīre vāmakukṣau tu cintayet pāpapūruṣam |
vāmakukṣisthitaṃ pāpapuruṣaṃ kajjalaprabham ||
brahmahatyāśiraskaṃ ca svarṇasteyabhujadvayam |
surāpānahṛdā yuktaṃ gurutalpakaṭidvayam ||
tatsaṃsargapadadvandvamaṅgapratyaṅgapātakam |
upapātakaromāṇaṃ raktaśmaśruvilocanam ||
khaḍgacarmadharaṃ krūramaṅguṣṭhaparimāṇakam |
adhomukhaṃ mahābhīmaṃ rūkṣaṃ pāpaṃ vicintayet ||

S. 166–167, Trocknung und Wiederbelebung durch Nektar
(mahākālasaṃhitāyām) vāmanāsāpuṭenātha pūrayitvā samīraṇam |
sabinduvāyubījaṃ ca dhūmravarṇaṃ vibhāvya ca ||
tadeva bījaṃ deveśi pañcāśadvāramīrayet |
tadutpannena vātena śuṣkaṃ dehaṃ vicintya ca ||
sahaiva recayedvāyuṃ tato nāsāpuṭena ca |
vāmena vāyumuttolya sahasradalamadhyagam ||
vibhāvya paramātmānaṃ candrarūpaṃ varānane |
sānusvāraṃ vāyubījaṃ pañcāśadvāramuccaran ||
tasmāccandrāt sudhāvṛṣṭyā dehamāplāvya sundari |
bhūbījena sanādena śuddhaṃ saṃyojya vigraham ||
līnīkṛtāni yānīha pañcabhūtāni vai purā |
yathāsthānaṃ sthāpayitvā brahmabījaṃ punargaṇan ||
ahaṃkārādibhistattvaiḥ sahaiva paramātmani |
jīvātmānaṃ samākṛṣya sthāpayitvā hṛdambuje ||
devīrūpamathātmānaṃ cintayet kṣaṇamātrataḥ |
atra vāyubījādeḥ pañcāśadvārajapena pūrakādikamuktam |

S. 167, Abweichende Zählung im Yamala
(yāmalādau tu) nābhideśe ca ya~kāraṃ dhūmraṃ vāyuṃ vicintayet |
tenaiva śodhayelliṅgatanuṃ ṣoḍaśamātrayā ||
karmātmakaṃ catuḥṣaṣṭyā kumbhayitvā samācaret |
dvātriṃśanmātrayā dakṣe recanaṃ tena vā punaḥ ||
iti ṣoḍaśādimātrābhiḥ pūrakādikamuktamiti saṃkhyāvikalpo draṣṭavyaḥ |

S. 167–168, Der aus Licht erneuerte Körper
(siddhāntasaṃgrahe) punarutpādayeddehaṃ pavitraṃ paramātmanaḥ |
parabrahmātmikā vidyā prakṛtirmātṛkā parā ||
ajāyata jaganmāturākāśaṃ nabhaso'nilaḥ |
samīraṇādabhūdvahnirvahnerāpastato mahī ||
svīyamebhyo'pi bhūtebhyastejorūpaṃ kalevaram |
devatārādhane yogyamutpannamiti bhāvayet ||
bhūtaśuddhiriyaṃ proktā mahāpāpaughanāśinī |

S. 168, Verkürzte Bhutashuddhi
saṃkṣiptaprakāramāha (uḍḍīśe) atha vā kuṇḍalīṃ devīṃ pañcabhūtādinā saha |
paramātmani saṃyojya tayoraikyaṃ vibhāvya ca ||
dhyānayogena manasā so'haṃ so'haṃ vibhāvayet |
kvacicchaktiviśeṣe tu haṃsa iti bījādikaṃ paraśive saṃyojya so'hamiti mantreṇa svasthānamānayedityuktam |

S. 168, Wiedereinsetzung des Lebens
(merau) bhūtaśuddhiṃ vidhāyaivaṃ prāṇasthāpanamācaret |
(jñānārṇave) prāṇapratiṣṭhayā paścājjīvaṃ dehe niyojayet |
mukhavṛttaṃ samuccārya haṃsastu viparītataḥ ||
uddharet parameśāni vidyeyaṃ tryakṣarī bhavet |
prāṇapratiṣṭhāmantro'yaṃ sarvakarmāṇi sādhayet ||

S. 168, Bedeutung des Matrika-Nyasa
(merutantre) prāṇāyāmatrayaṃ kṛtvā mātṛkānyāsamācaret |
(phetkāriṇītantre) mantrā mūkatvamāyānti vinyāsena vinā lipeḥ |
sarvamantraprasiddhyarthaṃ tasmādādau lipiṃ nyaset ||

S. 168, Beginn des inneren Matrika-Nyasa
tatrādāvantarmātṛkānyāsaḥ |
(merutantre) athāntarmātṛkānyāsaṃ vakṣye te śuddhikārakam |
yaṃ kṛtvā yogināṃ cittaṃ pātake na pravartate ||
mūlādhāradhvaniṃ śrutvā prabuddhā śaktikuṇḍalī |
jvalatpāvakasaṃkāśā sūkṣmā tejaḥsvarūpiṇī ||
mūlādhārācchiraḥpadmaṃ spṛśantī vidyudākṛtiḥ |
tayā spṛṣṭaśiraḥpadmādamṛtaughasvarūpiṇā ||

Lesungshinweise: [strömt etwas]

S. 169, Einsetzen der hervorgegangenen Buchstaben
vinirgatānmātṛkāvarṇān suṣumṇāvartmanā tanum |
sthāpayitvā sthitānetānevaṃ dhyātvā pravinyaset ||

Lesungshinweise: [aus dem Kopflotus]

S. 169, Vokale im Vishuddhi-Chakra
kaṇṭhe viśuddhicakrākhyaṃ padmaṃ ṣoḍaśapatrakam |
ūrdhvāsyaṃ prāgdalāt tatra saṃsthitāḥ ṣoḍaśa svarāḥ ||
evaṃ saṃcintya tārādiṃ binduyuktaṃ namo'ntakam |
vadet svaraṃ ca sarveṣu varṇeṣvapyeṣu paddhatiḥ ||

S. 169, Anahata und Manipura
hṛdaye'nāhataṃ cakraṃ dhyāyeddvādaśapatrakam |
pūrvapatrāntadaleṣu prāgvat kādīn pravinyaset ||
maṇipūraṃ tataścakraṃ cintayennābhimaṇḍale |
daśapatraṃ tatra ḍādivarṇān prāgvadvicintayet ||

Lesungshinweise: [dem retroflexen Laut]

S. 169, Svadhishthana und Muladhara
svādhiṣṭhānaṃ liṅgamūle cakraṃ ṣaḍdalamucyate |
cintayedbādilā~statra ṣaḍvarṇānapi pūrvavat ||
mūlādhārābhidhaṃ cakraṃ padmākṛti caturdalam |
va~ śa~ ṣa~ sa~ tatra cintyaṃ pūrveśādidaleṣu ca ||

Lesungshinweise: Darin betrachte man Va, Sha, das retroflexe Sha und Sa, jeweils nasalisiert, auf den im Text als östlich, nordöstlich und weiter bezeichneten Blütenblättern.“ Lesungshinweis: Die Richtungsangabe pūrveśādi ist knapp und lässt die genaue Anordnung nicht eindeutig erkennen.

S. 169, Ajna und Ausführung des inneren Nyasa
ājñākhyacakraṃ bhrūmadhye dvidalaṃ kamalākṛti |
ha~ kṣa~ dhyāyedayaṃ kāryo manasā kevalena tu ||
svadehe'nāmayā kāryaḥ puṣpeṇa suramūrtiṣu |
anāditvānna ṛṣyādirbrahmavaddhyānamasya tu ||

S. 169, Zuordnungen des äußeren Matrika-Nyasa
atha bahirmātṛkānyāsaḥ |
(śāradāyām) ṛṣirbrahmā samuddiṣṭo gāyatrī chanda īritam |
sarasvatī samākhyātā devatā deśikottamaiḥ ||
aklīvahrasvadīrghāntagataiḥ ṣaḍvargakaiḥ kramāt |
ṣaḍaṅgāni vidheyāni jātiyuktāni deśikaiḥ ||

Lesungshinweise: Die Lehrer sollen der Reihe nach die sechs Glieder mit den sechs Buchstabengruppen versehen, verbunden mit den zugehörigen Lautklassen und kurzen beziehungsweise langen Endvokalen unter Auslassung der als geschlechtslos bezeichneten.“ Lesungshinweis: Die verdichtete Lautbildungsanweisung des zweiten Verses ist nicht vollständig eindeutig; daraus werden hier keine sechs neuen Formeln gebildet.

S. 170, Sarasvati als Matrika
(merutantre) bahirnyāsamatho vakṣye pūrvoktabrahmarandhrake |
varṇāravinde saṃdhyāyenmātṛkākhyāṃ sarasvatīm ||
dhyānaṃ tatraiva |
pañcāśadvarṇabhedairvihitavadanadoḥpādayukkukṣivakṣodeśāṃ bhāsvatkapardākalitaśaśikalāmindukundāvadātām |
akṣasrakkumbhacintālikhitakaratalāṃ trīkṣaṇāṃ padmasaṃsthāmacchākalpāmatucchastanajaghanabharāṃ bhāratīṃ tāṃ namāmi ||

Lesungshinweise: Sie hat drei Augen, sitzt auf einem Lotus, trägt strahlenden Schmuck und besitzt die Fülle von Brüsten und Hüften.“ Lesungshinweis: Die Handattribute im Kompositum cintālikhitakaratalā sind nicht sicher zu deuten; die unklare Angabe wird nicht durch eine aus anderen Darstellungen übernommene Attributliste ersetzt.

S. 170, Äußere Einsetzung der Buchstaben
lalāṭe mukhavṛtte'kṣiśrotranāsāsu gaṇḍayoḥ |
oṣṭhayordantapaṅktyośca mūrdhni vaktre nyaset svarān ||
bāhvoḥ saṃdhiṣu sāgreṣu kacavargau nyaset sudhīḥ |
ṭatavargau padostadvat pārśvayoḥ pṛṣṭhadeśataḥ ||
nābhau kukṣau pavargaṃ ca hṛdaṃsakakudaṃ tataḥ |
nyasya yādicaturvarṇān śādiṣaṭkaṃ tato nyaset ||
hṛdādikarayoraṅghryorjaṭhare vadane tathā |
nyāsastvayaṃ varṇamātrāhīnapāṭhapūrakaḥ ||

S. 170, Schöpfung und Auflösung im Nyasa
(śāradāyām) nyaset sargānvitān sṛṣṭyā dhyāyedevaṃ yathāvidhi |
binduyuktān nyaset tatra saṃhṛtyāpratilomataḥ ||
(merutantre) kṣamārabhya akārānto nyāsaścet kriyate yadi |
saṃhāranyāsanāmā syādbindunyāsa itīritaḥ ||

S. 170–171, Meditation zur Auflösungsfolge
saṃhārakrameṇa dhyānamāha |
akṣasrajaṃ hariṇapotamudagraṭaṅkaṃ vidyāṃ karairavirataṃ dadhatīṃ trinetrām |
ardhendumaulimaruṇāmaravindasaṃsthāṃ varṇeśvarīṃ praṇamata stanabhāranamrām ||

Lesungshinweise: [das Buch der Erkenntnis]

S. 171, Erhaltungsfolge und ihre Meditation
(śāradāyām) sargabindvantikān nyasya ḍakārādyān sthitivartmanā |
vidyāt pūrvoditān vidvānṛṣyādīnṣaḍaṅgasaṃyutān ||
(merau) bindusargayutān ḍādiṭhāntān varṇān sthitau nyaset |
pūrvoktā eva munyādyāḥ ṣaḍaṅgaṃ dhyānamucyate ||
sindūrakāntimamitābharaṇaṃ trinetraṃ vidyākṣasūtramṛgapotavarān dadhānam |
pārśve sthitāṃ bhagavatīmapi kāñcanābhāṃ dhyāyet karābjadhṛtapustakavarṇamālām ||

Lesungshinweise: [retroflex] [jeweils retroflex]

S. 171, Reihenfolge nach Lebensstand
nyāsāḥ kāryāstu vaṭubhiḥ sthitisaṃhārasṛṣṭayaḥ |
saṃhārasṛṣṭisthitayo gṛhasthastu nyaset kramāt ||
vānaprasthāśca yatayaḥ sṛṣṭisthitilayakramāt |
nyāsān kuryuriti proktaḥ sthitinyāsaḥ savistaraḥ ||

S. 171, Kala-Matrika-Nyasa und seine Zuordnungen
atha kalāmātṛkānyāsastatraiva |
vakṣye kalāmātṛkāyā nyāsaṃ tasya ṛṣiḥ smṛtaḥ |
prajāpatiśca gāyatrī chandastasyāstu devatā ||
sarasvatī mātṛkākhyā niyogo'bhīṣṭatuṣṭaye |
tāraiḥ ṣaḍaṅgaṃ kurvīta hrasvadīrghāntarasthitaiḥ ||

S. 171–172, Meditation über die fünfgesichtige Sharada
dhyānamāha |
hastaiḥ padmaṃ rathāṅgaṃ guṇamatha hariṇaṃ pustakaṃ varṇamālāṃ ṭaṅkaṃ śubhraṃ kapālaṃ dadhadamṛtalasaddhemakumbhaṃ vahantīm |
muktāvidyutpayodasphaṭikamaṇijapābandhuraiḥ pañcavaktraistryakṣairvakṣojanamrāṃ sakalaśaśinibhāṃ śāradāṃ tāṃ namāmi ||

Lesungshinweise: Unter der Fülle ihrer Brüste leicht geneigt, gleicht sie dem Vollmond.“ Lesungshinweis: Die Verbindung um dadhad ist grammatisch gestört; die erkennbaren Gegenstände werden wiedergegeben, ohne eine weitere Hand oder ein zusätzliches Attribut zu ergänzen.

S. 172, Bildung der Kala-Formeln
dhyātvaivaṃ tārapūrvāṃ tāmakārādyāṃ ca mātṛkām |
binduyuktāṃ ṅe'ntakalānāmādyāṃ namasānvitām ||
pūrvoktaśuddhamātrāṇāṃ nyāsasthāneṣu vinyaset |
tārapūrvāmityādi |
etena oṃ aṃ nivṛttyai nama ityādayaḥ prayogāḥ saṃpannāḥ |

Lesungshinweise: [nasalisiertes A]

S. 172, Namen der fünfzig Kalas
kalānāmānyāha |
nivṛttiśca pratiṣṭhā ca vidyā śāntistathendhikā |
dīpitā recikā cāpi mocikā ca parā'bhidhā ||
sūkṣmā sūkṣmāmṛtā jñānāmṛtā cāpyāyanī tataḥ |
vyāpinī vyomarūpā cānantā sṛṣṭiḥ samṛddhikā ||
smṛtirmedhā tataḥ kāntirlakṣmīrdyutiḥ sthirā sthitiḥ |
siddhirjayā pālinī ca śāntirīśvarikā ratiḥ ||
kāmikā varadā cānyā hlādinī prītisaṃyutā |
dīrghā tīkṣṇā tathā raudrī bhayā nidrā ca tandrikā ||
kṣudhā syāt krodhinī paścāt kriyotkārī samṛtyukā |
pītā śvetā'ruṇā paścādasitā'nantayā'nvitā ||
uktā kalāmātṛkaivaṃ sthāne'kārādike nyaset |

Lesungshinweise: Man setze sie an den mit A beginnenden Stellen ein.“ Lesungshinweis: Die Verbindung kriyotkārī wird als die beiden Namen Kriya und Utkari wiedergegeben.

S. 172, Ursprung der Vokal-Kalas
kalānāmutpattisthānamāha |
tatra nādātmano jātāḥ svarajāstu sadāśivāt |
akṣamālāṃ pustakaṃ ca pāśaṃ cāpi kapālakam ||
hastairdadhatyaḥ śvetābhāḥ śvetābharaṇabhūṣaṇāḥ |

S. 172, Ursprung der Ka- und Cha-Kalas
akārādbrahmaṇo jātāḥ kacavargakalā daśa ||
pītā akṣasrajaṃ padmamabhayaṃ ca kamaṇḍalum |

Lesungshinweise: [tragen]

S. 173, Gestalt und Herkunft weiterer Kalas
hastairdadhatyo dhyeyāstāḥ pītagandhānulepanāḥ ||
viṣṇorukārāt saṃjātāṣṭatavargakalā daśa |
śyāmā abhayaśaṅkhārivarahastāḥ samīritāḥ ||
makārādrudrato jātāḥ payavargakalā nava |
śaraccandranibhā hastairabhayaṃ śūlameva ca ||
kapālaṃ ca varaṃ dhyeyā dadhatya iti sādhakaiḥ |
śakārādikapañcānāmīśvarādinduto'bhavan ||
abhayaṃ hariṇaṃ ṭaṅkaṃ varaṃ ca karapallavaiḥ |
dadhatyo raktavarṇāśca dhyeyā nyāse kalātmake ||

Lesungshinweise: [Die zehn Ka- und Cha-Kalas]

S. 173, Zuordnungen des Keshava-Matrika-Nyasa
atha keśavādimātṛkānyāsa uktastatraiva |
keśavādimātṛkāyāḥ sādhyanārāyaṇo muniḥ |
amṛtādyā tu gāyatrī chando lakṣmīhariḥ suraḥ ||
dviruktaiḥ śaktiśrīkāmaiḥ ṣaḍaṅgāni samācaret |
śaktirlajjā |

S. 173, Meditation über Lakshmi-Hari
dhyānamāha |
śaṅkhacakragadāpadmakumbhādarśābjapustakam |
bibhrataṃ meghacapalāvarṇaṃ lakṣmīhariṃ bhaje ||
śaktayastu nijāṅkeṣu niṣaṇṇāḥ sasmitānanāḥ |

S. 173, Paarweise Namensbildung
evaṃ dhyātvā nyasecchaktiśrīkāmapuṭitākṣaram ||
tārādihṛdayāntāśca keśavādyāstu śaktayaḥ |
bhyāntā namo'ntā uccāryāḥ sthāne'kārādike nyaset ||
bhyāntāmiti tāntrikatvāt sādhuḥ |
ayaṃ ca saṃkṣiptaprakāraḥ |
agastyasaṃhitādau tu caturthyekavacanāntayornāmnoḥ pṛthaguccāra uktaḥ |
keśavāya ca kīrtyai cetyādi vaiṣṇavaikalpe |

Lesungshinweise: Lesungshinweis: Die letzte Quellen- beziehungsweise Verfahrensbezeichnung vaiṣṇavaikalpe ist unsicher.

S. 173–174, Weitere Bildungsvorschriften
(merutantre) tāramāyāramākāmānuktvā varṇān samuccaret |
bhyāmantau ca tathā devau śaktyāditritayaṃ punaḥ ||
hṛdayāntaṃ samuccārya lalāṭādiṣu vinyaset |
kvacittu devatānāmānte punaḥ śaktyādibījoccāro noktaḥ |
(vaiṣṇavaikasaṃjñe tu) tārādirmanmathādirvā ramādirvā bhavediyam |
iti praṇavādīnāṃ vikalpa uktaḥ |

Lesungshinweise: [Matrika] Lesungshinweis: Die Quellenbezeichnung vaiṣṇavaikasaṃjñe ist nicht sicher aufzulösen.

S. 174, Unterscheidung der Überlieferungen
(śāradāyāṃ tu) smarādyāṃ mātṛkāṃ nyasya keśavādinamo'nvitām |
sadhātuprāṇaśaktyātmayuktayādiṣu vaiṣṇavaḥ ||
iti kāmabījamātramupāttam |
kalāmātrā tu śāktānāṃ vidhayo'yaṃ viṣṇusevinām |

Lesungshinweise: Lesungshinweis: Der gedruckte Satz ist grammatisch verkürzt; die Zuordnung der Körperstoffe wird im folgenden Beispiel erläutert.

S. 174, Keshava und die ersten sechzehn Paare
keśavādināmānyāha |
keśavaḥ kīrtisaṃyuktaḥ kāntirnārāyaṇānvitā |
mādhavastuṣṭisaṃyukto govindaḥ puṣṭisaṃyutaḥ ||
viṣṇuśca dhṛtisaṃyuktaḥ śāntiyuṅmadhusūdanaḥ |
trivikramaḥ kriyāyukto vāmano dayayā'nvitaḥ ||
śrīdharo medhayā yukto hṛṣīkeśastu harṣayā |
padmanābhayutā śraddhā lajjā dāmodarānvitā ||
vāsudevaśca lakṣmīyuk saṃkarṣaṇasarasvatī |
pradyumnaḥ prītisaṃyukto'niruddho ratisaṃyutaḥ ||

S. 174, Waffenführende Formen Vishnus
cakrī jayā gadī durgā śārṅgī tu prabhayā'nvitaḥ |
khaḍgī tu satyayā yuktaḥ śaṅkhī ca caṇḍayā yutaḥ ||
halī ca vāṇyā saṃyukto vilāśinyā'tha mauśalī |
śūlī ca jayayā yuktaḥ pāśī virajayā'nvitaḥ ||
aṅkuśī viśvayā yukto mukundo vinadānvitaḥ |

Lesungshinweise: „Der Radträger Chakri ist mit Jaya verbunden; der Keulenträger Gadi mit Durga; der Bogenträger Sharngi mit Prabha; der Schwertträger Khadgi mit Satya; der Muschelhornträger Shankhi mit Chanda; der Pflugträger Hali mit Vani; der Stößelträger Maushali mit Vilashini; der Speerträger Shuli mit Jaya; der Schlingenträger Pashi mit Viraja; der Elefantenstachelträger Ankushi mit Vishva; Mukunda mit Vinada.“ Lesartenhinweis: Für Shulis Shakti nennt die Druckfußnote auch Vijaya. Vilashini und Vinada bleiben in der Form der Hauptlesung erhalten.

S. 175, Weitere Vishnu-Shakti-Paare
nandajastu sudayayā nandī smayā samanvitaḥ ||
nara ṛddhyā narakajit samṛddhyā śuddhiyugghariḥ |
kṛṣṇo buddhyā bhūtyā satyo matiyuk śāśvataḥ smṛtaḥ ||
śauriḥ kṣame śūremo'pi janārdana umānvitaḥ |
bhūdharo hledinīyukto viśvamūrtiśca klinnayā ||
vaikuṇṭho vasudhāyukto vasudāpuruṣottamau |
balī tu parayā yukto balānujaparāyaṇe ||
bālasūkṣme vṛṣaghnaśca sandhyāyuk prajñayā vṛṣaḥ ||
haṃsaḥ prabhāsamāyukto varāho niśayā'nvitaḥ |
vimalo medhayā yukto nṛsiṃho vidyutā yutaḥ ||
keśavādyā mātṛkoktā yādiyogaśca pūrvavat |

Lesungshinweise: Die Verbindung bei Ya und den folgenden Buchstaben ist wie zuvor.“ Lesartenhinweis: Die gedruckte Verbindung um Shauri, Shura und Uma ist gestört; ihre Aufteilung bleibt unsicher. Die Fußnoten nennen Sunanda für Sudaya, die Zuordnung Krishna–Bhukti und Satya–Buddhi, Satvata für Shashvata, Shura–Rama sowie Amogha für Medha. Diese Varianten werden nicht still in die Hauptlesung übernommen.

S. 175, Zwei Beispiele des Keshava-Nyasa
asya prayogastu |
oṃ hrī~ śrī~ klī~ aṃ keśavakīrtibhyāṃ hrī~ śrī~ klī~ nama ityādi |
yādiyoga iti |
oṃ hrī~ śrī~ klī~ yaṃ tvagātmabhyāṃ vasudāpuruṣottamābhyāṃ hrī~ śrī~ klī~ nama ityādikrameṇa yakārādiṣu tvagādiyoga ityarthaḥ |

S. 175, Zuordnungen des Shrikantha-Nyasa
atha śrīkaṇṭhādimātṛkānyāsastatraiva |
atha śaivahitāṃ vakṣye śrīkaṇṭhādikamātṛkāḥ |
muniḥ syāddakṣiṇāmūrtirgāyatrī chanda īritam ||
ardhādrijo haro devo niyogaḥ sarvasiddhaye |
halo bījāni guhye tu pādayoḥ svaraśaktayaḥ ||
hrasvadīrghāntare kṛtvā prāgvadvarṇān hsairayam |
ṣaḍdīrghasaṃyutaiḥ kṛtvā ṣaḍaṅgāni nyasettanau ||

Lesungshinweise: Nachdem die sechs Glieder so gebildet sind, setze man sie in den Körper ein.“ Lesungshinweis: Die Lautbildungsanweisung ist verdichtet und teilweise unsicher; das folgende Beispiel wird als solches erhalten.

S. 176, Beispiel zur Lautbildung
hrasvadīrghāntare iti |
a~ ka~ kha~ ga~ gha~ ṅa~ ā~ hsāmityādibhiḥ ṣaḍaṅgaṃ kuryādityarthaḥ |

Lesungshinweise: Lesungshinweis: Die genaue Nasalierung der letzten Silbe vor dem Zitatsandhi ist unsicher; eine vollständige Reihe weiterer Formeln wird nicht ergänzt.

S. 176, Meditation über die Einheit von Shiva und Ambika
dhyānamāha |
bandhūkakāñcananibhaṃ rucirākṣamālāṃ pāśāṅkuśau ca varadaṃ nijabāhudaṇḍaiḥ |
bibhrāṇaminduśakalābharaṇaṃ trinetramardhāmbikeśamaniśaṃ vapurāśrayāmaḥ ||

S. 176, Namen und Körperbestandteile im Shiva-Nyasa
hsau~ ca mātṛkāmuktvā devānte ceśamuccaret |
ṅe'ntaṃ ṅe'ntāṃ ca tacchaktiṃ namo'ntān mātṛkāsthale ||
tvagasṛṅmāṃsamedo'sthimajjāśukrāṇyasūn vadet |
śaktiṃ krodhaṃ tathātmānaṃ ṅe'ntaṃ yādidaśasvapi ||
hsau~ a~ śrīkaṇṭheśāya pūrṇodaryai nama iti prayogaḥ |
tvagiti |
hsau~ ya~ tvagātmane vālīśāya sumukhyai nama ityevaṃ yādidaśavarṇeṣu tvagādiyogaḥ kartavya ityarthaḥ |

Lesungshinweise: Lesungshinweis: Die Anfangssilbe Hsaum ist nach dem Druck wiedergegeben; ihre genaue graphische Form bleibt prüfbedürftig. Die Druckfußnote überliefert andere Einrahmungen der Beispiele, unter anderem mit Hrī, Ha und Hsaum; sie werden hier nicht mit dem Haupttext vermischt.

S. 176, Erste Shiva-Shakti-Paare
śivaśaktināmānyāha |
śrīkaṇṭhapūrṇodaryau cānanto virajayā'nvitaḥ |
sūkṣmeśaḥ śālmalīyukto lolākṣīyuk trimūrtikaḥ ||
amareśo vartulākṣyā cārdhīśo dīrghaghoṇayā |
bhāramūrtirdīrghamukhyā tithīśo gomukhīyutaḥ ||
sthāṇvīśo dīrghajihvāyuggharaḥ kuṇḍodarayutaḥ |
ūrdhvakeśyā ca bhiṇṭīśo bhautiko vikṛtāsyayā ||
sadyojāto jvālamukhyā'nugraholkāmukhīyutaḥ |
akrūraḥ śrīmukhī mahāseno vidyāmukhīyutaḥ ||

Lesungshinweise: Die Shiva-Shakti-Namen werden genannt: „Shrikantha und Purnodari; Ananta mit Viraja; Sukshmesha mit Shalmali; Trimurtika mit Lolakshi; Amaresha mit Vartulakshi; Ardhisha mit Dirghaghona; Bharamurti mit Dirghamukhi; Tithisha mit Gomukhi; Sthanvisha mit Dirghajihva; Hara mit Kundodara; Bhintisha mit Urdhvakeshi; Bhautika mit Vikritasya; Sadyojata mit Jvalamukhi; Anugraha mit Ulkamukhi; Akrura mit Shrimukhi; Mahasena mit Vidyamukhi.“ Lesartenhinweis: Die Fußnote nennt Bharabhuti statt Bharamurti und warnt bei Anugraha–Ulkamukhi vor einer fehlerhaften Worttrennung. Bhintisha und einzelne Namensformen sind unsicher gelesen.

S. 177, Weitere Shiva-Shakti-Paare
krodhīśaśca mahākālyā caṇḍeśena sarasvatī |
pañcāntake sarvasiddhirgauryā yuktaḥ prakīrtitaḥ ||
śivottameśo vinyasyo yuktastrailokyavidyayā |
ekarudro mantraśaktyā kūrmeśaścāṣṭaśaktiyuk ||
ekanetro bhūtimātrāyukto'tha caturānanaḥ |
lambodaryā yutaḥ proktastvajeśo drāviṇīyutaḥ ||
sarveśo nāgarīyuktaḥ someśaḥ khecarīyutaḥ |
lāṅgalīśaśca mañjaryā dārukeśena rūpiṇī ||
vīriṇyā tvardhanārīśo hyumākāntaḥ punaryutaḥ |
kākodaryā tathāṣāḍhī pūtanāyukta īritaḥ ||
daṇḍīśo bhadrakālīyugadrīśo yoginīyutaḥ |
mīneśaḥ śaṅkhinīyukto meṣeśastarjanīyutaḥ ||
lohitaḥ kālarātryā ca śikhīśaḥ kūrdinīyutaḥ |
chagalaṇḍaḥ kapardinyā dviraṇḍeśaśca vajrayā ||
mahākālo jayāyukto vālīśaḥ sumukhīyutaḥ |
bhujaṅgo revatīyuktaḥ pinākī mādhavīyutaḥ ||
khaḍgīśo vāruṇīyukto vakeśo vāyavīyutaḥ |
śveto rakṣovadhāriṇyā bhṛguḥ sahajayāyutaḥ ||
nakulīśaśca lakṣmīyuk śiveśo vyāpinīyutaḥ |
saṃvartako mahāmāyāyukta etāstu mātṛkāḥ ||

Lesungshinweise: [die nächste männliche Zuordnung fehlt im gedruckten Satz] Dies sind die Matrikas.“ Lesartenhinweis: Die Fußnoten berichtigen Shivottamesha zu zwei Namen, Shiva und Uttamesha; dadurch ist auch die Lücke bei Gauri erklärbar, doch der Haupttext wird nicht still umgestellt. Weitere Fußnotenlesarten sind Atmashakti, Gatrisha, Garjini und Kunjini statt Ashtashakti, Adrisha, Tarjani und Kurdini. Einzelne seltene Eigennamen bleiben lokal unsicher.

S. 178, Isha-Endung und gemeinsame Gestalt
śrīkaṇṭhādyā ya īśāntastatra neśaṃ prayojayet |
ya iti |
ya īśānto bhavati tadante punarīśapadaṃ na deyamityarthaḥ |
etena śrīkaṇṭhādināmānte īśapadadānamāvaśyakamityuktam |
tathā |
sarve rudrāḥ smṛtā raktā dhṛtaśūlakapālakāḥ |
śaktayo rudrapīṭhasthāḥ sindūrāruṇavigrahāḥ ||
raktotpalakapālābhyāmalaṃkṛtakarāmbujāḥ |

S. 178, Bhuvaneshvari-Matrika-Nyasa
atha bhuvaneśvarīmātṛkānyāsamāha tatraiva |
yenopāsyā mahāvidyā iṣṭā tasyādhikāritā |
bhuvaneśībījapūrvamātṛkānyāsane surāḥ ||
ṛṣiḥ śaktistu gāyatrī chandaḥ syānmātṛkāmayī |
bhuvaneśī devatā'tha niyogaḥ sveṣṭasiddhaye ||
hrasvadīrghāntaragataiḥ ṣaḍvargairdīrghasaṃyutaiḥ |
prāgvaddhraiḥ ṣaḍaṅgaṃ syādaṅguṣṭhādi tathaiva ca ||
hrairiti |
ākārādiṣaḍdīrghasvarayuktairhakārarakārairityarthaḥ |
prayogastu |
a~ ka~ kha~ ga~ gha~ ṅa~ ā~ hrā~ hṛdayāya nama ityādi |

Lesungshinweise: Das Beispiel endet nach der angegebenen Lautfolge mit: „Dem Herzen Verehrung.“ Lesungshinweis: Die genaue Bija-Schreibung im gedruckten Beispiel bleibt unsicher; die Bildungsanweisung wird nicht als bereits gesicherte Rezitationsformel ausgegeben.

S. 178, Meditation über die Herrin der Welt
dhyānamāha |
udyatkoṭidivākarapratinibhā tuṅgorupīnastanī baddhārdhendukirīṭahārarasanāmañjīrasaṃśobhitā |
bibhrāṇā karapaṅkajairjapavaṭīṃ pāśāṅkuśau pustakaṃ dadyānno jagadīśvarī trinayanā padme niṣaṇṇā sukham ||
lajjābījaṃ pūrvamuktvā mātṛkānyāsa eva hi |
bhuvaneśīmātṛkāṇāṃ nyāsake'pyasya sādhane ||

Lesungshinweise: Lesungshinweis: Die abschließende Verfahrensangabe ist im Druck syntaktisch verkürzt.

S. 178, Beginn des Lakshmi-Matrika-Nyasa
atha lakṣmīmātṛkānyāsastatraiva |
śrībījapūrvakaḥ kāryo lakṣmīkāmairgṛhasthitaiḥ |

S. 179, Zuordnungen des Lakshmi-Nyasa
ṛṣirbhṛguśca gāyatrī chando mātṛsvarūpiṇī ||
lakṣmīstu devatā proktā harasthāne śarau kuru |
nyāsārthaṃ tu ṣaḍaṅgādiḥ śeṣaṃ śrībījapūrvakam ||
harasthāne śarau iti |
bhuvaneśīmātṛkoktahakārarakārayoḥ sthāne śakārarakārau dadyādityarthaḥ |
tena hrāmityādeḥ sthāne śrāmityādi sidhyati |

Lesungshinweise: Die Quelle erläutert die Ersetzung am zitierten Laut; die hier nicht eindeutig ausgeschriebenen Nasalierungen werden nicht ergänzt.

S. 179, Meditation über Lakshmi
dhyānamāha |
vidyuddāmasamaprabhāṃ himagiriprakhyaiścaturbhirgajaiḥ śuṇḍādaṇḍasamuddhṛtāmṛtaghaṭairāsicyamānāmimām |
bibhrāṇāṃ karapaṅkajairjapavaṭīṃ padmadvayaṃ pustakaṃ bhāsvadratnasamujjvalāṃ kucanatāṃ dhyāyejjagatsvāminīm ||

S. 179, Sammohana-Matrika-Nyasa
atha saṃmohanamātṛkānyāsastatraiva |
kāmanāmātrasiddhyarthaṃ kāmabījādi pūrvavat |
kuryācca mātṛkānyāsaṃ muniḥ saṃmohano mataḥ ||
gāyatrī chanda uddiṣṭaṃ devatā mātṛkāmayī |
saṃmohinī nāma devī pūrvayuktyā ṣaḍaṅgakam ||
pūrvayuktyeti |
lakṣmīmātṛkoktayuktyā saṃmohanamātṛkāyāḥ kāmabījapūrvakatvena hakārarakārayoḥ sthāne saṃyuktakakāralakārau dattvā ṣaḍaṅganyāsaḥ kārya ityarthaḥ |

S. 179, Meditation über Sammohini
dhyānamāha |
bālārkakoṭirucirāṃ sphaṭikākṣamālāṃ kodaṇḍamikṣujanitaṃ smarapañcabāṇam |
vidyāṃ ca hastakamalairdadhatīṃ trinetrāṃ dhyāyet samastajananīṃ navacandracūḍām ||

S. 179–180, Mahasammohana und Mantra-Mängel
saṃmohanamātṛkānantaramāha |
śaktiśrīkāmabījādimātṛkānyāsato nṛṇām |
śatrutvādyā mantradoṣā naśyanti bahuvarṇajāḥ ||
mahāsaṃmohana ṛṣirgāyatrī chanda īritam |
saṃmohinī nāma devī nyāsaḥ prāṅmātṛkāsamaḥ ||

S. 180, Weitere Meditation über Sammohini
dhyānaṃ yathā |
dhyāyeyamakṣavalayekṣuśarāśapāśāṃ padmadvayāṅkuśaśarāṃ navapustakaṃ ca |
ābibhratīṃ nijabhujairaruṇāṃ kucārtāṃ saṃmohinīṃ trinayanāṃ navacandracūḍām ||

Lesungshinweise: In ihren Armen trägt sie Gebetskette, Zuckerrohrbogen, Schlinge, zwei Lotusse, Elefantenstachel, Pfeil und ein neues Buch.“ Lesungshinweis: Die Zusammensetzung um den Zuckerrohrbogen ist im Druck sprachlich verkürzt.

S. 180, Zuordnungen des Ganesha-Matrika-Nyasa
atha gaṇeśamātṛkānyāsastatraiva |
sarvavighnanirāsārthamavaśyaṃ nyāsamācaret |
gaṇeśamātṛkāyāstu munirgaṇaka īritaḥ ||
nivṛdgāyatrikā chando devaḥ śaktivināyakaḥ |
smṛtyā dīrghānvayā tvaṅgaṃ kṛtvā dhyāyedgajānanam ||
smṛtirgakāraḥ |

S. 180, Meditation und Bildung des Ganesha-Nyasa
dhyānaṃ yathā |
śūlāṅkuśavarābhītipāṇiṃ raktābjahastayā |
priyayāliṅgitaṃ raktaṃ trinetraṃ gaṇapaṃ bhaje ||
evaṃ dhyātvā nyaset svīyabījapūrvākṣarānvitam |
svīyeti |
svīyabījaṃ gamiti bījaṃ pūrvaṃ yeṣāṃ tādṛśāni yānyakṣarāṇi akārādīni tairanvitaṃ yathā bhavati tathā vakṣyamāṇaśaktisaṃyuktān vakṣyamāṇagaṇeśān nyasedityarthaḥ |

Lesungshinweise: Lesungshinweis: Die Prosa schreibt gam iti; ob damit Ga im Zitatsandhi oder eine nasalisierte Bija-Endung gemeint ist, wird hier nicht durch Vermutung entschieden.

S. 180, Erste Ganesha-Shakti-Paare
tathā |
vighneśo hrīsamāyukto vighnarājaḥ śriyā yutaḥ |
vināyakaḥ puṣṭiyuktaḥ śāntiyuktaḥ śivottamaḥ ||
vighnakṛt svastisaṃyukto vighnahartrī sarasvatī |
gaṇastu svāhayā yukta ekadantastu medhayā ||
dvidantaḥ kāntisaṃyukto gajavaktreṇa kāminī |
nirañjano mohinīyuk kapardī tu naṭīyutaḥ ||

Lesungshinweise: Weiter heißt es: „Vighnesha ist mit Hri verbunden; Vighnaraja mit Shri; Vinayaka mit Pushti; Shivottama mit Shanti; Vighnakrit mit Svasti; Vighnahartri mit Sarasvati; Gana mit Svaha; Ekadanta mit Medha; Dvidanta mit Kanti; Gajavaktra mit Kamini; Niranjana mit Mohini; Kapardi mit Nati.“ Lesungshinweis: Die Form vighnahartrī steht so im Druck; eine mögliche Korrektur des Namens wird nicht still eingesetzt.

S. 181, Weitere Ganesha-Shakti-Paare
dīrghajihvaḥ pārvatīyuk jvālinyā śaṅkukarṇakaḥ |
vṛṣadhvajo nandayā yuk suyaśāgaṇanāyakau ||
gajendraḥ kāmarūpiṇyā śūrpakarṇastathomayā |
trilocanastejovatyā lambodarastu satyayā ||
mahānandaśca vighneśyā caturmūrtiḥ surūpayā |
sadāśivaḥ kāmadāyugāmodo madajihvayā ||
durmukho bhūtisaṃyuktaḥ sumukho bhautikāyutaḥ |
pramodaḥ sitayā yukta ekapādo ramāyutaḥ ||
dvijihvo mahiṣīyuktaḥ śūrasyāpi bhujaṅginī |
vīro'pi karṇayā yuktaḥ ṣaṇmukho bhṛkuṭīyutaḥ ||
varado lajjayā vāmadevaḥ syāddīrghaghoṇayā |
dhanurdharāvakratuṇḍau dviraṇḍo yāminīyutaḥ ||
senānī rātrisaṃyuktaḥ kāmāndho grāmaṇīyutaḥ |
mattaḥ śaśiprabhāyukto vimale lolalocanā ||
mattavāhanacañcalye jaṭī dīptisamanvitaḥ |
muṇḍī subhagayā yuktaḥ khaḍgī durbhagayā tathā ||
vareṇyaśca śivāyukto bhagīyugvṛṣaketanaḥ |
bhaktipriyo bhaginyā tu gaṇeśo bhoginīyutaḥ |
meghanādaḥ subhagayā vyāpī syāt kālarātriyuk |
gaṇeśvaraḥ kāliketi proktā vighneśamātṛkā ||
tvagādiyogo yādīnāṃ pūrvavat parikīrtitaḥ |

Lesungshinweise: Die Verbindung der mit Ya beginnenden Buchstaben mit Haut und den übrigen Körperbestandteilen gilt wie zuvor.“ Lesungshinweis: Einzelne seltene Namen, insbesondere Dhanurdhara/Vakratunda und die Form Chanchalya, sind in der gedruckten Verbindung nicht vollständig sicher.

S. 181–182, Vier Formen der Matrika
(nibandhe) omādyanto namo'nto vā sabindurbinduvarjitaḥ |
pañcāśadvarṇavinyāsaḥ kramādukto manīṣibhiḥ ||
caturdhā mātṛkā proktā kevalā bindusaṃyutā |
savisargā sobhayā ca rahasyaṃ śruṇu kathyate ||
vidyākarī kevalā ca sobhayā muktidāyinī |
savisargā putradātrī sabindurvittadāyinī ||

S. 182, Anfänge und drei Tara-Gruppen
(kulāvatāre) māyālakṣmībījapūrvā vāgbhavādyo'tha vā punaḥ |
tritārādyo ramādyo vā nyastavyaḥ sādhakottamaiḥ ||
tritāraśca |
vāgbhavaṃ kāmarājaṃ ca śrībījaṃ ca tritārakam |
śaktiśrīkāmabījaṃ vā tritāraṃ munayo viduḥ ||
iti tantrāntare proktam |
bījakośe tu |
vāgbhavaṃ bhuvaneśāni śrībījaṃ ca tritārakam—ityuktam |

S. 182, Zugeschriebene Früchte der Bija-Anfänge
(siddhāntasāre) vāgbhavādyā vākpradā syāt tritārādyā tu kāmadā |
śrībījādyā mahaiśvaryadāyinī mātṛkā smṛtā ||

S. 182, Drei Folgen und ihre Aufgaben
(vīracūḍāmaṇau) mātṛkātritayaṃ kuryāt sṛṣṭisaṃhārakasthitim |
nyāsaṃ kuryānmaheśāni kalpoktaṃ ca viśeṣataḥ ||
(kulāvatāre) sṛṣṭestu sutapuṣṭyādi sthitestatpālanaṃ bhavet |
saṃhṛterdoṣasaṃhāraṃ tasmāt tritayamācaret ||
(siddhāntasāre) sarge sargānvitān nyaset saṃhṛtau ca sabindukān |
ḍādiṭhāntān nyasedvarṇān sthitau tadubhayānvitān ||

S. 183, Weitere Erhaltungsfolge
(triśaktiratne tu) akathāditribhedena vibhajya manuvallipim |
kavargaṃ prathamaṃ nyasedavargaṃ ca tataḥ param ||
tavargaṃ vinyaset paścāt sthitireṣā prakīrtitā—ityuktam |

S. 183, Fingerstellungen des Matrika-Nyasa
mātṛkānyāsamudrā uktāstantrāntare |
lalāṭe'nāmikāmadhye nyasecca mukhavṛttake |
tarjanīmadhyamānāmā vinyaseccaiva netrayoḥ ||
tarjanyanāme saṃyojya nyaset sādhakasattamaḥ |
aṅguṣṭhaṃ karṇayonyasya kaniṣṭhāṅguṣṭhakau nasoḥ ||
madhyamāṃ gaṇḍayornyasya madhyamāmoṣṭhayornyaset |
anāmāṃ dantayornyasya madhyamāmuttamāṅgake ||
mukhe'nāmāṃ madhyamāṃ ca haste pāde ca pārśvayoḥ |
kaniṣṭhānāmikāmadhyā nyastavyāḥ pṛṣṭhatastathā ||
tāḥ sāṅguṣṭhā nābhideśe sarvāḥ kukṣau ca vinyaset |
hṛdaye sādhakaḥ sarvā aṃsayośca kakutsthale ||
hṛtpūrvahastapatkukṣimukheṣu talameva ca |
etāstu mātṛkāmudrāḥ krameṇa parikīrtitāḥ ||
ajñātvā vinyasedyastu nyāsaḥ syāt tasya niṣphalaḥ |

S. 183, Andere Arten der Berührung
(mantratantraprakāśe) puṣpairanāmayā vā'pi manasā vā nyasedamūn |
anāmayetyasya sāṅguṣṭhayeti |
aṅguṣṭhānāmikābhyāṃ tu nyāsaḥ sarvatra saṃmataḥ |
iti (pañcavāhinī) vacanāt |
tena ca |
puṣpairdevatāmūrtau aṅguṣṭhānāmikābhyāṃ svadehe manasā mūlādhārādiṣu nyāso bodhyaḥ |
idaṃ ca ṛṣyādikaraṣaḍaṅganyāsabahirmātṛkādivyatirikteṣu tatra mudrāntarābhidhānāt |

Lesungshinweise: [Buchstaben]

S. 184, Weitere Nyasas nach der Matrika
(ḍāmare) kṛtvā tu mātṛkānyāsaṃ nyāsānanyān samācaret |
mūlamantrasya ṛṣyādikarāṅgādi tato nyaset |
(yoginītantre) ṛṣyādīn vinyaseddevi caturthīhṛdayāntakān |

S. 184, Körperstellen der Mantra-Zuordnungen
(bṛhanmatsyasūkte) ṛṣinyāso mūrdhni deśe chandastu mukhapaṅkaje |
devatā hṛdaye caiva bījaṃ tu guhyadeśake ||
śaktiṃ ca pādayoścaiva sarvāṅge kīlakaṃ nyaset |
(merutantre) ṛṣergurutvācchirasi varṇatvācchandaso mukhe |
dhāraṇaṃ procyate citte jñeyatvāddevatā hṛdi ||

S. 184, Wer ein Rishi des Mantras ist
ṛṣistu |
maheśvaramukhājjñātvā yaḥ sākṣāt tapasā manum |
saṃsādhayati śuddhātmā sa tasya ṛṣirīritaḥ ||
iti (kālānalatantre) proktam |
(tathā) gurutvānmastake cāsya nyāsaśca parikīrtitaḥ ||
(merutantre) ṛ gatāviti dhātostu ṛvarṇaḥ prāpako mataḥ |
ṣivarṇārthastu vijñānamatastatprāpakastu saḥ ||

S. 184, Bedeutung von Chandas und Viniyoga
(bṛhanmatsyasūkte) sarveṣāṃ mantratattvānāṃ chādanācchanda ucyate |
akṣaratvāt padatvācca mukhe chandaḥ samīritam ||
ṛṣicchando'parijñānānna mantraphalabhāgbhavet |
daurbalyaṃ cāpi mantrāṇāṃ viniyogamajānatām ||

S. 185, Mudras für Rishi und weitere Zuordnungen
ṛṣyādinyāsamudrā uktāstantrāntare |
ṛṣicchandodevatānāṃ nyāse cāṅgulayaḥ smṛtāḥ |
catasro'ṅguṣṭharahitāḥ śaktyantaṃ vinyaset tataḥ ||
kīlakaṃ vyastahastābhyāṃ sarvāṅge sādhakāgraṇīḥ |

S. 185, Mudras der sechs Glieder
athāṅgamudrāstatraiva |
hṛdaye madhyamānāmātarjanībhirnyasedbudhaḥ |
madhyamātarjanībhyāṃ ca śirasi nyāsamācaret ||
aṅguṣṭhena śikhāyāṃ ca daśabhiḥ kavace nyaset |
netreṣu tisṛbhiśca syādastramūrdhvordhvagaṃ triśaḥ ||
madhyamātarjanībhyāṃ syādaṅgamudrāḥ smṛtā imāḥ |

Lesungshinweise: Dies gelten als die Glieder-Mudras.“ Lesungshinweis: Die Bewegungsangabe ūrdhvordhvagam ist knapp; ihre genaue Ausführung wird nicht durch eine zusätzliche Handlungsanweisung ergänzt.

S. 185, Innere Bedeutung der sechs Glieder
ṣaḍaṅgārthamāha |
hṛdayāyeti śabdena hṛtstho devaḥ savigrahaḥ |
ucyate nama ityasya jñānaṃ tadviṣayaṃ param ||
śiraḥśabdo devatāyā utkṛṣṭatvābhidhāyakaḥ |
svāheti viṣayāḥ sarve devatāyāṃ samarpitāḥ ||
śikhāyai tatsvarūpatvaṃ vaṣaḍvāpi taducyate |
devatāyā vyāpakatvaṃ kavacāyābhidhīyate ||
humiti vyāpakaṃ tejo devatāyāḥ prakāśyate |
netraśabdena devasya nityajñānaṃ prakāśyate ||
vauṣaḍiti tadaiśvaryamastraśabdena vāraṇam |
aniṣṭasya phaṭśabde chādakaṃ teja ucyate ||
jñātvaivamaṅgamantrārthamaṅganyāsaṃ karoti yaḥ |
karasthāstasya saṅghārthāḥ pūjyate tridaśairapi ||

Lesungshinweise: Wer in Kenntnis dieser Bedeutung der Glieder-Mantras den Anga-Nyasa vollzieht, dem liegen die gemeinsam erstrebten Ziele in der Hand; selbst die Götter verehren ihn.“ Lesungshinweis: Das Schlusskompositum saṅghārthāḥ ist nicht sicher zu deuten.

S. 185–186, Gottheit und Herz-Nyasa
(merutantre) krīḍārthakāddivo dhātoḥ saṃpūrṇaṃ devatāpadam |
sādhakāya dadātīti devatā parikīrtitā ||
rajyamāno hṛdātmānaṃ hṛdaye'sti cidātmakaḥ |
tasmāt tatra namaskuryānmukhyāṅguṣṭhena saṃspṛśet ||

Lesungshinweise: Deshalb soll man sich dort verneigen und die Stelle mit dem vorrangigen Daumen berühren.“ Lesungshinweis: Die Herleitung und der Satz um rajyamānaḥ sind in der Quelle verkürzt und sprachlich nicht eindeutig.

S. 186, Weitere Deutungen der Glieder
svāhayā kriyate samyagviṣayāharaṇaṃ yataḥ |
anāmātarjanībhyāṃ tairākṛṣṭeḥ kaṃ niṣevyate ||
śikhā maho vaṣaḍvā'ṅgaṃ śikhayātmanugrahaḥ |
yasmāt tasmādvaṣaḍiti kriyate'ṅgulamadhyayā ||
grahaṇārthaḥ kavacadhāturhuṃ mantreṇa sa yujyate |
śarīre'tastu kavacaṃ tarjanyā'nāmayā'pi tat |
yathārthajñānakṛdvauṣaṭ tannetrābhyāṃ prajāyate ||
tasmāduktaṃ tatra vauṣaṭ tarjanyādyaistu tat smṛtam |
ekākṣatvāt kuverādidevate ṅe'ntamuccaret ||
bhyāmantaṃ viṣṇvādike rudrādau tu netratrayātmakam |
ādhyātmikādirūpaṃ yat sādhakasya vināśayet ||
avidyājātamastraṃ tat phaṭtālābhyāṃ prapañcyate |

Lesungshinweise: Was die aus Unwissenheit entstandenen, im eigenen Inneren und anderweitig auftretenden Leiden des Übenden vernichtet, ist Astra; dies wird durch Phat und Händeklatschen ausgedrückt.“ Lesungshinweis: Mehrere Wortverbindungen dieses Abschnitts, insbesondere śikhā maho und ātmanugrahaḥ, bleiben unsicher.

S. 186, Sechs Abschlusswörter
(yāmale) nyasedaṅguṣṭhamukhyeṣu jātibhirnamasā'tha vā |
hṛdādiṣu ṣaḍaṅgeṣu jātiṣaṭkena vinyaset ||
namaḥ svāhā vaṣaṭ hū~ vauṣaṭ phaḍetāśca jātayaḥ |
anyatrāpi |
jātiṣaṭkamiti proktaṃ hṛdādyastrāntasaṃyutam |

S. 186–187, Ausgeschriebene Glieder-Mantras
tathā ca (śāradāyām) hṛdayādiṣu vinyasedaṅgamantrāṃstataḥ sudhīḥ |
hṛdayāya namaḥ pūrvaṃ śirase vahnivallabhām ||
śikhāyai vaṣaḍityuktaṃ kavacāya humīritam |
netratrayāya vauṣaṭ syādastrāya phaḍiti kramāt ||
ṣaḍaṅgamantrānityuktān ṣaḍaṅgeṣu niyojayet |

Lesungshinweise: [Svaha]

S. 187, Verbindlichkeit des Anga-Nyasa
aṅganyāsasya nityatoktā (jñānamālāyām) pūjājapārcanāhomāḥ siddhamantrakṛtā api |
aṅganyāsena vidhurā na dāsyanti phalānyamī ||
(merutantre) ṣaḍaṅgaṃ vinyasenmantrī pañcāṅgaṃ vā yathāvidhi |
yasya mantrasya pañcāṅgaṃ netraṃ tasya vihīyate ||
aṅgairvihīnasya manoraṅgaṃ tenaiva kalpayet |

S. 187, Schutz und Umfang des Nyasa
tathā |
āgamoktena mārgeṇa nyāsān nityaṃ karoti yaḥ |
devatābhāvamāpnoti mantrasiddhiḥ prajāyate ||
yo nyāsakavacacchanno mantraṃ japati taṃ priye |
dṛṣṭvā vighnāḥ palāyante siṃhaṃ dṛṣṭvā yathā gajāḥ ||
akṛtvā nyāsajālaṃ yo mūḍhātmā kurute japam |
vighnaiḥ sa bādhyate nūnaṃ vyāghrairmṛgaśiśuryathā ||
nyāsānāṃ pracuratvena phalānāmapi bhūritā |
uktanyāso na hi tyājastvadhikaṃ kāmataścaret |

S. 187–188, Unterbau des inneren Yoga-Sitzes
(yāmale) tatastu yogapīṭhākhyaṃ svadehe nyāsamācaret |
ādhāraśaktiṃ prakṛtiṃ tathā kūrmamanantakam ||
anyatra tu mūlaprakṛtyanantaraṃ kālāgnirudro'pyuktaḥ |
tataśca mūlaprakṛtiṃ rudraṃ kālānalāhvayam—iti |
merau tu mūlaprakṛteḥ prāgeva kālāgnirudra uktaḥ |
tadanantaramādhāraśaktiruktā |
tathā |
varāhaṃ pṛthivīṃ kṣīrasindhuṃ dvīpaṃ ca ratnajam |
vaiṣṇave tu śvetadvīpa uktaḥ |
maṇijaṃ maṇḍapaṃ kalpapādapaṃ maṇivedikām |
ratnapīṭhaṃ tathaitāni mantrī hṛdyeva vinyaset ||
kvacinmaṇimaṇḍapānantaraṃ nandanodyānamapyuktam |

S. 188, Eigenschaften als Stützen des Sitzes
(śāradāyām) aṃsoruyugmayorvidvān prādakṣiṇyena deśikaḥ |
dharmaṃ jñānaṃ ca vairāgyamaiśvaryaṃ vinyaset kramāt ||
dharmādayaḥ smṛtāḥ pādāḥ pīṭhagātrāṇi cāpare |
mukhapārśvanābhipārśveṣvadharmādīn prakalpayet ||

S. 188, Sonne, Mond, Feuer und die drei Gunas
anantaṃ hṛdaye padmaṃ yasmin sūryendupāvakān |
eṣu svasvakalā nyasennāmādyakṣarapūrvikāḥ ||
akārādyaṃ nyaset sūryamukārādyaṃ niśākaram |
makārādyaṃ nyasedvahniṃ kalāmaṇḍalasaṃyutam ||
sattvādīṃstrīn guṇān nyasettathātra guruttamaḥ |
sattvaṃ rajastama iti yasya bhedāḥ samīritāḥ ||

S. 188, Selbst und Gottheit auf dem inneren Sitz
ātmānamantarātmānaṃ paramātmānamatra tu |
ādibījatrayaṃ nyasya śaktibījapurassaram ||
jñānātmānaṃ pravinyasya nyaset pīṭhamanuṃ tataḥ |
evaṃ dehamaye pīṭhe cintayediṣṭadevatām ||

S. 188–189, Saguna- und Nirguna-Dhyana
devatādhyānasya dvaividhyamuktam (merutantre) dhyānaṃ kuryāt tato tattatkalpoktenaiva vartmanā |
tadapi dvividhaṃ proktaṃ saguṇaṃ nirguṇaṃ tathā ||
ātmano hṛdayāmbhoje karṇikākeśarojjvale |
praphulle somasūryāgnimaṇḍalena virājite ||
svīyeṣṭadevatāṃ tatra vidadhyādāgamoditām |
evaṃ yadvedanaṃ taddhi saguṇaṃ dhyānamucyate ||
yajjīvabrahmaṇoraikyaṃ so'haṃ syāmiti vedanam |
tadeva nirguṇaṃ dhyānamiti brahmavido viduḥ—iti |

S. 189, Zeitpunkt der Mudras
atra nyāsānantaraṃ dhyānāt prāgeva mudrāpradarśanamuktam |
(merutantre) karāṅganyāsamukhyāṃstu nyāsānanyān samācaret |
tattatkalpoditān paścāt tattanmudrāḥ pradarśayet—iti |
anyatra tu |
evaṃ dhyātvā maheśāni tato mudrāḥ pradarśayet—iti |
dhyānānantaraṃ taduktam |
(mahātharvaṇarahasye) tu nyāsadhyānāntaryāgānuktvā |
tataśca tanmayo bhūtvā mudrā etāḥ pradarśayet—ityuktamiti |
tatra kālavikalpo bodhyaḥ |

S. 189, Mantras beim Bilden und Lösen der Mudras
mudrābandhane tatpradarśanatyāgayośca mantrabhedā (merutantre) uktāḥ |
oṃ hrī~miti tu bījābhyāṃ mudrāyā bandhanaṃ smṛtam |
darśayenmūlamantreṇa hsau~ bījena saṃtyajet ||

Lesungshinweise: Für das Bilden, Zeigen und Lösen einer Mudra nennt das Meru Tantra verschiedene Mantras: „Mit den beiden angegebenen Bijas Om und Hri wird die Mudra gebildet; mit dem Mula-Mantra wird sie gezeigt; mit dem Hsaum-Bija wird sie gelöst.“ Lesungshinweis: Das Zeichenbild des letzten Bija bleibt unsicher.

S. 189, Vorrang des inneren Opfers
(sanatkumārasaṃhitāyām) akṛtvā mānasaṃ yāgaṃ na kuryādbahirarcanam |
antaryāgavidhiḥ (bṛhaduttaratantre) hṛtpadmakarṇikāmadhye yogapīṭhopari sthitām |
dhyātvā tāṃ gandhapuṣpādyairmānasairupacārakaiḥ ||
saṃpūjya vidhivat paścānmānasaṃ homamācaret |

S. 189–190, Fünfzehn innere Blumen
(śyāmārahasye) dhṛtavacanāni |
amāyāmanahaṃkāramarāgamamadaṃ tathā |
amohamadambhaṃ ca adveṣākṣobhakau tathā ||
amātsaryamalobhaṃ ca daśa puṣpaṃ vidurbudhāḥ |
ahiṃsāparamaṃ puṣpaṃ puṣpamindriyanigraham ||
dayāpuṣpaṃ kṣamāpuṣpaṃ jñānapuṣpaṃ ca pañcamam |
ityuktairuttamaiḥ puṣpaiḥ pūjayet paradevatām ||

S. 190, Erstes geistiges Feueropfer
(merutantre) mūlādhāre catuṣkoṇamagnikuṇḍaṃ vicintayet |
tatrāgniṃ kuṇḍalīrūpaṃ dhyāyenmūlaṃ samuccaret ||
dharmādharmahavirdīpte ātmāgnau manasā srucā |
suṣumṇāvartmanā nityamakṣavṛttirjuhomyaham ||
puṇyaṃ juhomi svāheti ślokānte proccaret punaḥ |
punarmūlaṃ punaḥ ślokaṃ punaḥ pāpaṃ juhomi ca ||
kṛtyākṛtye ca saṃkalpo vikalpo dharma eva ca |
hutvā pṛthak ca svāhāntaṃ punaḥ ślokamimaṃ paṭhet ||

Lesungshinweise: Danach spreche man den folgenden Vers.“ Lesungshinweis: akṣavṛttiḥ steht im Druck grammatisch nicht erwartungsgemäß; der erkennbare Sinn wird wiedergegeben, ohne den Sanskrittext still zu ändern.

S. 190, Opfer im Feuer der Fülle
prakāśāmarṣahastābhyāmavalambyonmanīsruvam |
dharmādharmakalāsnehaṃ pūrṇavahnau juhomyaham ||
svāhāntenāhutiṃ dattvā prāṇāyāmanirodhataḥ |
nirastanikhilopādhimātmānaṃ cinmayaṃ smaret ||

Lesungshinweise: Nachdem man die Gabe mit Svaha am Ende dargebracht hat, vergegenwärtige man sich durch die Stillstellung im Pranayama das eigene Selbst als reines Bewusstsein, frei von allen begrenzenden Bestimmungen.“ Lesungshinweis: Die gedruckte Lesung prakāśāmarṣa ist gegenüber der erwartbaren Verbindung von Prakasha und Vimarsha auffällig; die Deutung bleibt vorläufig und wird nicht still in den Sanskrittext zurückgetragen.

S. 190, Erste Gabe nach dem Shyama-Rahasya
(śyāmārahasyādau) tu mūlānte |
nābhicaitanyarūpāgnau haviṣā manasā srucā |
jñānapradīpite nityamakṣavṛttirjuhomyaham ||
svāhā iti prathamāhutiḥ |

Lesungshinweise: Lesungshinweis: Die Verbindung haviṣā und die Form akṣavṛttiḥ bleiben im Sanskrit nach der gedruckten Lesung erhalten.

S. 190, Beginn der zweiten Gabe nach dem Shyama-Rahasya
mūlānte |
dharmādharmahavirdīpte svātmāgnau manasā srucā |
suṣumṇāvartmanā nityamakṣavṛttirjuhomyaham ||

S. 191, Abschluss der zweiten inneren Gabe
svāhā—iti dvitīyāhutiḥ |

S. 191, Dritte innere Gabe
mūlānte |
prakāśākāśahastābhyāmavalambyonmanīsrucā |
dharmādharmakalāsnehaṃ pūrṇamagnau juhomyaham ||
svāhā—iti tṛtīyāhutiḥ |

Lesungshinweise: Lesungshinweis: Die Verbindung avalambyonmanīsrucā ist grammatisch auffällig.

S. 191, Vierte innere Gabe
mūlānte |
antarnirantaranirindhanamedhamāne mohāndhakāraparipanthini saṃvidagnau |
kasmiṃścidadbhutamarīcivikāśabhūmau viśvaṃ juhomi vasudhādiśivāvasānam ||
svāhā—iti caturthāhutiḥ |
iti ślokacatuṣṭayenāhuticatuṣṭayamuktam |

S. 191, Kundalini und innerer Göttersitz
(merutantre) iḍayā vāyumākṛṣya gudaṃ kiñcidākuñcya jihvāṃ tālugatāṃ vidhāya mūlādhārāt kuṇḍalinīmutthāpya sahasradalakamalakarṇikāntargataparamaśivena saha tāṃ saṃyojya proktapīṭhe devatāmarcayediti viśeṣa uktaḥ |
(yathā) vāmanāḍīḥ samākṛṣya kiñcidākuñcayedgudam |
recayet samamārgeṇa jihvāṃ tālugatāṃ caret ||
śaktiṃ śivapade yojya kiñcidākuñcayedadhaḥ |
kṛtvaivaṃ tu yajet pīṭhaṃ nyāsamārgeṇa mantravit ||
tasmin pīṭhe sthitāmiṣṭadevatāṃ mūrtivigrahām |
dhyātvā yajeccandanādyairmānasairbhojanāntakaiḥ ||
bhojanāvasaraṃ tvantarvaiśvadevena samācaret |

S. 191, Japa nach der inneren Verehrung
tatraiva |
tadante tanmayo bhūtvā japedaṣṭottaraṃ śatam |
mūlaṃ tat sarvasaṃpattyai devatāyai nivedayet ||

S. 191–192, Innere Mala und andere Reihenfolge
(mātṛkārṇave) mālā pañcāśikā proktā sūtraṃ śaktiśivātmakam |
granthiḥ kuṇḍalinī proktā kalānte merusaṃsthitiḥ ||
(kumārīkalpe) tu homāt pūrvaṃ japa uktaḥ |
tato vai mānasaṃ japaṃ kuryāddhomādimeva ca |
namaskṛtya tathā stutvā bahiryāgamathācaret—iti ||

Lesungshinweise: Nachdem man sich verneigt und Lob gesungen hat, führe man die äußere Verehrung aus.“ Lesungshinweis: Die Angabe kalānte beim Meru ist nicht sicher aufzulösen; eine zusätzliche Buchstabenposition wird nicht ergänzt.

S. 192, Abschluss der inneren Verehrung
(candrikāyām) ityantaryajanaṃ kṛtvā sākṣādbrahmamayo bhavet |
na tasya pāpapuṇyāni jīvanmukto bhaveddhruvi ||
ityantaryāgavidhiḥ |

Lesungshinweise: Lesungshinweis: Die Schlussform dhruvi ist im Druck auffällig; der Satz über Jivanmukti ist eindeutig.

S. 192, Platzierung der Gefäße
atha pātrāsādanam |
taduktam (yāmale) sādhyasādhakayormadhye ṣaṭtriṃśadaṅgulaṃ bhavet |
dvādaśāṅgulamūrdhvaṃ ca tadadho dvādaśāṅgulam ||
dvādaśāṅgulamadhyasthaṃ tatra saṃsthāpayedbudhaḥ |

Lesungshinweise: [das Gefäß]

S. 192, Gefäßmaterialien und zugeschriebene Wirkungen
(merutantre) athārghādikapātrāṇāṃ phalaṃ vakṣye śubhāśubham |
sarvakāmapradaṃ svarṇaṃ raupyamāyuḥsutapradam ||
saubhāgyaṃ tāmrapātreṇa dharmavṛddhistu mṛnmaye |
nārikele devatuṣṭiḥ puṣṭikṛt kācasaṃbhavam ||
lakṣmīprāptirbilvapātre brāhmaṇyaṃ brahmavṛkṣaje |
māraṇoccāṭane lauhaṃ stambhe pāṣāṇajaṃ bhavet ||
mantrasyārādhane kāṣṭhaṃ vāmamārge tu taumbikam |
ratnādīnāṃ tu pātrāṇi śubharekhāṅkitāni ca ||
arghyanaivedyapūjārthaṃ balidāne prakalpayet |

S. 192–193, Lob der Kokosnussschale
(mahāhāratantre) kanyākoṭipradānāni tathā hemaśatāni ca |
yo dadāti maheśāni rāhugraste divākare ||
tatphalaṃ koṭiguṇitaṃ nārikelārghyapātrataḥ |
śaktiviṣayamidam |

S. 193, Gefäße für bestimmte Gottheiten und Größen
devatāviśeṣeṇa pātraviśeṣamāha (merutantre) kāṃsyasya vā'tha raupyasya śaive śaṅkhavaro harau |
mahāśaṅkho vāmamārge sphāṭikaṃ grahaṇāyake ||
pātrāṇāmādaraḥ kāryaḥ pātrāṇyevottamāni tu |
balihomakriyādyaṃ hi vinā pātraṃ na siddhyati ||
ṣaṭtriṃśadaṅgulaṃ pātramuttamaṃ parikīrtitam |
madhyamaṃ tu tribhāgonaṃ kaniṣṭhaṃ dvādaśāṅgulam ||
vasvaṅgulavihīnaṃ tu na pātraṃ kārayet kvacit |
nābhīvivararūpāṇi puṇḍarīkākṛtīni ca ||
śaṅkhanīlotpalābhāni pātrāṇi parikalpayet |
śvetādīnyatiraktāni viprādīnāṃ krameṇa ca ||

Lesungshinweise: Für Brahmanen und die folgenden Stände seien die Farben der Reihe nach weiß und die weiteren bis kräftig rot.“ Lesungshinweis: Der Gottheitsname Grahanayaka ist unsicher gelesen.

S. 193, Weitere Gefäßarten
(tattvasārasaṃhitāyām) śaṅkhaṃ jñānapradaṃ muktā śuktirvidyāpradāyinī |
kapālālābupātrāṇi yogasiddhikarāṇi ca ||
kapālādividhirvīraparaḥ |

Lesungshinweise: Lesungshinweis: Die Trennung um muktā śuktiḥ ist im Druck auffällig; die Deutung als Perlenmuschel bleibt lokal vorläufig.

S. 193, Allgemeines Arghya und Beginn der Krugaufstellung
(samayācāre) sāmānyarghaṃ tataḥ kṛtvā payasā sādhakottamaḥ |
tajjalairmaṇḍalaṃ kṛtvā pātrāṇi sthāpayet tataḥ ||
sāmānyarghavidhiḥ prāguktaḥ |
atha kalaśasthāpanavidhiḥ (siddhāntasāre) astreṇa bhūmiṃ saṃśodhya sāmānyarghodakena ca |
svavāme binduṣaṭkoṇavṛttavedāsramaṇḍalam ||
saṃlikhya mūlamantrānte devatānāma kīrtayet |
pūjayet kalaśādhāramaṇḍalāya namo'rṇunā ||

Lesungshinweise: Nach dem Mula-Mantra nenne man die Gottheit und verehre mit: ‚Dem Mandala, das den Kalasha trägt, Verehrung.‘“ Lesungshinweis: Der letzte Ausdruck namo’rṇunā ist beschädigt; die Druckfußnote erklärt ihn als den Mantra Namah.

S. 194, Feuer und Sonne am Kalasha
ādhāraṃ sthāpayet tatra kṣālitaṃ hetimantrataḥ |
yajeddaśakalābhistu vyāptaṃ tatrāgnimaṇḍalam ||
prakṣālya kalaśaṃ tatra sthāpayeddevatādhiyā |
sūryabimbaṃ yajet tatra kalādvādaśasaṃyutam ||
śuddhena pāthasā kumbhaṃ mūlamantreṇa pūrayet |

Lesungshinweise: Mit reinem Wasser fülle man den Krug unter Verwendung des Mula-Mantras.“ Die Druckfußnote erklärt Heti als Astra.

S. 194, Alternative Füllung und Mondkreis
vāmamārge tu |
śuddhena hetunā mantrī mūlamantreṇa pūrayet |
iti mantrāntaravacanaṃ sudhārṇavādau sthitam |
śuddheneti saṃskṛtenetyarthaḥ |
tathā |
candrabimbaṃ yajet tatra kalāṣoḍaśasaṃyutam |
tārabhāgaistribhirmantrī bimbatritayamarcayet ||

S. 194, Anrufung und Verehrung des Kruges
tīrthaṃ tatra samāvāhya hetivarmasvamūlakaiḥ |
mantraiḥ saṃrakṣyāvaguṇṭhya saṃvīkṣyābhyukṣya mantravit ||
pūjayedgandhapuṣpādyairācchādya matsyamudrayā |
mantreṇānena deveśi kalaśaṃ cābhimantrayet ||

S. 194, Die Gottheiten im Kalasha
kalaśasya mukhe viṣṇuḥ kaṇṭhe rudraḥ samāśritaḥ |
mūle tasya sthito brahmā madhye mātṛgaṇāḥ smṛtāḥ ||
kukṣau tu sāgarāḥ sarve saptadvīpā vasundharā |
ṛgvedo'tha yajurvedaḥ sāmavedo hyatharvaṇaḥ ||
aṅgaiśca sahitāḥ sarve kalaśaṃ tu samāśritāḥ |
ityuktvā mūlamantreṇa mantrayedaṣṭadhā ghaṭam ||
kumbhamudrāṃ pradarśyātha bhāvayeddevatātmakam |

S. 195, Reihenfolge der Opfergefäße
kumbhamudrā tvagre vakṣyate |
(yāmale) svadakṣe prokṣaṇīpātramādhāyādbhiḥ prapūrayet |
kiñcidarghyāmbu saṃgṛhya prokṣaṇyāmbhasi yojayet ||
tataḥ sādhārakaṃ pātraṃ purataḥ sthāpayedbudhaḥ |
tatpārśve pādyadānaṃ ca tatpārśve'rghyapradānakam ||
ācamanīyaṃ tu tatpārśve tadvāme madhuparkakam |
punarācamanīyaṃ ca snānīyaṃ tatkramānnyaset ||

S. 195, Erläuterung und alternative Anordnung
arghyāmbu iti sāmānyarghodakamityarthaḥ |
sāmānyarghodakasya pātrāsādanāt pūrvameva svadakṣiṇe sthāpanīyatvāt |
ata eva taddakṣiṇapārśve pātrapātrasthāpanārthaṃ kiñcit sthalaṃ parityajya prokṣaṇīpātraṃ sthāpayediti |
tatpārśve'rghyapradānakamiti pādyapātravāmabhāge'rghyapātramityarthaḥ |
(merutantrādau tu) arghyasyottaradigbhāge pādyamācamanīyakam |
madhuparkaṃ ca saṃsthāpya trikoṇeṣu yathākramam ||
ityarghyapātrasthāpanānantaraṃ tadvāmabhāge pādyādipātrasthāpanamuktam |
upacārasamarpaṇasamaye'pi pādyadānāt pūrvamarghyadānaṃ tatroktam |

Lesungshinweise: Lesungshinweis: Das doppelte pātrapātra in der Prosa ist auffällig; es wird keine zusätzliche Gefäßart daraus abgeleitet.

S. 195, Mindestzahl und dreifache Gefäße
(navaratneśvare) ekapātraṃ na kartavyaṃ yadi sākṣānmaheśvaraḥ |
mantrāḥ parāṅmukhā yānti āpadaśca pade pade ||
iha loke ca dāridryaṃ mṛte ca paśutāṃ vrajet |
tatraiva |
pātradvayamabhāvādvā kuryānnyūnaṃ na cācaret |
(gautamīye) arghyapātrāṇi ca trīṇi pādyasyāpi trayaṃ tathā |
tathaivācamanīyāni pātrāṇi ca vibhāgaśaḥ ||
tathākaraṇādvaividhyādikameva praśasyate |

Lesungshinweise: Lesungshinweis: Das Schlusswort um dvaividhya ist nicht eindeutig; die angeführten Zahlen bleiben getrennt erhalten.

S. 196, Zutaten nach der Phetkarini
pādyādidravyāṇyuktāni (phetkāriṇyām) uśīraṃ rocanaṃ caiva pādyapātre tu kalpayet |
kuśāgrānakṣataṃ caiva yavavrīhitilānapi ||
ājyasiddhārthapuṣpāṇi kṣipedarghyasya pātrake |
jātīkarpūrakaṅkolabahumūlatamālakān ||
cūrṇayitvā yathānyāyaṃ kṣipedācamanīyake |
mākṣikaṃ śarkarāsarpirdadhikṣīrayutaṃ tathā ||
madhuparkaṃ kalpayitvā pradadyādvidhipūrvakam |

Lesungshinweise: Madhuparka bereite man aus Honig, Zucker, Ghee, Dickmilch und Milch und bringe es vorschriftsgemäß dar.“ Lesungshinweis: Bahumula ist als Zutatenname nicht sicher bestimmt; eine botanische Identifizierung wird nicht ergänzt.

S. 196, Zutaten nach dem Meru Tantra
(merutantre) pādyaṃ śyāmākadūrvābjaviṣṇukrāntābhirucyate |
tathā |
gandhapuṣpākṣatayavakuśāgratilasarṣapāḥ |
dūrvā ityarghyapātrasya proktaṃ dravyāṣṭakaṃ surāḥ ||
surā iti devasaṃbodhanam |
tathā |
jātīlavaṅgakaṅkolairmatamācamanīyakam |
kuśapuṣpayavavrīhibahumūlatamālakam ||
dāpayet prokṣaṇīpātrāmbhasi tatpraṇavena ca |

Lesungshinweise: Kusha, Blumen, Gerste, Reis, Bahumula und Tamala gebe man mit Pranava in das Wasser des Besprengungsgefäßes.“ Lesungshinweis: Die Verbindung kuśapuṣpa kann auch Kusha-Blüten bezeichnen; die Aufzählung bleibt an dieser Stelle nicht vollständig eindeutig.

S. 196, Badewasser und Ersatz bei fehlenden Zutaten
(mahākālasaṃhitāyām) anyāniveditaṃ toyaṃ prakṛtisthaṃ suśītalam |
hemādikumbhapātrasthaṃ snānīyaṃ jalamucyate ||
(candrikāyām) gandhādbhiḥ kārayet snānam .... .... .... iti |
(merau) śuddhābhiradbhirvihitaṃ punarācamanīyakam |
dravyābhāve pradātavyāḥ kṣālitāstaṇḍulāḥ śubhāḥ ||

S. 197, Muschelgefäß bei der Vishnu-Verehrung
viṣṇupūjāyāṃ śaṅkhasthāpanamāvaśyakam |
taduktaṃ kumbhasaṃbhavena |
vinaiva śaṅkhaṃ pūjāṃ yo vaiṣṇavaḥ pūjayeddharim |
pūjāphalaṃ na cāpnoti sa samyak pūjako'pi san ||

S. 197, Mandala und Unterlage der Muschel
śaṅkhasthāpanavidhirukto (merutantre) svavāme ityupakramya |
vṛttena veṣṭitaṃ samyak trikoṇaṃ candanāmbhasā |
tadbahiścaturasraṃ ca vidadhyānmatsyamudrayā ||
saṃpūjya gandhairdevārghyamaṇḍalāya namo'ṇunā |
ṣaḍaṅgāni caturagnyādikoṇeṣu puratastathā ||
dikṣu cāstraṃ samabhyarcya śaṅkhādhāraṃ pravinyaset |
ādhāreṇa vinā śaśvo na tṛpyanti ca mātaraḥ ||
tasmādvidhivadādhāraṃ tripadaṃ vā catuṣpadam |
padmābhaṃ vā trikoṇaṃ vā yonyābhaṃ dhātujaṃ tu tat ||

Lesungshinweise: Deshalb verwende man vorschriftsgemäß eine metallene Unterlage, drei- oder vierfüßig, lotusförmig, dreieckig oder einer Yoni gleich.“ Lesungshinweis: Das Wort śaśvo vor der Aussage über die Mütter ist unklar.

S. 197, Weihe der Feuerunterlage
mūlānte cāmukādhārapātraṃ saṃsthāpayāmi ca |
uktvā śaṅkhādikādhāraṃ maṇḍale sthāpayedatha ||
ma~ ra~ dharmapradetyuktvā vadeddaśakalātmane |
ṅe'ntaṃ vahnermaṇḍalaṃ ca devanāma ca kīrtayet ||
tato'rghyapātrādhārāya namaḥ proktvā prapūjayet |
vahnerdaśakalāḥ pūjyāstatra proktāḥ pradakṣiṇam ||
atra śaṅkhārghyayorabhidhānamuktavidhānaśaṅkhaviśeṣārghyasthāpanasādhāraṇyāditi bodhyam |

Lesungshinweise: [genannte]

S. 197–198, Aufstellung und Sonnenkreis
astramantreṇa ca tataḥ kanakādivinirmitam |
arghyādipātramatha vā śaṅkhamastrāṇunā jalaiḥ |
prakṣālyāmukadevārghyapātraṃ pratiṣṭhāpayāmi ||
evamuktvā tadādhāre saṃsthāpyaivaṃ vadet punaḥ |
arthapradadvādaśeti kalātmane vadettataḥ ||
sūryamaṇḍalamuccārya ṅe'ntaṃ devasya nāma tu |
arghyapātrāya ca namo manunā'nena pūjayet ||
tatpātramatha tatraiva bhāvayedagnimaṇḍalam |
ṣaṭkoṇaṃ tatra cāṅgāni pūjayet pūrvavattataḥ ||
kalā dvādaśasūryasya proktāḥ pātre pradakṣiṇam |

Lesungshinweise: [genannten]

S. 198, Füllen der Muschel und Mond-Mantra
tataḥ sudhāmayaistoyairmūlānte mātṛkāṃ paṭhan ||
vilomāṃ pūrayet tasmin pūjako manunā'munā |
u~ sa~ kāmapradetyuktvā ṣoḍaśeti kalātmane ||
namaḥ pañcadaśārṇo'yaṃ mantraḥ śaṅkhaprapūraṇe |
tathā tantrāntare'pi |
karṇacandrau binduyutau kāmapradapadaṃ tataḥ |
ṣoḍaśānte kalāśabdamātmānte hṛdayāṇunā ||
gandhapuṣpaiḥ samabhyarcya kalāṣoḍaśakaṃ yajet |

S. 198, Streit um eine oder zwei Bija-Silben
atra karṇa ukāraścandro'rdhacandro binduranusvārastena u~mityekameva bījaṃ vidhāya muktāvalyāmuddhṛtam |
sa eva prakāro nṛsiṃhaṭhakkurairapyavicārya svīyagranthe tārābhaktisudhārṇave dhṛtaḥ |
vastutaḥ karṇa ukāraścandraḥ sakārastayorvinduyogācca u~ sa~miti bījadvayameva |
sakāraḥ śaktināmā ca candrapīyūṣaśītalaḥ |
iti varṇakośāt |

S. 198, Versbeleg für die verschlüsselte Buchstabenfolge
śivaḥ śaktiḥ kāmaḥ kṣitiratha raviḥ śītakiraṇaḥ smaro haṃsaḥ śakrastadanu ca parāmāraharayaḥ |
amī hṛllekhābhistisṛbhiravasāneṣu ghaṭitā bhajante varṇāste tava janani nāmāvayavatām ||
ityādau candravācakaśītakiraṇapadasya sakāraparatvadarśanācca |
na ca candrapadasya kvacidardhacandraparatvadarśanādatraikameva bījamastviti vācyam |
bījadvayaprakāśakamerutantravirodhāt |

S. 199, Verehrung und Belebung der Kalas
tathā |
tatastoyaṃ gandhapuṣpādyaiḥ pūjayitvā samarcayet |
kalāṣoḍaśakaṃ cāndraṃ paścāt sarvakalāsu ca ||
prāṇapratiṣṭhāṃ kurvīta pūjānte sādhakastataḥ |
vahnyarkacandrāṇāṃ kalāḥ prāguktāḥ |
tatpūjanaprakāraśca (kulārṇave) āgneyyā yādivarṇotthā daśa dharmapradāḥ kalāḥ |
kabhādyā vasudāḥ saurāḥ ṣaḍāntā dvādaśeritāḥ ||
saumyāḥ kāmapradāyinyaḥ ṣoḍaśa svarajāḥ kalāḥ |
binduyuktān yādidaśavarṇān pūrvaṃ dattvā'gnikalāḥ |
kādiṭhāntān bhādiṭhāntān pratilomavarṇāṃśca binduyuktānādau dattvā sūryakalāḥ |
akārādiṣoḍaśasvarān binduyuktānādau dattvā candrakalāśca pūjyā ityarthaḥ |

Lesungshinweise: [bezeichneten Abschluss] Lesungshinweis: Die Schlussangabe ṣaḍāntā des Verses und die Endbuchstaben der erläuternden Prosa sind nicht völlig eindeutig; daraus wird keine zusätzliche vollständige Formelreihe konstruiert.

S. 199, Vollendung des besonderen Arghya
(merutantre) prāgvat tīrthaṃ samāvāhya mūlamantreṇa tatra tu |
saṃyojya netramantreṇa puṣpaṃ nyasya śikhāṇunā ||
pradarśya gālinīṃ mudrāṃ mudrayā dhenusaṃjñayā |
amṛtīkṛtya vidhivat sudhābījena sādhakaḥ ||
dhyātveṣṭadevatāṃ tatra sakalīkaraṇaṃ caret |
aṅganyāsena cāstreṇa kalpayecca diśo daśa ||
netramantreṇa saṃvīkṣya mudrayā śaṅkhasaṃjñayā |
avaṣṭabhya tato dīptya mudrayā yonirūpayā ||
gandhapuṣpādibhistatra pūjayediṣṭadevatām |
ṣaḍaṅgāni ca saṃpūjya mantrayenmūlamantrataḥ ||
aṣṭakṛtvastataścārghyaṃ chādayenmatsyamudrayā |

Lesungshinweise: Er bespreche das Arghya achtmal mit dem Mula-Mantra und bedecke es dann mit der Matsya-Mudra.“ Lesungshinweis: Die Verben im mittleren Teil sind teilweise verkürzt; die überlieferten Mantra- und Mudra-Bezeichnungen bleiben erhalten.

S. 199–200, Vaishnava-Ausführung und Gefäßordnung
vaiṣṇave tu yonimudrāsthāne dhenumudraiva |
taduktamāgastyena |
astramantreṇa saṃrakṣya kavacenāvaguṇṭhayet |
darśayeddhenumudrāṃ ca bodhayet tatsvamudrayā—iti ||
svamudrayā śaṅkhamudrayā |
mudrāstvagre vakṣyāmaḥ |
(merau) tacchaṅkhasthaṃ jalaṃ kiñcit kumbhatoye viniḥkṣipet |
tantrāntare |
svadakṣe prokṣaṇīpātraṃ saṃsthāpya sādhakottamaḥ |
taduttare pādyapātramarghyadvandvaṃ ca kalpayet ||
arghyadvandvamiti |
sāmānyarghaṃ viśeṣārghaṃ cetyarthaḥ |

S. 200, Maße der Arghya-Gefäße
arghyapātrapramāṇamuktam (siddhāntasāre) talapramāṇamarghyasya pātraṃ vedāṅgulocchritam |
vasvaṅgulaṃ vā kurvīta netrāṅgulasamucchritam ||
varddhayet prokṣaṇīpātraṃ tasmānnyūnaṃ na kārayet |
(mahākālasaṃhitāyām) ādyo mukhyatamaṃ jñeyaḥ ṣoḍaśāṅgulasaṃmitam |
madhyamaṃ dvādaśamitamadhamaṃ syāddaśāṅgulam ||
vasvaṅgulavihīnaṃ tu pātraṃ naiva ca kārayet |
sarvatra svarṇavat tāmramarghyapātraṃ tato'dhikam ||

S. 200, Beginn der besonderen Shyama-Ausführung
tatra sāmānyarghasthāpanavidhiḥ prāguktaḥ |
viśeṣārghasthāpanaṃ tu pūrvoktaśaṅkhasthāpanavat kāryam |
śyāmādividyāyāṃ tu viśeṣavidhiruktaḥ |
yathā (triśaktiratne) kalaśāddakṣiṇe bhāge trikoṇaṃ vṛttasaṃyutam |
ṣaṭkoṇaṃ caturasraṃ ca kṛtvā tanmadhyabhāgataḥ ||
vilasaccandraśakalaṃ gandhairvai ca samālikhet |
uḍjāpūkādikaṃ pīṭhaṃ taccaturdikṣu pūjayet ||
ṣaḍaṅgamantraiśca ṣaṭkoṇe śaktau mūlatribhedataḥ |
ādhāraśaktiṃ saṃpūjya pūrvavadvahnikāmapi ||
mahāśaṅkhaṃ nārikelaṃ sauvarṇaṃ rājataṃ tathā |

Lesungshinweise: [Dreieck] [verwende man] Nachdem man die tragende Shakti und wie zuvor die Feuerkraft verehrt hat, [verwende man] Mahashankha, Kokosnussschale, ein goldenes oder silbernes Gefäß …“ Lesungshinweis: Die Pitha-Kürzel werden auf der folgenden Seite vom Verfasser selbst aufgelöst; die Verbindung vahnikām bleibt unsicher.

S. 201, Fortsetzung der Gefäße und Auflösung der Kürzel
tāmraṃ śuktyudbhavaṃ vā'pi pātraṃ tatra nidhāpayet ||
gandhairiti |
īkārairityarthaḥ |
uḍjāpūkādīti |
uḍḍyānajālandharapūrṇagirikāmarūpākhyāni pīṭhānītyarthaḥ |
śaktau iti |
trikoṇe kaulikamatamabhipretya mahāśaṅkhamityuktiḥ |

Lesungshinweise: [lang gesprochen]

S. 201, Weitere Aussagen über Gefäßmaterialien
pātrabhedāstantrāntare'pyuktāḥ |
pātraṃ kāñcanakācarūpyajanitaṃ muktākapālodbhavaṃ vaiśvāmitrasudaṃ ca kāmadamidaṃ haimaṃ priyaṃ sphāṭikam |
tāmraṃ prītidamiṣṭasiddhijanakaṃ śrīnārikelodbhavaṃ pāpaghnaṃ sphuṭamantrasiddhijanakaṃ muktipradaṃ mauktikam ||

Lesungshinweise: Das aus der edlen Kokosnuss hervorgegangene erfüllt das Erwünschte, vernichtet Verfehlungen und lässt Mantra-Siddhi deutlich hervortreten; das aus Perlenmaterial gewährt Befreiung.“ Lesungshinweis: Die Aufzählung und Wirkungszuordnung der ersten Vershälfte sind sprachlich gestört; insbesondere vaiśvāmitrasudam bleibt unsicher. Die Druckfußnote deutet die Vishvamitra-Bezeichnung auf die Kokosnuss.

S. 201, Füllen mit Matrika-Rezitation
(triśaktiratne) samarcya pūrvavanmantrī pātraṃ dravyeṇa pūrayet |
japan vilomato varṇān mūlamantrasamujjvalān ||

S. 201, Unterschiedliche Flüssigkeiten der beiden Wege
(merutantre) sakūrcaṃ subhagaṃ pātre vinyasya śuddhapāthasā |
kuṇḍagolodbhavenāpi svayambhūkusumena vā ||
vīraḥ svāṅgena cāpūrya mūlavidyāṃ samuccaran |
śuddhapāthasetyādi |
dakṣiṇamārgī śuddhajalena |
vāmamārgī cet kuṇḍagolodbhavādinā pāthasāpūryetyarthaḥ |

Lesungshinweise: [stoff] Lesungshinweis: Die Verbindung svāṅgena und die Begriffe Subhaga/Kurcha sind an dieser Stelle nicht näher erklärt.

S. 201–202, Mandala, Anandabhairava und fünf Juwelen
(triśaktiratne) saṃpūjya pūrvavat tatra vṛttaṃ ṣaṭkoṇamālikhet |
akathāditrirekhābhyāṃ trikoṇaṃ vṛttamadhyataḥ ||
mūlakhaṇḍatrayeṇātha trikoṇaṃ paripūjayet |
ṣaṭkoṇe ca ṣaḍaṅgāni tatastīrthamayaṃ smaret ||
ānandabhairavaṃ dhyātvā samabhyarcya vidhānataḥ |
pūjayet pañcaratnāni kuladravyāṇi niḥkṣipet ||
pañcaratnānīti |
gaganaratnādīni paddhatau vakṣyante |

S. 202, Kula-Stoffe und Abschluss der Arghya-Weihe
(kumārīkalpe) arghyadravyaṃ cārghyapātre niḥkṣipedyatnataḥ sudhīḥ |
kuṇḍagolodbhavaṃ dravyaṃ svayambhūkusumaṃ tathā ||
nādharmaṃ vidyate subhru mahāmantrasya sādhane |
(triśaktiratne) racayet pūrvavaccheṣamayamarghyavidhiḥ smṛtaḥ |
(bhairavatantre) vāmena pāṇinācchādya mūlamaṣṭau japet tataḥ |
bhūtinīṃ dhenumudrāṃ ca yonimudrāṃ pradarśayet ||

S. 202, Abgrenzung von Vira- und Pashu-Verfahren
atra kuṇḍagolodbhavasvayambhūkusumādikuladravyaniḥkṣepavidhirvīraparaḥ |
(paśukalpe tu) gandhapuṣpākṣatayavakuśāgratilasarṣapāḥ |
dūrvā ityarghyapātrasya proktaṃ dravyāṣṭakaṃ surāḥ ||
iti merutantroktadravyāṣṭakasyaiva niḥkṣepo bodhyaḥ |
evaṃ ca vāmena pāṇinetyapi vāmamārgiparam |
dakṣiṇamārge tu dakṣiṇahastenaivācchādanaṃ saṃpradāyasiddham |

S. 202, Verteilung des geweihten Wassers
(bhairavatantre) kiñcittoyaṃ samādāya cānyapātreṣu niḥkṣipet |
pūjādravyāṇi cātmānaṃ prokṣayettena vāriṇā ||

S. 202–203, Madhuparka-Gefäße
(devīpaddhatau) viśeṣārghānte bhāge pātramācamanīyakam |
madhuparkaṃ ca tadvāme sthāpayet suravandite ||
saṃyuktaṃ madhuparkaṃ syāt kṣaudre dadhnā ghṛtena ca |
prītikṛt sarvadevānāṃ kāṃsyapātre prakīrtitam ||
kāṃsyapātraṃ ca sakalasādhāraṇam |
devatādibhedena madhuparkapātrabhedo (merutantre) kāṃsyasya vā'tha rūpyasya śaive śaṅkhavaro harau |
mahāśaṅkho vāmamārge sphāṭikaṃ grahanāyake ||

S. 203, Ersatzstoffe für Madhuparka
tatraiva |
madhuparkastu sakṣaudraṃ dadhi taccenna labhyate |
dadhidugdhaṃ guḍaḥ kṣaudre ghṛtapratinidhirna hi ||

S. 203, Deutung des Namens Madhuparka
madhuparkapadārtha uktastatraiva |
paramaṃ yat padaṃ devā madhusaṃjñaṃ taducyate |
tadāpyate yena karma tat proktaṃ madhuparkakam ||
devatoddeśyakaṃ yaddānaṃ paramapadaprāptiphalakaṃ sa madhuparkapadārtha ityarthaḥ |
idaṃ ca madhuparkapradānajanyaphalānukīrtanaparam |
vastutastu madhunā pṛcyate dadhyādyasminniti madhuparkapadavyutpattiḥ |
pṛcī saṃparke iti dhātvanusārāt |

S. 203, Badewasser und gottheitsspezifische Verbote
(śrīcaraṇasahacaraṇārcanapaddhatau) punarācamanīyaṃ pātraṃ saṃsthāpayettataḥ |
snānaṃ śaṅkhodakenaiva devadevasya cakriṇaḥ ||
śaive tu śaṅkhodakaṃ niṣiddham |
taduktam (siddhāntasaṃgrahe) nākṣatairarcayedviṣṇuṃ na tulasyā vināyakam |
na dūrvayā yajeddurgāṃ na śambhuṃ śaṅkhavāriṇā ||

Lesungshinweise: Der Siddhantasangraha sagt: „Man verehre Vishnu nicht mit ungebrochenen Reiskörnern, Vinayaka nicht mit Tulasi, Durga nicht mit Durva und Shambhu nicht mit Muschelwasser.“ Lesungshinweis: Der lange Titel der angeführten Paddhati ist im Druck nicht sicher zu entziffern.

S. 203, Weihe aller Einzelgefäße
pādyācamanīyādipātrasthāpanaṃ tu sāmānyarghasthāpanavat kāryam |
taduktaṃ tatraiva |
sāmānyarghoktavidhinā kuryāt pādyādipātrakam—iti |
(mahākālasaṃhitāyām) tāni gandhākṣatajalakusumaiḥ paripūrayet |
pādye pādyoktavastūni arghye arghyoditāni ca ||
snānīyācamanādau ca dravyāṇyuktāni vai purā |
tairanvitāni kāryāṇi pātrāṇi sakalāni ca ||
(merutantre) ekaikapātraṃ mūlena dvyaṣṭakṛtvo'bhimantrayet |
pradarśayeddhenumudrām .... .... .... iti |

S. 204, Berechtigung zum Shripatra
tantrāntare vīrakalpe tu śrīpātraṃ śaktipātrādisthāpanamuktam |
(mahākālasaṃhitāyām) asminneva hyavasare śrīpātrasthāpanaṃ caret |
kaulaḥ prasannayā kuryāt kṣīramadhvādibhirdvijaiḥ ||
yatistu nobhayaṃ kuryānnecchatyābhyāmiti dvijaḥ |
prasannayā surayā |
dvijaiḥ rājanyavaiśyaiḥ |
dvijo vipraḥ |
ābhyāṃ kṣīramadhubhyāmapi necchatītyarthaḥ |
asmin kalpe tasyānadhikārāditi bhāvaḥ |

S. 204, Begrenzung der Darstellung und Shripatra-Platz
tathā |
ataḥ kaulikakāryārthaṃ viśiṣya tadahaṃ bruve |
tadvidhistvasādhāraṇatvānneha likhyate |
kvacittu |
dakṣiṇe maṇḍalaṃ kṛtvā śrīpātraṃ sthāpayet sudhīḥ |
viśeṣārghoktavidhinā .... .... .... ityuktam ||

S. 204, Shakti-, Guru-, Bhoga-, Vira- und Kula-Gefäß
dakṣiṇe śrīpātrasthāpanamuktvā śaktipātrādisthāpanakramamāha |
(mahākālasaṃhitāyām) vāme saṃsthāpayecchaktipātraṃ tridaśavandite |
madhye catvāri pātrāṇi punaranyāni yojayet ||
gururbhogaśca vīraśca kulaṃ ceti prakīrtitam |
śrīpātrasya ca ye mantrāste mantrāḥ sarvapātragāḥ ||
śrīpātrasya kriyā yā hi sā kriyā sarvapātragā |
tādṛkkriyāyāmaśakto tu sāmānyenāpi pūjayet ||
pṛthakkalā na cārcyāstu daśa dvādaśa ṣoḍaśa |
śakterāvāhanaṃ śaktau gurorapi gurau tathā ||
parivārān bhogapātre vīre tvāvaraṇātmakān |
kaulikān kulapātre ca samāvāhya yajecchanaiḥ ||

S. 204–205, Zuordnung der Gefäße zu Personen
tathā |
śrīpātrasyādhikārī tu svayameva na cetaraḥ |
śaktestu śaktipātraṃ syādgurupātraṃ gurorapi ||
bhogapātraṃ sutādīnāṃ śiṣyāṇāṃ vīrapātrakam |
kulapātraṃ kaulikānāṃ nirṇayaḥ prokta īdṛśaḥ ||

S. 205, Andere Anordnung und Anzahl
tantrāntare tu |
śrīpātraghaṭayormadhye sarvapātrāṇi sthāpayet |
gurupātraṃ ghaṭasyānte tadante bhogapātrakam ||
tadante śaktipātraṃ ca yoginīnāṃ tadantike |
tadante vīrapātraṃ ca balipātraṃ tadantike ||
pādyaṃ cācamanīyaṃ ca pātrāṇi sthāpayet kramāt |
uttamaṃ nava pātrāṇi sapta pātrāṇi madhyamam ||
adhamaṃ trīṇi pātrāṇi ekapātraṃ na kārayet—ityuktam |
pādyaṃ cācamanīyaṃ cetyupalakṣaṇam |
arghyasnānīyādipātrāṇyapi sthāpanīyāni |

S. 205, Vereinfachung und Kritik einer Gefäßzählung
etāvadaśaktau (triśaktiratne) athavā kalaśaṃ śaṅkhaṃ śaktipātratrayaṃ bhavet |
asmin kalpe'pi pādyādipātrāṇi sthāpanīyāni pūjopayuktatvāditi sudhāṇarvakṛtaḥ |
pādyaṃ cācamanīyaṃ ca arghyaṃ ca navamaṃ viduriti mantracintāmaṇikṛllikhitapāṭhaḥ prāmādikaḥ |
sudhāṇarvakalpalatādiṣu bahuṣu grantheṣu etādṛśapāṭhasyānupalambhāt |
arghyapātrasya navamapātratve śrīpātrasyātiriktatvāpatteśca |
ata eva (kularatnāvalyām) kulakumbhaśca śrīpātraṃ śaktipātraṃ tathaiva ca |
gurupātraṃ bhogapātraṃ yoginīpātrameva ca ||
kulapātraṃ vīrapātraṃ navamaṃ balipātrakam—ityuktam |

Lesungshinweise: Die vom Verfasser des Mantrachintamani angeführte Lesung „Padya und Achamana, und Arghya gilt als das neunte“ sei fehlerhaft: Eine solche Lesung finde sich in vielen Werken wie Sudharnava und Kalpalata nicht; außerdem würde Shripatra als zusätzliches Gefäß überzählig, wenn Arghya schon das neunte wäre.

S. 205–206, Nektartropfen und Tarpana
(triśaktiratne) puṣpādinā samuddhṛtya binduṃ śaṅkhāmṛtasya ca |
niḥkṣipet sarvapātreṣu sarvaṃ divyaṃ vibhāvayet ||
(tattvārṇave) dhyātvaivaṃ tarpayenmūrdhni tāvubhau sādhakaḥ sudhīḥ |
tāvubhāviti |
ānandabhairavamānandabhairavīṃ cetyarthaḥ |
tayordhyāne tvagre vakṣyete |

S. 206, Tarpana für die drei Guru-Ströme
(triśaktiratne) brahmarandhre svake mantrī mudrayā tattvasaṃjñayā |
tarpayedgurupātrīyadravyeṇaughatrayaṃ sudhīḥ ||
svagurūnapi saṃtarpya triḥ sakṛdvā viśeṣataḥ |
ātmano hṛdayāmbhoje parivāragaṇāvṛtām ||
devīpātrāmṛtenāpi tarpayet kulanāyikām |
devīpātraṃ śrīpātram |
tattvamudrā vakṣyate |
oghatrayamiti |
divyaughaṃ siddhaughaṃ mānavaughaṃ cetyarthaḥ |

S. 206, Guru-Folge der Kalika
tatra śyāmāyā divyaughā guravo'pyuktā (bhāvacūḍāmaṇau) tatrādau kālikā devī tasyāḥ śṛṇu gurukramam |
mahādevī mahādevastripuraścaiva bhairavaḥ ||
divyaughā guravaḥ proktāḥ siddhaughāṃśca kathayāmi te |
brahmānandaḥ pūrṇadevaścalacittaścalācalaḥ ||
kumāraḥ krodhanaścaiva varadaḥ smaradīpanaḥ |
māyā māyāvatī caiva mānavaughān śṛṇu priye ||
vimalaḥ kuśalaścaiva bhīmasenaḥ sudhākaraḥ |
mīno gorakṣakaścaiva bhojadevaḥ prajāpatiḥ ||
mūladevo'vantidevo vighneśvarahutāśanau |
saṃtoṣaḥ samayānandaḥ kālikāguravaḥ smṛtāḥ ||

S. 206, Aufenthaltsorte und Gurunamen
divyā vasanti khe nityaṃ siddhā bhūmāvihāpi ca |
mānavaughā mānaveṣu mama rūpadharāḥ sadā ||
ānandanāthaśabdāntā guravaḥ sarvasiddhidāḥ |
striyo'pi gururūpāśca ambāntāḥ parikīrtitāḥ ||
mānavaughāntime devi svagurūnapi yojayet |

S. 207, Guru-Folge der Tara
tārāvidyāyā gurupaṅktayo'pi tatraiva |
atha tārāgurūn vakṣye dṛṣṭādṛṣṭaphalapradān |
ūrdhvakeśo vyomakeśo nīlakaṇṭho vṛṣadhvajaḥ ||
divyaughāḥ siddhidā vatsa siddhaughān śṛṇu tattvataḥ |
vaśiṣṭhaḥ kūrmanāthaśca mīnanātho maheśvaraḥ ||
harinātho mānavaughānatha vakṣyāmi sadgurūn |
tārāvatī bhānumatī jayā vidyā mahodarī ||
sukhānandaḥ parānandaḥ pārijātaḥ kuleśvaraḥ |
virūpākṣaḥ pheravī ca kathitaṃ tāriṇīkulam ||
ānandanāthaśabdāntā guravaḥ sarvasiddhidāḥ |
striyo'pi gururūpāśca devyantāḥ parikīrtitāḥ ||

Lesungshinweise: Auch Frauen sind Gurus; ihre Namen werden hier mit Devi am Ende genannt.“ Lesungshinweis: Der letzte Name Pheravi ist im Druck nicht sicher lesbar.

S. 207, Guru-Folge der Shrividya
atha śrīvidyāguravastatraiva |
atha vakṣyāmi deveśi śrīṣoḍaśyā gurukramam |
ānandanāthadevaśca paraprakāśakastathā ||
tataḥ paraśivo devaḥ paraśaktistataḥ param |
kauleśvaraḥ śaktidevaḥ kuleśānaśca kāmukaḥ ||
siddhaughān kathayiṣyāmi bhogakrīḍaśca bhairavaḥ |
samayo devasahajau mānavaughān śṛṇu priye ||
gaganeśo viṣṇuvimalau sahajo bhuvanastathā |
nīlaśca supriyaḥ paścāt kathitā guravaḥ kramāt ||

Lesungshinweise: Damit sind die Gurus in ihrer Reihenfolge genannt.“ Lesungshinweis: Gaganesha und einzelne seltene Namensformen bleiben lokal unsicher.

S. 207–208, Guru-Folge der Durga
atha durgāgurupaṅktayastatraiva |
śṛṇu vatsa mahādeva gurūn durgāmanūdbhavān |
paramātmā parānandaḥ parameṣṭhī mahodayaḥ ||
kṛṣṇaḥ kālaḥ kalānātho divyaughā bhairavāntakāḥ |
nāradaḥ kāśyapaḥ śambhurbhārgavaḥ kulakaulikaḥ ||
ete pañca mahādeva siddhaughāḥ parikīrtitāḥ |
rudrācāryaḥ kṣamācāryaḥ pavanāśanasaṃjñakaḥ ||
kumārīśaḥ śaktidharo ghanānandaḥ prakāśakaḥ |
hariśarmā viṣṇuśarmā dattātreyaḥ priyaṃvadaḥ ||
bahulā śākinī devī caryānāthaḥ prakīrtitaḥ |

S. 208, Anrufung namentlich bekannter Gurus
evaṃ tattadvidyāgurupaṅktayastattatkalpebhyo'vagantavyāḥ |
eṣāṃ tarpaṇaṃ tu śrīamukānandanāthaśrīpādukāṃ tarpayāmi |
evaṃ śrīamukyambāśrīpādukāṃ tarpayāmi ityādi |

Lesungshinweise: [Name]

S. 208, Drei oder vier Guru-Stufen
gurucatuṣṭayamuktam (bhāvanirṇaye) guruḥ paramaguruścaiva parāparagurustathā |
parameṣṭhī guruścaiva svasvāmnāye pratarpayet ||
(kulacūḍāmaṇau) ajñāne gurunāmnāṃ vai gurutritayamarcayet |
catuṣṭayaṃ vā saṃkoco na kartavyastataḥ param ||
(bhāvanirṇaye) ādau sarvatra deveśi mantradaḥ paramo guruḥ |
parāparagurustvaṃ hi parameṣṭhī ahaṃ yataḥ ||

Lesungshinweise: Du bist der Paraparaguru, und ich bin der Parameshthin.“ Die letzte Aussage gehört zum Dialog der göttlichen Sprecher; die Druckfußnote bezeichnet die grammatische Form als tantrischen Sprachgebrauch.

S. 208, Sieben Formeln der Tattva-Reinigung
atha tattvaśuddhiryathā |
tatra oṃ śrutiḥ prāṇāpānavyānodānasamānā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsaṃ svāhā |
oṃ pṛthivyaptejovāyvākāśāni me śudhyantāṃ jyotirityādi |
oṃ prakṛtyahaṃkārabuddhimanaḥśrotrāṇi me śudhyantāmityādi |
oṃ vākcakṣuḥśrotrajihvāghrāṇavacāṃsi me śudhyantāmityādi |
oṃ pāṇipādapāyūpasthaśabdā me śudhyantāmityādi |
oṃ sparśarūparasākāśā me śudhyantāmityādi |
oṃ vāyutejaḥsalilabhūmyātmano me śudhyantāmityādi |
sapta mantrān paṭhan hastābhyāṃ saptadhā sarvāṅgaṃ spṛśediti tattvaśuddhiḥ |

Lesungshinweise: Lesungshinweis: Das erste śrutiḥ ist ein Quellenhinweis, kein Teil der Formel.

S. 208–209, Bali und erneute Reinigung der Puja-Mittel
vāmācāre tvasminneva samaye vaṭukādibhyo baliṃ prayacchati tadvidhiragre vakṣyate |
tantrāntare |
tattvaśuddhiṃ vidhāyetthaṃ pūjādravyāṇi śodhayet |
(merutantre) secayet prokṣaṇīpātratoyairmūlāstramuccaran |
ātmānaṃ yāgavastūni pūjādravyāṇi maṇḍalam ||
darśayeddhenumudrāṃ ca dravyaśuddhiriyaṃ matā |

S. 209, Verehrung der eigenen göttlichen Gestalt
yogapīṭhanyāsadevāṃstattatsthāneṣu pūjayet ||
maṇipīṭhe bhāvanayā tataḥ pūjyā svadevatā |
ātmānaṃ devatārūpaṃ dhyāyenmūlena pañca tu ||
puṣpasyāñjalayo deyā mastake hṛdaye gude |
pādayoḥ sarvagātre ca pūjayeccandanādibhiḥ ||
caturbhirupacāraiśca naivedyaṃ tu nivedayet |
gurūpadiṣṭavidhinā śeṣamanyat samāpayet ||

S. 209, Japa-Darbringung und Guru-Puja
prokṣaṇyambhiḥ prāgvadidaṃ sarvametat samāhitaḥ |
kṛtvā ṣaḍaṅganyāsaṃ ca manumaṣṭottaraṃ śatam ||
japitvā devatāyai tamarpayecchaṅkhatoyataḥ |
pānīyaṃ prokṣaṇīsthaṃ tu saṃsthāpya pūrvavat ||
upacāraiścandanādyairmaṇḍale pūjayedgurum |

Lesungshinweise: Das Wasser im Besprengungsgefäß stelle er wie zuvor bereit und verehre den Guru im Mandala mit Sandel und den übrigen Gaben.“ Lesungshinweis: Der erste Satz ist im Druck verkürzt; keine zusätzliche Handlung wird ergänzt.

S. 209, Lotusmitte, Reis und Kurcha-Bündel
pūjayet karṇikāṃ pūrvaṃ śālibhistaṇḍulaistataḥ ||
darbhān nyasedudaggrāṃśca sākṣataṃ kūrcakaṃ tataḥ |
chinnamūlāḥ kuśā dīrghāḥ saptaviṃśatisaṃkhyakāḥ ||
brahmagranthiyutāstvagradeśe kūrca ihocyate |
yajedādhāraśaktyādipīṭhamantrāvasānakam ||

S. 209–210, Beginn der Pitha-Puja
pīṭhapūjāprakāramāha tatraiva |
gurupaṅktirudak pūjyā mahāgaṇapatistvavāk |
pūjayedatalādīni devasyādhastu sapta ca ||
maṇḍūkaṃ cāpi tasyordhvaṃ rudraṃ kālānalaṃ tataḥ |

S. 210, Tragende Shakti, Kurma und Ananta
(śāradāyām) adhaḥ kūrmaśilārūḍhāṃ śaraccandranibhaprabhām |
ādhāraśaktiṃ prayajet paṅkajadvayadhāriṇīm ||
kūrmaśilārūḍhāmiti |
kūrmākārā yā śilā tadupari sthitāmityarthaḥ |
(tathā) mūrdhni tasyāḥ samārūḍhaṃ kūrmaṃ nīlābhamarcayet |
ūrdhvaṃ brahmaśilāsīnamanantaṃ kundasannibham ||
yajeccakradharaṃ mūrdhni dhārayantaṃ vasundharām |

S. 210, Erde, Edelsteininsel und Wunschbäume
tamālaśyāmalāṃ tatra nīlendīvaradhāriṇīm ||
abhyarcayedvasumatīṃ sphuratsāgaramekhalām |
tasyā ratnamayaṃ dvīpaṃ tasmiṃśca maṇimaṇḍapam ||
yajet kalpatarūṃstasmin sādhakābhīṣṭasiddhidān |
adhastāt pūjayet teṣāṃ vedikāṃ maṇḍalojjvalām ||
paścādabhyarcayet tasyāṃ pīṭhaṃ dharmādibhiḥ punaḥ |

S. 210, Gestalten der vier Stützen und Gegenkräfte
raktaśyāmaharidrendranīlābhān pādarūpiṇaḥ ||
vṛṣakesaribhūtebhasvarūpān dharmādikān yajet |
gātreṣu pūjayettāṃstu nañpūrvānuktalakṣaṇān ||
bhūto devayoniḥ |
nañpūrvāniti adharmādīnityarthaḥ |
uktalakṣaṇāniti vṛṣabhādyākārān raktādivarṇānityarthaḥ |
(merutantre) tvadharmādayaścitravarṇā uktāḥ |
dharmaṃ vṛṣatanuṃ raktaṃ jñānaṃ kṛṣṇaṃ ca siṃhavat |
vairāgyaṃ bhūtavat pītamaiśvaryaṃ kṛṣṇahastivat ||
adharmādīṃścitravarṇān pīṭhasyādhaḥ samarcayet |

S. 211, Der Lotus als Entfaltung des Bewusstseins
tathā |
āgneyādiṣu koṇeṣu dikṣu cāthāmbujaṃ yajet |
tatprakāramāha |
ānandakandaṃ prathamaṃ saṃvinnālamanantaram |
sarvatattvātmakaṃ padmamabhyarcet tadanantaram ||
mantrī prakṛtipatrāṇi vikāramayakeśarān |
pañcāśadvarṇabījāḍhyāṃ karṇikāṃ pūjayet tataḥ ||

S. 211, Kreise, Selbstformen und neun Shaktis
kalābhiḥ pūjayet sārdhaṃ tasyāṃ sūryendupāvakān |
praṇavasya tribhirbhāgairatha sattvādikān guṇān ||
ātmānamantarātmānaṃ paramātmānamarcayet |
jñānātmānaṃ ca vidhivat pīṭhamantrāvasānakam ||
pīṭhaśaktīḥ keśareṣu madhye ca savarābhayām |
navamī pīṭhaśaktirmadhye pūjyetyarthaḥ |
taduktam (merutantre'pi) keśareṣu tathā madhye pūrvādiṣu yathākramam |
tattanmantroktapīṭhasya nava śaktīḥ prapūjayet ||

Lesungshinweise: [die Shakti]

S. 211, Einsetzung der Gottheitsgestalt
pīṭhamantreṇa gandhādyaiḥ pīṭhamadhye tato'rcayet ||
caturthīnamasā yuktaiḥ svaiḥ svaireva tu nāmabhiḥ |
madhye puṣpāñjaliṃ dadyāt pīṭhamantreṇa sādhakaḥ ||
mūlamantraṃ samuccārya ṣaṣṭhyantaṃ pīṭhanāma ca |
mūrtiṃ ca kalpayāmīti mūrtiṃ madhye viniḥkṣipet |

S. 211–212, Beschaffenheit und Maße des Kalasha
(mahākapilapañcarātre) sauvarṇaṃ kalaśaṃ ramyaṃ raupyaṃ tāmramathāpi vā |
nirdoṣaṃ mṛṇmayaṃ cāpi candanena vilepitam ||
kalaśaparimāṇaṃ tu |
pañcāśadaṅgulo vyāsa utsedhaḥ ṣoḍaśāṅgulaḥ |
kalaśānāṃ pramāṇaṃ tu mukhamaṣṭāṅgulaṃ bhavet ||
iti (siddhāntasāre) proktam |

S. 212, Reinigung und Umwicklung des Kalasha
(śāradāyām) hemādiracitaṃ kumbhamastrādbhiḥ kṣālitāntaram |
candanāgurukarpūradhūpitaṃ śobhanākṛtim ||
aviṣṭitāṅgaṃ nīrandhraṃ tantunā triguṇātmanā |
tatra viśeṣa uktastantrāntare |
kanyākartitasūtreṇa triguṇena ca vartmanā |
guṇatrayātmakenaiva veṣṭayedabhitaḥ samam ||

Lesungshinweise: In der Sharada: „Der schön gestaltete Krug aus Gold oder anderem Material sei innen mit Astra-Wasser gewaschen und mit Sandel, Aguru und Kampfer ausgeräuchert, unbeschädigt und ohne Löcher; er werde mit einem dreifachen Faden umgeben.“ Ein anderes Tantra präzisiert: „Mit einem von einem unverheirateten Mädchen gesponnenen, dreifachen Faden, der die drei Gunas verkörpert, umwickle man ihn ringsum gleichmäßig.“ Lesungshinweis: Die Form aviṣṭitāṅgam im ersten Zitat ist unsicher; ihr Sinn wird vorläufig als unversehrter Körper verstanden.

S. 212, Juwelen, Kurcha und Aufstellung
(śāradāyām) arcitaṃ gandhapuṣpādyaiḥ kūrcākṣatasamanvitam |
navaratnodaraṃ mantrī sthāpayet tāramuccaran ||
(merutantre) dhruvaṃ japan vidhānena sthāpayeddeśikottamaḥ |
navaratnāni niḥkṣipya kumbhe kūrcamathopari ||
dūrvācandanasaṃyuktaṃ vinyaseddakṣiṇānvitam |
navaratnāni tatraivoktāni |
puṣpaṃ nīlaṃ ca vaidūryaṃ vidrumaṃ mauktikaṃ tathā |
tato marakataṃ vajraṃ gomedaṃ padmarāgakam ||
proktāni nava ratnāni deśikaistantravittamaiḥ |

Lesungshinweise: Er gebe die neun Juwelen in den Krug und darauf Kurcha, verbunden mit Durva, Sandel und einer Dakshina-Gabe.“ Die neun Juwelen werden ebendort genannt: „Pushpa, Nila, Vaidurya, Koralle, Perle, Smaragd, Diamant, Gomeda und Padmaraga: Diese neun Juwelen nennen die im Tantra bewanderten Lehrer.“ Die traditionellen Edelsteinnamen Pushpa, Vaidurya und Gomeda werden ohne unsichere moderne Mineralbestimmung bewahrt.

S. 212, Geistige Wiederholung bei der Füllung
āpūrayan kramato mantrī mātṛkāṃ manasā japan ||
mūlamantraṃ japannante cintayedaikyamātmanaḥ |

S. 213, Einheit von Krug und Sitz
ghaṭasya pīṭhābhedaṃ ca cintayet sādhakottamaḥ ||
pañcāśadoṣadhīkvāthaiḥ pūrayet tadanantaram |
ekena sahitāstāśca varṇauṣadhyaśca tā imāḥ ||

S. 213, Liste der Buchstabenpflanzen
candanaṃ cāpi raktākhyacandanaṃ cāgurustathā |
karpūrośīrakuṣṭhāni vālakaṃ cāpi kesaram ||
kaṅkolakaṃ jātiphalaṃ jaṭāmāṃsī murā tathā |
granthikaṃ rocanā jātīpatraṃ pippalabilvakau ||
pṛśniparṇī citrakaṃ ca lavaṅgaṃ kanatṛṇaṃ tathā |
kaṭphalaṃ cāpi guñjā syādudumbarakakāśmarī ||
padmakāṣṭhaṃ śaṅkhapuṣpī mayūrasya śikhā tathā |
plakṣo'gnimanthaśca tathā mudgaparṇī kuśāḥ punaḥ ||
pāṣāṇabhedakaḥ kṛṣṇaśaṅkhapuṣpyau ca rohiṇī |
syonāko bṛhatī caiva pāṭalī mūṣakarṇikā ||
tulasī śikharī indravallī bhṛṅgābhidho nṛpaḥ |
tato'parājitā tālamūlī cāpi kṛtāñjalī ||
dūrvā śrīdevikanyākhye bhārgyo bhadramustakaḥ |
lavaṅgarahitāścaitāḥ pañcāśatsaṃkhyakā iti ||

Lesungshinweise: Ohne die Gewürznelke beträgt ihre Zahl fünfzig.“ Lesungshinweis: Mehrere seltene Pflanzennamen und die Trennung von kṛṣṇaśaṅkhapuṣpyau sowie śrīdevikanyākhye bleiben unsicher. Die Fußnote erklärt „der Bhṛṅga genannte König“ als Bhringaraja.

S. 213–214, Andere Flüssigkeiten zum Füllen
dugdhavṛkṣatvacāṃ kvāthaistraidhabhūruṭtvagudbhavaiḥ |
pūrayediti śeṣaḥ |
(śāradāyām) aikyaṃ saṃkalpya kumbhasya pīṭhasya ca vidhānavit |
kṣīridrumakaṣāyeṇa palāśatvagbhavena vā ||
tīrthodakairvā karpūragandhapuṣpasuvāsitaiḥ |
ātmābhedena vidhivanmātṛkāṃ pratilomataḥ ||
japanmūlamanuṃ tadvat pūrayeddevatādhiyā |

Lesungshinweise: [Man fülle] Dabei wiederhole er vorschriftsgemäß die Matrika rückwärts und ebenso den Mula-Mantra, in der Vorstellung der Einheit mit dem Selbst und der Gegenwart der Gottheit.“ Lesungshinweis: Die dreifache Baumangabe im ersten Halbvers ist nicht sicher aufzulösen.

S. 214, Kalas in der gefüllten Muschel
śaṅkhe kaṣāyāmbusaṃpūrṇe gandhāṣṭakamabhīṣṭadam ||
viloḍhya pūjayettasminnāvāhya kalaśe kalāḥ |
daśa vahneḥ kalāḥ pūrvaṃ dvādaśa dvādaśātmanaḥ ||
ṣoḍaśāpi ca somasya paścāt pañcāśataṃ kalāḥ |
japedvā pratilomena mūlamantraṃ ca mantravit ||
samāhitena manasā dhyāyanmantrasya devatām |
prāṇapratiṣṭhāṃ kurvīta tatra tantravicakṣaṇaḥ ||
kalātmakaṃ śaṅkhasaṃsthaṃ kvāthaṃ kumbhe ca niḥkṣipet |

S. 214, Duftstoffe für Ganesha und Shakti
(merutantre) gandhapaṅkaprasūnādivāsitairvā śubhairjalaiḥ |
kvāthāditoyairāpūrya śaṅkhaṃ tasmin viloḍhayet ||
gandhāṣṭakaṃ tasya tasya devasyātha prakīrtyate |
candanāgurukarpūrarocanākuṅkumaṃ madam ||
raktacandanayāvādi gāṇapatyamudāhṛtam |
candanāgurukarpūracorakuṅkumarocanāḥ ||
jaṭāmāṃsyatha kastūrī śaktergandhāṣṭakaṃ viduḥ |

Lesungshinweise: Als acht Duftstoffe der Shakti kennt man Sandel, Aguru, Kampfer, Chora, Safran, Rochana, Jatamansi und Moschus.“ Lesungshinweis: Die letzte Ganesha-Zutat yāvādi ist unsicher; Mada und Chora bleiben als Stoffbezeichnungen stehen, ohne eine ungesicherte Identifizierung.

S. 214, Duftstoffe für Shiva, Vishnu und Surya
jalakaśmīrakuṣṭhaistu raktacandanacandanaiḥ ||
mālavāgurukarpūraiḥ śāmbhavaṃ cāṣṭagandhakam |
hīveraṃ candanaṃ kuṣṭhamaguruḥ kuṅkumaṃ suram ||
sevyakaṃ ca jaṭāmāṃsī vaiṣṇavaṃ tadudīritam |
jalakaśmīrakuṣṭhaistu raktacandanacandanaiḥ ||
tamālāgurukarpūraiḥ sauraṃ gandhāṣṭakaṃ viduḥ |

Lesungshinweise: Die acht für Surya kennt man als Jala, Kashmira, Kushtha, roter Sandel, Sandel, Tamala, Aguru und Kampfer.“ Seltene Stoffbezeichnungen werden beibehalten; die unterschiedlichen Lesungen Malava und Tamala werden nicht vereinheitlicht.

S. 214–215, Weitere Duftmischung und rituelle Kraft
gorocanākakastūrīkarpūrāgurukuṅkumaiḥ ||
candanebhamadābhyāṃ ca daradena ca paṅkajaiḥ |
gandhāṣṭakasya saṃyogāt sāmarthyāddeśikasya ca ||
saśaktikaṃ jalaṃ kumbhe bhavedevaṃ vidurbudhāḥ |

Lesungshinweise: „Mit Gorochana, Moschus, Kampfer, Aguru, Safran, Sandel, Elefanten-Brunstsekret, Darada und Lotussen: Durch die Verbindung der acht Duftstoffe und durch die Befähigung des Lehrers wird das Wasser im Krug mit Shakti erfüllt; so verstehen es die Kundigen.“ Lesungshinweis: Der Druck nennt weitere Zusätze zur als achtteilig bezeichneten Mischung; die Aufzählung wird nicht künstlich auf acht Zutaten gekürzt.

S. 215, Zehn Feuer-Kalas
ādau kṛśānusaṃbandhi kalādaśakamarcayet ||
dhūmrārcirūṣmā jvalinī jvālinī visphuliṅginī |
suśrīḥ surūpā kapilā havyakavyavahe ubhe ||

S. 215, Zwölf Sonnen-Kalas
kalādvādaśakaṃ sauraṃ pūjayet tadanantaram |
tapinī tāpinī dhūmrā marīcirjvalinī ruciḥ ||
suṣumṇā bhogadā viśvā bodhinī dhāriṇī kṣamā |

S. 215, Sechzehn Mond-Kalas
kalāṣoḍaśakaṃ cāndraṃ yajet paścādgurūttamaḥ ||
amṛtā mānadā pūṣā puṣṭistuṣṭī ratirdhṛtiḥ |
śaśinī candrikā kāntirjyotsnā śrīḥ prītiraṅgadā ||
pūrṇā pūrṇāmṛtā kāntidāyinyaḥ somajāḥ kalāḥ |

S. 215–216, Fünfzig weitere Kalas
vedādibhedasaṃjātāḥ kalāḥ pañcāśadinduyuk ||
saṃnidhāpya pratiṣṭhāpyābhyarcayettu kalaśe tu tāḥ |
nivṛttiḥ pratiṣṭhā vidyā śāntirindhiśca dīpikā ||
rocikā mocikā pārā sūkṣmā sūkṣmāmṛtā tathā |
jñānāmṛtāpyāyanī ca vyāpanī vyomarūpikā ||
anantā sṛṣṭiṛddhī tu smṛtirmedhā ca kāntikā |
lakṣmīrdyutiḥ sthirā sthitiḥ siddhirjarā ca pālinī ||
kṣāntīśvaryau ratiḥ kāmā varadā hlādinī tathā |
prītirdīrghā tīkṣṇā raudrī bhayā nidrā ca tandrikā ||
tut krodhinī kriyotkārī mṛtyuḥ prītā ca dāruṇā |
asitā ca tathā'nantā madhye madhye prapūjayet ||

Lesungshinweise: Die Lesungen sṛṣṭiṛddhī, indhi und tut sind lokal unsicher.

S. 216, Veda-Anfänge bei der Kala-Verehrung
haṃsaḥ śuciṣaditi pratadviṣṇustaveti ca |
tryambakaṃ ca gāyatrī viṣṇuryonistathaiva ca ||
tārasya pañcabhedotthakalānāṃ pūjayet sudhīḥ |
kalādaśakamāvāhya sṛṣṭyādyaṃ saṃnidhāpya ca ||
haṃsaḥ śuciṣadityābhyāṃ ṛcaṃ saṃjapya pūjayet |
prāṇasaṃsthāpanaṃ kṛtvā kalānāṃ pūjayecca tāḥ ||
evaṃ jarādyāstīkṣṇādyāḥ pītādyāśca vidhānavit |
nivṛttyādyāścāpi yajeduktayuktyā vicakṣaṇaḥ ||

Lesungshinweise: Ebenso verehre der Verfahrenskundige nach der genannten Methode die mit Jara, Tikshna, Pita und Nivritti beginnenden Gruppen.“ Lesungshinweis: Die genaue Verbindung der beiden ersten Zitatworte ist im Vers verkürzt.

S. 216, Sieben Unterscheidungen des Dhruva
akārokārakau proktau makāro bindunādakau |
śaktiḥ śānto hyamī sapta dhruvabhedāḥ prakīrtitāḥ ||
antimau dvāvimau bhedau pṛthageva samīritau |
(siddhāntasāre) dhyātvā devaṃ kṣipedambhaḥ śaṅkhasthaṃ tatkalātmakam |
ghaṭe iti śeṣaḥ |

S. 216, Blätter, Früchte und Umhüllung des Kruges
(śāradāyām) paścādaśvatthapanasacūtakomalapallavaiḥ |
indravallīsamābaddhaiḥ suradrumadhiyā guruḥ ||
kumbhavaktraṃ pidhāyāsmiṃścaṣakaṃ saphalākṣatam |
saṃsthāpayet phaladhiyā vidhivat kalpaśākhinām ||
tataḥ kumbhaṃ nirmalena kṣaumayugmena veṣṭayet |
(merutantre) etat pradhānakumbhasya sthāpanaṃ parikīrtitam |
atha pūrvādikāṣṭhāsu toraṇānāṃ samīpataḥ ||

Lesungshinweise: [verfahre man]

S. 217, Krüge an Toren und Zwischenrichtungen
yathecchayā maṇḍalāni kuryādvā'ṣṭadalāni ca |
tadūrdhvaṃ śālipuñjaṃ tu pratidvāraṃ samācaret ||
tadūrdhvaṃ pūrṇakalaśaṃ tatra caitān prapūjayet |
prāgdhruvaṃ ca dharāṃ dakṣe paścādākūpatimuttare ||
vighneśamatha cāgneyādiṣu kumbhān suvinyaset |
amṛtaṃ durjayaṃ siddhārthakaṃ maṅgalamarcayet ||

Lesungshinweise: Auch in den Zwischenrichtungen von Südosten an stelle man Krüge auf und verehre Amrita, Durjaya, Siddharthaka und Mangala.“ Lesungshinweis: Akupati ist als Name im westlichen Krug nicht sicher gelesen.

S. 217, Richtungswächter und Elefanten
punaḥ pūrvādikāṣṭhāsu kramādindrādikān yajet |
lokapālān maṇḍaleṣu kumbheṣūpari ca tadā ||
airāvataṃ puṇḍarīkaṃ vāmanaṃ kumudāñjanau |
puṣpadantaṃ sārvabhaumaṃ supratīkaṃ tadagrataḥ ||

S. 217, Rückkehr zur Hauptgottheit
tato guruḥ svavedyāṃ tu gatvā svasyāsane viśet |
saṃcintya mūlamantreṇa mūrtiṃ tasmin gurūttamaḥ ||
tasyāṃ mūrtau samāvāhya pūjayediṣṭadevatām |
(śāradāyām) mūlena mūrtimiṣṭvā'smin śākhāyāṃ kalpaśākhinam |
āvāhya pūjayettasyāṃ mantrī mantrasya devatām ||

Lesungshinweise: Der hervorragende Guru vergegenwärtige dort mit dem Mula-Mantra die Gestalt, rufe in ihr die erwählte Gottheit an und verehre sie.“ In der Sharada: „Nachdem der Mantrakundige mit dem Mula-Mantra die Gestalt verehrt hat, rufe er im Zweig den Wunschbaum an und verehre darin die Gottheit des Mantras.“ Lesungshinweis: Die Verknüpfung von Gestalt, Zweig und Wunschbaum ist im zweiten Zitat syntaktisch verkürzt.

S. 217, Beginn der neun Anrufungshandlungen
(merutantre) āvāhanādikaṃ kuryānmūrtyādau navadhā tu tat |
ādāvāvāhanaṃ kāryaṃ trirjapanmūlamantrakam ||
svalokāt sūkṣmarūpeṇa deva āgatya mūrtiṣu |
sthita evaṃ bhāvayitvā suṣumṇāvartmanā sudhīḥ ||
ānīya devaṃ svasthānānnāsikārandhranirgatam |
kare puṣpāñjaliḥ sthāpyastaṃ dadyāddevamūrdhani ||

S. 218, Anrufung nach dem Siddhantasara
(siddhāntasāre) puṣpāñjaliṃ samādāya mudrayā ca trikhaṇḍayā |
yathoktāṃ devatāṃ dhyātvā mūlamantraṃ samuccaran ||
saṃbuddhyantaṃ devanāmātrāgacchāgaccha cedapi |
mūlaṃ punaḥ samuccārya svasthānādānayecchivam ||
atra śivapadaṃ tattaddevatāparam |

S. 218, Anrufung aus dem Herzlotus
(mahākālasaṃhitāyām) tataḥ prasūnaṃ saṃgṛhya trikhaṇḍāmudrayā sudhīḥ |
karakacchapikāṃ baddhvā dhyānaṃ devyāḥ samācaret ||
yasya mantrasya yaddhyānaṃ yādṛśaṃ parikīrtitam |
tenaiva dhyānayogena dhyāyīta jagadambikām ||
vahannāsāpuṭadvārā hṛdayāmbujamadhyataḥ |
devīṃ puṣpe samānīya puṣpaṃ yantre pravinyaset ||

S. 218, Festigung der Gegenwart
(merutantre) devasya tejastanmūrtāvāvāhanyākhyamudrayā |
sthāpayeduccaranmūlametadāvāhanaṃ matam ||
tataḥ saṃsthāpanaṃ kuryādiha tiṣṭheha tiṣṭha ca ||
mūlānte devatānāma tasyānte ca paṭhediti |
āsthāpanīyamudrāṃ ca darśayitvā vibhāvayet ||
jātaḥ sthiro bhava iti paścāt saṃprārthayediti |
deveśa bhaktisulabha sarvāvaraṇasaṃyuta ||
yāvat tvāṃ pūjayiṣyāmi tāvat tvaṃ susthiro bhava |
evaṃ saṃprārthya deveśaṃ saṃnidhāpanamācaret ||
mūlamantraṃ samuccārya saṃbuddhyantāṃ ca devatām |

S. 219, Nähe und Festhalten der Gottheit
iha tvaṃ saṃnidhehīti dviruktvā svasya saṃnidhau ||
sthitaṃ devaṃ toṣayecca saṃnidhāpanamudrayā |
saṃnirodhaṃ tataḥ kuryānmūlamuccārya devatām ||
saṃbuddhyantāṃ samuccārya saṃniruddho bhaveti ca |
dviruccaret kṛpāpūrṇāṃ bhaktibhāvanirodhitām ||
pratimāyāṃ sthirījātāṃ devatāmiti cintayet |

S. 219, Zuwendung und Verhüllung
saṃmukhīkaraṇaṃ kuryānmūlamuccārya devatām ||
saṃbuddhyantāṃ vadet paścāt saṃmukho bhava ityapi |
dhyāyet svasaṃmukhaṃ devaṃ suprasannānanāmbujam ||
saṃmukhīkaraṇīṃ mudrāṃ darśayediti tat smṛtam |
tato'vaguṇṭhanaṃ kuryānmūlamuccārya devatām ||
saṃbuddhyantāmavaguṇṭhito bhaveti pradarśayet |
avaguṇṭhanamudrāṃ ca pradarśya cintayediti ||
bhaktyā saṃmohitaṃ devaṃ vismayotphullalocanam |

S. 219, Vereinigung mit den Gliedgottheiten
sakalīkaraṇaṃ caitaddevasya hṛdayādiṣu ||
ṣaḍaṅgamantrān vinyasya mūlamuccārya devatām |
saṃbuddhyantāṃ ca sakalīkṛto bhava vadet tataḥ ||
dhyāyedaṅgini deve tu pratiṣṭhā aṅgadevatāḥ |
yasmādbhinnasvabhāvānāṃ yadabhinnaṃ prayojanam ||
aṅgānāmaṅginā sārdhaṃ sakalīkaraṇādbhavet |

S. 219–220, Übergießen mit Nektar
amṛtīkaraṇaṃ vakṣye pīṭhe saṃsthāpya devatām ||
baddhvā samyagdhenumudrāṃ devamūrdhni pravarṣaṇam |
jāyate cāmṛtasyeti dhyāyannarghodakena ca ||
triḥ siñcenmūlamantreṇa dīpinīmanvatastridhā |
akārādikṣakārāntamātṛkābhistridhā punaḥ ||

S. 220, Bildung des Dipini-Mantras
vāgbhavaṃ vadayugmaṃ ca vāgvādini ca vāgbhavam |
krī~ klinne kledini kledaya mahākṣobhamityapi ||
kuru yugmaṃ kāmabījaṃ sau~ mokṣaṃ kuru yugmakam |
prāsādaśca parāprāsādaḥ saptatriṃśadakṣaraḥ ||
dīpinīmanurākhyāto devatejo'bhivṛddhikṛt |
mūlaṃ saṃbodhanāntaṃ ca devanāmā'mṛtīkṛtaḥ ||
bhaveti ca vadeditthamamṛtīkaraṇaṃ smṛtam |

Lesungshinweise: Man spreche den Mula-Mantra, den Gottheitsnamen im Vokativ und ‚Sei mit Nektar erfüllt!‘ So wird Amritikarana gelehrt.“ Lesungshinweis: Die Bijas sind nach dem Druck wiedergegeben.

S. 220, Erfüllung mit höchstem Nektar
paramīkaraṇaṃ vakṣye mahāmudrāṃ ca bandhayet ||
uccārya mūladevaṃ ca pūrvavat paramāmṛtī |
kṛto bhaveti ca proktvā dhyāyedasya mastake ||
paramāmṛtavṛṣṭiṃ ca .... .... .... iti |

S. 220, Gesten der Anrufung
āvāhanādimudrālakṣaṇānyuktāni (lakṣaṇasaṃgrahe) hastābhyāmañjaliṃ baddhvā'nāmikāmūlaparvaṇi |
aṅguṣṭhau niḥkṣipet seyaṃ mudrā tvāvāhanī matā ||
adhomukhī tviyaṃ vai syāt sthāpanīti nigadyate |
ucchritāṅguṣṭhamuṣṭyostu saṃyogāt saṃnidhāpanī ||
antaḥpraveśitāṅguṣṭhā saiva saṃrodhinī matā |
uttānamuṣṭiyugalā saṃmukhīkaraṇī bhavet ||
savyahastakṛtā muṣṭirdīrghā'dhomukhatarjanī |
avaguṇṭhanamudreyamabhito bhrāmitā satī ||
devatāṅge ṣaḍaṅgānāṃ nyāsaḥ syāt sakalīkṛtiḥ |

S. 221, Dhenu- und Mahamudra
amṛtīkaraṇaṃ dhenumudrayā sā ca saṃmatā |
anyonyābhimukhāśliṣṭakaniṣṭhā'nāmikā punaḥ |
tathā tattarjanīmadhyāddhenumudrā'mṛtapradā ||
anyonyagrathitāṅguṣṭhā prasāritakarāṅguliḥ |
mahāmudreyamuditāparamīkaraṇe priye ||
prayojayedimā mudrā devatāhvānakarmaṇi |
atrādyapañcamudrāsu ihāgaccha iha tiṣṭha iha saṃnidhehi, iha saṃnirohi, iha saṃmukho bhaveti kramādvadanti |

Lesungshinweise: Wende dich hier mir zu!“ Lesungshinweis: Die vierte Formel steht im Druck als saṃnirohi, eine auffällige Form; sie wird nicht stillschweigend an die längere Anweisung auf S.

S. 221, Innere Bedeutung der Anrufung
(uḍḍīśe) ata evābhipūrṇāyā devatāyāḥ prapūjane |
sādaraṃ saṃmukhībhāvamāvāhanamihocyate ||
ata evāvāhanamudrāpradarśanādeva |
vibhorniveśanaṃ yantre sthāpanaṃ kathitaṃ budhaiḥ ||
pūjāṃ prapūjyamānāṃ tu gṛhītvā'nugrahādikam |
kartuṃ sāmarthyamasyāstu tat sāṃnidhyaṃ pracakṣate ||
ākarmakāṇḍaparyantaṃ sāṃnidhyaṃ hi vibhāvayet |
sa saṃnirodha uddiṣṭo bhaktito mantravittamaiḥ ||
ānandāyatanaṃ tacca tattvaṃ saccidānandalakṣaṇam |
tadatra sakalaṃ vyāptaṃ dhyeyaṃ syādavaguṇṭhane ||
sakalīkaraṇaṃ kṛtvā mantrairebhirathaikatām |
aṅgānāmaṅginā sārdhaṃ vidadhyādamṛtīkṛtim ||
kṣamā tasyāparādhānāṃ vijñeyā paramīkṛtiḥ |

S. 221–222, Begrenzte Gestalt und Belebung
aparādhānāmiti |
aparicchinnasya brahmaṇa āvāhanādimudrayā paricchinnatābhāvanārūpāparādhānāmityarthaḥ |
(merau) devasya hṛdayaṃ spṛśannityupakramya |
kuryāt prāṇapratiṣṭhāṃ ca mama sthāne vadet tathā ||
devatānāmaśeṣaṃ tu sarvaṃ prāgvadihaiva hi |
mama sthāna iti |
bhūtaśuddhyanantaraṃ ca svadehe kartavyam |
yat prāṇapratiṣṭhāpanaṃ tasmādetāvān viśeṣa ityarthaḥ |
tatra ca jñānārṇavoktasaṃkṣiptaprakāro'smābhirlikhitaḥ |

S. 222, Zuordnungen der Prana-Pratishtha
vistarastu (merutantre) prāṇapratiṣṭhāmantrasya munayo'jeśapadmajāḥ |
chando ṛgyajuḥ sāma prāṇaśaktistu devatā ||
ṛṣiḥ śirasi vaktre tu chandāṃsi hṛdi devatāḥ |
āṃ bījāya namo guhye padoḥ hrīṃ śaktaye namaḥ ||
nābhau namaḥ krauṃ kīlāya niyogo'susthitāviti |

Lesungshinweise: Die Anwendung dient dem festen Verweilen der Lebenskraft.“ Lesungshinweis: Die Druckzeichen der drei Bijas sind nicht überall klar; insbesondere das dritte erscheint hier mit au, in der folgenden Folge hingegen mit o.

S. 222, Verschlüsselter sechsgliedriger Nyasa
oṃ ā~ hrī~ kro~ ma~ kavargaṃ sānusvāraṃ nabhomukham ||
pañcatattvaṃ samuccārya svātmane ā~ hṛdi nyaset |
oṃ ā~ hrī~ kro~ cabījaṃ cavargaṃ tadṛkchabdādipañcakam ||
ātmane ī~ samuccārya śirase vahnigehinī |
tāni bījāni u~ tādṛk ṭavargaṃ śrotrakādi ca ||
uktvā tadātmane ū~ ca śikhāyai ca vaṣaḍvadet |
tāni bījāni etaṃ ca vāgādīṃstadātmane ||
aimuktvā kavacāyeti hu~ vadet tadanantaram |
caturbījaṃ ca pūrvoktamo~ pavargaṃ ca tādṛśam ||
vacanādi ca tadvat syādau~ netrāya tadantakam |
caturbījaṃ ca aṃ tādṛgyavargo mana ādi ca ||
tadātmane svaraścānto'strāya phaṭ ceti saṃvadet |
aṅguṣṭhādau hastatalāntaṃ nyasedevameva hi ||

Lesungshinweise: Ebenso vollziehe man das Einsetzen vom Daumen bis zur Handfläche.“ Lesungshinweis: Dies ist eine verschlüsselte Bildungsanweisung, keine vollständig ausgeschriebene Rezitationsformel. Mehrere Bija-Zeichen und die Angabe etaṃ in der vierten Gliedfolge sind im Druck unsicher. Die dort nicht eindeutig bezeichnete Buchstabengruppe wird nicht ergänzt; „Gattin des Feuers“ bleibt die Bezeichnung des Quelltextes.

S. 223, Weitere Einsetzungen und Meditation über Pranashakti
nābhyadhaścāpi kaṇṭhādho mūrdhādho'tha tadantakam |
ā~ hrī~ kro~ kramato nyasya hṛtpadmāṣṭadaleṣu ca ||
pūrvataḥ kramato varṇān karṇikāyāṃ hṛdantakān |
ya~ la~ ha~ pa~ va~ ca ma~ ya~ sa~ śa~ kṣamiti vargataḥ ||
dikṣu nyaset tato dhyāyet prāṇaśaktiṃ hṛdi sthitām |
raktāmbhidhipotāruṇapadmasaṃsthāṃ pāśāṅkuśāvikṣudhanuśśarāṃśca ||
śūlaṃ kapālaṃ dadhatīṃ karābjai raktāṃ trinetrāṃ praṇamāmi devīṃ ||

Lesungshinweise: Dann meditiere man über Pranashakti, die im Herzen weilt: Ich verneige mich vor der roten, dreiäugigen Göttin auf einem roten Lotus in einem Schiff auf dem roten Meer; in ihren Lotushänden hält sie Schlinge, Stachel, Zuckerrohrbogen und Pfeile, Dreizack und Schädelschale.“ Lesungshinweis: Die Buchstabenfolge der Einsetzungen ist im Druck auffällig und zum Teil unsicher; sie wird nicht zu einer erschlossenen Standardfolge verändert. Auch die gedruckte Form des Kompositums für „rotes Meer“ ist beschädigt.

S. 223, Einsetzen der eigenen Lebenskräfte
hastaṃ nidhāya hṛdaye prāgbījaṃ yādikāṣṭakam |
haṃsaḥ so'haṃ mama prāṇā vadediha sthitā—iti ||
uktvā tathaiva ca punarmama jīva iha sthitaḥ |
punastaduktvā mama tu vadet sarvendriyāṇi ca ||
punastaduktvā mama tu vāṅmanaścakṣuruccaret |
śrotraghrāṇaprāṇā ihāgatya sukhaṃ ciraṃ tataḥ ||
tiṣṭhantu vahnijāyāntamuktvā tāraṃ tato japet |
vapurjyotirmayaṃ dhyāyediti syāt prāṇasaṃsthitiḥ ||
mametyādi svīyaprāṇasthāpanābhiprāyeṇa |

S. 223, Übergang zu den Opfergaben
(tathā) tattaddevatākalpoktāstato mudrāḥ pradarśayet |
tataḥ saṃpūjayeddevaṃ śaktyā labhyopacārakaiḥ ||
tantrāntare |
vidhāya devatāmūrtau mūlanyāsamaśeṣataḥ |
āsanādiprasūnāntānupacārān samarpayet ||
upacārāstu (navaratneśvare)

S. 224, Fünf Opfergaben
gandhaṃ puṣpaṃ tathā dhūpaṃ dīpaṃ naivedyameva ca |
ete pañcopacārāśca kaivalyaphaladāyinaḥ ||
iti pañcopacārāḥ |

S. 224, Zwei Folgen von zehn Opfergaben
pādyamarghyaṃ tathā snānaṃ madhuparkācamanaṃ tathā |
gandhādayo nivedyāntā upacārā daśa kramāt ||
(mahākālasaṃhitāyām) pādyāghyācamanīyaṃ snānīyaṃ catvāryanukramāt |
gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpaṃ naivedyameva ca ||
punarācamanīyaṃ ca daśaitān saṃpracakṣate |
iti daśopacārāḥ |

S. 224, Zwölf Opfergaben
(kularatnāvalyām) pādyārghyācamanaṃ snānaṃ punarācamanīyakam |
gandhākṣataprasūnāni dhūpadīpanivedyakam ||
tāmbūlaṃ dvādaśa proktā upacārāḥ prapūjane |
iti dvādaśopacārāḥ |

S. 224, Sechzehn Opfergaben im Navaratneshvara
(navaratneśvare) āsanaṃ svāgataṃ pādyamarghyamācamanīyakam |
madhuparkācamanasnānavasanābharaṇāni ca ||
sugandhasumanodhūpadīpanaivedyacandanam |
prayojayedarcanāyāmupacārāṃstu ṣoḍaśa ||
iti ṣoḍaśopacārāḥ |

S. 224, Sechzehn Opfergaben in der Sharada
(śāradāyāṃ tu) pādyārghyācamanasnānavasanābharaṇāni ca |
gandhapuṣpe dhūpadīpau naivedyācamanaṃ tathā ||
tāmbūlamarcanā stotraṃ tarpaṇaṃ ca namaskriyā |
prayojayedarcanāyāmupacārāṃstu ṣoḍaśa ||

S. 225, Achtzehn Opfergaben
ityuktam |
(navaratneśvare) āsanaṃ svāgataṃ pādyamarghyamācamanīyakam |
snānaṃ vāsopavītaṃ ca bhūṣaṇāni ca sarvaśaḥ ||
gandhaṃ puṣpaṃ tathā dhūpaṃ dīpamannaṃ ca tarpaṇam |
mālyānulepanaṃ caiva namaskāraṃ visarjanam ||
aṣṭādaśopacāraistu mantrī pūjāṃ samācaret |
ityaṣṭādaśopacārāḥ |

S. 225, Sechsunddreißig Opferdienste
(sundarīrahasyavṛttau) āsanābhyañjane tadvadudvarttananirīkṣaṇe |
saṃmānaṃ vai sarpirādeḥ snapanāvāhane tataḥ ||
pādyārghyācamanīye ca snānīyamadhuparkakau |
punarācamanīyaṃ ca vastraṃ yajñopavītakam ||
alaṃkārā gandhapuṣpe dhūpadīpau tathaiva ca |
tāmbūlāni ca naivedyaṃ puṣpamālā tathaiva ca ||
anulepanaśayye ca cāmaraṃ vyajanaṃ tathā |
ādarśadarśanaṃ caiva namaskāro'pyanantaram ||
gītavādyavitānāni stutirhomaḥ pradakṣiṇam |
dantakāṣṭhapradānaṃ ca tato devavisarjanam ||
upacārā ime jñeyāḥ ṣaṭtriṃśat surapūjane |
iti ṣaṭtriṃśadupacārāḥ |
evaṃ catuḥṣaṣṭyupacārādayastantrāntare draṣṭavyāḥ |

S. 225, Geistige Darbringung fehlender Gaben
(kuloḍḍīśe) upacāreṣu sarveṣu yat kiṃ ciddurlabhaṃ bhavet |
tat sarvaṃ manasā dhyātvā puṣpakṣepeṇa kalpayet ||
tatra tatra jalaṃ dadyādupacārāntarāntarā |

S. 226, Darbringen des Sitzes
upacārasamarpaṇavidhiruktaḥ (sārasaṃgrahe) devasya vāmabhāge tu dadyānmūlena cāsanam |
pauṣpaṃ dārumayaṃ vāsraṃ cārmaṃ kauśyataijasam ||
ṣaḍvidhaṃ cāsanaṃ proktaṃ devatāprītikārakam |
pauṣpaṃ sugandhipuṣparacitam |
dārumayaṃ kaṇṭakibhinnaṃ candanādighaṭitam |
vāsraṃ kārpāsam |
kauśeyaṃ kambalādi |
kauśyaṃ saptaviṃśatikuśapatrāṇāṃ viṣṭaraḥ |
taduktam (ḍāmare) saptaviṃśatidarbhāṇāṃ veṇyamagre granthibhūṣitā |
viṣṭaraḥ sarvayajñeṣu lakṣaṇaṃ parikīrtitam—iti |
taijasaṃ suvarṇādiracitaṃ lohasīsādinindyam |
cārmaṃ mṛgavyāghrādyajinam |

Lesungshinweise: Lesungshinweis: Die Prosa unterscheidet zusätzlich kauśeya und kauśya; diese auffällige Erläuterung wird nicht still an die sechs Kategorien des Verses angeglichen.

S. 226, Willkommen
(jñānamālāyām) upacāravidhiṃ vakṣye dattvā cā'tha śubhāsanam |
svāgataṃ kuśalapraśnaṃ nigadedagratastataḥ ||
(merutantre) sāṅgaṃ sāvaraṇaṃ devaṃ pūjārthamiha cāgatam |
dhyātvā iti tu mūlānte svāgataṃ parikalpayet ||

S. 226, Fußwasser und Arghya
jñānamālāyām |
pādyaṃ pādāmbuje dadyāddevasya hṛdayāṇunā |
hṛdayāṇunā nama iti mantreṇetyarthaḥ |
(yāmale) hastābjayostato dadyādarghyaṃ toyaiḥ suvāsitaiḥ |
(jñānamālāyāṃ tu) arghyaṃ diśet tato mūrdhni śiromantreṇa deśikaḥ—ityuktam |
śiromantreṇeti svāhetyarthaḥ |
mahākālenāpi |
arghyaṃ mūrdhni pradātavyaṃ svāhāmantreṇa sādhakaiḥ—ityuktam |

S. 227, Abweichende Reihenfolge und Mundspülwasser
(kramadīpikāyām) arghyadānānantaraṃ pādyadānamuktam |
dattvāsanaṃ svāgatamityudīrya tathārghyapādyācamanīyakāni—iti ||
(siddhāntasāre) pādyaṃ hṛnmanunā dadyādarghyaṃ jvalanajāyayā |
svadhayācamanīyaṃ ca tenaiva madhuparkakam ||
(śāradāyām) svadhāmantreṇa vadane dadyādācamanīyakam |
jātīlavaṅgakaṅkolaistaduktaṃ mantravedibhiḥ ||

Lesungshinweise: [bringe man]

S. 227, Madhuparka
tathā |
svadhāṇunā tataḥ kuryānmadhuparkaṃ mukhāmbuje |
ājyaṃ dadhi madhūnmiśramayamukto manīṣibhiḥ ||
(kuloḍḍīśe) tu |
kṣīraśarkarayorapi madhuparkāṅgatvamuktam |
mākṣikaṃ śarkarā sarpirdadhi kṣīrayutaṃ tathā ||
madhuparkaṃ kalpayitvā pradadyādvidhipūrvakam |
sarvataḥ kṣaudramadhikaṃ dadhisarpiḥsitāḥ samam ||
kṣīraṃ tu sarvataḥ svalpaṃ madhuparka udāhṛtaḥ |

S. 227, Unterschiedliche Formeln für Mundspülwasser
(śāradāyām) tenaiva manunā kuryādadbhirācamanīyakam |
tenaiva manuneti svadhāmantreṇaivetyarthaḥ |
atra sudhārṇavakṛtaḥ |
vāruṇena ca bījena dadyādācamanīyakam |
madhuparkaṃ mukhe dadyājjalamantreṇa deśikaḥ ||
iti yāmalasvatantravacanasaṅgatyanurodhena svadhāmantreṇeti pāṭhamāśritya sudhāśabdasyāmṛtavācakatvāt tadbījena binduyuktavakāreṇa madhuparkamācamanīyaṃ ca dadyādityāhuḥ |

Lesungshinweise: Hierzu führen die Verfasser des Sudharnava an: „Mit dem Varuna-Bija gebe man das Mundspülwasser; mit dem Wasser-Mantra gebe der Lehrer Madhuparka an den Mund.“ Im Hinblick auf die Übereinstimmung mit den eigenständigen Yamala-Aussagen stützen sie sich auf die Lesung „mit dem Svadha-Mantra“ und erklären, weil das Wort Sudha Nektar bezeichne, solle man Madhuparka und Mundspülwasser mit dessen Bija, dem Va mit Bindu, darbringen. Lesungshinweis: Die Argumentation wechselt im Druck zwischen svadhā und sudhā.

S. 228, Diskussion über Darbringungswörter
tantrasārakṛtastu tyāgārthakasvāhāśabdenārghyadānavidhānāt tatsamīpasamabhivyāhṛtācamanīyadāne tyāgabodhakaḥ svadhāśabdo gṛhyate na tu varuṇabījaṃ tasya tyāgārthakatvābhāvāt |
tathā ca (kulasāre) ādau mantraṃ samuccārya paścāddevaṃ samuccaret |
sampradānaṃ tadante tu tyāgārthakapadaṃ tataḥ ||
evaṃ krameṇa deveśi upacārān prakalpayet |
yat tu |
madhuparkaṃ tataḥ kuryājjalamantreṇa deśikaḥ |
svadhāṇunā tataḥ kuryānmadhuparkaṃ mukhāmbuje ||
tenaiva manunā kuryādadbhirācamanīyakam |
vāruṇena ca bījena dadyādācamanīyakam—iti ||
vacanadvayaṃ, tadvarṇabhedena vyavasthāpanīyam |
śūdrāṇāṃ svadhetyuccāraṇe'nadhikārāt |
itthaṃ ca namaḥ svāhā svadhā vauṣaḍityādīnāṃ tyāgārthakatayā taireva mantrairupacāradānaṃ tadvyatiriktamantreṇopacārasamarpaṇaṃ tu pramāṇaśūnyamiti vyājahruḥ |

S. 228, Weitere Erklärungen zu Wasser-Bija und Svadha
ke cit svadhāmantreṇa madhuparkācamanīyadānasya sakalatantrasaṃmatatvāt jalamantreṇetyādau tṛtīyāyāḥ sāhityamarthastena ca jalabījasahitena svadhāmantreṇa dadyāditi vadanti |
anye tvācamanīyasādhane jalamantrastaddāne tu svadheti saṃgamayanti |

S. 228, Formeln für weitere Gaben
tatraiva |
snānaṃ vāso'laṅkaraṇaṃ gandhaṃ puṣpaṃ hṛdā'rpayet |
hṛdā namaḥśabdena |
(kālīkalpe tu) snānaṃ gandhaṃ hṛdā dadyāt puṣpāṇi vauṣaḍityapi—ityuktam |
tato nivedayāmīti sarvaṃ dadyānmaheśvari ||
sarvamiti |
vastrālaṅkāradhūpadīpādītyarthaḥ |
naivedyadāne tu viśeṣa uktaḥ |
(siddhāntasāre) nivedayāmi hṛdvahnijāyābhistattvamudrayā |
devatāyai maheśāni dadyānnaivedyamuttamam—iti |

S. 229, Salbung und Bad
(merutantre) sugandhitailairabhyañjya sugandhāmalakādibhiḥ |
udvarttanaṃ vidhāyātha snāpayeduṣṇavāriṇā ||
gandhodakaiśca mūlena yathāśaktyābhiṣecayet |
kṣīradadhyājyamadhubhiḥ khaṇḍena ca pṛthak pṛthak ||
(śāradāyām) gandhādbhiḥ kārayet snānaṃ vāsasī paridhāpayet |

S. 229, Farben der Gewänder
vastrāṇyuktāni (merutantre) viṣṇave bagalāmukhyai pītakauśeyamambaram |
śivāya ca sarasvatyai pārśvanāthāya śubhrakam ||
raktaṃ śaktyarkavighnānāṃ bhaumasaṃhitayorapi |
kṛṣṇaṃ bhairavakālyāde rāghāde nīlamambaram ||
acchidraṃ malahīnaṃ ca sadaśaṃ yanna dhāritam |
kārpāsajaṃ vā kauśeyaṃ rāṅkavaṃ vā viśiṣyate ||

Lesungshinweise: Aus Baumwolle, Seide oder Rankava-Wolle ist es besonders geeignet.“ Lesungshinweis: Die Namen saṃhita und rāgha sind im Druck auffällig; ihre Zuordnung bleibt unsicher und wird nicht durch geläufigere Gottheitsnamen ersetzt.

S. 229, Ungeeignete Gewänder
tailādidūṣitādrogaḥ sacchidrādvādhyatā bhavet |
parakīyācca dāridryaṃ jīrṇādāyuḥkṣayo bhavet ||
dagdhādvipadbhaveddāsyadatte gātrāvalambite |
sūcīviddhāt sphoṭakādi malināt kāntihīnatā ||
ūrṇakeśe putranāśaścādhaute dīnatā bhavet |
mithyābhiśāpo bhavati śleṣmamūtrādidūṣite ||

Lesungshinweise: [Gewand wird] [genannt] Wolle beziehungsweise Haare am Gewand bringen den Verlust eines Sohnes, ein ungewaschenes Elend; ein mit Schleim, Urin und Ähnlichem verunreinigtes falsche Beschuldigung.“ Lesungshinweis: Die Verbindung um dāsyadatte und die Angabe ūrṇakeśe sind im Druck unklar; ihre Wiedergabe bleibt vorläufig.

S. 229, Heilige Schnur und Schmuck
tatraiva |
yajñopavītaṃ dattvā'tha bhūṣaṇāni samarpayet |
ṅentaṃ namontaṃ tannāma pūjanādau prayojayet ||
tāni nānāvidhāni syurmukuṭādiprabhedataḥ |
strīpuṃbhedataścāpi vijñeyāni vicakṣaṇaiḥ ||

S. 230, Fünf Arten von Duftstoffen
gandhaḥ pañcavidha uktaḥ (siddhāntasaṃgrahe) saṃgharṣajaḥ parimalaḥ kṣodajaḥ prāṇisaṃbhavaḥ |
kṛṣṇasārābhidhānaśca gandhaḥ pañcavidho mataḥ ||
saṃgharṣajo ghṛṣṭacandanādiḥ |
parimalaḥ sugandhidravyavimardajanyaḥ |
kṣodajo gorocanādicūrṇotpannaḥ |
prāṇisaṃbhavaḥ kastūrikādiḥ |
kṛṣṇasārastu śrīkhaṇḍādisurabhidravyādyākṛṣṭaḥ |
sārabhāgo bhāṣayā atara iti prasiddhaḥ |

S. 230, Drei Duftpasten
tatraiva |
yākṣaṃ daivaṃ ca gāndharvaṃ kardamaṃ tritayaṃ param |
dharmārthakāmamokṣāṇāṃ sādhanaṃ devatārpitam ||
kardamatrayaṃ tatraivoktam |
kuraṅgamadakaṅkolakālāgurusitābhrakaiḥ |
pramodakṛddevatānāṃ vijñeyo yakṣakardamaḥ ||
sa eva rocanāyukto devakardama ucyate |
paṭīrayugdevapaṅko jñeyo gandharvakardamaḥ ||
kuraṅgamadaḥ kastūrī |
sitābhraṃ karpūraṃ |
paṭīraṃ candanam |

S. 230, Sandelduft und weitere Duftmischung
(puraścaraṇacandrikāyām) candanaṃ malayotpannamanāghrātaṃ suśītalam |
karpūrāgurukastūrīhimāmbukṣoditaṃ śubham ||
(merutantre) kastūrikā caikabhāgo dvau bhāgau mustakasya ca |
tadardhelā jaṭāmāṃsī tvakkuṣṭhaṃ ca śilārasaḥ ||
caturbhāgaṃ vālukaṃ ca ghṛtabhṛṣṭā tathā nakhī |
sugandhi kokilā lohavāṇo rājavacā tathā ||
aṣṭau bhāgāḥ keśarasya murāyāścātha ṣoḍaśa |
kālāguruścākasīraṃ kālīyamatha vājyaḥ |
bhāgāḥ sevantikārkasya candanena vimardayet ||

Lesungshinweise: In der Purashcharana-Chandrika: „Glückverheißend ist das in Malaya gewachsene, noch nicht beschnupperte und sehr kühlende Sandelholz, mit Kampfer, Aguru, Moschus und kaltem Wasser zerrieben.“ Im Meru Tantra: „Ein Teil Moschus, zwei Teile Mustaka; halb so viel Ela, Jatamansi, Tvak, Kushtha und Shilarasa; vier Teile Valuka, ebenso in Ghee geröstete Nakhi, Sugandhi, Kokila, Lohavana und Rajavacha; acht Teile Keshara und sechzehn Teile Mura; schwarzes Aguru, Akasira, Kaliya, Vajya sowie Teile von Sevantika und Arka: Man zerreibe dies mit Sandelholz.“ Lesungshinweis: Die Zuordnung der Mengen zu den einzelnen Stoffen und mehrere Namen im Schlussvers sind unsicher. Die Sanskritnamen werden bewahrt; aus der beschädigten Angabe wird keine präzise Rezeptur rekonstruiert.

S. 231, Abschluss der Duftmischung
kāmodanāmā saṃmardo devatārājatoṣakṛt ||

S. 231, Fünf Rangstufen von Blumen
puṣpabhedāstatraivoktāḥ |
puṣpaṃ pañcavidhaṃ proktaṃ paraṃ cāparameva ca |
uttamaṃ madhyamaṃ hīnaṃ teṣāṃ vakṣyāmi lakṣaṇam ||
paraṃ suvarṇapuṣpaṃ syāt tat sadā yogyameva hi |
abhyukṣaṇapūrvakaṃ deyamarcanārhaṃ punarbhavet ||
aparaṃ rājataṃ puṣpaṃ tāmrajaṃ ca prakīrtitam |
sadā yogyaṃ cedamapi trivarṣaṃ caikavarṣakam ||
tulasī ketakī padmaṃ karavīraṃ ca mālatī |
pañcaitānyuttamānyāhurmadhyamāni tathā daśa ||
mallikākundamandāratagarārjunakiṃśukāḥ |
pārijātamaśokaṃ ca bilvaṃ campakameva ca ||
etadbhinnaṃ suvarṇaṃ ca sugandhaṃ hīnamucyate |
tattanmantravidhāneṣu vihitāni samarpayet ||

S. 231–232, Ausgeschlossene Blumen und Ausnahmen
atha niṣiddhāni tatraiva |
nārpayedbhūmipatitaṃ korakaṃ kṛmibhakṣitam |
aṅgulagnaṃ samāghrātaṃ mlānaṃ paryuṣitaṃ tathā ||
ugragandhamagandhaṃ ca kṛmikeśādidūṣitam |
aśuddhapātraprāṇyaṅgavāsobhiḥ kutsitātmabhiḥ |
ānītaṃ tanniṣiddhaṃ syānmadhyāhnasnānatastathā |
adhomukhārpitaṃ neṣṭaṃ puṣpāñjalividhau na tat ||
na paryuṣitadoṣo'sti tulasībilvacampake |
jalaje vakule'gastye mālākāragṛheṣu ca ||
ketakīkuṭajairneśaṃ na varjyaiścākṣatairharim |
na dūrvayā yajeddurgāṃ bilvapatrairdivākaram ||
lambodaraṃ tulasyā ca vṛntahīnaiḥ samarcayet |

Lesungshinweise: [Blumen] Man verehre mit [Blumen] ohne Stiel.“ Lesungshinweis: Die Verbindung zum Mittagsbad und der letzte Satz sind verkürzt und in ihrem Geltungsbereich unsicher; daraus wird keine zusätzliche allgemeine Blumenregel abgeleitet.

S. 232, Blumen für Ganesha und Sarasvati
devatābhedena puṣpabhedā uktāḥ (pādme) dūrvārambhābilvapatraistulasīvarjitaiḥ śubhaiḥ |
jalajaiḥ sthalajaiḥ puṣpaiḥ śvetaraktairgaṇādhipam ||
mālatīkundamandārakumudaiḥ śāradāṃ yajet |

Lesungshinweise: [-Purana]

S. 232, Blumen für die Sonne
karavīraṃ javāpuṣpaṃ padmaṃ kokanadaṃ tathā ||
nīlotpalamaśokaṃ ca bandhūkaṃ dāḍimaṃ tathā |
ketakaṃ mallikā'rkaṃ ca trisandhyaṃ ca raveḥ priyam ||
kanakaṃ kumudaṃ kundaṃ tagaraṃ kaṇṭakārikā |
girikarṇī bilvapatraṃ niṣiddhaṃ ravipūjane ||

S. 232, Blumen für Shiva
hayārikusumaṃ padmaṃ kairavaṃ nāgakeśaram |
jātīsevantikādroṇapuṣpaṃ nīlotpalaṃ tathā ||
arkapuṣpamapāmārgamunmattaṃ kuṭajaṃ tathā |
śamīpuṣpaṃ bilvapatraṃ harasyātīva vallabham ||
ketakaṃ ca japāpuṣpaṃ śirīṣaṃ damanaṃ tathā |
vibhītakaṃ cātimuktaṃ sarjabandhūkayūthikāḥ ||
viṣṇukāntāmapi śvetāṃ varjayecchivapūjane |

S. 232–233, Blumen für Vishnu und Narasimha
mālatī mallikā yūthī campakaṃ nāgakeśaram ||
pāṭalā kundamandāraṃ kahlāramatimuktakam |
karṇikāraṃ kuruvakaṃ kadambaṃ karavīrakam ||
tamālaṃ vakulaṃ nīlotpalaṃ kamalakairave |
sevantikā ketakaṃ ca damanaṃ munipuṣpakam ||
dhātrīpuṣpaṃ śamīpatramapāmārgasya patrakam |
kṣudrāṇāṃ caiva dūrvāṇāmaṅkurāḥ śatapatrikā ||
mañjarī sahakārasya tulasī ca hareḥ priyā |
unmattamarkapuṣpaṃ ca nirgandhamatilohitam ||
yadapyutkaṭagandhaṃ tadvarjayedviṣṇupūjane |
raktapuṣpaṃ bilvapatraṃ nṛsiṃhāya nivedayet ||
varjayet ketakaṃ puṣpamanyat sarvaṃ ca pūrvavat |

S. 233, Gaben für Kali im Kali-Tantra
(kālītantre) nānopahārabalibhirnānāpuṣpairmanoharaiḥ |
apāmārgadalairbhṛṅgaistulasīvarjitaiḥ śubhaiḥ ||
pūjanīyā sadā bhaktyā nṛṇāṃ śīghraphalāptaye |

S. 233, Blumenliste der Mundamala
(muṇḍamālāyām) puṣpāṇyapi tathā dadyādraktakṛṣṇāsitāni ca |
śvetapuṣpaṃ javāpuṣpaṃ karavīraṃ tathā priye ||
tagaraṃ mālatī jātī sevantī yūthikā tathā |
dhattūrāśokavakulaśvetakṛṣṇāparājitāḥ ||
bakapuṣpaṃ tathā bilvaṃ campakaṃ nāgakeśaram |
mallikā giriṭikā kāśvī raktaṃ yat parikīrtitam ||
arkapuṣpaṃ varvaraṃ ca bandhūkaṃ ca priyaṃvadā |
arghyaṃ ca viśeṣeṇa tuṣṭā bhavati pārvatī ||
padmapuṣpeṇa raktena saṃtuṣṭāḥ sarvadevatāḥ |
kṛṣṇairvā yadi vā śuklaiḥ kālikā varadā bhavet ||

Lesungshinweise: Durch eine rote Lotusblüte werden alle Gottheiten erfreut; durch schwarze oder weiße Blumen wird Kalika zur Gewährerin von Gaben.“ Lesungshinweis: Die Farbangaben enthalten im Druck eine Überschneidung; einzelne seltene Blumennamen, insbesondere kāśvī, bleiben unsicher.

S. 233–234, Blumengaben nach dem Matsya-Sukta
(matsyasūkte) sugandhiśvetalauhityakusumairarcayet kuleḥ |
bilvairmaruvakādyaiśca tulasīvarjitaiḥ śubhaiḥ ||
kṣaudrapuṣpairviśeṣeṇa vajrapuṣpeṇa miśritam |
sarvaṃ puṣpaṃ pradadyācca bhaktiyuktena cetasā ||
pūjanīyā sadā bhaktyā nṛṇāṃ śīghraphalapradā |
kulairvajrapuṣpādyaiḥ |

Lesungshinweise: Lesungshinweis: Die Bezeichnung kṣaudrapuṣpa ist unsicher.

S. 234, Rote Blumen und Vajra-Pushpa
(kālikāpurāṇe) puṣpaṃ kokanadaṃ padmaṃ japā bandhūkameva ca |
sarveṣāṃ puṣpajātīnāṃ raktapuṣpaṃ viśiṣyate ||
(yāmale) vajrapuṣpaṃ kālikāyai pradadyāt siddhihetave |
yonipuṣpaṃ maheśāya vajrapuṣpaṃ nigadyate ||

S. 234, Drei Arten des Svayambhu-Kusuma
vajrapuṣpasya traividhyamuktam (muṇḍamālāyām) āṣoḍaśādanūḍhāyā uttamaṃ sarvasiddhidam |
balātkāreṇa ūḍhāyā madhyamaṃ bhogavarddhanam ||
rajoyogavaśādanyadadhamaṃ sukhadāyakam |
svayambhūkusumaṃ devi trividhaṃ bhuvi jāyate ||
anūḍhāyā anupabhuktāyāḥ |
ūḍhāyā upabhuktāyāḥ |

Lesungshinweise: [Gewonnene]

S. 234, Ersatzgaben und Unterschiede der Überlieferungswege
tantrāntare |
vajrapuṣpeṇārpitena yathā tuṣyati kālikā |
na svarṇena ca ratnaiśca na sparśamaṇibhistathā ||
abhāve vajrapuṣpasya javāpuṣpeṇa pūjayet |
arkapuṣpeṇa vā pūjyā kālikā sarvamaṅgalā ||
kāliketi dakṣiṇāmnāyādhiṣṭhātrī |
uttarāmnāye arkapuṣpaniṣedha ukto (mahākālasaṃhitāyām) tulasībhirapāmārgairdhattūraiḥ sindhuvārakaiḥ |
arkapuṣpairvāsakaiśca naiva devīṃ prapūjayet—iti ||

S. 234–235, Blumen der Mahakala-Samhita
vihitāni tatraivoktāni |
śirīṣaiḥ karṇikāraiśca campakaiḥ kovidārakaiḥ |
vakulaiścaiva mandāraiḥ kundapuṣpaiḥ kuraṇṭakaiḥ ||
latābhirbrahmavṛkṣasya saddūrvāṅkurairapi |
kāñcanārairaśokaiśca punnāgaiḥ ketakīdalaiḥ ||
sephālikābhiryūthībhirjātībhirdamanairapi |
śatapatrairmallikābhiramlānairbandhujīvakaiḥ ||
kiriṭībhiśca japāpuṣpaiḥ karavīraiśca kiṃśukaiḥ |
pārijātaiḥ pāṭalaiśca padmairnīlotpalairapi ||
mādhavībhirmaruvakairaparājitayā 'pi ca |
arjunaiśca kadambaiśca droṇapuṣpaiḥ sakeśaraiḥ ||
arcayet kusumairebhirdevīṃ sādhakasattamaḥ |
bilvapatraṃ yathā prītikaraṃ devyā varānane ||
na tathā'nyat kiñcidasti puṣpeṣu prītikārakam |
ato yatnena dātavyaṃ bilvapatraṃ tripatrayuk ||

S. 235–236, Arten der Blumengirlanden
tathā |
nānāpuṣpairviracitā dātavyā puṣpamālikā |
mālābhedāstu tatraivoktāḥ |
ekajātīyakaiḥ puṣpairbhinnajātīyakairapi |
mālā tathaikavarṇā syāccitravarṇā'pi vā priye ||
sā punastrividhā jñeyā pariṇāhavaśena tu |
pateddhṛdayaparyantaṃ yā mālāmodaśālinī ||
vaikakṣikā sā vijñeyā sarvāvaratayā sthitā |
adho'valambinī nābheḥ kausumī yā sragucyate ||
sā'dhāriṇī parijñeyā madhyamā pūrvato'dhikā |
āgulphasraṃsinī yā tu pādapadmopari sthitā ||
vanamāleti sā khyātā sarvābhyaḥ sragbhya uttamā |

S. 236, Blumen der zweiten Vidya
atha dvitīyavidyāyāḥ |
(nīlatantre) aṣṭamyāṃ ca caturdaśyāṃ pūjayecca yathāvidhi |
ājñāsiddhimavāpnoti javāpuṣpaṃ ca varvarī ||
candanaṃ cārkakusumaṃ dadyācchvetāparājitām |
bandhūkamālayā tuṣyet tathā chāgapradānavat ||
(triśaktiratne) vajrapuṣpeṇa saṃmiśrairarcayet siddhihetave |
abhāvādvajrapuṣpasya smaraṇāt siddhimāpnuyāt ||
tulasīmālatīvarjaṃ puṣpaṃ dadyāt prasannadhīḥ |

Lesungshinweise: [Blumen]

S. 236, Weitere Regeln der zweiten Vidya
(matsyasūkte) puṣpaṃ śreṣṭhaṃ raktakokaṃ bandhūkaṃ śatapatrakam |
varvarīdvitayaṃ caiva karṇikāradvayaṃ tathā ||
vakamandāracūtāni karavīrāṇi śasyate |
(kulacūḍāmaṇau) varjayenmālatīpuṣpaṃ varjayet tulasīdalam |
tantrāntare |
vajrapuṣpeṇa sarvatra pūjayeccīnasundarīm |
upacārāntarasamarpaṇe'pi vajrapuṣpaṃ pratīccha svāheti vaktavyamityarthaḥ |

S. 236, Blumen in der Shrividya-Paddhati
(śrīvidyāpaddhatau) jalajānīha yāvanti śvetakṛṣṇāruṇāni ca |
japābandhūkamukhyāni raktāni sthalajānyapi ||
śvetānyapi sugandhīni mallikāvarjitāni ca |
pītānyapi tathā bilvapatrāṇi ca samarpayet ||
nirgandhaṃ kṛṣṇapuṣpaṃ ca tulasīṃ ca parityajet |
tulasīgandhamātreṇa kruddhā bhavati sundarī ||

S. 237, Tulasi und Mallika in verschiedenen Vorschriften
nārcayet tripurāmambāṃ palāśakusumairapi |
kāmye tu mallikā na niṣiddhā |
taduktam (jñānārṇave) mallikāmālatījātīkundaiśca śatapatrakaiḥ |
śvetotpalasuśobhaiśca pūjayenmāsamātrakam—iti ||
(kaulāvalīye) sundarībhairavīkālībrahmaviṣṇuvivasvatām |
tulasīvarjitā pūjā sā pūjā saphalā bhavet ||
viphaleti kvacit pāṭhastatrāpyakārapraśleṣāt saphaletyarthaḥ paryavasyati |
brahmaviṣṇuvivasvatāmiti puṣpacintāmaṇilikhitapāṭhaḥ prāmādikaḥ |
viṣṇupūjāyāṃ tulasīniṣedhasya svapne'pyaśrutatvāt |

Lesungshinweise: Die im Pushpa-Chintamani niedergeschriebene Lesung „Brahma, Vishnu und Vivasvat“ ist jedoch fehlerhaft; denn ein Verbot von Tulasi bei der Verehrung Vishnus hat man nicht einmal im Traum gehört.

S. 237, Gaben für weitere Mahavidyas
(nibandhe) raktapuṣpairviśeṣeṇa santuṣṭā bhuvaneśvarī |
tathaiva cchinnamastā'pi pītaistu bagalāmukhī ||
guñjayā tu viśeṣeṇa mātaṅgī varadā bhavet |
(muṇḍamālāyām) śmaśānadhattūraireva tuṣṭā dhūmāvatī parā |
evaśabdaḥ prāśastyaparo na tvanyayogavyavacchedakaḥ |
śrīvidyoditapuṣpaistu sarvā vidyāḥ prapūjayet |
iti tantrāntaravacanāt |

S. 237, Blumen für Lakshmi
(merutantre) kundamandārakumudamālatīpadmaketakam |
nandyāvarttatāhvayaṃ jātī kahlāraṃ campakaṃ tathā ||
raktotpalādipuṣpāṇi lakṣmyāścātipriyāṇi hi |

Lesungshinweise: Im Meru Tantra: „Kunda, Mandara, Kumuda, Malati, Lotus, Ketaka, Nandyavarta, die als Tahvaya bezeichnete Blume, Jati, Kahlara und Champaka, rote Utpala-Blüten und weitere Blumen sind Lakshmi besonders lieb.“ Lesungshinweis: Die Verbindung nach nandyāvarta ist im Druck unsicher; tahvaya wird vorläufig als überlieferte Bezeichnung wiedergegeben.

S. 237–238, Blumen für Durga
durgāyāstu (bhaviṣyapurāṇe) mallikāmutpalaṃ padmaṃ śamīpunnāgacampakam |
aśokaṃ karṇikāraśca droṇapuṣpaṃ viśeṣataḥ ||
karavīraṃ japāpuṣpaṃ kuṅkumaṃ nāgakeśaram |
yaḥ prayacchati pūjārthaṃ puṣpāṇyetāni bhārata ||
caṇḍikāyai naraśreṣṭha śraddhābhaktisamanvitaḥ |
sa kāmānakhilān prāpya śrīdurgānucaro bhavet ||
tathā |
punnāgacampakaḥ kundo yūthikā navamallikā |
tagarārjunamallī ca bṛhatī śatapatrikā ||
tathā kumudakahlārabilvapāṭalamālatī |
javāvicakilāśokaraktanīlotpalāni ca ||
damano marupatraṃ ca śatapuṣpaṃ vicarcaye |

Lesungshinweise: [sind zu verwenden] Für Durga hingegen steht im Bhavishya-Purana: „Mallika, Utpala, Lotus, Shami, Punnaga, Champaka, Ashoka, Karnikara und besonders Drona-Blüten, Karavira, Japa-Blüten, Kunkuma und Nagakeshara: Wer diese Blumen voller Vertrauen und Hingabe zur Verehrung Chandikas darbringt, Bharata, Bester der Menschen, erlangt alle seine Wünsche und wird zum Gefährten Shri Durgas.“ Ferner: „Punnaga, Champaka, Kunda, Yuthika, Navamallika, Tagara, Arjuna, Malli, Brihati, Shatapatrika, Kumuda, Kahlara, Bilva, Patala, Malati, Jaba, Vichakila, Ashoka, roter und blauer Utpala, Damana, Maru-Blätter und Shatapushpa [sind zu verwenden].“ Die Schlussform vicarcaye ist grammatisch unsicher; die vollständige Blumenliste bleibt erhalten.

S. 238, Gepriesene Früchte der Blumengabe
tathā |
sugandhigandhapuṣpaistu pūjayedyastu caṇḍikām |
muktibhirmālayā vā'pi so'śvamedhaphalaṃ labhet ||
tathā |
nīlotpalasahasreṇa yo mālāṃ saṃprayacchati |
caṇḍikāyai naraśreṣṭha tasya puṇyaphalaṃ śṛṇu ||
varṣakoṭisahasrāṇi varṣakoṭiśatāni ca |
śrīdurgānucaro bhūtvā rudraloke sa modate ||

Lesungshinweise: [Blüten] Ferner: „Wer Chandika mit wohlriechenden Duftstoffen und Blumen verehrt, mit einzelnen [Blüten] oder auch mit einer Girlande, erlangt die Frucht eines Pferdeopfers.“ Ferner: „Höre, Bester der Menschen, die Verdienstfrucht dessen, der Chandika eine Girlande aus tausend blauen Utpala-Blüten darbringt: Tausende und Hunderte von Kotis an Jahren erfreut er sich in Rudras Welt als Gefährte Shri Durgas.“ Lesungshinweis: Das gedruckte muktibhiḥ im ersten Vers ist auffällig; „mit einzelnen Blüten“ gibt den vermutlichen Gegensatz zur Girlande wieder, bleibt aber unsicher.

S. 238, Blumen für die Planetengottheiten
grahāṇāmapi tatraiva |
hayārikusumaiḥ sūryaṃ kadambaiścandramarcayet |
kṣitijaṃ tu japāpuṣpaiścampakena tu somajam ||
śatapatrairguruḥ pūjyo jātīpuṣpaistu bhārgavaḥ |
mallikākusumaiḥ paṅguḥ kundapuṣpairvidhuntudaḥ |
ketuśca vividhaiḥ puṣpaiḥ śāntikāleṣu sarvadā |

Lesungshinweise: [Mars] [Merkur] [Jupiter] [Venus] [Saturn] [Rahu]

S. 238–239, Göttliche Gegenwart in der Blume
(yāmale) puṣpairdevāḥ prasīdanti puṣpe devāśca saṃsthitāḥ |
kiṃ cātibahunoktena puṣpasyoktimatallikā ||
paraṃ jyotiḥ puṣpagataṃ puṣpeṇaiva prasīdati |
trivargasādhanaṃ puṣpaṃ puṣṭiśrīsvargamokṣadam ||
puṣpamūle vasedbrahmā puṣpamadhye tu keśavaḥ |
puṣpāgre tu mahādevaḥ sarve devāḥ sthitā dale ||
tasmāt puṣpairyajeddevaṃ nityaṃ bhaktiyuto naraḥ |

S. 239, Hingabe als entscheidender Grund
(kriyāsāre) sarvaiḥ puṣpaiḥ sadā pūjyā vihitairvihitairapi |
kartavyā sarvadevānāṃ bhaktiyogo'tra kāraṇam ||
devīpūjā sadā śastā jalajaiḥ sthalajairapi |
vihitairvā niṣiddhairvā bhaktiyuktena cetasā ||

Lesungshinweise: [nicht zugelassenen] Die Puja der Göttin ist stets empfehlenswert, mit Wasser- oder Landblumen, seien sie zugelassen oder verboten, wenn der Geist von Hingabe erfüllt ist.“ Lesungshinweis: Im ersten Satz wiederholt der Druck vihita; der Gegensatz wird durch den folgenden Vers ausdrücklich bestätigt.

S. 239, Ersatz bei fehlenden Blumen
(merutantre) puṣpābhāve pravālairvā tadabhāve ca korakaiḥ |
tadabhāve phalaiḥ patraistadabhāve tṛṇāṅkuraiḥ ||
tantrāntare |
puṣpaṃ vā yadi vā patraṃ yathotpannaṃ tathā'rpaṇam |
bilvasya khadirasyāpi tathā dhātrītarasya ca ||
tamālasya ca padmasya chinnabhinne na duṣyataḥ |

Lesungshinweise: [verehre man] [Blätter beziehungsweise Blüten]

S. 239, Bis zur rein geistigen Puja
(mālinītantre) pūjayet parameśāni puṣpābhāve tu patrakaiḥ |
patrāṇāmapyalābhe tu drumagulmodbhavādibhiḥ ||
tadbhavānāmapyalābhe tu tatphalena prapūjayet |
akṣatairvā jalairvā'pi tadabhāve tu sarpibhiḥ ||
sitaisteṣāmapyalābhe mānasaṃ pūjanaṃ caret |

Lesungshinweise: [Zucker] Ist auch davon nichts erhältlich, vollziehe man die Puja im Geist.“ Lesungshinweis: Das alleinstehende sitaiḥ bezeichnet vermutlich weißen Zucker; das Bezugswort fehlt im gedruckten Satz.

S. 240, Beginn der Avarana-Puja
(merutantre) atha puṣpopacārānte kuryādāvaraṇārcanam |
idaṃ ca gauḍādisaṃpradāye |
anyatra tu dhūpadīpanaivedyādyantaṃ pūjanaṃ bodhyam |
(siddhāntasāre) prathamaṃ mantramuccārya śrīpūrvaṃ pādukāpadam |
dvitīyāntaṃ samuccārya pūjayāmīti pūjayet ||
(somabhujaṅgāvalyām) tataśca mūlamantreṇa trivāraṃ pūjayet sudhīḥ |
gṛhītvājñāṃ mahādevyāḥ parivārān samarcayet ||
ṣaḍaṅgaiḥ prathamaḥ kalpo gurubhistu dvitīyakaḥ |
parivārastṛtīyaḥ syāllokapālaiścaturthakaḥ ||
tadastraiḥ pañcamaḥ prokta iti sāmānyataḥ kramaḥ |

S. 240, Verehrung der Gliedgottheiten
(yāmale) pādyādinā tathā paścāt pūjayedaṅgadevatāḥ |
(merutantre) mantrasaṃpuṭitairvarṇairmātṛkāyāḥ sabindukaiḥ |
krameṇa gandhapuṣpādyairdevasyāṅgaṃ samarcayet ||
tathā |
keśareṣvagnikoṇādau hṛdayādīni pūjayet |
netramadhye dikṣvastraṃ dhyātavyā aṅgadevatāḥ ||
tuṣārasphaṭikaśyāmanīlakṛṣṇāruṇārciṣaḥ |
varadābhayadhāriṇyaḥ pradhānatanavaḥ striyaḥ ||
agnīśāsuravāyavyamadhyadikṣu kramāt sthitāḥ |

Lesungshinweise: [des Lotus]

S. 240–241, Darbringung jedes Gottheitskreises
(tūrṇārṇave) abhiṣṭasiddhiṃ me dehi śaraṇāgatavatsala |
bhaktyā samarpaye tubhyaṃ prathamāvaraṇārcanam ||
iti puṣpāñjaliṃ dadyāt praṇamedatibhaktitaḥ |
pratyāvaraṇamevaṃ tu tattannāmnā samarpayet ||

S. 241, Richtungen bei der Kreisverehrung
(merutantre) devasya purataḥ prācī jñeyāvaraṇapūjane |
tadādiparivārāṇāṃ prādakṣiṇyena pūjanam ||
(mānasollāse) pūjyapūjakayormadhye prācī saṃkīrtyate budhaiḥ |
taddakṣiṇe dakṣiṇaṃ syāduttare cottaraṃ bhavet ||
(jñānārṇave) uttarābhimukho devi yadā cakraṃ samuddharet |
uttarāśā tadā devi pūrvāśaiva na saṃśayaḥ ||
paścimābhimukho mantrī yadā cakraṃ samuddharet |
paścimāśā tadā jñeyā pūrvāśaiva na saṃśayaḥ ||
vāyukoṇaṃ tadāgneyamīśānaṃ rākṣasaṃ bhavet |
dakṣiṇāśāmukho mantrī yadā cakraṃ samuddharet ||
pūrvāśaiva tadā rakṣo rakṣaḥkoṇaṃ tu vahnimat |

S. 241, Auslegung der Richtungsangaben
paścimābhimukhatvaṃ ca kāmyapūjāviśeṣaparam |
nityādipūjāyāṃ tu prāgānano dhanadadigvadano'thave tyādinā digdvayasyaiva niyamāt |
(śyāmārahasye) tantrāntare ca |
hotuḥ pūrvaṃ pūrvabhāgaṃ pradiṣṭaṃ savyaṃ bhāgaṃ dakṣiṇaṃ tvāgamajñaḥ |
dakṣaṃ vidyāduttaraṃ bhāgamagryaṃ prajñāvadbhiḥ paścimaṃ pāṭhamuktam ||
pūrvamiti purataḥ |
agryaṃ svasaṃmukhaṃ tena devapṛṣṭhameva pratīcyarthaḥ |
yat tu indrādīn sāhajikaprācyādikrameṇa pūjayanti ke cit tat pramāṇaśūnyam |

Lesungshinweise: [Norden] Lesungshinweis: Die Begriffe agrya und pāṭha sowie die räumliche Erläuterung sind im Druck nicht eindeutig.

S. 241–242, Weltenhüter mit ihren Begleitern
(śāradāyām) paścādabhyarcanīyāḥ syuḥ kalpoktāvṛtayaḥ kramāt |
ante yajellokapālānmūlapāriṣadānvitān ||
hetijāyādhipopetān dikṣu pūrvāditaḥ kramāt |

S. 242, Meditationen über die zehn Weltenhüter
indrādilokapālānāṃ dhyānāni (merutantre) indraṃ surādhipaṃ pītamairāvatagataṃ vibhum |
sahasranetraṃ dvibhujaṃ pītavajradharaṃ bhaje ||
agniṃ tejo'dhipaṃ raktaṃ śvetaśaktikaraṃ prabhum |
subhūṣaṇaṃ meṣavāhaṃ vande raktāṅgalocanam ||
yamaṃ pretādhipaṃ kṛṣṇaṃ mahiṣopari saṃsthitam |
kāladaṇḍadharaṃ krūraṃ vṛtaṃ dūtairbhayānakaiḥ ||
rakṣo'dhipaṃ ca nirṛtiṃ śavāsanasamāśritam |
dhūmrābhaṃ khaḍgahastaṃ ca piṅgaśmaśrukūrcakam ||
makare saṃsthitaṃ vidyutprabhayā sakarāmbujam |
śubhrāṅgaṃ tundilaṃ vande varuṇaṃ yādasāṃ patim ||
vāyuṃ prāṇādhipaṃ dhūmraṃ raktāṅkuśakaraṃ param |
vātapramisamārūḍhaṃ dhāvantaṃ vegato bhaje ||
yakṣanāthaṃ kuberaṃ ca śuklaṃ śuklagadādharam |
narasiṃhāsanārūḍhaṃ meduraṃ citriṇīyutam ||
vidyādhipaṃ nīlaśūladharaṃ vṛṣabhavāhanam |
trinetraṃ bhālacandraṃ ca jaṭājūṭadharaṃ sitam ||
lokādhipaṃ vidhātāraṃ raktapadmakaraṃ śubham |
haṃsārūḍhaṃ vedapāṭhaṃ kurvantaṃ tamahaṃ bhaje ||
gauraṃ nāgādhipaṃ mūrdhni phaṇāmaṇḍalabhūṣitam |
pīnottuṅgaṃ cakradharamanantaṃ viśvagaṃ bhaje ||

Lesungshinweise: [Ich verehre] [Ishana] Ich verehre Ananta, den hellen Herrn der Nagas, dessen Haupt ein Kranz von Schlangenhauben schmückt, mächtig und hoch aufragend, mit dem Diskus, den alles Durchdringenden.“ Lesungshinweis: Die Beschreibung von Varunas Hand und der Name des Reittiers Vayus sind unsicher; keine aus anderen Darstellungen bekannten Attribute wurden eingesetzt.

S. 242, Beginn der Waffenliste
(śāradāyām) vajraṃ śaktiṃ daṇḍamasiṃ pāśamaṅkuśakaṃ gadām |

S. 243, Waffen und Mudra der Weltenhüter
śūlaṃ cakraṃ padmameṣāmāyudhāni kramādviduḥ ||
pītaśuklasitākāśavidyudraktasitāsitāḥ |
kuruvindapāṭalābhā vajrādyāḥ parikīrtitāḥ ||
(yāmale) pāṇimūle tu saṃlagne śākhāḥ sarvāḥ prasāritāḥ |
lokeśānāmiyaṃ mudrā teṣāmarcāsu darśayet ||

S. 243, Abschluss der Kreisverehrung
tantrāntare |
gaṇeśaṃ vaṭukaṃ kṣetrapālaṃ ca yoginīṃ tathā |
pūrvādikramayogena gandhapuṣpaiḥ samarcayet ||
(merutantre) punarmūlaṃ samuccārya sāṅgāyai saparīti ca |
vārāyai nāma devyāśca caturthyantamudīrayet ||
nama ityarcayedgandhapuṣpādyaiḥ sādhakastridhā |
tantrāntare |
kṛtvāvaraṇapūjāṃ tu dhūpadīpau nivedayet |

S. 243, Bevorzugte Räucherstoffe und zehnteilige Shakti-Mischung
dhūpabhedā uktāḥ (merutantre) dhūpaṃ dahedgaṇeśasya priyaḥ proktastu gugguluḥ |
sarjo devyā maheśasya niryāso devadārujaḥ ||
viṣṇoḥ kṛṣṇāguruḥ śītaṃ bhāskarasya priyaṃ matam |
śakterdaśāṅgaṃ vakṣyāmi śaileyaṃ malayodbhavam ||
nakhaṃ kuṣṭhaṃ sarjarasamekaikāṃśaṃ prakalpayet |
śilārasāgurujaṭāmāṃsībhāgadvayaṃ matam ||
ṣaṇmākṣikaṃ sitāścāṣṭau dhūpo'yaṃ śaktimohanaḥ |

Lesungshinweise: [Sandelholz]

S. 243–244, Weitere zehnteilige Räuchermischungen
harītakīsarjarasasuramāṃsyaḥ kubhāgikāḥ ||
lākṣātribhāgāścatvāro bhāgāḥ śailajamustayoḥ |
pañcabhāgaṃ nakhaṃ proktaṃ ṣaḍbhāgaṃ kuṣṭhamucyate ||
dvādaśāṃśo guḍo'rkeśāvidhiviṣṇudaśāṅgakaḥ |
madhumustāghṛtaṃ gandho guggulvaguruśailajam ||
saralaṃ sihlasiddhārthau śaivo daśadaśāṅgakaḥ |

Lesungshinweise: [Dies ist] Honig, Musta, Ghee, Duftstoff, Guggulu, Aguru, Shailaja, Sarala, Sihla und Siddhartha: [Dies ist] die zehnteilige Mischung für Shiva.“ Lesungshinweis: Die erste Gottheitszuordnung und das Schlusskompositum śaivo daśadaśāṅgakaḥ sind beschädigt beziehungsweise auffällig.

S. 244, Sechsteiliges und weiteres Räucherwerk
(tantrāntare) guggulvagurukośīraśarkarāmadhucandanaiḥ |
dhūpayedājyasaṃmiśrairnīcairdevasya deśikaḥ ||
sitājyamadhusaṃmiśraṃ guggulvagurucandanam |
ṣaḍaṅgadhūpametat tu sarvadevapriyaṃ sadā ||
rogārogaharārāgadakeśāḥ suratarujatulaghupatraviśeṣāḥ |
vakravivarjitavāridamustādhūpavarttiriha sundari śastā ||

Lesungshinweise: Roga, Arogahara, Ragada und Kesha; vom Götterbaum stammender Stoff und besondere leichte Blätter; Varida und Musta, ohne Vakra: Eine solche Räucherrolle wird hier empfohlen, Sundari.“ Lesungshinweis: Der letzte Vers enthält mehrere stark unsichere Stoffnamen und Worttrennungen.

S. 244, Sechzehn- und zehnteilige Räuchermischungen
guggulaṃ saralaṃ dārupatraṃ malayasaṃbhavam |
hīveramagaruṃ kuṣṭhaṃ guḍaṃ sarjarasaṃ ghanam ||
harītakīṃ nakhīṃ lākṣāṃ jaṭāmāṃsīṃ ca śailajam |
ṣoḍaśāṅgaṃ vidurdhūpaṃ daive paitre ca karmaṇi ||
madhu mustaṃ ghṛtaṃ gandho guggulvaguruśailajam |
candanaṃ sihlasiddhārthau daśāṅgo dhūpa iṣyate ||

S. 244, Räucherwerk für die Vidyas
(yāmale) daśāṅgadhūpaḥ śyāmāyāḥ sundaryāḥ ṣoḍaśāṅgakaḥ |
aṣṭādaśāṅgastārāyā bhairavyāśca gajāṅgakaḥ ||
pañcāṅgaśchinnamastāyāḥ priyo'nyāsāṃ ṣaḍaṅgakam |
abhāve sarvavidyāsu guggulvagurucandanam ||

Lesungshinweise: [zu verwenden]

S. 245, Verehrung und Klang der Glocke
(merutantre) hṛdāṇunā 'thavā'streṇa ghaṇṭāṃ saṃpūjya vādayet |
tatraiva |
tāro jayadhvanipadaṃ mantramāto'gnigehinī |
ekādaśākṣaro mantro ghaṇṭāyāḥ sarvasiddhidaḥ ||
āvāhane'rghyadhūpe ca puṣpe naivedyadīpayoḥ |
ghaṇṭānādaṃ prakurvīta viśeṣāddhūpadīpayoḥ ||
pūjākālaṃ vinā'nyatra kuryādasyāḥ pravādanam |
nānayā ca vinā pūjāṃ kārayet siddhilālasaḥ ||
rāghavabhaṭṭaḥ |
dhūpabhājanamastreṇa prokṣyābhyarcya hṛdā'ṇunā |
astreṇa pūjitāṃ ghaṇṭāṃ vādayan gugguluṃ dahet ||

Lesungshinweise: Während man die mit dem Waffen-Mantra verehrte Glocke läutet, verbrenne man Guggulu.“ Lesungshinweis: Die Glockenformel ist als Bildungsschema überliefert; das mittlere Formelwort mantramātaḥ ist unsicher.

S. 245, Bedeutung des Räucherwerks
dhūpapadārtha uktaḥ (kulārṇave) dhūtāśeṣamahādoṣapūtigandhāpahāritaḥ |
paramāmodajananāddhūpa ityabhidhīyate ||

S. 245–246, Sieben Lampenarten und fünf Dochtarten
dīpabhedā uktāḥ (kuloḍḍīśe) ghṛtapradīpaḥ prathamastilatailasamudbhavaḥ |
sārṣapaḥ phalaniryāsajāto vā vārijodbhavaḥ ||
dadhijaścānnajaścaiva dīpāḥ sapta prakīrtitāḥ |
padmasambhavā varttirdarbhasambhavā'thavā ||
jalajāḥ vādarīrvā'pi tarukoṣodbhavā'thavā |
varttikā dīpakṛtyeṣu sadā pañcavidhā smṛtā ||
(yāmale) varttiḥ śvetā 'thavā raktā na pītā nāsitā'pi ca |
bījaśūnyaṃ ca kārpāsaṃ tadīyāstantavo'pi ca ||
paṭo vā nūtanaḥ śuklo varttikāyāṃ praśasyate |
jīrṇaṃ ca malinaṃ vastraṃ naiva dadyāt kadā cana ||

Lesungshinweise: Ein abgetragenes oder schmutziges Tuch verwende man niemals.“ Lesungshinweis: Die seltenen Materialangaben vārijodbhava und vādarī sind nicht näher erklärt; sie bleiben ohne spekulative stoffliche Zuordnung.

S. 246, Lampengefäße und Aufstellung der Gaben
(merau) taijasaṃ rājasaṃ lauhaṃ mārttikyaṃ nārikelajam |
tṛṇarājodbhavaṃ vā'pi dīpapātraṃ praśasyate ||
evaṃ dīpaṃ prakurvīta netrarañjanakāraṇam |
(yāmale) nivedayet puro bhāge gandhaṃ puṣpaṃ ca bhūṣaṇam |
vāmatastu tathā dhūpamagre vā na tu dakṣiṇe ||
(merutantre) na dhūpaṃ vitaredbhūmau nāsane na ghaṭe tathā |
yathātathādhāragataṃ kṛtvā taṃ vinivedayet ||
medo majjāyuto neṣṭo viṣṇave dārusaṃbhavaḥ |

Lesungshinweise: [auch nicht] Mit Fett oder Mark versetztes ist nicht erwünscht; für Vishnu [auch nicht] aus Holz entstandenes.“ Lesungshinweis: Die Beziehung der letzten Ausschlussangabe ist knapp; die Lesung rājasam bei den Gefäßen wird vorläufig auf Silber bezogen.

S. 246, Platz und Brennstoff der Lampe
(yāmale) dīpaṃ dakṣiṇato dadyāt purato vā na vāmataḥ |
tathā |
dakṣiṇe ghṛtayuktaśca tailayuktaśca vāmataḥ |
dakṣiṇe ca sitā varttirvāmato raktavarttikaḥ |
(merutantre) pūjayitvā svamantreṇa ghaṇṭāṃ tannādapūrvakam |
dīpaṃ dadyāt tu vibhave nānāvādyapurassaram ||
tatraiva |
gosarpiṣā vā tailena varttyā karpūragarbhayā |
uccaiḥ pradarśayeddīpaṃ na ca medādinā kva cit ||
na miśrīkṛtya dadyāt tu dīpaṃ snehān ghṛtādikān |
kṛtvā miśrīkṛtaṃ snehaṃ tāmisraṃ narakaṃ vrajet ||

S. 247, Darbringung des Lichts
pārāvatabhramākāraṃ bhrāmayecca pradarśayet |
devasya sarvāvayavān ślokamevaṃ tataḥ paṭhet ||
suprakāśo mahādīpaḥ sarvatra timirāpahaḥ |
sabāhyābhyantarajyotirdīpo'yaṃ pratigṛhyatām ||
dakṣiṇe sārpiṣaṃ dīpaṃ tilatailasya vāmataḥ |
sitā varttirdakṣiṇato raktā varttistu vāmataḥ ||
vṛkṣeṣu dīpo dātavyo na tu bhūmau kadā cana |
kṛtvā tu pṛthivītāpaṃ dīpamutsṛjate naraḥ ||
saṃtāpapāpaṃ narakaṃ prāpnotyeva śataṃ samāḥ |
naiva nirvāpayeddīpaṃ lakṣmīnāśakaro yataḥ ||

Lesungshinweise: Man lösche die Lampe nicht aus, denn dies vernichtet Lakshmi.“ Lesungshinweis: Die Bezeichnung vṛkṣeṣu lautet wörtlich „auf Bäumen“; eine bestimmte Lampenhalterform ist nicht belegt.

S. 247, Weitere Lampenvorschriften
(kālikāpurāṇe) labhyate yasya tāpastu dīpasya caturaṅgulāt |
na sa dīpa iti khyāto hyāghavahnistu sa śrutaḥ ||
śāṇaṃ vā daurghaṃ vastraṃ jīrṇaṃ malinameva vā |
upabhuktaṃ na dadyāt tu varttikārthaṃ kadā cana ||
naiva nirvāpayeddīpaṃ devārthamupakalpitam |
dīpaharttā bhavedandhaḥ kāṇo nirvāpako bhavet ||
sarvasahā vasumatī sahate na dvayaṃ tvidam |
akārye pādaghātaṃ ca dīpatāpaṃ tathaiva ca ||
tantrāntare |
aṅguṣṭhāgreṇa deveśi dhṛtvā dīpaṃ nivedayet |
pārāvatabhramākāramuddhāsya nayanāvadhi ||

Lesungshinweise: [?] Die alles tragende Erde erträgt diese beiden Dinge nicht: einen grundlosen Fußtritt und die Hitze einer Lampe.“ In einem anderen Tantra: „Herrin der Götter, man halte die Lampe mit der Daumenspitze und bringe sie dar, indem man sie wie den Flug einer Taube kreisend bis zur Höhe der Augen emporführt.“ Lesungshinweis: Das gedruckte daurghaṃ bei der Tuchart ist unsicher.

S. 247–248, Bedeutung der Lampe
dīpapadārtha uktaḥ (kulārṇave) dīrghājñānamahādhvāntāhaṃkāraparivarjanāt |
paratattvaprakāśācca dīpa ityabhidhīyate ||

S. 248, Aufstellung und Gefäße der Speisegabe
(yāmale) naivedyaṃ dakṣiṇe bhāge purato vā na pṛṣṭhataḥ |
pakvaṃ ca devatāvāme āmannaṃ devadakṣiṇe ||
pakvāpakvavibhedena naivedyeṣvapi ca sthitiḥ |
purato niyamo nāsti dhūpanaivedyayoḥ ka cit ||
(rudrayāmala-) vacanāni |
taijaseṣu ca pātreṣu sauvarṇe rājate tathā |
tāmre vā prastare vā'pi padmapatre'tha vā punaḥ ||
yajñadārumaye vā'pi naivedyaṃ kalpayedbudhaḥ |
sarvābhāve tu māheyaṃ svahastaghaṭitaṃ yadi ||

Lesungshinweise: [verwende er]

S. 248, Reinigung der Speisegabe
(sārasaṃgraha-) vacane tu |
nidhāya svarṇaje pātre sādhāraṃ tacca maṇḍale |
nidhāya caturasre ca saṃskuryācchāstramārgataḥ ||
astramantreṇa saṃprekṣya cakramudrābhirakṣitam |
vāyubījena saṃśodhya vahnibījena taddahet ||
spṛśān dakṣakarayeṇa sudhābījena mantrayet |
dhenumudrāṃ pradarśyātha gandhapuṣpaiḥ samarcayet ||

Lesungshinweise: [die Speise] [gedanklich]

S. 248, Bitte um Annahme der Speise
(merutantre) devamabhyarcya kuryācca puṣpāñjalimananyadhīḥ |
hemapātrasthitaṃ divyaṃ paramāṃ susaṃskṛtam ||
pañcadhā ṣaḍrasopetaṃ gṛhāṇa mama siddhaye |
mūlamantraṃ samuccārya svāhāntaṃ jalamarpayet ||
karābhyāṃ saṃspṛśan pātraṃ naivedyānte namo vadet |
devasya dakṣiṇe haste jalaṃ dattvā paṭhedidam ||

Lesungshinweise: Nachdem man Wasser in die rechte Hand des Gottes gegeben hat, rezitiere man Folgendes …“ Lesungshinweis: Die Form paramāṃ im Speisevers ist grammatisch auffällig.

S. 249, Wasserformel und Grasa-Mudra
amṛtopastaraṇamasi svāhā iti navākṣaram |
darśayedvāmahastena vikacotpalasannibhām ||
darśayitvā grāsamudrāṃ pañcaprāṇāhutiṃ caret |

Lesungshinweise: [Man spreche]

S. 249, Die fünf Prana-Mudras
prāṇādimudrāstatraivoktāḥ |
kaniṣṭhānāmikāṅguṣṭhayogaḥ prāṇasya mudrikā |
tayā grāsaṃ gṛhītvā prāṇāya svāheti saṃvadet ||
tarjanīmadhyamāṅguṣṭhayogenāpānakaṃ vadet |
ṅentaṃ svāhāntamagrya ca vyānāya ca tato vadet ||
svāhā'tha madhyamānāmāṅguṣṭhayogena nirvapet |
hitvā kaniṣṭhāṃ sarvābhirudānāyāgnigehinīm ||
sarvābhistu samānāya svāhoktvā grāsamāvapet |

Lesungshinweise: [spreche man] Mit allen Fingern sage man ‚Samana, Svaha‘ und gebe den Bissen hin.“ Die syntaktische Verbindung um agrya im zweiten Satz ist unsicher; die Zuordnung der Finger folgt den ausdrücklich genannten Gruppen.

S. 249, Weitere Beschreibung der Prana-Mudras
tantrāntare |
spṛśet kaniṣṭhopakaniṣṭhike dve svāṅguṣṭhamūrdhā prathameha mudrā |
tathā'parā tarjanimadhyame syādanāmikāmadhyamike ca madhyā ||
anāmikātarjanimadhyamāśca tadvaccaturthī sakaniṣṭhikāstāḥ |
syāt pañcamī madhyamataḥ pradiṣṭāḥ prāṇādimudrā nijamantrayuktāḥ ||

Lesungshinweise: So sind die Mudras für Prana und die weiteren Lebenskräfte, jeweils mit ihrem eigenen Mantra, der Reihe nach beschrieben.“ Die Wendung madhyamataḥ im Schluss ist nicht eindeutig; sie ändert die ausdrücklich genannten Fingergruppen nicht.

S. 249–250, Gebet zur Wassergabe
(merutantre) tataḥ svarṇādije pātre sutoyaṃ dhenumudrayā |
amṛtīkṛtya devāya deyaṃ mantramimaṃ paṭhet ||
namaste devadeveśa sarvatṛptikaraṃ param |
anyāniveditaṃ śuddhaṃ prakṛtisthaṃ suśītalam ||
paramānandasaṃpūrṇaṃ gṛhāṇa jalamuttamam |
uktvaivaṃ devatāvāme jalapātraṃ niveśayet ||

S. 250, Speisegabe und stiller Japa
tribhirvarṇaiḥ pradātavyaṃ devārthaṃ pākabhojanam |
ghṛtapakvaṃ dugdhasiddhaṃ sādhitaṃ kevalāgninā ||
yuktaṃ caikṣavapaṅkena tacchūdrasya praśasyate |
tataḥ puṣpāñjaliṃ dadyādastramantreṇa bandhanam ||
diśāṃ kṛtvā javanikāṃ devasya parito nyaset |
amṛtātmakanaivedyaṃ nama ityuccaret punaḥ ||
dhenumudrāṃ pradarśyātha bhuñjānāṃ devatāṃ smaret |
aṣṭottaraśataṃ japtvā mūlamantraṃ dadejjalam ||
naivedyānte tvācamanaṃ dattvā homavidhiṃ caret |

S. 250, Vaishvadeva und tägliches Homa
tatraiva |
vidhāya pūjāmevaṃ hi dhūpadīpanivedyakaiḥ |
tathā |
vedikāyā dakṣabhāge kṛtvā sthaṇḍilamuttamam ||
saṃsthāpya vahniṃ saṃskṛtya vaiśvadevaṃ samārabhet ||
yathāvidhi tatastatra gandhādyairdevatāṃ yajet |
tatra praṇavapūrvābhirhutvā vyāhṛtibhiḥ purā ||
juhuyānmūlamantreṇa pāyasena ghṛtena ca |
pañcaviṃśatibhiḥ paścāddhutvā vyāhṛtibhiḥ punaḥ ||
saṃpūjya tāṃ candanādyaiḥ pīṭhamūrttau niyojayet |
agniṃ visṛjya sakhaṇḍena pāyasena baliṃ haret ||
pārṣadebhyaścandanādipuṣpākṣatasamanvitam |

S. 251, Zeitpunkt der Bhuta-Bali
atra vaiśvadevo nityahoma eva |
(siddhāntasāre) samāpya vaiśvadevaṃ tu bhūtebhyo balimāharet |
śākte tu balidānānte dadyādbhūtabaliṃ sudhīḥ ||
yatra vaiṣṇavādikalpe vakṣyamāṇabalidānavidhirnāsti tatrāsminneva samaye bhūtabalirdeya ityarthaḥ |

S. 251, Entfernung der Speisereste
(merutantre) devaṃ tṛptamiti dhyātvā naivedyaṃ gatasārakam |
saṃcintya rakṣodigbhāge pātraṃ tat sthāpayet tataḥ ||
gomayādbhistadastreṇa naivedyasthānaśodhanam |
devocchiṣṭaṃ gṛhītvā tu nirmālyabhojine namaḥ ||
ityaiśānyāṃ viniḥkṣipya hastaṃ prakṣālayet tataḥ |
punarācamanaṃ dadyāt karodvarttanameva ca ||
śuddhamācamanaṃ dattvā sugandhairgandhayet karau |

Lesungshinweise: [Südwesten]

S. 251, Abschließendes Wasser und weitere Dienste
(gautamīye) kṣaṇaṃ vimṛśya matimān dadyādgaṇḍūṣakaṃ tataḥ |
amṛtāpidhānamasi svāheti manunā'munā ||
(yāmale) sarvopakaraṇādīni mūlānte ca nivedayet |
aśakto manasā dadyādetat karma na lopayet ||

S. 251, Besondere Formel für die zweite Vidya
dvitīyavidyāviṣaye tu viśeṣa ukto (nīlatantre) sarvaṃ mantramayaṃ kṛtvā devatāyai nivedayet |
śrīmadekajaṭe vajrapuṣpaṃ pratīccha coccaret ||
mūlenāgnipriyāntena satāreṇa ca sādhakaḥ |
tāraḥ praṇavastasya cānvaya ādāveva saṃpradāyasiddhaḥ |
arthaśca pañcaḥ sarvāsāmapi tārādidevatānāṃ pūjāyāmaviruddha eveti sudhārṇavakṛtaḥ |

Lesungshinweise: Lesungshinweis: Das im Druck vor „für alle“ stehende pañcaḥ ist syntaktisch beschädigt; daraus wird keine zusätzliche Fünfergruppe erschlossen.

S. 252, Anrede und drei Taras in Shrividya
śrīvidyāviṣaye tu (mānasollāse) sambuddhyā pravadenmantrī upacārān sadaiva tu |
tathā |
sarvopacāramantrāśca tritārāḍhyāḥ samīkṣitāḥ—ityuktam |
tāratrayaṃ ca śrī~ hrī~ klī~ iti |
(yāmale) |
(jñānārṇave) vāgbhavāyā kamale cetyuktam |

Lesungshinweise: Die zweite Reihe ist im Druck zu vāgbhavāyā kamale zusammengezogen und in ihrer Worttrennung unsicher; die Bija-Bezeichnungen werden nicht zu einer zusätzlich erschlossenen Formel ausgeschrieben.

S. 252, Betelgaben
punaśca cullukaṃ dadyāddattvā tāmbūlamuttamam |
elālavaṅgakarpūrajātīphalādisaṃyutam ||
tamāladalakarpūrapūgabhāgaistaraṅgitam |
(merutantre) tato dadyācca tāmbūlaṃ viṣṇave dvādaśāṅgakam |
khadirelālavaṅgenducūrṇīparṇatamālakam ||
jātīkośadalālaṅgaiḥ kastūrīkeśarairyutam |
pūgīphalamatha proktaṃ daśāṅgaṃ bhāskarasya tu ||
mṛganābhitamālābhyāṃ hīnaṃ vighneśvarasya tu |
pañcāṅgaṃ cūrṇakhadiraparṇapūgīphalendukam ||
śaivaṃ devyāḥ jātikośayutaṃ tacca maheśituḥ |
tatraiva |
darśayecca tathādarśaṃ kalpayecchatracāmaraiḥ |

Lesungshinweise: [Kampfer] [gelte] Für die Göttin [gelte] der zu Shiva gehörige; mit Jatikosha versehen sei dieser für Maheshitri.“ Ebendort: „Man zeige ebenso den Spiegel und richte Schirm und Yakschweifwedel her.“ Lesungshinweis: Einzelne Stoffnamen, ihre Trennung in der Zwölferliste und die Gottheitszuordnung im letzten Vers sind unsicher.

S. 252–253, Mudras für Sitz und Wassergaben
athopacāramudrāḥ |
āsane padmamudrā syāddhastadvayamadhomukham |
mudreṣā kuśalapraśne tadevordhvamukhaṃ punaḥ ||
mudrā syāt svāgate cārghyamudrā tvañjalirucyate |
anāmāṅguṣṭhayogācca saivoktā pādyamudrikā ||
uttānaṃ dakṣahastaṃ tu kṛtvā nimnatalaṃ sudhīḥ |
kaniṣṭhahīnāḥ saṃyuktāścatasro'ṅgulya unnatāḥ ||
mudraiṣācamane proktā'dhomukhī ca tvanāmayā |
spṛṣṭāṅguṣṭhā bhavenmudrā madhuparke varānane ||
adhomukhī dakṣahastakṛtā muṣṭiḥ kaniṣṭhayā |
vimuktā snānamudreṣā gaditā parameśvari ||

S. 253, Mudras für Gewand und Duft
uttānaṃ dakṣiṇaṃ hastaṃ kṛtvā tanmadhyamāṃ punaḥ |
aṅguṣṭhena spṛśedeṣā mudrā vastrasya kīrttitā ||
eṣaivānāmikāsparśānmudrā bhūṣaṇasaṃjñitā |
kaniṣṭhāsparśato hyeṣā upavītasya mudrikā ||
jyeṣṭhāgreṇa kaniṣṭhāyāṃ spṛśedgandhasya mudrikā |
tantrāntare |
madhyamānāmikāṅguṣṭhairaṅgulyagreṇa pārvati |
dadyācca vimalaṃ gandhaṃ mūlamantreṇa sādhakaḥ ||

S. 253–254, Blumen-, Lampen- und Räucher-Mudras
aṅguṣṭhatarjanībhyāṃ tu yantre puṣpaṃ nivedayet |
adhomukhaṃ karaṃ kṛtvā tarjanyagre tu yojayet ||
aṅguṣṭhāgraṃ tu mudreyaṃ puṣpākhyā parameśvari |
yathā gandhaṃ tathā devi dhūpaṃ dadyādvicakṣaṇaḥ ||
madhyamānāmikābhyāṃ tu madhye parvaṇi deśikaḥ |
aṅguṣṭhāgreṇa deveśi dhṛtvā dīpaṃ nivedayet ||
tathā |
aṅguṣṭhāgreṇa tarjanyāḥ spṛśedagraṃ maheśvari |
dhūpamudreyamākhyātā sarvadevapriyaṅkarī ||

Lesungshinweise: Der Lehrer halte die Lampe zwischen Mittel- und Ringfinger an deren mittlerem Gelenk und mit der Daumenspitze und bringe sie dar, Herrin der Götter.“ Ferner: „Mit der Daumenspitze berühre man die Spitze des Zeigefingers, Maheshvari: Dies wird als Räucher-Mudra beschrieben, die alle Götter erfreut.“ Eine Druckfußnote überliefert vor dem letzten Satz zusätzlich: „Mit der Daumenspitze berühre man die Spitze des Mittelfingers, von den Göttern Verehrte.

S. 254, Mudras der Speisegabe
anāmāgraṃ spṛśeddevi jyeṣṭhāgreṇa tu deśikaḥ |
naivedyamudrā kathitā devatātuṣṭikāriṇī ||
anyatra |
uttolanaṃ tridhā kṛtvā gāyatryā mūlayogataḥ |
tattvākhyamudrayā devi naivedyaṃ tu nivedayet ||
mūlenācamanaṃ dadyāt tāmbūlaṃ tattvamudrayā |

Lesungshinweise: [die Speisegabe]

S. 254, Bali für Gottheit und Gefolge
(siddhāntasāre) mūlamantreṇa saṃpūjya svasvakalpoktamantrataḥ |
devatāyai baliṃ dattvā vighnādibhyo baliṃ haret ||
(jñānārṇave) īśānavahninaiṛtyavāyukoṇeṣu pūrvavat |
maṇḍalāni vidhāyātha pūrvavat pūjayet priye ||
pūrvavadbalidānaṃ ca dadyāt sarvasamṛddhaye |
vaṭukānīn maheśāni yoginībhyaśca vallabhe ||
gaṇeśakṣetrapālābhyāṃ pūrvavadbalimutsṛjet |

Lesungshinweise: Zum vollständigen Gedeihen bringe man wie zuvor Bali dar, für Vatuka und die weiteren, Maheshani, für die Yoginis, Geliebte, für Ganesha und Kshetrapala, wie zuvor.“ Die gedruckte Form vaṭukānīn ist beschädigt; die Empfängerfolge wird durch den weiteren Wortlaut gestützt.

S. 254, Richtungen und Finger bei Bali
(samayācāre) dakṣiṇe vaṭukaṃ dadyāduttare yoginīgaṇe |
pūrve bhūtabaliṃ dadyāt kṣetrapālāya paścime ||
tathā |
aṅguṣṭhānāmikābhyāṃ tu vaṭukāya balirmataḥ |
kaniṣṭhāṅguṣṭhayogena yoginībalimāharet ||
aṅguṣṭhatarjanībhyāṃ tu kṣetrapālabaliṃ haret |
aṅgulībhiśca sarvābhirukto bhūtabaliḥ priye ||
tatyamuṣṭestu madhyasthāmaṅguliṃ daṇḍavat kuru |

Lesungshinweise: [Bali] Aus der ausgestreckten Faust mache den mittleren Finger gerade wie einen Stab …“ Lesungshinweis: Die erste Wortverbindung des letzten Satzes ist unsicher; seine Fortsetzung folgt auf der nächsten Seite.

S. 255, Gajadanta-Mudra
gajadantamahāmudrā gaṇapasya balau bhavet ||
aṅgulībhiśca sarvābhirukto bhūtabaliḥ priye |

Lesungshinweise: Mit allen Fingern wird die Bhuta-Bali gelehrt, Geliebte.“ Der zweite Satz wird im Druck wiederholt; eine Fußnote belegt ihn eigens in einem weiteren Exemplar.

S. 255, Bali-Stoffe der beiden Wege
balidravyāṇyuktāni (mahākālasaṃhitāyām) tatrādau dakṣiṇācāre |
māṣabhaktaṃ tathā lājā dhānāḥ śaktava eva vā |
pṛthukāstaṇḍulā vā'pi svinnā vrīhaya eva vā ||
āmikṣā vā yavāgūrvā kṛśaraṃ pāyasaṃ tathā |
ājyābhiṣiktaṃ dadhi vā pakvānnāni phalāni vā ||
vāmācāre |
dagdhamīno bharjitaṃ vā temanīkṛtameva vā |
madirā vā pradātavyā balitvena varānane ||
sarvasādhāraṇatvena balirnaiva prakīrttyate |
adhikāriviśeṣeṇa dātuṃ śakyo balistvayam ||

Lesungshinweise: [Speise]

S. 255, Bildung des Vatuka-Bali-Mantras
balidānamantrāstu (jñānārṇave) ehyehi devīpujānte vaṭukānte ca nātha ca |
kapilānte jaṭābhāra bhāsurānte trinetra ca ||
jvālāmukhaṃ ca sarvānte vighnān nāśaya nāśaya |
sarvopacārasahitaṃ baliṃ gṛhṇa dvidhā padam ||
vahnijāyānvito mantro vaṭukasya samīritaḥ |
anena manunā devi vaṭukasya baliṃ haret ||

Lesungshinweise: [setze] Mit diesem Mantra bringe man Vatukas Bali dar, Göttin.“ Dies ist eine Wortfolge-Anweisung; die Form devīpujānte und einzelne Wortverbindungen bleiben unsicher.

S. 255–256, Yogini-Bali nach dem Meru Tantra
(merau) yoginīnāṃ balermantraṃ sādhanānte paṭhedimam |
yā~ yoginībhyaḥ svāheti kuṅkārāṅgaṃ sragdharānvitam ||
ūrdhvaṃ brahmāṇḍato vā divi gaganatale bhūtale niṣkale vā pātāle vā'nale vā salilapavanayoryatra tatra sthitā vā |
kṣetre pīṭhopapīṭhādiṣu ca kṛtapadāḥ puṣpadhūpādikena prītādevyaḥsadānaḥśubhabalividhināpāntu vīrendravandyāḥ ||

Lesungshinweise: [der bezeichneten Silbenzahl] Im Meru Tantra: „Am Ende des Sadhana rezitiere man diesen Mantra zur Bali für die Yoginis: ‚Yām̐, den Yoginis Svaha‘, mit [der bezeichneten Silbenzahl] und dem Sragdhara-Vers verbunden: Mögen die Göttinnen, die von den führenden Viras verehrt werden, uns stets durch dieses glückverheißende Bali-Verfahren schützen – ob sie oberhalb des Brahmanda, im Himmel, am Firmament, auf der Erde, im Ungeteilten, in der Unterwelt, im Feuer, im Wasser oder im Wind, hier oder dort weilen; die in Kshetras, Pithas, Upapithas und weiteren Stätten ihren Platz genommen haben und durch Blumen, Räucherwerk und andere Gaben erfreut sind.“ Lesungshinweis: Die gedruckte Zahlenbezeichnung kuṅkārāṅga ist unklar. Die Druckfußnote erklärt 91 Silben als sieben Silben der Kurzformel plus 84 des vierzeiligen Sragdhara-Verses. Eine weitere Fußnote bietet für „durch das glückverheißende Bali-Verfahren“ die Wortfolge „durch eine Bali nach glückverheißender Vorschrift“.

S. 256, Yogini-Bali nach dem Jnanarnava
(jñānārṇave) tūktaślokamuktvā—etadante maheśāni yā~ bījaṃ yoginī tataḥ |
bhyaḥ svāhā sarvavarṇānte yoginīpadamālikhet ||
kavacaṃ cāstramālikhya vahnijāyāṃ punarlikhet |
anena manunā devi yoginībalimāharet—ityuktam ||

Lesungshinweise: [setze man] Mit diesem Mantra bringe man die Yogini-Bali dar, Göttin.“ Das Wort varṇa in sarvavarṇānte und die anschließende Wortbildung sind im Druck knapp und unsicher; die verschlüsselten Endformeln werden nicht ergänzt.

S. 256, Kshetrapala- und Ganapati-Bali
tathā |
ṣaḍdīrghasvarasaṃbhinnaṃ kṣakāraṃ punarālikhet |
punaḥ kṣetrapadaṃ pāladhūpadīpādi cālikhet ||
sahitaṃ balimālikhya gṛhṇa gṛhṇa tato vadet |
vahnijāyānvito mantraḥ kṣetrapālasya sundari ||
anena manunā devi kṣetrapālabaliṃ haret |
gā~ gī~ gu~ trayamālikhya ṅentaṃ gaṇapatiṃ vadet ||
varānte varadānte ca sarvānte janamālikhet |
me vaśaṃ cānayetyuktvā baliṃ gṛhṇa dvidhā padam ||
vahnijāyānvito mantro gaṇapasya baliṃ haret |

Lesungshinweise: [Gaben] [Bijas] [setze man die entsprechenden Endungen] [sie] [spreche man] Mit diesem durch die ‚Gattin des Feuers‘ abgeschlossenen Mantra bringe man Ganapas Bali dar.“ Lesungshinweis: Die Nasalzeichen und besonders die Vokallänge des dritten Ganesha-Bijas sind unsicher; auch die Wortbildung nach vara/varada ist verkürzt.

S. 256–257, Reihenfolge der Bali-Empfänger
siddhāntasāroddhṛtasāmānyapaddhatau tu pūrvādiprādakṣiṇyena gaṇeśādibhyo balipradānamuktam |
gaṇeśavaṭukakṣetrapālebhyo balimāharet |
yoginībhyaśca pūrvādiprādakṣiṇyena deśikaḥ—iti ||
mahākālenāpi gaṇeśādikrama uktaḥ |
gaṇādhipataye paścādvaṭukāya nivedayet—ityādi |
vastuto dakṣiṇamārge gaṇeśādikramo vāmamārge vaṭukādikramaḥ |
evañca yamādau vāmādau kuryādvaṭukapūjanam |
mārge'smin vaṭuko mukhyaḥ surāyai tena nirmitam ||
iti vāmamārgaprakaraṇīya-(merutantra-) vacanāt |

Lesungshinweise: [des genannten Verfahrens] Auf diesem Weg ist Vatuka der Vornehmste; für Sura wurde dies von ihm geschaffen.“ Lesungshinweis: Die Wortfolge yamādau vāmādau sowie der Bezug des Schlusssatzes auf surā, das berauschende Getränk, bleiben unsicher.

S. 257, Bali für die Wesen
atha bhūtabaliḥ (merutantre) upaviśyāsane mantrī dadyādbhūtabaliṃ tataḥ |
īśāne maṇḍalaṃ kṛtvā sādhāraṃ tatra niḥkṣipet ||
annaṃ vyañjanatoyāḍhyaṃ pātraṃ puṣpādipūritam |
tatra bhūtāni saṃpūjya tatastebhyo baliṃ haret ||
ye raudrā raudrakarmāṇo raudrasthānanivāsinaḥ |
yoginyo'pyugrarūpāśca gaṇānāmadhipāśca ye ||
bhūcarāḥ khecarāścaiva ye tiṣṭhantyantarikṣagāḥ |
sarve te prītamanaso bhūtā gṛhṇantvimaṃ balim ||

S. 257, Bitte und Verabschiedung der Wesen
vāmahastena tatpātre jaladhārāṃ samarpayet |
puṣpāñjaliṃ samādāya bhūtāni prārthayediti ||
bhūtāni yānīha vasanti bhūtale baliṃ gṛhītvā vidhivatprayuktām |
santoṣamāsādya vrajantu sarve kṣamantu tānyatra namo'stu tebhyaḥ ||
dattvā puṣpāñjaliṃ natvā viharantu yathāsukham |
bhūtānīti ca nārācamudrayā visṛjettataḥ ||

S. 258, Japa und Übergabe seiner Frucht
(śāradāyām) sahasrāvṛttyā saṃjapya mūlamantramananyadhīḥ |
taṃ japaṃ sarvasaṃpattyai devatāyai samarpayet ||
(merutantre) aṣṭottarasahasraṃ tu tadardhaṃ triśataṃ tu vā |
aṣṭottaraśataṃ vā'pi japenmūlamatandritaḥ ||
samāpte tu jape mālāṃ nidadhyānmastakopari |
arghyapātrājjalaṃ haste gṛhītvedaṃ paṭhet tataḥ ||
guhyātiguhyagoptā tvaṃ gṛhāṇāsmatkṛtaṃ japam |
siddhirbhavatu me deva tvatprasādājjagatpate ||
devasya dakṣiṇe haste toyaṃ dattvā samarpayet |

Lesungshinweise: [den Japa]

S. 258, Lobpreis nach dem Japa
tathā |
tatastu gītastutibhirghaṇṭāvādanapūrvakam |
brāhmaṇo vedamantrādyaiḥ kṣatriyaḥ saṃhitādibhiḥ ||
paurāṇikairvaiśyastu śūdrastu prākṛtādibhiḥ |
(yāmale) tataśca devatāṃ bhaktyā parikramya namedbudhaḥ |
parikramyeti pradakṣiṇīkṛtya |

Lesungshinweise: [verehre man] [volkssprachlichen Texten]

S. 258, Frucht und Formen der Umkreisung
pradakṣiṇaphalamuktaṃ tantrāntare |
vedavidbhyo dharāṃ dattvā yat phalaṃ labhate naraḥ |
tat phalaṃ labhate bhaktyā kṛṣṇaṃ kṛtvā pradakṣiṇam ||
kṛṣṇamityupalakṣaṇam |
pradakṣiṇabhedā uktā (yāmale) trikoṇākārakaṃ devi śakteḥ kuryāt pradakṣiṇam |
ardhacandraṃ maheśasya pṛṣṭhataśca samīritam ||

Lesungshinweise: [für die verehrte Gottheit]

S. 259, Regeln der Umkreisung
śivapradakṣiṇe mantrī ardhacandrakrameṇa ca |
savyāsavyakrameṇaiva somasūtraṃ na laṅghayet ||
prasārya dakṣiṇaṃ hastaṃ svayaṃ namraśirāḥ punaḥ |
darśayeddakṣiṇaṃ pārśvaṃ manasā'pi ca dakṣiṇaḥ ||
tridhā ca veṣṭayet samyagdevatāyāḥ pradakṣiṇe |
ekahastapraṇāmo vā ekaṃ vā'pi pradakṣiṇam ||
akāle darśanaṃ viṣṇorhanti puṇyaṃ purākṛtam |
tantrāntare |
ekaṃ caṇḍyāṃ ravau sapta trīṇi dadyādvināyake |
catvāri keśave dadyācchivasyārdhaṃ pradakṣiṇam ||

Lesungshinweise: [der Gottheit]

S. 259, Acht- und fünfgliedrige Verneigung
praṇāmabhedāstu viṣṇukalpalatāyāmuktāḥ |
padbhyāṃ karābhyāṃ jānubhyāmurasā śirasā dṛśā |
vacasā manasā ceti praṇāmo'ṣṭāṅga īritaḥ ||
bāhubhyāṃ ca sajānubhyāṃ śirasā vacasā dṛśā |
pañcāṅgo'yaṃ praṇāmaḥ syāt pūjāsu pravarāvimau ||
tathā |
bhūmau nipatya yaḥ kuryāt kṛṣṇe dṛṣṭe natiṃ sudhīḥ |
sahasrajanmajaṃ pāpaṃ tyaktvā vaikuṇṭhamāpnuyāt ||

S. 259, Gepriesene Frucht der Verneigung
(viṣṇudharme) jānubhyāṃ caiva pāṇibhyāṃ śirasā ca vicakṣaṇaḥ |
kṛtvā praṇāmān devasya sarvān kāmānavāpnuyāt ||
paramāṇūni yāvanti lalāṭe puruṣasya tu |
pārthivāni bhavantīha namato madhusūdanam ||
tāvato'bdāṃstu viprendra svargaloke mahīyate |

S. 260, Waffengottheit im Karkari-Gefäß
(śāradāyām) tataḥ śambhordiśi gururvikire pūrvasañcite |
hemavastrādisaṃyuktāṃ karkarīṃ toyapūritām ||
saṃsthāpya tasyāṃ siṃhasthāṃ khaḍgakheṭakadhāriṇīm |
ghorarūpāṃ paścimāsyāṃ pūjayedastradevatām ||
calāsanena saṃpūjya tāmādāya guruḥ punaḥ |
rakṣeti lokapālānāṃ nālamuktena vāriṇā ||
devājñāṃ śrāvayannantaḥ parigṛhya pradakṣiṇam |
astramantraṃ samuccārya yathāpūrvaṃ niveśayet ||
abhyarcya bhūyo gandhādyairvaktre tasya sthirāsanaḥ |
karkarī varddhanī sā ca sanālā ghaṭā |
(kriyāsaṃgrahe) yathāsthānaṃ niveśyātha karkarīmastrarūpiṇīm |
ācārya ātmanaḥ kuṇḍe vahnisaṃskāramācaret ||

Lesungshinweise: [Nordosten] Im Kriya-Samgraha: „Nachdem der Lehrer die Karkari in Gestalt der Waffengottheit an ihren Platz gestellt hat, vollziehe er in seinem eigenen Kunda die Weihe des Feuers.“ Lesungshinweis: Die Verbindungen um calāsana und vaktre sind knapp und lokal unsicher. Die Druckfußnote erklärt vikira als zuvor ausgestreute Stoffe zur Beseitigung von Hindernissen.

S. 260, Abschlussvers des dritten Taranga
vibhratyadbhutabhūtibhūtavacovaicitryacitrāmṛtasrotaḥśālini sannibandhanasaritsaṃbhedamabhyarhitam |
sadyuktisphuṭamauktikotkaracamatkāre tṛtīyastaraṅgo'yaṃ śrīnaradevanirmitapuraścaryārṇave'sminnagāt ||

Lesungshinweise: „In diesem vom erhabenen König geschaffenen Ozean der Purashcharya, der den ehrwürdigen Zusammenfluss der Ströme guter Lehrwerke in sich trägt, reich an bunten Nektarströmen aus der Vielfalt wundervoll heilsamer Worte, glänzend durch Scharen klarer Perlen trefflicher Erwägungen, ist nun diese dritte Welle eingegangen.“ Lesungshinweis: Das lange Anfangskompositum ist im Druck sprachlich beschädigt; seine bildhafte Aussage wird vorläufig wiedergegeben, ohne eine gesicherte kritische Lesung zu behaupten.

S. 260, Kolophon des dritten Taranga
iti śrīmanmahārājādhirājaśrīpratāpasiṃhaviracite puraścaryārṇave dīkṣāvidhau guruvaraṇādipūrvakadevatārcanavidhānaṃ nāma tṛtīyastaraṅgaḥ ||
3 ||

Lesungshinweise: [3]

4. Taraṅga: Feuerweihe und Abschluss der Einweihung

Diese Welle: Deutsch · IAST · Devanagari

S. 261, Achtzehn Weihen des Kunda
athāgnisaṃskāravidhiḥ pradarśyate |
tatra prathamaṃ kuṇḍasaṃskāra ukto (merutantre) vahnestu sthāpanaṃ kuryādvaidikaḥ kalpamārgataḥ |
tāntrikaḥ kuṇḍasaṃskārānaṣṭādaśa samācaret ||
mūlamantreṇa saṃpaśyet prokṣayedastramantrataḥ |
kuśaiḥ saṃtāḍayet kuṇḍamastramantraṃ paṭhaṃstridhā ||
tataḥ kavacamantreṇa kuṇḍasyābhyukṣaṇaṃ matam |
astramantreṇa khananaṃ kuṇḍasyāṅgulamānataḥ ||
aṅguṣṭhānāmikābhyāṃ tāṃ mṛdamastreṇa coddharet |
punaḥ śuddhamṛdā taṃ ca pūrayeddhṛdayāṇunā ||
samīkuryāt tato'streṇa secayet kavacena ca |
kāṣṭhādinā kuṭṭayet tamastreṇa syādyathā dṛḍham ||
kuśaiḥ saṃmārjayet kuṇḍaṃ tataśca kavacāṇunā |
vilepanaṃ gomayādbhiḥ kavacenaiva kārayet ||
kavacenāgnisūryendukalāḥ kuṇḍe vicintayet |
trisūtrīkṛtasūtreṇa veṣṭayet pratimekhalam ||
trivāraṃ varmamantreṇa kuṇḍapūjāṃ tataścaret |

S. 261, Verehrung und Festigung der Feuergrube
tāraścāmukakuṇḍāya āsanaṃ ca namo iti ||
eṣo'rgha ityādyaiśca sakalaṃ pūjanaṃ caret |
nābheśca mekhalānāṃ ca kuryādevaṃ prapūjanam ||
saṃcintayet tato'streṇa tat kuṇḍaṃ vajravaddṛḍham |

Lesungshinweise: Eine Druckfußnote bezeichnet diese Form der Anwendung als tantrisch.

S. 261–262, Verkürzte Kunda-Weihe
(śāradāyām) astreṇa vajrīkaraṇaṃ hṛnmantreṇa kuśaiḥ śubhaiḥ |
catuṣpathaṃ tanutreṇa kuryādakṣapāṭanam ||
yāge kuṇḍāni saṃskuryāt saṃskārairebhirīritaiḥ |
atha vā tāni saṃskuryāccaturbhirvīkṣaṇādibhiḥ ||
(akṣapāṭanaṃ tu) acchinnāgraistato darbhairastramantrābhimantritaiḥ |
kuṇḍabhittigaṇaṃ sarvaṃ varmaṇā paribhūṣayet ||
ityevamakṣapāṭākhyaḥ kuṇḍasaṃskāra īritaḥ |
iti nāradapañcarātre proktam |
(merutantre) vāmahome tu saṃskārā ādyāścatvāra eva hi |

S. 262, Nachholen unterlassener Weihen
(nāradapañcarātre) kuṇḍasyārambhakāle tu saṃskārā na kṛtā yadi |
niṣpannasya ca te sarve vidheyāḥ syuḥ krameṇa vai ||
ete saṃskārāḥ kuṇḍanirmāṇakāle yadi na kṛtāstadā siddhe tasminnavaśyamācaraṇīyā ityarthaḥ |

S. 262, Sechs Linien im Kunda
(śāradāyām) tisrastisro likhedrekhā hṛdā prāgudagagragāḥ |
atra likhanakramaḥ (sautrāmaṇītantre) prācīmudaṅmadhyasaṃsthāṃ dakṣiṇārambhamālikhet |
udagagrāṃ puraḥsaṃsthāṃ paścimārambhamālikhet ||
tisrastisro likhitvaivaṃ prokṣayedvāgbhavena ca |
(śāradāyām) prāgagrāṇāṃ smṛtā devā mukundeśapurandarāḥ |
rekhāṇāmudagagrāṇāṃ brahmavaivasvatendavaḥ ||
(yāmale) mūlena vilikhedetā darbhasyaiva sruvasya vā |

Lesungshinweise: Nachdem man so je drei Linien gezeichnet hat, besprenge man sie mit Vagbhava.“ In der Sharada: „Die Gottheiten der ostwärts gerichteten Linien sind Mukunda, Isha und Purandara; die der nordwärts gerichteten Brahma, Vaivasvata und Indu.“ Im Yamala: „Mit dem Mula-Mantra zeichne man sie mit Darbha oder mit dem Sruva-Löffel.“ Lesungshinweis: Die genaue Reihenfolge innerhalb der ersten Liniengruppe ist syntaktisch knapp; es wird kein neu erschlossenes Diagramm eingesetzt.

S. 262–263, Dreieck und Sechseck
(merutantre) trikoṇopari ṣaṭkoṇaṃ trikoṇadvitayasya tu |
viṣṇvīśavāsavādīnāṃ ṣaṇṇāṃ tatra prapūjanam ||
(śāradāyāmalyostu) atha vā ṣaṭkoṇāvṛtaṃ trikoṇaṃ tatra saṃlikhet |
ṣaṭkoṇenāvṛtaṃ devi trikoṇaṃ vā samālikhet—iti ||
trikoṇaṣaṭkoṇādilikhanaṃ matāntarābhiprāyeṇoktam |

Lesungshinweise: [zeichne man]

S. 263, Yogapitha im Kunda
(śāradāyām) sarvamabhyarcya tāreṇa yogapīṭhamathārcayet |
(merutantre) svāgrādiprādakṣiṇyena tatpadmakeśareṣu ca |
madhyāntaṃ pūjayedetān jayāṃ ca vijayāṃ tathā ||
ajitākhyāṃ cāparājitāṃ nityāṃ ca vilāsinīm |
dogdhrīmaghorāṃ ca tathā maṅgalāmatha tatra tu ||
hrī~ sarvaśaktikamalāsanāya nama uccaran |
dattvā puṣpāñjaliṃ kuṇḍe pūjayedbhuvaneśvarīm ||
tantrāntare |
vāgīśvarīśvarayoryogapīṭhātmane namaḥ |
hrīmādyaḥ pīṭhamantro'yamāvāhyāsmin prapūjayet ||

Lesungshinweise: [Shaktis] [die Gottheiten]

S. 263–264, Vagishvari und Vagishvara
(merutantre) pūjayedbhuvaneśvarīmityadhikṛtya |
kāmonmattaṃ śivaṃ tatra devīmṛtumatīṃ tathā |
gaṇeśaśaivaśākteṣu dhyāyan saṃpūjayediti ||
(śāradāyām) vāgīśvarīmṛtusnātāṃ nīlendīvarasannibhām |
vāgīśvareṇa saṃyuktāmupacāraiḥ prapūjayet |
bhuvaneśvarīvāgīśvaryorvikalpo (gaṇeśavimarśinyām) śaktibījena vāgīśīṃ vāgīśaṃ sādhyamantrataḥ |
pūjayediti śeṣaḥ |
(rudrayāmale) tu tataḥ śivāya śaktyai ca namontau kathitau manū |
ābhyāṃ tristriśca saṃpūjya praṇamenmanunā'munā ||
vāgīśvarīmṛtusnātāṃ samastābharaṇānvitām |
vāgīśvareṇa saṃyuktāṃ namāmyakhilasiddhaye—ityuktam |

S. 264, Lakshmi und Narayana im Vaishnava-Ritus
vaiṣṇave tu vāgīśvaravāgīśvaryoḥ sthāne lakṣmīnārāyaṇau pūjyau |
taduktam (tattvasārasaṃhitāyām) lakṣmīmṛtumatīṃ tatra prabhornārāyaṇasya ca |
grāmyadharmeṇa saṃyuktamagniṃ tatra vicintayet ||
evaṃ saure'pi |
taduktam (merutantre) vaiṣṇave ca tathā saure lakṣmīmṛtumatīṃ smaret |
nārāyaṇasya saṃyogājjātamagniṃ vicintayet ||
atra ca |
vibhūtirunnatiḥ kāntiḥ sṛṣṭiḥ kīrtiśca sannatiḥ |
tuṣṭirutkṛṣṭivṛddhī ca saṃproktā nava śaktayaḥ ||
iti pīṭhaśaktayaḥ |
bījādyamāsanaṃ dattveti vacanāt śrīlakṣmīnārāyaṇayoryogapīṭhātmane nama iti pīṭhamantraḥ |

S. 264, Kameshvari und Herbeibringen des Feuers
śrīvidyāyāṃ tu (jñānārṇave) kāmeśvarīṃ kuṇḍamadhye sakāmāmṛtusaṃyutām |
samāvāhya ca saṃpūjya tadgarbhe vahnimāvahet ||
(śāradāyām) sūryakāntādisaṃbhūtaṃ yadvā śrotriyagehajam |
ānīya vahniṃ pātreṇa kravyādāṃśaṃ parityajet ||

S. 265, Herkunft des Ritualfeuers
(gautamīye) pāṣāṇabhavamagniṃ ca yadi vā'raṇīsaṃbhavam |
śrotriyāṇāṃ gehajaṃ ca vanasthamatha vā bhavet ||
yadṛcchālābhasaṃprāptaścāyogyo yāgakarmaṇi |
niragnibrāhmaṇāllabdho hrasvalābhakaro bhavet ||
kṣatrāllabdhe caturthāṃśaṃ phalaṃ dadyāddhutāśanaḥ |
vaiśyācchūdrācca viphalaṃ jāyate homakarma tat ||
(uḍḍīśe) śrotriyāgārajaṃ vā'pi sūryakāntodbhavaṃ tu vā |
araṇīsambhavaṃ vā'pi citaṃ svarṇādibhājane ||
tāmrapātrādinā mantrī pihitaṃ tu samānayet |
atha vānītamagnitaḥ sthāpayet kāṃsyabhājane ||

S. 265, Trägerin und Gefäß des Feuers
(merutantre) araṇyā maṇito vipragehādagniṃ kumārikā |
suvāsinī vā sadvastrā kṛtaśaucā samāharet ||
pātrāntareṇa pihite tāmrapātrādike śubhe |
agnipraṇayanaṃ kuryāccharāve vā'tha nūtane ||
dadyādastreṇa pātre'gniṃ kavacena pidhāya ca |
jīrṇe śarāve kāpāle bhinnapātre tatholmuke ||
nāgnipraṇayanaṃ kuryādvyādhihānibhayāvaham |

S. 265–266, Ausscheiden des fleischverzehrenden Anteils
kravyādāṃśaparityāge viśeṣastantrāntare |
astreṇāgniṃ samādhāya kavacena pidhāya tu |
kravyādāṃśaṃ tu cāstreṇa naiṛtye saṃkṣipet priye ||
(mantramuktāvalyāmapi) ānīyāstreṇa naiṛtye kravyādāṃśaṃ parityajet |
devāṃśaṃ mūlamantreṇa sthāpayet purataḥ sudhīḥ ||
(uḍḍīśe) ca kūrcāstrābhyāṃ tu naiṛtyāṃ kravyādāṃśaṃ parityajet—ityuktam |
(gaṇeśvare'pi) hū~ phaḍantena mūlena kravyādāṃśaṃ parityajet |
(kriyāsāre'pi) śmaśānādāvāmamāṃsamatti yo vahnirucyate |
kravyādaṃ tasya nāmāsya tyajet kiñciddhutāśanāt ||

S. 266, Vereinigung der drei Feuer
(śāradāyām) saṃskuryāt taṃ yathānyāyaṃ deśiko vīkṣaṇādibhiḥ |
audaryabaindavābhyāṃ ca bhaumasyaikyaṃ smaran vasoḥ ||
yo japedvahnibījena caitanyaṃ pāvake tadā |
(merutantre) pradīpakalikākāraṃ teja āvāhya yatnataḥ |
aikyaṃ jāṭharabaindavavahnibhyāṃ pārthivasya ca ||
smṛtvā'gnibījakenāsya caitanyaṃ yojayedatha |
baindavastu bhrūmadhyastho vahniḥ |
(uḍḍīśe) dīpāddīpāntaranyāyāt sphurantaṃ sarvato mukham |
śvāsamārgeṇa manuvit kavacena tato'rcayet ||

Lesungshinweise: [erwecke] [führe man] [Feuer] [herbei] Im Uddisha: „Wie eine Lampe an einer anderen entzündet wird, [führe man] das nach allen Seiten strahlende [Feuer] durch den Atemweg [herbei]; dann verehre der Mantrakundige es mit dem Schutzpanzer-Mantra.“ Lesungshinweis: Der Satz der Sharada und das Herbeiführen im Uddisha sind grammatisch verkürzt; die fehlenden Verben sind in der Übersetzung sichtbar ergänzt.

S. 266, Einsetzen des geweihten Feuers
(śāradāyām) tāreṇa mantritaṃ mantrī dhenumudrāmṛtīkṛtam |
astreṇa rakṣitaṃ paścāt tanutreṇa ca guṇṭhitam ||
arcitaṃ triḥ paribhrāmya kuṇḍasyopari deśikaḥ |
pradakṣiṇaṃ tadā tāramantroccāraṇapūrvakam ||
ātmano'bhimukhaṃ vahniṃ jānuspṛṣṭamahītalaḥ |

Lesungshinweise: [nehme] [setze er]

S. 267, Feuer als schöpferische Kraft
śivabījadhiyā devyā yonāvenaṃ viniḥkṣipet ||
(merutantre'pi) devyā yonau tatra jānuspṛṣṭabhūmiśca deśikaḥ |
śivabījamiti dhyātvā niḥkṣipedāśuśukṣaṇim ||
(uḍḍīśe) bhūmau ca jānunī kṛtvā kūrcabījaṃ ca vahniṃ ca |
caitanyānte namo'ntaḥ syādanenotthāpayecchucim ||
śivabījadhiyā tasyā yonau vahniṃ viniḥkṣipet |
(tripurāsārasamuccaye) yonāvenaṃ vinyaset svābhivaktraṃ paścādvahniṃ mūlamantreṇa mantrī—ityuktam |
śivabījadhiyeti śaivaśāktaviṣayam |
vaiṣṇavādau tu viṣṇvādibījadhiyeti bodhyam |

Lesungshinweise: [Mantra]

S. 267, Einsetzen durch die Yoni und Abschluss der Vereinigung
(vāyavīyasaṃhitāyāṃ tu) vahnibījaṃ samuccārya tvādadhītāgnimāsane |
yonimārgeṇa caiva taddadādātmanaḥ saṃmukhena vā ||
yonimārgeṇa mekhalopari sthāpitayonirandhreṇa |
(merutantre) devadevyorācamanaṃ maithunāntadhiyā caret |
(śāradāyām) paścāddevasya devyāśca dadyādācamanīyakam |

S. 267, Mantras zum Entflammen
jvālayenmanunā tena tamagnimatha deśikaḥ ||
citpiṅgalahanadahapacayugmānyudīrya ca |
sarvajñājñāpaya svāhā mantro'yaṃ prāgudīritaḥ ||
(rudrayāmale) hrau~ hrau~ jvalayugaṃ devi prajvaloditayaṃ tataḥ |
hu~ phaṭsvāheti mantreṇa jvālayet pāvakaṃ sudhīḥ—ityuktam |

Lesungshinweise: [folgen] Dieser Mantra wurde bereits zuvor gelehrt.“ Im Rudrayamala wird gesagt: „Hraum̐, Hraum̐; zweimal ‚Lodere!‘, Göttin, danach zweimal ‚Flamme auf!‘; Hum̐, Phat, Svaha: Mit diesem Mantra entfache der Verständige das Feuer.“ Lesungshinweis: Die beiden Anfangs-Bijas des Rudrayamala-Zitats sind im Druck unsicher.

S. 268, Anfachen des Feuers
jvālanaṃ tu mukhena kuśamuṣṭipalāśapatrādinā vā |
taduktam (merutantre) mukhenaiva dhamedvahniṃ mukhādeṣo hyajāyata |
kuśaiḥ palāśādiparṇairnāpavitreṇa kena cit ||
tantrāntare'pi |
juhuyuśca hutāgniṃ ca pāṇicarmasrucādibhiḥ |
na kuryādagnidhamanaṃ na kuryādvyajanādibhiḥ ||
mukhenaiva dhamedagniṃ mukhādeṣo hyajāyata |
nāgniṃ mukheneti tu yallaukikā yojayanti tat—iti |

Lesungshinweise: [oder] [Man opfere im Opferfeuer.] Die Regel ‚Nicht das Feuer mit dem Mund‘ wenden die Menschen des gewöhnlichen Lebens an.“ Lesungshinweis: Der erste Halbsatz des zweiten Zitats ist grammatisch beschädigt; die anschließenden Verbote sind klar.

S. 268, Jvalini-Mudra und Verehrung des Feuers
tatra jvālinī mudrā'pi pradarśanīyā sā ca |
maṇibandhau samau kṛtvā karau tu prasṛtāṅgulī |
madhyame milite kṛtvā tanmadhye'ṅguṣṭhakau kṣipet ||
iyaṃ sā paramā mudrā jvālinī homakarmaṇi—iti |
uktalakṣaṇā (yāmale) tata utthāya vidhivat kṛtvā pāṇipuṭaṃ sudhīḥ |
agniṃ prajvalitaṃ vande jātavedaṃ hutāśanam ||
suvarṇavarṇamamalaṃ samiddhaṃ viśvato mukham |
upaviṣṭeta vidhivat manunā'nena pāvakam ||
(uḍḍīśe) prādeśamātrāṃ samidhaṃ mūlāgryaghṛtasaṃplutām |
tūṣṇīṃ vahnau samutkṣipya jihvāyāṃ devatāṃ nyaset ||

Lesungshinweise: [spreche] [verehre er]

S. 268–269, Sattvische Feuerzungen und ihre Bijas
(śāradāyām) vinyasedātmano dehe mantrī jihvā havirbhujaḥ |
liṅgapāyugaśirovaktraghrāṇanetreṣu sarvataḥ ||
vahnīśārdhīśasaṃyuktāḥ sādiyāntāḥ sabindavaḥ |
varṇā mantrāḥ samuddiṣṭā jihvānāṃ sapta deśikaiḥ ||
jihvāstāstrividhāḥ proktā guṇabhedena karmasu |
hiraṇyā kanakā raktā kṛṣṇā'nyā suprabhā matā ||
bahurūpā'tiraktā ca sāttvikyo yāgakarmasu |
vahnī rephaḥ |
haro yakāraḥ |
ardhīśo dīrghīkāraḥ |
atra sāttvikarasanāyāṃ bahurūpātiraktayoḥ paurvāparyaṃ bījakramānurodhena na tu nyāsakramānurodhena bahurūpāyāḥ sarvāṅge nyasanīyatvāt |

S. 269, Diskussion der Nyasa-Reihenfolge
taduktaṃ tantrāntare |
saliṅgagudamūrdhāsyanāsānetreṣu ca kramāt |
vinyasedatiraktāṃ tāṃ sarvāṅge bahurūpiṇīmiti rāghavabhaṭṭaḥ |
vastutaḥ |
hiraṇyā gaganā raktā kṛṣṇā caiva tu suprabhā |
bahurūpā maheśāni atiriktā tathaiva ca—ityanantaram |
ekaikaṃ vinyaseddevi liṅgapāyuśiraḥsvatha |
vaktre ghrāṇe tathā netre sarvāṅge ca nyaset tataḥ ||
iti (vīracūḍāmaṇi-) vacanāt |
tataḥ pravinyasejjihvāṃ dehe mantrī vibhāvasoḥ |
saliṅgagudamūrdhāsyanāsānetreṣu ca kramāt ||
sarvāṅgeṣu ca jihvāstā vakṣyante trividhātmikāḥ |
hiraṇyā gaganā raktā kṛṣṇā caiva tu suprabhā ||
bahurūpā'tiraktā ca jihvāḥ sapteti sāttvikāḥ |
iti (tantramantraprakāśa-) vacanāccātiraktāyāḥ sarvāṅga eva nyāsaḥ sādhīyān |
rāghavabhaṭṭalikhitavacanāntaraṃ ca yadi pramāṇaṃ tadā vikalpa eveti sudhārṇavakṛtaḥ |
(merutantre'pi) tantramantraprakāśikokta eva krama uktaḥ |

S. 269–270, Rajasische und tamasische Feuerzungen
(śāradāyām) padmarāgā suvarṇā'nyā tṛtīyā bhadralohitā |
lohitānantaraṃ śvetā dhūminī ca karālikā ||
rājasyo rasanā vahnervihitāḥ kāmyakarmasu |
viśvamūrtiḥ sphuliṅginyā dhūmravarṇā manojavā ||
lohitā'nyā karālākhyā kālā tāmasya īritāḥ |
etāḥ sapta niyujyante krūrakarmasu mantribhiḥ ||
svasvanāmasamābhāḥ syurjihvāḥ kalyāṇaretasaḥ |

S. 270, Gottheiten der Feuerzungen
amartyapitṛgandharvayakṣanāgapiśācakāḥ ||
rākṣasāḥ sapta jihvānāmīritā adhidevatāḥ |
adhidevatoktistattajjihvāsthāne nyāsārthaṃ pūjārthaṃ ca |
jihvāsu tridaśādīnāṃ tattatkāryaṃ samīkṣya ca |
juhuyādvāñchitāṃ siddhiṃ dadyustā devatā matāḥ |
iti (prapañcasāra-) vacanāt tattajjihvāyāṃ tattaddravyeṇa homapakṣe homārthaṃ ceti sudhārṇavakṛtaḥ |

Lesungshinweise: [Wesen]

S. 270, Rishi und sechs Anga-Mantras des Feuers
(kriyāsāre) asya bhṛgu ṛṣiśchando gāyatryagnistu devatā |
bījaṃ śaktistu raṃ svāhā ṛṣyādīn pūrvavannyaset ||
(śāradāyām) vahneraṅgamanūnnyasyet tanāvuktena vartmanā |
sahasrārciḥ svastipūrṇa uttiṣṭha puruṣaḥ punaḥ ||
dhūmavyāpī saptajihvo dhanurdhara iti kramāt |
ṣaḍaṅgamanavaḥ proktā jātibhiḥ saha saṃyutāḥ ||

S. 270–271, Acht Gestalten und Feuer-Pitha
mūrttīraṣṭau tato nyasyeddeśiko jātavedasaḥ |
mūrdhāṃsapārśvakavyandhukaṭipārśvāṅgakeṣu ca ||
pradakṣiṇavadānnyasyeducyante tā yathākramāt |
jātavedāḥ saptajihvo havyavāhanasaṃjñakaḥ ||
aśvodarajasaṃjño'nyaḥ punarvaiśvānarāhvayaḥ |
kaumāratejāḥ syādviśvamukho devamukhaḥ smṛtaḥ ||
tārādye padādyāḥ syurhṛdantā vahnimūrttayaḥ |
āsanaṃ kalpayitvāmūrttiṃ tasya vicintayet ||
āsanaṃ pīṭhaṃ tanāviti śeṣaḥ |
tatrādhāraśaktyādivahnimaṇḍalāntaṃ vinyasya keśareṣu madhye ca pīṭhaśaktīḥ |
tatraiva vahniyogapīṭhāya nama iti pīṭhaṃ ca nyaset |

Lesungshinweise: [unklar bezeichneten Körperpunkt] [erhalten Mantras] Lesungshinweis: Die Körperstellenfolge um kavyandhu und die Mantrabildungsangabe tārādye padādyāḥ sind beschädigt; die acht Gottheitsnamen werden vollständig bewahrt, ohne zusätzliche Körperpunkte zu erfinden.

S. 271, Neun Shaktis und Meditation über Agni
taduktaṃ tatraiva |
svamaṇḍalāntaṃ prayajet pīṭhaṃ navaśaktikam |
pītā śvetā'ruṇā kṛṣṇā dhūmrā tīvrā sphuliṅginī ||
rucirā jvālinī proktāḥ kṛśānornava śaktayaḥ |
svabījenāsanaṃ dattvā mūrtiṃ mūlena kalpayet—iti ||
atha dhyānaṃ tatraiva |
iṣṭāṃ śaktiṃ svastikābhītimuccairdīrghairdorbhirdhārayantaṃ japābham |
hemākalpaṃ padmasaṃsthaṃ trinetraṃ dhyāyedvahniṃ baddhamauliṃ jaṭābhiḥ ||

S. 271–272, Symbolische Gestalt des Feuers im Rudrayamala
dhyānāntaramuktam (rudrayāmale) bandhūkapuṣpasaṃkāśaṃ sutaptakanakaprabham |
padmasthaṃ yajamānārthaṃ vadanadvayaśobhitam ||
saptacchandomayaṃ devaṃ vimānoparisaṃsthitam |
tridhāgrīvaṃ tripādābjaṃ havyakavyavināśakam ||
brahmādhvaryūdgātṛhotṛcatuḥśṛṅgavirājitam |
pañcarātraṃ pāśupataṃ kāpilaṃ ca mahāmatam ||
bauddhaṃ vaidikamityetat ṣaṭpiṅgalavilocanam |
vedārthaṃ ca catuḥśrotraiḥ śrautaśāstramayadhvanim ||
saptātalajaṭābaddhamaulikoṭīrabhāsvaram |
hemālaṅkārasaṃyuktaṃ hemakuṇḍalamaṇḍitam ||
raktāmbhoruhamadhyasthaṃ svastikāsanasaṃsthitam ||
pṛṣṭhadeśasamālambitṛtīyacaraṇāmbujam ||
sadā śabdāyamānaṃ ca rājamānaṃ svatejasā |
śaktiṃ vajraṃ sruksruvau ca caturbhirdikṣu bāhubhiḥ ||
tomaraṃ tālavṛntaṃ ca sauvarṇaṃ ghṛtapātrakam |
vāmaistribhirvāhubhiśca dadhānaṃ raktavāsasam ||
hiraṇyā kanakā raktā kṛṣṇā dakṣānane sthitāḥ |
suprabhā vā'tiraktā ca bahurūpā ca jihvikā ||
imā rasanāstadvāmavadane niyamāsthitāḥ |
etābhiḥ saptajihvābhirupetaṃ pāṭitānanam ||

Lesungshinweise: [Man meditiere über ihn,] [verkörpert er] [-Unterwelten] Mit diesen sieben Zungen ausgestattet ist sein Mund weit geöffnet.“ Lesungshinweis: Mahamata bleibt die im Druck genannte Schulbezeichnung. Die Verbindung saptātala und einzelne Kasusformen der bildhaften Beschreibung sind unsicher; die Symbolgruppen werden vollständig wiedergegeben.

S. 272, Darbha-Streuung und Lampenreihen
(śāradāyām) pariṣiñcet tatastoyairviśuddhairmekhalopari |
darbhairagarbhairmadhyasthamekhalāyāṃ paristaret ||
(kuloḍḍīśe) evaṃ vinyasya dehaḥ san paristaraṇamācaret |
arghyodakena saṃprokṣya madhyasthamekhalopari ||
uttarāgraṃ pūrvadeśe pūrvāgraṃ dakṣiṇe tataḥ |
uttarāgraṃ paścime tu prāgagramuttare tathā ||
mūlamācchāditaṃ kṛtvā trivāraṃ tu paristaret ||
tathā |
mekhalāsu ca sarvāsu dīpamālāṃ prakalpayet |
(gaṇeśvaravimarśinyām) pūrvāgrairuttarāgraiśca darbhaiḥ paristaret |
dakṣiṇottarayoḥ pūrvāgraiḥ pūrvapaścimayoruttarāgrairityarthaḥ |

S. 273, Darbha und Umfassungshölzer
(merutantre) ekamekhalake kuṇḍe mekhalādhaḥ paristaret |
dvimekhale dvitīyāyāṃ madhyamāyāṃ trimekhale ||
sthaṇḍile sikatānāṃ tu bāhyabhūmau paristaret |
(śāradāyām) niḥkṣipeddikṣu paridhīn prācīvarjaṃ gurūttamaḥ |
kātyāyanaḥ |
paridhīn paridadhyādārdrānekavṛkṣīyān bāhumātrān pālāśavaikaṇṭakakārmaryabailvāniti |
(merutantre) palāśakārmarībilvavikaṇṭakasamudbhavān |
ekavṛkṣodbhavānārdrān paridhīn bāhumātrakān ||
(tripurāsārasamuccaye'pi) sthaṇḍilake sikatānāṃ bāhye pātre nyaset paridhīn |
(śāradāyām) prādakṣiṇyena saṃpūjyāsteṣu brahmādimūrttayaḥ |

Lesungshinweise: [Darbha] [Gottheiten]

S. 273, Sitzkräfte des Feuers
(sautrāmaṇītantre) .... .... .... kuṇḍamadhye vidhānavit |
padmāsanāntaḥ sādhāraśaktyādimanubhiḥ kramāt ||
uparyuparisaṃpūjyā vahnerāsanaśaktayaḥ |
pūrvādidalamūleṣu madhye pūjyāḥ krameṇa tu ||
āsanaśaktayaḥ pūrvoktapīṭhaśaktayaḥ |

Lesungshinweise: [verehre]

S. 273–274, Inneres Bild des Feuer-Pitha
atra viśeṣa ukto (merutantre) kuṇḍamadhye tu ṣaṭkoṇabhittaṃ svarṇakarṇikam |
nānākeśarasaṃyuktaṃ caturdvārasamāvṛtam ||
cintayedaṣṭadalakaṃ caturasratrayāvṛtam |
pūjāpīṭhaṃ tu tadvahnestatra maṇḍūkakādikān ||
jñānātmānaṃ yogapīṭhaṃ saṃpūjya .... .... iti |
tathā'ṣṭadaleṣu pūrvoktapīṭhaśaktipūjanamuktam |
sarvaśaktikamalāsanāya hṛddvādaśākṣaraḥ |
samastapīṭhapūjārthaṃ vahnermantra udāhṛtaḥ—iti ||

Lesungshinweise: [Grundlagen]

S. 274, Zentraler Feuer-Mantra und Zungenverehrung
(śāradāyām) dhyātaṃ vahniṃ yajenmadhye gandhādyairmanunā'munā |
vaiśvānarajātavedapade paścādihāvaha ||
lohitākṣapadasyānte sarvakarmāṇi sādhaya |
vahnijāyāvadhiḥ prokto mantraḥ pāvakavallabhaḥ ||
madhye ṣaṭsvapi koṇeṣu jihvājvālāruco yajet |
atra ṣaṭsu koṇeṣu madhye ca yajedityanvayaḥ |
koṇeṣu īśānādikrama ityuktam (somaśambhau) rudrendravahnimāsādavaruṇānilagocare |
hiraṇyādyāḥ sthitā vahne rasanā ṣaḍanukramāt ||
madhyato bahurūpā tu .... .... .... iti |

Lesungshinweise: [der folgenden Richtung] Der vierte Richtungsname māsāda ist beschädigt und wird nicht stillschweigend ersetzt; die folgende Quelle nennt die Südwestrichtung ausdrücklich.

S. 274, Feuerzungen in der Vayaviya-Samhita
(vāyavīyasaṃhitāyām) hiraṇyā prāgudagjihvā kanakā pūrvataḥ sthitā |
raktāgneyī naiṛtī ca kṛṣṇā'nyā suprabhā matā ||
atiriktā'marujjihvā svanāmasvaguṇaprabhā |
triśikhā madhyamā jihvā bahurūpā samāhvayā ||
tasthuṣyekā dakṣiṇato jvalantī vāmataḥ parā |
svabījānantaraṃ vācyā .... .... .... iti |

Lesungshinweise: Die Wortverbindung um atiriktā/marut ist unsicher; der Windbereich wird von den anschließenden Zitaten bestätigt.

S. 274–275, Farben und Orte der Feuerzungen
(gaṇeśvaravimarśinyāmapi) koṇaṣaṭke ca madhye ca jihvāḥ saṃpūjayet tataḥ |
hiraṇyā taptahemābhā śūlapāṇerdiśi sthitā ||
vaidūryavarṇā gaganā prācyā diśi vyavasthitā |
taruṇādityasaṃkāśā raktā jihvā'gnidiksthitā ||
kṛṣṇā nīlābjasaṃkāśā naiṛtyāṃ diśi saṃsthitā |
suprabhā padmarāgābhā vāruṇyāṃ diśi saṃsthitā ||
atiriktā ca kausumbhavarṇā vāyavyasaṃsthitā |
bahurūpā yathārthābhā dakṣiṇottarasaṃsthitā ||
etā jvālārucākrāntā varābhayakarā api |

Lesungshinweise: [Nordosten] [Südosten]

S. 275, Weitere Versbeschreibung der Feuerzungen
(tripurāsārasamuccaye'pi) sutaptacāmīkaracāruvarṇā sthitā hiraṇyādiśi śūlapāṇeḥ |
vaidūryavarṇā kanakābhidhānā yā sā niṣaṇṇā diśi vāsavasya ||
yā raktā taruṇadivākarābhavarṇā sā jihvā hariti susaṃsthitā kṛśānoḥ |
yā kṛṣṇā vikasitanīlanīrajābhā sā rakṣaḥparivṛtadigvibhāgadṛśyā ||
padmarāgasadṛśaprabhojjvalā suprabhā varuṇadigvyavasthitā |
yā mahārajatapuṣpasannibhā gandhavāhadiśi sā'tiriktikā ||
yathārthasaṃjñā bahurūpikā sā jihvottare dakṣiṇataḥ sthitā sā |

Lesungshinweise: [Windes] Die ihrem Namen entsprechende, vielgestaltige Bahurupika-Zunge steht im Norden und Süden.“ Lesungshinweis: Die Blütenbezeichnung mahārajata ist unsicher; sie wird nicht stillschweigend durch den Saflor des vorigen Zitats ersetzt.

S. 275–276, Stoffe der Feuerzungen
home viśeṣa ukto (gaṇeśavimarśinyām) edhāṃsi ca hiraṇyāyāṃ gaganāyāṃ caruṃ ghṛtam |
siddhārthaṃ bahurūpāyāṃ raktāyāṃ tu yavāstathā ||
kṛṣṇāyāṃ tu hunellājāḥ suprabhāyāṃ tu saktubhiḥ |
tilāṃścaivātiraktāyāṃ kanakāyāṃ tu sarvadā ||
sarvadravyāṇi juhuyāt sādhakaḥ sarvakarmasu |

Lesungshinweise: [opfere man]

S. 276, Beabsichtigte Wirkungen und Flammenzeichen
tantrāntare |
phalaṃ tu kāmabhedena kramādāsāmudīryate |
vaśyākarṣaṇayorādyā gaganā stambhane matā ||
vidveṣamohayo raktā kṛṣṇā māraṇakarmasu |
suprabhā śāntike puṣṭau suraktoccāṭane matā ||
ekaikabahurūpā tu sarvakāmaphalapradā |
(merutantre) yathā kāryaṃ tathā jihvā dṛśyate cet svadiggatā |
jvālārūpā tathā siddhirviparītā viparyayaḥ ||

Lesungshinweise: Die Wendung ekaikabahurūpā ist grammatisch knapp und lokal unsicher.

S. 276, Vaishnava-Feuerzungen und weitere Gottheiten
vaiṣṇave tu jihvāntarāṇyuktāni tatraiva |
prabhā dīptiḥ prakāśā ca marīcistāpanī tathā |
karālā lelihā ceti jihvā vaiṣṇavakarmaṇi ||
īśaprāgvahninaiṛtyapaścādvāyavyamadhyataḥ |
saṃsthitāḥ sakalā jihvā varābhayalasatkarāḥ ||
(śāradāyām) keśareṣūktamārgeṇa pūjayedaṅgadevatāḥ |
daleṣu pūjayenmūrtiṃ śaktisvastikadhāriṇīm |
lokapālāṃstato dikṣu pūjayeduktalakṣaṇān ||
atra lokapālapūjā mekhalāsthadarbhopari kāryā |
taduktaṃ tantrāntare |
koṇeṣaṭke ca madhye ca jihvābhiḥ keśareṣvapi |
aṅgamantraistato bāhye tvaṣṭābhirmūrtibhiḥ kramāt ||
mekhalāśritadarbheṣu dikpatīn pūrvato yajet |

Lesungshinweise: [verehre man]

S. 277, Pranita-Wasser und Reinigung der Geräte
(tattvasārasaṃhitāyām) pātrāṇyāsādya vidhivaddhutāścāpi mantravit |
tānyavekṣya pavitreṇa cottānāni vidhāya ca ||
punaḥ prakṣālayet pātraṃ paripūrya śubhāmbunā |
dattvā'kṣatān pavitre ca tadutpūya nidhāpayet ||
diśyuttarasyāṃ tat pātraṃ praṇītetyucyate budhaiḥ |
tataḥ kiñcit praṇītāmbu prokṣaṇyādāya tajjalaiḥ ||
yajñasādhanasaṃbhāraṃ prokṣayenmūlamantrataḥ |
tato brahmāṇamāvāhyābhyarcayenmūlamantrataḥ |

Lesungshinweise: [vollziehe die genannten Opferhandlungen] Danach rufe man Brahma an und verehre ihn mit dem Mula-Mantra.“ Lesungshinweis: Die Form hutāś cāpi im ersten Satz ist beschädigt; daraus wird keine zusätzliche Opferhandlung mit bestimmten Gaben erschlossen.

S. 277, Anordnung der Opfergeräte
anyatrāpi |
vāme cāstīrya darbhān balaripuharidagrāṃstadūrdhvaṃ nidhāya pātrāṇi dvandvaśo'dhovadanamatha tathottānavaktrāṇi kṛtvā |
hṛnmantreṇābhipūryānyatamamatha jalairmantrapūtairathebhirabhyukṣyānyaiśca kūrcaiḥ sakalamapi hṛdā savyaṃ havyajātam ||
iti tantrāntare |
kuṇḍasyottarataḥ sthāpyā praṇītā vāripūritā |
praṇītāpātrataḥ sarve sthāpyāḥ pātragaṇāḥ kramāt ||
ājyasthālī carusthālī gavyakṣīrasamanvitā |
sruksruvau ca ghṛtaṃ gavyaṃ taṇḍulāḥ kuśamūlakāḥ ||
pālāśāḥ samidhastisraḥ pūrṇapātramataḥ param |

Lesungshinweise: [Osten]

S. 277–278, Weitere Gefäßanordnung
(merutantre) savye hokavidhānena vāyudeśācca pūrvataḥ |
sruksruvau ca praṇītā ca prokṣaṇīpātrayugmakam ||
ājyasthālī ca paridhīnidhmaṃ ca kuśamuṣṭayaḥ |
adhomukhāni pātrāṇi homadravyaṃ baliṃ tathā ||
gandhapuṣpākṣatādīni sarvāṇyāsādayedatha |
tānyabhyukṣya pavitreṇa cottānāni nidhāya ca ||
prokṣaṇīpātrayugalaṃ paripūrya śubhāmbunā |
tantrāntare |
svavāmabhāge prāgagrān darbhānāstīrya copari |
yathāvittānusāreṇa sauvarṇādīni karmaṇi ||
adhomukhāni pātrāṇi dvandvarūpāṇi vinyaset |
uttānīkṛtya pātrāṇi jalādyaiḥ saṃprapūrayet ||

Lesungshinweise: [genannten] Man wende sie nach oben und fülle sie mit Wasser und den entsprechenden Stoffen.“ Lesungshinweis: Die Bezeichnung hokavidhāna am Beginn des Meru-Zitats ist beschädigt; die sonst klare Aufzählung bleibt vollständig.

S. 278, Linke Seite und geheiligtes Wasser
(yāmale) vahneruttarataḥ svasya vāme deśikasattamaḥ |
darbhānāstīrya pūrvāgrān pātrāṇyāsādayettataḥ ||
svasyeti pūrvābhimukhasyeti veditavyam |
(tripurāsārasamuccaye'pi) tato vāmabhāge paristīrya darbhān pulomātmajāvallabhāśāgatāgrān |
tadūrdhvaṃ nyaseddvandvarūpeṇa pātrāṇyatho'dhogatāsyāni sarvāṇi dhīmān ||
athottāniteṣveṣu pātreṣu pātraṃ jalairekamāpūrya tīrthāni tatra |
susaṃcintya taiḥ prokṣayet kūrcavarmahṛdā savyabhāgasthitaṃ dravyajātam ||

Lesungshinweise: [Indra, Osten]

S. 278, Materialien der Ritualgefäße
pātreṣvapi viśeṣastatraiva |
sauvarṇānyapi rājatānyapi tathā pātrāṇi śaulvāni vā mṛtpātrāṇyapi śāntikādiṣu paraṃ śastāni karmasviha |

S. 279, Weitere Gefäßmaterialien
śelvakṣadrumaśigrubhūruhakṛtānyetāni vidveṣaṇoccāṭotsādanamāraṇādiṣu bhṛśaṃ śastāni pātrāṇyapi ||
śaulvaṃ tāmram |
śelurbahuvārakaḥ |
akṣadrumo bibhītakadrumaḥ |
śigruḥ śobhāñjanaḥ |

S. 279, Wahl des Brahman-Priesters
(merutantre) vṛṇuyādbrāhmaṇaṃ śāntaṃ devatāmantradīkṣitam |
kuṇḍasya dakṣiṇe bhāge veśayet taṃ kuśāsane ||
amukāmukagotro'hamamukāmukagotriṇam |
dīkṣāṅgabhūtahome'smin brahmāṇaṃ tvāṃ vṛṇe iti ||
vastrālaṅkārādikena natvā taṃ paripūjayet |
kuryāt kuśavaṭuṃ vā'pi labhyate brāhmaṇo na cet ||

Lesungshinweise: [Man spreche:]

S. 279, Weihe von Sruk und Sruva
(śāradāyām) paścādādāya pāṇibhyāṃ sruksruvau tāvadhomukhau |
triśaḥ pratāpayedvahnau darbhānādāya deśikaḥ ||
tadagramūlamadhyāni śodhayet tairyathākramāt |
gṛhītvā vāmahastena prokṣayeddakṣiṇena tau ||
punaḥ pratāpya tau mantrī darbhānagnau viniḥkṣipet |
ātmano dakṣiṇe bhāge sthāpayet tau kuśāstare ||
tantrāntare |
gṛhītvā sruksruvāvūrdhvamukhau cādhomukhau kramāt |
pratāpyāgnau tridhā darbhamūlamadhyāgrakaiḥ spṛśet ||
punastridhā pratāpyādhomukhau vahnau kuśān kṣipet |
mūlamadhyāgrake nyasyecchaktīricchādikāḥ kramāt ||
sruci śaktiṃ sruve śambhuṃ vinyaseddhṛdayāṇunā |
icchādikā iti icchājñānakriyā ityarthaḥ |

S. 280, Weitere Löffelweihen
(śaivāgame tu) gṛhītvā sruksruvāvūrdhvavaktrāvadhomukhau kramāt |
pratapyāgnau tridhā darbhamūlamadhyāgrakaiḥ spṛśet ||
trisūtraveṣṭitagrīvau pūjitau kusumādibhiḥ |
kuśānāmupariṣṭāt tau sthāpayitvā svadakṣiṇe—ityuktam ||
(merutantre) kuśāgraistu tayoragraṃ madhyaṃ madhyaiśca mārjayet |
mūlaṃ mūlaistridhā caivaṃ mārjayitvā pratāpayet ||
dhṛtvā tau vāmahastena prokṣayet prokṣaṇījalaiḥ |
dakṣiṇena karāgreṇa punaḥ saṃtāpayecca tau ||
kuśān kṣiptvā tato vahnau svadakṣe tau kuśāstare |
saṃsthāpya sruksruvau paścādghṛtasaṃskāramācaret ||

S. 280, Herkunft und Vorbereitung des Ghee
(śāradāyām) ājyasthālīmathādāya prokṣayedastravāriṇā |
tasyāmājyaṃ viniḥkṣipya saṃskṛtaṃ vīkṣaṇādibhiḥ ||
tantrāntare |
gavyamājyaṃ samādāya mūlenaivābhimantritam |
svakāṃ brahmamayīṃ mūrtiṃ saṃcintyāgnau pratāpayet ||
(śaivāgame'pi) gavyamājyaṃ samādāya mūlenaivābhimantritam |
svakāṃ brahmamayīṃ mūrtiṃ saṃcintya ca—iti ||
gavyamityuttamakalpamabhipretyoktam |
taduktam (piṅgalāmate) uttamaṃ goghṛtaṃ proktaṃ madhyamaṃ mahiṣībhavam |
adhamaṃ chāgalījātaṃ tasmādgavyaṃ praśasyate—iti ||

S. 281, Sechs Reinigungen des Ghee
(vāyavīyasaṃhitāyām) nyasya mantraṃ ghṛte mudrāṃ darśayeddhenusaṃjñikām |
(śāradāyām) niruhya vāyave'ṅgārān hṛdā teṣu nivedayet |
idaṃ tāpanamuddiṣṭaṃ deśikaistantravedibhiḥ ||
saṃdīpya darbhayugalamājye kṣiptvā'nale kṣipet |
gururhṛdayamantreṇa pavitrīkaraṇaṃ tvidam ||
dīptena darbhayugmena nīrājyājyaṃ savarmaṇā |
agnau visarjayeddarbhamabhidyotanamīritam ||
ghṛte prajvalitān darbhān pradarśyāstrāṇunā guruḥ |
jātavedasi tān nyasyedudyotanamidaṃ matam ||
gṛhītvā ghṛtamaṅgārān prayojyāgnau jalaṃ spṛśet |
aṅguṣṭhopakaniṣṭhābhyāṃ darbhau prādeśasaṃmitau ||
dhṛtvotpunīyādastreṇa ghṛtamutpavanaṃ tvidam |
taddhṛdayamantreṇa kuśābhyāmātmasaṃmukham ||
ghṛte saṃplavanaṃ kuryāt saṃskārāḥ ṣaḍudīritāḥ |

Lesungshinweise: [das Ghee]

S. 281–282, Bewegungsrichtung und Nadis im Ghee
aṅguṣṭhopakaniṣṭhābhyāmiti hastadvayasyeti śeṣaḥ |
utpunīyādityagnisaṃmukhamiti śeṣaḥ |
taduktam (śaivāgame) prādeśamātradarbhābhyāmaṅguṣṭhānāmikāgrakaiḥ |
dhṛtābhyāṃ saṃmukhaṃ vahnerastreṇotplavamācaret ||
(śāradāyām) prādeśamātraṃ sagranthidarbhayugmaṃ ghṛtāntare |
niḥkṣipya bhāgau dvau kṛtvā pakṣau śukletarau smaret ||
vāme nāḍīmiḍāṃ bhāge dakṣiṇe piṅgalāṃ punaḥ |
suṣumnāṃ madhyato dhyātvā kuryāddhomaṃ yathāvidhi ||

Lesungshinweise: [dunkle]

S. 282, Halten des Sruva
tatra sruvadhāraṇaprakāro (nāradīye) hīyate yajamāno vai sruvamūlasya darśanāt |
tasmāt saṃgopayenmūlaṃ homakāle sruvasya ca ||
agre vyādhikaraṃ proktaṃ madhye śokakaraṃ smṛtam |
mūle hānikaraṃ proktaṃ sruvaṃ dhārayate katham ||
vedāṅgulaṃ parityajya agre caiva dviraṣṭakam |
vedāṅgulaṃ tu tanmadhyaṃ dhārayecchaṅkhamudrayā ||
tantrāntare |
pañcāṅgulaṃ bahistyaktvā dhārayecchaṅkhamudrayā |
(homasāre) mūlāt ṣaḍaṅgulaṃ tyaktvā caturaṅgulameva vā |
prakoṣṭhe mūlamācchādya dhārayecchaṅkhamudrayā ||

Lesungshinweise: [am unteren Ende]

S. 282, Unterschiedliche Handhaltungen beim Homa
tantrāntare |
sruveṇājyaṃ samādāya juhuyānnyubjapāṇinā |
(bhairavatantre) haviruttānahastena vaiśvānaramukhe hutam |
hotuścakṣurvināśāya yajamāno vinaśyati ||
(pariśiṣṭe tu) uttānenaiva hastena aṅguṣṭhāgreṇa pīḍitam |
saṃhatāṅgulipāṇistu vāgyato juhuyāt....ityuktam ||

S. 282–283, Drei Homa-Mudras
bhairavaḥ |
home mudrātrayaṃ proktaṃ mṛgī haṃsī ca śūkarī |
mṛgī kaniṣṭhātarjanyorhaṃsī muktakaniṣṭhikā ||
śūkarī karasaṅkocamiti mudrāḥ prakīrtitāḥ |
mṛgī ca putrakāmārthī haṃsī sarvaphalapradā ||
abhicāreṣu sarveṣu śūkarī kathitā budhaiḥ |

Lesungshinweise: [entsteht durch Freilassen]

S. 283, Opfer in die Augen und den Mund des Feuers
(śāradāyām) sruveṇa dakṣiṇādbhāgādādāyājyaṃ hṛdā guruḥ |
juhuyādagnaye svāhetyagnerdakṣiṇalocane ||
vāmatastadvadādāya vāme vahnivilocane |
juhuyādatha somāya svāheti hṛdayāṇunā ||
(merutantre) gṛhītvājyaṃ vāmabhāgāddhṛdā vāme'gnilocane |
hunet somāya svāheti tyāgaḥ sarvatra no mataḥ ||
(śāradāyām) madhyādājyaṃ samādāya vahnerbhālavilocane |
juhuyādagnīṣomābhyāṃ svāheti hṛdayāṇunā ||
hṛnmantreṇa sruveṇājyaṃ bhāgādādāya dakṣiṇāt |
juhuyādagnaye sviṣṭakṛte svāheti tanmukhe ||
hotiṃ saṃpātayedbhāgeṣvājyasthālyāhutikramāt |
ityagninetravaktrāṇāṃ kuryādudyotanaṃ guruḥ ||

S. 283, Opferreste und fünf Vyahriti-Gaben
saṃpātayedbhāgeṣviti |
yasmādbhāgādājyaṃ gṛhītvā hutaṃ taddhutaṃ tadbhāge hutaśeṣaṃ kṣipedityarthaḥ |
taduktam (śaivāgame) svāhetyatho hutiśeṣabhāgamājyaṃ kṣipet kramāt—iti |
(śāradāyām) satārābhirvyāhṛtibhirājyena juhuyāt punaḥ |
atra oṃ svāhā |
bhūḥ svāhā |
bhuvaḥ svāhā |
svaḥ svāhā |
oṃ bhūrbhuvaḥ svaḥ svāheti vyastasamastābhiḥ pañcāhutayaḥ pañcabhirmanubhirhuyāditi (nārāyaṇīyatantra-) vacanāt |

Lesungshinweise: [zurück]

S. 284, Abweichendes Vyahriti-Homa
(uḍḍīśe) devyā vyāhṛtihomaṃ ca tārādyena caturhunet |
bhūragnaye pṛthivyai ca mahate vahnivallabhā ||
bhuvaḥ padādvāyave ca antarikṣāya śabdataḥ |
agnyādityacandramaso ṅentā nakṣatra ityapi ||
bhyasantaścaiva digbhyaśca mahate vahnivallabhā |

Lesungshinweise: [Es folgen] Agni, Aditya und Chandramas im Dativ, ferner Nakshatra mit der Endung bhyas, ‚den Richtungen, dem Großen‘ und die ‚Geliebte des Feuers‘.“ Lesungshinweis: Die vier Formeln sind im Druck nur durch ein verkürztes Bildungsschema angegeben; die Trennung der letzten beiden lässt sich nicht zuverlässig bestimmen.

S. 284, Lebensweihen des Feuers in der Sharada
(śāradāyām) juhuyādagnimantreṇa trivāraṃ deśikottamaḥ |
garbhādhānādikaṃ vahneḥ kriyā nirvartayet kramāt ||
aṣṭābhirājyāhutibhiḥ praṇavena pṛthak pṛthak |
garbhādhānaṃ puṃsavanaṃ sīmantonnayanaṃ punaḥ ||
anantaraṃ jātakarma syānnāmakaraṇaṃ tathā |
upaniṣkramaṇaṃ paścādannaprāśanamīritam ||
cūḍopanayanaṃ bhūyo mahānāmnyaṃ mahāvratam |
athaupaniṣadaṃ paścādgodānodvāhakau smṛtiḥ ||

Lesungshinweise: [Ritus zur Förderung männlicher Nachkommenschaft]

S. 284, Lebensweihen im Meru Tantra
(merau) garbhādhānaṃ puṃsavanaṃ sīmantonnayanaṃ caret |
jātaṃ vāgīśvarīgarbhāt prāgvaddhyāyeddhutāśanam ||
jātakarma tataḥ kṛtvā nālacchedaṃ samācaret |
sūtakaṃ śodhayitvā'tha kuryānnāma yathāvidhi ||
tṛptaye yasya devasyāsyāgnistannāmapūrvakaḥ |
caulopanayanaṃ vahnermahānāmnīvrataṃ tathā ||
mahāvrataṃ caupaniṣadvrataṃ godānameva ca |
samāvarttanamudvāhaḥ śākte vāgbhavapūrvakāḥ ||

Lesungshinweise: [Es folgen]

S. 285, Formel und Umfang der Lebensweihen
tathā |
praṇavaṃ pūrvamuccārya karmanāma samuddharet |
saṃpādayāmi svāheti sarvakarmasvayaṃ vidhiḥ ||
(śāradāyām) śubheṣu syurvivāhāntāḥ kriyāstāḥ krūrakarmasu |
maraṇāntāḥ samuddiṣṭā vahnerāgamavedibhiḥ ||

Lesungshinweise: [sie]

S. 285, Entlastung und Namensgebung des Feuers
(uḍḍīśe) jātakarma samāpyātha śramāpanodanāya ca |
prādeśamātraṃ samidhaṃ mūlāgraghṛtasaṃplutām ||
oṃ kāmeśvarakāmeśvarībhyāṃ svāheti trirviniḥkṣipet |
vahneśca pitarau mantrī svadehe viniyojayet ||
iṣṭadevasya nāmnā tu vahnernāma samācaret |
kāmeśvarakāmeśvarībhyāmiti tu śrīvidyāyām |
anyatra vāgīśvaravāgīśvarībhyāmiti jñeyam |
(pūrṇayāge) ājyāhutyaṣṭakaṃ hutvā nāmakarma samācaret |
deśikastvamuko'sīti mūlamantreṇa kalpayet ||

S. 285–286, Nabelschnurtrennung und Opferholz
(vāyavīyasaṃhitāyām) jātaṃ dhyātvaivamākāraṃ jātakarma samācaret |
nālāpanayanaṃ kṛtvā tataḥ saṃśodhya sūtakam ||
śivāgniriti nāmāsya kṛtvā hutipuraḥsaram |
pitrorvisarjanaṃ kṛtvā cūḍopanayanādikam ||
athodvāhāvasānaṃ ca kṛtvā saṃskāramasya tu |
nālāpanayanaprakārastu (śaivāgame) vahnerhṛdā svamantreṇa tato nālāpanuttaye |
samidhaḥ pañca juhuyāt prānte mūle ghṛtaplutāḥ—iti ||
(vāyavīyasaṃhitāyām) tāḥ pālāśyaḥ parā vā'pi yājñīyā dvādaśāṅgulāḥ |
avakrā na svayaṃ śuṣkāḥ satvacaṃ nirvraṇāḥ samāḥ ||
daśāṅgulā vā vihitāḥ kaniṣṭhāṅgulisaṃmitāḥ |
prādeśamātrā vā'lābhe hotavyāḥ sakalā api—iti ||

S. 286, Abschied der Feuer-Eltern
(śāradāyām) vahneḥ sakalasaṃskāraśeṣe tatpitrorvisarjanamuktvā nālāpanayanīye pañcasamidhāṃ homa uktaḥ |
tataśca pitarau tasya saṃpūjyātmani yojayet |
samidhaḥ pañca juhuyānmūlāgraghṛtasaṃplutāḥ—iti ||
(kriyāsāre) pitrorvisarjanaṃ kṛtvā cūḍopanayanādikam |
kuryādvā sarvasaṃskāraṃ śeṣe devau visarjayet ||
śramāpanodanārthaṃ ca hutvā tisraḥ samidhvarāḥ |

S. 286, Einzelgaben und Mantra-Endungen
(merutantre) svabījarasanānāmnā caikekāmāhutiṃ hunet |
tataścāṅgāni juhuyādvahnermūrtyaṣṭakaṃ tathā ||
indrādilokapālāṃśca āyudhāni tataḥ param |
mantreṇoṅkārapūrveṇa svāhāntena vicakṣaṇaḥ ||
svāhāvasāne juhuyāddhyāyan vai mantradevatām |
svāhāntamantre tu svāhāntaraṃ na deyam |
taduktam (mantraprakāśe) namonte na namo dadyāddviṭhānte dviṭhameva ca |
pūjāyāmāhutau cāpi sarvatrāyaṃ vidhiḥ śive ||
dviṭhaḥ svāhā |
atra ṭhakāreṇa lipisāmyādbindurucyate |
bindudvayaṃ visargaḥ |
sa ca śaktirūpastena dviṭhaśabdenāgniśaktiḥ svāhocyata iti rāghavabhaṭṭaḥ |
vastuto dviṭha iti pāribhāṣikī saṃjñeti sāṃpradāyikāḥ |

Lesungshinweise: [Mantra]

S. 286–287, Große Feuergabe und Ganesha-Opfer
(merutantre) caturvāraṃ sruveṇājyaṃ gṛhītvā sruci niḥkṣipet |
tenaiva tāṃ pidhāyāgnau hunet tiṣṭhan guruḥ svayam ||
vauṣaḍantena vahnestu manunā saṃvadet tataḥ |
jihvāyāṃ madhyasaṃsthāyāṃ mantrī jvālāvalītanau ||
tārādyairdaśabhirbhedaiḥ pūrvapūrvasamanvitaiḥ |
manunā gāṇapatyena hunet pūrvaṃ daśāhutīḥ ||
juhuyācca caturvāraṃ samastenaiva tena tu |
(śāradāyāmapi) vighneśvarasya mantreṇa juhuyādāhutīrdaśa |
sāmānyaṃ sarvatantrāṇāmetadagnimukhaṃ smṛtam ||

Lesungshinweise: [Sruva] [die Gabe erfolgt]

S. 287, Bereitung und Aufteilung des Charu
tatraiva |
tataśca saṃskṛte vahnau gokṣīreṇa caruṃ pacet |
astreṇa kṣālite pātre nave tāmramayādike ||
taṇḍulāñchālisaṃbhūtān mūlamantrābhimantritān |
prasṛtīḥ pañcatadābhiḥ kṣiptvā cāstramanuṃ japan ||
prakṣālya pātravadanaṃ pidhāya kavacāṇunā |
prāṅmukho mūlamantreṇa deśikendraścaruṃ pacet ||
sruveṇājyena saṃpanne dadyāt tatsābhighāraṇam |
mūlena paścāt tat pātraṃ kavacenāvatārayet ||
astrajaptakuśāstīrṇamaṇḍale vidhivadguruḥ |
taṃ vibhajya tridhā bhāgamekaṃ devāya kalpayet ||
anyamagnau prajuhuyādaparaṃ deśikaḥ svayam |
śiṣyeṇa sārdhaṃ bhuñjīta .... .... iti ||
homabhojanayoḥ prakārastvagre vakṣyate |

Lesungshinweise: Das Zitat ist bereits im Druck verkürzt; die Mengenangabe prasṛtīḥ pañcatadābhiḥ ist beschädigt, wobei „fünf Hohlhandmaße“ die vorläufige Lesung wiedergibt.

S. 287–288, Einheit von Selbst, Feuer und Gottheit
(merutantre) saṃpūjya devatāpīṭhaṃ vahnau samyak tato guruḥ |
agnirūpadharāṃ tatra pūjayediṣṭadevatām ||
ājyena sādhyamanunā pañcaviṃśatisaṃkhyakam |
hunenmantrī cāgnimukhe vaktraikīkaraṇaṃ tvidam ||
ātmāgnidevatānāṃ ca cintayannaikyamātmavit |
ekādaśātha mūlena hunedājyena cāhutīḥ ||
nāḍīsaṃghānametaddhi proktaṃ deśikasattamaiḥ |
aṅgaprabhṛtyāvṛtīnāmekekāmāhutiṃ hunet ||
ante mūlena daśāhutayo deyāstaduktam (tripurāsārasamuccaye) parivārasyaikekāṃ devyā daśāhutīrjuhuyāt—iti |

S. 288, Verteilung des Feuers auf weitere Kundas
(merutantre) pūrvādidikṣu kuṇḍeṣu sarveṣvapi yathāvidhi |
gururvahniṃ pariharet saṃskṛteṣūktavartmanā ||
sarvartvijaścandanādyaiḥ saṃpūjya proktadevatām |
sarvāvaraṇasaṃyuktāṃ mūlena juhuyustataḥ ||
pañcaviṃśatidhā sarpiḥsaṃyutena payo'ndhasā |
atra sarveṣvapi kuṇḍeṣu vahnivitaraṇamācāryakartṛkam |
kuṇḍāntarasaṃskārastu ṛtvikkartṛko bodhyaḥ |
juhuyuriti |
ācārya ṛtvijaśceti śeṣaḥ |
payo'ndhasā caruṇā pūrvoktacarordvitīyabhāgeneti yāvat |
caruhomāt pūrvaṃ pañcaviṃśatirājyāhutayo deyāḥ |
tathā ca (śāradāyām) tato'nyeṣvapi kuṇḍeṣu saṃskṛteṣu yathāvidhi |
ācāryo viharedagniṃ pūrvādiṣu samāhitaḥ ||
ṛtvijo gandhapuṣpādyairaṅgādyāvaraṇānvitām |
tatroktadevatāmiṣṭvā pañcaviṃśatisaṃkhyayā ||
mūlenājyena juhuyuḥ sājyena caruṇā tathā |

S. 289, Charu-Mahlzeit und Zahnhölzchen
(somaśambhau) carostṛtīyabhāgaṃ tu grāsatritayasaṃmitam |
aṣṭagrāsapramāṇaṃ vā darśanasparśavarjitam ||
palāśapuṭake bhuktau muktau pippalapatrake |
hṛdā saṃbhojayanmantrī pūtairācāmayejjalaiḥ ||
(śāradāyām) ācāntaṃ śiṣyamānīya sakalīkṛtya deśikaḥ |
tālapramāṇaṃ ṛjvakṣaṃ kṣīravṛkṣādisaṃbhavam ||
dantakāṣṭhaṃ tadā dadyācchiṣyāya vinayātmane |
dantān viśodhya yatnena tat prakṣālya visarjayet ||
(merutantre'pi) vitastimātraṃ ṛjvakṣaṃ yathoktaṃ dantadhāvanam |
śiṣyāya dadyāt sa radān viśodhya kṣālitaṃ tyajet ||

Lesungshinweise: [fremdem] Nachdem der Schüler sorgfältig die Zähne gereinigt hat, wasche er es und lege es weg.“ Auch im Meru Tantra: „Man gebe dem Schüler das wie beschrieben gerade Zahnhölzchen von einer Spanne Länge; er reinige die Zähne, wasche es und werfe es weg.“ Die Druckfußnote bestimmt Tala als die Spanne zwischen Daumen und Mittelfinger.

S. 289, Zeitpunkt der Zahnhölzchenprüfung und Adhivasa
dantakāṣṭhaparīkṣā ca maṇḍapapraveśāt prāgeva kartavyā |
atra tu dantaśodhanamātramiti saṃpradāyaḥ |
atraiva parīkṣā kartavyeti kecit |
anye tu kāladvaye'pi tatparīkṣā kartavyaivetyāhuḥ |
(śāradāyām) yathāvidhi tamācāntaṃ śikhābandhābhirakṣitam |
vidhāya sārdhamamunā vedyāṃ darbhāstare guruḥ ||
śayīta tasyāṃ tāṃ rātrimadhivāsaḥ samīritaḥ |
(nārāyaṇīye) punastaṃ śiṣyamācāntaṃ śikhābandhābhirakṣitam |
kṛtvā vedyāṃ sahānena svapeddarbhāstare guruḥ ||
(piṅgalāmate) svapnamānavamāśritya svāpayet pūrvamastakam |

S. 290, Nachtlager und Traumbericht
(vāyavīyasaṃhitāyām) devasya dakṣiṇe bhāge śiṣyaṃ tamadhivāsayet |
ahatāstaraṇāstīrṇasadarbhaśayane śuciḥ ||
(merutantre) ācāntamatra ca yathāvidhi taṃ śikhāyāṃ bandhaiḥ surakṣitamamuṃ pravidhāya mantrī |
vedyāṃ śayīta kuśasaṃstaraṇe rajanyāṃ śiṣyeṇa sārdhamamunā gadito'dhivāsaḥ ||
(mahākapilapañcarātre) gurupādārcanaṃ kṛtvā upavāsī jitendriyaḥ |
darbhaśayyāṃ gato rātrau dṛṣṭvā svapnaṃ nivedayet ||

S. 290, Bitte um Traumweisung
(yoginītantre) (merutantre) ca yantrāgrato dūrudeti devamāvṛtya mantrān prayatastvimetān |
laghvekabhugdakṣiṇapārśvaśāyī svapnaṃ parīkṣeta yathopadeśam ||
bhagavan devadeveśa śūlabhṛdvṛṣavāhana |
iṣṭāniṣṭe samācakṣva mama suptasya śāśvataḥ ||
evaṃ suptaḥ kuśāstīrṇe tataḥ prayatamānasaḥ |
niśānte paśyati svapnaṃ śubhaṃ vā yadi vā'śubham ||

Lesungshinweise: [wende man sich an] Mit nur einer leichten Mahlzeit und auf der rechten Seite liegend prüfe man den Traum nach der Unterweisung: ‚Erhabener Herr der Götter, Dreizackträger, auf dem Stier Reitender, Ewiger: Zeige mir im Schlaf das Erwünschte und das Unerwünschte.‘ Wer so mit gesammeltem Geist auf der Kusha-Streuung schläft, sieht gegen Ende der Nacht einen glückverheißenden oder unglückverheißenden Traum.“ Lesungshinweis: Die Anfangsverbindung dūr udeti ist beschädigt; die räumliche Angabe und das Mantragebet sind erkennbar.

S. 290, Traum-Mantra und Verehrungsvers
(piṅgalāmate) (merutantre) ca |
tāro hilidvayaṃ śūlapāṇaye dviṭha īritaḥ |
svapnamānavamantro'yaṃ śambhunā parikīrtitaḥ ||
namo jaya trinetrāya piṅgalāya mahātmane |
vāmāya viśvarūpāya svapnādhipataye namaḥ ||

S. 291, Bitte um zuverlässige Traumweisung
svapne kathaya me tathyaṃ sarvakāryeṣvaśeṣataḥ |
kriyāsiddhiṃ vidhāsyāmi tvatprasādānmaheśvara ||

S. 291, Traumgebet an Vishnu
(mantratantraprakāśe) oṃ hṛtsakalalokāya viṣṇave prabhaviṣṇave |
viśvāya viśvarūpāya svapnādhipataye namaḥ ||
svapnamānavamantro'yaṃ kathito nāradādibhiḥ |

Lesungshinweise: [hṛtsakalalokāya: Wortverbindung unsicher] Im Mantra-Tantra-Prakasha: „Om, dem [hṛtsakalalokāya: Wortverbindung unsicher], Vishnu, dem machtvoll Wirkenden, dem All, dem Allgestaltigen, dem Herrn der Träume sei Verehrung.“ Dieser Traum-Mantra wurde von Narada und anderen gelehrt. Lesungshinweis: Die erste Anrufung nach Om ist auch im Druck nicht sicher aufzulösen; sie wird nicht durch eine vermutete Standardformel ersetzt.

S. 291, Traumgebet und innere Sammlung
(nāradīye) parabrahmasvarūpastvaṃ mantraścarṣī viśvadhṛk |
śubhāśubhagatiṃ deva svapne me vinivedaya ||
ityuccārya namaskuryājānubhyāmavanīṃ gataḥ |
prasanno vāgyatastasmin śayīteṣṭaṃ vicintayet ||

Lesungshinweise: [carṣī: Lesung beziehungsweise Bedeutung unklar] Im Naradiya: „Du bist die Gestalt des höchsten Brahman, Mantra, [carṣī: Lesung beziehungsweise Bedeutung unklar], der Träger des Alls. Die Verbindung nach mantra ist im Druck unsicher; eine Ergänzung wird nicht vorgenommen.

S. 291, Arten der Träume und Zeitpunkt ihrer Erfüllung
atha śubhasvapnāḥ |
(yoginītantre) trividhaṃ darśanaṃ tasya yathārthamayathārthakam |
apākajaṃ yat svasthānāṃ saṃyatānāṃ hi darśanam ||
yathārthamayathārthaṃ tadasvasthānāṃ vikārajam |
apākajaṃ mānasaṃ ca yathārthaphalamucyate ||
(āgamasiddhānte) prādye varṣāttatsarārdhāddvitīye yāme pāko varṣapādāt tṛtīye |
yāme pākaḥ śarvarīturyapāde sadyaḥ pāko yo visargeṣu dṛṣṭaḥ ||

Lesungshinweise: [Schauen] [der Traum] Das aus Apaka entstandene und das geistige [Schauen] werden als ihrem jeweiligen Ergebnis entsprechend bezeichnet.“ Die Bezeichnung apākaja und die Zuordnung im letzten Halbvers bleiben sprachlich unsicher; die Dreiteilung wird nicht zu einer modernen Traumtheorie umgedeutet.

S. 291–292, Gottheit und Guru als glückverheißende Traumbilder
tathā |
svapne paśyati vai devaṃ nijeṣṭaṃ sarvato mukham |
guruṃ prasādasumukhaṃ nirmalaṃ candramaṇḍalam ||
gaṅgāṃ bhāgīrathīṃ bhānuṃ liṅginaṃ liṅgamīśvaram |
prasannaṃ tatra jānīyāt siddhiṃ svapnanidarśane ||

S. 292, Weitere Zeichen nach dem Narada-Pancharatra
(nāradapañcarātre) kṣitilābhaḥ kṣataṃ cābdhitaraṇaṃ cāgnipūjanam |
homaśca jvalite vahnau saṃgrāmavijayastathā ||
haṃsakokamayūrāṇāṃ rathārohaṇameva ca |

S. 292, Günstige Traumbilder im Mahakapila-Pancharatra
(mahākapilapañcarātre) kanyāṃ chatraṃ rathaṃ dīpaṃ prāsādaṃ kamalaṃ nadīm |
kuñjaraṃ vṛṣabhaṃ mālāṃ samudraṃ phenilaṃ drumam ||
parvataṃ ca hayaṃ madyamāmamāṃsasurāsavam |
evamādīni sarvāṇi dṛṣṭvā siddhimavāpnuyāt ||
yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyati |
samṛddhiṃ tatra jānīyāt tasmin svapnanidarśane ||
nadīsamudrataraṇamākāśagamanaṃ tathā |
bhāskarodayanaṃ caiva prajvalantaṃ hutāśanam ||
grahanakṣatratārāṇāṃ candramaṇḍaladarśanam |
harmyaprarohaṇaṃ caiva prāsādaśiraso'pi vā ||
nāgāśvavṛṣabhendrāṇāṃ taruśailāgrarohaṇam |
vimānagamanaṃ caiva siddhamantrasya darśanam ||
evamādīni saṃdṛṣṭvā naraḥ siddhimavāpnuyāt |

S. 292–293, Ungewöhnliche und königliche Traumbilder
svapne tu madirāpānamāmamāṃsasya bhojanam ||
kṛmiviṣṭhānulepaṃ ca rudhireṇābhiṣecanam |
bhojanaṃ dadhibhaktasya śvetavastrānulepanam ||
siṃhāsanaṃ rathaṃ yānaṃ dhvajaṃ rājyābhiṣecanam |
ratnānyābharaṇādīni dṛṣṭvā svapne prasīdati ||

S. 293, Glückverheißende Personen, Gegenstände und Speisen
(nāradapañcarātre) gurudevo dvijaḥ kanyā gogajāśvāśca keśarī |
darpaṇaṃ śaṅkhabheryau ca tantrīvādyaṃ ca rocanam ||
tāmbūlabhakṣaṇaṃ caiva tathā vadhyābhivandanam |
siddhānnamāmamāṃsaṃ ca madyastrīmadirāvasāḥ ||
chatraṃ yānaṃ sitaṃ vastraṃ tathājyaṃ śvetacandanam |
mālāmuktāphale hāraḥ pūrṇaḥ samuditaḥ śaśī ||
pracaṇḍakiraṇaḥ sūryo nimnagātha mahodadhiḥ |
praphullapādapaḥ śālī rocanā kuṅkumaṃ madhu ||
lājāḥ siddhārthakā bījaṃ navabhāṇḍaṃ ca pāyasam |
upāsanno'pyathācāryo gāyatrī ca varaṃ gatā ||
sarve svapne śubhāḥ proktāḥ siddhimokṣaphalapradāḥ |

S. 293, Weitere günstige Träume im Naradiya
(nāradīye) grahaṇaṃ tu parastrīṇāmagamyāgamanaṃ tathā |
daṃśanaṃ śvetanāgena bandhanaṃ śṛṅkhalādibhiḥ ||
rodanaṃ tāḍanaṃ caiva dhāvanaṃ cāṅgaghātanam |
mṛcchaucaprakāṃsyasya śīśakasyāpi kutsitāt ||
dhātorlābhastathā puṣpaṃ phalaratnānubhāvapi |
vyajanaṃ svayamanyena dhamanaṃ ca vibhāvasoḥ ||
evamādīni cānyāni śubhānyāhurmanīṣiṇaḥ |

Lesungshinweise: [die folgende Verbindung über Erde beziehungsweise Reinigung und Bronze ist nicht sicher verständlich] [Wortschluss unsicher] Im Naradiya: „Das Ergreifen fremder Frauen und der Verkehr mit einer als unzugänglich geltenden Frau; der Biss einer weißen Schlange, Fesselung mit Ketten und dergleichen; Weinen, Geschlagenwerden, Laufen und Verletzung eines Körperteils; [die folgende Verbindung über Erde beziehungsweise Reinigung und Bronze ist nicht sicher verständlich], der Erwerb von Blei oder einem geringgeschätzten Metall, ebenso Blumen, Früchte und Edelsteine [Wortschluss unsicher]; das Fächeln durch einen selbst oder einen anderen und das Anfachen des Feuers: Diese und weitere ähnliche Dinge nennen die Weisen glückverheißend.“ Mehrere Wörter der Aufzählung sind bereits im Druck beschädigt oder grammatisch unklar; die erkennbaren Glieder werden wiedergegeben, ohne die Lücken mit vermuteten Traumbildern zu füllen.

S. 293–294, Günstige Traumbilder im Meru Tantra
(merutantre) pūrṇakumbho darpaṇaṃ ca mīnamājyaṃ ca rocanā |
śavaṃ rodanahīnaṃ ca śastrāṇi ca patākikā ||
bhāradvājo nṛpālaśca vedaśabdaśca gāyanam |
kathāmāṅgalyagītāni cāṅkuśaṃ yadgṛhaḥ priyam ||
svapne dṛṣṭāni caitāni sādhakaḥ siddhimāpnuyāt |
vyādhyārte nāsti duḥkhaṃ syāt sāmānyaṃ sukhamāpnuyāt |
yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyati |
kāmayantīṃ nadīsindhutaraṇaṃ bhramaṇaṃ ca khe ||
bhāskarodayanaṃ caiva grahaṇaṃ candrasūryayoḥ |
harmyaprāsādanāgāśvavṛṣaśailāgrarohaṇam ||
bhojanaṃ dadhibhaktasyāpakamāṃsasya bhojanam |
kṛmiviṣṭhānulepaśca rudhireṇābhiṣecanam ||
tāmbūlabhakṣaṇaṃ madyapānaṃ vadhyābhivandanam |
pracaṇḍakiraṇaḥ svasthaḥ kāryasiddhestu lakṣaṇam ||

Lesungshinweise: [yadgṛhaḥ priyam: Verbindung unklar] [mehr] [die Sonne]

S. 294, Weiße Gestalten, Feuer und Schlangenbiss
śvetāmbaradharā nārī śvetamālyānulepanā |
avagūhati yaṃ svapne tasya śrīḥ sarvato mukhī ||
āsane śayane pāne śarīre vāhane gṛhe |
jvalamāne vibudhyeta tasya śrīḥ sarvato mukhī ||
sitoragasya daṃśaśca jāyate dakṣiṇe kare |
daśāhobhirbhavellābho rogī rogādvimucyate ||
nigaḍairbāhupāśena badhyate vā suto bhavet |
pratiṣṭhā vardhate tasya dugdhapānāddhanakṣayaḥ ||

Lesungshinweise: [im Traum]

S. 294–295, Speisen und ihre unterschiedlichen Bedeutungen
surāraktaṃ piban vidyāṃ labhedvipro dhanaṃ param |
dadhi dṛṣṭvā bhavet prītirgodhūmaiśca dhanāgamaḥ ||
siddhāviṣṭāgamaṃ vidyālābhaḥ siddhārthakaistathā |
dadhilābhādbhavedartho ghṛtalābhādbhavejjayaḥ ||
ghṛtāśanāddhanakleśo jayastu dadhibhakṣaṇe |
liṅgādyabhyarcanaṃ dṛṣṭvā vyavahāre jayo bhavet ||

Lesungshinweise: [erlangt] [siddhāviṣṭāgamam: Wortverbindung nicht sicher verständlich]

S. 295, Herrschaft und wahrheitskräftige Traumgestalten
yastu madhye taḍāgāderbhuñjīta ghṛtapāyasam |
niṣkampapuṣkare patre taṃ vidyāt pṛthivīpatim ||
devatāliṅgino gāvaḥ pitaro brāhmaṇā nṛpāḥ |
yadvadanti naraṃ svapne tat tathaiva bhaviṣyati ||
antraiḥ saṃveṣṭayedyastu grāmaṃ nagarameva vā |
grāme maṇḍalarājyaṃ syānnagare pārthivo bhavet ||

S. 295–296, Weitere Zeichen für Erfolg und Besitzgewinn
candratārāgrasanaṃ parimārgaṇameva ca |
bhūmyambudhīnāṃ grasanaṃ śatrūṇāṃ ca vadhakriyā ||
jayo vivādadyūteṣu śatrūṇāṃ ca tathā jayaḥ |
vaḍavāmahiṣīsiṃhīgohastinyādidohanam ||
prasādo guruvipreṣṭadevasiddhādikācchubhaḥ |
snānaṃ rājyābhiṣekaśca svaśiraśchedanaṃ mṛtiḥ ||
tīrthodakānāṃ taraṇaṃ tathā viṣamalaṅghanam |
gohastivaḍavāsūtirvahnilābhastathaiva ca ||
parastryāliṅganaṃ tasyā lābho rodanameva ca |
viṣṭhālepaḥ kundajātībakulakṣmeśadarśanam ||
raṇadyūtavimardeṣu jayo nigaḍabandhanam |
paśumatsyamṛgāṇāṃ ca lāṅgūlasyāsanaṃ tathā ||
śikhilābhaḥ śvetavastrapuṣpacandanadhāraṇam |
maṇitārasuvarṇādipātre bhojanakaṃ yadā ||
paśyet tadā sādhakasya jñeyā siddhirupasthitā |
kāryārtānāṃ kāryasiddhiritareṣāṃ dhanāgamaḥ ||

Lesungshinweise: [das Sitzen auf dem Schwanz von] Wer um ein Vorhaben besorgt ist, erreicht dessen Vollendung; die anderen gewinnen Besitz.“ Die Verbindung über den Schwanz der Tiere lautet im Druck lāṅgūlasyāsanam und bleibt in ihrer genauen Bildvorstellung unsicher.

S. 296, Ungünstige Träume: Farben einer Frau
athāśubhasvapnāḥ |
kṛṣṇāmbaradharā nārī kṛṣṇagandhānulepanā |
avagūhati yaṃ svapne sā rātristasya paścimā ||
evaṃ tu raktayā vyādhiḥ śoko'ruṇasamānayā |
nīlayā kalaho hanyā pītayā kīrayā vipat ||

Lesungshinweise: [hanyā: Verbindung unklar]

S. 296, Ungünstige Personen und Gegenstände
tathā |
bandhyācarmatuṣāsthyādilavaṇāṅgāramindhanam |
viṭklībonmattatelāni jaṭilārivanauṣadham ||
rogī tṛṇaṃ ca sanyāsī nagno'bhyaktaḥ kṣudhāturaḥ |
vimuktakeśaḥ patito vyaṅgāsṛk śaraṭāttatam ||
mārjārayuddhaṃ kārpāso garbhiṇī ca rajasvalā |
guḍastakraṃ ca kāṣāyī paṅkaḥ raṇḍā kalirgṛhe ||
vastrādikasya skhalanaṃ lūlāpasamaraṃ tathā |
andhaḥ kubjo durvacano badhiraḥ khañjakubjakau ||
vamanaṃ ca ghaṭo rikto rajakī malināmbarā |
etairdṛṣṭairna kāryaṃ syādrogī mṛtyumavāpnuyāt ||

Lesungshinweise: [und eine nicht sicher lesbare Verbindung mit śaraṭa] [sowie lūlāpasamara: Verbindung unklar] Zwei beschädigte Wortverbindungen bleiben lokal offen; die doppelte Nennung des Buckligen ist im Druck vorhanden.

S. 296, Pflanzen, Wasser und die südliche Richtung
aśokaṃ karavīraṃ ca palāśaṃ vāpi puṣpitam |
svapne'pi salilaṃ dṛṣṭvā naraḥ śokamavāpnuyāt ||
rūpāntarapraveśaśca dakṣiṇāśāgatistathā |
paṅke nimajjanaṃ snānaṃ putrabhāryāvināśadam ||
gohastisiddhajedevādivarjyaṃ kṛṣṇaṃ na śobhanam |

Lesungshinweise: [eine beschädigte Liste, in der Kuh, Elefant, Siddha und Gottheit erkennbar sind] Schwarzes ist nicht günstig, ausgenommen [eine beschädigte Liste, in der Kuh, Elefant, Siddha und Gottheit erkennbar sind].“ Die Ausnahme-Liste am Seitenende ist im Druck nicht zuverlässig aufzulösen; ihre fehlenden Verbindungen werden nicht ergänzt.

S. 297, Träume als Todeszeichen
karpāsabhasmāsthyādīni tyaktvā bhuktaṃ śubhāvaham ||
raktagandhāmbarasragvī kṛṣṇo vā dakṣiṇāmukhaḥ |
kharoṣṭramahiṣārūḍhastrimāsaṃ na sa jīvati ||
śvabhre vā patanaṃ gehe dvāraṃ cāsya pidhīyate |
na cottiṣṭhati yastasmāt tadabdaṃ tasya jīvitam ||
vāntirmūtraṃ purīṣaṃ ca santānajananaṃ cyutiḥ |
śukrasya paśyedyaḥ svapne tasyāyurdaśamāsikam ||
tāḍyate vikṛtaiḥ kṛṣṇaiḥ puruṣairudyatāyudhaiḥ |
pāṣāṇaistāḍyate vāpi tasya mṛtyurna saṃśayaḥ ||
mahiṣoṣṭrārūḍhastailābhyaktaśca muṇḍitaḥ |
dakṣiṇāśāṃ prasthito yastasya mṛtyurna saṃśayaḥ ||

S. 297, Verlust, Reinigung und Flussüberquerung
paśyet prāsādapatanaṃ gṛhasya śaśisūryayoḥ |
parvatānāṃ ca vṛkṣāṇāmadhikārāccyutirbhavet ||
hāniścaiva svagātrāṇāṃ vyādhinābhibhavastathā |
gṛhasaṃmārjanaṃ lepo gomayena mṛdāpi vā ||
tīrtvā nadīṃ samāyātastīre'nyadvasanaṃ dhṛtam |
rogī rogādvimucyeta hāniḥ svasthasya jāyate ||

Lesungshinweise: [deuten] [darauf]

S. 297, Tiere zur linken und rechten Seite
puṃnāmāno mṛgakhagāḥ potakī śukarī ralā |
piṅgalā chucchukā paṅktī vāmāṅge kokilā śivā ||
strīnāmāno mṛgakhagāḥ śrīkarāṭho vānaro ruruḥ |
chikkaraḥ pippalo bhāso dakṣe kākakṣvakukkuṭāḥ ||
dṛṣṭāścedrogiṇo roganāśaḥ sādhakasiddhaye |
svasthasya cobhayāllābho digvyatyāsānna śobhanam ||

Lesungshinweise: [kṣva: unklare Lesung] „Tiere und Vögel mit männlicher Bezeichnung sowie Potaki, Shukari, Rala, Pingala, Chhuchchhuka, Pankti, Kokila und Shiva zur linken Seite; Tiere und Vögel mit weiblicher Bezeichnung sowie Shrikaratha, Affe, Ruru, Chhikkara, Pippala, Bhasa, Krähe, [kṣva: unklare Lesung] und Hahn zur rechten Seite: Werden sie gesehen, bedeutet dies für den Kranken das Ende der Krankheit, für den Sadhaka Siddhi.

S. 298, Mitteilung des Traums an den Guru
atha svapnanivedanam (nibandhe) śiṣyasya śucirācāntaḥ puṣpahasto gurūttamaḥ |
praṇamya śirasā hṛṣṭastasmai svapnaṃ nivedayet ||
svapne cākṣitasamakṣaṃ vā āścaryamapi harṣadam |
akasmādyadi vā paśyennākhyātavyaṃ gurorvinā ||

Lesungshinweise: [Der Schüler,] Auch die Verbindung für das Sehen vor den Augen ist beschädigt.

S. 298, Besänftigung eines ungünstigen Traums
atha duḥsvapnaśāntiḥ (mahākapilapañcarātre) dṛṣṭvā duḥsvapnakaṃ caiva homāt siddhimavāpnuyāt |
(piṅgalāmate) śubhe śubhaṃ bhavettasya juhuyādaśubhe śatam |
astreṇeti kramādvidvān .... .... .... iti ||
(merutantre) sakṣīrāṇāṃ ghṛtāktānāṃ samidhāṃ ca śataṃ hunet |
palāśānāṃ tu gāyatryā śūdraḥ snātvā haviṣyabhuk ||
dīpaṃ dadyāddvijagṛhe viṣṇorgehe śivālaye |
evaṃ dṛṣṭvā śubhaṃ svapnaṃ gṛhṇīyānmanumanyathā ||
gṛhīte hānireva syādvānyadevaṃ vicintayet |

S. 298, Alternative Mantras zur Traumbesänftigung
(nāradapañcarātre) dṛṣṭvā samācareddhomaṃ dantakāṣṭhoditaṃ mune |
kevalenātha vānyena siṃhamantreṇa śāntaye ||
astramantragāyatrīsiṃhamantrāṇāṃ vikalpaḥ |
tārāvajranakhaṃ daṃṣṭrāyudhāya mahāsiṃhāya huṃphaṭ namaḥ |
siṃhasya manuriti (merau proktaḥ) |

Lesungshinweise: [einen solchen Traum] Die erste Verbindung nach Tara ist im Druck grammatisch unsicher. Eine Herausgeberfußnote bietet zusätzlich eine Variante zur Reinigung mit Zahnhölzchen aus Jati, Tagara und Mandara, durch die ein schlechter Traum beseitigt werde.

S. 298, Beginn des Einweihungstages
atha dīkṣādinakṛtyam (merutantre) samutthāyoṣasi punaḥ sandhyāsnānādikaṃ caret |
guruḥ śiṣyo ṛtvijaśca gacchedyāgagṛhaṃ prati ||
sarve te svasvakuṇḍeṣu juhuyuḥ saghṛtaistilaiḥ |
punaḥ sādhyena manunā dvyaṣṭottarasahasrakam ||

S. 299, Opferzahl und Darbringung mit Löffel oder Hand
dravyairvidhānaproktairvā hunedaṣṭādhikaṃ śatam |
(śrībhaviṣye) āhutīstu ghṛtādīnāṃ sruveṇādhomukhena ca |
hunet tilādyāhutīśca daivenottānapāṇinā ||
(vāyavīyasaṃhitāyām) sruveṇājyaṃ samidyādyaṃ srucā śeṣaṃ kareṇa vā |
tatra divyena hotavyaṃ tīrthenārṣeṇa vā tathā ||

Lesungshinweise: [der Hand] [die Verbindung samidyādyam ist unklar]

S. 299, Opfer nur im entzündeten Feuer
(mahākapilapañcarātre) [aspaṣṭam] hotavyaṃ madhyamenāpyanindhite |
pradīpte lelihānāgnau hotavyaṃ karmasiddhaye ||
(bahvṛcapariśiṣṭe'pi) adhomukhaḥ sadhūme tu juhuyādyo hutāśane |
yajamāno bhavedandhaḥ saputra iti ca śrutiḥ ||
(chandogapariśiṣṭe'pi) yo'narciṣi juhotyagnau vyaṅgāriṇi ca mānavaḥ |
mandāgnirāmayāvī ca daridraścopajāyate ||

Lesungshinweise: [Der Anfang ist im Digitalisat beschädigt; anschließend eine nicht sicher verständliche Vorschrift über mittleres beziehungsweise unentzündetes Feuer.] Im Mahakapila-Pancharatra: „[Der Anfang ist im Digitalisat beschädigt; anschließend eine nicht sicher verständliche Vorschrift über mittleres beziehungsweise unentzündetes Feuer.] Zur Vollendung der Handlung soll man in ein hell brennendes Feuer mit leckenden Flammen opfern.“ Auch im Bahvricha-Parishishta: „Wer mit gesenktem Gesicht in rauchendes Feuer opfert, dessen Opferherr wird samt seinem Sohn blind – so die Shruti.“ Auch im Chhandoga-Parishishta: „Wer in ein Feuer ohne Flammen und ohne Glut opfert, wird von schwacher Verdauung, Krankheit und Armut betroffen.“ Die Folgen werden als traditionelle Ritualwarnungen des Textes wiedergegeben. Die beschädigte Anfangszeile wird nicht ergänzt.

S. 299, Körperteile des Feuers
(tripurāsāre) agneḥ karṇe homato vyādhibādhā netre'ndhatvaṃ nāsikāyāmatha vyādhiḥ |
dravyacchedo mastake syānmukhāntarhomaṃ kuryāttena nityaṃ vipaścit ||
tantrāntare |
yataḥ kāṣṭhaṃ tataḥ śrotraṃ yatra dhūmo'tra nāsikā |
yatrālpajvalanaṃ netraṃ yatrāṅgārastataḥ śiraḥ ||
yatra prajvalitā jvālā jihvā sā jātavedasaḥ |

S. 300, Abweichende Zuordnungen der Feuerorgane
anyatrāpi |
sadhūmo'gniḥ śiro jñeyaṃ nirdhūmaścakṣureva ca |
jvalatkaro bhavet karṇaḥ kāṣṭhamastu nāsikā ||
agnirjvālāyate yatra śuddhasphaṭikasannibhaḥ |
tanmukhaṃ tatra vijñeyaṃ caturaṅgulamānataḥ ||
(navadurgākalpe) yatra kāṣṭhaṃ tatra śrotre yatra dhūmastu nāsike |
yatrālpajvalanaṃ netre yatra bhasma tu tacchiraḥ ||
yatraiva jvalito vahnistatra jihvā prakīrtitā |

Lesungshinweise: [Feuer]

S. 300, Meditation über die Haltung des Feuers
(śāradāyām) vaiśvānaraṃ sthitaṃ dhyāyet samiddhomeṣu deśikaḥ |
śayānamājyahomeṣu niṣaṇṇaṃ śeṣavastuṣu ||

S. 300, Günstige Eigenschaften des Opferfeuers
tathā |
svarṇasindūrabālārkakuṅkumakṣaudrasannibhaḥ |
suvarṇaretaso varṇaḥ śobhanaḥ parikīrtitaḥ ||
bherīvāridahastīndradhvanirvahneḥ śubhāvahaḥ |
nāgacampakapunnāgapāṭalāyūthikānibhaḥ ||
padmendīvarakahlārasarpirguggulusannibhaḥ |
pāvakasya śubho gandha ityuktastantravedibhiḥ ||
pradakṣiṇāsvalpakampācchatrābhāḥ śikhinaḥ śikhāḥ |
śubhadā yajamānasya rājyasyāpi viśeṣataḥ ||
kundendudhavalo dhūmo vahneḥ proktaḥ śubhāvahaḥ |

S. 300–301, Ungünstige Feuerzeichen und Ausgleich
kṛṣṇaḥ kṛṣṇagatervarṇo yajamānaṃ vināśayet ||
śveto rājyaṃ nihanyāśu vāyasasvarasannibhaḥ |
kharasvarasamo vahnerdhvaniḥ sarvavināśakṛt ||
pūtigandho hutabhujo hoturduḥkhaprado bhavet |
chinnavṛttāṃ śikhāṃ kuryānmṛtyuṃ dhanaparikṣayam ||
śukapakṣanibho dhūmaḥ pārāvatasamaprabhaḥ |
hāniṃ turagajātīnāṃ gavāṃ ca kurute sadā ||
evaṃ vidheṣu doṣeṣu prāyaścittāya deśikaḥ |
mūlenājyena juhuyāt pañcaviṃśatimāhutim ||
(tripurāsārasamuccaye) vasvadhikaṃ śatamājyairjuhuyācchāntikarmamīṣu doṣeṣu |
astreṇa sādhakendrastanuyādatha cakrapūjāṃ ca—ityuktam |

Lesungshinweise: [Flammenfarbe]

S. 301, Heranführen des Schülers und Aufnahme seines Bewusstseins
(śāradāyām) tataḥ saṃśodhitaṃ dantādyaṃ snātaṃ śiṣyaṃ samāhitam |
pāyayitvā pañcagavyaṃ kuṇḍasyāntikamānayet ||
(prayogasāre'pi) pañcagavyaṃ yathāproktaṃ pītvācāntaṃ yathāvidhi |
dvāreṇa dakṣiṇenātha yāgasthānaṃ praveśayet ||
(śāradāyām) vilokya divyadṛṣṭyā taṃ taccaitanyaṃ hṛdambujāt |
gururātmani saṃyojya kuryādadhvaviśodhanam ||
tantrāntare |
hṛdi sthitaṃ taccaitanyaṃ prasphurattārakākṛtim |
ādāya sthāpayet svīye hṛdaye haṃsamudrayā ||

S. 301, Bedeutung der Reinigung der Adhvans
(ṣaḍanvayamahāratne) śodhanaṃ nāma tattvānāṃ kāraṇaikatvacintanam |
varṇādīnāṃ kalānāṃ ca tasyāṃ cidaikyacintanam ||

Lesungshinweise: [Adhvans] [Ursache]

S. 302, Die sechs Adhvans
(śāradāyām) uktaṃ kalādhvā tattvādhvā bhuvanādhveti ca trayam |
varṇādhvā ca padādhvā ca mantrādhveti paraṃ trayam ||
(vāyavīyasaṃhitāyām) tatra śābdāstrayo'dhvānastrayastvārthāḥ samīritāḥ |
tantrāntare |
mantrādhvā ca padādhvā ca varṇādhveti ca śabdataḥ |
bhuvanādhvā ca tattvādhvā kalādhvā cārthatastathā ||
atra tu saṃhārakrameṇoktiḥ |
(śāradāyām) sṛṣṭikrameṇeti jñeyam |

S. 302, Reinigung der fünf Kalas
(merutantre) śiṣyasya pādayościntyā guruṇā tu kalā imāḥ |
nivṛttiśca pratiṣṭhā ca vidyā śāntistathaiva ca ||
śāntyatīteti pañcātha śodhanakrama ucyate |
kurvan ca guruḥ śiṣyaṃ spṛśan kuṇḍe svake hunet ||
tilairghṛtāktaistārādyamamukādhvānamatra ca |
śodhayāmi dviṭhāntena mantreṇāṣṭāhutīrhunet ||
tattvādhvani vilīnaṃ tu kalādhvānaṃ vicintayet |
tato liṅgapradeśe tu tattvānyetāni cintayet ||

S. 302, Ganapatya- und Shaiva-Tattvas
gāṇeśāni ca śaivāni tatraitāni rasāgnayaḥ |
tadyathā śivaśaktī ca sadāśivamaheśvarau ||
vidyeti pañcaśuddhāni śuddhāśuddhāni sapta ca |
māyā vidyā kalā rāgaḥ kālo niyatireva ca ||
puruṣaścātha śuddhāni prakṛtirbuddhyahaṅkṛtī |
manaścendriyadaśakaṃ tanmātrābhūtapañcakam ||

Lesungshinweise: [Zeit] [unreinen; der Druck liest śuddhāni, ‚reinen‘]

Lesungshinweise: [Tattvas]

S. 303, Vaishnava- und Saura-Tattvas
atha vaiṣṇavatattvāni dvātriṃśatsamitāni tu |
jīvaḥ prāṇo mano buddhistanmātrā bhūtapañcakam ||
daśendriyāṇi hṛtpadmaṃ sūryasomāgnayastathā |
vāsudevaḥ saṅkarṣaṇaśca pradyumnaścāniruddhakaḥ ||
saurāṇi bhūtatanmātrāmanogarvendriyāṇi ca |
prakṛtirbuddhiriti ca caturviṃśatisaṃmitam ||

Lesungshinweise: [Ichbewusstsein]

S. 303, Weitere Tattva-Systeme
(śāradāyām) nivṛttyādyāḥ kalāḥ pañca tato binduḥ kalā punaḥ |
nādaḥ śaktiḥ sadāpūrvaśivaśca prakṛterviduḥ ||
ātmavidyā śivaḥ paścācchivo vidyā svayaṃ punaḥ |
sarvatattvaṃ ca tattvāni proktāni tripadātmanaḥ ||
tattvādhvā kathito hyeṣa tattadāgamavedibhiḥ |
(merutantre) daśaiva śaktitattvāni ātmavidyā śivā iti |
śivāvidyā tathātmeti cātmavidyā śivā punaḥ ||
sarvatattvaṃ ceti punaḥ prāgvadūhena homayet |
tattvādhvānaṃ vilīnaṃ tu cintayedbhuvanādhvani ||

Lesungshinweise: [Sadashiva] [Tattvas] [der Formel]

S. 303, Reinigung der vierzehn Welten
śiṣyasya nābhau cintyāni bhuvanāni caturdaśa |
tāni krameṇa pātālarasātalamahātalam ||
talātalaṃ ca sutalaṃ vitalaṃ cātalaṃ ca bhūḥ |
bhuvaśca svarmahaścāpi janastapa iti kramāt ||
satyaṃ ca bhuvanādhvāne homādyūhastu pūrvavat |
vilīnaṃ bhuvanādhvānaṃ varṇādhvani vicintayet ||

S. 304, Laute, Wörter und Mantras bis zur Auflösung in Shiva
akārādikṣakārāntān varṇān saṃcintayeddhṛdi |
varṇādhvānaṃ vilīnaṃ tu padādhvani vicintayet ||
homādyūho prāgvadevātra lalāṭe cintayet tataḥ |
padādhvānaṃ mūlamantrapadavarṇasvarūpakam ||
padādhvātrohahomādi prāgvadeva samācaret |
mantrādhvani vilīnaṃ tu padādhvānaṃ vicintayet ||
saṃpūrṇamantro mantrādhvā cintayecchiṣyamūrdhani |
homohaḥ prāgvadevātra vilīno'haṃ pare śive ||
brahmarandhrasthite dhyāyedataḥ syādadhvaśodhanam |

Lesungshinweise: Man meditiere: ‚Ich bin im höchsten Shiva aufgelöst, der sich im Brahmarandhra befindet.‘ So wird die Reinigung der Adhvans vollzogen.“ Die Herausgeberfußnote nennt als Variante vilīno ’yam, ‚dieser ist aufgelöst‘, gegenüber vilīno ’ham, ‚ich bin aufgelöst‘ im Haupttext.

S. 304, Erneute Schöpfung und Rückgabe des Bewusstseins
sṛjettu sṛṣṭyā vilīnāntācchivāntācca gurūttamaḥ |
deśikendraśca taṃ śiṣyaṃ dṛṣṭvā dṛṣṭyā ca divyayā ||
taccaitanyaṃ sthitaṃ tasmiṃstasminneva ca yojayet |
(śāradāyāmapi) .... .... .... kramāt tān vilayaṃ nayet |
śive śivāntān saṃlīnān janayet sṛṣṭimārgataḥ ||
vilokayan divyadṛṣṭyā taṃ śiśuṃ deśikottamaḥ |
ātmasthitaṃ taccaitanyaṃ punaḥ śiṣye niyojayet ||

Lesungshinweise: [die Ebenen] [aufgenommenes] [Ebenen]

S. 304, Abweichendes Verfahren und Abschlussopfer
(kriyāsaṃgrahe) śūdrasaṅkarajātīnāṃ nādhvaśuddhirvidhīyate |
pādodakapradānādyaiḥ kuryāt pāpavimocanam ||
mūlena daśadhā hutvā caikekāmāhutiṃ tataḥ |
hutvāvaraṇadevebhyastataḥ pūrṇāhutiṃ caret ||
(śāradāyām) srucā pūrṇāhutiṃ dattvā mūlamantreṇa deśikaḥ |

S. 305, Ausführung der vollständigen Opfergabe
(vāyavīyasaṃhitāyām) tato homāvaśiṣṭena ghṛtenāpūrya vai srucam |
nidhāya puṣpaṃ tasyāgre sruveṇādhomukhena tām ||
sadarbheṇa samācchādya mūlenāñjalinotthitaḥ |
vauṣaḍantena juhuyāddhārāṃ javasamanvitām ||
(merutantre) sarpiṣā srucamāpūrya puṣpaṃ coparyadhomukham |
srugupari sruvaṃ dattvā puṣpaṃ tatra prapātayet ||
savyottarakarābhyāṃ ca saṃpuṭābhyāṃ ca śaṅkhavat |
saṃgṛhyotthāya saṃlagnau nābhau tiryaṅnidhāya ca ||
pūrṇā darvīti mantreṇa mūlena ca susaṃyataḥ |
dadyāt pūrṇāhutīstisraḥ sarvakāmaprapūraṇīḥ ||
śrotriyasyaitaduddiṣṭamanyaḥ pūrṇāhutiṃ caret |
mūlena vauṣaḍantena svāhāntena tu vāmataḥ ||

Lesungshinweise: [die Geräte]

S. 305, Weitere Vorschriften zur Purnahuti
(agnipurāṇe) mūrdhāntaṃ divyamantreṇa saṃsraveṇa ca dhārayā |
dadyādutthāya pūrṇāṃ tu nopaviśya kadācana ||
(hayaśīrṣapañcarātre) hutvā ca haviṣā dadyāt srucā pūrṇāhutitrayam |
vauṣaḍantena mantreṇa .... .... .... .... iti ||
(nāradapañcarātre) abhāve tu ghṛtasyaiva homadravyeṇa pūrayet |
tasyopari ghṛtaṃ dadyāt tadūrdhvaṃ kuṅkumādikam ||

Lesungshinweise: [mūrdhāntam: genaue Handhabung unklar] [den Löffel]

S. 305–306, Fußstellung bei der Abschlussgabe
(pūrṇayāge) mūlaṃ namontamuccārya vāmapādapuraḥsaram |
dadyāt pūrṇāhutiṃ mantrī parāmṛtadhiyā tataḥ ||
(merutantre) dakṣapādaṃ puraskṛtya dakṣaḥ pūrṇāhutiṃ caret |
śaktihome vāmapādaṃ vāmamārgī ca sarvataḥ ||

Lesungshinweise: [stellt] [Fuß vor]

S. 306, Brahmarpana: Darbringung aller Handlungen
(gautamīyatantre) sruksruvau tu samādāya ghṛtenāpūrya tat punaḥ |
homadravyāṇi niḥkṣipya nābhau saṃsthāpya tau punaḥ ||
brahmārpaṇena manunā dadyāt pūrṇāhutiṃ punaḥ |
itaḥ pūrvaṃ prāṇabuddhidehadharmādhikārataḥ ||
jāgratsvapnasuṣuptyavasthāsu manasā vācā karmaṇā hastābhyāṃ padbhyāmudareṇa śiśnā yat smṛtaṃ yaduktaṃ yat kṛtaṃ tat sarvaṃ brahmārpaṇaṃ bhavatu svāhā |
brahmārpaṇamanuḥ so'yaṃ brahmārpaṇavidhau smṛtaḥ |

Lesungshinweise: [den Sruk]

S. 306, Rückführung der Gottheiten in den Kalasha
evaṃ homavidhiṃ kṛtvā kuṇḍasyāṇḍaladevatāḥ ||
dikpāladevatāścāpi aṅkurārpaṇadevatāḥ |
ānayet kalaśe cāpi kṛṣṇaikyaṃ bhāvayedguruḥ ||
kṛṣṇeti prakṛtābhiprāyeṇa |
(merutantre) punaḥ saṃpūjya gandhādyairmūlamantreṇa mantravit |
kuṇḍādudvāsya cācāryo devatāṃ kalaśe nyaset ||

Lesungshinweise: [Mandala; die Wortverbindung ist im Druck beschädigt] „Nachdem der Guru auf diese Weise den Homa-Ritus vollzogen hat, führe er die Gottheiten des Kunda-[Mandala; die Wortverbindung ist im Druck beschädigt], die Hüter der Himmelsrichtungen und die Gottheiten der Keimaussaat in den Kalasha und meditiere über ihre Einheit mit Krishna.“ „Krishna“ ist hier auf die im betreffenden Verfahren behandelte Gottheit bezogen.

S. 306–307, Abschluss des Feuerrituals und Mahavyahritis
(śāradāyām) udvāsya devatāṃ kumbhe sāṅgāṃ sāvaraṇāṃ guruḥ |
punarvyāhṛtibhirhutvā jihvādīnāṃ vibhāvasoḥ ||
ekaikāmāhutiṃ dattvā pariṣicyāgnirātmani |
pāvakaṃ yojayitvā sve paridhīn saparistarān ||
naimittikaṃ dahenmantrī nitye tu na dahedimān |
vyāhṛtibhirmahāvyāhṛtibhiḥ |
punaḥ samāpayeddhomaṃ mahāvyāhṛtipūrvakam—iti vacanāt |
tatprakārastu (gautamīye) pūrṇāhutiṃ tato dadyādagniścaivaṃ vidhānavit |
oṃ bhūragnaye pṛthivyai ca mahate svāhayā tathā ||
bhuvo vāyave cāntarikṣāya mahate svāhayā tathā |
svaścandramase digbhyaśca nakṣatrebhyaśca svāhā ||
oṃ bhūrbhuvaḥsvaścandramase nakṣatrabhyo digbhyaśca mahate svāhā |

Lesungshinweise: [meditierend] [agnis: syntaktisch auffällig]

S. 307, Bitte um die erneute Gegenwart des Feuers
pāvakaṃ yojayitveti tatprakārastu (gaṇeśavimarśiṇyām) bho bho vahne mahāśakte sarvakarmaprasādhaka |
karmāntare'pi saṃprāpte sānnidhyaṃ kuru sādaram ||
iti mantreṇa saṃprārthya vahnimudvāsayedapi—iti |

S. 307, Gabe an den Brahman und das volle Gefäß
(merutantre) tato brahmāṇamudvāsya brāhmaṇāya pradāpayet |
dvātriṃśatpalamānena nirmitaṃ tāmrapātrakam ||
taṇḍulaistat samāpūrya sahiraṇyaṃ sadakṣiṇam |
dadyādviprāya tattuṣṭyai pūrṇapātramitīritam ||
tataḥ paristarānagnau paridhīn na kṣipediti |
tantrāntare |
aṣṭau muṣṭirbhavet kuñcit kuñcidaṣṭau tu puṣkalaḥ |
puṣkalāni ca catvāri pūrṇapātraṃ taducyate ||

Lesungshinweise: [den leitenden Ritualpriester beziehungsweise seine rituell eingesetzte Funktion]

S. 307, Verbinden der Augen des Schülers
(śāradāyām) netre śiṣyasya badhnīyānnetramantreṇa vāsasā |
(mahākapilapañcarātre) navena śuklavastreṇa netre baddhvā .... .... ityuktam |

S. 308, Blumenopfer des Schülers
(piṅgalāmate) netravastreṇa tannetre netramantreṇa bandhayet |
(śāradāyām) kare gṛhītvā taṃ śiṣyaṃ kuṇḍato maṇḍalaṃ nayet |
tasyāñjaliṃ punaḥ puṣpaiḥ pūrayitvā yathāvidhi ||
kalaśe devatāprītyai kṣepayenmūlamuccaran |
(nārāyaṇīye) nyāsaṃ śiṣyatanau kṛtvā taṃ pradakṣiṇamānayet |
paścimaṃ dvāramānīya kṣepayet kusumāñjalim ||

S. 308, Der Guru öffnet das Auge der Erkenntnis
(merutantre) netrabandhamapāsyaivaṃ veśayet kuśasaṃstare |
tataśca pāṭhayecchiṣyaṃ mantramenaṃ gurūttamaḥ ||
ajñānatimirāndhasya jñānāñjanaśalākayā |
cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ ||

Lesungshinweise: [den Schüler]

S. 308–309, Blumenzeichen und erneute Bhutashuddhi
(piṅgalāmate) puṣpairañjalimāpūrya yogapīṭhe pradāpayet |
paścimottararudrendraiḥ puṣpapātaḥ śubhaḥ śubhe ||
ātmayāgaḥ kramādūhyaḥ saṃhṛtyotpādya deśikaḥ |
tattanmantroditān nyāsān kuryāddehe śiśostadā ||
ātmayāgo bhūtaśuddhiḥ |
(prayogasāre) guṇāṃśena pṛthivyādibhūtāni vilayaṃ nayet |
yathāvat piṇḍasaṃsthāni saṃhārakramayogataḥ ||
tataḥ sṛṣṭikrameṇaiva piṇḍaṃ saṃbhavayet tadā |
(mantratantraprakāśe) upāviśyāsane śuddhe saṃharet tasya vigraham |
gandhādighrāṇasaṃyuktāṃ pṛthivīmapsu saṃharet—ityādi ||

Lesungshinweise: [Nordosten] [Osten] [Ritus]

S. 309, Verehrung der Gottheit im Krug
(śāradāyām) pañcopacāraiḥ kumbhasthāṃ pūjayitveṣṭadevatām |
tasyāṃ tantroktamārgeṇa vidadhyāt sakalīkṛtim ||
etadanantaraṃ devasakāśādvaraprārthanamuktamācāryaiḥ |

S. 309, Bitte um Gnade für den Schüler
kāruṇyanilaye devi sarvasannidhisaṃśraye |
śaraṇye vatsale mātaḥ kṛpāmasmin śiśau kuru ||
āṇavapramukhaiḥ pāśaiḥ pāhi tasya sureśvari |
dīnasyāsya dayādhāre kuru kāruṇyamīśvari ||
aihikāmuṣmikairbhogairapi saṃvardhyatāmasau |
svabhaktiḥ sakalā cāsmai dīyatāṃ niṣkalāśraye—iti ||

S. 309, Übergabe der vollzogenen Verehrung
(kriyāsaṃgrahamerutantrayoḥ) tato'rghyapātramādāya mūlamuccārya mantravit |
sādhu vāsādhu vā karma yadyadācaritaṃ mayā ||
tat sarvaṃ devadeveśa gṛhāṇārādhanaṃ param |
ityarghodakamutsṛjya kiṃciddevasya dakṣiṇe ||
kare samarpayedvidvān kṛtamārādhanaṃ tataḥ |
bhaktyā praṇamya deveśaṃ ślokairebhiḥ kṣamāpayet ||

S. 309, Hingebungsvolle Bitte um Annahme und Vergebung
yaddattaṃ bhaktimātreṇa patraṃ puṣpaṃ phalaṃ jalam |
niveditaṃ ca naivedyaṃ tadgṛhāṇānukampayā ||
āvāhanaṃ na jānāmi na jānāmi visarjanam |
pūjāṃ cāpi na jānāmi tvaṃ gatiḥ parameśvara ||
karmaṇā manasā vācā tvatto nānyā gatirmama |
antaścareṇa bhūtānāṃ draṣṭā tvaṃ parameśvara ||

S. 310, Rückkehr der Gottheit in das Herz
(merutantre) udvāsayet tato devaṃ parivāragaṇaiḥ saha |
tathā |
devasyāṅge vilīnaṃ tadraśmivṛndamaśeṣataḥ |
tejorūpaṃ śivaṃ dhyātvā kṣamasveti punaḥ punaḥ ||
kṣamāpyāropayet svīyahṛdambhoje tu devatām |

S. 310, Gottheiten der Opferreste
(kriyāsaṃgrahe) devatārūpamātmānaṃ pūjayitvā vidhānataḥ |
arghyādikaṃ visṛjyātha yajennirmālyavāsinam ||
aiśānyāṃ maṇḍalaṃ kuryāddvārapadmavivarjitam |
nirmālyabhoktuḥ pūjārthaṃ pañcāyatanapūjane ||
kartavyāni tu pañcaiva īśādīmadhyamarcayet |
lambodaro gaṇeśasya tejaścaṇḍo vivasvataḥ ||
viṣvakseno hareḥ proktaścaṇḍeśvaro maheśituḥ |
caṇḍeśvarī bhavānyāstu mantrohaṃ tādṛśaṃ caret ||

Lesungshinweise: [Mandalas] [sie]

S. 310, Darbringung und Tragen der Opferreste
lehyacoṣyānnapānādi nirmālyaṃ sragvilepanam |
nirmālyabhojine tubhyaṃ dadāni śrīśivājñayā ||
iti naivedyaśeṣaṃ tu dattvā natvā visarjayet |
tathā |
nirmālyaṃ mastake dhāryaṃ mūlamantreṇa mantriṇā ||

Lesungshinweise: [die Gottheit]

S. 310–311, Sitz und Ausrichtung zur Besprengung
(prayogasāre) athaiśānyāṃ diśi yathāmantravinyastavigraham |
pīṭhasya caturasrāyāṃ vedyāṃ darbhāgrapāṇinā ||
abhiṣiñcet svakaṃ śiṣyamātmatattvānuvartinam |
(somaśambhau) yāgālayādiśīśasya caritaṃ snānamaṇḍape |
kuryāt karadvayāyāmāṃ vedīmaṣṭāṅgulocchrayām ||
śrīparṇyāsane tatra vinyasyānantamāsane |
śiṣyaṃ niveśya pūrvāsyaṃ sakalīkṛtya pūjayet ||
tatraiva |
snānaṃ tūdaṅmukhaṃ bhuktau pūrvavaktraśca muktaye |
anyatrāpi |
maṇḍalaṃ tvaiśānikaṃ kṛtvā mumukṣūttarānanām |
bhuktaye pūrvavaktrāṃśca śiṣyāṃstatra niveśayet ||

Lesungshinweise: [Anfangsverbindung sprachlich auffällig]

S. 311, Abhisheka mit dem Kalasha
(śāradāyām) nadatsu pañcavādyeṣu sārdhaṃ viprāśiṣā guruḥ |
vidhivat kumbhamuddhṛtya tanmukhasthān suradrumān ||
śiśoḥ śirasi vinyasya mātṛkāṃ manasā japan |
mūlena sādhitaistoyairabhiṣiñcet tamātmavit ||
mātṛkāṃ vilomamātṛkām |
kṣāyairāntairvarṇairabhipūtatacchiroktamantrādyaiḥ |
iti (kramadīpikā-) vacanāt |
śiṣyaśirasi saṃyojya vilomamātṛkāṃ japan |
mūlamantraṃ tathā japtvā kuryāddevābhiṣecanam ||
iti (gautamīyatantra-) vacanācca |
tathā |
pūjitāṃ punarādāya vardhinīmastrarūpiṇīm |
tasyāḥ susādhitaistoyaiḥ siñcedrakṣārthamañjasā ||
avaśiṣṭena toyena śiṣyamācāmayedguruḥ |
tatastaṃ sakalīkṛtya devatātmānamātmavit ||

Lesungshinweise: [die anschließende Verbindung über Reinigung, Kopf und die genannten Mantras ist nicht sicher verständlich] [die Zweige]

S. 312, Vorbereitung zur Mantra-Übertragung
utthāya śiṣyo vimale vāsasī paridhāya ca |
ācamya vāgyato bhūtvā niṣīdet sannidhau guroḥ ||
devatāmātmanaḥ śiṣye saṃkrāntāṃ deśikottamaḥ |
pūjayedgandhapuṣpādyairekyaṃ saṃbhāvayaṃstayoḥ ||
dadyādvidyāṃ tatastasmai vinītāyāmbupūrvakam |
(viśiṣṭasaṃhitāyām) tatastacchirasi svasya hastaṃ dattvā śataṃ japet |
aṣṭottaraśataṃ vāpi dadyādudakapūrvakam ||

Lesungshinweise: [den Mantra]

S. 312, Übermittlung ins Ohr
(gautamīye) nyāsajālaṃ tasya dehe guruḥ saṃnyasya yatnataḥ |
dakṣakarṇe vadenmantraṃ trivāraṃ pūrṇamānasaḥ ||
(merau) dakṣakarṇe vadedvidvān viprāyodakapūrvakam |
anyebhyastu vadedevameva mantraṃ vicakṣaṇaḥ ||
(kulāgame) vidyāṃ triḥ kathayet karṇe cāvijñāne ca vā punaḥ |
(dīpikāyām) ṛṣyādiyuktamatha mantravaraṃ yathāvadbhūyastriśo gururanarghyamavāmakarṇe |
anyatrāpi |
dakṣakarṇe triśo vidyāmekoccāreṇa coccaret |
eṣa vidhirdvijātīnāṃ strīśūdrāṇāṃ ca vāmataḥ ||
tantrāntare |
anayostulyaphalado bhavatvevamudīrayet |
prasannavadanastasmai śiṣyāya munipuṅgavaḥ ||

S. 313, Übertragung als Licht und Einheit
(merutantre) svato jyotirmayīṃ vidyāṃ gacchantīṃ bhāvayedguruḥ |
āgatāṃ bhāvayecchiṣyo nato'smīti viśeṣataḥ ||
aṣṭottaraśataṃ śiṣyaḥ prajapedguruṇoditam |
aṣṭāviṃśativāraṃ vā hyaṣṭakṛtvo'thavā japet ||
gurudevātmamantrāṇāmaikyaṃ śiṣyo vibhāvayet |
praṇāmaṃ gurave kuryāt sādhako bhaktimān mudā ||

S. 313, Aufrichtung und Segen des Schülers
(kriyāsaṃgrahe) pādayoḥ patitaṃ śiṣyaṃ tata utthāpayedguruḥ |
uttiṣṭha vatsa mukto'si samyagācāravān bhava ||
kīrtiśrīkāntimedhāyurbalārogyaṃ sadāstu te |
(gautamīye) gaṇeśādimanuṃ coktvā samayān kathayedguruḥ |
gaṇeśādimantradānaṃ pañcāyatanadīkṣāpakṣe |

S. 313, Namensgebung und schriftliche Darstellung der Vidya
(dakṣiṇāmūrtisaṃhitāyām) samīpe cakrarājaṃ ca samyagabhyarcya deśikaḥ |
ādyākṣareṇa saṃlagnaṃ sundaraṃ nāma kalpayet ||
ātmānaṃ yojayitvā tu gurubhirmānavaistataḥ |
smartavyā guravaḥ sarve samyak praṇatipūrvakam ||
bhūmau likhitāṃ vidyāṃ ca samyak puṣpādibhiryajet |
śiṣyāya darśayedvidyāṃ prajapetāṃ śatadhā priye ||
yadi syānmahatī prītiḥ śiṣyasya prāgātasya ca |
tadaikoccāramātreṇa dakṣakarṇe japet parām ||

Lesungshinweise: [prāgātasya: Bezug unsicher] [Vidya] Wenn große Zuneigung zu dem Schüler besteht [prāgātasya: Bezug unsicher], spreche man die höchste [Vidya] mit nur einer Rezitation in sein rechtes Ohr.“

S. 313–314, Shrividya-Diksha und drei Tage beim Guru
(tantrarāje) uktalakṣaṇasaṃpannaṃ śiṣyamācārabhūṣaṇam |
pañcaṣaṭkūṭavidyābhyāṃ śodhitaṃ bahuvāsaraiḥ ||
kalaśairabhiṣicyāśu śrīcakre saṃniveśya vai |
ādhāre hṛdaye mūrdhni cakraṃ saṃcintya madhyataḥ ||
svāntādāvādya saṃsthāpya saṃpūjya nyāsasaṃyutām |
triśo vidyāṃ vadet karṇe devyātmāpūrṇamānasaḥ ||
devatāgurumantrātmatattvaikyaṃ bhāvayenmudā |
śataṃ japet tadabhyastho nikaṭe tridinaṃ vaset ||
na cet saṃcāriṇī śaktirgurumeti na saṃśayaḥ |
tasmāt tadantike tasya pūjādeśādikṛdvaset ||
(gautamīye) tridinaṃ nivasedbhaktyā siddhaye gurusannidhau |
anyathā tadgataṃ tejo gurumeti na saṃśayaḥ ||

Lesungshinweise: [die folgende Verbindung über Entnahme und Einsetzen aus dem eigenen Herzen ist sprachlich unsicher] [die Vidya] [der Schüler sie] Man betrachte das Chakra im Adhara, im Herzen und am Scheitel, von der Mitte her [die folgende Verbindung über Entnahme und Einsetzen aus dem eigenen Herzen ist sprachlich unsicher].

S. 314, Dakshina nach der Mantra-Übertragung
(mantratantraprakāśe) ācāryādanabhiprāptaḥ prāptaścādattadakṣiṇaḥ |
satataṃ japyamāno'pi mantraḥ siddhiṃ na yacchati ||
sarvasvaṃ vā tadardhaṃ vā vittaśāṭhyavivarjitam |
gurave dakṣiṇāṃ dattvā tato mantragraho mataḥ ||
(tantrāntare) gobhūhiraṇyaṃ vipulaṃ gṛhakṣetrādikaṃ bahu |
na cedardhaṃ tadardhaṃ vā taddaśāṃśamathāpi vā ||
aṅkeśādannavastrādi dadyādvittānusārataḥ |

Lesungshinweise: [als vollzogen] [aṅkeśāt: unklare Verbindung] Nachdem man dem Guru ohne Täuschung über das Vermögen alles Eigene oder dessen Hälfte als Dakshina gegeben hat, gilt der Empfang des Mantras [als vollzogen].“ In einem anderen Tantra: „Kühe, Land, reichlich Gold, viele Häuser, Felder und dergleichen; ist dies nicht möglich, die Hälfte, wiederum deren Hälfte oder ein Zehntel davon; [aṅkeśāt: unklare Verbindung], Speise, Kleidung und Weiteres gebe man entsprechend seinen Vermögensverhältnissen.“ Die Forderungen stehen im historischen Ritualtext; die beschädigte Verbindung vor der Speise- und Kleidergabe bleibt offen.

S. 314–315, Dakshina im Brahma-Samhita-Zitat
(brahmasaṃhitāyām) adakṣiṇaṃ kṛtaṃ karma vṛthā nārada niścitam |
vīṇāṃ me dakṣiṇāṃ dehi sākṣasūtrakamaṇḍalum ||
tato mantraṃ gṛhāṇa tvaṃ yathāvidhi mahāmune |
vidhihīnaṃ kṛtaṃ karma siddhiṃ naiva prayacchati ||

S. 315, Gaben an Guru, Angehörige und Ritualpriester
(gautamīye) gurave dakṣiṇāṃ dadyādvittārdhaṃ muktitatparaḥ |
tadardhaṃ vā tato dadyādyathāśaktyātha bhaktitaḥ ||
vittaśāṭhyaṃ na kurvīta kṛte'narthaṃ samāvahet |
gobhūhiraṇyavastrādi gurave'tha nivedayet ||
guruputrāya tatpatnyai tacchiṣye'pi svaśaktitaḥ |
vastrālaṅkaraṇaṃ dadyādrājyamiṣṭaṃ yathāruci ||
ṛtvigbhyo dakṣiṇāṃ dadyādvastrālaṅkārasaṃyutām |

Lesungshinweise: [Bezug im Druck nicht eindeutig] Dem Sohn des Gurus, dessen Frau [Bezug im Druck nicht eindeutig] und auch seinem Schüler gebe man nach Kräften Kleidung, Schmuck und eine gewünschte Herrschaft, wie es beliebt.

S. 315, Weitere Gaben und innere Ausrichtung auf den Guru
(merutantre) alaṅkārāṃśca vāsāṃsi dadyādṛtvigbhya ādarāt |
īśvarārpaṇabuddhyā tu dvijāśīrbhiśca nanditaḥ ||
pradadyādgurave śiṣyaḥ svadhanārdhaṃ tadardhakam |
daśāṃśaṃ vā pradadyācca vittaśāṭhyavivarjitaḥ ||
gobhūhiraṇyavipinagṛhakṣetrādikaṃ tathā |
aṅkeśādannavastrādi dadyādvittānusārataḥ ||
prakārāntaramālambya guruṃ yatnena toṣayet |
tadarthaikamanā nityaṃ taccintanaparāyaṇaḥ ||
tatpādābjarajobhūṣo bhavet sādhakasattamaḥ |
tato nānāvidhairbhakṣyairlehyaiścoṣyaistathā paraiḥ ||
brāhmaṇān bhojayet samyak pradadyāttahṛtarvijām |
(vāyavīyasaṃhitāyām) maṇḍapaṃ gurave dadyādyāgopakaraṇaiḥ saha |

Lesungshinweise: [aṅkeśāt: unklare Verbindung] [auch den Ritualpriestern; der Wortschluss ist beschädigt] Dann bewirte man die Brahmanen reichlich mit verschiedenen Speisen zum Kauen, Lecken und Saugen sowie Weiterem und gebe [auch den Ritualpriestern; der Wortschluss ist beschädigt].“ In der Vayaviya-Samhita: „Man gebe dem Guru den Pavillon samt den Opfergeräten.“

S. 315, Japa des Lehrers nach der Übertragung
(nārāyaṇīyamahākapilapañcarātrayoḥ) mantraṃ dattvā sahasraṃ vai svasiddhyai deśiko japet |

S. 316, Japa und Unterweisung nach der Diksha
anyatrāpi |
aṣṭottaraṃ sahasraṃ svaśaktihīnānavāptaye japyāt |
(kulāgame) daṇḍavat praṇataṃ śiṣyaṃ sarvācārāṃśca śikṣayet |
snānasandhyāsadācāraṃ nityaṃ kāmyaṃ tathaiva ca ||
mantrasiddhiprakārāṃśca śiṣyāyābhivadedguruḥ |

Lesungshinweise: [den Mantra]

S. 316, Kein Fasten am Einweihungstag
dīkṣādivase upavāso niṣiddhastaduktam (yoginītantre) mantraṃ dattvā guruścaiva upavāsaṃ ya ācaret |
mahāndhakāre narake kṛmirbhavati nānyathā ||
dīkṣāṃ dattvā yadā mantrī copavāsaṃ samācaret |
tasya devaḥ sadā ruṣṭaḥ śāpaṃ dattvā puraṃ vrajet ||
(bṛhatsiddhāntasāre) hutaśeṣaṃ tataḥ prāśya kukkuṭāṇḍapramāṇakam |
caturvidhaṃ ca naivedyaṃ devatāyai yadarpitam ||
tadbhaktebhyaḥ pradattvā tadbhuñjīyātāṃ yathāruci |
guruśiṣyāviti śeṣaḥ |

S. 316, Shiva-Prasada und Heimkehr
(merutantre) śaivastu śaivanirmālyaprasādasyādhikāravān |
anyo nirayamāyāti na doṣaḥ pañcasaṃgame ||
svayambhūtīrthaliṅge vā prasādaṃ vāpi bhaktitaḥ |
aśaivā vātha śaivā vā mucyante pāparāśitaḥ ||
(siddhāntasāre) dinatrayaṃ gurukule sthitvā turye'hni devatām |
arcayitvā gṛhaṃ gacchedgurvājñāṃ śirasā vahan ||

Lesungshinweise: [Gottheiten] [Annahme des]

S. 316–317, Besondere Vorbereitung der Vira-Diksha
atha vīradīkṣāyāṃ viśeṣaḥ |
tatra bhūtaśuddhimātṛkānyāsaṣoḍhānyāsādikaṃ sarvaṃ guruḥ svaśarīre śaktiśarīre ca vidhāya kalaśasthāpanaṃ śrīpātrādisthāpanaṃ ca kṛtvā dūtīyāgakrameṇa kuṇḍagolotthadravyamutpādya saṃskṛtya matsyamāṃsādīnāmapi saṃskāraṃ vidhāya vīrapūjākrameṇa devatāṃ saṃpūjya śiṣyāya mantradānasamaye |
śiṣyahaste maheśāni pātraṃ dattvā kuleśvari—iti |
(vīracūḍāmaṇyu-) ktavīrapātram |
idaṃ pavitramamṛtaṃ pīyatāṃ bhavabheṣajam |
paśupāśasamucchedakāraṇaṃ bhairavoditam ||
iti (kulārṇava-) krameṇa śiṣyahaste dadyāt |

Lesungshinweise: [Ritualpartnerin] [rituell bezeichnete sexuelle Körperflüssigkeiten]

S. 317, Inneres Opfer beim Trinken
śiṣyo'pyanenaiva mantreṇa pīyatāmityatra pibāmīti paṭhitvā— dharmādharmahavirdīpte svātmāgnau manasā srucā |
suṣumṇā vartmanā nityamakṣavṛttīrjuhomyaham ||
ityādimantreṇa pibet |
tato gururmantraṃ dadyāt |

S. 317, Schriftliche, mündliche und Gandusha-Übertragung
tatra (yāmale) ṛṣyādisaṃhitāmenāṃ likhitvā bhūmimadhyagām |
puṣpādinā samabhyarcya śiṣyāyātha pradarśayet ||
yadi śiṣye mahāprītistadā karṇe vadedguruḥ |
tato'pyatitaraṃ śiṣyo guroścet prītibhājanam ||
tadā gaṇḍūṣapūrvaṃ hi dadyādenāṃ gurūttamaḥ |
nirvikalpo'pi śiṣyastāṃ gṛhṇīyāddhṛṣṭamānasaḥ ||
tadabhāve na siddhiḥ syāddevatāśāpamāpnuyāt |

Lesungshinweise: [Vidya] [einer im Mund gehaltenen Flüssigkeit]

S. 317–318, Besprengung und Vorbehalte bei Gandusha
(dakṣiṇāmūrtisaṃhitāyām) kalaśasthaiḥ pallavaistu trivāraṃ prokṣayecchubham |
bhavedyadābhiṣiktastu tadāsau deśikāgraṇīḥ ||
gaṇḍūṣatattvasaṃyuktastadā hyarho'yaṃ śivārcane |
anyathā naiva siddhiḥ syāt savikalpasya pārvati ||
gaṇḍūṣadāne śiṣyasya vikalpo yadi jāyate |
na siddhistasya kutrāpi śrīvidyāpi parāṅmukhī ||
śeṣaṃ paśudīkṣāsamānam |

S. 318, Besonderheiten bei der zweiten Vidya
dvitīyavidyādīkṣāyāṃ viśeṣa ukto (nīlatantre) aṣṭottarasahasrahomaṃ bilvapatreṇa kārayet |
atha vāṣṭaśataṃ kuryādaṣṭāviṃśatimeva vā ||
pāyasaṃ kṛśaraṃ dadyānmodakaṃ khaṇḍaśarkarām |
baliṃ dattvā chāgalaṃ vai godhāmāṃsamanuttamam ||
rambhāpuṣpaṃ sāramatsyaṃ juhuyācca prayatnataḥ |
yavakṣīraṃ tato hutvā śālyannaṃ madhunā saha ||
gobhūhiraṇyavastrādyaistoṣayedgurumātmanaḥ—iti |

Lesungshinweise: [genaue Art unsicher] Nachdem man ein Ziegen-Bali dargebracht hat, opfere man sorgfältig vorzügliches Waranfleisch, Bananenblüten und Sara-Fisch [genaue Art unsicher].

S. 318, Abschluss der Kriyavati-Diksha
(merutantre) evaṃ kriyāvatī dīkṣā saṃpaddātrī nirūpitā |
rājñāṃ dhanāḍhyavaiśyānāṃ viprāṇāṃ vyavasāyinām ||
atha dīkṣākramaḥ prokto bhogayuktisiddhimicchatām |
iti kriyāvatī dīkṣā paripūrṇā |

Lesungshinweise: [yukti: im Druck auffälliger Ausdruck]

S. 318, Poetischer Abschluss des vierten Taranga
vibhradrudrabhūtibhūtavacovīcicitrāmṛtasrotaḥśālini sannibandhanasaritsaṃbhedamabhyarhitam |
turyaḥ śrīnaradevanirmitapuraścaryārṇave prasphuratsadyuktisphuṭamauktikotkararucottuṅgastaraṅgo gataḥ ||

Lesungshinweise: [die erste lange Wortverbindung ist nicht vollständig sicher verständlich] „Im Ozean des Purashcharana, geschaffen vom erhabenen Herrscher, reich an wunderbaren Nektarströmen der Wellen heiliger Worte [die erste lange Wortverbindung ist nicht vollständig sicher verständlich] und geehrt durch den Zusammenfluss der Flüsse guter Lehrwerke, ist die vierte Welle vorübergezogen: hoch aufragend im Glanz der hellen Perlen schlüssiger Darlegungen.“ Der Anfang des kunstvollen Schlussverses ist im Druck sprachlich beschädigt; das Ozean-, Fluss-, Wellen- und Perlenbild wird wiedergegeben, die ungesicherte Verbindung ausdrücklich offengelassen.

S. 318, Kolophon des vierten Taranga
iti śrīmanmahārājādhirājaśrīpratāpasiṃhasāhaviracite puraścaryārṇave kriyāvatīdīkṣāvidhināma caturthastaraṅgaḥ ||
4 ||

Lesungshinweise: [4]

5. Taraṅga: Weitere Verfahren der Diksha

Diese Welle: Deutsch · IAST · Devanagari

Band II, S. 1, Beginn des fünften Taranga
atha puraścaryārṇavasya pañcamastaraṅgaḥ |
dīkṣāprayogaḥ prakāśyate |

Band II, S. 1, Dreitägige Vorbereitung und Gang zum Guru
tatrādau bhaktiyuktaḥ śiṣyaḥ prathamadine kṣaurādikaṃ vidhāya śarīraśuddhyarthaṃ tīrthādau snātvā gāyatrīsahasraṃ prajapya haviṣyaṃ sakṛdbhuktvā dvitīyadine kṛtopavāsastṛtīyadivase kṛtanityakriyo vastrālaṅkārādibhirdehamalaṅkṛtya vighnanivāraṇārthaṃ svagṛhe gaṇeśamabhyarcya puṇyāhaṃ vācayitvā nāndīśrāddhaṃ ca vidhāya yathoktavaraṇasambhārānādāya pañcavādyapuraḥsaraṃ gurugṛhaṃ gacchet |
tatra ca hastau pādau prakṣālya kṛtāñjalirbhaktinamraḥ—

Band II, S. 1, Bitte um die Übertragung des großen Mantras
bhagavan paramātmarūpin paramakaruṇika śrīguro sakalapuruṣārthasādhanamahāmantrapradānena māmanugṛhṇīṣva iti |
ityuktvā guruṃ sāṣṭāṅgaṃ praṇamya tadājñayā prāṅmukha udaṅmukho vāsane upaviśya kuśatrayatilajalānyādāya svastivācanapūrvakaṃ saṃkalpaṃ kuryāt |
tadyathā—

Band II, S. 1, Sankalpa und Wahl des Gurus
oṃ viṣṇurviṣṇuḥ |
oṃ adyetyādi—amukagotrotpanno'mukadevaśarmā dharmārthakāmamokṣaprāptikāmaḥ śrīmadamukadevatāyā amukamantradīkṣāmahaṃ kariṣye—iti saṃkalpya guruṃ vṛṇuyāt |
tadyathā— oṃ sādhu bhavānāstāt—iti śiṣyo vadet |
oṃ sādhvahamāse—iti guruḥ |
oṃ arcayiṣyāmo bhavantam—iti śiṣyaḥ |
oṃ arcaya—iti guruḥ |

Band II, S. 1, Verehrung und förmliche Wahl des Lehrers
tataḥ śiṣyaḥ— śrīgurave namaḥ—iti mantreṇa gurave āsanaṃ dattvā tenaiva mantreṇa pādyādibhirgandhapuṣpadhūpadīpavastrālaṅkaraṇābhiśca gurumabhyarcya dakṣiṇajānuṃ bhūmau dhṛtvā paṭhet— oṃ adyetyādi—amukagotrotpanno'mukadevaśarmā dharmārthakāmamokṣaprāptikāmaḥ śrīmadamukadevatāyā amukamantragrahaṇāyāmukagotramamukapravaramamukavedādhyāyinamamukadevaśarmāṇamebhiḥ pādyādibhirarcitaṃ bhavantaṃ gurutvenāhaṃ vṛṇe |
oṃ vṛto'smi—iti prativacanam |

Band II, S. 1–2, Auftrag an den Acharya
punarbaddhāñjalinā— oṃ adyetyādi—amukamantradīkṣākarmaṇi tvamācāryo bhava |
oṃ bhavāmi—iti prativacanam |
bhagavan śrīguro yathāvihitaṃ karma kuru—iti śiṣyo vadet |
yathājñānataḥ karavāṇi—iti prativacanam |

Band II, S. 2, Wahl der acht Ritualpriester
tataḥ śiṣyo gurave namaskāraṃ kuryāt |
tathā tato'vaśiṣṭāṃ varaṇasāmagrīṃ gurave nivedya taccaraṇau praṇamya tadājñayā ṛtvijo vṛṇuyāt |
tadyathoktopacārairuktaprakāreṇa ca tān pratyekamabhyarcya paṭhet— oṃ adyetyādi—amukagotrotpanno'mukadevaśarmā caturvargaphalaprāptikāmaḥ śrīmadamukadevatāyā matkartṛkāmukamantradīkṣākarmaṇyamukagotramamukapravaramamukavedādhyāyinamamukaśarmāṇamebhiḥ pādyādibhirarcitaṃ bhavantamṛtviktvenāhaṃ vṛṇe |
oṃ vṛto'smi—iti prativacanam |
yathāvihitaṃ karma kuru—iti śiṣyaḥ |
yathājñānataḥ karavāṇi—iti prativacanam |
evamaṣṭau ṛtvijaḥ pratyekaṃ vṛṇuyāt |
tataḥ karmopayuktasāmagrīṃ tebhyo dattvā tān praṇamet |

Band II, S. 2, Beginn der Zahnhölzchenprüfung
tato guruḥ śiṣyeṇa ṛtvigbhiśca sahito yāgamaṇḍapaṃ gatvā taddvāri upaviśya dantakāṣṭhaparīkṣā kartavyā pāyasabhojanāntarameva dantakāṣṭhaparīkṣā karttavyā |
(karttavyā—iti eṣāṃ mataistu tasminneva kāle karttavyā |
) sā yathā—aśvatthodumbaravaṭaplakṣādikṣīravṛkṣasambhavaṃ dvādaśāṅgulapramāṇaṃ dantakāṣṭhaṃ devamūlamantreṇābhimantrya guruḥ śiṣyāya dadyāt |

Band II, S. 2, Reinigung und Niederlegen des Zahnhölzchens
śiṣyo'pi hastau pādau prakṣālyācamya guruṃ natvā taddantakāṣṭhamādāya dantān viśodhya vālukādinirmite hastamātre caturasrasthaṇḍile dantakāṣṭhaṃ tyaktvā śuddhajalena gaṇḍūṣapūrvakamācamanaṃ kuryāt |
tato guruḥ pūrvādidikpatitaddantakāṣṭhāgramālokya śubhāśubhaphalāni vicārayet |
yathā—

Band II, S. 2–3, Deutung der Fallrichtung
dantakāṣṭhāgre pūrvadikpatite aiśvaryalābhaḥ |
āgneyadikpatite hṛdayasantāpaḥ |
dakṣiṇadikpatite bandhunāśaḥ |
rakṣodikpatite maraṇam |
paścimadikpatite śokaḥ |
vāyavīyadikpatite vyagratā |
uttaradikpatite saukhyam |
īśānadikpatite ca jñānalābha iti phalaṃ vicārya aśubhadikpatite tu tajjanyadoṣanivāraṇārtham—

Band II, S. 3, Besänftigendes Homa und allgemeines Arghya
phaṭ amukadoṣaṃ jahi jahi phaṭ svāhā—iti mantreṇāṣṭottarasahasrasaṃkhyākamaṣṭottaraśatasaṃkhyākaṃ vā homamājyena kuryāt |
tato gururmaṇḍapadvāradeśe āsane upaviśya ācamanaprāṇāyāmau vidhāya sāmānyārghasthāpanaṃ kuryāt |
tataḥ—

Band II, S. 3, Weihe von Unterlage, Gefäß und Wasser
astrajalena bhūmiṃ saṃprokṣya trikoṇavṛttacaturasramaṇḍalaṃ vilikhya— oṃ ādhāraśaktaye namaḥ—iti maṇḍalaṃ saṃpūjya tadupari ādhāraṃ saṃsthāpya— ra~ vahnimaṇḍalāya daśakalātmane namaḥ—ityādhāraṃ saṃpūjya phaṭ—iti mantreṇārghapātraṃ prakṣālyādhāropari saṃsthāpya—namaḥ—iti jalenāpūrya— sa~ somamaṇḍalāya ṣoḍaśakalātmane namaḥ—iti jalaṃ saṃpūjya tasmin jale—

Lesungshinweise: [rufe man die heiligen Gewässer an]

Band II, S. 3, Vers 1: Anrufung der heiligen Flüsse
oṃ gaṅge ca yamune caiva godāvari sarasvati |
narmade sindhukāveri jale'smin sannidhiṃ kuru ||
1 ||
ityaṅkuśamudrayā sūryamaṇḍalāt tīrthamāvāhya praṇavena gandhapuṣpaṃ nidhāya tenaiva saṃpūjya tenaivāṣṭadhā daśadhā vābhimantrya dhenumudrāṃ pradarśayet |
tatastajjalena phaṭ—iti dvāramabhyukṣya dvārapūjāṃ kuryāt |
tadyathā—

Lesungshinweise: [Vers 1]

Band II, S. 3, Gottheiten am oberen Türbalken
oṃ vighneśāya namaḥ—iti dvārasyordhvodumbare |
ma~ mahālakṣmyai namaḥ—iti taddakṣiṇe |
sa~ sarasvatyai namaḥ—iti tadvāme |
dvāraśriyai namaḥ—iti madhye |
dvārasya dakṣiṇaśākhāyāṃ vāmaśākhāyāṃ cordhvabhāgādārabhya talaparyantametā dvāradevatāḥ pūjayet |
tadyathā—

Band II, S. 3, Erste Gottheiten an den Türpfosten
ga~ gaṇapataye namaḥ—iti dakṣiṇe |
kṣa~ kṣetrapālāya namaḥ—iti vāme |
śa~ vasundharāyuktāya śaṅkhanidhaye namaḥ—iti punardakṣiṇe |
pa~ vasumatiyuktāya padmanidhaye namaḥ—iti vāme |
ma~ māyāśaktaye namaḥ—iti dakṣiṇe |
ca~ cicchaktaye namaḥ—iti vāme |

Band II, S. 4, Weitere Gottheiten an Pfosten und Schwelle
ga~ gaṅgāyai namaḥ—iti dakṣiṇe |
ya~ yamunāyai namaḥ—iti vāme |
dha~ dhātre namaḥ—iti dakṣiṇe |
va~ vidhātre namaḥ—iti vāme |
da~ dehalyai namaḥ; a~ astrāya namaḥ—iti vā dehalyām |
evaṃ paścimadvāramārabhya pratidvāraṃ saṃpūjya dvārapālān pūjayet |

Band II, S. 4, Torhüter verschiedener Gottheiten
tatra viśeṣaḥ śivapūjāyām—nandimahākālagaṇeśavṛṣabhabhṛṅgiskandabhavānīcaṇḍeśvarān—paścimadvāramārabhya pratidvāraṃ krameṇa dvau dvau pūjayet |
eṣāṃ pūjane mantrastu—na~ nandine namaḥ—ityādi |
viṣṇupūjāyām—nandasunandacaṇḍapracaṇḍabalaprabalabhadrasubhadrākhyān—dvārapālān pūjayet |
gaṇeśapūjāyām—vakratuṇḍaikadaṃṣṭramahodaragajānanalambodaravikaṭavirājadhūmravarṇān—pūjayet |
sūryapūjāyāṃ devīpūjāyāṃ ca—brāhmīmāheśvarīkaumārīvaiṣṇavīvārāhīndrāṇīcāmuṇḍāmahālakṣmīḥ—pūjayet |
tripurādipūjāyāṃ tu—gaṇeśakṣetrapālavaṭukayoginīgaṅgāyamunālakṣmīsarasvatīḥ—pūjayediti |

Band II, S. 4, Beseitigung der Hindernisse und Eintritt
tato devamantreṇa divyadṛṣṭyāvalokanāt divyān vighnānutsārya—astrāya phaṭ—iti jalakṣepeṇāntarikṣagān vighnānutsārya tenaiva mantreṇa tribhirvāmapārṣṇighātairbhaumān vighnānutsārayet |
tato dakṣiṇāṅgaṃ kiṃcit saṃkocya dvārasya vāmaśākhāṃ spṛśannutsāritabhūtānāṃ nirgamanārthaṃ dakṣiṇamārgaṃ dadaddakṣiṇapādapuraḥsaraṃ maṇḍapāntaḥ praviśet |
vāmamārge tu śaktivāmapādapuraḥsaraṃ maṇḍapāntaḥpraveśaḥ |
tathaiva strīkartṛkadīkṣāyāmapi |

Lesungshinweise: [die Wortverbindung ist gedrängt]

Band II, S. 4, Vastu-Verehrung und vier Reinigungen
tato nairṛtyāṃ diśi— oṃ vāstupuruṣāya vāstvadhīśāya brahmaṇe namaḥ—iti puṣpākṣataiḥ saṃpūjya praṇamya pañcagavyasāmānyārghatoyābhyāṃ maṇḍapābhyantaraṃ saṃprokṣya saṃskāracatuṣṭayaṃ kuryāt |
tadyathā—mūlamantraṃ samuccaran maṇḍapābhyantaraṃ paśyet |
phaṭ—iti sāmānyārghajalena tatrokṣaṇaṃ kuryāt |
tenaiva mantreṇa darbhaistāḍayet |
hu~—iti mantreṇa siñcet |

Band II, S. 4–5, Räucherung und Ausstreuen der sieben Stoffe
tataḥ śrīkhaṇḍāgurukarpūrādidhūpena maṇḍapābhyantaraṃ pradhūpya lājācandanasiddhārthabhasmadūrvākuśākṣatāniti sapta vikirānekīkṛtya—phaṭ—ityastramantreṇa saptadhābhimantrya— oṃ apasarpantu te bhūtāḥ ye bhūtāḥ bhuvi saṃsthitāḥ |
ye bhūtā vighnakartāraste naśyantu śivājñayā ||
iti tridhā vikiret |
tatastān vikirānastramantramuccaran darbhamuṣṭinā sammārjya vardhanyāsanārthamīśānakoṇe puñjīkṛtya sthāpayet |

Band II, S. 5, Bitte an Dipanatha-Bhairava
tataḥ puṇyāhaṃ vācayitvā viprān santoṣya— oṃ dīpanāthabhairavāya namaḥ—iti tannāyakaṃ bhairavaṃ saṃpūjya baddhāñjaliḥ prārthayet |
tasmin kṣetre dīpanātha nirvighnasiddhihetave |
dīkṣāyāgasamṛddhyarthamanujñāṃ dātumarhasi ||
atitīkṣṇa mahākāya kalpāntadahanopama |
bhairavāya namastubhyamanujñāṃ dātumarhasi ||

Band II, S. 5, Mandala, Geräte und Reinigung des Wassers
ityanujñāmādāya—phaṭ—iti mantramuccaran vedikopari gatvā vedikāyāṃ mṛdā caturasraṃ sthaṇḍilaṃ nirmāya tadupari sarvatobhadramaṇḍalaṃ vilikhya pūjopakaraṇāni yathāsthānaṃ niveśyāsanamāstīrya vāmabhāgasya jalapātramādāya jalaśodhanaṃ kuryāt |
tadyathā— ya~—iti vāyubījena saṃśodhya—ra~—ityagnibījena saṃdahya—va~—iti varuṇabījenāplāvya—oṃ ātmatattvāya svāhā, oṃ vidyātattvāya svāhā, oṃ śivatattvāya svāhā—iti trirācamya—

Lesungshinweise: [seine Unreinheit]

Band II, S. 5, Vers 5: Die Erde als tragender Sitz
astrāya phaṭ—ityāsanaṃ saṃprokṣya tadupari aṣṭadalakamalaṃ vilikhya— pṛthivyā merupṛṣṭha ṛṣiḥ sutalaṃ chandaḥ kūrmo devatā āsanaparigrahe viniyogaḥ |
ityāsanaṃ dhṛtvā— oṃ pṛthvi tvayā dhṛtā lokā devi tvaṃ viṣṇunā dhṛtā |
tvaṃ ca dhāraya māṃ nitye pavitre kuru cāsanam ||
5 ||
—iti paṭhitvā— hrī~ ādhāraśaktikamalāsanāya namaḥ—ityāsanaṃ saṃpūjya tadupari ātmamantramuccaran svastikapadmāsanādikrameṇopaviśya saṃkalpaṃ kuryāt |
yathā—

Lesungshinweise: [den Mantra der] [Vers 5] [rein]

Band II, S. 5–6, Sankalpa zur Puja im Einweihungsritual
oṃ adyetyādi amukadevaśarmāmukagotro'mukaśarmakartṛkāmukadevatāyā amukamantradīkṣākarmaṇi yathāsambhavopacārairamukadevatāyāḥ pūjāmahaṃ kariṣye—iti saṃkalpaḥ |

Band II, S. 6, Sonnen-Arghya und Reinigung der Puja-Gaben
oṃ hā~ hī~ saḥ samagrarāśinakṣatrayogakaraṇaparivṛtāsanasthitaśrīsūryāya eṣa te'rghaḥ svāhā—iti sūryārghaṃ dattvā pūjādravyāṇi saṃskuryāt |
tadyathā—nārācamudrāṃ baddhvā—hā~ hu~ phaṭ—iti mantramuccaran gandhapuṣpanaivedyādīni samadṛṣṭyā vilokayet |
ra~—iti mantreṇa dīpaśikhāṃ spṛśet |
tataḥ—

Band II, S. 6, Wassergefäß und dreifache Guru-Verehrung
ā~ bījamuccaran devatīrthena jalaṃ saṃspṛśya jalapātraṃ vāmahastena dhṛtvā— ja~ jalādhārapātrāya namaḥ—iti mantraṃ paṭhet |
tataḥ śirasyañjalimādhāya vāme— oṃ gurubhyo namaḥ, oṃ paramagurubhyo namaḥ, oṃ parāparagurubhyo namaḥ—iti gurutrayaṃ natvā dakṣiṇe—ga~ gaṇapataye namaḥ—madhye—amukadevatāyai namaḥ—iti praṇamya—

Band II, S. 6, Vers 6: Der Guru zeigt die allumfassende Wirklichkeit
akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram |
tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ ||
6 ||
iti guruṃ punarnatvā karaśuddhiṃ kuryāt |
yathā—

Lesungshinweise: [Vers 6]

Band II, S. 6, Vers 7: Handreinigung und Schutzgebet
hasau~ḥ—iti mantreṇa candanāktaṃ puṣpamādāya—phaṭ—iti mantreṇa karābhyāṃ sammardya tat puṣpaṃ vāmahastenādāya śirasi paribhrāmya praṇavaṃ japannāghrāya— hau~ oṃ te sarve vilayaṃ yāntu ye māṃ hiṃsanti hiṃsakāḥ |
mṛtyurogabhayakleśāḥ patantu ripumastake ||
7 ||
iti paṭhitvā—phaṭ—iti mantreṇa nārācamudrayā īśāne tyajet |

Lesungshinweise: [Vers 7]

Band II, S. 6–7, Schutz der Richtungen und Auflösung der Tattvas
tato'stramantreṇa ūrdhvordhvakrameṇa tālatrayapuraḥsaraṃ choṭikābhirdaśadigbandhanaṃ vidhāya tajjanitatejo vahniprākāramudrayā saṃrakṣya mūlena tadbījena praṇavena vā prāṇāyāmatrayaṃ kṛtvā bhūtaśuddhiṃ kuryāt |
yathā—svāṅke uttānau karau kṛtvā—so'ham—iti jīvātmānaṃ pradīpakalikākāraṃ hṛtpadmāsanamūlādhārasthitakuṇḍalinyā saha suṣumṇāvartmanā mūlādhārasvādhiṣṭhānamaṇipūrakānāhataviśuddhājñākhyaṃ ṣaṭcakrāṇi bhittvā śiro'vasthitādhomukhasahasradalakamalakarṇikāntargataparamātmani saṃyojya tatra pṛthivyaptejovāyvākāśagandharasarūpasparśaśabdanāsikājihvācakṣustvakśrotravākpāṇipādapāyūpasthaprakṛtimanobuddhyahaṅkārākhyāni caturviṃśatitattvāni uktakrameṇa līnāni vibhāvya—

Band II, S. 7, Wind- und Feuerreinigung
ya~—iti vāyubījaṃ dhūmravarṇaṃ vāmanāsāpuṭe vicintya tasya ṣoḍaśavārajapena vāyunā dehamāpūrya nāsāpuṭau dhṛtvā pañcāśadvārajapena catuḥṣaṣṭivārajapena vā kumbhakaṃ kṛtvā vāmakukṣisthakṛṣṇavarṇapāpapuruṣeṇa saha dehaṃ saṃśodhya pañcāśadvārajapena dvātriṃśadvārajapena vā dakṣanāsayā vāyuṃ recayet |
evamagre'pi saṃkhyāvikalpo bodhyaḥ |
tato dakṣanāsāpuṭe—ra~—iti vahnibījaṃ raktavarṇaṃ dhyātvā tasya ṣoḍaśavārajapena dehamāpūrya nāsāpuṭau dhṛtvā catuḥṣaṣṭivārajapena kumbhakaṃ kṛtvā pāpena saha dagdhvā tasya dvātriṃśadvārajapena vāmanāsayā bhasmanā saha vāyuṃ recayet |

Lesungshinweise: [den Körper]

Band II, S. 7, Erneuerung durch Mondnektar und Rückkehr des Jiva
ṭha~—iti candrabījaṃ śuklavarṇaṃ vāmanāsikāyāṃ dhṛtvā tasya ṣoḍaśavārajapena lalāṭe candraṃ nītvā sahasradalakamalakarṇikāntaṃ paramātmānaṃ candrarūpaṃ vibhāvya—va~—iti varuṇabījasya catuḥṣaṣṭivārajapena tasmāllalāṭacandrādgalitasudhayā mātṛkāvarṇātmikayā samastadehamāplāvya—la~—iti pṛthvībījasya dvātriṃśadvārajapena dehaṃ sudṛḍhaṃ vicintya dakṣiṇena vāyuṃ recayet |
tataḥ paramātmani līnāni pañcabhūtānyuktakrameṇa yathāsthānaṃ niveśya devatārādhanayogyaṃ tejorūpaṃ dehamutpannaṃ vibhāvya—ha~saḥ—iti jīvātmānaṃ paramātmanaḥ samākṛṣya hṛtpadme sthāpayitvā devatārūpamātmānaṃ vicintayet |
iti bhūtaśuddhiṃ vidhāya—

Band II, S. 7, Einsetzen von Prana und Sinnen
ā~ so'haṃ mama prāṇā iha prāṇā iha sthitāḥ, ā~ so'haṃ mama jīva iha jīva iha sthitaḥ, ā~ so'haṃ mama sarvendriyāṇi vāṅmanaścakṣuḥśrotrajihvāghrāṇāni ihāgatya sukhaṃ ciraṃ tiṣṭhantu svāhā |
iti svahṛdi prāṇasthānaṃ kṛtvā mātṛkānyāsaṃ kuryāt |
yathā—

Band II, S. 7, Zuordnungen des Matrika-Sarasvati-Mantras
asya śrīmātṛkāsarasvatīmantrasya brahmā ṛṣirgāyatrī chando mātṛkāsarasvatī devatā halo bījāni svarāḥ śaktayo vyaktayaḥ kīlakāni śarīraśuddhipuraḥsaramabhīṣṭasiddhyarthe lipinyāse viniyogaḥ |
śirasi—brahmaṇe ṛṣaye namaḥ |
mukhe—gāyatryai chandase namaḥ |
hṛdi—mātṛkāsarasvatyai devatāyai namaḥ |
guhye—halbhyo bījebhyo namaḥ |
pādayoḥ—svarebhyaḥ śaktibhyo namaḥ |
sarvāṅgeṣu—vyaktibhyaḥ kīlakebhyo namaḥ |
lipinyāse viniyogaḥ—iti baddhāñjaliḥ |
tataḥ karāṅganyāsau—

Band II, S. 7–8, Kara- und Anga-Nyasa der Matrika
a~ ka~ kha~ ga~ gha~ ṅa~ ā~ aṅguṣṭhābhyāṃ namaḥ |
i~ ca~ cha~ ja~ jha~ ña~ ī~ tarjanībhyāṃ svāhā |
u~ ṭa~ ṭha~ ḍa~ ḍha~ ṇa~ ū~ madhyamābhyāṃ vaṣaṭ |
e~ ta~ tha~ da~ dha~ na~ ai~ anāmikābhyāṃ hu~ |
o~ pa~ pha~ ba~ bha~ ma~ au~ kaniṣṭhikābhyāṃ vauṣaṭ |
a~ ya~ ra~ la~ va~ śa~ ṣa~ sa~ ha~ la~ kṣa~ a~ḥ karatalakarapṛṣṭhābhyāṃ astrāya phaṭ |
evaṃ hṛdayādiṣu—a~ ka~ kha~ ga~ gha~ ṅa~ ā~ hṛdayāya namaḥ—ityādi nyaset |

Band II, S. 8, Vers 8: Dhyana der Sprachgöttin
tato dhyānam |
yathā— pañcāśallipibhirvibhaktamukhadoṣpanmadhyavakṣaḥsthalīṃ bhāsvanmaulinibaddhacandraśakalāmāpīnatuṅgastanīm |
mudrāmakṣaguṇaṃ sudhāḍhyakalaśaṃ vidyāṃ ca hastāmbujairbibhrāṇāṃ viśadaprabhāṃ trinayanāṃ vāgdevatāmāśraye ||
8 ||
evaṃ dhyātvā kevalān savisargān vā akārādikṣakārāntān varṇān lalāṭādisthāneṣu nyaset |
tadyathā—

Lesungshinweise: [Vers 8] [in Gestalt eines Buches]

Band II, S. 9, Vers 9: Matrika in der Erhaltung
atha sthitikramaḥ—tatra ṛṣyādikarāṅganyāsāntaṃ pūrvavadvidhāya dhyāyet |
yathā— sindūrakāntimamitābharaṇāṃ trinetrāṃ vidyākṣasūtramṛgapotavarān dadhānām |
pārśve sthitāṃ bhagavatīmapi kāñcanābhāṃ dhyāyet karābjadhṛtapustakavarṇamālām ||
9 ||
evaṃ dhyātvā—

Lesungshinweise: [Vers 9]

Band II, S. 9, Reihenfolge und Nasale beim Erhaltungs-Nyasa
oṃ namaḥ—dakṣagulphe ityādi kṣa~ namaḥ—hṛdayādimukhe ityantaṃ vinyasya punaḥ—a~ḥ namaḥ—lalāṭe ityādi ṭha~ namaḥ—dakṣajānuni ityantaṃ visargānusvārayuktān ḍādiṭhāntān varṇān nyaset |
iti sthitikramaḥ |

Lesungshinweise: Lesungshinweis: Am Anfang steht in der neuen Ausgabe das Zeichen Om, während die ältere Ausgabe an der entsprechenden Stelle einen nasalierten Laut liest; die genaue Lautform wird nicht vereinheitlicht.

Band II, S. 9, Vers 10: Matrika in der Auflösung
atha saṃhārakramaḥ—atrāpi ṛṣinyāsādikaṃ pūrvavadvidhāya dhyānam |
yathā— akṣasrajaṃ hariṇapotamudagraṭaṅkavidyāṃ karairavirataṃ dadhatīṃ trinetrām |
ardhendumaulimaruṇāmaravindavāsāṃ varṇeśvarīṃ praṇamata stanabhāranamrām ||
10 ||
evaṃ dhyātvā—

Lesungshinweise: [Vers 10]

Band II, S. 9, Umgekehrte Lautfolge
kṣa~ namaḥ—hṛdayādimukhe ityādibinduyuktān kṣakārādyakārāntavarṇān tattatsthāneṣu nyaset |
iti saṃhārakramaḥ |

Band II, S. 10, Reihenfolge der drei äußeren Nyasas
atra pūrvaṃ sṛṣṭikrameṇa tataḥ sthitikrameṇa tataḥ saṃhārakrameṇa nyāso yativānaprasthādibhiḥ kāryaḥ |
pūrvaṃ sthitikrameṇa tataḥ saṃhārakrameṇa tataḥ sṛṣṭikrameṇa nyāso brahmacāribhiḥ kāryaḥ |
gṛhasthaistu prathamaṃ saṃhārakrameṇa tataḥ sṛṣṭikrameṇa tataḥ sthitikrameṇa nyāsaḥ kāryaḥ |
ayaṃ trividho'pi bahirmātṛkānyāsaḥ |

Band II, S. 10, Innerer Matrika-Nyasa
athāntarmātṛkānyāsaḥ—tatra mūlādhāradhvaniśravaṇaprabuddhakuṇḍalinīsaṃmṛṣṭasahasradalakamalāt suṣumṇāmārgeṇa nirgatānamṛtamayān mātṛkāvarṇān nijadehamabhivyāpya sthitān dhyātvā kaṇṭhasthaviśuddhākhyaṣoḍaśadalakamaladaleṣu pūrvadalādikrameṇa praṇavādinamo'ntān sabindūnakārādiṣoḍaśasvarān manasā vinyaset |
yathā—oṃ a~ namaḥ—ityādi |
tato hṛdayasthānāhatākhyadvādaśadalakamaladaleṣu tenaiva krameṇa kakārādiṭhakārāntān varṇān nyaset |
tato nābhisthamaṇipūrakākhyadaśadalakamaladaleṣu ḍakārādiphakārāntān daśavarṇān nyaset |
tato liṅgamūlasthasvādhiṣṭhānākhyaṣaḍdalakamaladaleṣu bakārādilakārāntān varṇān nyaset |
tato mūlādhārākhyacaturdalakamaladaleṣu vakārādisakārāntāṃścaturo varṇān nyaset |
tato bhrūmadhyasthitājñākhyadvidala kamaladalayordvau varṇau hakārakṣakārau vinyaset |
ityantarmātṛkānyāsaḥ |

Band II, S. 11, Innere Puja und Einheit mit der Gottheit
amukadevatāyogapīṭhāya namaḥ—iti pīṭhanyāsaṃ vidhāya dehātmake pīṭhe devatāṃ dhyātvā mānasairupacāraiḥ pūjayet |
tatrāyaṃ kramaḥ |
uktapīṭhanyāsakrameṇa svadehe ādhāraśaktyādiyogapīṭhāntaṃ manasaiva saṃpūjya tasmin pīṭhe yathoktāṃ devatāṃ dhyātvā—so'ham—ityaikyaṃ vibhāvya gandhapuṣpadhūpadīpanaivedyādīn mānasopacārān samarpya mānasahomaṃ kuryāt |

Band II, S. 11, Vers 11: Geistiges Homa
yathā—ahaṅkārāsatyapaiśūnyakāmakrodhalobhamohamadamātsaryādirūpaṃ havirmanorūpaṃ sruvaṃ suṣumṇārūpāṃ srucaṃ parikalpya mūlādhāre ātmāntarātmaparamātmajñānātmarūpacatuḥkoṇamagnikuṇḍaṃ vicintya tatra kuṇḍalinīrūpaṃ prajvaladvahniṃ dhyātvā manasaiva mūlamantramuccārya tadante— dharmādharmahavirdīpte svātmāgnau manasā srucā |
suṣumṇāvartmanā nityamakṣavṛttīrjuhomyaham ||
11 ||
iti ślokaṃ paṭhitvā—

Lesungshinweise: [11]

Band II, S. 11–12, Die sieben geistigen Opfergaben
puṇyaṃ juhomi svāhā—iti prathamāhutiḥ |
punarmūlānte tameva ślokaṃ paṭhitvā—pāpaṃ juhomi svāhā—iti dvitīyāhutiḥ |
evaṃ mūlānte tameva ślokaṃ paṭhitvā—kṛtyaṃ juhomi svāhā—iti tṛtīyāhutiḥ |
evam—akṛtyaṃ svāhā—iti caturthāhutiḥ |
saṃkalpaṃ juhomi svāhā—iti pañcamāhutiḥ |
vikalpaṃ juhomi svāhā—iti ṣaṣṭhāhutiḥ |
dharmaṃ juhomi svāhā—iti saptamāhutiḥ |
evamāhutīrhutvā pūrṇāhutiṃ kuryāt |

Band II, S. 12, Vers 12: Vollständige Hingabe im inneren Feuer
yathā mūlamantrānte—prakāśāmarṣahastābhyāmavalambyonmanīsruvam |
dharmādharmakalāsnehaṃ pūrṇavahnau juhomyahaṃ svāhā ||
12 ||
iti pūrṇāhutiṃ vidhāya samastopādhivinirmuktaṃ saccidānandātmakamātmānaṃ smṛtvā mūlamantramaṣṭottaraśataṃ prajapya taṃ japaṃ devatāyai nivedayet |
kvacit tu homāt pūrva uktajapaḥ |
ityantaryāgavidhiḥ |

Lesungshinweise: [Vers 12] Lesungshinweis: Amarsha ist hier eine unsichere Bezeichnung; eine vermutete Lesung Vimarsha wird nicht eingesetzt.

Band II, S. 12, Vorbereitung der Kalasha-Unterlage
tato dvārapūjoktavidhinā svadakṣiṇe sāmānyārghaṃ saṃsthāpya kalaśasthāpanaṃ kuryāt |
tadyathā svavāme—astrāya phaṭ—iti sāmānyārghajalena bhūmiṃ saṃprokṣya tatra binduṣaṭkoṇavṛttacaturasrātmakaṃ maṇḍalaṃ vilikhya mūlānte—amukadevatākalaśādhāramaṇḍalāya namaḥ—iti saṃpūjya—phaṭ—ityādhāraṃ prakṣālya mūlānte—amukadevatākalaśādhāraṃ sthāpayāmi namaḥ—ityādhāraṃ saṃsthāpya ma~ vahnimaṇḍalāya daśakalātmane namaḥ iti saṃpūjya—

Band II, S. 12, Aufstellung und Füllung des Kalasha
pūrvavat kalaśaṃ prakṣālya vastramālyādibhiralaṅkṛtya mūlānte—amukadevatākalaśaṃ sthāpayāmi namaḥ—iti saṃsthāpya a~ sūryamaṇḍalāya dvādaśakalātmane namaḥ iti saṃpūjya mūlamantramuccaran śuddhajalena kalaśaṃ pūrayet |
vāmācāre tu hetudravyeṇa pūrayet |
śyāmārahasyādau tu tathā darśanāt |
tataḥ—oṃ somamaṇḍalāya ṣoḍaśakalātmane namaḥ—iti tajjalaṃ saṃpūjya—

Lesungshinweise: [dem rituell verwendeten berauschenden Getränk]

Band II, S. 13, Vollendung der Kalasha-Weihe
gaṅge ca yamune caiva—ityādināṅkuśamudrayā sūryamaṇḍalāt tīrthamāvāhyāstreṇa saṃrakṣya kavacenāvaguṇṭhya mūlamantreṇa saṃvīkṣya tenaivābhyukṣya mūlānte—amukadevatākalaśāmṛtāya namaḥ—iti gandhapuṣpādibhirabhyarcya matsyamudrayācchādya—oṃ kalaśasya mukhe viṣṇuḥ—ityādi paṭhitvā mūlamantramaṣṭadhā japitvā kumbhamudrāṃ pradarśya kalaśaṃ devatātmakaṃ bhāvayet |
iti kalaśasthāpanavidhiḥ |

Band II, S. 13, Aufstellung der Muschelunterlage
tataḥ śaṅkhasthāpanaṃ kuryāt—tadyathā kalaśāddakṣiṇe svavāme—astrāya phaṭ—iti sāmānyārghajalena bhūmiṃ saṃprokṣya tatra trikoṇavṛttacaturasramaṇḍalaṃ matsyamudrayā vilikhya—oṃ amukadevatāśaṅkhādhāramaṇḍalāya namaḥ—iti gandhapuṣpābhyāṃ maṇḍalaṃ saṃpūjya caturasrasyāgneyādiṣu caturṣu koṇeṣu purato dikṣu ca ṣaḍaṅgamantraiḥ saṃpūjya—phaṭ—ityādhāraṃ jalena prakṣālya mūlamantrānte—amukadevatāśaṅkhādhāraṃ sthāpayāmi namaḥ—ityādhāraṃ saṃsthāpya ma~ ra~ dharmapradadaśakalātmane vahnimaṇḍalāyāmukadevatāśaṅkhādhārāya namaḥ—ityādhāraṃ saṃpūjya pūrvāditaḥ prādakṣiṇyakrameṇa vahnerdaśakalāḥ pūjayet |
tadyathā—

Lesungshinweise: [hier mit langem A]

Band II, S. 13–14, Muschelgefäß und zwölf Sonnen-Kalas
tataḥ śaṅkham—phaṭ—iti prakṣālya mūlānte—amukadevatāśaṅkhaṃ sthāpayāmi namaḥ—ityādhāropari śaṅkhaṃ saṃsthāpya—a~ arthapradadvādaśakalātmane sūryamaṇḍalāyāmukadevatāśaṅkhapātrāya namaḥ—iti śaṅkhaṃ saṃpūjya śaṅkhe ṣaṭkoṇaṃ ca saṃbhāvya ṣaṭkoṇeṣu ṣaḍaṅgamantraiḥ saṃpūjya pūrvāditaḥ prādakṣiṇyakrameṇa sūryasya tapinyādidvādaśakalāḥ pūjayet |
tadyathā—ka~ bha~ tapinyai namaḥ |
kha~ ba~ tāpinyai namaḥ |
ga~ pha~ dhūmrāyai namaḥ |
cha~ da~ suṣumṇāyai namaḥ |
ña~ tha~ bhogadāyai namaḥ |
jha~ ta~ viśvāyai namaḥ |
gha~ pa~ marīcyai namaḥ |
ṅa~ na~ jvālinyai namaḥ |
ca~ dha~ rucyai namaḥ |
ja~ ṇa~ bodhinyai namaḥ |
ṭa~ ḍha~ kṣamāyai namaḥ |
ṭha~ ḍa~ dhāriṇyai namaḥ |
aśaktaścet—sūryasya tapinyādidvādaśakalābhyo namaḥ—iti pūjayet |

Lesungshinweise: [hier mit langem A]

Band II, S. 14, Umgekehrte Matrika beim Füllen der Muschel
tato mūlānte—kṣa~ ha~ sa~ ṣa~ śa~ va~ la~ ra~ ya~ ma~ bha~ ba~ pha~ pa~ na~ dha~ da~ tha~ ta~ ṇa~ ḍha~ ḍa~ ṭha~ ṭa~ ña~ jha~ ja~ cha~ ca~ ṅa~ gha~ ga~ kha~ ka~ a~ḥ a~ au~ o~ e ai lṛ~ la~ ṝ~ ṛ~ ū~ u~ ī~ i~ ā~ a~ |
iti vilomamātṛkāvarṇānuccārya—amukadevatāśaṅkhamamṛtena pūrayāmi namaḥ—iti vimalajalena śaṅkhamāpūrya—u~ sa~ kāmapradaṣoḍaśakalātmane candramaṇḍalāya namaḥ—iti gandhapuṣpādibhiḥ śaṅkhajalaṃ saṃpūjya uktakrameṇa candrasyāmṛtādiṣoḍaśakalāḥ pūjayet |
yathā—

Band II, S. 15, Belebung des Muschelwassers
oṃ gaṅge ca yamune caiva—ityādināṅkuśamudrayā sūryamaṇḍalāt tīrthamāvāhya mūlamantreṇa tasmiñjale tīrthaṃ saṃyojya—vauṣaṭ—iti puṣpaṃ niḥkṣipya—vaṣaṭ—iti gālinīmudrāṃ pradarśya—va~—iti dhenumudrayāmṛtīkṛtya mūlānte—amukadevate ihāgaccha iha tiṣṭha—iti hṛdayāddevatāṃ tatrāvāhya vāhanādimudrāḥ pradarśya ṣaḍaṅgamantraiḥ sakalīkṛtya dikṣu astreṇa saṃrakṣya kavacenāvaguṇṭhya—vauṣaṭ—iti saṃvīkṣya śaṅkhamudrayāvaṣṭabhya yonimudrayā pradīpya mūlamantreṇa gandhapuṣpādibhiriṣṭadevatāṃ tatra saṃpūjya ṣaḍaṅgāni ca saṃpūjya matsyamudrayācchādya mūlamantramaṣṭadhā japet |
iti śaṅkhasthāpanavidhiḥ |

Lesungshinweise: [so die gedruckte Lesung] Nach dem Mula-Mantra rufe man die Gottheit aus dem Herzen herbei: „So und so genannte Gottheit, komm hierher, verweile hier.“ Man zeige die Mudras von Vahana an [so die gedruckte Lesung], vollziehe Sakalikarana mit den sechs Anga-Mantras, schütze die Richtungen mit dem Waffen-Mantra und verhülle mit dem Schutzpanzer-Mantra.

Band II, S. 15, Aufstellung des Besprengungsgefäßes
tataḥ śaṅkhajalaṃ kiṃcit kalaśajale niḥkṣipya sāmānyārghasya dakṣiṇapārśve pādyapātrārthaṃ kiṃcit sthalamuktvā prokṣaṇīpātraṃ sthāpayet |
tadyathā—sāmānyārghodakena trikoṇavṛttātmakaṃ maṇḍalaṃ kṛtvā—namaḥ—iti prapūjya sādhāraṃ prokṣaṇīpātramastramantritajalena prakṣālya tadupari saṃsthāpya—oṃ gaṅge ca yamune—ityādinā jalenāpūrya—namaḥ—iti gandhapuṣpābhyāṃ saṃpūjya praṇavena kuśapuṣpayavādikaṃ prakṣipya praṇavenaiva tridhābhimantrya dhenumudrāṃ pradarśya kiṃcit sāmānyārghajalaṃ tajjale niḥkṣipet |
iti prokṣaṇīpātrasthāpanavidhiḥ |

Band II, S. 15, Fußwaschwasser und besonderes Arghya
tatastatpārśve sāmānyārghasthāpanavat pādyapātraṃ saṃsthāpya uśīragorocanaśyāmākadūrvāviṣṇukrāntādidravyāṇi tajjale niḥkṣipya tadvāmapārśvasthitasāmānyārghavāmapārśve svapurato viśeṣārghasthāpanaṃ kuryāt |
tadvidhistu—śaṅkhasthāpanavadgālinyādimudrāpradarśanasthāne yonyādimudrāpradarśanam |
viṣṇuviṣaye tu yonimudrāsthāne dhenumudrāpradarśanamiti tatra viśeṣaḥ |
ayaṃ ca sādhāraṇo vidhiḥ |
śyāmādividyāyāṃ tu viśeṣaḥ |

Band II, S. 15–16, Besonderes Arghya für Shyama und die vier Pithas
yathā—sāmānyārghajalena binduyuktamīkāraṃ tadbahistrikoṇaṃ tadbahirvṛttaṃ tadbahiḥṣaṭkoṇaṃ tadbahiścaturasraṃ vilikhya caturasrasya caturṣu koṇeṣu svāgrādiprādakṣiṇyena pīṭhacatuṣṭayaṃ pūjayet |
ha~ uḍḍiyānapīṭhāya namaḥ, ga~ jālandharapīṭhāya namaḥ, ṛ~ pūrṇāgiripīṭhāya namaḥ, a~ kāmarūpapīṭhāya namaḥ—iti |
tatastenaiva krameṇa ṣaṭkoṇasya ṣaṭsu koṇeṣu ṣaḍaṅgamantraiḥ pūjayet |
tatastrikoṇasya triṣu koṇeṣu mūlamantrasya tribhirbhāgaiḥ pūjayet |
yatra ca vibhāgāsambhavastatra samastena mūlamantreṇaiva triṣvapi koṇeṣu pūjayet |

Band II, S. 16, Weihe von Unterlage und Arghya-Gefäß
tato mūlamantraṃ tadbījamātraṃ vā uccārya—amukadevatāviśeṣārghādhāraśaktaye namaḥ—iti trikoṇamadhyasthamīkāraṃ saṃpūjyāstramantritajalenādhāraṃ prakṣālya mūlānte amukadevatāviśeṣārghādhāraṃ sthāpayāmi namaḥ—ityādhāraṃ saṃsthāpya ma~ ra~ dharmapradadaśakalātmane vahnimaṇḍalāyāmukadevatāviśeṣārghādhārāya namaḥ—ityādhāraṃ saṃpūjya śaṅkhasthāpanoktakrameṇa vahnerdhūmrārcirādidaśakalā api pūjayet |
tataḥ pūrvavat pātraṃ prakṣālya mūlānte—amukadevatāviśeṣārghapātraṃ sthāpayāmi namaḥ—iti saṃsthāpya—a~ sūryamaṇḍalāyārthapradadvādaśakalātmane'mukadevatāviśeṣārghapātrāya namaḥ—iti pātraṃ sampūjya śaṅkhasthāpanoktakrameṇa sūryasya tapinyādidvādaśakalā api pūjayet |

Band II, S. 16, Inhalt des besonderen Arghya und sein Yantra
tato mūlamantrānte vilomamātṛkāvarṇān paṭhitvā kalaśasthajalena viśeṣārghaṃ pūrayet |
vāmamārgibhistu kuṇḍagolodbhavasvayambhūkusumādidravyeṇa tasya svakalpoktakāraṇadravyeṇa vā viśeṣārghaṃ pūraṇīyam |
tataḥ—u~ sa~ kāmapradaṣoḍaśakalātmane candramaṇḍalāyāmukadevatāviśeṣārghāmṛtāya namaḥ—iti sampūjya śaṅkhasthāpanoktakrameṇa candrasyāmṛtādyāḥ ṣoḍaśakalāḥ pratyekamarcayet |
tataḥ pātrāmṛte trikoṇavṛttaṣaṭkoṇātmakaṃ yantraṃ vilikhya trikoṇasya tisṛṣu rekhāsu akārādiṣoḍaśasvarān kakārāditakārāntān thakārādisakārāntān varṇān vilikhya madhye ha~ la~ kṣa~ iti bījatrayaṃ vilikhya mūlakhaṇḍatrayeṇa trikoṇamabhyarcya ṣaṭkoṇe ṣaḍaṅgāni sampūjya—

Lesungshinweise: [sexuellen Flüssigkeiten] [rituell bezeichnetem Menstrualblut]

Band II, S. 16, Heilige Gewässer und Ananda-Bhairava
oṃ gaṅge ca yamune caiva—ityādināṅkuśamudrayā sūryamaṇḍalāt tīrthānyāvāhya tīrthamayaṃ vibhāvya gandhapuṣpākṣatayavakuśāgratilasarṣapadūrvāstatra niḥkṣipya vāmācāre tu mīnamudrayā māṃsakhaṇḍaṃ niḥkṣipya kāraṇena pūritaṃ cet kumbhamudrayā pūrvoktakuladravyaṃ saṃśodhya niḥkṣipet |
tata ānandabhairavīsahitamānandabhairavaṃ dhyātvā tatrāvāhya—h s kṣ m l v r yū~ ānandabhairavāya vaṣaṭ, s h kṣ m l v r yī~ sudhādevyai vauṣaṭ—iti mantrābhyāṃ gandhapuṣpādibhistau samabhyarcya bālātryakṣarīmuccārya—

Lesungshinweise: [den Gefäßinhalt] Die Ausgabe gibt die komplexen Anfangslaute der beiden Formeln als getrennte Konsonantenzeichen wieder und erklärt in einer Fußnote, dass sie eigentlich verbunden auszusprechen seien.

Band II, S. 17, Verse 13–16: Bitte um Nektar und das Aufleuchten des Bewusstseins
brahmāṇḍarasasambhūtamaśeṣarasasambhavam |
āpūritaṃ mahāpātraṃ pīyūṣarasamāvaha ||
13 ||
akhaṇḍaikarasānandakare parasudhātmani |
svacchandasphuraṇaṃ mantra nidhehyakularūpiṇi ||
14 ||
akulasthāmṛtākāre siddhijñānakalevare |
amṛtatvaṃ nidhehyasmin vastuni klinnarūpiṇi ||
15 ||
tadrūpeṇaikarasyaṃ ca kṛtvā taistatsvarūpiṇi |
bhūtvā parāmṛtākārā mayi citsphuraṇaṃ kuru ||
16 ||

Lesungshinweise: [Vers 13] [Vers 14] [des] [Vers 15] [Vers 16]

Band II, S. 17, Fünf Edelsteine und Vollendung des besonderen Arghya
ebhirmantrairabhimantrya pañcaratnāni pūjayet |
yathā—glū~ gaganaratnāya namaḥ, slū~ svargaratnāya namaḥ, plū~ pātālaratnāya namaḥ, mlū~ martyaratnāya namaḥ, nlū~ nāgaratnāya namaḥ iti svāgrādicaturdikṣu madhye ca pūjayet |
tato mūlamantreṇa hṛdayādiṣṭadevatāṃ tatrāvāhya āvāhanādimudrāḥ pradarśya ṣaḍaṅgaiḥ sakalīkṛtya astreṇa saṃrakṣya kavacenāvaguṇṭhya—va~—iti dhenumudrayāmṛtīkṛtya yonimudrāṃ pradarśya mūlena gandhapuṣpādibhiḥ sampūjya puṣpāñjalitrayaṃ dattvā dhūpadīpādinaivedyāni dakṣiṇamārgī dakṣiṇahastena vāmamārgī cedvāmahastena matsyamudrayā vārghyamācchādya mūlamantramaṣṭadhā daśadhā vā prajapya devatārūpamarghyaṃ vibhāvya bhūtinīdhenuyonimudrāḥ pradarśayet |
iti viśeṣārghasthāpanavidhiḥ |

Band II, S. 17, Weitere Gefäße und gemeinsames Besprechen
tārāśrīvidyādiviṣaye'pyanenaiva vidhinā viśeṣārghaṃ sthāpayet |
tato viśeṣārghavāme sāmānyārghajalena trikoṇaṃ vilikhya vaiṣṇavādau tu vṛttamātraṃ kṛtvā sāmānyārghavadācamanīyapātrasthāpanaṃ kṛtvā jātīlavaṅgakakkolādidravyāṇi tajjale niḥkṣipet |
tatastadvāme pūrvavanmaṇḍalaṃ kṛtvā madhudadhighṛtaiḥ pūrṇaṃ madhuparkapātraṃ saṃsthāpya tadvāme punarācamanīyapātramācamanīyapātravat saṃsthāpya śuddhajalena pūrayet |
tataḥ sarvāṇi pātrāṇi mūlamantreṇa pratyekamaṣṭadhābhimantrya dhenvādimudrāṃ pradarśayet |

Band II, S. 17–18, Tarpana für Bhairava und die Guru-Folge
tato dūrvākūrcena puṣpādinā vā śaṅkhāmṛtaṃ viśeṣārghāmṛtaṃ ca kiṃcit samādāya pātrāntareṣu niḥkṣipya viśeṣārghāmṛtenaiva pūrvoktamantrābhyāmānandabhairavamānandabhairavīṃ ca tattvamudrayā śirasi santarpya śaṅkhāmṛtena svasvakalpoktān divyaughasiddhaughamānavaughān gurūn brahmarandhre tattvamudrayaiva santarpya svaguruparamaguruparāparaguruparameṣṭhigurūnapi tarpayet |
tadyathā—śrī-amukānandanāthaśrīgurupādukāṃ tarpayāmi namaḥ |
evam—paramaguruśrīpādukāṃ tarpayāmi namaḥ parāparaguruśrīpādukāṃ tarpayāmi namaḥ parameṣṭhiguruśrīpādukāṃ tarpayāmi namaḥ—iti triḥ sakṛd vā tarpayet |
yatra vāmācārādau gurupātrādikamatiriktameva sthāpitaṃ tatra gurupātrīyadravyeṇaiva gurupaṅktistarpayet |

Band II, S. 18, Tarpana und Puja der Gottheit im eigenen Körper
tato viśeṣārghajalena hṛdaye mūladevatāṃ tarpayet |
mūlamantramuccārya—sāṅgāṃ saparivārāṃ sāyudhāṃ savāhanāṃ śrī-amukadevīṃ tarpayāmi namaḥ—iti triḥ sakṛdvā santarpya prokṣaṇīpātrasthajalenātmānaṃ pūjāmaṇḍalapūjopakaraṇāni ca mūlamantrāstramantrābhyāṃ saṃprokṣya dhenumudrāṃ pradarśayet |
tataḥ pūrvoktapīṭhanyāsakrameṇa svadehe tattatsthāneṣu gandhapuṣpādibhiḥ pīṭhadevatāḥ sampūjya hṛtpadmakarṇikāmadhye maṇipīṭhaṃ vibhāvya tatra devatāṃ dhyātvā devatārūpamātmānaṃ vibhāvya mūlamantreṇa gandhapuṣpadhūpadīpaiścaturbhirupacārairdevatāmabhyarcya mastake hṛdaye mūlādhāre pādayoḥ sarvāṅgeṣu caikaikaṃ puṣpāñjaliṃ dattvā mūlamantramaṣṭottaraśataṃ yathāśakti vā prajapya tajjapaṃ devatāyai samarpya prokṣaṇīpātrasthajalaṃ bhūmau niḥkṣipya jalāntareṇa pātramāpūrya sarvatobhadramaṇḍalaṃ gandhapuṣpādibhiḥ pūjayet |
oṃ sarvatobhadramaṇḍalāya namaḥ—iti |

Band II, S. 18–19, Äußere Pitha-Puja: Unterbau und Gurus
tataḥ śālibhistatkarṇikāmāpūrya tadupari taṇḍulapuñjaṃ tadupari darbhānāstīrya tadupari sākṣataṃ yathoktaṃ kūrcaṃ nidhāya pīṭhapūjāṃ kuryāt |
yathā maṇḍalasyottaradiśi—śrīgurubhyo namaḥ, śrīparamagurubhyo namaḥ, śrīparāparagurubhyo namaḥ, śrīparameṣṭhigurubhyo namaḥ—iti saṃpūjya dakṣiṇasyāṃ diśi—ga~ mahāgaṇapataye namaḥ—iti pūjayet |
tato bhāvanayā maṇḍalasyādhastāt—oṃ atalādisaptapātālebhyo namaḥ |
oṃ maṇḍūkāya namaḥ |
oṃ kālāgnirudrāya namaḥ |
ūrdhvordhvakrameṇa—oṃ kūrmāya namaḥ |
oṃ anantāya namaḥ |
oṃ varāhāya namaḥ |
oṃ ādhāraśaktaye namaḥ |
oṃ mūlaprakṛtaye namaḥ |
oṃ pṛthivyai namaḥ |
oṃ amṛtārṇavāya namaḥ |
oṃ ratnadvīpāya namaḥ |
oṃ maṇimaṇḍapāya namaḥ—iti saṃpūjya

Lesungshinweise: Durch innere Vergegenwärtigung verehre man unterhalb des Mandalas: „Om, Verehrung den sieben Unterwelten von Atala an; Om, Verehrung Manduka, dem Frosch; Om, Verehrung Kalagni-Rudra.“ In aufsteigender Folge: „Om, Verehrung Kurma, der Schildkröte; Om, Verehrung Ananta; Om, Verehrung Varaha, dem Eber; Om, Verehrung der tragenden Shakti; Om, Verehrung der Urnatur; Om, Verehrung der Erde; Om, Verehrung dem Nektarmeer; Om, Verehrung der Edelsteininsel; Om, Verehrung dem Juwelenpavillon.“ Die im Druck zweispaltig angeordneten Formeln werden hier spaltenweise wiedergegeben; die Stellung der Anweisung zur aufsteigenden Folge ist dadurch nicht eindeutig.

Band II, S. 19, Wunschbäume, Thron und seine Eigenschaften
maṇḍalasya caturdikṣu madhye ca—oṃ kalpavṛkṣebhyo namaḥ—bhāvanayā teṣāmadhastāt—oṃ maṇivedikāyai namaḥ—tadupari—oṃ ratnasiṃhāsanāya namaḥ—āgneyādiṣu caturṣu koṇeṣu—oṃ dharmāya namaḥ |
oṃ jñānāya namaḥ |
oṃ vairāgyāya namaḥ |
oṃ aiśvaryāya namaḥ |
dikṣu pūrvādikrameṇa—oṃ adharmāya namaḥ |
oṃ ajñānāya namaḥ |
oṃ avairāgyāya namaḥ |
oṃ anaiśvaryāya namaḥ |

Band II, S. 19–20, Aufstellung des Kumbha
tato mūlamantramuccārya—amukadevatāprītyarthaṃ mūrtiṃ kalpayāmi namaḥ—iti pīṭhamadhye gandhapuṣpādikaṃ niḥkṣipet |
tatastasmin maṇḍale pūrvāditaḥ prādakṣiṇyena vahnerdaśakalā gandhapuṣpādibhiḥ pratyekaṃ pūjayet |
tataḥ svarṇādiracitaṃ yathoktaṃ kumbhamādāya—phaṭ—iti śuddhajalena saṃprokṣya candanenopalipya—hu~—iti kavacamantramuccarannabhitastriguṇātmakasūtreṇa saṃveṣṭya candanāgurukarpūraiḥ pradhūpya gandhapuṣpādibhirabhyarcya navaratnānyudare niḥkṣipya dūrvācandanākṣatayuktaṃ kūrcamupari vinyasya—praṇavam—uccaran pīṭhe kumbhaṃ sthāpayet |

Band II, S. 20, Füllung des Kumbha und eines weiteren Muschelgefäßes
tataḥ kumbhe pūrvādiprādakṣiṇyakrameṇa sūryasya tapinyādidvādaśakalāḥ saṃpūjya kumbhapīṭhayonyātmakakumbhayoścaikyaṃ vibhāvya mātṛkāvarṇān prātilomyena paṭhitvā tadante mūlamantramuccārya pañcāśadauṣadhīkvāthena kṣīridrumakaṣāyeṇa palāśatvagbhavena gandhapuṣpasuvāsitatīrthajalena vā devatābuddhayā kumbhaṃ pūrayet |
tataḥ kumbhajale pūrvāditaḥ prādakṣiṇyena candrasyāmṛtādiṣoḍaśakalāḥ saṃpūjyauṣadhīkvāthena gandhapuṣpasuvāsitatīrthodakena vā śaṅkhāntaramāpūrya tajjale gandhāṣṭakaṃ viloḍya vahnerdhūmrārcirādidaśakalāstatrāvāhya—

Lesungshinweise: Lesungshinweis: Das zusammengesetzte Wort zur Einheit von Pitha und Kumbha ist im Druck syntaktisch gedrängt; die Zuordnung der Yoni bleibt erklärungsbedürftig.

Band II, S. 20, Pranapratistha der Feuer-Kalas
ā~ hrī~ kā~ ya~ ra~ la~ va~ śa~ ṣa~ sa~ ha~ la~ kṣa~ haṃsaḥ so'haṃ vahnerdhūmrārcirādidaśakalānāṃ prāṇā iha iha sthitaḥ |
evam—jīva iha iha sthitaḥ, —evam—sarvendriyāṇi—ityādiprāṇapratiṣṭhāṃ kṛtvā—vahnerdhūmrārcirādidaśakalābhyo gandhaṃ namaḥ—ityādipañcopacāraiḥ saṃpūjya śaṅkhasthāpanoktakrameṇa—ya~ dhūmrārciṣi namaḥ—ityādi pratyekaṃ gandhapuṣpādibhiḥ saṃpūjya anenaiva prakāreṇa sūryasya tapinyādidvādaśakalāścandrasyāmṛtādiṣoḍaśakalāścāvāhyābhyarcya pañcāśat kalāḥ pūjayet |
tadyathā—

Lesungshinweise: Lesungshinweis: Die dritte Bija wird nach der vergrößerten Buchseite als Kā mit Nasal wiedergegeben; ein zusätzliches R ist dort nicht erkennbar.

Band II, S. 20–21, Vedischer Mantra und zehn Schöpfungs-Kalas
[ārambhapāṭhaḥ aspaṣṭaḥ] śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat |
nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat iti vaidikamantreṇa sṛṣṭyādidaśakalā āvāhya oṃ sṛṣṭyādidaśakalābhyo namaḥ—iti pañcopacāraiḥ saṃpūjya gandhapuṣpādibhiḥ pratyekaṃ pūjayet |
yathā—ka~ sṛṣṭyai namaḥ |
kha~ ṛddhyai namaḥ |
ga~ smṛtyai namaḥ |
gha~ medhāyai namaḥ |
ṅa~ kāntyai namaḥ |
ca~ lakṣmyai namaḥ |
cha~ dhṛtyai namaḥ |
ja~ sthirāyai namaḥ |
jha~ sthityai namaḥ |
ña~ siddhyai namaḥ |
iti saṃpūjya—

Lesungshinweise: [Der Anfangsausdruck ist im vorliegenden Druck nicht zuverlässig gelesen.] Lesungshinweis: Die Druckzeichen am Anfang der vedischen Formel lassen sich nicht sicher in gewöhnliche Devanagari übertragen; sie werden nicht zu einer vermeintlich gesicherten Rezitationsfassung ergänzt.

Lesungshinweise: Unter „Om, Verehrung den zehn Kalas von Tikshna an“ verehre man sie mit den fünf Upacharas und dann einzeln: „Paṃ̐, Verehrung Tikshna, der Scharfen; Phaṃ̐, Verehrung Raudri, der Furchtbaren; Baṃ̐, Verehrung Bhava, dem Werden; Bhaṃ̐, Verehrung Nidra, dem Schlaf; Maṃ̐, Verehrung Tandra, der Schläfrigkeit; Yaṃ̐, Verehrung Kshudha, dem Hunger; Raṃ̐, Verehrung Krodhini, der Zornigen; Laṃ̐, Verehrung Kriya, dem Handeln; Vaṃ̐, Verehrung Utkarini; Śaṃ̐, Verehrung dem Tod.“ Die Herausgeber nennen Vajasaneyi-Samhita 3.60 und verzeichnen für die dritte Kala die abweichende Lesung „Maya“. Lesungshinweis: Die Namensform Utkarini wird nach dem sichtbaren Druck bewahrt; ihre genaue Bedeutung bleibt hier offen.

Band II, S. 21, Vishnus höchster Ort und vier Kalas
oṃ tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ divīva cakṣurātatam—iti mantreṇa gāyatryā vā pītādyāścatuṣkalāḥ pūrvavadāvāhya pūjayet |
yathā—ṣa~ pītāyai namaḥ |
sa~ dāruṇāyai namaḥ |
ha~ asitāyai namaḥ |
kṣa~ anantāyai namaḥ |
iti saṃpūjya—

Band II, S. 22, Anrufung der sechzehn Vokal-Kalas
oṃ tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate |
viṣṇoryat paramaṃ padam |
viṣṇuryoniṃ kalpayatu tvaṣṭā rūpāṇi piṃṣatu |
āsiñcatu prajāpatirdhātā garbhaṃ dadhātu te ||
garbhaṃ dhehi sinīvāli garbhaṃ dhehi sarasvati |
garbhaṃ te aśvinau devāvadhattāṃ puṣkarasrajau ||
iti mantreṇa nivṛttyādiṣoḍaśasvarakalā āvāhya prāṇapratiṣṭhādikaṃ kṛtvā pañcopacāraiḥ saṃpūjya pratyekaṃ pūjayet |

Lesungshinweise: [vokalisches L mit Nasal] [langes vokalisches L mit Nasal] Lesungshinweis: Die beiden vokalischen L-Zeichen werden in der Sanskritfassung mit der im Druck sichtbaren L-Schreibweise wiedergegeben.

Band II, S. 22–23, Bekleidung des Kumbha und Schutzgottheiten
tato'śvatthapanasacūtādipallavairindravallīveṣṭitaiḥ kalpavṛkṣadhiyā kumbhavaktraṃ pidhāya tasmin kumbhamukhe saphalākṣataṃ caṣakaṃ kalpavṛkṣaphaladhiyā sthāpayet |
tataḥ kṣaumavastrayugmena kumbhaṃ saṃveṣṭya vedikāyā adhastāt pūrvādicaturdikṣu dvārasamīpe'ṣṭadalamaṇḍalāni kṛtvā teṣu śālipuñjāni nidhāya tadupari pūrṇakalaśān saṃsthāpya teṣu pūrvādikrameṇa—dhruvadharāvāgīśavighneśān—āvāhya pañcopacāraiḥ saṃpūjya tenaiva prakāreṇāgneyādikoṇeṣu kalaśān saṃsthāpya teṣu—amṛtadurjayasiddhārthamaṅgalān—āvāhya pūjayet |
punaḥ pūrvādiṣvaṣṭadikṣu kalaśāntarāṇi saṃsthāpya teṣu indrādilokapālān abhyarcya tatpurataḥ airāvatapuṇḍarīkavāmanakumudāñjanapuṣpadantasārvabhaumasupratīkākhyān—aṣṭadiggajānapi pūjayet |
tataḥ pradhānakalaśe mūladevatārcanaṃ kuryāt |

Band II, S. 23, Herbeirufen der Gottheit und Vers 17
tatrādau mūlamantramuccārya—amukadevatāyā mūrtiṃ kalpayāmi namaḥ—iti gandhapuṣpādibhirmūrtiṃ parikalpyāvāhanaṃ kuryāt |
tadyathā—trikhaṇḍāmudrāntaḥ puṣpaṃ nidhāya devatāṃ dhyātvā triḥ sakṛdvā mūlamantramuccārya—bhagavatyamukadevate ihāgacchāgaccha—ityuktvā suṣumṇāmārgeṇa hṛdayāmbhojāt puṣpāñjalau devatāmānīya mūlamantramuccārya āvāhanamudrayā mūrtau sthāpayet |
tataḥ saṃsthāpanamudrayā mūlānte amukadevate iha tiṣṭha tiṣṭha—ityuktvā—deveśa bhaktisulabha sarvāvaraṇasaṃyutam |
yāvat tvāṃ pūjayiṣyāmi tāvat tvaṃ susthiro bhava ||
17 ||
iti saṃprārthya

Band II, S. 23, Mudras der Gegenwart und Vollständigkeit
punarmūlamuccārya sannidhāpanamudrayā—amukadevate iha sannidhehīha sannidhehi—iti sannidhāpanaṃ kṛtvā pūrvavanmūlamantramuccārya—amukadevate iha sanniruddhā bhava bhava—iti sannirodhanamudrāṃ pradarśya saṃmukhīkaraṇamudrayā mūlānte—amukadevate saṃmukhīkṛtā bhava bhava—iti saṃmukhīkṛtya punarmūlamuccārya—amukadevate avaguṇṭhitā bhava bhava—ityavaguṇṭhanamudrayā'vaguṇṭhya devatāyā hṛdayādyaṅgeṣu ṣaḍaṅgamantrān vinyasya mūlamuccārya—amukadevate sakalīkṛtā bhava bhava—iti sakalīkṛtyāmṛtīkaraṇaṃ kuryāt |

Band II, S. 23, Nektarbesprengung und Dipini-Mantra
yathā—mūlamantreṇa dīpinīmantreṇa akārādikṣakārāntairmātṛkāvarṇaiśca tridhā tridhā dhenumudrayā'rghyodakenāmṛtavarṣaṇabuddhayā devatāmūrdhni siñcet |
iyataiva devatāśuddhirityucyate |
dīpinīmantraśca—ai~ vada vada vāgvādini ai~ klī~ klinne kledini kledaya mahākṣobhaṃ kuru kuru klī~ sau~ mokṣaṃ kuru kuru hau~ shau~—iti |
tato mūlamuccārya dhenumudrayaiva—amukadevate amṛtīkṛtā bhava bhava—ityamṛtīkṛtya mahāmudrāṃ baddhvā devatāmastake paramāmṛtavarṣaṇadhiyā mūlamantramuccārya—amukadevate paramīkṛtā bhava—iti brūyāt |

Lesungshinweise: [Bija] [Bijas]

Band II, S. 23–24, Verkürztes Verfahren und Viniyoga der Pranapratistha
aśaktaścet sarvatra mūlamantramuccārya—āvāhitā bhava, sthāpitā bhava, sannihitā bhava, sanniruddhā bhava, saṃmukhīkṛtā bhava, avaguṇṭhitā bhava, sakalīkṛtā bhava, amṛtīkṛtā bhava, paramīkṛtā bhava—ityāvāhanādimudrāḥ pradarśayet |
tataḥ prāṇaśaktinyāsaṃ kuryāt |
asya prāṇapratiṣṭhāmantrasya brahmaviṣṇumaheśvarā ṛṣayaḥ ṛgyajuḥsāmāni chandāṃsi prāṇaśaktirdevatā ā~ bījaṃ hrī~ śaktiḥ kro~ kīlakamamukadevatāprāṇapratiṣṭhāyāṃ viniyogaḥ |

Band II, S. 24, Rishi-Nyasa der Prana-Shakti
brahmaviṣṇumaheśvarebhya ṛṣibhyo namaḥ—śirasi |
ṛgyajuḥsāmabhyaśchandobhyo namaḥ—mukhe |
prāṇaśaktyai devatāyai namaḥ—hṛdi |
ā~ bījāya namaḥ—guhye |
hrī~ śaktaye namaḥ—pādayoḥ |
kro~ kīlakāya namaḥ—nābhau |
amukadevatāprāṇapratiṣṭhāyāṃ viniyogaḥ—iti sarvāṅge vyāpakam |

Band II, S. 24, Kara-Nyasa der Prana-Shakti
oṃ ā~ hrī~ kro~ a~ ka~ kha~ ga~ gha~ ṅa~ ākāśavāyutejojalapṛthivyātmane ā~ aṅguṣṭhābhyāṃ namaḥ |
oṃ ā~ hrī~ kro~ i~ ca~ cha~ ja~ jha~ ña~ śabdasparśarūparasagandhātmane ī~ tarjanībhyāṃ svāhā |
oṃ ā~ hrī~ kro~ u~ ṭa~ ṭha~ ḍa~ ḍha~ ṇa~ śrotratvakcakṣurjihvāghrāṇātmane ū~ madhyamābhyāṃ vaṣaṭ |
oṃ ā~ hrī~ kro~ e~ ta~ tha~ da~ dha~ na~ vākpāṇipādapāyūpasthātmane ai~ anāmikābhyāṃ hu~ |
oṃ ā~ hrī~ kro~ o~ pa~ pha~ ba~ bha~ ma~ vacanādānagamanavisargānandātmane au~ kaniṣṭhikābhyāṃ vauṣaṭ |
oṃ ā~ hrī~ kro~ a~ ya~ ra~ la~ va~ śa~ ṣa~ sa~ ha~ la~ kṣa~ manobuddhyahaṅkārātmane aḥ karatalakarapṛṣṭhābhyāṃ phaṭ |

Band II, S. 24–25, Durchdringender Nyasa und Herzlotus
evaṃ hṛdayādiṣaḍaṅganyāsaṃ vidhāya—ā~ namaḥ—nābheradhaḥ |
hrī~ namaḥ—kaṇṭhādadhaḥ |
kro~ namaḥ—śiraso'dho vyāpakaṃ vidhāya hṛtpadmasya pūrvādidaleṣu karṇikāyāṃ ca—la~ namaḥ, ra~ namaḥ, ha~ namaḥ, ṣa~ namaḥ, va~ namaḥ, ya~ namaḥ, sa~ namaḥ, śa~ namaḥ, kṣa~ namaḥ—iti krameṇa vinyasya dhyāyet |

Band II, S. 25, Dhyana der Prana-Shakti
dhyānaṃ yathā—raktābdhipotāruṇapadmasaṃsthāṃ pāśāṅkuśāvikṣuśarāsabāṇān |
śūlaṃ kapālaṃ dadhatīṃ karābjai raktāṃ trinetrāṃ praṇamāmi devīm ||
iti dhyātvā mṛgamudrayā puṣpādinā devatāyā hṛdayaṃ spṛṣṭvā prāṇapratiṣṭhāṃ kuryāt |

Lesungshinweise: Lesungshinweis: Dieser Dhyana-Vers trägt hier im Druck keine Nummer; die nächste gedruckte Versnummer ist 19.

Band II, S. 25, Pranapratistha der Hauptgottheit
tanmantro yathā—oṃ ā~ hrī~ kro~ ya~ ra~ la~ va~ śa~ ṣa~ sa~ ha~ saḥ sohaṃ mūlānte amukadevatāyāḥ prāṇā iha iha sthitāḥ |
evam—jīva iha iha |
evam—sarvendriyāṇi vāṅmanaścakṣuḥśrotraghrāṇaprāṇā ihāgatya sukhaṃ ciraṃ tiṣṭhantu svāhā |
praṇavaṃ mūlamantraṃ vā trivāraṃ japtvā devatāmūrtau mūlamantrasya ṛṣyādikaraṣaḍaṅganyāsān vidhāya svasvakalpoktamudrāḥ pradarśyopacārān samarpayet |

Band II, S. 25, Verse 19–20: Sitz, Begrüßung und Fußwasser
tatra prathamataḥ—devedamāsanaṃ ramyaṃ mayā tubhyaṃ prakalpitam |
bhavaitasminniṣaṇṇa tvaṃ yāvat pūjāṃ karomyaham ||
19 ||
ityuktvā mūlamantramuccārya—amukadevatāyai idamāsanaṃ namaḥ—iti devasya vāmabhāge āsanaṃ dadyāt |
tataḥ sāṅgāṃ sāvaraṇāṃ sāyudhāṃ devatāṃ pūjārthamāgatāṃ dhyātvā mūlānte—amukadevate svāgatam—iti tanmudrayā svāgataṃ parikīrtya—idaṃ śyāmākadūrvābjaviṣṇukrāntāsamanvitam |
pādyaṃ gṛhāṇa deveśa tīrthatoyaiḥ prakalpitam ||
20 ||
ityuktvā mūlānte—amukadevatāyai pādyaṃ namaḥ—iti pādyapātrasthajalena pādayoḥ pādyaṃ dadyāt |

Band II, S. 26, Verse 21–23: Arghya, Mundspülung und Madhuparka
gandhapuṣpākṣatayavakuśāgratilasarṣapaiḥ |
dūrvābhiśca samāyukta eṣo'rghaḥ pratigṛhyatām ||
21 ||
ityuktvā mūlamuccārya—amukadevatāyai arghyaṃ svāhā—iti hastayoḥ śirasi cārghyaṃ dadyāt |
jātīlavaṅgakaṅkolakarpūrādisuvāsitam |
gṛhāṇa devadeveśa etadācamanīyakam ||
22 ||
ityuktvā mūlānte—amukadevatāyai idamācamanīyaṃ svadhā—iti vā mukhe ācamanīyaṃ tatpātrasthajalena dadyāt—ājyena madhunā dadhnā tvadarthaṃ parikalpitam |
gṛhāṇa kāṃsyapātrasthaṃ madhuparkaṃ sureśvara ||
23 ||
iti paṭhitvā mūlamantramuccārya—amukadevatāyai madhuparkaṃ svadhā—iti mukhe madhuparkaṃ dadyāt |
tataḥ punarācamanīyapātrasthajalenācamanīyavat punarācamanīyaṃ dattvā—

Band II, S. 26, Verse 24–26: Einreibung und Bad
tilatailasamāyuktaṃ sugandhidravyanirmitam |
udvartanamidaṃ deva gṛhāṇa tvaṃ prasīda me ||
24 ||
iti ślokānte mūlamantramuccārya—amukadevatāyai tatsugandhitailaḥ saṃyuktamudvartanaṃ namaḥ—gavyaṃ kṣīraṃ dadhi ghṛtaṃ śarkarākṣaudrasaṃyutam |
pañcāmṛtaṃ yadetacca tena tvāṃ snāpayāmyaham ||
25 ||
iti paṭhitvā mūlamuccārya pañcāmṛtena—amukadevatāṃ snāpayāmi namaḥ—iti pṛthagyugapadvā saṃsnāpya—anyāniveditaṃ toyaṃ prakṛtisthaṃ suśītalam |
sugandhidravyasaṃyuktaṃ snānārthaṃ pratigṛhyatām ||
26 ||
ityuktvā mūlānte—amukadevatāyai snānaṃ namaḥ amukadevatāṃ snāpayāmi namaḥ—iti vā śaṅkhodakena snānaṃ kārayet |
śaive tu śaṅkhodakaniṣedhādanyadudakenaiva snāpanam |
tato mūlānte—amukadevatāyai punarācamanīyaṃ svadhā—iti—va~—iti vā punarācamanīyaṃ tatpātrasthajalena dadyāt |
tattatpātrābhāve tu śaṅkhādijalenaiva pādyādi dadyāt |

Band II, S. 26–27, Verse 27–28: Gewänder und Schmuck
ime susūkṣme mṛdunī kīṭakośasamudbhave |
kṛpayā devadeveśa paridhatsva suvāsasī ||
27 ||
iti paṭhitvā mūlamuccārya—amukadevatāyai vastraṃ nivedayāmi namaḥ—iti kṣaumādivastrayugmaṃ nivedya mūlānte amukadevatāyai yajñopavītaṃ namaḥ—iti yajñopavītaṃ nivedya sauvarṇābharaṇaṃ divyaṃ muktāratnopaśobhitam |
ramaṇīyamidaṃ deva gṛhāṇa prītimāvaha ||
28 ||
iti paṭhitvā mūlamantrānte—amukadevatāyai svarṇādighaṭitānyābharaṇāni nivedayāmi—ityābharaṇāni nivedya—

Band II, S. 27, Verse 29–30: Sandelholz und Blumen
kuraṅgamadakarpūrarocanādisamanvitam |
gṛhāṇa malayotpannametat surabhicandanam ||
29 ||
iti paṭhitvā mūlamuccārya—amukadevatāyai gandhaṃ namaḥ—iti gandhaṃ nivedya—nānāvidhāni caitāni jalasthalaruhāṇi ca |
sugandhīni supuṣpāṇi gṛhāṇa jagadīśvara ||
30 ||
ityuktvā mūlamantrānte—amukadevatāyai puṣpāṇi vauṣaṭ—iti |
namaḥ—iti vā puṣpāṇi nivedayet |
strīdaivate tu devetyādau devītyādi paṭhanīyam |
tataḥ pūjāṃ kuryāt |

Band II, S. 27, Vers 31: Anga-Gottheiten und Guru-Folge
yathā—mūlamantramuccārya—śrīpādukāṃ pūjayāmi namaḥ—iti puṣpāñjalinā trivāramabhyarcya mūlamantrapuṭitairmātṛkāvarṇairdevatāyāstattatsthāneṣu saṃpūjya parivārārcanārthamājñāmādāyāvaraṇapūjāṃ kuryāt |
yathā—tuṣārasphaṭikaśyāmanīlakṛṣṇāruṇārciṣaḥ |
varadābhayadhāriṇyaḥ pradhānatanavaḥ striyaḥ ||
agnīśāsuravāyavyamadhyadikṣu kramāt sthitāḥ ||
31 ||
ityaṅgadevatāṃ dhyātvā agnīśāsuravāyavyakoṇeṣvagre dikṣu ca krameṇāṅgadevatāḥ pūjayet |
tato vāyavye purata īśāne ca gurvoghatrayaṃ ca saṃpūjya vāyavyādīśānaparyantam—oṃ śrīgurubhyo namaḥ |
oṃ śrīparamagurubhyo namaḥ |
oṃ śrīparāparagurubhyo namaḥ |
oṃ śrīparameṣṭhigurubhyo namaḥ |
iti gurupaṅktīḥ pūjayet |

Lesungshinweise: Vom Nordwesten bis zum Nordosten verehre man die Guru-Folgen: „Om, Verehrung den erhabenen Gurus; Om, Verehrung den Parama-Gurus; Om, Verehrung den Parapara-Gurus; Om, Verehrung den Parameshthi-Gurus.“ Lesungshinweis: Die räumliche Zuordnung der sechs Anga-Gottheiten ist im Vers und der anschließenden Prosa nicht völlig gleich formuliert; beide Angaben bleiben erhalten.

Lesungshinweise: Lesungshinweis: Die einleitende gedruckte Form „tripurātiviṣaye“ ist ungewöhnlich; der Bezug auf die Tripura-Verehrung ist erkennbar, die Wortform bleibt in der Sanskritfassung erhalten.

Band II, S. 28, Zehn Waffen und erneutes Tarpana
tadyathā—va~ vajrāya namaḥ |
śa~ śaktaye namaḥ |
da~ daṇḍāya namaḥ |
kha~ khaḍgāya namaḥ |
pa~ pāśāya namaḥ |
a~ aṅkuśāya namaḥ |
ga~ gadāyai namaḥ |
śa~ śūlāya namaḥ |
pa~ padmāya namaḥ—ūrdhvam |
ca~ cakrāya namaḥ—adhaḥ |
iti gandhapuṣpādibhiḥ saṃpūjya punarmūlamantramuccārya—sāṅgāyai savāhanāyai sālaṅkārāyai sāyudhāyai saparivārāyai śrī-amukadevatāyai śrīpādukāṃ pūjayāmi namaḥ—iti triḥ sakṛdvā saṃpūjya mūlamantramuccārya tattvamudrayā—amukadevatāṃ tarpayāmi namaḥ—iti trivāraṃ tarpayet |

Band II, S. 28, Vers 32: Räucherwerk und Glocke
tato dhūpapātrāgnau dhūpaṃ nidhāyāstramantreṇa saṃprokṣya—namaḥ—iti gandhapuṣpākṣataiḥ saṃpūjya mūlamantreṇābhimantrya dhenumudrayā'mṛtīkṛtya—oṃ jayadhvanimantramātaḥ svāhā—iti mantreṇāstreṇa vādyaghaṇṭāṃ sampūjya vāmahastena tāṃ vādayan—vanaspatirasodbhūto gandhāḍhyaḥ sumanoharaḥ |
āghreyaḥ sarvadevānāṃ dhūpo'yaṃ pratigṛhyatām ||
32 ||
iti paṭhitvā mūlamantrānte—amukadevatāyai dhūpaṃ nivedayāmi—iti nīcairdhūpaṃ nivedya devasya vāmabhāge purato vā sthāpayet |
tato dīpapātre dīpaṃ prajvālya dhūpavat saṃskṛtya ghaṇṭāṃ vādayan—

Band II, S. 29, Vers 33: Darbringung des Lichtes
suprakāśo mahādīpaḥ sarvatra timirāpahaḥ |
sabāhyābhyantaraṃ jyotirdīpo'yaṃ pratigṛhyatām ||
33 ||
iti paṭhitvā mūlānte—amukadevatāyai dīpaṃ nivedayāmi—iti dīpaṃ nivedya devasya dṛṣṭiparyantamuttolya paribhrāmya ghṛtayuktaṃ ceddakṣiṇaṃ tailayuktaṃ cedvāme sitā vartiśceddakṣiṇe raktā vartiścedvāme dīpaṃ sthāpayet |
puratastu na niyamaḥ |

Band II, S. 29, Vorbereitung der Speisegabe
tato devatāyāḥ purataḥ sāmānyārghajalena bhūmiṃ saṃprokṣya caturasramaṇḍalaṃ kṛtvā tatra svarṇādinirmitaṃ sādhāraṃ naivedyapātraṃ saṃsthāpya tasmin pātre yathoktaṃ yathāsambhavaṃ vā naivedyaṃ nidhāyāstramantreṇa saṃprokṣya cakramudrayā saṃrakṣya—ya~—iti vāyubījena saṃśodhya—ra~—iti vahnibījena saṃdahya dakṣakarāgreṇa spṛṣṭvā—va~—iti varuṇabījamuccaran dhenumudrayā'mṛtīkṛtya mūlamantreṇāṣṭadhā karābhyāmabhimantrya dhenumudrāṃ pradarśya—namaḥ—iti mantrapuṣpādibhirabhyarcya mūlamantreṇa puṣpāñjalitrayaṃ devatāyai dattvā—

Band II, S. 29, Verse 34–35: Speise und fünf Prana-Gaben
naivedyaṃ ṣaḍrasopetaṃ caturvidhamidaṃ tava |
sthāpitaṃ purato bhaktyā gṛhāṇa tuṣṭimāvaha ||
34 ||
hemapātrasthitaṃ divyaṃ paramānnaṃ susaṃskṛtam |
pañcaṣaḍrasasaṃyuktaṃ gṛhāṇa mama siddhaye ||
35 ||
iti paṭhitvā naivedyapātraṃ karābhyāṃ spṛṣṭvā mūlamantramuccārya—amukadevatāyai idaṃ yathāsambhavaṃ nivedayāmi namaḥ svāhā—iti dakṣiṇahastena jalamādāya naivedyaṃ samarpayet |
tato devasya dakṣiṇahaste—oṃ amṛtopastaraṇamasi svāhā—iti jalaṃ dattvā vāmahastena vikacotpalanibhāṃ grāsamudrāṃ pradarśya dakṣiṇahastenoktamudrābhiḥ—oṃ prāṇāya svāhā |
oṃ apānāya svāhā |
oṃ udānāya svāhā |
oṃ vyānāya svāhā |
oṃ samānāya svāhā—iti pañcaprāṇāhutīrhutvā

Band II, S. 29–30, Vers 36: Wasser und Verweilen bei der Speisung
pātrāntare jalaṃ nidhāya dhenumudrayā'mṛtīkṛtya—namaste devadeveśa sarvatṛptikaraṃ varam |
anyāniveditaṃ śuddhaṃ prakṛtisthaṃ suśītalam ||
paramānandasampūrṇaṃ gṛhāṇa jalamuttamam ||
36 ||
ityuktvā devatāyā vāmabhāge jalapātraṃ niveśya mūlena puṣpāñjaliṃ dattvā'stramantreṇa digbandhanaṃ vidhāya devatāyāḥ parito yavanikāṃ kṛtvā—amṛtātmakanaivedyaṃ namaḥ—ityuccārya dhenumudrāṃ pradarśya bhuñjānāṃ devatāṃ smṛtvā'ṣṭottaraśataṃ daśadhā vā mūlamantraṃ prajapya—oṃ amṛtāpidhānamasi svāhā—iti jalaṃ dadyāt |

Band II, S. 30, Vaishvadeva-Homa und Gabe an das Gefolge
tato dakṣiṇe sthaṇḍilaṃ kṛtvā vakṣyamāṇaprakāreṇāgniṃ saṃsthāpya tasminnagnau devatāmāvāhya pādyādibhirgandhapuṣpādibhiśca saṃpūjya ghṛtayuktena pāyasena vaiśvadevākhyaṃ homaṃ kuryāt |
tatra prathamaṃ sapraṇavābhirvyāhṛtibhirhutvā mūlamantreṇa pañcaviṃśatyāhutīrdadyāt |
punarvyāhṛtibhirhutvā pañcopacārairdevatāṃ saṃpūjya pīṭhamūrtau tāṃ saṃyojya vahniṃ visṛjet |
tataḥ śiṣṭena pāyasena—oṃ amukadevatāyāḥ pārṣadebhya eṣa balirnamaḥ—iti pārṣadebhyo gandhapuṣpākṣatasahitaṃ baliṃ visṛjet |

Band II, S. 30, Vers 37: Speisereste und Tambula
tato yavanikāmudvāsya devena yatheṣṭaṃ bhuktaṃ naivedyaṃ sambhāvya naivedyapātraṃ nairṛtīdiśi saṃsthāpya naivedyasthānamastramantreṇa gomayādbhiḥ saṃśodhya devocchiṣṭaṃ kiṃcit samādāya—oṃ nirmālyabhojine namaḥ—ityaiśānyāṃ diśi kṣipet |
tato hastau prakṣālya tāmbūlamādāya purataḥ saṃsthāpya—elālavaṅgakhadiracūrṇapūgādisaṃyutam |
tāmbūlaṃ devadeveśa gṛhāṇa tvaṃ prasīda me ||
37 ||
iti paṭhitvā mūlānte—amukadevatāyai idaṃ tāmbūlaṃ nivedayāmi svāhā—iti nivedya mūlena gandhapuṣpādibhistrivāraṃ pūjayet |
tato darpaṇaṃ pradarśya chatracāmarādikaṃ nivedya

Band II, S. 30, Bali-Gaben bei der Shakti-Verehrung
śaktiviṣaye tu svakalpoktamantreṇa devatāyai māṣabhaktādibaliṃ dattvā āgneyādiṣu pūrvadakṣiṇottarapaścimabhāgeṣu vā yathākramaṃ gaṇeśavaṭukakṣetrapālayoginībhyo baliṃ dadyāt |
tatra kramastu maṇḍalāni kṛtvā balipātrāṇi saṃsthāpya—ga~ gaṇeśāya balimūrtaye namaḥ—ityādimantreṇa baliṃ sampūjya—gā~ gaṇeśāya namaḥ |
vā~ vaṭukāya namaḥ |
kṣā~ kṣetrapālāya namaḥ |
yā~ yoginībhyo namaḥ |
iti mantrairgandhapuṣpādibhistānabhyarcya—gā~ gī~ gū~ gaṇapataye vara varada sarvajanaṃ me vaśamānaya baliṃ gṛhṇa gṛhṇa svāhā—eṣa balirgaṇapataye namaḥ—iti gaṇeśāya baliṃ dattvā—

Band II, S. 31, Bali an Vatuka und Kshetrapala
aihyehi devīputra vaṭukanātha kapilajaṭābhāra bhāsura trinetra jvālāmukha sarvavighnān nāśaya sarvopacārasahitaṃ baliṃ gṛhṇa gṛhṇa svāhā—eṣa baliṃ vaṭukāya namaḥ—iti vaṭukāya baliṃ dattvā—kṣā~ kṣī~ kṣe~ kṣai~ kṣau~ kṣaḥ kṣetrapālāya dhūpadīpādisahitaṃ baliṃ gṛhṇa gṛhṇa svāhā—eṣa baliḥ kṣetrapālāya namaḥ—iti kṣetrapālāya baliṃ dattvā—

Lesungshinweise: Lesungshinweis: Die gedruckte Bija-Reihe enthält zwischen langem I und E kein U; ein vermeintlich fehlendes Glied wird nicht ergänzt.

Band II, S. 31, Vers 38: Bali an die Yoginis
yā~ yoginībhyaḥ svāhā—ūrdhvaṃ brahmāṇḍato vā divi gaganatale bhūtale niṣkale vā pātāle vā'nale vā salilapavanayoryatra tatra sthitā vā |
kṣetre pīṭhopapīṭhādiṣu ca kṛtapadāḥ puṣpadhūpādikena prītā devyaḥ sadā naḥ śubhavidhi balinā pāntu vīrendravandyāḥ ||
38 ||
eṣa baliryoginībhyo namaḥ—iti yoginībhyo baliṃ dadyāt |
vaiṣṇavādau tu bhūtabalimātram |

Lesungshinweise: Lesungshinweis: Die Verbindung „śubhav idhi“ beziehungsweise „śubhav idhim“ ist im Druck nicht eindeutig konstruiert; die deutsche Fassung gibt hier den erkennbaren Sinn wieder, ohne eine Sanskrit-Ergänzung einzusetzen.

Band II, S. 31, Verse 39–40: Speisegabe an die Bhutas
tato bhūtabaliṃ dadyāt |
tadyathā—īśāne maṇḍalaṃ kṛtvā annavyañjanapuṣpākṣatajalādiyuktaṃ sādhāraṃ balipātraṃ saṃsthāpya tatra—oṃ sarvebhyo bhūtebhyo namaḥ—iti gandhapuṣpādibhiḥ saṃpūjya—ye raudrā raudrakarmāṇo raudrasthānanivāsinaḥ |
yoginyo'pyugrarūpāśca gaṇanāthādhipāśca ye ||
39 ||
bhūcarāḥ khecarāścaiva ye tiṣṭhantyantarikṣagāḥ |
sarve te prītamanaso bhūtvā gṛhṇantvimaṃ balim ||
40 ||
iti paṭhitvā vāmahastena tatpātre jaladhārāṃ samarpya—oṃ sarvebhyo bhūtebhya eṣo'nnabalirnamaḥ—iti dakṣahastenotsṛjet |

Band II, S. 31–32, Verse 41–42: Entlassung und Darbringung des Japa
tataḥ puṣpāñjalimādāya prārthayet |
bhūtāni yānīha vasanti bhūtale baliṃ gṛhītvā vidhivat prayuktām |
santoṣamāsādya vrajantu sarve kṣamantu tānyatra namo'stu tebhyaḥ ||
41 ||
iti samprārthya puṣpāñjaliṃ dattvā natvā ca—bhūtāni yathāsukhaṃ viharantu—iti nārācamudrayā visṛjet |
tato mūlamaṣṭottarasahasraṃ prajapya—guhyātiguhyagoptā tvaṃ gṛhāṇāsmatkṛtaṃ japam |
siddhirbhavatu me deva tvatprasādājjagatpate ||
42 ||
iti japaṃ nivedya yathāśakti stutvā praṇamya āsanādutthāya triḥ parikramya sāṣṭāṅgaṃ praṇamet |

Band II, S. 32, Vardhani und schützende Umkreisung
tata īśānasthe pūrvasañcitavikirapuñjeṣu suvarṇagarbhāṃ vastraveṣṭitāṃ jalapūritāṃ varddhanīṃ saṃsthāpya—siṃhasthāṃ khaḍgakheṭakadhāriṇīṃ ghorarūpāṃ paścimāsyām—astradevatāṃ dhyātvā tasyāmāvāhya—phaṭ astradevatāyai namaḥ—iti mantreṇa pañcopacāraiścalāsanenaiva sampūjya tāṃ karkarīmādāya—amukadevatājñayā indrāmukadevayajanaṃ rakṣa—ityādisakalalokapālān bhāvayan nālādvāridhārāṃ vimocya maṇḍapābhyantaraṃ pradakṣiṇīkṛtya—phaṭ—ityastramantramuccārya yathāsthānaṃ niveśayet |
tataḥ sthirāsano bhūtvā gandhādyairupacāraiḥ pūrvavat sampūjya praṇamet |

Lesungshinweise: Lesungshinweis: Die genaue praktische Bedeutung des hier genannten beweglichen Sitzes bleibt offen.

Band II, S. 32, Sankalpa für das Diksha-Homa
tata ācāryaḥ svīyakuṇḍe pūrveśānamadhyasthe vidhivadagnisaṃskāraṃ kuryāt |
tatrādau kuṇḍasthānamāgatyāsane upaviśya tattvatrayeṇācamya kuśatrayatilajalānyādāya saṅkalpaṃ kuryāt |
tadyathā—oṃ adya—ityādideśakālau saṅkīrtya—amukagotro'mukadevaśarmā'mukagotrāmukaśarmakartṛkāmukadevatāmukamantradīkṣākarmāṅgabhūtahomakarmāhaṃ kariṣye—iti saṅkalpya pūrvoktamantreṇa sūryārghaṃ dattvā sāmānyārghaṃ saṃsthāpya kuṇḍasya vīkṣaṇādyaṣṭādaśasaṃskārān kuryāt |
tadyathā—

Band II, S. 32, Weihen der Kunda: Betrachten bis Bestreichen
mūlamantramuccaran kuṇḍaṃ paśyediti vīkṣaṇam |
phaṭ ityastramantreṇa prokṣaṇam |
tenaiva mantreṇa darbhaistridhā tāḍanam |
hu~ iti kavacamantreṇa abhyukṣaṇam |
phaṭ ityastramantreṇāṅgulamānena khananam |
tenaiva mantreṇāṅguṣṭhānāmikābhyāṃ mṛttikoddharaṇam |
namaḥ iti hṛnmantreṇa punarmṛttikābhiḥ pūraṇam |
astramantreṇa samīkaraṇam |
hu~ iti jalena secanam |
phaṭ iti kuṭṭanam |
tacca kāṣṭhādinā hastenaiva vā dṛḍhīkaraṇam |
tataḥ hu~ iti mantreṇa kuśamuṣṭinā kuṇḍe mṛdaṃ mārjayediti mārjanam |
tenaiva mantreṇa gomayenopalepayediti lepanam |

Band II, S. 32–33, Weihen der Kunda: Kalas bis Ausbreiten des Grases
tatrasthenaiva mantreṇa kuṇḍamadhye somasūryāgnikalāścitkalāścintayediti kalākhyakalpanam |
hu~ iti kavacamantramuccaran sūtratrayeṇa kuṇḍamekhalāstrivāraṃ veṣṭayediti trisūtrīkaraṇam |
oṃ amukakuṇḍāya namaḥ—iti mantreṇa kuṇḍaṃ pūjayedityarcanam |
kuṇḍārcanānantaram—oṃ amukakuṇḍanābhaye namaḥ—oṃ amukakuṇḍamekhalābhyo namaḥ—iti pūjayet |
astramantreṇa kuṇḍaṃ vajravaddṛḍhaṃ cintayediti vajrīkaraṇam |
kuṇḍamadhye pūrvāgraṃ kuśaṃ nidhāya taduparyuttarāgraṃ kuśaṃ nidhāyopari viṣṭaraṃ nyasya tadupari puṣpaṃ dattvā—namaḥ—iti hṛnmantreṇa pūjayediti catuṣpathīkaraṇam |
astramantrābhimantritānacchinnāgrān kuśān mekhalāsu kavacamantramuccarannāstarediti kṣapāṭanam |
ityaṣṭādaśasaṃskārān kuryāt |
aṣṭādaśasaṃskārakaraṇāśaktastu pūrvoktavīkṣaṇādisaṃskāracatuṣṭayameva kuryāt |
vāmamārge tu saṃskāracatuṣṭayameva kuryāt |

Lesungshinweise: Lesungshinweis: Der Name des letzten Schrittes wird nach dem Druck bewahrt; die Handlung selbst ist eindeutig beschrieben.

Band II, S. 33, Linien und alternative Zeichnungen in der Kunda
tataḥ kuṇḍamadhye darbhamūlena sruvamūlena vā—namaḥ—ityuccaran prāgagrāstisro rekhā udagagrāstisro rekhā likhet |
tatra prāgagrā rekhā dakṣiṇopakramā udagapavargā udagagrāśca paścimopakramāḥ prāgapavargā iti likhanakramaḥ |
atha vā trikoṇagarbhaṃ vṛttaveṣṭitaṃ ṣaṭkoṇaṃ likhediti śāradāyāmuktam |
uktarekhāṣaṭkaṃ tādṛśaṣaṭkoṇaṃ ca likhediti merutantre proktam |
trikoṇamadhye lajjābījaṃ praṇavaṃ ca likhedityapi kvaciduktam |
tataḥ prāgagrarekhāsu—oṃ mukundāya namaḥ |
oṃ īśānāya namaḥ |
oṃ purandarāya namaḥ |
oṃ brahmaṇe namaḥ |
oṃ vaivasvatāya namaḥ |
oṃ indave namaḥ |
iti likhanakrameṇaiva gandhapuṣpādibhiḥ pūjayet |
tato mūlamuccārya—amukadevatākuṇḍāya namaḥ—iti pūjayet |
śrīvidyāviṣaye tu—ai~ hrī~ śrī~ ai~ klī~ sauḥ mukundāya namaḥ—ityādikrameṇaiva pūjayet |

Band II, S. 33, Yoga-Pitha in der Feuergrube
tataḥ praṇavamuccaran sāmānyārghajalenābhyukṣya yogapīṭhadevatāḥ pūjayet |
tadyathā—kuṇḍamadhye ghaṭasthāpanoktakrameṇa—oṃ ādhāraśaktaye namaḥ—ityādi—oṃ ratnasiṃhāsanāya namaḥ—ityantaṃ sampūjya agnyādikoṇeṣu dharmādīnabhyarcya pūrvādidikṣu adharmādīn pūjayet |
tato'ṣṭadalakamalaṃ vicintya—oṃ anantāya namaḥ—ityādi—hrī~ jñānātmane namaḥ—ityantaṃ sampūjya pūrvādikeśareṣu—oṃ jayāyai namaḥ |
oṃ vijayāyai namaḥ |
oṃ ajitāyai namaḥ |
oṃ aparājitāyai namaḥ |
oṃ nityāyai namaḥ |
oṃ vilāsinyai namaḥ |
oṃ dogdhryai namaḥ |
oṃ aghorāyai namaḥ |

Band II, S. 34, Verse 43–44: Meditation über das göttliche Paar
tataḥ—vāgīśvarīmṛtusnātāṃ nīlendīvarasannibhām |
vāgīśvareṇa saṃyuktām … ||
43 ||
iti dhyātvā—śrīvidyāyāṃ tu—kāmeśvarīṃ kuṇḍamadhye sakāmāmṛtusaṃyutām—iti dhyātvā—vaiṣṇave tu—lakṣmīmṛtumatīṃ tatra prabhornārāyaṇasya ca |
grāmyadharmeṇa saṃyuktām … ||
44 ||
iti dhyātvā tatrāvāhya āvāhanādimudrāḥ pradarśya—hrī~ vāgīśvarīvāgīśvarābhyāṃ namaḥ |
śrīvidyāpakṣe tu—klī~ kāmeśvarīkāmeśvarābhyāṃ namaḥ |
vaiṣṇave tu—śrī~ lakṣmīnārāyaṇābhyāṃ namaḥ—iti mantreṇa pañcopacāraiḥ pūjayet |
evaṃ saure'pi |
atha vā śaivaśāktādau—kāmonmattāṃ śivamṛtumatīṃ bhuvaneśvarīm—dhyātvā—hrī~ bhuvaneśvarīśivābhyāṃ namaḥ—iti mantreṇa pūjayet |

Lesungshinweise: [die Verbindung mit dem gedruckten Wort Shiva ist unklar]

Band II, S. 34–35, Herkunft und Reinigung des Feuers
tataḥ sūryakāntādisambhūtamaraṇisambhavaṃ vā śrotriyagehajaṃ vā vahniṃ svarṇapātrādyanyatamapātre nidhāya pātrāntareṇācchādya samānīya—phaṭ—ityastramantreṇāgniṃ svadakṣiṇe samādhāya—hu~—iti kavacamantreṇācchādya tasmāt kravyādaṃśamādāya—hu~ phaṭ—iti nairṛtye kṣipet |
tato'vaśiṣṭamagniṃ devāṃśaṃ vicintya mūlamantreṇa purataḥ saṃsthāpya kuṇḍasaṃskāroktakrameṇa vīkṣaṇādibhiścaturbhiḥ saṃskṛtya audaryabaindavāgnibhyāṃ bhaumasya vahneraikyaṃ bhāvayet |
baindavo bhrūmadhyastho vahniḥ |

Band II, S. 35, Belebung und Einsetzung des Feuers
tataḥ—ra~ vahnicaitanyaṃ kalpayāmi—iti |
hu~ ra~ caitanyaṃ te namaḥ—iti mantreṇa vā pāvakacaitanyaṃ saṃyojya praṇavenāṣṭottaraśataṃ daśadhā vā'bhimantrya dhenumudrayā'mṛtīkṛtya—phaṭ—iti saṃrakṣya—hu~—ityavaguṇṭhya gandhapuṣpādibhiḥ pūjayet |
ra~ vahnimūrtaye namaḥ—ityabhyarcya kuṇḍasyopari prādakṣiṇyena triḥ paribhrāmya jānuspṛṣṭamahītalaḥ praṇavoccāraṇapūrvakamātmano'bhimukhaṃ śivabījadhiyā devyā yonau niḥkṣipet |
śivabījadhiyā śaivaśāktādau, vaiṣṇavādau tu viṣṇavādibījadhiyeti bodhyam |

Band II, S. 35, Entfachung und Vers 45
tataḥ—hrī~ vāgīśvarīvāgīśvarābhyāmācamanīyaṃ namaḥ—ityācamanīyaṃ dattvā—vahnirūpāṃ devatām—devyā garbhe dhṛtāṃ dhyātvā garbharakṣārthaṃ darbhakaṅkaṇaṃ dattvā—citpiṅgala hana hana daha daha paca paca sarvajñājñāpaya svāhā—iti mantreṇa jvālinīmudrayā prajvālayet |
rudrayāmale tu—hrī~ hrī~ jvala jvala prajvala prajvala hu~ phaṭ svāhā—iti mantreṇāgniprajvālanamuktam |
tataḥ kṛtāñjaliḥ—oṃ agniṃ prajvalitaṃ vande jātavedaṃ hutāśanam |
suvarṇavarṇamamalaṃ samiddhaṃ viśvatomukham ||
45 ||
ityanena vahnimupatiṣṭhet |

Band II, S. 35, Nyasa der sieben sattvigen Feuerzungen
tataḥ prādeśamātrāṃ mūlāgrayorghṛtasamplutāṃ samidhaṃ vahnau tūṣṇīṃ hutvā pūjāprakaraṇoktakrameṇa gaṇeśādivandanadigbandhanabhūtaśuddhiprāṇāyāmamātṛkānyāsamūlanyāsān vidhāya svadehe vahnijihvānyāsaṃ kuryāt |
tatra sāttvikīnāṃ jihvānāṃ nyāsaḥ |
yathā—[bījam aspaṣṭam] hiraṇyāyai namaḥ—liṅge |
[bījam aspaṣṭam] gaganāyai namaḥ—pāyau |
[bījam aspaṣṭam] raktāyai namaḥ—mūrdhni |
[bījam aspaṣṭam] kṛṣṇāyai namaḥ—vaktre |
[bījam aspaṣṭam] suprabhāyai namaḥ—ghrāṇe |
[bījam aspaṣṭam] bahurūpāyai namaḥ—netre |
[bījam aspaṣṭam] atiriktāyai namaḥ—sarvāṅge |
etāḥ sāttvikyo jihvāḥ sāttvikakarmasu |

Lesungshinweise: Lesungshinweis: Die sieben vorangestellten Bija-Verbindungen sind auch in der vergrößerten Buchseite nicht zuverlässig auflösbar und deshalb in den Sanskritfassungen einzeln als unklar markiert.

Band II, S. 35–36, Rajasige und tamasige Feuerzungen
kāmyādau tu—padmarāgā suvarṇā bhadralohitā lohitā śvetā dhūminī karālikā—iti rājasyo jihvā nyasanīyāḥ |
krūrakarmaṇi—viśvamūrtiḥ sphuliṅginī dhūmravarṇā lohitā karālā kālī—iti tāmasyo jihvā nyasanīyāḥ |
bījāni tu pūrvoktānyeva |
tatastānyeva bījānyādau dattvā teṣveva sthāneṣu amartyapitṛgandharvayakṣanāgapiśācarākṣasān—saptajihvādhiṣṭhātṛn devānapi krameṇa nyaset |
[bījam aspaṣṭam] amartyāya namaḥ—ityādi |

Lesungshinweise: Lesungshinweis: In der tamasigen Reihe stehen im Druck nur sechs Namen; ein siebter wird nicht erfunden. Die Unsicherheit der zuvor genannten Bijas gilt auch für den Rückverweis und das ausgeschriebene Beispiel.

Band II, S. 36, Rishi-Nyasa des Agni-Mantras
tataḥ ṛṣyādinyāsaṃ kuryāt |
yathā—agnimantrasya bhṛgurṛṣirgāyatrī chando'gnirdevatā ra~ bījaṃ svāhā śaktiragniyajane viniyogaḥ |
bhṛgave ṛṣaye namaḥ—śirasi |
gāyatrīchandase namaḥ—mukhe |
agnaye devatāyai namaḥ—hṛdaye |
ra~ bījāya namaḥ—guhye |
svāhāyai śaktaye namaḥ—pādayoḥ |
agniyajane viniyogaḥ—iti baddhāñjaliḥ |

Lesungshinweise: Lesungshinweis: Die zweite Handformel enthält im Druck sowohl „Verehrung“ als auch „Svaha“; beide bleiben erhalten.

Band II, S. 37, Vers 46: Agni-Meditation nach der Sharada
dhyānaṃ yathā—iṣṭaṃ śaktiṃ svastikābhītimuccairdīrghairdorbhirdhārayantaṃ yavābham |
hemākalpaṃ padmasaṃsthaṃ trinetraṃ dhyāyedvahniṃ baddhamauliṃ jaṭābhiḥ ||
46 ||
idaṃ śāradoktadhyānam |

Lesungshinweise: Lesungshinweis: Das gedruckte „yavābham“ wird als gerstenfarben wiedergegeben; eine anderslautende geläufige Dhyana-Fassung wird nicht eingesetzt.

Band II, S. 37, Verse 47–50: Agni-Meditation nach dem Rudrayamala
rudrayāmaloktadhyānam |
yathā—bandhūkapuṣpasaṅkāśaṃ sutaptakanakaprabham |
padmasthaṃ yajamānārthaṃ vadanadvayaśobhitam ||
47 ||
saptacchandomayaṃ devaṃ vimānoparisaṃsthitam |
tridhā grīvaṃ tripādābjaṃ havyakavyavināśanam ||
48 ||
brahmādhvaryūdgātṛhotṛcatuḥśṛṅgavirājitam |
pañcarātraṃ pāśupataṃ kāpilaṃ ca mahāmatam ||
49 ||
bauddhaṃ vaidikamityetat ṣaṭpiṅgalavilocanam |
vedārthaṃ ca catuḥśrotraṃ śrautaśāstramayadhvanim ||
50 ||

Lesungshinweise: Die im gelehrte Meditation lautet: „Der Bandhuka-Blüte gleich, wie stark erhitztes Gold strahlend, auf einem Lotus, dem Opfernden zugute, geschmückt mit zwei Gesichtern; (47) der Gott, dessen Wesen die sieben Versmaße sind, auf einem himmlischen Wagen, mit dreifachem Hals und drei Lotusfüßen, der die Opfergaben für Götter und Ahnen verzehrt; (48) mit vier Hörnern glänzend, die Brahman, Adhvaryu, Udgatri und Hotri, die vier Opferpriester, darstellen; Pancharatra, Pashupata und die große Lehre Kapilas, (49) die buddhistische und die vedische Lehre — diese als sechs goldbraune Augen; mit vier Ohren, auf den Veda-Sinn bezogen, und einem Klang, dessen Wesen die Lehre des vedischen Opfers ist.“ (50) Lesungshinweis: Die Quelle nennt hier fünf Lehrbezeichnungen, spricht aber von sechs Augen; die Differenz bleibt erhalten.

Band II, S. 37–38, Verse 51–56: Arme und sieben Zungen Agnis
sapāṭalajaṭābaddhamaulikoṭīrabhāsvaram |
hemālaṅkārasaṃyuktaṃ hemakuṇḍalamaṇḍitam ||
51 ||
raktāmbhoruhamadhyasthaṃ svastikāsanasaṃsthitam |
pṛṣṭhadeśasamālambi tārtīyacaraṇāmbujam ||
52 ||
mahāśabdāyamānaṃ ca rājamānaṃ svatejasā |
śaktiṃ vajraṃ sruksruvaṃ ca caturbhirdakṣabāhubhiḥ ||
53 ||
tomaraṃ tālavṛntaṃ ca sauvarṇaṃ ghṛtapātrakam |
vāmaistribhirbāhubhiśca dadhānaṃ raktavāsasam ||
54 ||
hiraṇyā kanakā raktā kṛṣṇā dakṣānane sthitā |
suprabhā cātiraktā ca bahuraktā ca jihvikā ||
55 ||
imā rasajñāstadvāmavadane nityamāsthitāḥ |
etābhiḥ saptajihvābhirupetaṃ pāṭitānanam ||
56 ||

Band II, S. 38, Selbstverehrung und Darbha-Ausbreitung
iti dhyātvā vahnidevatātmakamātmānaṃ vicintya mānasairupacārairabhyarcya—ra~ ātmamūrtaye vahnaye namaḥ—iti mantreṇa naivedyarahitairgandhādibhirbāhyopacārairapyātmānaṃ sampūjya sāmānyārghajalena mekhalāḥ pariṣiñcya garbhaśūnyairdarbhairagryaiḥ paristaraṇaṃ kuryāt |
paristaraṇaṃ ca ekamekhalakuṇḍe mekhalāyā adhastāt dvimekhale kuṇḍe dvitīyamekhalopari trimekhalākuṇḍe madhyamekhalāyāṃ kuryāt |
tatkramaśca—dakṣiṇottarayoḥ pūrvāgraiḥ pūrvapaścimayoruttarāgrairdarbhairmūlabhāgānagrabhāgairācchādayan paristarediti |
tataḥ prācīṃ vihāya dakṣiṇottarapaścimeṣu palāśādivṛkṣasambhavān hastamātrān saviṣṭārān paridhīn niḥkṣipya teṣu prādakṣiṇyena—oṃ brahmaṇe namaḥ |
oṃ viṣṇave namaḥ |
oṃ rudrāya namaḥ |
iti pūjayet |

Band II, S. 38, Sitz und Verkörperung des Feuers
tato mekhalāsu—oṃ vāmāyai namaḥ |
oṃ jyeṣṭhāyai namaḥ |
oṃ raudrāyai namaḥ |
oṃ ambikāyai namaḥ |
iti pūrvādipradakṣiṇyena sampūjya—ra~ vahnaye āsanaṃ kalpayāmi namaḥ—iti āsanaṃ dattvā kuṇḍamadhye sacaturdvāraṃ caturasratrayāvṛtamaṣṭadalakamalaṃ vicintya prāglikhitapīṭhapūjākrameṇādhāraśaktyādivahnimaṇḍalāntaṃ maṇḍūkādijñānātmāntaṃ vā sampūjya vahnyāsanapadmasya pūrvādidalamūleṣu madhye ca pūrvoktanavaśaktīrabhyarcya—ra~ vahneryogapīṭhātmane namaḥ—iti |
sarvaśaktikamalāsanāya namaḥ—iti mantreṇa vā pīṭhaṃ sampūjya mūlamantrānte—ra~ vahnermūrtiṃ kalpayāmi namaḥ—iti mūrtiṃ parikalpya punarvahniṃ dhyātvā—

Band II, S. 38–39, Anrufung und Pranapratistha Agnis
oṃ vaiśvānarajātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā bhagavannagne ihāgacchāgaccha—oṃ vaiśvānarajātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā—ityāvāhayet |
ādyantayormūlamantroccāraṇaṃ ca pūrvoktapramāṇasiddham |
tataḥ—ra~ āvāhito bhava, saṃsthāpito bhava—ityādikrameṇāvāhanādimudrāḥ pradarśya prāṇapratiṣṭhāṃ kuryāt |
yathā—oṃ ā~ hrī~ kro~ ya~ ra~ la~ va~ śa~ ṣa~ sa~ ha~ haṃsaḥ so'haṃ ra~ vahneḥ prāṇā iha iha sthitāḥ |
evam—jīva iha iha sthitaḥ |
evam—sarvendriyāṇi vāṅmanaścakṣuḥśrotraprāṇaprāṇā ihāgatya sukhaṃ ciraṃ tiṣṭhantu svāhā |

Lesungshinweise: Ebenso: „Das Lebensprinzip ist hier, hier gegenwärtig.“ Ebenso: „Alle Sinneskräfte, Rede, Manas, Auge, Gehör, Prana und Lebenskräfte sollen hierherkommen und lange in Wohlbefinden verweilen, Svaha.“ Lesungshinweis: In der letzten Aufzählung druckt die Quelle eine doppelte Prana-Verbindung; sie wird nicht stillschweigend zu einer üblichen Organliste berichtigt.

Band II, S. 39, Upacharas und Avarana der sieben Feuerzungen
evaṃ prāṇapratiṣṭhāṃ vidhāya—oṃ vaiśvānarajātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā—idaṃ pādyaṃ vahnaye namaḥ—ityādikrameṇa pādyārghyācamanasnānagandhapuṣpadhūpadīpanaivedyatāmbūlāni nivedya—oṃ vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā—śrīpādukāṃ pūjayāmi namaḥ—iti puṣpāñjalinā vāratrayamabhyarcya āvaraṇārcanaṃ kuryāt |
tadyathā—ṣaṭkoṇeṣu madhye ca īśānādikrameṇa hiraṇyādisaptajihvāḥ pūjayet |
yathā—[bījam aspaṣṭam] hiraṇyāyai namaḥ |
[bījam aspaṣṭam] gaganāyai namaḥ |
[bījam aspaṣṭam] raktāyai namaḥ |
[bījam aspaṣṭam] kṛṣṇāyai namaḥ |
[bījam aspaṣṭam] suprabhāyai namaḥ |
[bījam aspaṣṭam] bahurūpāyai namaḥ |
[bījam aspaṣṭam] atiriktāyai namaḥ |
vaiṣṇave tu—prabhā dīptiḥ prakāśā marīcistāpinī karālā lelihānā ceti sapta jihvāḥ pūjyāḥ |

Lesungshinweise: Lesungshinweis: Auch an dieser zweiten Druckstelle sind die Bija-Ligaturen der sieben zuerst genannten Zungen nicht zuverlässig aufgelöst; die lokalen Lücken bleiben sichtbar.

Band II, S. 39–40, Anga-Gottheiten des Feuers
tataḥ keśareṣvaṅgadevatāḥ pūjayet |
yathā—oṃ sahasrārciṣe hṛdayāya namaḥ—āgneye |
oṃ svastipūrṇāya śirase svāhā—īśāne |
oṃ uttiṣṭhapuruṣāya śikhāyai vaṣaṭ—nairṛtye |
oṃ dhūmavyāpine kavacāya hu~—vāyavye |
oṃ saptajihvāya netratrayāya vauṣaṭ—madhye |
vaiṣṇavādau tu netrābhyāmiti jñeyam |
caturdikṣu—oṃ dhanurdharāyāstrāya phaṭ—iti sampūjya—

Band II, S. 40, Acht Gestalten Agnis und Abschluss der Avarana-Puja
pūrvādidaleṣu—oṃ agnaye jātavedase namaḥ |
oṃ agnaye saptajihvāya namaḥ |
oṃ agnaye havyavāhanāya namaḥ |
oṃ agnaye aśvodarajāya namaḥ |
oṃ agnaye vaiśvānarāya namaḥ |
oṃ agnaye kaumāratejase namaḥ |
oṃ agnaye viśvamukhāya namaḥ |
oṃ agnaye devamukhāya namaḥ |
ityaṣṭamūrtīrabhyarcya mekhalāśritadaśasu pūrvādikrameṇendrādīn tadbahirvajrādīn sampūjya—oṃ vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā sāṅgāya sāyudhāya savāhanāya sālaṅkārāya saparivārāya vahnaye śrīpādukāṃ pūjayāmi namaḥ—iti sampūjya pātrāṇyāsādayet |

Band II, S. 40, Aufstellung und Reinigung der Opfergefäße
tadyathā—svavāmabhāge prāgagrān darbhānāstīrya taduparyastramantritajalena prakṣālitāni yugmarūpāṇi sruksruvaprokṣaṇīpraṇītājyasthālīcarusthālyādipātrāṇyadhomukhīkṛtya vinyaset |
yadyapi pūjopayuktaprokṣaṇīpātrasya svadakṣiṇe sthāpanamuktaṃ tathāpi homopayuktaṃ tatpraṇītādipātravadvāma eva sthāpanīyam |
sruksruvayoreva dakṣiṇe'bhidhānāditi śrīvidyāpaddhatikṛtaḥ |
sruksruvāvapi pūrvaṃ vāma evāsādya saṃskārottaraṃ dakṣiṇe sthāpyau |
tatastāni pātrāṇi pavitreṇottānāni vidhāya punaḥ prakṣālya sāmānyārghajalena krameṇa samprokṣya—namaḥ—iti hṛnmantramuccaran śuddhajalena prokṣaṇīpātramāpūrya ādhārapātrajaleṣu krameṇa bimbatrayamabhyarcya—oṃ gaṅge ca yamune caiva—ityādināṅkuśamudrayā sūryamaṇḍalāt tīrthamāvāhya astreṇa saṃrakṣya kavacenāvaguṇṭhya praṇavena gandhapuṣpākṣatapavitrāṇi niḥkṣipya kūrcaṃ nidhāya praṇavenāṣṭadhābhimantrya dhenumudrāṃ pradarśya praṇītāpātramapi śuddhajalenāpūrya gandhapuṣpākṣatapavitrāṇi niḥkṣipet |
tataḥ praṇītāpātrasthaṃ kiñcijjalaṃ prokṣaṇīpātre niḥkṣipya tajjalena hṛnmantraṃ mūlamantramuccaran yāgadravyāṇi prokṣayet |
iti pātrāsādanam |

Band II, S. 40–41, Wahl des Brahman-Priesters
tataḥ dravyaśodhanaṃ ca vidhāya brahmāṇaṃ vṛṇuyāt |
yathā—taddevatāmantradīkṣitaṃ brahmāṇaṃ kuṇḍadakṣiṇabhāge kuśāsane upāveśya—oṃ adyetyādi amukagotro'mukadevaśarmā'mukadevatā'mukamantradīkṣākarmāṅgabhūte'smin homakarmaṇi amukagotramamukadevaśarmāṇaṃ bhavantaṃ brahmāṇamahaṃ vṛṇe |
vṛto'smi—iti prativacanam |
iti vṛtvā oṃ brahmaṇe namaḥ—iti mantreṇa gandhādibhirvāso'laṅkārādibhiśca pūjayet |
tataḥ sruksruvau saṃskuryāt |

Band II, S. 41, Weihe der beiden Opferlöffel
yathā—ūrdhvamukhau sruksruvau hastābhyāṃ gṛhītvā'dhomukhau vidhāya vāratrayamagnau pratāpya vāmahastena tau dhṛtvā dakṣiṇahastena darbhānādāya tairdarbhaistayoragramūlamadhyāni śodhayet |
śodhanakramaśca—agreṇāgraṃ mūlena mūlaṃ madhyena madhyamiti |
tataḥ sāmānyārghaprokṣaṇījalābhyāṃ samprokṣya punarvahnau pratāpya darbhānagnau prakṣipet |
tataḥ svadakṣiṇe kuśānāstīrya tadupari tau sthāpayet |
tata ājyaṃ saṃskuryāt |

Band II, S. 41, Ghee-Weihe: Erhitzen, Reinigen und Beleuchten
tadyathā—ājyasthālīmādāyāstramantritajalena samprokṣya tasyāmājyaṃ nidhāya mūlamantreṇa vīkṣya—astrāya phaṭ—iti samprokṣya tenaiva mantreṇa darbhaiḥ santāḍya—hu~—ityarghyajalenābhyukṣaṇaṃ kuryāt |
iti saṃskāracatuṣṭayaṃ kṛtvā kuṇḍādaṅgārānuddhṛtya vāyukoṇe saṃsthāpya teṣvaṅgāreṣu—namaḥ—iti mantreṇājyasthālīṃ sthāpayet |
idaṃ tāpanam |
tato darbhayugalaṃ prajvālyājye niḥkṣipya dagdhaśeṣam—namaḥ—iti mantreṇa vahnau niḥkṣipet |
idaṃ pavitrīkaraṇam |
punarjvalitena darbhayugalena—hu~—iti mantramuccaran ghṛtaṃ nīrājya agnau niḥkṣipet |
ityabhidyotanam |
tataḥ prajvālitakuśamuṣṭiṃ gṛhītvā—astrāya phaṭ—iti mantramuccaran pradarśyāgnau prakṣipet ityudyotanam |
tasmādaṅgārādājyasthālīmānīyātmasammukhe saṃsthāpya tānaṅgārānagnau prakṣipyāṅgārasthānamārjanaṃ kṛtvā jalaṃ spṛśet |

Band II, S. 41, Durchziehen des Ghee und innere Zuordnung
tata uttānahastayoraṅguṣṭhopakaniṣṭhābhyāṃ prādeśamātraṃ pavitraṃ pṛthak pṛthak dhṛtvā—astrāya phaṭ—iti mantramuccaran vahneḥ sammukhamutplunīyāt |
tataḥ pavitraṃ sthānāntare saṃsthāpya punastenaiva prakāreṇa darbhadvayaṃ gṛhītvā tena darbhayugmena—namaḥ—iti mantramuccarannātmasammukhaṃ ghṛtaṃ samplāvya pūrvasthāpitapavitradvayametatpavitrayugmaṃ ca vahnau kṣipet |
ityutplavanasamplavane ubhayamapi plāvanameva |
tataḥ prādeśamātraṃ sagranthidarbhayugalamājyasthālyāṃ ghṛtamadhye niḥkṣipyājyadakṣiṇabhāgaṃ śuklapakṣamājyavāmabhāgaṃ kṛṣṇapakṣaṃ vicintya vāme iḍāṃ dakṣiṇe piṅgalāṃ madhye suṣumṇāṃ dhyātvā homaṃ kuryāt |

Band II, S. 41–42, Ghee-Gaben für die Augen des Feuers
yathā—sruveṇa—namaḥ—iti mantramuccaran dakṣiṇabhāgādghṛtamādāya—oṃ agnaye svāhā agnaye idaṃ namaḥ—ityagnerdakṣiṇalocane juhuyāt |
sampātamājyaṃ tatraiva dakṣiṇabhāge niḥkṣipet |
punaḥ—namaḥ—iti vāmabhāgādghṛtamādāya—oṃ somāya svāhā somāyedaṃ namaḥ—iti vāmalocane juhuyāt |
santāpājyaṃ tatraiva vāmabhāge sthāpayet |
punarevaṃ madhyabhāgādghṛtamādāya—oṃ somāya svāhā somāyedaṃ namaḥ—iti vāmalocane juhuyāt |
sampātājyaṃ tatraiva vāmabhāge sthāpayet |
punarevaṃ madhyabhāgādghṛtamādāya—oṃ agnīṣomābhyāṃ svāhā agnīṣomābhyāmidaṃ namaḥ—iti vahnerlalāṭe netre hutvā sampātamājyaṃ pūrvavanmadhyabhāge kṣipet |

Lesungshinweise: Lesungshinweis: Die Soma-Gabe wird im sichtbaren Druck zweimal beschrieben, beim zweiten Mal mit Entnahme aus der Mitte.

Band II, S. 42, Vers 57 und Sonderregel für Narasimha
vaiṣṇavādau tu lalāṭanetrāhutiṃ na kuryāt |
tatrāpi śrīnṛsiṃhacaraṇārādhanopayuktahome tu kuryādeva |
netratrayodbhāsamānaṃ paramātmānamacyutam |
śrīnṛsiṃhamahaṃ vande devadevaṃ vṛṣākapim ||
ityuktatvāt tatrāpi prajvaladvahninetrābhyāṃ dahanniva jagattrayam ||
57 ||
ityādidvinetradhyānapakṣe tu netrāhutirna kāryā |
punaḥ—namaḥ—iti dakṣiṇabhāgādājyamādāya—oṃ agnaye sviṣṭakṛte svāhā agnaye sviṣṭakṛte idaṃ namaḥ—iti vahnervaktre juhuyāt |

Band II, S. 42, Vyahriti-Gaben und Beginn der sechzehn Lebensweihen Agnis
śāradāyāṃ tu—svāhā—iti hutvā—hā—iti hutaśeṣaṃ kṣipedityuktam—tatrāpi sampādayediti pratibhāti |
tataḥ praṇavayuktābhirvyastasamastābhirvyāhṛtibhiḥ pañcāhutīrdadyāt |
tadyathā—oṃ svāhā, bhūḥ svāhā, bhuvaḥ svāhā, svaḥ svāhā, oṃ bhūrbhuvaḥsvaḥ svāhā—iti hutvā—oṃ vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā—ityagnimantreṇāhutitrayaṃ dattvā vahnergarbhādhānādiṣoḍaśasaṃskārān kuryāt |
yathā—oṃ agnergarbhādhānaṃ sampādayāmi svāhā—ityaṣṭāhutīrjuhuyāt |
evamagre'pi |
oṃ agneḥ puṃsavanaṃ sampādayāmi svāhā—iti |
oṃ agneḥ sīmantonnayanaṃ sampādayāmi svāhā, oṃ agnerjātakarma sampādayāmi svāhā—iti jātakarmāhutīrhutvā—oṃ agnernālacchedaṃ sampādayāmi phaṭ svāhā—iti mūlāgrayorghṛtasamplutāḥ pañca samidho juhuyāt |
tataḥ—

Band II, S. 43, Namengebung des Feuers
oṃ vahneḥ sūtakaṃ śodhayāmi svāhā—ityekāhutiṃ dattvā sveṣṭadevatānāmnā—vahne tvamamukanāmā'si—iti nāma kṛtvā vahnīṣṭadevatayoraikyaṃ vicintya—oṃ agnernāmakaraṇaṃ sampādayāmi svāhā—iti pūrvavadaṣṭāhutīrjuhuyāt |
oṃ agne tvaṃ śivanāmā'si, agne tvaṃ varadanāmā'si, agne tvaṃ viśvarūpanāmā'si—ityevaṃ vā nāma kuryāt |
śrīvidyāpakṣe tu—agne tvaṃ kāmāgnināmā'si—iti nāma kuryāt |

Band II, S. 43, Weitere Lebensweihen und Rückführung der Eltern Agnis
tataḥ—oṃ agne niṣkramaṇaṃ sampādayāmi svāhā |
evaṃ—oṃ agnerannaprāśanam |
oṃ agneścūḍākaraṇam |
oṃ agnerupanayanam |
oṃ agnermahānāmnyavratam |
oṃ agnermahāvratam |
oṃ agnerupaniṣadvratam |
oṃ agnergodānavratam |
oṃ agneḥ samāvartanam |
oṃ agnervivāhaṃ sampādayāmi svāhā—iti pratyekamaṣṭāhutīrhutvā mūlāgrayorghṛtasamplutāṃ samidhamādāya—oṃ hrī~ vāgīśavāgīśvarībhyāṃ svāhā—iti trivāraṃ juhuyāt |
tato'gneḥ pitarau vāgīśau pūrvavat pañcopacāraiḥ sampūjya praṇamya svahṛdaye udvāsayet |

Lesungshinweise: „Om, dem Bogenträger, der Waffe Phat, Svaha.“ Lesungshinweis: Die Bija-Ligaturen der sieben Feuerzungen bleiben wie an den zuvor geprüften Stellen ungesichert und sind in den Sanskritfassungen einzeln markiert.

Band II, S. 44, Erhobene Ghee-Gabe
iti hutvā sruveṇa caturvāramājyamādāya sruci nidhāya sruveṇa pidhāya srugagre puṣpādikaṃ dattvottiṣṭhet |
oṃ vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā vauṣaṭ—iti vauṣaḍantenāgnimantreṇa juhuyāt |

Band II, S. 44–45, Zehnteilige Mahaganapati-Gabe
tato mahāgaṇapatimantreṇa daśadhā vibhaktena daśāhutīrdadyāt |
tadyathā—oṃ svāhā |
oṃ śrī~ svāhā |
oṃ śrī~ hrī~ svāhā |
oṃ śrī~ hrī~ klī~ svāhā |
oṃ śrī~ hrī~ klī~ glau~ svāhā |
oṃ śrī~ hrī~ klī~ glau~ ga~ svāhā |
oṃ śrī~ hrī~ klī~ gailau~ ga~ gaṇapataye svāhā |
oṃ śrī~ hrī~ klī~ gailau~ ga~ gaṇapataye vara varada svāhā |
oṃ śrī~ hrī~ klī~ gailau~ ga~ gaṇapataye vara varada sarvajanaṃ me svāhā |
oṃ śrī~ hrī~ klī~ gailau~ ga~ gaṇapataye vara varada sarvajanaṃ me vaśamānaya svāhā |
iti hutvā punastenaiva samastena mantreṇa caturvāraṃ juhuyāt |
iti sarvasādhāraṇo'gnimukhavidhiḥ |

Lesungshinweise: Lesungshinweis: Der Druck wechselt bei dem Ganesha-Bija von einer Gla-Schreibung zu einer ungewöhnlichen Gaila-Schreibung. Diese Abweichung wird in den Sanskritfassungen sichtbar bewahrt und nicht als gesicherte Rezitationslesung ausgegeben.

Band II, S. 45, Bereitung und Dreiteilung des Charu
tataścarupākaṃ kuryāt |
yathā—ācāryaḥ prāṅmukho bhūtvā navyaṃ tāmrādipātramādāyāstramantritajalena prakṣālya tasmin pātre taṇḍulānusāreṇa gokṣīraṃ nidhāya sādhāraṃ tatpātraṃ vahnau saṃsthāpya pañcadaśamuṣṭiprabhṛtiparimitān śālitaṇḍulān mūlamantreṇābhimantrya tasmin pātre kṣiptvā pidhānapātramādāyāstramantritajalena prakṣālya—hu~—iti kavacamantramuccaraṃstena pātreṇa pākapātramukhaṃ pidhāya mūlamantramuccaraṃścaruṃ pacet |
tataḥ sruveṇājyamādāya svinnaṃ caruṃ mūlamantramuccarannabhidhārayet |
tataḥ—hu~—iti kavacamantreṇa tatpātramavatārya astramantrābhimantritakuśāstīrṇamaṇḍale sthāpayet |
tataścaruṃ tridhā vibhajya bhāgamekaṃ pātrāntare nidhāya devatāyai samarpayet |
dvitīyaṃ bhāgaṃ vakṣyamāṇahomārthaṃ tṛtīyaṃ bhāgaṃ bhojanārthaṃ sthāpayet |

Band II, S. 45, Vereinigung von Feuer und Ishta-Devata
tato vahnau devatāyā ādhāraśaktyādipīṭhamantrāntaṃ sampūjya tatreṣṭadevatāmāvāhyopacāraiḥ sampūjyāvaraṇadevatā api pūjayet |
tato devamūlamantreṇa svāhāntena pañcaviṃśatyājyāhutīrvahnimukhe juhuyāt |
idameva vahnīṣṭadevatayorvaktraikīkaraṇamityucyate |
tata ātmāgnidevatānāmaikyaṃ vicintya ekādaśājyāhutīrmūlenaiva dadyāt |
idaṃ ca nāḍīsandhānamityucyate |
tata āvaraṇadevatābhya ekaikāmāhutiṃ dattvā ṛtvigbhiruktaprakāreṇa saṃskṛteṣu pūrvādikuṇḍeṣu krameṇācāryo vahniṃ viharet |

Band II, S. 45, Gemeinsames Charu-Homa
tataḥ sarve ṛtvijaḥ svasvakuṇḍāgnau sāvaraṇāmiṣṭadevatāmupacāraiḥ saṃpūjya mūlamantreṇājyena pañcaviṃśatyāhutīrhutvāvaraṇadevatābhya ekaikāmāhutiṃ dadyuḥ |
tato guruḥ pūrvoktacarordvitīyabhāgaṃ navadhā vibhajya bhāgamekaṃ svayaṃ gṛhītvā ekaikaṃ bhāgaṃ sarvebhya ṛtvigbhyo dadyāt |
tatastasmiṃścarau ghṛtaṃ nidhāya saghṛtena caruṇācārya ṛtvijaśca sve sve kuṇḍe mūlamantreṇa pratyekaṃ pañcaviṃśatyāhutīrjuhuyuḥ |
tata āvaraṇadevatābhya ekaikāmāhutiṃ dattvā mūlamantreṇājyena daśa daśāhutīrhutvā vahnirūpāmiṣṭadevatāṃ praṇameyuḥ |

Band II, S. 45–46, Gemeinsame Speise und Zahnreinigung
tata ācāryaścarostṛtīyabhāgaṃ dvidhā vibhajya palāśapatre pippalapatre vā nidhāya bhāgamekaṃ svayaṃ gṛhītvā paraṃ bhāgaṃ śiṣyāya dadyāt |
tato guruḥ śiṣyaśca namaḥ iti hṛnmantramuccaran grāsatrayaṃ grāsāṣṭakaṃ vā dantasparśaṃ vinā bhuktvā mantrapūtena jalenācamanaṃ kuryāt |
tato guruḥ kṛtācamanaṃ śiṣyaṃ mūlamantreṇa sakalīkṛtya tasmai pūrvoktalakṣaṇaṃ hṛnmantritaṃ dantakāṣṭhaṃ dadyāt |
tataḥ śiṣyastena dantakāṣṭhena dantān viśodhya jalena prakṣālya dantakāṣṭhaṃ visṛjyācamanaṃ kuryāt |
asminneva samaye pūrvoktadantakāṣṭhaparīkṣāṃ kecit kurvanti |

Band II, S. 46, Vorbereitung des Traums und Vers 58
tataḥ sāyaṃ sandhyopāsanaṃ kṛtvā gururmūlamantreṇa svakalpoktamantrāntareṇa vā śiṣyasya śikhāṃ baddhvā maṇḍapādbahirdevatāyā dakṣiṇabhāge vedikāntaropari kuśaśayyāyāṃ pūrvaśiraskaḥ śiṣyeṇa sārdhaṃ śayanaṃ kuryāt |
śiṣyaśca śayanasamaye svapnamānavamantreṇa śubhasvapnaṃ prārthayet |
svapnamānavamantro yathā— bhagavan devadeveśa śūlabhṛdvṛṣavāhana |
iṣṭāniṣṭe samācakṣva mama suptasya śāśvatam ||
58 ||

Band II, S. 46, Alternative Traumformel und Verse 59–60
yadvā— oṃ hili hili śūlapāṇaye svāhā |
namo jaya trinetrāya piṅgalāya mahātmane |
vāmāya viśvarūpāya svapnādhipataye namaḥ ||
59 ||
svapne kathaya me tathyaṃ sarvakāryeṣvaśeṣataḥ |
kriyāsiddhiṃ vidhāsyāmi tvatprasādānmaheśvara ||
60 ||

Band II, S. 46, Vaishnava-Traumgebete Verse 61–62
vaiṣṇave tu— oṃ namaḥ sakalalokāya viṣṇave prabhaviṣṇave |
viśvāya viśvarūpāya svapnādhipataye namaḥ ||
61 ||
yadvā— parabrahmasvarūpastvamantaścarasi viśvadhṛk |
śubhāśubhagatiṃ deva svapne me vinivedaya ||
62 ||

Band II, S. 46–47, Traumdeutung und Besänftigung
ityuccārya jānubhyāmavanīṃ spṛṣṭvā viṣṇuṃ praṇamya prasanno vāgyato nijeṣṭaṃ vicintya śayanaṃ kuryāt |
tataḥ svapnaṃ dṛṣṭvā samutthāyācamya puṣpaṃ dhṛtvā guruṃ praṇamya gurave svapnaṃ nivedayet |
tato guruḥ śubhamaśubhaṃ vā svapnaṃ nirṇīya svapno yadi śubhastadā devatāṃ prasannāṃ jānīyāt |
svapno yadyaśubhastadā śāntiṃ kuryāt |
duḥsvapnaśāntistu— phaṭ duḥsvapnadoṣān jahi jahi phaṭ svāhā—iti mantreṇa |
oṃ vajranakhadaṃṣṭrāyudhāya mahāsiṃhāya hu~ phaṭ namaḥ svāhā—iti siṃhamantreṇa vā taddevatāgāyatryā vā palāśasamicchatamājyāhutiśataṃ vā juhuyāt |
tatra saṅkalpastu— oṃ adyetyādi amukagotro'mukadevaśarmā duḥsvapnaśāntikāmo gurudvārā sakṣīraghṛtāktapālāśasamidāhutiśatamahaṃ hoṣyāmi |
ityadhivāsanavidhiḥ |

Band II, S. 47, Morgen des Einweihungstags
tato dīkṣādine gurvādayaḥ sarve prātarutthāya prātaḥkṛtyasnānasandhyādinityakarma samāpya yāgamaṇḍapaṃ praviśya devatāṃ natvā sve sve kuṇḍe saghṛtaistilaistaddevatākalpoktadravyāntarairvā svāhāntena mūlamantreṇa pratyekamaṣṭottarasahasrāhutīraṣṭottaraśatāhutīrvā juhuyuḥ |
tato homasamāptau guruḥ samutthāya maṇḍapādbahirgatvā kṛtasnānaṃ śiṣyaṃ pañcagavyaṃ pāyayitvā dakṣiṇadvāreṇa maṇḍapaṃ praveśya svīyaṃ kuṇḍāntikamānayet |
tato divyadṛṣṭyā śiṣyaṃ vilokya taddhṛdayādvahannāḍyā'ṅkuśamudrayā taccaitanyamākṛṣya svavahannāḍīmārgeṇa svahṛdaye saṃyojyādhvaśodhanaṃ kuryāt |

Band II, S. 47, Kaladhvan und Shaiva-Tattvas
tadyathā—śiṣyasya pādayoḥ— nivṛttipratiṣṭhāvidyāśāntiśāntyatītākhyāḥ—pañcakalāḥ vicintya kūrcena tatpādau saṃspṛśya— oṃ kalādhvānaṃ śodhayāmi svāhā—iti saghṛtaistilairaṣṭāhutīrjuhuyāt |
tataḥ kalādhvānaṃ tattvādhvani vilīnaṃ vibhāvya śiṣyasya śiśnasyopasthapradeśe— śivaśaktisadāśiveśvaravidyāmāyāvidyākalārāgakālaniyatipuruṣaprakṛtibuddhyahaṅkāramanaścakṣuḥśrotraghrāṇajihvātvagvākpāṇipādapāyūpasthaśabdasparśarūparasagandhākāśavāyutejojalapṛthivyākhyāni—ṣaṭtriṃśadgaṇeśa—śaivatattvāni |

Lesungshinweise: Lesungshinweis: Die Liste nennt 35 unterscheidbare Glieder; die Vorlage bezeichnet sie als 36.

Band II, S. 47, Vaishnava- und Saura-Tattvas
jīvaprāṇamanobuddhiśabdasparśarūparasagandhākāśavāyutejojalapṛthivīcakṣuḥśrotrajihvāghrāṇatvagvākpāṇipādapāyūpasthasūryasomāgnivāsudevasaṅkarṣaṇapradyumnāniruddhākhyāni—dvātriṃśadvaiṣṇavatattvāni |
ākāśavāyutejojalapṛthivīśabdasparśarūparasagandhamano'haṅkāracakṣuḥśrotrajihvāghrāṇatvagvākpāṇipādapāyūpasthaprakṛtimahattattvākhyāni—caturviṃśatiḥ sauratattvāni |

Lesungshinweise: Lesungshinweis: Die gedruckte Aufzählung ergibt 31 Glieder; ein fehlendes Glied wird hier nicht ergänzt.

Band II, S. 47–48, Prakriti- Shakta- und Tripura-Tattvas
nivṛttipratiṣṭhāvidyāśāntiśāntyatītākhyakalāpañcakabindukalānādaśaktisadāśivākhyāni—daśaprakṛtitattvāni |
ātmavidyāśivaśivāvidyātmātmavidyāśivasarvākhyāni—daśaśāktatattvāni |
ātmavidyāśivaśivāvidyātmasarvākhyāni—traipuratattvāni ca vicintya śiṣyasyopasthapradeśaṃ kūrcena saṃspṛśya— oṃ tattvādhvānaṃ śodhayāmi svāhā—ityaṣṭāhutīrjuhuyāt |

Lesungshinweise: Svaha.“ Lesungshinweis: Die wiederholten Namen der Shakta- und Tripura-Listen stehen so auch in der älteren Ausgabe, S.

Band II, S. 48, Bhuvanadhvan
tatastattvādhvānaṃ bhuvanādhvani vilīnaṃ vibhāvya śiṣyasya nābhau krameṇa— pātālarasātalamahātalatalātalasutalavitalatalātalabhūrbhuvaḥsvarmaharjanastapaḥsatyākhyāni—caturdaśa bhuvanāni vicintya nābhiṃ spṛṣṭvā— oṃ bhuvanādhvānaṃ śodhayāmi svāhā—ityaṣṭāhutīrjuhuyāt |

Lesungshinweise: Svaha.“ Lesungshinweis: Talatala ist in beiden verglichenen Drucken zweimal aufgeführt; die Wiederholung bleibt erhalten.

Band II, S. 48, Varna- Pada- und Mantradhvan
tato bhuvanādhvānaṃ varṇādhvani vilīnaṃ vibhāvya śiṣyasya hṛdaye'kārādikṣakārāntān vicintya hṛdayaṃ spṛṣṭvā— oṃ varṇādhvānaṃ śodhayāmi svāhā—ityaṣṭāhutīrjuhuyāt |
tato varṇādhvānaṃ padādhvani vilīnaṃ vibhāvya śiṣyasya lalāṭe mantrapadāni vicintya lalāṭaṃ saṃspṛśya— oṃ padādhvānaṃ śodhayāmi svāhā—ityaṣṭāhutīrjuhuyāt |
tataḥ padādhvānaṃ mantrādhvani vilīnaṃ vibhāvya śiṣyasya mūrdhni saṃpūrṇamantraṃ vicintya mūrdhānaṃ saṃspṛśya— oṃ mantrādhvānaṃ śodhayāmi svāhā—iti pūrvavadaṣṭāhutīrhutvā brahmarandhrasthite paramaśive mantrādhvā vilīna iti cintayet |

Band II, S. 48, Erneute Entfaltung und Rückführung des Bewusstseins
evaṃ saṃhārakrameṇa śiṣyadehe ṣaḍvidhamadhvaśodhanaṃ vidhāya punaḥ sṛṣṭikrameṇa paramaśivānmantrādhvā mantrādhvanaḥ padādhvā padādhvano varṇādhvā varṇādhvano bhuvanādhvā bhuvanādhvanastattvādhvā tattvādhvanaḥ kalādhvā utpanna iti cintayet |
atra ke cit— oṃ paramaśivānmantrādhvānamutpādayāmi svāhā—ityāhutibhiḥ krameṇādhvano janayediti vadanti |
tataḥ śiṣyaṃ divyadṛṣṭyā vilokayannātmasthitaṃ taccaitanyaṃ svavahannāḍyā tadvahannāḍīmārgeṇa taddhṛdaye yojayet |

Band II, S. 48, Purnahuti am Ende der Reinigung
tato mūlamantreṇa daśāhutīrhutvāvaraṇadevatābhya ekaikāmāhutiṃ dattvā pūrṇāhutiṃ kuryāt |
tatkramastu—homāvaśiṣṭena ghṛtena srucamāpūrya puṣpatilayavaphalādikaṃ nidhāyādhomukhena sruveṇa srucaṃ pidhāya tadagre puṣpaṃ dattvā mūlāccaturaṅgalaṃ parityajya śaṅkhamudrayā sruksruvau dhṛtvā tanmūle nābhisaṃlagne kṛtvotthitaḥ san dakṣiṇapādapuraḥsaraṃ vauṣaḍantena mūlamantreṇa pūrṇāhutitrayaṃ dadyāt |

Band II, S. 49, Varianten der vollen Opfergabe und Brahmarpana
śākte vāmamārgādau ca vāmapādapuraḥsaraṃ pūrṇāhutiṃ dadyāt |
vāmamārge svāhāntena mūlamantreṇa |
vaidikakramastu— mūrdhānaṃ diva—iti mantreṇa |
pūrṇādarvī—ityādimantreṇa vā pūrṇāhutiṃ dadyāditi viśeṣaḥ |
tato brahmārpaṇamantraiḥ pūrṇāhutiṃ dadyāt |
mantro yathā— itaḥ pūrvaṃ prāṇabuddhidehadharmādhikārato jāgratsvapnasuṣuptyavasthāsu manasā vācā karmaṇā hastābhyāṃ padbhyāmudareṇa śiśnā yat smṛtaṃ yaduktaṃ yat kṛtaṃ tat sarvaṃ brahmārpaṇaṃ bhavatu svāhā |

Band II, S. 49, Zusammenführung der Gottheiten und Mahavyahriti-Homa
evaṃ brahmārpaṇamantreṇa pūrṇāhutiṃ dattvā vahnisthāmiṣṭadevatāṃ pañcopacāraiḥ saṃpūjya praṇamya ṣaḍaṅgamantreṇa sakalīkṛtya saṃhāramudrayā kuṇḍādudvāsya kalaśe saṃyojya pūrvādidikṣu sthāpitān dhruvādīnīndrādilokapālān bahiḥsthitā aṅkurārpaṇadevatāśca tattatsthānādudvāsya pradhānakalaśe samānīya tāsāṃ devatānāmiṣṭadaivataikyaṃ vicintya vahnervisarjanārthaṃ mahāvyāhṛtibhirhomaṃ kuryāt |
tadyathā— oṃ bhūragnaye pṛthivyai ca mahate svāhā |
oṃ bhuvo vāyave antarikṣāya ca dive ca mahate svāhā |
oṃ svarādityāya candramase digbhyaśca nakṣatrebhyaśca svāhā |
oṃ bhūrbhuvaḥ svaścandramase nakṣatrebhyo digbhyaśca mahate svāhā |

Band II, S. 49–50, Entlassung des Feuers und Gabe an den Brahman-Priester
iti hutvā pūrvoktaprakāreṇa vahnerjihvāṅgamūrtimantrairlokapālān tadāyudhamantraiścaikaikāmāhutiṃ hutvā payasā jalena vā mekhalāsu vahniṃ pariṣicya tanmantreṇa pañcopacāraiḥ saṃpūjya— svasti śraddhāṃ yaśaḥ prajñāṃ vidyāṃ buddhiṃ śriyaṃ balam |
āyuṣyaṃ tejaārogyaṃ dehi me havyavāhana ||
63 ||
bho bho vahne mahāśakte sarvakarmaprasādhaka |
karmāntare'pi saṃprāpte sānnidhyaṃ kuru sādaram ||
64 ||
iti saṃprārthya bhagavannagne pūjito'si kṣamasva—ityuktvā vahniṃ praṇamya saṃhāramudrayā visṛjet |
tato brahmāṇamudvāsya dvātriṃśatpalapramāṇena nirmitaṃ tāmrapātraṃ taṇḍulairāpūrya tadupari suvarṇadakṣiṇāṃ nidhāya brahmapratinidhibrāhmaṇāya dadyāt |
dānavākyaṃ yathā— oṃ adyetyādi—kṛtaitaddīkṣākarmāṅgabhūtahomakarmapratiṣṭhārthamidaṃ pūrṇapātraṃ prajāpatidaivataṃ hiraṇyamagnidaivatamamukagotrāyāmukaśarmaṇe viprāya tubhyamahaṃ saṃpradade—iti pūrṇapātraṃ dadyāt |

Band II, S. 50, Öffnung der Augen und Vers 65
tata ācāryaḥ paristaraṇakuśān paridhīṃśca tūṣṇīmagnau prakṣipet |
nityahome tu tān na dahediti viśeṣaḥ |
tataḥ—vauṣaṭ—iti netramantramuccaran navyena śuklavastreṇa śiṣyasya netre baddhvā puṣpaistadañjaliṃ pūrayitvā tatkaraṃ dhṛtvā tiraskaraṇīṃ vimocya śiṣyaṃ devatāntikamānīya svayaṃ mūlamantramuccaran devatāyai pīṭhopari puṣpāñjaliṃ kṣepayet |
tato guruṇā nirākṛtanetrabandhaḥ śiṣyaḥ— ajñānatimirāndhasya jñānāñjanaśalākayā |
cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ ||
65 ||
iti paṭhitvā gurucaraṇau praṇamya devatāṃ sāṣṭāṅgaṃ praṇamet |

Band II, S. 50, Vorbereitung der Begießung und Vers 66
tato guruḥ śiṣyaṃ darbhāstare niveśya bhūtaśuddhikrameṇa pañcabhūtātmakaṃ taddehaṃ saṃhṛtya punaḥ sṛṣṭimārgeṇotpādya taddehe svakalpoktanyāsān vidhāyābhiṣekārthamīśānadiśi viracite maṇḍapāntare hastadvayāyāmāyāmaṣṭāṅgulocchritāyāṃ caturasravedikāyāṃ śrīparṇyādikāṣṭhanirmitapīṭhopari śiṣyaṃ niveśya svayaṃ devatāsthānamāgatya pādyādibhirupacārairdevatāṃ saṃpūjya mūlena puṣpāñjalitrayaṃ dattvārādhanārpaṇaṃ kuryāt |
tadyathā—mūlamantramuccārya— sādhu vā'sādhu vā karma yadyadācaritaṃ mayā |
tatsarvaṃ devadeveśa gṛhāṇārādhanaṃ param ||
66 ||
ityuktvā devasya dakṣiṇakare śaktiviṣaye vāmakare'rghyodakamutsṛjet |

Band II, S. 50, Vergebungsgebet Verse 67–69
tato devatāṃ praṇamya puṣpāñjalimādāya kṣamāpayet |
yathā— yattu bhaktimātreṇa patraṃ puṣpaṃ phalaṃ jalam |
niveditaṃ ca naivedyaṃ tadgṛhāṇānukampayā ||
67 ||
āvāhanaṃ na jānāmi na jānāmi visarjanam |
pūjāṃ caiva na jānāmi tvaṃ gatiḥ parameśvara ||
68 ||
karmaṇā manasā vācā tvatto nānyā gatirmama |
antaścāreṇa bhūtānāṃ draṣṭā tvaṃ parameśvara ||
69 ||
ityuktvā puṣpāñjaliṃ kṣiptvā praṇamet |
tataḥ śiṣyārthaṃ varaṃ prārthayet |

Band II, S. 51, Segen für den Schüler Verse 70–72
tadyathā— kāruṇyanilaye devi sarvasannidhisaṃśraye |
śaraṇye vatsale mātaḥ kṛpāmasmin śiśau kuru ||
70 ||
āṇavapramukhaiḥ pāśaiḥ pāśitasya sureśvari |
dīnasyāsya dayādhāre kuru kāruṇyamīśvari ||
71 ||
aihikāmuṣmikairbhogairapi saṃbadhyatāmasau |
svabhaktiḥ sakalā cāsmai dīyatāṃ niṣkalāśraye ||
72 ||
iti |
puṃdaivate tu— kāruṇyāśrayadeveśa—ityādipāṭho'nusandheyaḥ |

Band II, S. 51, Rücknahme der Gottheit und Nirmalya Vers 73
iti saṃprārthya sarvā āvaraṇadevatāḥ pradhānadevatāṅge līnā iti vicintya tejorūpāṃ devatāṃ dhyātvā— bhagavatyamukadevate pūjitā'si kṣamasva |
ityuktvā saṃhāramudrayā visṛjya vahannāḍīmārgeṇa svahṛdaye tāṃ sthāpayet |
tata aiśānyāṃ diśi maṇḍalaṃ kṛtvā taddevatākalpoktaṃ nirmālyavāsinaṃ saṃpūjya— lehyacoṣyānnapānādi nirmālyaṃ sragvilepanam |
nirmālyabhojine tubhyaṃ dadāmi devatājñayā ||
73 ||
iti nirmālyaṃ dattvā saṃhāramudrayā nirmālyavāsinaṃ visṛjet |

Band II, S. 51, Abhisheka und Übergabe des Mantras
tato mūlamantreṇa svaśirasi kiṃcinnirmālyaṃ dhṛtvā kumbhamutthāpya śiṣyanikaṭaṃ gatvā kumbhamukhyān pallavān śiṣyasya śirasi vinyasya mātṛkāvarṇān mūlamantraṃ coccaran pañcavādyādinādairviprāśīrbhiśca sārdhaṃ kumbhatoyena śiṣyamabhiṣiñcet |
tato vardhanīmutthāpya tajjalenābhiṣiñcet |
tato'vaśiṣṭajalena śiṣyamācamya ṣaḍaṅgaiḥ sakalīkṛtya taṃ devatātmānaṃ cintayet |
tataḥ śiṣyaḥ samutthāya dhautavāsasī paridhāyācamya guroḥ sannidhau tadājñayā pūrvābhimukha uttarābhimukho vā āsane upaviśet |
tato gururātmanaḥ sakāśāt taddehe saṃkrāntāṃ devatāṃ vicintya tayoraikyaṃ vibhāvya gandhapuṣpādyaiḥ saṃpūjya mantraṃ dadyāt |
tadyathā— amukadevatāmantramahaṃ dadāmi—iti pratijñāṃ śrāvayan guruḥ śiṣyahaste jalaṃ dadyāt |
dadasvānugrahapūrvakam—iti śiṣyo vadet |

Band II, S. 51–52, Einflüstern des Mantras und Dank Verse 74–75
tato guruḥ śiṣyasya śirasi hastaṃ dattvā deyamantramaṣṭottaraśataṃ prajapya dakṣiṇakarṇe trivāraṃ mantraṃ śrāvayet |
strīśūdrayostu vāmakarṇe mantraṃ kathayet |
jaladānapūrvakamantradānaṃ brāhmaṇamātraviṣayam |
taditarebhyastu tadvinaiva mantraṃ dadyāt |
tato gururjyotirmayīṃ vidyāṃ svataḥ śiṣyatanuṃ praviśantīṃ vicintya— mantro'yamāvayostulyaphalado'stu—iti brūyāt |
śiṣyo'pi tādṛśīṃ vidyāṃ gurumukhāt svahṛdayaṃ praviśantīṃ vicintya— namaste nātha bhagavan śivāya gururūpiṇe |
sarvadevasvarūpāya sarvamantramayāya ca ||
74 ||
ghorānmṛtyumahāpāśānmocitaḥ kṛpayā tvayā |
tvatprasādādahaṃ nātha kṛtakṛtyo'smi sarvataḥ ||
75 ||
iti stutvā gurucaraṇayordaṇḍavat patita eva tiṣṭhet |

Band II, S. 52, Segenswort Vers 76 und Dakshina
tato guruḥ— uttiṣṭha vatsa mukto'si samyagācāravān bhava |
kīrtiśrīkāntimedhāyurbalārogyaṃ sadā'stu te ||
76 ||
ityuktvā śiṣyamutthāpayet |
tataḥ śiṣyo gurudevamantrāṇāmaikyaṃ saṃbhāvya gurorājñayā tatsannidhau mantramaṣṭottaraśataṃ japet |
gururapi mantradānānantaramaṣṭottarasahasramaṣṭottaraśataṃ vā mantraṃ japet |
tataḥ śiṣyo vittaśāṭhyaṃ vihāya sarvasvaṃ tadardhaṃ tadardhaṃ vā gurave dakṣiṇāṃ dadyāt |
kuśatrayatilajalānyādāya— oṃ adyetyādi—amukagotro'mukaśarmā kṛtaitadamukadevatāmukamantragrahaṇapratiṣṭhārthamimāṃ dakṣiṇāmamukagotrāyāmukaśarmaṇe śrīgurave tubhyamahaṃ saṃpradade |

Band II, S. 52, Abschluss der Kriyavati-Diksha
evaṃ brahmapratinidhiviprāya ṛtvigbhyaśca gobhūhiraṇyavāso'laṅkārādīn dadyāt |
tataḥ pūjopakaraṇasahitaṃ maṇḍapaṃ gurave dadyāt |
tato brāhmaṇān bhojayitvā tebhyo dakṣiṇāṃ dattvā tadāśiṣaḥ samādāya devaniveditaṃ naivedyaṃ tadbhaktebhyo dattvā guruśiṣyau bhuñjīyātām |
dīkṣādine guruśiṣyayorupavāso niṣiddhaḥ |
tataḥ śiṣyo dinatrayaṃ gurukule nivāsaṃ kṛtvā caturthadinaṃ devatārcanaṃ kārayitvā guruṃ praṇamya tadājñāmādāya svagṛhaṃ gacchet |
iti kriyāvatīdīkṣāprayogaḥ paripūrṇaḥ |

Band II, S. 52–53, Verkürzte Einweihung Verse 77–80
etadaśaktau saṃkṣepadīkṣā vidheyā |
sā ca proktā nibandhe— muhūrte sarvatobhadre navakumbhaṃ nidhāya ca |
sodakaṃ gandhapuṣpābhyāmarcitaṃ vastrasaṃyutam ||
77 ||
sarvauṣadhīnavaratnapañcapallavasaṃyutam |
tato devārcanaṃ kṛtvā hunedaṣṭottaraṃ śatam ||
78 ||
sarvauṣadhīti tantrāntare— jaṭāmāṃsī vacā kuṣṭhaṃ śaileyaṃ rajanīdvayam |
śaṭīcampakamustaṃ ca sarvauṣadhigaṇaḥ smṛtaḥ ||
79 ||
rajanīdvayaṃ haridrā dāruharidrā ca |
pṛśniparṇī pippalī sahadevī ghṛtakumārīti |
navaratnāni pūrvamuktāni |
pañcapallavamiti vāśiṣṭhe— panasāmraṃ tathā'śvatthaṃ vaṭaṃ vakulameva ca |
pañcapallavamityuktaṃ munibhistantravedibhiḥ ||
80 ||
tantrāntare— aśvatthodumbaravaṭaplakṣāmrāḥ pañcapallavāḥ |
ityuktam |

Band II, S. 53, Abschluss der verkürzten Einweihung Verse 81–83
nibandhe— śiṣyaṃ svalaṅkṛtaṃ vedyāmupāsamyupaveśayet ||
81 ||
mantritaiḥ prokṣaṇītoyaiḥ śāntiṃ kumbhajalaistathā |
mūlamantreṇāṣṭaśataṃ mantritairabhiṣecayet ||
82 ||
aṣṭaśatamaṣṭottaraśatam |
atha saṃpādayan mantraṃ hastaṃ śirasi dhārayan |
śamastvityakṣatān dadyāt tataḥ śiṣyo'rcayedgurum ||
83 ||
iti saṃkṣepadīkṣāvidhiḥ |

Band II, S. 53, Varnamayi-Diksha Verse 84–89
atha varṇamayī dīkṣā merutantre— atha varṇamayīṃ dīkṣāṃ śṛṇvantu jñānadāyinīm |
puṃprakṛtyātmakatvaṃ ca varṇānāṃ samudīritam ||
84 ||
tādṛktattvaṃ ca śarīrasya proktamevāsti deśikaiḥ |
tatastanau śiśornyasyedvarṇān deśikasattamaḥ ||
85 ||
saṃharedvaiparītyena varṇāṃstatsthānasaṃsthitān |
deśikendraḥ svasāmarthyādājñayā devatātmanaḥ ||
86 ||
devatātmā bhavecchiṣyastadāsaṃlīnatattvakaḥ |
tatastu śiṣyacaitanyaṃ paramātmani yojayet ||
87 ||
tānvarṇāṃstata utpādya nyasecchiṣyaśarīrake |
tasmiṃśca sṛṣṭikramatastaccaitanyaṃ punarnyaset ||
88 ||
bhavecchiṣyo devatātmā nityānandātmakaḥ śivaḥ |
jñānadā'rṇamayī dīkṣā kathitā sarvasiddhidā ||
89 ||
iti varṇamayīdīkṣāvidhiḥ |

Band II, S. 54, Kalavati-Diksha Verse 90–96
atha kalāvatī dīkṣā tatraiva— atha vakṣye kalādīkṣāmaṇimādyaṣṭasiddhidām |
vede pañcakalā dīkṣā dakṣe'ṣṭatrikalā matā ||
90 ||
kupañcāśatkalā vāme siddhamantragurostu sā |
grāhyā drutaṃ siddhikartrī viparīte viparyayaḥ ||
91 ||
kalā nivṛttipramukhā bhūtānāṃ pañca ceritāḥ |
śiṣyakāye bhūtamaye vedhayet tāḥ kramāt sudhīḥ ||
92 ||
pādādijānuparyantaṃ nivṛttiḥ saṃsthitā kalā |
jānvoḥ sakāśādānābhi pratiṣṭhākhyā kalā sthitā ||
93 ||
nābhitaḥ kaṇṭhaparyantaṃ vidyākhyā saṃsthitā kalā |
kaṇṭhato hyālalāṭaṃ tu śāntyākhyā saṃsthitā kalā ||
94 ||
bhālācchiro'vadhi proktā śāntyatītā kalā tathā |
saṃhṛtikramataḥ vidvān vedhayet sthānato'nyataḥ ||
95 ||
sthāne svīyājñayā caiva dīkṣā pañcakalā smṛtā |
aṣṭatriṃśatkalādīkṣāyuktiṃ śṛṇvantu devatāḥ ||
96 ||

Lesungshinweise: In Vers 90 ist die Zahl verkürzt beziehungsweise beschädigt gedruckt; Vers 96 nennt achtunddreißig ausdrücklich.

Band II, S. 54, Achtunddreißig Kalas Verse 97–99
krameṇa kādikā varṇā yatra dvādaśa saṃsthitāḥ |
vilomā bhādikā yatra tatra sthānadvaye kalāḥ ||
97 ||
bhāvanīyāstu sūryasya ṣoḍaśāsu vidhostathā |
yakārādisthale vahnerbhāvanīyāḥ kalā daśa ||
98 ||
tato varṇakalānāṃ tu varṇasthānācca saṃhṛtiḥ |
punaśca janayecchiṣyaṃ kalādīkṣāvidhiḥ svayam ||
99 ||
iti kalāvatī dīkṣā |

Band II, S. 54–55, Vedhamayi-Diksha Verse 100–105
atha vedhamayī dīkṣā tatraiva— dīkṣāṃ vedhamayīṃ vakṣye yāṃ labdhvā tyajate janaḥ |
tatkālameva saṃsāraṃ jīvanmukto'bhijāyate ||
100 ||
mūlādhāre'pi śiṣyasya dhyāyet kañjaṃ caturdalam |
tasya madhye trikoṇaṃ ca tanmadhye cāpi kuṇḍalīm ||
101 ||
trirāvartamayīṃ devīṃ vidyutpuñjasvarūpiṇīm |
mahādevamayīṃ sākṣājjñānamātraśarīriṇīm ||
102 ||
aṇoraṇīyasīṃ devīṃ cakraṣaṭkaprabhedinīm |
suṣumṇāvartmanā divyāṃ yāntīṃ śivagṛhaṃ prati ||
103 ||
sāntavāditalasthārṇān padmasthāne samāharet |
ṣaḍdale kamale tāṃ tu lāntavādyarṇayugdale ||
104 ||
svādhiṣṭhāne guruḥ samyagyojayitvā tu vedhayet |
tadarṇānānayedviṣṇau viṣṇuṃ taṃ nābhipaṅkaje ||
105 ||

Band II, S. 55, Durchdringung der höheren Chakras Verse 106–111
phāntaḍādyarṇasaṃyukte digdale vedhayet svayam |
varṇāṃstān yojayedrudre rudraṃ taṃ hṛtsaroruhe ||
106 ||
kāntathārṇapatrābje vedhayedīśvare svayam |
varṇāṃstānāharedasmin kaṇṭhapadme ca taṃ tathā ||
107 ||
kalādalamaye padme svarān saṃyojya yatnataḥ |
sadāśive'tha saṃyojya tāṃstadbhrūmadhyapaṅkaje ||
108 ||
dvidale hakṣasaṃyukte vedhayitvā tu deśikaḥ |
śaktyā sahaivamātmānaṃ nayet paraśivāvadhi ||
109 ||
deśikājñāvaśācchiṣyo dagdhvā'jñānaṃ tadā kṣitau |
patedavāptavijñānaḥ sarvajño jāyate tataḥ ||
110 ||
sadāśivaḥ svayaṃ bhūyāt satyameva na saṃśayaḥ |
iyaṃ jñānapradā proktā dīkṣā vedhātmikā śubhā ||
111 ||
iti vedhamayī dīkṣā |

Band II, S. 55, Panchayatana-Diksha und Verse 112–114
atha pañcāyatanī dīkṣā |
tatra mukhyakalaśaṃ madhye saṃsthāpya caturṣu koṇeṣu caturaḥ kalaśān saṃsthāpya pañcadevatā āvāhya pūjayet |
atha vā ekameva kalaśaṃ saṃsthāpya vakṣyamāṇakrameṇa devatāḥ pūjayet |
proktenaivaṃ kalaśavidhinaikena vā naikakumbhaiḥ iti prapañcasāravacanāt |
tatra devatāsthāpanakrama ukto jñānamālāyām— yadā tu śaṅkaraṃ madhye aiśānyāṃ śrīpatiṃ yajet |
āgneyyāṃ ca tathā haṃsaṃ nairṛtyāṃ pārvatīsutam ||
112 ||
vāyavyāṃ ca sadā pūjyā bhavānī bhaktavatsalā |
yadā tu madhye govindamaiśānyāṃ śaṅkaraṃ yajet ||
113 ||
āgneyyāṃ gaṇanāthaṃ ca nairṛtyāṃ tapanaṃ tathā |
vāyavyāmambikāṃ caiva yajenmantrī samāhitaḥ ||
114 ||

Band II, S. 56, Weitere Fünferanordnungen Verse 115–119
sahasrāṃśuṃ yadā madhye aiśānyāṃ pārvatīpatim |
āgneyyāmekadantaṃ ca nairṛtyāmacyutaṃ yajet ||
115 ||
vāyavyāṃ pūjayeddevīṃ bhogamokṣaikadāyinīm |
bhavānīṃ tu yadā madhye aiśānyāṃ mādhavaṃ yajet ||
116 ||
āgneyyāṃ pārvatīnāthaṃ nairṛtyāṃ gaṇanāyakam |
pradyotanaṃ ca vāyavyāmācāryastu prapūjayet ||
117 ||
herambaṃ tu yadā madhye aiśānyāmacyutaṃ yajet |
āgneyyāṃ pañcavaktraṃ nairṛtyāṃ jagadambikām ||
118 ||
vāyavyāṃ dyumaṇiṃ caiva yajenmantrī hyatandritaḥ |
svasthānavarjitā devāḥ śokaduḥkhabhayapradāḥ ||
119 ||
tanmaṇḍalasthito rājā sādhakaśca vinaśyati |

Band II, S. 56, Merksprüche zur Anordnung Verse 120–121
tantrāntare— śambhau madhyagate harīnaharabhūdevyo harau śaṅkarebhāsyenāgasutā ravau haragaṇeśājāmbikāḥ sthāpitāḥ |
devyāṃ viṣṇuharaikadantaravayo lambodare'jeśvarādyenāḥ śaṅkarabhāgato nigaditā vyastāstu te hānidāḥ ||
120 ||
merutantre— īśe'jeneśajaśivā harāvīśeśajenasāḥ |
ravāvīśejajājomā devyāṃ viśigabhāskarāḥ |
gaṇeśe'jeśabhādevyo'bhyarcyā īśādikoṇataḥ ||
121 ||

Lesungshinweise: Der Wortlaut des Sonnen-Abschnitts in Vers 121 ist beschädigt; seine Zuordnung folgt der unmittelbar vorausgehenden ausführlichen Liste, nicht einer Ergänzung des Sanskrittextes.

Band II, S. 56–57, Reihenfolge der Puja Verse 122–125
pūjākramastu tantrāntare— mukhye puṣpāñjaliṃ dattvā gaṇeśādyarcanaṃ bhavet |
gaṇeśa eva mukhyaścet tatra sūryakramādbhavet ||
122 ||
iti |
idaṃ ca— ekapīṭhe pṛthakpūjāṃ vinā yantraṃ karoti yaḥ |
aṅgāṅgaṃ tu parityajya devatāśāpamāśnuyāt ||
123 ||
iti kalāvatīvacanena yantrātiriktādhāre pṛthakpūjāyā niṣedhāt pratiṣṭhitayantrādiviṣayaṃ pīṭhasyārcanamaṅgadevayajanamityādi sanatkumārīyavacanāt |
aṅgadevatāpūjākālastu pīṭhārcanānantaramiti tantrasārakṛtaḥ |
mahākālasaṃhitāyāṃ tu pīṭhārcanāt prāgeva gaṇeśādipūjanamuktam |
pañcāyatanavānasminnevāvasara utsukaḥ |
gaṇeśaviṣṇusūryeśān pūjayedupacārakaiḥ ||
124 ||
iti |
vastutastu pīṭhasyārcanamaṅgadevayajanamityādivacanamekakalaśapakṣe |
pañcakalaśapakṣe tu pañcasu sarvatobhadramaṇḍaleṣu pañcakalaśānuktakrameṇa saṃsthāpya pañcadevatāḥ pṛthak pūjayediti na kaścidvirodhaḥ |
śyāmādau tu pañcāyatanadīkṣābhāva uktaścāmuṇḍātantre |
śyāmāyāṃ bhairavītārācchinnamastāsu bhairave |
mañjughoṣe tathā raudre pañcāṅgo neṣyate budhaiḥ ||
125 ||
iti pañcāyatanadīkṣāvidhiḥ |

Band II, S. 57, Einteilung der Diksha Verse 126–127
ṣaḍanvayamahāratne— āṇavī bahudhā dīkṣā śākteyī śāmbhavī punaḥ |
ekadhaiveti vidvadbhiḥ paṭhyate śāstrakovidaiḥ ||
126 ||
āṇavī bahudhetyuktvā tadbhedaṃ tvadhunocyate |
smārtī mānasikī yaugī cākṣuṣī spārśanī tathā ||
127 ||
vācikī māntrikī hotrī śāstrī cetyabhiṣecikī |

Band II, S. 57, Smarti- Manasi- und Yoga-Diksha Verse 128–131
atha smārtī dīkṣā tatraiva— videśasthaṃ guruṃ smṛtvā śiṣyaṃ pāśatrayaṃ kramāt ||
128 ||
viśliṣya layabhogasya vidhānena pare śive |
samyagyojanarūpaiṣā smārtī dīkṣeti kīrtitā ||
129 ||
iti smārtī dīkṣā |
atha mānasī dīkṣā tatraiva— svasannidhau samāsīnamālokya manasā śucim |
malatrayādupāyairyā mocakī sā tu mānasī ||
130 ||
iti mānasī dīkṣā |
atha yogadīkṣā tatraiva— yogoktakramato yogī śiṣyadehaṃ praviśya tu |
gṛhītvā tasya cātmānaṃ svātmanā yojanātmikā |
yogadīkṣeti sā proktā malatrayavināśinī ||
131 ||
iti yogadīkṣā |

Band II, S. 58, Einweihung durch den Blick Verse 132–134
atha dṛgdīkṣā merutantre— nimīlya nayane dhyātvā paramātmani devatām |
taddarśanānandapūrṇanetrābhyāṃ vīkṣayedguruḥ svayam ||
132 ||
śiṣyaṃ prasannacittaḥ san paścādupadiśediti |
mantraḥ śiṣyasya siddhyai syāttādṛgdīkṣeyaṃ phalapradā ||
133 ||
ṣaḍanvayamahāratne— śivo'hamiti niścitya vīkṣaṇaṃ karuṇārdrayā |
dṛśā sā cākṣuṣī dīkṣā sarvapāpapraṇāśinī ||
134 ||
iti dṛgdīkṣā |

Band II, S. 58, Einweihung durch Berührung Verse 135–138
atha sparśadīkṣā tatraiva— svayaṃ paraśivo bhūtvā niḥsaṃdigdhamanā guruḥ |
śivahastena śiṣyasya samantraṃ mūrdhni saṃspṛśet |
sparśadīkṣeti sā proktā śivābhivyaktakāriṇī ||
135 ||
śivahasteneti— gandhairmaṇḍalakaṃ svīye vidadhyāddakṣiṇe kare |
vidhinā cārcayeddevamitthaṃ syācchivahastakaḥ ||
136 ||
iti somaśambhuproktarūpeṇetyarthaḥ |
merutantre— guruḥ svasya guruṃ dhyāyet svahaste śivarūpiṇam |
mūlavidyāṃ ṣaḍaṅgaṃ ca mātṛkādimanūn japan ||
137 ||
śiṣyasya mastake dattvā kṛpayā dakṣiṇaṃ karam |
paścādupadiśet proktā sparśadīkṣā'tisiddhidā ||
138 ||
iti sparśadīkṣā |

Band II, S. 58–59, Wort-Einweihung Verse 139–141
atha vācikī dīkṣā ṣaḍanvayamahāratne— guruvaktraṃ nijaṃ vaktraṃ vibhāvya gururādarāt |
guruvaktraprayogeṇa divyamantrādikaṃ śiśau |
mudrānyāsādibhiḥ sārdhaṃ dadyāt seyaṃ hi vācikī ||
139 ||
merutantre— sadāśive tu cidrūpe guruścittaṃ nidhāpayet |
mantrān samastāṃstajjātān dhyāyet svayaṃ tadātmakaḥ ||
130 ||
jāto gurośca kṛpayā kevalo'haṃ sadāśivaḥ |
iti dhyāyannupaviśedvāgdīkṣā tviyamīritā ||
141 ||
iti vācikī dīkṣā |

Band II, S. 59, Mantra-Einweihung Vers 142
atha māntrī dīkṣā ṣaḍanvayamahāratne— dīkṣā parā tathā mantranyāsasaṃyuktavigrahaḥ |
svayaṃ mantratanurbhūtvā sakramaṃ mantramādarāt |
dadyācchiṣyāya sā dīkṣā māntrī malavighātinī ||
142 ||
iti māntrī dīkṣā |

Band II, S. 59, Feuer-Einweihung Verse 143–144
atha hotrī dīkṣā tatraiva |
kuṇḍe vā sthaṇḍile vā'pi niḥkṣipyāgniṃ vidhānataḥ |
layabhogakrameṇaiva pratyadhvānaṃ yathākramam ||
143 ||
mantravarṇakalātattvapadaviṣṭapameva ca |
śuddhyarthaṃ homayedeṣā hotrī dīkṣā samīritā ||
144 ||
layabhogakrameṇeti |
vedhadīkṣākrameṇa mūlādhārādhiṣṭhitavarṇadevatāsaṃhārarūpeṇetyarthaḥ |
iti hotrī dīkṣā |

Band II, S. 59, Begießung und Shambhavi-Diksha Verse 145–146
atha abhiṣecikī dīkṣā tatraiva— śivaṃ ca śivapatnīṃ ca kumbhe saṃpūjya sādaram |
śivakumbhābhiṣekāt sā dīkṣā syādabhiṣecikī ||
145 ||
ityabhiṣecikī dīkṣā |
atha śāmbhavī dīkṣā merutantre— gurorālokamātreṇa bhāṣaṇāt sparśanādapi |
sadyaḥ saṃjāyate jñānaṃ sā dīkṣā śāmbhavī smṛtā ||
146 ||
iti śāmbhavī dīkṣā |

Band II, S. 59–60, Upadesha-Diksha Verse 147–149
athopadeśadīkṣā viśvasāre— tatrāpyaśaktaḥ kaściccedabjamabhyarcya sākṣatam |
tadambunā'bhiṣiñcāṣṭavāraṃ mūlena ke karam |
nidhāyāṣṭau japet karṇe upadeśe tvayaṃ vidhiḥ ||
147 ||
tatreti |
pūrvoktasaṃkṣepadīkṣāyāmityarthaḥ |
abjamiti śaṅkham |
ke karaṃ nidhāyeti |
śirasi hastaṃ nyasyedityarthaḥ |
athopadeśadīkṣāntaraṃ tatraiva |
mahādīkṣā tathā dīkṣā upadeśastataḥ param |
yuge yuge ca kartavyā upadeśaḥ kalau yuge ||
148 ||
candrasūryagrahe tīrthe siddhikṣetre śivālaye |
mantramātraprakathanamupadeśaḥ sa ucyate ||
149 ||

Band II, S. 60, Prüfung von Guru und Schüler Verse 150–153
merutantre— bhuktimuktiprasiddhyarthaṃ parīkṣya vidhivadguruḥ |
paścādupadiśenmantramanyathā niṣphalaṃ bhavet ||
150 ||
anyāyena ca yo dadyāt gṛhṇātyanyāyataśca yaḥ |
dadato gṛhṇato vā'pi kulaśāpo bhaviṣyati ||
151 ||
guruśiṣyāvubhau mohādaparīkṣya parasparam |
upadeśaṃ dadadgṛhṇan prāpnuyātāṃ piśācatām ||
152 ||
aśāstrīyopadeśaṃ tu yo gṛhṇāti dadāti ca |
bhuñjāte tāvubhau ghorān narakānekaviṃśatim ||
153 ||

Band II, S. 60, Eignung und Motivation Verse 154–157
asaṃskṛtyopadeśaṃ tu yaḥ karoti vimūḍhadhīḥ |
vinaśyanti ca tanmantrāḥ saikate śālibījavat ||
154 ||
anarhe mantravijñānaṃ na tiṣṭhati kadācana |
tasmāt parīkṣya vaktavyamanyathā niṣphalaṃ bhavet ||
155 ||
sacchiṣyāyātibhaktāya yajjñānamupadiśyate |
tat prāpnoti pratītitvaṃ gokṣīrāttu yathā ghṛtam ||
156 ||
dhanecchābhayalobhādyairayogyaṃ yadi dīkṣayet |
devatāśāpamāpnoti kṛtaṃ ca vikṛtaṃ bhavet ||
157 ||
ityupadeśadīkṣāvidhiḥ |

Band II, S. 60–61, Krama-Diksha Verse 158–164
atha kramadīkṣāvidhiḥ |
tantracintāmaṇidhṛtaśaktisaṅgamakulārṇavādivacanāni |
sundarī tāriṇī kālī kramadīkṣābhigāminī |
kramapūrṇo maheśāni kramācchambhurbhaviṣyati ||
158 ||
candrāgnipakṣaṣoḍhākhyaparānirvāṇatatparā |
ṣaṭśāmbhavaṃ tato devi cakrasaṃbhedameva ca ||
159 ||
svacakradehavijñānaṃ parakāyapraveśanam |
etajjñānādbhavenmedhā dīkṣā proktā mayā tava ||
160 ||
hādāvidaṃ nigaditaṃ śṛṇu kādau maheśvari |
candrāgnirasarājñī ca mahārājñī tataḥ śive ||
161 ||
mahākāmakalā kālī guhyakālī tataḥ śive |
guhyakālī dvidhā proktā sakalā niṣkalā kramāt ||
162 ||
daśavaktrā tu sakalā proktā vā sṛṣṭikārikā |
ugrā saumyā mahākrūrā tridhā sā'pi prakīrtitā ||
163 ||
niṣkalā guhyasaṃjñāto kālī bhedena kīrtitā |
kevaleyaṃ bhavenmedhāhvayī sāmrājyarūpiṇī ||
164 ||

Lesungshinweise: Die Stufennamen in Vers 159 sind verdichtet und teilweise mehrdeutig.

Band II, S. 61, Vidya-Stufen Verse 165–170
candrāgnivedapañcārṇā tathā nīlā krameṇa ca |
haṃsatārā mahānīlā tadante cīnasambhavī ||
165 ||
kevalā tu bhavenmedhā ṛddhisiddhirakriyā dvidhā |
tritayā divyasāmrājye medhā dīkṣā prakīrtitā ||
166 ||
devarūpā divyarūpā mantrarūpā mahāparā |
sarvarūpā sarvapūrvā mahāsāmrājyamedhayā ||
167 ||
ṛddhisiddhikrameṇaiva bhedabāhulyamīritam |
vidyā rājyābhidhā dīkṣā chinnamastāvidhau smṛtā ||
168 ||
candravahnirasāraktaśyāmā ca ṣoḍaśī tathā |
parā ṣoḍhā saptadaśī tadā jātā parā bhavet ||
169 ||
dīpinī mālinī kullā kramādvidyādirājyadā |
bagalā yā maheśāni sāmrājyaparame sthitā ||
170 ||

Band II, S. 61–62, Höchste gestufte Einweihung Verse 171–179
candravedasūkṣmamerumantrahīnaṃ śivāntaram |
hṛdayaṃ ca śatārṇaṃ ca pañcāṅgaṃ kullukā tathā ||
171 ||
gāyatrī kramayogena sāmrājyaparameṣṭhyadhṛk |
etatpañcakasaṃyuktaḥ sarvasāmrājyabuddhidhṛk ||
172 ||
śrīdivyasarvasāmrājyadīkṣā sarvāttarā bhavet |
tato'pi dīkṣā deveśi nāsti brahmāṇḍagolake ||
173 ||
daśa vidyāprabhedāśca mahāvidyāprabhedajāḥ |
siddhividyāprabhedāśca mahāmantrāstathaiva ca ||
174 ||
tadaṅgamantrā deveśi śāvaraṃ deśaśāvaram |
kālaśāvarakaṃ devi tathaiva siddhiśāvaram ||
175 ||
tridhā darśanamantrāśca tathāmnāyakramodbhavāḥ |
kādihādikramatvena ūrdhvāmnāye kalau śive ||
176 ||
tathāyatanamantrāśca yatkiṃcinmantrajālakam |
sarvādhikāro deveśi etaddīkṣāvidhau bhavet ||
177 ||
etaddīkṣāsamāyuktaḥ sākṣācchrīkālikā svayam |
praharāṣṭakrameṇaiva daśavidyāsvarūpadhṛk ||
178 ||
kāmakalābhidhā vidyā sabhedā vṛttidevatā |
aṅgamantrāstathā'nye'pi tasya cātragatāḥ sadā ||
179 ||

Lesungshinweise: Der Zusammenhang der ersten Halbzeile ist unsicher; die dortigen Bezeichnungen bleiben ohne spekulative Entschlüsselung.

Band II, S. 62, Folgen fehlender und vollzogener Krama-Diksha Verse 180–186
kramadīkṣā maheśāni pañcavidyāsu bhedataḥ |
tadaṅgamantrā gāyatrīkullukāpañcakaṃ śive ||
180 ||
anyavidyāvidhau proktaṃ rahasyātirahasyakam |
śrīvidyāyāṃ kālikāyāṃ tārāyāṃ parameśvari ||
181 ||
kramadīkṣāṃ vinā devi yo japet sādhakādhamaḥ |
sa daridrī mahāghorī lakṣmīhīnastu ninditaḥ ||
182 ||
atha vā vātulo bhūyānmantrakṣobhamavāpnuyāt |
kramadīkṣāsamāyukto rājā bhavati niścitam ||
183 ||
mahāvibhavasaṃyuktaḥ sarvasiddhisamanvitaḥ |
vijayī vinayī sādhuḥ siddhaśca siddhidaḥ śubhaḥ ||
184 ||
prahṛṣṭātmā sarvavettā trikālajñaḥ kaviḥ sukhī |
koṭisiddhīśvaraḥ śūraḥ sundaraḥ kāmamohanaḥ ||
185 ||
ānandātmā parātmā ca parājitaguṇottaraḥ |
rājarājeśvaraḥ sākṣānmahākālasamaḥ kalau ||
186 ||

Band II, S. 62–63, Guru und Stufenfolge Verse 187–191
naitadvidyopāsakasya dāridryaṃ dīnatā kvacit |
guruhīnāt kramatyāgāt saṃpradāyaviyogataḥ ||
187 ||
dāridryaṃ prathamaṃ bhūyānnātra kāryā vicāraṇā |
cintāmaṇigṛhaṃ yatra yatra ratnasya mandiram ||
188 ||
navaratnātmasopānaṃ sarvaiśvaryāspadaṃ gṛham |
kalpavṛkṣavanaṃ yatra pārijātavanaṃ tathā ||
189 ||
sparśamaṇestu prākāro dāridryaṃ tatra kutra vai |
tasmāt kramavihīnasya dāridryaṃ tu pade pade ||
190 ||
kramayuktaṃ guruṃ prāpya kramaṃ saṃprārthayet sudhīḥ |
anyathā gurumauḍhyena daridratvamavāpnuyāt |
alpāyurvā bhaveddevi nātra kāryā vicāraṇā ||
191 ||

Band II, S. 63, Abschluss der Krama-Diksha Verse 192–193
dīkṣāpaddhatau vāḍavānalīyavacanam— gavisūmāpatīśāśca kathyante dikṣu ca kramāt |
deśikena kramajñena dīyante yadvidhānataḥ ||
192 ||
kramadīkṣeti sā proktā vyutkramo naiva siddhidaḥ |
kramadīkṣāvidhiryatra tatra pūrṇābhiṣecanam ||
193 ||
iti kramadīkṣāprakāraḥ |

Band II, S. 63, Notwendigkeit des Purnabhisheka Verse 194–199
atha pūrṇābhiṣekadīkṣāvidhiḥ merutantre pūrvoktadīkṣābhedānuktvā— evaṃ dattvā gurudīkṣāṃ kuryāt pūrṇābhiṣecanam |
vinā yenābhiṣekeṇa sādhakaḥ pūrṇabodhatām ||
194 ||
ācāryatvaṃ na cāpnoti sadgatiṃ ca samīhitām |
tasmādguruḥ priyaṃ śiṣyaṃ bodhayitvā'bhiṣecayet ||
195 ||
śaktisaṅgamakulārṇavādau— vinā pūrṇābhiṣekeṇa paśurūpaḥ śivo'pi ca |
vinā pūrṇābhiṣekeṇa devatā na prasīdati ||
196 ||
vinā pūrṇābhiṣekeṇa kālīṃ tārāṃ ca yo japet |
tasya kriyāṃ hariṣyāmi vātulo jāyate naraḥ ||
197 ||
vinā pūrṇābhiṣekeṇa gurudharmeṇa pārvati |
na japo na tathā homo na pūjā pūrṇatā kvacit ||
198 ||
viśeṣataḥ kaulikānāṃ pūrṇābhiṣeka āvaśyakaḥ— pūrṇābhiṣekahīnastu kauliko mriyate yadi |
piśācatvamavāpnoti yāvadābhūtasaṃplavam ||
199 ||
iti kulārṇavavacanāt |
tathā— pūrṇābhiṣeko deveśi daśavidyāvidhau smṛtaḥ |

Band II, S. 64, Zeitpunkte der Begießungsweihe Verse 200–202
pūrṇābhiṣekakālā uktāstantrarāje— grahāṇāṃ vaiparītyeṣu janmarkṣe grahaṇe dvayoḥ ||
200 ||
kuhūprāptau ripukleśe kuryāt pūrṇābhiṣecanam |
tena doṣāḥ spṛśantyenaṃ na kadācana tadbalāt ||
201 ||
śaktisaṅgamādau— pūrṇābhiṣekadīkṣā tu candrasūryagrahe bhavet |
anyeṣvapi puṇyakāleṣu pūrṇābhiṣekadīkṣā kartavyaiva— saptasūkteṣu kāleṣu puṇyeṣvanyeṣu vādarāt ||
202 ||
vidhānamāha—iti tantrarājavacanāt |

Band II, S. 64, Vorbereitung und Verehrung der Gurus Verse 203–206
pūrvoktamaṇḍape sthitvā gururdhyānaparāyaṇaḥ |
aṅkurāropaṇaṃ vāstuyāgaṃ kuryāt pare'hani ||
203 ||
kuṇḍaṃ nirmāya yatnena yathāvihitamādarāt |
homaṃ kṛtvā gurukulaṃ mānyaṃ pūjyamathādarāt ||
204 ||
vedikāyāmiṣṭadevaṃ gurutritayamādarāt |
vastrālaṅkaraṇaiḥ pūjyā guruśaktaya eva ca ||
205 ||
tathā divyaughacaraṇaṃ siddhaughacaraṇaṃ śive |
mānavaughaṃ maheśāni svagurūṇāṃ catuṣkakam ||
206 ||

Band II, S. 64, Mandala und Kalashas Verse 207–210
merutantre— viracya vipulaṃ cakraṃ maṇḍape'timanoharam |
khārītoyabhṛtaṃ kumbhaṃ sthāpayeccakramadhyataḥ ||
207 ||
anyeṣu kalaśāṃstatra vastrahemasamanvitān |
daleṣu vividhāḥ sthāpyāstatrāvāhyeṣṭadevatām |
abhyarcya madhye cānteṣu sāṅgāvaraṇadevatāḥ ||
208 ||
tantrāntare— madhye mūlaghaṭaḥ sthāpyastataḥ pūjākrameṇa ca |
sarvāvaraṇakumbhāśca sthāpanīyāḥ samantataḥ ||
209 ||
tantrarāje— viracya vipulaṃ cakraṃ pratiyoni ca ṣoḍaśa |
trikoṇāni vidhāyātra madhye kumbhaṃ ca vinyaset ||
210 ||

Band II, S. 65, Gefäße und Maßangaben Verse 211–216
tantrarāje— sauvarṇaṃ rājataṃ tāmraṃ kācaṃ mārttikameva ca |
pūritaṃ khāritoyena kvathitenākṣarauṣadhaiḥ ||
211 ||
niḥkṣipya nava ratnāni dhānyāni vividhāni ca |
hiraṇyāni satāmrāṇi vāsobhyāmabhiveṣṭayet ||
212 ||
raktābhyāṃ candanaiścūtapanasāśvatthapallavaiḥ |
śatakratulatābaddhairmātuluṅgaphalānvitaiḥ ||
213 ||
vidhāya kalaśānanyānanyeṣvekaikaśo nyaset |
sārdhasahasraṃ ṣaṭtriṃśatpañcasaṃkhyāḥ kramoditāḥ ||
214 ||
khārītoyamiti |
khārīlakṣaṇamuktaṃ skandapurāṇe— paladvayaṃ tu prasṛtiḥ kuḍavaṃ dviguṇaṃ matam |
caturbhiḥ kuḍavaiḥ prastha āḍhakastaiścaturguṇaiḥ ||
215 ||
caturguṇo bhaveddroṇaḥ kumbhastaddvayataḥ smṛtaḥ |
kumbhaistairaṣṭabhiḥ khārī ... ... ... ||
216 ||
iti |

Band II, S. 65–66, Vollzug der Begießung Verse 217–224
tantrarāje— madhye cakreṣu toyādi kṛtvā vātvā'bhipūjya ca |
kālātmani ca mantrāṃśca japitvā pūrvavāsare ||
217 ||
janmarkṣe prātarutthāya svanityānte prapūjayet |
sahasraṃ prajapet paścāddhomaṃ kṛtvā samantataḥ ||
218 ||
triśaktiratne— nānopacāraiḥ saṃpūjya sahasraṃ juhuyācchucau |
abhiṣiñcedguruḥ śiṣyaṃ nāmāsmai pradiśet svayam ||
219 ||
tantrarāje— śṛṅgakāhalaśaṅkhādivādyasaṅgītanartanaiḥ |
muditairyoginīvṛndairekaikaṃ devatātmabhiḥ |
dhṛtaiḥ supūjitaiḥ sārdhamabhiṣiñcedguruḥ svayam ||
220 ||
merutantre— spṛśaṃśca madhyakalaśamācāryaḥ prapaṭhediti |
sāṅgāṃśca caturo vedāṃstatastena jalena tu |
abhiṣiñcedguruḥ śiṣyamiti pūrṇābhiṣecanam ||
221 ||
tantrarāje— atha vā khaṇḍavatyaṣṭa kalaśāṃstatra vinyaset |
teṣu śaktīḥ samāvāhya saṃpūjyaivābhiṣecayet ||
222 ||
ekaṃ vā kalaśaṃ janmadine kṛtvā'bhiṣecayet ||
223 ||
tathā— somasūryāgnirūpatvaṃ jalasya parikīrtitam |
tasmādaśeṣaduḥkhārtiśāntyai syādabhiṣecanam ||
224 ||

Band II, S. 66, Zwei Begießungen Verse 225–230
tantrāntare— abhiṣekakriyābhijña udvartanapuraḥsaram |
snānadvayaṃ yathoktena kṛtvā yatnena pārvati ||
225 ||
pañcapallavayogena dūrvābilvaphalaistathā |
vaidikaistāntrikairmantraiḥ secayecchiṣyamādarāt ||
226 ||
ayameva mahādevi pūrṇadīkṣākramaḥ smṛtaḥ |
anyatsarvaṃ maheśāni dīkṣāpaṭalagocaram ||
227 ||
snānadvayamiti |
kriyāvatyādidīkṣoktamekamaparaṃ pūrṇābhiṣekarūpamityarthaḥ |
taduktaṃ tantrarāje— athābhiṣekaṃ dvividhaṃ samavāpya tadājñayā |
anugrahādi kurvīta siddhaye nānyathā bhavet ||
228 ||
vidhāya cakraṃ tanmadhyayonyāṃ kumbhaṃ vidhāya tu |
varṇakvāthaiḥ samāpūrya abhiṣiñcya vadenmanum ||
229 ||
kramāgatasamācāranirate bhaktiśālini |
dvitīyamabhiṣekaṃ ca kuryāddivyātmasiddhaye ||
230 ||

Band II, S. 66–67, Acharya-Befähigung und heilige Gewässer Verse 231–238
merutantre— devebhyaḥ sarvatantrāṇi tantrebhyo manavastathā |
yato yātāstataḥ śiṣyaḥ sarvamantraikabhājanam ||
231 ||
bhavedācāryanāmā ca kuryānnāmāntaraṃ guruḥ |
etādṛśasya yo dīkṣāṃ gṛhṇīyāt sa tu siddhibhāk ||
232 ||
sarvamantrapradāneṣu samarthaḥ sa tu jāyate |
sarve devā vaśāstasya vedapanthāstu sāttvikaḥ ||
233 ||
eṣa eva vidhistatra mārge syāddakṣiṇābhidhe |
viśeṣastatra toyāni tīrthānāmāharet sudhīḥ ||
234 ||
gaṅgāyā yamunāyāśca sarasvatyā mahodadheḥ |
sindhugodāvarīrevānadatīrthebhyaḥ pṛthūdakāt ||
235 ||
mahendrajāyāḥ sarayūcarmaṇvatyośca puṣkarāt |
mahānadyā vedikāyāḥ kṣipravetravatījalam ||
236 ||
kurukṣetrasya gaṇḍakyāḥ pūrṇāyā mānasasya ca |
ghaṭe dattvā japenmantrān nānātantragatānapi ||
237 ||
abhiṣiktastu taistoyaiḥ siddhāste manavo'sya tu |
prayogārthaṃ tathā nyasya dānārtham ... ||
238 ||
iti |

Band II, S. 67, Niruttaratantra und Aufstellung des Kruges Verse 239–244
niruttaratantre— vaiṣṇavo gāṇapatyaśca sauraścaiva kuleśvari |
abhiṣekaṃ prakurvīta śāktaśca kulabhūṣaṇaḥ ||
239 ||
tathā— abhiṣekaṃ careddevi adhivāsapuraḥsaram |
vṛddhiśrāntiṃ tataḥ kṛtvā śivaśaktīḥ prapūjayet ||
240 ||
guruṃ saṃpūjya vidhivat svarṇālaṅkārabhūṣaṇaiḥ |
tataḥ saṃkalpavidhinā gurūṇāṃ varaṇaṃ caret ||
241 ||
tathā— śivaśaktī ca saṃpūjya sthāpayedghaṭamuttamam |
nātihrasvaṃ nātidīrghaṃ svarṇarūpyādinirmitam ||
242 ||
viśeṣārghasya yantre vā trikoṇe vā'pi vinyaset |
kāmabījena saṃprokṣya vāgbhavenaiva tāḍayet ||
243 ||
śaktyā ghaṭaṃ samālocya māyayā pūraṇaṃ jalaiḥ |
mantreṇānena tīrthāni deśikastatra vinyaset ||
244 ||

Lesungshinweise: Der Ausdruck nach „vorbereitender Weihe“ ist im Druck beschädigt; seine genaue Form bleibt unsicher.

Band II, S. 67–68, Anrufung der Gewässer und Krugweihe Verse 245–250
gaṅgādyāḥ saritaḥ sarvāḥ samudrāśca sarāṃsi ca |
sarve samudrāḥ saritaḥ sarāṃsi jaladā nadāḥ ||
245 ||
hradāḥ prasravaṇāḥ puṇyāḥ svaḥpātālamahīgatāḥ |
sarvatīrthāni puṇyāni ghaṭe kurvantu sannidhim ||
246 ||
śrībījena prajaptena pallavaṃ pratipādayet |
kūrcena phaladānaṃ syāt strībījena sthirākṛtiḥ ||
247 ||
sindūraṃ vahnibījena puṣpaṃ pretena vinyaset |
mūlena praṇavenāpi dūrvāṃ dadyādvicakṣaṇaḥ ||
248 ||
hū~ phaṭsvāheti mantreṇa kuryāddarbheṇa tāḍanam |
vicintya devīpīṭhaṃ ca tatrāvāhya prapūjayet ||
249 ||
anenaiva vidhānena sarvakarmasu sundari |
ghaṭaṃ saṃsthāpayeddevībhakteneva viśeṣataḥ ||
250 ||

Band II, S. 68, Große Puja und Anheben des Kruges Verse 251–256
mahāpūjāṃ careddhīmān ṣoḍaśopacārasaṃyutām |
gurūṇāṃ ca mahāpūjāṃ śaktīnāṃ ca tataḥ param ||
251 ||
tatpaścāt sādhakānāṃ ca krameṇa paripūjanam |
kumārībhyo baliṃ dattvā kulajābhyo viśeṣataḥ ||
252 ||
abhiṣekaṃ tato devi kuryācca gurumārgataḥ |
svatantroktavidhānena mantrasyoccāraṇaiḥ saha ||
253 ||
cālayecca ghaṭaṃ mantrī mantreṇānena deśikaḥ |
oṃ uttiṣṭha brahmakalaśa sevitāśeṣasiddhida ||
254 ||
sarvatīrthāmbupūrṇastvaṃ pūrayasva manoratham |
īśānendrasmarakṣoṇī tadante bhuvaneśvarī ||
255 ||
mantreṇānena vādyānāṃ nirghoṣaiścālayedghaṭam |
abhiṣiñcedguruḥ śiṣyaṃ yajamānaṃ purohitaḥ ||
256 ||

Band II, S. 68–69, Abhisheka-Mantra Einleitung und Verse 257–264
tathā— abhiṣekasya dakṣiṇāmūrtirṛṣiranuṣṭupchandaḥ śaktirdevatā sarvasiddhisaṃkalpasiddhaye viniyogaḥ |
oṃ rājarājeśvarīśaktirbhairavī kālabhairavī |
śmaśānabhairavī devī tripurānandabhairavī ||
257 ||
tripurā tripurādevī tathā tripurasundarī |
tripureśī mahādevī tathā tripuramālikā ||
258 ||
nityā ca nityarūpā ca vajraprastāriṇī tathā |
sarvacakreśvarī devī tathā nīlasarasvatī ||
259 ||
sarvasiddhikarī devī siddhagandharvasevitā |
ugratārā mahādevī tathā dakṣiṇakālikā ||
260 ||
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā |
ugradaṃṣṭrā mahādaṃṣṭrā śubhadaṃṣṭrā kapālinī ||
261 ||
bhīmanetrā viśālākṣī maṅgalā vijayā jayā |
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā ||
262 ||
maṅgalā nandinī bhadrā lakṣmīḥ kīrtiryaśasvinī |
puṣṭirmedhā śivā sādhvī yaśaḥśobhā jayā dhṛtiḥ ||
263 ||
śrīnandā ca sunandā ca nandinyānandapūjitā |
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā ||
264 ||

Band II, S. 69, Abhisheka-Mantra Göttinnen Verse 265–270
vijayā maṅgalā bhadrā smṛtiḥ śāntiḥ kṣamā dhṛtiḥ |
siddhistu paramā puṣṭiḥ śrīrṛddhiśca ratistathā ||
265 ||
dīptā kāntiryaśolakṣmīrīśvarī buddhireva ca |
śaktirmāyāvatī brāhmī jayantī cāparājitā ||
266 ||
ajitā mānavī śvetā ditistvaditireva ca |
māyā caiva mahāmāyā mohinī kṣobhiṇī tathā ||
267 ||
kamalā vimalā gaurī lāvaṇyāmbudhisundarī |
durgā kriyā'rundhatī ca ghaṇṭākarṇā kapālinī ||
268 ||
carcikā cāparā jñeyā tathaiva surapūjitā |
vaivasvatī ca kaumārī tathā māheśvarī parā ||
269 ||
vaiṣṇavī ca mahālakṣmīḥ kārtikī kauśikī tathā |
śivadūtī ca cāmuṇḍā muṇḍamālāvibhūṣaṇā ||
270 ||

Band II, S. 69–70, Abhisheka-Mantra Weltenhüter und Zeitmächte Verse 271–277
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā |
indro vahniryamaścaiva nairṛto varuṇastathā ||
271 ||
pavano dhanadeśānau brahmā'nanto digīśvarāḥ |
etāstvā siñcantu mantrapūtena vāriṇā ||
272 ||
saṃvatsaraścāyanau ca māsapakṣadināni ca |
tithayaścābhiṣiñcantu mantrapūtena vāriṇā ||
273 ||
raviḥ somaḥ kujabudhau guruḥ śukraḥ śanaiścaraḥ |
rāhuḥ ketuśca satatamabhiṣiñcantu te grahāḥ ||
274 ||
nakṣatraṃ karaṇaṃ yogo'mṛtasiddhistataḥ param |
dagdhāḥ pāpāstathā bhadrā yogā vārāḥ kṣaṇāstathā ||
275 ||
vāravelā kālavelā daṇḍā ṛkṣādayastathā |
abhiṣiñcantu satataṃ mantrapūtena vāriṇā ||
276 ||
asitāṅgo ruruścaṇḍaḥ krodha unmatta eva ca |
kapālī bhīṣaṇākhyaśca saṃhāraścāṣṭa bhairavāḥ ||
277 ||

Band II, S. 70, Abhisheka-Mantra Yogini-Nachkommen und Tattvas Verse 278–284
ete tvāmabhiṣiñcantu mantrapūtena vāriṇā |
drāviṇīputrikā caiva ḍākinīputrikāstathā ||
278 ||
śākinīputrikāścānyāḥ kākinīputrikāḥ parāḥ |
śākinīputrikā bhūyo hākinīputrikāstathā ||
279 ||
tataśca rākiṇīputrī devaputrī tataḥ param |
mātṛṇāṃ ca tathā putrī cordhvamukhyāḥ sutāstathā ||
280 ||
adhomukhyāḥ sutāścaiva jvālāmukhyāḥ sutāḥ parāḥ |
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā ||
281 ||
brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ |
ete tvāmabhiṣiñcantu mantrapūtena vāriṇā ||
282 ||
puruṣaḥ prakṛtiścaiva vikārāścaiva ṣoḍaśa |
ātmā parātmā jñānātmā dhyānātmā paramātmanaḥ ||
283 ||
ātmānaścātmanaścaiva sthūlasūkṣmau ca ye parāḥ |
ete tvāmabhiṣiñcantu mantrapūtena vāriṇā ||
284 ||

Band II, S. 70, Abhisheka-Mantra Bijas Verse 285–287
vedādibījaṃ hu~ bījaṃ strībījaṃ tanniketanam |
śaktibījaṃ ramābījaṃ māyābījaṃ sudhākaram ||
285 ||
cintāratnaṃ mahābījaṃ nārasiṃhaṃ ca tārakam |
mārtaṇḍabhairavaṃ daurgaṃ bījaṃ śrīpauruṣottamam ||
286 ||
gāṇapatyaṃ ca vārāhaṃ kālībījaṃ bhayāpaham |
etāni tvā'bhiṣiñcantu mantrapūtena vāriṇā ||
287 ||

Band II, S. 70–71, Abhisheka-Mantra Flüsse und heilige Orte Verse 288–293
gaṅgā godāvarī revā yamunā ca sarasvatī |
ātreyī bhāratī caiva sarayū gaṇḍakī tathā ||
288 ||
karatoyā candrabhāgā śvetagaṅgā ca kauśikī |
bhogavatī ca pātāle svarge mandākinī tathā ||
289 ||
etāstvāmabhiṣiñcantu mantrapūtena vāriṇā |
bhairavī bhīmarūpā ca śoṇaḥ sumukha eva ca ||
290 ||
sindhuścaiva hradaḥ puṇyāstathā pātālasambhavaḥ |
ete tvāmabhiṣiñcantu mantrapūtena vāriṇā iti ||
291 ||
yāni kāni ca tīrthāni puṇyāpuṇyatarāṇi ca |
tāni tvāmabhiṣiñcantu mantrapūtena vāriṇā ||
292 ||
jambūdvīpādayo dvīpāḥ sāgarā lavaṇādayaḥ |
anantākhyastathā nāgāḥ sarpā ye takṣakādayaḥ ||
293 ||

Band II, S. 71, Schluss des Abhisheka-Mantras Verse 294–302
ete tvāmabhiṣiñcantu mantrapūtena vāriṇā |
tāraśca vahnijāyā ca vaṣaṭ kūrcamataḥ param ||
294 ||
vauṣaṭkārastu phaṭkāro hyabhiṣiñcatu sarvadā |
naśyantu pretakūṣmāṇḍā rākṣasā dānavāśca ye ||
295 ||
piśācā guhyakā bhūtā abhiṣekeṇa tāḍitāḥ |
alakṣmīḥ kālakarṇī ca pāpāni sumahānti ca ||
296 ||
naśyantu cābhiṣekeṇa tārabījena tāḍitāḥ |
rogāḥ śokāśca dāridryaṃ daurbalyaṃ cittavikriyā ||
297 ||
naśyantu cābhiṣekeṇa vāgbījenaiva tāḍitāḥ |
lokānurāgatyāgāśca daurbhāgyamapi duryaśaḥ ||
298 ||
naśyantu cābhiṣekeṇa manmathenaiva tāḍitāḥ |
tejohrāsaḥ śaktihrāso buddhihrāsastathaiva ca ||
299 ||
naśyantu cābhiṣekeṇa śaktibījena tāḍitāḥ |
viṣāṇi ca mahārogā ḍākinyo bhītayastathā ||
300 ||
ghorābhicārāḥ krūrāśca grahā nāgāstathaiva ca |
naśyantu cābhiṣekeṇa kālībījena tāḍitāḥ ||
301 ||
naśyantu vipadaḥ sarvāḥ saṃpadaḥ santu susthirāḥ |
abhiṣekeṇa śāktānāṃ pūrṇāḥ santu manorathāḥ ||
302 ||

Band II, S. 71–72, Puja und Mantra-Übergabe nach der Begießung Verse 303–309
evaṃ saṃsicya śiṣyaṃ tu punaḥ pūjāṃ samācaret |
śiṣyo'pi tatra saṃpūjya gurave dakṣiṇāṃ dadet ||
303 ||
gobhūmisvarṇarūpyaṃ ca nānāratnāni pārvati |
sarvasvaṃ gurave dadyāt tadardhaṃ vā'pi dakṣiṇām ||
304 ||
śrīvidyāṃ vā siddhikālīṃ tārāṃ vā mahiṣārdinīm |
śiṣyāya bhaktiyuktāya pradadyāddeśikaḥ svayam ||
305 ||
tantrāntare— evaṃ kṛtvā'bhiṣekaṃ ca pradhānakalaśāmbhasā |
tattanmantraṃ samuccārya paricāraghaṭodakaiḥ ||
306 ||
abhiṣiñcet tatastasmai pradadyānmantramuttamam |
kṛte pūrṇābhiṣeke tu sarvamantrādhikāravān ||
307 ||
śiṣyaḥ saṃjāyate tasmādabhiṣicya manuṃ dadet |
pūrvamalpavidhānena upadiṣṭo'pi cenmanuḥ ||
308 ||
paścāt sarvādhikārārthaṃ kuryāt pūrṇābhiṣecanam |
mahāmantropamantrāśca siddhiṃ dadyurna saṃśayaḥ ||
309 ||

Band II, S. 72, Besonderheiten des Vamamarga Verse 310–313
vāmamārge tu pradhānakalaśo hetudravyeṇa pūraṇīyaḥ |
kalaśāntarāṇi jalenaiva |
taduktaṃ merutantre— madhye tīrthaghaṭaḥ sthāpyaḥ śeṣāstoyaghaṭā matāḥ |
ye ye āvāhitā devā guruṇā tu surāghaṭe ||
310 ||
te te kurvanti sānnidhyaṃ mantrarūpāśca tanmukhe |
svayaṃ siddhyati vāgasya mūrdhānaṃ naiva nāmayet ||
311 ||
tadarthaṃ nāmito mūrdhā tasya mṛtyurna saṃśayaḥ |
vāmamārge gururyasya īdṛk siddho yadā bhavet ||
312 ||
śiṣyaśca nirahaṅkāraḥ sadā daivatatparaḥ |
devārthaṃ yasya nānyatra yasya bhoge mano na ca |
sa eva siddho vāme syādanyo nirayabhājanam ||
313 ||

Band II, S. 72–73, Kaula-Begießung und Kula-Bäume Verse 314–317
kaulamārge viśeṣa uktastatraiva— sajīvamīnayuktena surayā pūritena ca |
pañcāmṛtaistu saṃpūrṇaṃ śaṅkhena kalaśena vā ||
314 ||
abhiṣekaṃ tataḥ kuryāt kulavṛkṣotthapallavaiḥ |
ayaṃ pūrṇābhiṣeko'tra kulamārge prakīrtitaḥ ||
315 ||
kulavṛkṣāśca— sahakāraḥ karṇikāraḥ keśarastilakastathā |
kadambaḥ sindhuvāraśca kaṅkolaścampakāhvayaḥ ||
316 ||
śleṣmāntakaṃ kuravako nimbaścaladalastathā |
yajñāṅgo jaṭilo bilvaḥ kulavṛkṣā matā amī ||
317 ||
iti kulacūḍāmaṇau proktāḥ |

Band II, S. 73, Initiationsname und Zugehörigkeit Verse 318–322
tantrāntare— abhiṣiñcedguruḥ śiṣyaṃ nāmāsmai pradiśet svayam |
ānandanāthaśabdādi tryakṣaraṃ caturakṣaram ||
318 ||
niyojyaivāmuko'sīti gururādau tadāhvayet |
yathā nārī piturgotrāt patyurgotraṃ samāśrayet ||
319 ||
tathā śaktyupadeśena kaulo gotrāntare vrajet |
athocyate maheśāni kaulānāṃ gotramuttamam ||
320 ||
durlabhaṃ sarvatantreṣu śāmbhavaṃ tat prakīrtitam |
kaulāvadhūtamārgeṣu tīrthayātrāṃ na ca vrajet ||
321 ||
tīrthāṭanaṃ ca saṃnyāsaṃ vratadhāraṇameva ca |
upavāsaṃ muṇḍanaṃ ca sarvathā parivarjayet |
pūrṇābhiṣikte śirasi tena tatra na muṇḍanam ||
322 ||

Lesungshinweise: Die Verbindung der drei- oder viersilbigen Namensangabe mit „Anandanatha“ ist im Vers nicht eindeutig aufgelöst.

Band II, S. 73, Lob der vollständigen Begießungsweihe Verse 323–329
pūrṇābhiṣekamāhātmyamāha merutantre— rasendreṇa yathā viddhamayaḥ sauvarṇatāṃ vrajet |
dīkṣāviddhastathā hyātmā śivatvaṃ labhate dhruvam ||
323 ||
tathā— gataṃ śūdrasya śūdratvaṃ gatā viprasya vipratā |
dīkṣāsaṃskārasaṃpanne jātibhedo na vidyate ||
324 ||
pūrṇābhiṣekaṃ kṛtvā tu yatra kutra mṛto'pi ca |
sa eva devīrūpaḥ syāt sa devo dhanyatāmiyāt ||
325 ||
tantrāntare— pūrṇābhiṣekayuktasya yatkiñcidanṛtaṃ bhavet |
tasya kriyā ca saphalā devatā suprasīdati ||
326 ||
pūrṇābhiṣekayukto hi mantrān dattvā japecchive |
tatkṣaṇāt siddhimāpnoti nātra kāryā vicāraṇā ||
327 ||
guruṃ vinā'pi deveśi tvabhiṣekī tu yaṃ japet |
taṃ sabhedaṃ sādhayitvā siddhiṃ dātumathārhati ||
328 ||
pūrṇābhiṣekasaṃyuktaścāṇḍālo'pi bhavedyadi |
sa brahmarṣirmaheśāni nātra kāryā vicāraṇā ||
329 ||

Band II, S. 74, Schluss des Purnabhisheka-Abschnitts Verse 330–335
pūrṇābhiṣekahīno ya ṛṣivaryo'pi pārvati |
sa brāhmaṇādhamaḥ proktastvabhiṣekī dvijottamaḥ ||
330 ||
pūrṇābhiṣekī deveśi yasmin deśe virājate |
sa deśo dhanyatāṃ yāti samantāt koṭiyojanam ||
331 ||
na vyādhirna ca vai mṛtyurna śatrūṇāṃ bhayaṃ kvacit |
pūrṇarūpaḥ śivaḥ proktaḥ śiva eva na saṃśayaḥ ||
332 ||
ko vā dehaḥ kasya dehaḥ sukhaṃ duḥkhaṃ ca kasya ca |
ko jātaḥ ko mṛto devi sarvaṃ brahmasvarūpakam ||
333 ||
yasmin kāle bhaveddevi mantravaryasya vismṛtiḥ |
tadaiva maraṇaṃ proktaṃ maraṇaṃ maraṇaṃ na hi ||
334 ||
pūrṇābhiṣekayuktānāmadhikāro hi sarvataḥ ||
335 ||
iti pūrṇābhiṣekadīkṣāvidhiḥ |

Band II, S. 74, Empfang weiterer Mantras ohne Guru Verse 336–340
atha guruṃ vinā mantriṇāṃ mantrāntaragrahaṇopāyo merutantre— atha tāntrikamantrāṇāṃ dīkṣāṃ śṛṇu guruṃ vinā |
śuklapakṣe trayodaśyāṃ candratārābalānvite ||
336 ||
gatvā ca dakṣiṇāmūrteḥ sannidhau pūjayecca tam |
kalaśasthāpanaṃ kṛtvā tadagre vopari kṣipet ||
337 ||
tālapatre manuṃ lekhyaṃ mantradevaṃ ca pūjayet |
devo gururiti dhyātvā mantraṃ vyaktaṃ tu vācayet ||
338 ||
aṣṭottaraśataṃ caitanmantragrahaṇamucyate |
etattattvaṃ samākhyātaṃ gopyaṃ mātari jāravat ||
339 ||
gurau lobhādayo doṣāstasmādudvijate manaḥ |
ataḥ śāstraguruṃ kṛtvā dakṣiṇāmūrtito manuḥ ||
340 ||

Band II, S. 74, Schlussvers 341
viśva[aspaṣṭam]vacovīcicayacitrāmṛtasrotaḥśālini sannibandhanasaritsaṃbhedamabhyarhitam |
gorakṣācalabhūpanirmitapuraścaryārṇave pañcamaḥ sadyuktisphuṭamauktikotkararucojjṛmbhastaraṅgo gataḥ ||
341 ||

Lesungshinweise: [der einleitende zusammengesetzte Ausdruck ist unklar] 412, unsicher; er wird nicht ergänzt.

Band II, S. 74, Kolophon des fünften Taraṅga
iti śrīmanmahārājādhirājapratāpasiṃhasāhaviracite puraścaryārṇave kriyāvatīdīkṣāprayogapūrvakadīkṣābhedanirṇayo nāma pañcamastaraṅgaḥ sampannaḥ ||
5 ||

6. Taraṅga: Allgemeines Puraścaraṇa

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Band II, S. 75, Beginn des sechsten Taraṅga und Verse 1–3
atha puraścaryārṇavasya ṣaṣṭhastaraṅgaḥ |
atha puraścaraṇavidhirnirūpyate |
tatra puraścaraṇapadārtha ukto yāmale— vedādiśāvarāntānāṃ mantrāṇāṃ siddhihetave |
purataścaraṇīyatvāt puraścaraṇamucyate ||
1 ||
merutantre'pi— dharmārthakāmamokṣāṇāṃ sādhanaṃ mantra ucyate |
tatsiddhaye puro yacca caryate tat prakīrtitam ||
2 ||
puraścaraṇakarmākhyaṃ vedādau śāvarāntake |
mantre yantre tathā'vaśyam ... ... ||
3 ||
iti |
etena puraścaraṇaprayojanamapyuktaṃ bhavati |

Band II, S. 75, Voraussetzungen und Beauftragung Verse 4–8
vāyavīyasaṃhitāyām— sādhanaṃ mūlamantrasya puraścaraṇamucyate |
vīracūḍāmaṇau— puraścaraṇahīnasya mantrasiddhirna jāyate |
ādau puraskriyāṃ kuryānniyamena yathāvidhi ||
4 ||
yoginīhṛdaye'pi— gurorājñāṃ samādāya śuddhāntaḥkaraṇo naraḥ |
tataḥ puraskriyāṃ kuryānmantrasaṃsiddhikāmyayā ||
5 ||
jīvahīno yathā dehaḥ sarvakarmasu na kṣamaḥ |
puraścaraṇahīno'pi tathā mantraḥ prakīrtitaḥ ||
6 ||
tasmādādau svayaṃ kuryādguruṃ vā kārayedbudhaḥ |
gurorabhāve vipraṃ vā sarvaprāṇihite ratam ||
7 ||
snigdhaṃ śāstravidaṃ mitraṃ nānāguṇasamanvitam |
striyaṃ vā sadguṇopetāṃ saputrāṃ viniyojayet ||
8 ||

Band II, S. 75–76, Fünf Bestandteile Verse 9–15
puraścaraṇasvarūpamuktaṃ kulacūḍāmaṇau— pañcāṅgāni mahādevi japo homaśca tarpaṇam |
abhiṣekaśca viprāṇāmārādhanamapīśvari ||
9 ||
pūrvapūrvadaśāṃśena puraścaraṇamucyate ||
10 ||
kulamūlāvatāre— saṃsāre duḥkhabhūyiṣṭhe yadicchecchreya ātmanaḥ |
pañcāṅgopāsanenaiva mantrajāpī sukhaṃ vrajet ||
11 ||
muṇḍamālāyām— yāvadyasmin japaḥ prokto mantre tāvajjapet puraḥ |
tatastu taddaśāṃśaṃ hi homaṃ kuryādvicakṣaṇaḥ ||
12 ||
tasyāpi ca daśāṃśena tarpaṇaṃ samudāhṛtam |
taddaśāṃśaṃ tataḥ kuryānmārjanaṃ tu viśeṣataḥ ||
13 ||
tasyāpi ca daśāṃśena proktaṃ brāhmaṇabhojanam |
kumārībhojanaṃ tadvadgurave dakṣiṇāṃ tathā ||
14 ||
evaṃ guruprasādena puraścaraṇakarmakṛt |
mantrasiddhimavāpnoti paramārthaṃ hi sādhakaḥ ||
15 ||

Band II, S. 76, Unterschiedliche Gliederzahlen Verse 16–21
merutantre— japo homastarpaṇaṃ ca mārjanaṃ viprabhojanam |
pañcāṅgakarmarūpaṃ tadāhuḥ kecana tatra tu ||
16 ||
caturaṅgāstathā tryaṅgā dvyaṅgā ekāṅgino'pi ca |
mantrāstiṣṭhanti vedeṣu tathā mantre'pi śāvare ||
17 ||
kecit ṣaḍaṅgā mantrāḥ syustadaṅgānāṃ japāditi |
aghamarṣaṇasūryārghajalapānapraṇāmakaiḥ ||
18 ||
devārcayā pañcabhiśca tairevaṃ syurdaśāṅgakāḥ |
dūtīyāgāt tathā caulīkarmataścakrapūjanāt ||
19 ||
bhagaliṅgasamāyogajapācca balidānataḥ |
mahābalipradānācca bhavantyekādaśāṅgakāḥ ||
20 ||
ṣoḍaśāṅgāḥ kaulikānāṃ vāmikānāṃ dvikoditāḥ |
amaryaśamarisevāto'ṣṭādaśāṅgāstvaghoriṇām ||
21 ||

Lesungshinweise: Die Zuordnung der Gliederzahlen in Vers 20–21 und der zweite Stoffname am Ende sind in der Vorlage nicht eindeutig.

Band II, S. 76–77, Vorrang des Japa Verse 22–27
vaiṣvaksenyām— pañcāṅgo'yaṃ mahāyāgaḥ puraścaraṇasaṃjñakaḥ |
sādhanaṃ puruṣārthānāmanye yāgāḥ sahasraśaḥ ||
22 ||
asya pañcāṅgayāgasya kalāṃ nārhanti ṣoḍaśīm |
viśeṣataḥ kaliyuge japayāgaḥ praśasyate ||
23 ||
merutantre— ayutābde kaleryāte tyajedviṣṇuśilā mahīm |
tadardhe jāhnavītoyaṃ tadardhe devatāśilā ||
24 ||
prāpte kaliyuge ghore vāmācāravimiśrite |
bhakṣyābhakṣyavicārādirahite mlecchasaṃkule ||
25 ||
kāmakrodhādibhirvyāpte jane strībhirvinirjite |
kva śiṣyaḥ kva gururmantraḥ kva tapaḥ kva ca siddhayaḥ |
japa eva kalau śreyān śālagrāmārcanaṃ tathā ||
26 ||
yāmale— sāṅgo japo mahādevi puraścaryeti gīyate |
tasyāmācaritāyāṃ ca mantraḥ siddhyati nānyathā ||
27 ||

Band II, S. 77–78, Wirksamkeit des Purashcharana Verse 28–35
puraścaraṇacandrikāyām— vinā yena na siddhiḥ syānmantro varṣaśatairapi |
kṛtena yena labhate sādhako vāñchitaṃ phalam ||
28 ||
puraścaraṇasaṃpanno mantro hi phaladāyakaḥ |
ataḥ puraskriyāṃ kuryānmantravit siddhikāṅkṣayā ||
29 ||
samyak siddhaikamantrasya nāsādhyaṃ vidyate kvacit |
bahumantravataḥ puṃsaḥ kā kathā śiva eva saḥ ||
30 ||
kiṃ homaiḥ kiṃ japaiścaiva kiṃ mantranyāsavistaraiḥ |
rahasyānāṃ hi mantrāṇāṃ yadi na syāt puraskriyā ||
31 ||
puraskriyā hi mantrāṇāṃ pradhānaṃ bījamucyate |
ādiyāmale— akṛtvā tu puraścaryāṃ yo yatkarma samācaret ||
32 ||
tattasyaivābhicārāya jāyate nātra saṃśayaḥ |
tasmādādau puraścaryāṃ kṛtvā karmāṇi sādhayet ||
33 ||
karmāṇīti ṣaṭkarmāṇi |
tathā— heturapyaṅkurotpattau jalasekaṃ vinā yathā |
nāṅkuraṃ janayedbījaṃ tathā mantro'pi kīrtitaḥ ||
34 ||
puraścaryāvihīno hi siddhiheturna siddhyati |
tasmāt tatsiddhaye mantrī puraścaraṇamācaret ||
35 ||

Band II, S. 78, Geeignete Zeiten Verse 36–42
tatrādau puraścaraṇakālā vaiṣvaksenyām— mādhave mārgaśīrṣe vā makarasthe divākare |
ārabheta puraścaryāṃ śuklapakṣe śubhe'hani ||
36 ||
dakṣiṇāmūrtikalpe— ārabhet pravaro vidvān pūrvapakṣaṃ samāśritaḥ |
puṇye muhūrte nakṣatre tithau snātvā yathāvidhi ||
37 ||
pūrvapakṣaḥ śuklapakṣaḥ |
śāktādau tu pakṣadvayamapi praśastameva— aṣṭamyāṃ vā caturdaśyāṃ pakṣayorubhayorapi |
ārabheta puraścaryāṃ kāle dīkṣokta eva hi ||
38 ||
iti yāmalasudhārṇavadhṛtavacanāt |
yasmin kāle bhaveddīkṣā tasmin kāle bhavedidam ||
39 ||
muṇḍamālāyām— guroranujñāṃ saṃprāpya viśeṣeṇa śubhe dine |
samārabhya puraścaryāṃ vidhipūrvaṃ samāpayet ||
40 ||
vaiśampāyanasaṃhitāyām— candratārānukūle ca śuklapakṣe śubhe'hani |
ārabhenmakarādau tu supte viṣṇau japenna ca ||
41 ||
śrīnṛsiṃhapādārcanapaddhatāvapi— prasupte tu mahāviṣṇau puraścaryāṃ na cācaret |
muhyanti sakalā mantrāḥ supte tasmin jagadgurau ||
42 ||

Band II, S. 78–79, Auslegung der Ruhezeit Vishnus
muhyantīti |
sarveṣāṃ mantrāṇāṃ nārāyaṇātmakatayā tasmin yogarūpanidrāmāśrite sarve mantrāstadīyayoganidrayā vyāmohitā bhavantītyarthaḥ |
tathā ca mantrāṇāṃ vyāmohakāle puraścaraṇādinā siddhirna bhavatīti bhāvaḥ |
na ca tattanmantrāṇāṃ tattadevatātmakatayā tanmantrāṇāmeva tadātmakatvena tanmantrātiriktamantrāṇāmapi kathaṃ tadātmakatvamastīti vācyam |
sarvadevamayo harirityādinā bhagavataḥ sakaladevātmakatve siddhe tattaddevatātmakamantrāṇāṃ tadātmakatvasya suvacatvāt |
etena hariśayanakālikapuraścaraṇaniṣedho viṣṇumantramātraviṣayo vaiśampāyanavacanasya tatprakaraṇīyatvādityapāstam |
muhyanti sakalā mantrā ityatra sakalapadamahimnā mantraśabdasya vaiṣṇavāvaiṣṇavamantraparatvāvagamāt |
evaṃ ca brāhmaṇebhyo dadhi dātavyaṃ na kauṇḍinyāyetyādau brāhmaṇādipadasya kauṇḍinyetarabrāhmaṇaparatvadarśanāt |
puraścaraṇaprakaraṇīyavaiśampāyanādivacananiṣiddhakālātirikto dīkṣāprakaraṇīyasiddhāntaśekharādivacanavihitaśca yaḥ kālaḥ sa eva yasmin kāle bhaveddīkṣā tasmin kāle bhavedidamiti sāmānyavacanena gṛhyate |
tena dīkṣāyāṃ vihito'pi śrāvaṇādiḥ puraścaraṇe niṣiddha eva |
hariśayanakāle puraścaraṇameva niṣiddham |
tadatiriktajapapūjādestvāvaśyakatvamuktam |

Band II, S. 79, Fortgesetzte Verehrung Verse 43–47
tatraiva— arcayā stotrapāṭhena japena niyamena ca |
tatprītikāmukairbhaktaiḥ sevyaḥ supto janārdanaḥ ||
43 ||
yaḥ prasupto'pi jāgarti viśvasākṣī cidātmakaḥ |
sa bhaktyā toṣito yena tasyaiva saphalaṃ januḥ ||
44 ||
iti |
śaktiviṣaye'pi vāḍavānalīye— ghanāgame ghanānte ca puṣpakāle ca śāmbhavi |
ārādhayejjagaddhātrīṃ divā vā yadi vā niśi ||
45 ||
ekaikadivase devyāḥ prītiḥ sāṃvatsarī bhavet |
viśeṣādeṣu kāleṣu yena nārādhitā'mbikā |
sa daridro bhayagrastaḥ kṣīṇāyuḥ sādhako bhavet ||
46 ||
iti |
kecana śāktāstu— śiśiraśca vasantaśca śaratkāla iti trayaḥ |
uttamā ṛtavo devyāḥ puraścaraṇakarmaṇi ||
47 ||

Band II, S. 79–80, Streitfrage Herbst und Vishnus Ruhezeit
ityādiyāmalavacanena hariśayanakālāntaḥpātini śaratkāle devīmantrapuraścaraṇavidhānādviṣṇau supte japenna cetyādivaiśampāyanīyavacanaṃ devīmantrātiriktamantraparamiti saṃkocaṃ parikalpya hariśayanakāle'pi puraścaraṇamācaranti |
atra śaratkālaśabdaḥ śaratkālāntaḥpātidurgotsavakālaparaḥ |
tantroktavacanena śaratkāle caturthyādinavamyantaṃ viśeṣata ityādivakṣyamāṇakālīkalpamuṇḍamālādivacanena ca śaktimantrapuraścaraṇavidhāne'pi tasya hariśayanādhikaraṇībhūtayāvatkālaṃ kartavyatākatve pramāṇābhāvaḥ |
anyathā ūrje tapasi rādhe vā śuklapakṣastu vaiṣṇave ityādicandrapīṭhādivacanena vaiśākhe kārtike tathetyādi matsyapuraścaraṇaprakaraṇīyamerutantravacanena ca vaiṣṇavasyāpi mantrasya hariśayanakālāntaḥpātini kārtikādau puraścaraṇavidhānādvaiśampāyanādivacanasya nirviṣayatvāpatteḥ |
yadi ca tantropatantrāṇāmanantatvena cāturmāsyeṣvapi śaktimantrapuraścaraṇavidhāyaikavacanānantaramupalabhyeta tadā tu saṃkocakalpanā na duṣṭā |
anyathā duṣṭaiveti puraścaraṇapaddhatikṛtaḥ |

Band II, S. 80, Allgemeine Regeln und ausdrückliche Ausnahmen
prājñāstu—niṣiddhamāsapatite'pi grahaṇādau sakalamantrāṇāṃ viśeṣapuraścaraṇavidhānāt sāmānyapuraścaraṇameva hariśayanakāle niṣiddham |
viśeṣapuraścaraṇe tu nāyaṃ niṣedha ityāhuḥ |
vastutastu durgotsavakālādau śāktādimantrasya kārtikādau vaiṣṇavādimantrasya bhādrapadādau gaṇeśādimantrasya grahaṇādau mantramātrasya ca puraścaraṇavidhānādanuktakālasya viśeṣapuraścaraṇasyāpyaniṣiddhakāla evācaraṇācca niṣiddhakālāntargataṃ yadyatkālāvacchedena yadyaddevatāmantrapuraścaraṇaṃ viśeṣavacanairvidhīyate tattatkālāvacchedena tattaddevatāmantrapuraścaraṇaṃ kartavyameva |
sāmānyavacanena niṣiddho viśeṣavacanena vihitaśca yaḥ kālastatra kasyāpi mantrasya puraścaraṇamātraṃ nācaraṇīyamiti siddhāntasthitiḥ |
kārtike tu mantramātrasya puraścaraṇaṃ kartavyam |
sarveṣāmapi mantrāṇāṃ kuryādūrje puraskriyām |
iti sādhanasamuccayavacanādvakṣyamāṇamahācīnādikrameṇa puraścaraṇe tu na kālādiniyamaḥ |

Band II, S. 80, Mahachina-Verfahren und Tageszeiten Verse 48–51
taduktaṃ sārasaṃgrahe— sarva eva śubhaḥ kālo nāśubho vidyate kvacit ||
48 ||
tathā— digdeśaniyamo nātra sthityādiniyamo na hi |
na jape kālaniyamo nārcādiṣu baliṣvapi |
svecchāniyama ukto'tra mahāmantrasya sādhane ||
49 ||
ityādimahāmantraśabdastu mantramātropalakṣakaḥ |
anyathā mahācīnakrameṇopamantrapuraścaraṇe niyamaparipālanāpatteratrāpi kālapadaṃ praharāntargatatattatkālaparaṃ na tu vihitaniṣiddhamāsadivasādiparam |
tathā ca— prātaḥkālaṃ samārabhya japenmadhyāhnāvadhi ||
50 ||
iti pāśavakalpoktau— gate tu prathame yāme tṛtīyapraharāvadhi |
niśāyāmeva japtavyaṃ rātriśeṣe japenna ca ||
51 ||

Band II, S. 81, Auslegung der Vira-Zeitregeln Verse 52–54
iti vīrakalpoktaśca yaḥ kālaniyamaḥ sa cāsmin mahācīnakrame nāstīti tadarthaḥ |
na viśeṣo divārātrau sandhyāyāṃ vā mahāniśi |
sarvakāle yajeddevīmasnātaḥ kṛtabhojanaḥ ||
52 ||
iti tatraivoktatvāt kathamanyathā syāttathā— vīrāṇāṃ japakālastu sarvakālaḥ praśasyate ||
53 ||
iti bhāvacūḍāmaṇivacanaṃ saṃgamanīyam |
aṣṭamyāṃ vā caturdaśyāṃ pakṣayorubhayorapi |
ārabheta puraścaryāṃ kāle dīkṣokta eva hi ||
54 ||
ityādivīrapuraścaraṇaprakaraṇīyayāmalādivacanavirodhāduktayuktyā tu kālaśabdasyoktakālaparatayā vīraśabdasya ca kaulikaparatayā tadīyakalpe divasasya rātreśca puraścaraṇakālatayā vakṣyamāṇatvānna kaścidvirodhaḥ |
evaṃ mahānīlakrameṇa puraścaraṇe'pi noktakālaniyamaḥ |
uktavacanānāṃ tatrāpyupalambhāt |

Band II, S. 81, Grenzen der Ausnahmeregeln Verse 55–58
atra kecit— na jape kālaniyamo mahāmantrasya sādhane ||
55 ||
ityādisiddhāntasaṃgrahavacanānmahāmantrapuraścaraṇe kālaniyamo nāstīti vadanti |
tanmate— na deśakālaniyamo bhakṣyādiniyamo na hi |
śaucādiniyamo nāsti mahāmantrasya sādhane ||
56 ||
iti tasya vacanāt |
na śaucādikriyāḥ kāryāḥ smṛtiśāstrapracoditāḥ |
ekaṃ liṅge gude pañca ityādyā yāḥ prakīrtitāḥ ||
57 ||
iti svacchandabhairavādivacanācca |
mahāmantrapuraścaraṇe niyamasāmānyābhāvāpattyā— niyamāstatra bhūyāṃsaḥ prakartavyāḥ prayatnataḥ |
avaidhakaraṇāt siddhihāniḥ syānnātra saṃśayaḥ ||
58 ||
ityādimahāvidyāpuraścaraṇaprakaraṇīyamahākālavacanavirodhaḥ spaṣṭa eveti saṃkṣepaḥ |

Band II, S. 81–82, Wahl des Übungsortes Verse 59–65
atha puraścaraṇadeśāḥ yoginītantre— ādau puraskriyāṃ kartuṃ sthānanirṇaya ucyate |
puṇyakṣetraṃ nadītīraṃ guhāparvatamastakam ||
59 ||
tīrthapradeśaḥ sindhūnāṃ saṅgamaḥ pāvanaṃ vanam |
udyānāni viviktāni bilvamūlaṃ taṭaṃ gireḥ ||
60 ||
tulasīkānanaṃ goṣṭhaṃ vṛṣaśūnyaṃ śivālayam |
aśvatthāmalakīmūlaṃ gośālā jalamadhyataḥ |
devatāyatanaṃ kūlaṃ samudrasya nijaṃ gṛham ||
61 ||
tathā— gṛhe śataguṇaṃ vidyādgoṣṭhe lakṣaguṇaṃ bhavet |
koṭirdevālaye puṇyamanantaṃ śivasannidhau ||
62 ||
mlecchaduṣṭamṛgavyādhaśaṅkātaṅkavivarjite |
ekāntopavane nindārahite bhaktisaṃyute ||
63 ||
sudeśe dhārmike deśe subhikṣe nirupadrave |
ramye bhaktajanasthāne nivaset tāpasapriye ||
64 ||
gurūṇāṃ sannidhāne ca cittaikāgrasthale tathā |
eṣāmanyatamaṃ sthānamāśritya japamārabhet ||
65 ||

Band II, S. 82, Weitere allgemeine Ortsregeln Verse 66–70
mahākapilapañcarātre ca— kṣetratīrthagṛhārāmadevālayanadīhradāḥ |
kuṭī viviktamityete deśāḥ syurmantrasiddhidāḥ ||
66 ||
prapañcasāre— samudratīre'pyatha vā'driśṛṅge samudragānāṃ saritāṃ ca tīre |
japedvivikte nija eva gehe viṣṇorgṛhe vā puruṣo manasvī ||
67 ||
yāmale— mlecchaduṣṭamṛgavyālaśaṅkātaṅkavivarjite |
ekānte pāvane cintārahite bhaktisaṃyute ||
68 ||
sudeśe dhārmike rāṣṭre subhikṣe nirupadrave |
ramye bhaktagaṇasthāne nivasenna parāśraye ||
69 ||
devatābhedena puraścaraṇasthānabhedā uktā merutantre— japasthānāni vakṣyāmi kṛtrimākṛtrimāni ca |
guptāni sarvatantreṣu devatānāṃ pṛthak pṛthak ||
70 ||

Band II, S. 83, Heilige Stätten nach Gottheiten Verse 71–77
mahāgaṇapatikṣetraṃ māyūraṃ narmadātaṭam |
mahāśmaśānaṃ māyūraṃ gaṇeśamanusiddhidam ||
71 ||
prabhāsaṃ ca kurukṣetraṃ puṣkaraṃ bhṛguparvatam |
yamunāyāstaṭaṃ kāśīdineśamanusiddhidam ||
72 ||
ayodhyā mathurā māyā kāśī badarikāśramaḥ |
gayā ca gaṇḍakītīraṃ dvārikā viṣṇusiddhidā ||
73 ||
kedārastryambakaṃ kāśī kāñcyavantyau vanāni ca |
gaṅgātīraṃ vaidyanātho rāmeśaḥ śivasiddhikṛt ||
74 ||
jvālāmukhī prayāgaśca kāminī mālikāpadam |
sarasvatyāstathā tīraṃ śaktimantrasya siddhikṛt ||
75 ||
tīraṃ ca kamaleśvaryā mekhalā yakṣaparvataḥ |
aṅgabaṅgakaliṅgāśca kṣudradaivatasiddhidāḥ ||
76 ||
kāmarūpaṃ ca nepālaṃ hiṅgulā vindhyavāsinī |
jālandharaṃ pūrṇagirirvāmamārgeṇa siddhidāḥ ||
77 ||

Band II, S. 83, Natürliche Orte nach Gottheiten Verse 78–84
taṭaṃ padmākarāṇāṃ ca kadalīkṣvarkavāṭikā |
vidrumākulito grāmo gaṇeśasyātivallabhaḥ ||
78 ||
padmākarataṭāraṇyakaravārārkavāṭikā |
godhūmadūrvākṣetrāṇi śilā bhānumataḥ priyā ||
79 ||
tulasyaśvatthadhātrīkṣuśālagrāmādisannidhau |
goṣṭhe śrotriyayuggrāme harermudvaidikāntike ||
80 ||
paścimābhimukhe liṅge nandivarje śivālaye |
śivatoṣe vaṭasyārāt saṅgame vipine hrade ||
81 ||
kadalīcūtacambelīsevantīvarbarīvane |
prakhyātanadītīre śakteḥ prītiśca nirjane ||
82 ||
palvalārānnimbakolaśākhoṭemadhukākule |
valmīke śuṣkanadyāṃ ca modante kṣudradevatāḥ ||
83 ||
pitṛgehe śmaśāne ca tripathe ca catuṣpathe |
śūnyālaye śivākīrṇabhuvi tuṣyanti vāmagāḥ ||
84 ||

Band II, S. 84, Ortsbeschränkungen Verse 85–90
gṛhe goṣṭhe tathodyāne vane parvatamastake |
nadyāṃ tatsaṅgame devālaye syādvaidiko'dhikaḥ ||
85 ||
yasmin deśe na gohatyā nāpi brahmavadho bhavet |
na śrāvayanti śūdrāśca siddhistatra tu vaidikī ||
86 ||
mlecchāḥ pākhaṇḍino dhūrtā rājānaḥ sacivādayaḥ |
yuvatyaśca na vartante tatra siddhiradūrataḥ ||
87 ||
atha niṣiddhasthānāni tatraiva— jīrṇadevālayodyānagṛhavṛkṣataleṣu ca |
nadīkūlādrikūṭeṣu bhūcchidrādiṣu no vaset ||
88 ||
jīrṇatvaṃ vṛkṣaparyantamanveti |
nadīkūlaniṣedhastu samudragākūlabhinnaparaḥ |
yāmale— rājānaḥ sacivā rājapuruṣāḥ prabhavo janāḥ |
caranti yena mārgeṇa na vaset tatra tattvavit ||
89 ||
merau— evaṃ vicārya matimān kuryādbhūmiparigraham ||
90 ||

Band II, S. 84, Grundnahrung und Havishya Verse 91–96
atha puraścaraṇe bhakṣyādiniyamo yāmale— śākaṃ mūlaṃ phalaṃ bhakṣyaṃ haviṣyaṃ śaktavo'tha vā |
atha vā kṣīramātraṃ syāt puraścaraṇavṛttaye ||
91 ||
haviṣyāṇyuktāni smṛtau— haimantikaṃ sitāsvinnaṃ dhānyaṃ mudgāstilā yavāḥ |
kalāyakaṅgunīvārā vāstukaṃ hilamocikā ||
92 ||
ṣaṣṭikā kālaśākaṃ ca mūlakaṃ kemuketarat |
lavaṇe saindhavasāmudre gavyaṃ ca dadhi sarpiṣām ||
93 ||
payo'nuddhṛtasāraṃ ca panasāmraharītakī |
pippalī jīrakaṃ nāgaraṅgakatintiḍīkī ||
94 ||
kadalīlavalīdhātrīphalānyaguḍamaikṣavam |
atailapakvaṃ munayo haviṣyānnaṃ pracakṣate ||
95 ||
merutantre— satkandaphalamūlāśī sadbhikṣāśī haviṣyabhuk |
payovratī bhavecchreṣṭhasteṣām ... ... ||
96 ||
iti |

Band II, S. 85, Milch und fremde Nahrung Verse 97–102
tatraiva— śreṣṭhaṃ gavāṃ dugdhamuktaṃ madhyamaṃ surabhībhavam |
adhamaṃ māhiṣaṃ cānyadvratasthānāṃ niṣidhyate ||
97 ||
kulārṇave— yasyānnapānapuṣṭāṅgaḥ kurute dharmasañcayam |
annadātuḥ phalasyārdhaṃ kartuścārdhaṃ na saṃśayaḥ ||
98 ||
tasmāt sarvaprayatnena parānnaṃ varjayet sudhīḥ |
puraścaraṇakāle tu sarvakarmasu śāmbhavi ||
99 ||
jihvā dagdhā parānnena karau dagdhau pratigrahāt |
mano dagdhaṃ parastrībhiḥ kathaṃ siddhirvarānane ||
100 ||
parānnamiti bhikṣetaraviṣayam |
bhikṣāyāṃ tu vihitatvānna doṣaḥ |
taduktaṃ merutantre— vaidikācārayuktānāṃ śucīnāṃ śrīmatāṃ satām |
satkulasthānajātānāṃ bhikṣāśī cāgrajanmanām ||
101 ||
carumūlaphalakṣīradadhibhikṣānnaśaktavaḥ |
etatsaptavidhaṃ bhaikṣālabdhaṃ bhakṣyaṃ vratasthitaiḥ ||
102 ||

Band II, S. 85, Weitere erlaubte Nahrungsmittel Verse 103–105
agastyasaṃhitāyām— dadhi kṣīraṃ ghṛtaṃ gavyamaikṣavaṃ guḍavarjitam |
tilāścaivāsitā mudgāḥ kandaḥ kemukavarjitaḥ ||
103 ||
paddhatau— kandāśca piṇḍārukaserukādyā gavāṃ dadhikṣīraghṛtāni saindhavam |
mudgā yavāḥ kṛṣṇatilāḥ kalāyāḥ priyaṅgavaḥ ṣaṣṭikataṇḍulāśca ||
104 ||
kadambajambūpanasāmranimbā nāraṅgadhātrīkadalīphalāni |
kapitthamiṣṭīmṛdudāḍimāni bhakṣyāṇi caitāni puraskriyāyām ||
105 ||
miṣṭī madhurarasaviśiṣṭaphalaviśeṣaḥ |
mṛdurmṛdvīkā |
itarāṇi prasiddhāni |
etadbhinnānyapyaniṣiddhāni yāvakanārikelādīni bhakṣyāṇyeva |

Band II, S. 86, Verbotene Nahrungsmittel Verse 106–107
atha niṣiddhāni— kṣāraṃ ca bhaumaṃ lavaṇaṃ tathāḍhakī māṣā masūrāścaṇakāśca kodravāḥ |
tailaṃ sitaṃ mudgakamāranālakaṃ kṣaudraṃ guḍaṃ phāṇitamāmiṣādikam ||
106 ||
kūṣmāṇḍavṛntākapalāṇḍvalābucchatrākanālaṃ laśunaṃ karīraḥ |
paṭolatāmbūlavibhītakāścānyacca saṃjātarasāntaraṃ yat |
andhastathā paryuṣitaṃ ca dagdhaṃ tyājyāni caitāni vadanti dhīrāḥ ||
107 ||
paṭolaṃ paḍavara iti prasiddham |
alābustumbīphalam |
karīro vaṃśāṅkuraḥ |
andha ityannam |
anyānyapi niṣiddhāni gṛñjarakarañjādīni tyājyānyeva |
gṛñjanaṃ ca gājara iti madhyadeśīyabhāṣayā prasiddhā |

Lesungshinweise: Die Abgrenzung von „weiß“ und „Mudgaka“ in Vers 106 ist nicht eindeutig; Mudgaka wird hier nicht stillschweigend mit den zuvor erlaubten Mungbohnen gleichgesetzt.

Band II, S. 86, Sitzunterlagen Verse 108–114
athāsanāni merutantre— āsanaṃ tu dvidhā proktaṃ nityakāmikabhedataḥ |
kuśājināmbarairyuktaṃ caturaṅgulamūrdhvataḥ ||
108 ||
caturasraṃ dvihastaṃ ca sundaraṃ mṛdunirmalam |
idaṃ sukhāsanaṃ nityaṃ japasiddhividhāyakam ||
109 ||
atha kāmyāni vakṣyante japasiddhyai mṛgājinam |
sarvasiddhyai vyāghracarma tvāvikaṃ roganāśanam ||
110 ||
kauśeyaṃ pauṣṭikaṃ proktaṃ vetrajaṃ śrīvivardhanam |
śvete tu kambale dharmasiddhī rakte'rthasiddhayaḥ ||
111 ||
pīte kāmo dvijānyeṣāṃ mokṣadaḥ kṛṣṇakambalaḥ |
duḥkhamuktyai rañjitaṃ tu nīlaraṅgo na śobhanaḥ ||
112 ||
puraścaraṇacandrikāyām— abhicāre kṛṣṇavarṇaṃ raktaṃ vaśyādikarmaṇi |
śāntike dhavalaṃ proktaṃ citrakaṃ sarvakarmasu ||
113 ||
stambhane gajacarma syānmāraṇe māhiṣaṃ tathā |
maiṣīcarma tathoccāṭe khaṅgijaṃ vaśyakarmaṇi |
vidveṣe jāmbukaṃ proktaṃ bhavedgocarma śāntike ||
114 ||

Band II, S. 87, Ungeeignete Unterlagen Verse 115–119
atha niṣiddhāni merutantre— tyajenniṣiddhamaprāptau na niṣiddhe tu saṃviśet |
niṣiddhānyatha vakṣyante śokaḥ syāddārujāsane ||
115 ||
vaṃśāsane daridraḥ syādvastre sthānavināśanam |
pāṣāṇe ca tathoccāṭo jvarī syānmṛṇmayāsane ||
116 ||
kṣityāsane bhavet pīḍā pallave cittavibhramaḥ |
tṛṇāsane bhavet pīḍā niṣiddhaṃ tviṣṭikāsanam ||
117 ||
cittakṣobho gṛhasthasya kṛṣṇasārājine bhavet |
baṭurvanasthaḥ saṃnyāsī snātakaḥ siddhimāpnuyāt ||
118 ||
puraścaraṇacandrikāyām— na dīkṣito viśejjātu kṛṣṇasārājine gṛhī |
viśedyatirvanasthaśca brahmacārī ca snātakaḥ ||
119 ||

Band II, S. 87–88, Vier Japa-Haltungen Verse 120–129
kuśājināmbareṇāḍhyaṃ caturasraṃ samantataḥ |
ekahastaṃ dvihastaṃ vā caturaṅgulamucchritam ||
120 ||
svastikādikrameṇātha viśet tatra nirākulaḥ |
svastikaṃ bhadrakaṃ vīraṃ kūrmaṃ ceti catuṣṭayam ||
121 ||
japet praśastamanyeṣāṃ prasaṅgādeva kīrtanam |
uddeśānukrameṇaiva vakṣyāmyeṣāṃ tu lakṣaṇam ||
122 ||
jānūrvorantare samyak kṛtvā pādatale ubhe |
ṛjukāyaḥ samāsīnaḥ svastikaṃ tadudīritam ||
123 ||
gulphau tu vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
pārśve pādau tu pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam ||
124 ||
bhadrāsanaṃ bhavedetat sarvavyādhivināśanam |
ekaṃ pādamathaikasmin vinyasyoruṇi saṃsthitaḥ ||
125 ||
itarasmiṃstathā corau vīrāsanamudāhṛtam ||
126 ||
tantrāntare tu— vāmorunyastadakṣāṅghri vīrāsanamudāhṛtam |
gudaṃ nirudhya gulphābhyāṃ vyutkrameṇa samāhitaḥ ||
127 ||
kūrmāsanaṃ bhavedetat kūrmamuttānakūrmakam |
gomukhaṃ kukkuṭaṃ mātsyaṃ dhanuḥpaścimatānakam ||
128 ||
mayūraṃ lāvakaṃ siddhaṃ padmaṃ siṃhaṃ śavāsanam |
svastikaṃ padmakaṃ vīramiti yogavido viduḥ ||
129 ||

Band II, S. 88, Weitere Körperhaltungen Verse 130–139
kukkuṭāsanabandhastho dorbhyāṃ saṃbadhya kandharām |
śete kūrmavaduttāna etaduttānakūrmakam ||
130 ||
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet |
dakṣiṇe ca tathā savyaṃ gomukhaṃ gomukhaṃ yathā ||
131 ||
padmāsanaṃ tu saṃyojya jānūrvorantare karau |
niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam ||
132 ||
vāmorumūlārpitadakṣapādaṃ jānvorbahirveṣṭitadakṣadoṣṇā |
pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditamāsanaṃ tat ||
133 ||
pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi |
dhanurākarṣaṇaṃ kuryāddhanurāsanamīritam ||
134 ||
prasārya pādau bhuvi daṇḍarūpau dorbhyāṃ ca pādadvitayaṃ gṛhītvā |
jānau parinyastalalāṭadeśo vasedidaṃ paścimatānamāhuḥ ||
135 ||
avaṣṭabhya dharāṃ samyak talābhyāṃ tu karadvayam |
hastayoḥ kūrpare cāpi sthāpayennābhipārśvayoḥ ||
136 ||
samunnataśiraḥpādo daṇḍavadvyomni saṃsthitaḥ |
mayūrāsanametattu sarvarogaharaṃ param ||
137 ||
bhūmau svamastakaṃ sthāpyaṃ hastayoḥ kūrpare tathā |
pādau khe daṇḍavat kuryāt kuñjarakāsanamīritam ||
138 ||
meḍhrādupari niḥkṣipya savyaṃ gulphaṃ tatopari |
gulphāntaraṃ ca niḥkṣipya muktāsanamitīritam ||
139 ||

Band II, S. 89, Siddha- Padma- und Simhasana Verse 140–144
etatsiddhāsanaṃ prāhuranye vajrāsanaṃ viduḥ |
muktāsanaṃ vadantyeke prāhurguptāsanaṃ pare ||
140 ||
vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |
aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgramālokayedetadvyādhivighātakāri yamināṃ padmāsanaṃ procyate ||
141 ||
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayornyaset |
dakṣiṇe savyagulphaṃ ca dakṣagulphaṃ ca savyake ||
142 ||
hastau jānvostu saṃsthāpya svāṅgulīḥ saṃprasārya ca |
vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ ||
143 ||
siṃhāsanaṃ bhavedetat pūjitaṃ yogibhiḥ sadā |
uttānaśavavadbhūmau śayanaṃ tu śavāsanam |
śavāsanaṃ cārtiharaṃ cittaviśrāntisādhanam ||
144 ||

Band II, S. 89, Vajrasana Siddhasana und Vielfalt der Haltungen Verse 145–147
yāmale— ūrvoḥ pādau kramānnyasya jānvoḥ pratyaṅmukhāṅgulīḥ |
karau nidadhyādākhyātaṃ vajrāsanamanuttamam ||
145 ||
gorakṣaśatake— yonisthānakamaṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasenmeḍhre pādamathaikameva niyataṃ kṛtvā samaṃ vigraham |
sthāṇuḥ saṃyamitendriyo'caladṛśā paśyan bhruvorantaraṃ caitanmokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate ||
146 ||
tathā— āsanāni ca tāvanti yāvanto jīvajantavaḥ |
eteṣāmakhilān bhedān vijānāmi maheśvaraḥ ||
147 ||

Band II, S. 89–90, Arten der Mala und Buchstabenmala Verse 148–153
atha mālābhedā merutantre— atha mālāṃ pravakṣyāmi dvividhā sā sthirā calā |
sthirā tu sthiracittānāṃ cañcalā calacetasām ||
148 ||
yāmale— mālā tu trividhā proktā prathamā varṇamālikā |
dvitīyā caramāloktā tṛtīyā karamālikā ||
149 ||
merutantre— akārādikṣakārāntairbinduvanmātṛkākṣaraiḥ |
anulomavilomasthaiḥ kalptayā varṇamālayā ||
150 ||
pratyekavarṇayugmantrāḥ japtāḥ syuḥ sarvasiddhidāḥ |
āryādyā api kiṃ cānyat prokteyaṃ sthiramālikā ||
151 ||
triśaktiratne'pi— atha vā mātṛkāmayyā mālayā prajapedbudhaḥ |
ekaikaṃ varṇamuccārya varṇenāntaritaṃ japet ||
152 ||
sudhīrave lakārāntaṃ tata āntaṃ samānayet |
merurūpaṃ kṣakāraṃ hi sādhako naiva laṅghayet ||
153 ||

Band II, S. 90, Meru und 108 Lautrezitationen Verse 154–159
muṇḍamālāyām— meruhīnā ca yā mālā merulaṅghyā ca yā bhavet |
aśuddhā tu bhavedatra sā mālā niṣphalā bhavet ||
154 ||
vicitrā bisatantvābhā brahmanāḍīgatā tu yā |
tayā saṃgrathitā dhyeyā sarvakāmaphalapradā ||
155 ||
aṣṭottaraśatajape tvādau klībaṃ samuccaret |
ṛṝḷḹvarṇacatuṣṭayaṃ klībaṃ pracakṣate ||
156 ||
vargāṇāmaṣṭakaṃ vā'pi kāmyabhedakrameṇa tu |
a ka ca ṭa ta pa ya śā ityeva cāṣṭavargakam ||
157 ||
aṣṭottaraśatajape kartavye klībacatuṣṭayamādāvuccārya vilomasamāptau cāpi taccatuṣṭayaṃ vilomena japedityekaḥ pakṣaḥ |
anulomavilomābhyāṃ pañcāśadvarṇamuccārya śeṣeṣvaṣṭavargākṣarāṇyuccaredityaparaḥ pakṣa ityarthaḥ |
kṣakāraśca merutvena sakṛdevoccāryastaduttaraṃ mantro noccārya iti tatra vivekaḥ |
prakārāntaramuktaṃ sādhanasamuccaye— śrīmāyākāmavāgyogānmātṛkāvarṇayogataḥ |
anulomavilomābhyāmaṣṭottaraśataṃ japet ||
158 ||
tantrāntare— trayaṃ gurostrayaṃ devi gaṇapāya prakīrtitam |
nyūnātiriktaṃ dvitayaṃ śeṣamiṣṭāya yojayet ||
159 ||

Band II, S. 91, Perlenzahl und Mala-Materialien Verse 160–164
merutantre— carā'tha kathyate mālā'bhicāre tithisaṃkhyakaiḥ |
muktyarthaṃ pañcaviṃśatyā saṃtuṣṭyai sarvadā japet ||
160 ||
triṃśadbhirdharmavṛddhiḥ syāccatuṣpañcāśatepsitam |
śatātsaukhyaṃ tathā'ṣṭābhiḥ śatātsakalasiddhayaḥ ||
161 ||
samastasiddhyai rudrākṣā maṇayo dhanadā matāḥ |
gataprāptikaraḥ śaṅkho bhogakṛt sphāṭiko mataḥ ||
162 ||
putrapradāḥ putrajīvāḥ padmākṣāḥ puṣṭivardhanāḥ |
vidrumotthā vaśyakarā mauktikā muktidā matāḥ ||
163 ||
pāpāpahāḥ kuśamayāḥ svarṇajāḥ kāmadāyakāḥ |
kāmavṛddhistārajātairindrākṣaiḥ syātparaṃ padam ||
164 ||

Lesungshinweise: Die Zuordnung des letzten Ausdrucks ist verkürzt; die Ausgabe verzeichnet dazu eine abweichende Lesung.

Band II, S. 91, Weitere Materialien und Ritualzuordnungen Verse 165–172
strīvaśyārthaṃ haridrāyā dārvī puruṣavaśyakṛt |
jvarahartrī tu lākṣāyāḥ khaḍgasya pitṛtṛptikṛt ||
165 ||
arkasyoccāṭane kāryā śrīphalairjñānasādhane |
gajadantasya sarvārthaṃ mohane tāmrajā matā ||
166 ||
māraṇe cāyasī proktā dhanārthaṃ śvetapadmajā |
viṣottāre candanotthā śāntikṛcchvetakāṣṭhajā ||
167 ||
raktacandanabījotthā yakṣiṇyādikasādhane |
padmakāṣṭhodbhavā tuṣṭyai devadārubhavairviruk ||
168 ||
kṛṣṇakāṣṭhasamudbhūtaistāmasaṃ karma siddhyati |
bhūtastambhe nimbajātā janastambhe samībhavā ||
169 ||
mahānimbena ḍākinyā bhūnimbaiḥ stambhanaṃ rujām |
indravṛkṣādraṇastambho'bhicāro vānarāsthitaḥ ||
170 ||
ṛkṣāsthito vanyasiddhiḥ śārdūlāttasya devatāḥ |
narāsthnā rākṣasā vīrā vaśyā hayāsthibhiḥ ||
171 ||
rāsabhāsthnā kṣudrasiddhirmānyatā tu gajāsthibhiḥ |
mṛttikābhṛṣṭamaṇijā mālā śāvarasiddhidā ||
172 ||

Band II, S. 92, Materialien nach der Purashcharanachandrika Verse 173–175
puraścaraṇacandrikāyām— rudrākṣaśaṅkhapadmākṣaputrajīvakamauktikaiḥ |
sphāṭikairmaṇiratnaiśca hemarājatavaidrumaiḥ ||
173 ||
kuśaiḥ pūrvoditaiḥ sarvaiḥ parvabhirmātṛkākṣaraiḥ |
gardabhāśvanarāṇāṃ vai dantairapyabhicārakaiḥ ||
174 ||
vaiṣṇave tulasīmālā gajadantairgaṇeśvare |
tripurāyā jape śastā indrākṣai raktacandanaiḥ |
mahāśaṅkhamayī jñeyā nīlasārasvate manau ||
175 ||

Band II, S. 92, Geheime Mala Verse 176–183
triśaktiratne'pi— rahasyamālayā japtā tāriṇī siddhidā bhavet |
atastayā prajaptavyā mālayā siddhimicchatā ||
176 ||
mahāśaṅkhamayī mālā pañcāśanmaṇinirmitā |
rahasyamālā saṃproktā gopanīyā prayatnataḥ ||
177 ||
karṇanetrāntarālastho mahāśaṅkhaḥ prakīrtitaḥ |
tadabhāve tu kasyāpi kartavyā'vayavasya vai ||
178 ||
yāmale— narebhāśvoṣṭramuṇḍānāṃ chinnānāṃ raṇasaṃkaṭe |
mālāṃ vai kārayedvṛttāṃ mahāvidyāsu sādhakaḥ ||
179 ||
tadabhāve sphāṭikī syānmālā sarvasamṛddhidā |
vīratantre— rahasyamālayā japtā kālikā sarvasiddhidā ||
180 ||
mahāśaṅkhāsthimāloktā tāriṇīkālikāvidhau |
tadabhāve sphāṭakī syāttathā padmākṣasambhavā ||
181 ||
tantre— svayambhūmālikā devi bhairavyāṃ kālikāvidhau |
chinnamastāvidhau devi mahāśaṅkhāsthimālikā ||
182 ||
bālāyāṃ bhuvaneśvaryāṃ sphāṭikī parikīrtitā |
guñjāmālā tu mātaṅgyāṃ dhūmrāyāṃ kharadantajā |
haridrā bagalāyāṃ ca kamalākṣā ramāvidhau ||
183 ||

Band II, S. 93, Malas nach Amnaya und Gottheit Verse 184–194
tathā— pūrvāmnāye sphāṭikajairdakṣiṇe rudranetrajaiḥ |
pravālairmauktikairdevi paścimāmnāyadaivate ||
184 ||
uttarāmnāyadevīnāṃ mahāśaṅkhāsthimālikā |
ūrdhvāmnāye svayambhūtthā pātāle ratnasambhavā ||
185 ||
pravālaiḥ sūryamantre ca mauktikaiḥ śaktimātrake |
śivaśaktimayī mālā raudrākṣī sphāṭikī tathā ||
186 ||
rudrākṣasvarṇasaṃyuktāṃ mālāṃ viddhi śivātmikām |
sarvatantreṣu rudrākṣāḥ śaktimantre divā na hi ||
187 ||
yāmale— rudrākṣairvihitā mālā sarvakāmaprasādhanī |
nirmitā śaṅkhamālābhirdhanaṃ kīrtiṃ ca yacchati ||
188 ||
padmākṣaiḥ puṣṭilakṣmīdā śatrunāśakarī tathā |
putrajīvabhavā putrapaśuśrīdhānyaṛddhidā ||
189 ||
muktābhī racitā mālā saubhāgyaṃ vipulaṃ śriyam |
mantrapratyakṣadāṃ siddhiṃ śāntikaṃ cātha pauṣṭikam ||
190 ||
muktiṃ ca tanute tadvatsphāṭikyapyakṣamālikā |
sārasvate padmarāgā puṣkale ca dhane tathā ||
191 ||
sauvarṇī rājatī mālā sarvān kāmān prayacchati |
sārasvate pravālotthāṃ vaśye'dhikadhanāgame ||
192 ||
pāpakṣayakarī kauśī rudrākṣādikuśāntakaiḥ |
sarvairetairviracitā mālā syānmuktaye nṛṇām ||
193 ||
nityaṃ japaṃ prakurvīta parvabhirvarṇamālikā |
sthireṇa manasā nyastā sarvān kāmān prayacchati ||
194 ||

Band II, S. 93–94, Besondere Materialien und Verdienstzahlen Verse 195–201
uccāṭane'śvadantānāṃ mālā proktā'śvavālakaiḥ |
kharadantairadhobhūtairmanuṣyasnāyutantunā ||
195 ||
grathitairnirmitā mālā śatrūṇāṃ nāśite matā |
pretadantairadhobhūtaiḥ kartavyā japamālikā ||
196 ||
sādhyadehabhavaiḥ keśaiḥ protavyā dveṣakarmaṇi |
aṅgulījapasaṃkhyānamekamevamudāhṛtam ||
197 ||
putrajīvairdaśaguṇaiḥ śataṃ śaṅkhaiḥ sahasrakam |
pravālairmaṇiratnaiśca daśasāhasrakaṃ smṛtam ||
198 ||
tadeva sphāṭikaṃ proktaṃ mauktikairlakṣamuchyate |
padmākṣairdaśalakṣaṃ syādrājataiḥ koṭirucyate ||
199 ||
sauvarṇairdviguṇā saiva sarvaiḥ śataguṇāṃ smṛtā |
kuśagranthyā ca rudrākṣairanantaguṇitaṃ phalam ||
200 ||
śvetapadmākṣamālābhirapi syādamitaṃ phalam |
mātṛkāvarṇasambhūtamālayā'pi tadeva tu ||
201 ||

Band II, S. 94, Auswahl und Beschaffenheit der Rudraksha Verse 202–207
merutantre— kuśagranthyā japedvipraḥ suvarṇamaṇibhirnṛpaḥ |
putrajīvairjapedvaiśyaḥ padmākṣaiḥ sarva eva hi ||
202 ||
rudrākṣasphāṭikendrākṣamadhye kiṃcinna dāpayet |
madhye dattvā japaṃ kurvan kāmamokṣau vināśayet ||
203 ||
rudrākṣaprabhedakathanapūrvakaṃ tanmāhātmyamāha tatraiva— dhātrīphalopamaḥ śreṣṭho madhyo badarasannibhaḥ |
adhamaścaṇakābhaḥ syāttato hīno vipattikṛt ||
204 ||
śvetaraktasuvarṇābhakṛṣṇavarṇā dvijāditaḥ |
eteṣu brāhmaṇaḥ śreṣṭho japamālākṛte bhṛśam ||
205 ||
alābhe tu dvijātīnāmapi vā svasvajātayaḥ |
kalau tu durlabhā vidyā yathā viprāḥ svadharmagāḥ ||
206 ||
atisthūlo'tisūkṣmaśca sphuṭito bhaṅguro laghuḥ |
bhinnaḥ purādhṛto jīrṇo rudrākṣo na śubhapradaḥ ||
207 ||

Band II, S. 94–95, Ein- bis achtgesichtige Rudraksha Verse 208–216
tathā— ekavaktrairdvivaktraiścaturvaktraiśca pañcabhiḥ |
ṣaḍvaktrairvā'tha kartavyā mitho miśrāṃstu varjayet ||
208 ||
ekavaktraṃ śivastasya mālā tu japato haret |
brahmahatyādipāpāni tathā rājyādikeṣṭadā ||
209 ||
umāśaṅkaranāmā yo dvimukho'yaṃ vyapohati |
gohatyādikapāpāni gārhasthāśramasaukhyadaḥ ||
210 ||
trimukhastvagnirūpaḥ syātstrīhatyādikapāpahā |
dharmārthakāmāḥ sidhyanti dhāraṇāttajjapādapi ||
211 ||
caturmukho bhavedbrahmā bhrūṇahatyādināśakaḥ |
sphuranti sakalā vidyā vāksiddhiścāpi jāyate ||
212 ||
pañcavaktraḥ śivaḥ sākṣātsarvapāpaharaḥ smṛtaḥ |
śaivagāṇeśaśāktānāṃ drutaṃ siddhistu tajjapāt ||
213 ||
kārtikeyastu ṣaḍvaktraḥ skhalitavratapāpahā |
vidhinā dakṣiṇe bāhau dhāraṇātsamare jayaḥ ||
214 ||
saptavaktro mahānāgo'nanto nāmātha tajjapāt |
anantāḥ siddhayaḥ sarpaviṣabhaṅgaśca na jāyate ||
215 ||
aṣṭavaktro gaṇeśaḥ syātsarvavighnanivārakaḥ |
naśyanti tajjapātsarve kāmakrodhādiśatravaḥ ||
216 ||

Lesungshinweise: Vers 215 druckt wörtlich eine Verneinung mit „Aufhebung des Schlangengifts“; eine vermutete Schutzverheißung wird nicht als sichere Lesung eingesetzt.

Band II, S. 95, Neun- bis vierzehngesichtige Rudraksha Verse 217–224
navavaktro bhairavaḥ syātsyādvāmamārgasthadevatāḥ |
japādeva prasīdanti vāmabāhau sthito'ghahā ||
217 ||
janārdano daśamukho japānnaśyanti dhāraṇāt |
piśācagrahavetālabrahmarākṣasapannagāḥ ||
218 ||
ekādaśamukhaḥ sākṣādrudra evāsya dhāraṇāt |
japācca hayamedhādiyajñānāṃ phalabhāgbhavet ||
219 ||
dvādaśāsyo bhāskaraḥ syāttajjapāddhāraṇāttathā |
tejasvī ca pratāpī ca gomedhaphalabhāgbhavet ||
220 ||
trayodaśamukhaḥ sākṣādviśvedevātmakaḥ smṛtaḥ |
śrāddhakāle dhṛto dadyātpitṝṇāmakṣayāṃ gatim ||
221 ||
caturdaśamukhe japtaṃ tadā'nantāya jāyate |
pūjyate devamanujairakṣayāṃ labhate gatim ||
222 ||
tathā— devān puṣṇanti ye devā paśavaste tu vaidikāḥ |
tān pātayanti ye kaule teṣāṃ śāstā svayaṃ yamaḥ ||
223 ||
teṣāṃ saṃrakṣaṇārthāya nānyo rudrākṣato bhuvi |
rudrākṣāḥ sarvadevānāṃ mantrasiddhividhāyakāḥ ||
224 ||

Band II, S. 96, Lob des Tragens von Rudraksha Verse 225–228
rudrākṣaṃ kaṇṭhamāśritya śunako mriyate yadi |
so'pi rudratvamāpnoti kiṃ punarmānuṣādayaḥ ||
225 ||
ucchiṣṭo vā vikarmastho yukto vā sarvapātakaiḥ |
mucyate sarvapāpebhyo naro rudrākṣadhāraṇāt ||
226 ||
rudrākṣamālikāṃ kaṇṭhe dhārayedbhaktivarjitaḥ |
pāpakarmā'pi yo nityaṃ rudraloke mahīyate ||
227 ||
arudrākṣadharo bhūtvā yatkiñcitkarma vaidikam |
kuryādviprastu yo mauḍhyānnāsāvāpnoti tatphalam ||
228 ||

Band II, S. 96–97, Rudraksha am Körper Verse 229–237
rudrākṣadhāraṇaprakārastatraiva— śiromālā tu ṣaḍviṃśaddvātriṃśatkaṇṭhamālikā |
kūrpare ṣoḍaśa proktā dvātriṃśanmaṇibandhayoḥ ||
229 ||
aṣṭottaraśatairyuktamupavītaṃ vidhīyate |
tadardhamuraso mālā śikhāyāmekamucyate ||
230 ||
karṇayoścāpi ṣaṭsaṃkhyā dhāraṇakrama īritaḥ |
saṃkhyāhīnaṃ na kartavyamadhikaṃ naiva dūṣyati ||
231 ||
tantrāntare— rudrākṣān kaṇṭhadeśe daśanaparimitān mastake viṃśatī dve ṣaṭṣaṭkarṇapradeśe karayugalakṛte dvādaśa dvādaśaiva |
bāhvorindoḥ kalābhirnayanayugakṛte caikamekaṃ śikhāyāṃ vakṣasyaṣṭādhikaṃ yaḥ kalayati śatakaṃ sa svayaṃ nīlakaṇṭhaḥ ||
232 ||
rudrākṣān dhārayatyevaṃ dehānte sa śivo bhavet |
bahulaṃ labhate puṇyaṃ bhāgyavāniha jāyate ||
233 ||
snāne dāne jape home vaiśvadeve surārcane |
prāyaścitte tathā śrāddhe dīkṣākāle viśeṣataḥ ||
234 ||
rudrākṣadhārī bhūtvā ca yatkiñcitkarma vaidikam |
yo vipraḥ satataṃ kuryāttatkarma saphalaṃ bhavet ||
235 ||
kaṇṭhe śirasi haste ca karṇayorupavītake |
rudrākṣadhāraṇādeva rudro bhavati mānavaḥ ||
236 ||
khādanmāṃsaṃ pibanmadyaṃ saṃgacchanmartyajātiṣu |
sadyo bhavati pūtātmā rudrākṣaṃ mūrdhni dhārayan ||
237 ||

Band II, S. 97, Zeit und Faden der Mala-Herstellung Verse 238–245
devatābhedena mālāgrathanakālabheda uktastatraiva— caturthyāṃ protayenmālāṃ gaṇanāthasya mantrakaiḥ |
madhyāhne'rkasya saptamyāṃ ravau vā tasya mantrakaiḥ ||
238 ||
dvādaśyāṃ vaiṣṇavī mālā protavyā viṣṇumantrataḥ |
trayodaśyāṃ tu sandhyāyāṃ tanmantraiḥ śivamālikām ||
239 ||
aṣṭamyāṃ vā caturdaśyāṃ navamyāṃ bhūminandane |
śaktīnāmapi kartavyā bhuktvā rātrau yathāvidhi ||
240 ||
sūtrabhedā uktāstatraiva— grathitā paṭṭasūtreṇa devyāḥ prītyai tu mālikā |
kārpāsairvaiṣṇavī mālā padmasūtrairathāpi vā ||
241 ||
ūrṇābhirvā valkalairvā śaivī kāryā sasūtrajā |
prāyaśaḥ sarvadevānāṃ sūtrotpattividhiṃ śṛṇu ||
242 ||
sūtraṃ dvijendrapaṇyastrīnirmitaṃ granthivarjitam |
triguṇaṃ triguṇīkṛtya grāhyaṃ prakṣālya yatnataḥ ||
243 ||
umāmaheśvare— yā jīvatputrakā nārī sundarī pativatsalā |
tayā kartitasūtreṇa vyūḍhā mālā śubhāvahā ||
244 ||
tantrāntare— kanyākartitasūtreṇa durvarṇasvarṇajairapi ||
245 ||
durvarṇaṃ rajatam |

Lesungshinweise: Das Kompositum vor „Frau“ ist sprachlich unsicher; eine bestimmte soziale Rolle wird nicht ergänzt.

Band II, S. 97–98, Eigenes Auffädeln und Auswahl der Perlen Verse 246–249
mālāgrathanaprakārastatsaṃskāraśca puraścaraṇacandrikāyām— athāto grathanaṃ vakṣye mālānāṃ tantrabodhitam |
ekabhuktaṃ vidhāyādau sādhako grathayet svayam ||
246 ||
svayaṃ ca mālā grathitā svaghṛṣṭaṃ na dhāryate candanamityanena |
niṣidhyate candanasannidhānātsragatra puṣpasya na cākṣamālā ||
247 ||
kṛtanityakriyāśuddha ukteṣvṛkṣeṣu mantravit |
yathākāmaṃ yathālābhādakṣāṇyānīya yatnataḥ ||
248 ||
anyonyasamarūpāṇi nātisthūlakṛśāni ca |
kīṭādibhiraduṣṭāni na jīrṇāni navāni vai ||
249 ||
gavyaistu pañcabhistāni prakṣālya ca pṛthak pṛthak |

Lesungshinweise: Von den genannten Bäumen beschafft er die Perlen sorgfältig nach Wunsch und Verfügbarkeit: (249) untereinander von gleicher Gestalt, weder zu groß noch zu klein, nicht von Insekten oder anderem beschädigt, nicht alt, sondern frisch.

Band II, S. 98, Panchagavya für die Mala-Weihe Verse 250–255
pañcagavyeṣu viśeṣa ukto merutantre— dugdhaṃ kāñcanavarṇāyāḥ śvetāyāścaiva gomayam |
gomūtraṃ tāmravarṇāyā nīlāyāśca bhaveddadhi ||
250 ||
ghṛtaṃ tu kṛṣṇavarṇāyā evaṃ pañcāmṛte'pi ca |
gavāṃ varṇāstu sulabhāḥ santi deśeṣu kutracit ||
251 ||
tatra varṇavibhāgena pañcagavyāni cāharet |
varṇālābhe na doṣo'sti mātrāhīnaṃ tu varjayet ||
252 ||
gosakṛddviguṇaṃ mūtraṃ sarpirdadyāccaturguṇam |
kṣīramaṣṭaguṇaṃ proktaṃ pañcagavyaṃ tathā dadhi ||
253 ||
gāyatryādāya gomūtraṃ gandhadvāreti gomayam |
āpyāyasveti ca kṣīraṃ dadhikrāvṇoti vai dadhi ||
254 ||
tejo'si śukramityājyaṃ devasya tvā kuśodakam |
kṣālayetpañcagavyādyaiḥ ... ... ||
255 ||
iti |

Band II, S. 98, Vorbereitung des Auffädelns Verse 256–258
puraścaraṇacandrikāyām— aśvatthapatrairnavakaiḥ padmākāreṇa kalpite |
sūtre maṇīṃśca sagandhānkṣālitāṃstatra niḥkṣipet ||
256 ||
tāraṃ śaktiṃ mātṛkāśca sūtre caiva maṇiṣvatha |
vinyasya pūjayedājyairjuhuyāccaiva śaktitaḥ ||
257 ||
mālāmekaikamādāya sūtre vai yojayetsudhīḥ |
mukhaṃ mukhe tu saṃyojya pucchaṃ pucche tu yojayet ||
258 ||

Band II, S. 99, Auffädeln und Brahma-Knoten Verse 259–264
gopucchasadṛśī kāryā yadvā sarpākṛtiḥ śubhā |
tatsajātīyamekākṣaṃ merutvenāgrato nyaset ||
259 ||
merutantre— eko merustatra deyaḥ sarvebhyaḥ sthaulyayukca yaḥ |
ādyaṃ sthūlaṃ tatastasmānnyūnaṃ nyūnataraṃ tataḥ ||
260 ||
sarpākārāṃ prakurvīta brahmagranthirmaṇiṃ prati |
atha vā granthirahitaṃ dṛḍharaśmisamanvitam ||
261 ||
trirāvṛtyā'tha madhyena cārdhāvṛtyā'ntadeśataḥ |
granthiḥ pradakṣiṇāvartaḥ sa brahmagranthirucyate ||
262 ||
anyonyagharṣaṇādeva japahānirbhaveddhruvam |
madhyato granthayaḥ kāryā nātra muktādi vinyaset ||
263 ||
puraścaraṇacandrikāyām— ekaikamaṇimadhye tu brahmagranthiṃ prakalpayet |
japamālāṃ vidhāyetthaṃ tataḥ saṃskāramācaret ||
264 ||

Band II, S. 99, Sadyojata- und Vamadeva-Mantras Verse 265–266
kṣālayetpañcagavyena sadyojātena sajjalaiḥ |
oṃ sadyojātaṃ prapadyāmi sadyojātāya vai namaḥ ||
265 ||
bhave bhave nāti bhave bhavasva māṃ bhavodbhavāya namaḥ |
candanāgurugandhādyairvāmadevena gharṣayet ||
266 ||
oṃ vāmadevāya namaḥ |
oṃ jyeṣṭhāya namaḥ |
oṃ śreṣṭhāya namaḥ |
oṃ rudrāya namaḥ |
oṃ kālāya namaḥ |
oṃ kalavikaraṇāya namaḥ |
oṃ balapramathanāya namaḥ |
oṃ sarvabhūtadamanāya namaḥ |
oṃ manonmanāya namaḥ |

Band II, S. 99–100, Aghora- Tatpurusha- und Ishana-Mantras bis Vers 267
dhūpayettāmaghoreṇa— oṃ aghorebhyo'tha ghorebhyo ghoraghoratarebhyaḥ sarvataḥ sarvasarvebhyo namaste rudrarūpebhyaḥ sarvataḥ sarvasarvebhyaḥ |
lepayettatpuruṣeṇa tu |
oṃ tatpuruṣāya vidmahe mahādevāya dhīmahi tanno rudraḥ pracodayāt |
mantrayetpañcamenaiva pratyekaṃ tu śataṃ śatam |
oṃ īśānaḥ sarvavidyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇo'dhipatirbrahmāśivo me'stu sadā śivom |
meruśca pañcamenaiva tato mantreṇa mantrayet |
saṃskṛtyaivaṃ budho mālāṃ tatprāṇāṃstathāpayet tataḥ ||
267 ||

Band II, S. 100, Japa Homa und Gebete an die Mala Verse 268–273
kriyāsaṃgrahe— mantrayenmūlamantreṇa kramenotkramayogataḥ |
tathaiva mātṛkāvarṇairmantrayenmantratattvavit ||
268 ||
pūjayitvā yathānyāyamiṣṭadevamanukramāt |
nyāsapūrvaṃ japenmantramaṣṭottarasahasrakam |
juhuyācca daśāṃśena yasya devasya yatpriyam ||
269 ||
yoginītantre— homakarma tataḥ kuryāddevatābhāvasiddhaye |
aṣṭottaraśataṃ hutvā saṃpātājyaṃ viniḥkṣipet ||
270 ||
homakarmaṇyaśaktaśceddviguṇaṃ japamācaret |
tvaṃ māle sarvalokānāṃ sarvasiddhipradā matā ||
271 ||
tena satyena me siddhiṃ dehi mātarnamo'stu te |
ityuktvā paripūjyātha gopayedyatnato gṛhī ||
272 ||
yāmale tu— māle māle mahāmāle sarvatattvasvarūpiṇi |
caturvargastvayi nyastastasmānme siddhidā bhava ||
273 ||
māyābījādikaṃ kṛtvā raktapuṣpaiḥ samarcayet |

Band II, S. 100, Empfang und Schutz der Mala Verse 274–277
puraścaraṇacandrikāyām— evaṃ kṛtvā'kṣamālāyāṃ japenmātṛkayā sudhīḥ ||
274 ||
mātṛkāvarṇabhedebhyaḥ sarvatantrāḥ prajajñire |
ataḥ sakalamantrāṇāṃ japaḥ kāryo'nayā srajā ||
275 ||
guruṃ saṃpūjya taddhastādgṛhṇīyātsarvasiddhaye |
gāyatrīṃ tu japan kaścinmālāṃ grathnāti tāntrikaḥ ||
276 ||
na hītthaṃ grathanaṃ kvāpi mantraśāstre nirūpitam |
aśucirna spṛśedenāṃ karabhraṣṭāṃ na kārayet ||
277 ||

Band II, S. 101, Gebrauch und Fehler der Mala Verse 278–284
merutantre— yena mantreṇa yā mālā kṛtā taṃ tu japettayā |
anyamantrajapācchāpo devatāyāḥ prajāyate ||
278 ||
dṛḍhasūtraṃ niyuñjīta jape truṭyati no yathā |
jīrṇe sūtre punaḥ sūtraṃ granthayitvā śataṃ japet ||
279 ||
puraścaraṇacandrikāyām— pramādātpatite hastācchatamaṣṭottaraṃ japet |
tāvanniṣiddhasaṃsparśe kṣālayitvā yathoditam ||
280 ||
merutantre— tarjanyā na spṛśetsūtraṃ kampayennaiva dhūpayet |
na spṛśedvāmahastena karabhraṣṭāṃ na kārayet ||
281 ||
akṣāṇāṃ cālane'ṅguṣṭhaścānyamakṣaṃ na saṃspṛśet |
japakāle sadā vidvānmeruṃ caiva na laṅghayet ||
282 ||
parivartanakāle tu saṃghaṭṭaṃ naiva kārayet |
kaliḥ khaṭakhaṭāśabde dolamāne calenmatiḥ ||
283 ||
calite caiva vidveṣaḥ sphuṭite vyādhisambhavaḥ |
hastacyute mahāvighnaḥ sūtracchede vināśakṛt ||
284 ||

Band II, S. 101–102, Reparatur und Sühne Verse 285–289
kriyāsaṃgrahe— chinne sūtre tu mālāyāḥ punaḥ saṃskāramācaret |
aṣṭottarasahasraṃ tu japedvā'ṣṭottaraṃ śatam ||
285 ||
śaivāgame— yadā saṃtruṭyate mālā granthayitvā ca pūrvavat |
pratiṣṭhitāyāṃ tasyāṃ tu mantraṃ japyādananyadhīḥ ||
286 ||
anyatrāpi— truṭitā cetsvayaṃ mālā prāyaścittaṃ samācaret |
gajāntakasahasraṃ tu japahomaṃ samācaret ||
287 ||
punaḥ saṃgrathanaṃ kṛtvā prāṇasthāpanapūrvakam |
tadā mālā siddhidā syānnānyathā śāṅkaraṃ vacaḥ ||
288 ||
agnidagdhe japellakṣaṃ naṣṭe bhagne dvilakṣakam |
cauranīte ṣaṭsahasraṃ patite tu śataṃ japet ||
289 ||

Band II, S. 102, Zählen und Geheimhaltung Verse 290–295
puraścaraṇacandrikāyām— aṅguṣṭhasthāmakṣamālāṃ cālayenmadhyamāgrataḥ |
tarjanyā na spṛśetso'yaṃ muktido gaṇanakramaḥ ||
290 ||
bhuktau muktau tathā hṛṣṭau madhyamāyāṃ japetsudhīḥ |
aṅguṣṭhānāmikābhyāṃ tu japeduttamakarmaṇi ||
291 ||
tarjanyaṅguṣṭhasaṃyogādvidveṣoccāṭane japaḥ |
kaniṣṭhāṅguṣṭhasaṃyogājjapenmāraṇakarmaṇi ||
292 ||
anyakāle imāṃ mālāṃ pūjayitvā tu gopayet |
mūlaṃ prakāśayedvidvānna tanmantraṃ kadācana ||
293 ||
akṣamālāṃ ca mudrāṃ ca gurorapi na darśayet |
bhūtarākṣasavetālāḥ siddhagandharvacāraṇāḥ ||
294 ||
haranti prakaṭaṃ yasmāttasmādguptaṃ japetsudhīḥ |
atha strīśūdrāṇāṃ mālāsaṃskāraḥ merutantre— śūdrārthaṃ vā striyāmarthe mālāsaṃskāra ucyate ||
295 ||

Band II, S. 102–103, Besondere Mala-Weihe für Frauen und Shudras Verse 296–303
gaṇeśasūryaviṣṇvīśadurgāḥ saṃpūjya bhaktitaḥ |
mālāyāmatha tāṃ mālāṃ hsau~ bījenābhimantritām ||
296 ||
aṣṭottaraśataṃ pañcagavye tāṃ sthāpayet tryaham |
caturthe tu samuddhṛtya kṣālayedastramantrataḥ ||
297 ||
hṛnmantreṇa granthayitvā sthaṇḍile tāṃ nidhāpayet |
tasmāduttolya tāṃ mālāṃ sthāpayeddhemapātrake ||
298 ||
pañcāmṛtena saṃsnāpya śītalena jalena ca |
candanena sugandhena kastūrīkuṅkumādibhiḥ ||
299 ||
abhiṣekaṃ tataḥ kuryādhsau~ mantreṇa sādhakaḥ |
navagrahānpūjayitvā dikpālāṃścāpi pūjayet ||
300 ||
atrāpi mātṛkāvarṇairmūlamantreṇa ca mālāmabhimantrya tasyāṃ prāṇapratiṣṭhāpūrvakamiṣṭadevatārcanaṃ pūrvavatkāryamiti sampradāyavidaḥ |
tathā— tilena ghṛtayuktena śaktito homayettataḥ |
svarṇaṃ tu dakṣiṇāṃ dadyādgurave maṇisaṃkhyakām ||
301 ||
tanmantrajāpino viprānbhojayedvā'tha vaidikān |
abhāve svarṇapātrasya grāhyamaśvatthapatrakam ||
302 ||
mālāsaṃskāra ityukto jape syātsiddhidāyakaḥ |
atha vāmamārgiṇāṃ mālāsaṃskārastatraiva— kīkaśādikamālānāṃ kaulikānāṃ ca vāminām ||
303 ||

Band II, S. 103, Mala-Weihe des linken Weges Verse 304–311
siddhyai vakṣyāmi saṃskāraṃ sarvatantreṣu gopitam |
śilpinaṃ pūjayedādau vastragandhānulepanaiḥ ||
304 ||
saṃhṛṣṭaḥ kalayenmālāṃ mantrapūtaṃ pibenmadhu |
pañcāśanmaṇibhiḥ kāryā ṛtumatyā bhage kṣipet ||
305 ||
niśāmekāṃ samuddhṛtya kāraṇaiḥ kṣālayettataḥ |
śuddhodairmūlamantreṇābhiṣiñcedvijayārasaiḥ ||
306 ||
prakṣālya dhūpayetpaścātprotayediṣṭasūtrakaiḥ |
sūtraṃ sveṣṭajape nīlaṃ kṛṣṇaṃ māraṇakarmaṇi ||
307 ||
mohane haritaṃ stambhe dhūmābhaṃ dviṣi tālabham |
śāntau puṣṭau sitaṃ dveṣe raktamuccāṭane bhavet ||
308 ||
vaśye pītaṃ kaṣāyaṃ tu vikṣepakaraṇe matam |
cakrapūjāṃ tataḥ kuryātsāṣṭottarasahasrakam ||
309 ||
hunenmadyapalābhyāṃ ca mūlamantreṇa sādhakaḥ |
tato baliṃ yathānyāyaṃ mahiṣādeḥ pradāpayet ||
310 ||
śaktiśca sādhakāścāpi bhojayenmaṇisaṃkhyakān |
evaṃ saṃsādhitāṃ mālāṃ paśave na pradāpayet ||
311 ||

Lesungshinweise: [die genaue Farbzuordnung ist unklar]

Band II, S. 103–104, Handmala 312–315
atha karamālā bālātantre— tarjanī madhyamā'nāmā kaniṣṭhā ceti tāḥ kramāt |
tisro'ṅgulyastriparvāṇo madhyamā caikaparvikā ||
parvadvayaṃ madhyamāyā merutvenopakalpayet ||
312 ||
tantrāntare— anāmāmadhyamārabhya kaniṣṭhānukrameṇa ca |
tarjanīmūlaparyantā karamālā prakīrtitā ||
313 ||
sanatkumāro'pi— anāmāmadhyamārabhya kaniṣṭhādita eva ca |
tarjanīmūlaparyantaṃ japeddaśasu parvasu ||
314 ||
anāmāmūlamārabhya kaniṣṭhādita eva ca |
tarjanīmadhyaparyantamaṣṭaparvasu saṃjapet ||
315 ||
ayamuttaraḥ ślokaścāṣṭottaraśatasaṃkhyajape kartavye śatajapottaramaṣṭajapaparaḥ |
idaṃ ca vaiṣṇavaviṣayakam |

Band II, S. 104, Handmala der Shakti 316–320
śaktiviṣaye tu— ārabhyānāmikāmūlātprādakṣiṇyakrameṇa tu |
madhyamāmūlaparyantaṃ japedaṣṭasu parvasu ||
316 ||
anāmāmadhyamaṃ parva meruṃ kṛtvā na laṅghayet |
tarjanyagre tathā madhye yo japet tatra mānavaḥ ||
catvāri tasya naśyanti āyurvidyā yaśo dhanam ||
317 ||
iti siddhāntasāre proktam |
tatraiva— anāmāmūlamārabhya prādakṣiṇyakrameṇa tu |
tarjanīmūlaparyantaṃ japennavasu parvasu ||
318 ||
idaṃ ca dvādaśāvṛttyā'ṣṭottaraśatasaṃkhyajapaparam |
śrīvidyāyāṃ tu yāmale— anāmāmadhyamāyāśca mūlāgraṃ tu dvayaṃ dvayam |
kaniṣṭhāyāśca tarjanyāstrayaṃ parva maheśvari ||
319 ||
anāmāmadhyamāyāśca meruḥ syāddvitayaṃ śubham |
pradakṣiṇakramāddevi japettripurasundarīm ||
320 ||
iti viśeṣa uktaḥ |

Band II, S. 104–105, Regeln des Zählens 321–324
merutantre— aṅgulīrna viyuñjīta japakāle kadācana |
aṅgulīnāṃ viyogena cchidreṣu sravate japaḥ ||
321 ||
nollaṅghayecca gaṇanāṃ kiṃcitsaṃkocayet talam |
na darśayetkaraṃ no cetphalaṃ gṛhṇanti rākṣasāḥ ||
322 ||
puraścaraṇacandrikāyām— aṅgulyagreṣu yajjaptaṃ yajjaptaṃ merulaṅghane |
parvasandhiṣu yajjaptaṃ tatsarvaṃ niṣphalaṃ bhavet ||
323 ||
gaṇanāvidhimullaṅghya yo japettu pramādataḥ |
gṛhṇanti rākṣasā yasmānniyataṃ gaṇayedbudhaḥ ||
324 ||

Band II, S. 105, Zählmittel und Daumen 325–328
rudrayāmale— nākṣatairhastaparvairvā na dhānyairnaiva puṣpakaiḥ |
na candanairmṛttikayā japasaṃkhyāṃ na kārayet ||
325 ||
lākṣākusitasindūraṃ gomayaṃ ca karīṣakam |
viloḍya guḍikāṃ kṛtvā japasaṃkhyāṃ tu kārayet ||
326 ||
mantratantraprakāśe— tatrāṅgulijapaṃ kurvan sāṅguṣṭhāṅgulibhirjapet |
aṅguṣṭhena vinā karma kṛtaṃ tanniṣphalaṃ bhavet ||
327 ||
muṇḍamālāyām— nityaṃ japaṃ kare kuryānna tu kāmyaṃ kadācana |
kāmyamapi kare kuryādyadi mālā na vidyate ||
328 ||

Lesungshinweise: [ein unsicher gelesener Bestandteil] [Lesungshinweis: Die Stofffolge „लाक्षाकुसितसिन्दूरं“ bleibt im Druck mehrdeutig. Das Verbot der Fingerglieder in Vers 325 steht neben den zuvor angeführten Handmala-Vorschriften.] (326) Man soll die genannten Stoffe – Lack, [ein unsicher gelesener Bestandteil], Sindura, Kuhdung und getrockneten Dung – vermischen, kleine Kügelchen formen und damit zählen.

Band II, S. 105–106, Bedeutung und Anwendung der Mudras 329–336
atha mudrāprakaraṇam |
tatra mudrāpadārtha uktaḥ kulārṇave— merutantre'pi— mudaṃ kurvanti devāya mamāṃsi drāvayanti ca |
tasmānmudrā iti khyātā darśitavyā kuleśvari ||
329 ||
mudaṃ svarūpalābhābhyāṃ dehadvāreṇa cātmanaḥ |
yā arpayantyayatnena mudrāstāḥ śaktayo matāḥ ||
330 ||
modayanti grahādibhyaḥ pāpaughaṃ drāvayanti ca |
modanaṃ drāvaṇaṃ yasmādato mudrāḥ prakīrtitāḥ ||
331 ||
yāmale— modanātsarvadevānāṃ drāvaṇātpāpasantateḥ |
tasmānmudreyamākhyātā sarvakarmārthasādhinī ||
332 ||
atha mudrāḥ pravakṣyāmi sarvatantreṣu gopitāḥ |
yābhirviracitābhiśca modante mantradevatāḥ ||
333 ||
arcayejjapakāle ca dhyāne kāmye ca karmaṇi |
snāne cāvāhane śaṅkhe pratiṣṭhāyāṃ ca rakṣaṇe ||
334 ||
naivedye ca tathā'nyatra tattatkalpaprakāśite |
sthāne mudrā darśitavyāḥ svasvalakṣaṇalakṣitāḥ ||
335 ||
āvāhanādikā mudrā nava sādhāraṇā matāḥ |
tathā ṣaḍaṅgamudrāśca sarvamantreṣu yojayet ||
336 ||

Lesungshinweise: [unklarer Ausdruck] [Lesungshinweis: Im Druck steht „ममांसि“; das gemeinte Objekt des Auflösens ist unsicher. Die beiden Quellenangaben stehen vor diesem Vers.] [der Zusammenhang mit den genannten Planetenmächten ist sprachlich unklar]

Band II, S. 106, Mudras der Gottheiten 337–344
ekonaviṃśatirmudrā viṣṇoruktā manīṣibhiḥ |
śaṅkhacakragadāpadmaveṇuśrīvatsakaustubhāḥ ||
337 ||
vanamālā tathā jñānamudrā bilvāhvayā tathā |
garuḍākhyā tathā mudrā viṣṇoḥ santoṣavardhinī ||
338 ||
nārasiṃhī ca vārāhī hayagrīvī dhanustathā |
bāṇamudrā tataḥ parśurjaganmohanikā tathā ||
339 ||
kāmamudrā parā khyātā śivasya daśa mudrikāḥ |
liṅgayonitriśūlākhyā māleṣṭābhīmṛgātmikāḥ ||
340 ||
khaṭvāṅgā ca kapālākhyā ḍamaruḥ śivatoṣakaḥ |
sūryasya caiva padmākhyā sapta mudrā gaṇeśituḥ ||
341 ||
dantapāśāṅkuśā vighnaparśulaḍḍukasaṃjñakāḥ |
bījapūrāhvayā mudrāḥ vijñeyā vighnapārcane ||
342 ||
pāśāṅkuśavarābhītikhaḍgacakradhanuḥśarāḥ |
mauśalī mudrikā daurgī mudrāḥ śakteḥ priyaṅkarāḥ ||
343 ||
lakṣmīmudrā'rcane lakṣmīvāgvādinyāstu pūjane |
akṣamālā tathā vīṇā vyākhyā pustakamudrikā ||
344 ||

Band II, S. 106, Weitere Zuordnungen 345–348
saptajihvāhvayā mudrā vijñeyā vahnipūjane |
matsyamudrā ca kūrmākhyā lelihā muṇḍasaṃjñakā ||
345 ||
mahāyoniriti khyātā sarvasiddhisamṛddhidā |
śaktyarcane mahāyoniḥ śyāmādau muṇḍamudrikā ||
346 ||
matsyakūrmākhyalelihāḥ sarvasādhāraṇe matāḥ |
daśemā mudrikā jñeyāstripurāyāḥ prapūjane ||
347 ||
saṃkṣobhadrāvaṇākarṣavaśyonmādamahāṅkuśāḥ |
khecarī bījayonyākhyā trikhaṇḍā parikīrtitā ||
348 ||

Band II, S. 107, Anlässe der Mudras 349–353
kumbhamudrā'bhiṣeke syāt padmamudrāsane tathā |
kālakarṇī prayoktavyā vighnapraśamakarmaṇi ||
349 ||
gālinī ca prayoktavyā jalaśodhanakarmaṇi |
śrīgopālārcane veṇurnṛharernārasiṃhikā ||
350 ||
varāhasya ca pūjāyāṃ vārāhāsyāṃ pradarśayet |
rāmārcane dhanurbāṇamudre parśustathā'rcane ||
351 ||
paraśurāmasya vijñeyā jaganmohanasaṃjñakā |
vāsudevāhvayā dhyāne kumbhamudrā'nurakṣaṇe ||
352 ||
sarvatra prārthane caiva prārthanākhyāṃ prayojayet |
uddeśānukramādāsāmucyante lakṣaṇāni ca ||
353 ||
āvāhanādikā mudrā mātṛkānyāsamudrāśca prāguktāstadanyā ihocyante |

Band II, S. 107, Mudras der sechs Glieder 354–356
tatraiva— aṅguṣṭhā ṛjavo hastaśākhā bhavenmudrā hṛdaye śīrṣake ca |
adho'ṅguṣṭhā khalu muṣṭiḥ śikhāyāṃ karadvandvāṅgulayo varmaṇi syuḥ ||
354 ||
nārācamuṣṭirdhṛtabāhuyugmakāṅguṣṭhatarjanyudito dhvanistu |
viṣvagvibhaktaḥ kathitāstu mudrā yatrākṣiṇī tarjanimadhyame staḥ ||
355 ||
netratraye tatra bhavedanāmā ṣaḍaṅgamudrāḥ kathitā yathāvat ||
356 ||

Lesungshinweise: [Lesungshinweis: Die verdichtete Formulierung in Vers 355 lässt die genaue Zuordnung von Faust, Armhaltung und Schnipplaut nicht sicher erkennen.]

Band II, S. 107–108, Muschelhorn Diskus Keule und Lotus 357–362
vaiṣṇavīnāṃ tu mudrāṇāṃ kathyante lakṣaṇānyatha |
vāmāṅguṣṭhaṃ tu saṃgṛhya dakṣiṇena tu muṣṭinā ||
357 ||
kṛtvottānaṃ tato muṣṭimaṅguṣṭhastu prasārayet |
vāmāṅgulyastathāśliṣṭāḥ saṃyuktāḥ saṃprasāritāḥ ||
358 ||
dakṣiṇāṅguṣṭhasaṃsṛṣṭā mudraiṣā śaṅkhasaṃjñikā |
hastau tu saṃmukhau kṛtvā saṃlagnau suprasāritau ||
359 ||
kaniṣṭhāṅguṣṭhakau lagnau mudraiṣā cakrasaṃjñakā |
anyonyābhimukhau hastau kṛtvā tu grathitāṅgulī ||
360 ||
aṅgulyau madhyame bhūyaḥ saṃlagne suprasārite |
gadā mudreyamākhyātā viṣṇoḥ santoṣavardhinī ||
361 ||
hastau tu saṃmukhau kṛtvā saṃnatāvunnatāṅgulī |
talāntanilitāṅguṣṭhau kṛtvaiṣā padmamudrikā ||
362 ||

Band II, S. 108, Flöte Shrivatsa und Kaustubha 363–368
oṣṭhe vāmakarāṅguṣṭho lagnastasya kaniṣṭhikā |
dakṣiṇāṅguṣṭhasaṃyogāt kaniṣṭhā suprasāritā ||
363 ||
tarjanīmadhyamānāmāḥ kiṃcitsaṃkocya cālitāḥ |
veṇumudrā bhavedeṣā suguptā preyasī hareḥ ||
364 ||
anyonyasapṛṣṭhakarayormadhyamānāmikāṅgulīḥ |
aṅguṣṭhena tu badhnīyāt kaniṣṭhāmūlasaṃsthite ||
365 ||
tarjanyau kārayedeṣā mudrā śrīvatsasaṃjñakā |
anāmāpṛṣṭhasaṃlagnāṃ dakṣiṇasya kaniṣṭhikām ||
366 ||
kaniṣṭhayā'nyayā baddhvā tarjanyā dakṣayā tathā |
vāmānāmāṃ ca badhnīyāddakṣiṇāṅguṣṭhamūlake ||
367 ||
aṅguṣṭhamadhyame vāme saṃyojya saralāḥ parāḥ |
catasro'pyagrasaṃlagnā mudrā kaustubhasaṃjñakā ||
368 ||

Band II, S. 108, Girlande Jnana Bilva und Garuda 369–373
spṛśet kaṇṭhādipādāntaṃ tarjanyaṅguṣṭhayā tathā |
karadvayena mālā cenmudreyaṃ vanamālikā ||
369 ||
tarjanyaṅguṣṭhakau śaktāvagrato hṛdi vinyaset |
vāmahastāmbujaṃ vāmajānuṃ mūrdhni pravinyaset ||
370 ||
jñānamudrā bhavedeṣā rāmacandrasya preyasī |
aṅguṣṭhaṃ vāmamuddaṇḍitamitarakarāṅguṣṭhakenātha baddhvā tasyāgraṃ pīḍayitvā'ṅgulibhirapi ca tā vāmahastāṅgulībhiḥ |
baddhvā gāḍhaṃ hṛdi sthāpayatu vimaladhīrvyāharanmārabījaṃ bilvākhyā mudrikeṣā sphuṭamiha kathitā gopanīyā vidhijñaiḥ ||
371 ||
hastau tu vimukhau kṛtvā granthayitvā kaniṣṭhike |
mithastarjanike śliṣṭāvaṅguṣṭhakau tathā ||
372 ||
madhyame nāmike dve tu dvau pakṣāviva cālayet |
eṣā garuḍamudrākhyā viṣṇoḥ santoṣavardhinī ||
373 ||

Lesungshinweise: [Lesungshinweis: Das Wort „शक्तौ“ bestimmt die Verbindung von Daumen und Zeigefinger nicht eindeutig.] [Das Bija wird hier nur bezeichnet, nicht ausgeschrieben.]

Band II, S. 109, Narasimha Varaha und Hayagriva 374–380
jānumadhye karau kṛtvā cibukauṣṭhau samāvṛtau |
hastau ca bhūmisaṃlagnau kampamānaḥ punaḥ punaḥ ||
374 ||
mukhaṃ vivṛtakaṃ kuryāllelihānaśca jihvikām |
nārasiṃhī bhavedeṣā mudrā tatprītivardhinī ||
375 ||
aṅguṣṭhābhyāṃ ca karayorathākramya kaniṣṭhike |
adhomukhībhiḥ sarvābhirmudreyaṃ nṛharermatā ||
376 ||
devopari karaṃ vāmaṃ kṛtvottānamadhaḥ sudhīḥ |
nāmayediti saṃproktā mudrā vārāhasaṃjñikā ||
377 ||
dakṣahastaṃ cordhvamukhaṃ vāmahastamadhomukham |
aṅgulyagre tu saṃyukte mudrā vārāhasaṃjñikā ||
378 ||
vāmahastatale dakṣā aṅgulīstāstvadhomukhīḥ |
saṃropya madhyamāṃ tāsāmunnāmyādho vikuñcayet ||
379 ||
hayagrīvapriyā mudrā tanmūrteranukāriṇī |

Lesungshinweise: [Die räumliche Anweisung des Verses ist nicht eindeutig.]

Band II, S. 109–110, Bogen Pfeil Axt und Kama 380–388
vāmasya madhyamāgraṃ tu tarjanyagreṇa yojayet ||
380 ||
anāmikāṃ kaniṣṭhāṃ ca tasyāṅguṣṭhena pīḍayet |
darśayedvāmake skandhe dhanurmudreyamīritā ||
381 ||
dakṣamuṣṭisthatarjanyā dīrghayā bāṇamudrikā ||
382 ||
yadvā jñānārṇave— yathā hastagataṃ cāpaṃ tathā hastaṃ priye kuru |
cāpamudreyamākhyātā vāmahaste tvavasthitā ||
383 ||
kalpadrumā dhanurmudrā yaśaḥkīrtivivardhinī |
yathā hastagato bāṇastathā hastaṃ kuru priye ||
384 ||
bāṇamudreyamākhyātā ripuvarganikṛntinī |
tale talaṃ tu karayostiryak saṃyojya cāṅgulīḥ ||
385 ||
saṃhatāḥ prasṛtāḥ kuryānmudrā paraśusaṃjñakā |
ūrdhvasthāṅguṣṭhamuṣṭī dve mudrā trailokyamohinī ||
386 ||
hastau tu saṃpuṭīkṛtvā prasṛtāṅgulikau tathā |
tarjanyau madhyamāpṛṣṭhe aṅguṣṭhau madhyamāsthitau ||
387 ||
kāmamudreyamuditā sarvadevapriyaṅkarī |
mahādevapriyāṇāṃ ca kathyante lakṣaṇānyatha ||
388 ||

Band II, S. 110, Linga Yoni Dreizack und Gebetskette 389–393
ucchritaṃ dakṣiṇāṅguṣṭhaṃ vāmāṅguṣṭhena bandhayet |
vāmāṅgulībhirdakṣābhiraṅgulībhiśca bandhayet ||
389 ||
liṅgamudreyamākhyātā śivasānnidhyakāriṇī |
mithaḥ kaniṣṭhike baddhvā tarjanībhyāmanāmike ||
390 ||
anāmikordhvasaṃśliṣṭadīrghamadhyamayoradhaḥ |
aṅguṣṭhāgradvayaṃ nyasya yonimudreyamīritā ||
391 ||
aṅguṣṭhena kaniṣṭhāṃ tu baddhvā śliṣṭāṅgulitrayam |
prasārayet triśūlākhyā mudraiṣā parikīrtitā ||
392 ||
aṅguṣṭhatarjanyagre tu granthayitvāṅgulitrayam |
prasārayedakṣamālā mudraiṣā parikīrtitā ||
393 ||

Band II, S. 110, Shivas weitere Gesten 394–399
adhaḥsthito dakṣahastaḥ prasṛto varamudrikā |
ūrdhvīkṛto vāmahastaḥ prasṛto'bhayamudrikā ||
394 ||
militānāmikāṅguṣṭhe madhyamāgraṃ niyojayet |
śliṣṭāṅgulyagraścaiva kuryānmṛgamudreyamīritā ||
395 ||
pañcāṅgulyo dakṣiṇāstu militā ūrdhvamunnatāḥ |
khaṭvāṅgamudrā vikhyātā śivasyātipriyā matā ||
396 ||
pātravadvāmahastaṃ ca kṛtvā'ṅke vāmake tathā |
nidhāyocchritavat kuryānmudrā kāpālikī matā ||
397 ||
muṣṭiṃ ca śithilāṃ baddhvā īṣaducchritamadhyamām |
dakṣiṇāmūrdhvamunnamya karṇadeśe pracārayet ||
398 ||
eṣā ḍamarumudrākhyā sarvavighnavināśinī |
tato gaṇeśamudrāṇāmucyante lakṣaṇānyatha ||
399 ||

Band II, S. 110, Ganeshas Stoßzahn und Schlinge 400–401
uttānordhvamukhī madhyā saralā baddhamuṣṭikā |
dantamudrā samākhyātā sarvāgamaviśāradaiḥ ||
400 ||
vāmamuṣṭisthatarjanyā dakṣamuṣṭisthatarjanīm |
saṃyojyāṅguṣṭhakāgre tu tarjanyagre svake kṣipet ||
401 ||

Lesungshinweise: [Die Benennung dieser Geste folgt im nächsten Vers.]

Band II, S. 111, Ganeshas weitere Gesten 402–405
eṣā pāśāhvayā mudrā vidvadbhiḥ parikīrtitā |
ṛjvīṃ ca madhyamāṃ kṛtvā tarjanī madhyaparvaṇi ||
402 ||
saṃyojyākuñcayet kiṃcinmudraiṣā'ṅkuśasaṃjñikā |
tarjanīmadhyamānāmākaniṣṭhāṅguṣṭhamuṣṭikā ||
403 ||
adhomukhī dīrgharūpā madhyamā vighnamudrikā |
parśumudrā nigaditā prasiddhā laḍḍumudrikā ||
404 ||
bījapūrāhvayā mudrā prasiddhatvādupekṣitā |
śākteyānāṃ ca mudrāṇāṃ kathyante lakṣaṇānyatha ||
405 ||

Band II, S. 111, Schwert Schild Keule Durga und Lakshmi 406–411
pāśāṅkuśavarābhītidhanurbāṇāḥ samīritāḥ |
kaniṣṭhānāmike baddhvā svāṅguṣṭhenaiva dakṣataḥ ||
406 ||
śliṣṭāṅgulī tu prasṛte saṃsṛṣṭe khaḍgamudrikā |
vāmahastaṃ tathā tiryak kṛtvā caiva prasārya ca ||
407 ||
ākuñcitāṅguliṃ kuryāccarmamudreyamīritā |
muṣṭiṃ kṛtvā tu hastābhyāṃ vāmasyopari dakṣiṇām ||
408 ||
kuryānmuśalamudreyaṃ sarvavighnavināśinī |
kṛtvā śirasi saṃyojya durgāmudreyamīritā ||
409 ||
cakramudrāṃ tathā baddhvā madhyame dve prasārya ca |
kaniṣṭhike tathānīya tadagre'ṅguṣṭhakau kṣipet ||
410 ||
lakṣmīmudrā parā hyeṣā sarvasaṃpatpradāyinī |

Band II, S. 111, Vina Buch Erklärung und sieben Zungen 411–415
vīṇāvādanavaddhastau kṛtvā saṃcālayecchiraḥ ||
411 ||
vīṇāmudreyamākhyātā sarasvatyāḥ priyaṅkarī |
vāmamuṣṭiṃ svābhimukhīṃ kṛtvā pustakamudrikā ||
412 ||
dakṣiṇāṅguṣṭhatarjanyoragralagne parāṅgulīḥ |
prasārya saṃhitottānā eṣā vyākhyānamudrikā ||
413 ||
śrīrāmasya sarasvatyā atyantaṃ preyasī matā |
maṇibandhasthitau kṛtvā prasṛtāṅgulikau karau ||
414 ||
kaniṣṭhāṅguṣṭhayugale militāṃ tu prasārayet |
saptajihvākhyamudreyaṃ vaiśvānarapriyaṅkarī ||
415 ||

Band II, S. 112, Wasserreinigung Krug und Gebet 416–420
kaniṣṭhāṅguṣṭhakau śaktau karayoritaretaram |
tarjanīmadhyamānāmāḥ saṃhatā bhugnavarjitāḥ ||
416 ||
mudraiṣā gālinī proktā śaṅkhasyopari cālitā |
dakṣāṅguṣṭhaṃ parāṅguṣṭhe kṣiptvā hastadvayena tu ||
417 ||
sāvakāśātmakāṃ muṣṭiṃ kuryāt sā kumbhamudrikā |
muṣṭyorūrdhvakṛtāṅguṣṭhau tarjanyagre tu vinyaset ||
418 ||
sarvarakṣākarī hyeṣā kumbhamudreyamīritā |
prasṛtāṅgulikau hastau mithaḥśliṣṭau tu sammukhau ||
419 ||
kuryāt svahṛdaye seyaṃ mudrā prārthanasaṃjñikā |
añjalyañjalimudrā syādvāsudevābhidhā ca sā ||
420 ||

Band II, S. 112, Kalakarni Staunen Nada Bindu und Auflösung 421–425
aṅguṣṭhāvunnatau kṛtvā muṣṭyoḥ saṃlagnayordvayoḥ |
tāvevābhimukhau kuryānmudrā sā kālakarṇikā ||
421 ||
dakṣiṇā niviḍā muṣṭirnāsikārpitatarjanī |
mudrā vismayasaṃjñā syādvismayāveśakāriṇī ||
422 ||
muṣṭirūrdhvīkṛtāṅguṣṭhā dakṣiṇā nādamudrikā |
tarjanyaṅguṣṭhasaṃyogādagrato bindumudrikā ||
423 ||
adhomukhe vāmahaste ūrdhvāsyaṃ dakṣahastakam |
kṣiptvā'ṅgulīraṅgulībhiḥ saṃgranthya parivartayet ||
424 ||
eṣā saṃhāramudrā syādvisarjanavidhau smṛtā |

Band II, S. 112, Fisch und Beginn der Schildkröte 425–429
dakṣapāṇipṛṣṭhadeśe vāmapāṇitalaṃ spṛśet ||
425 ||
aṅguṣṭhau cālayet samyaṅmudreyaṃ matsyarūpiṇī |
vāmahastasya tarjanyā dakṣiṇasya kaniṣṭhikām ||
426 ||
tasya dakṣiṇatarjanyāṃ dakṣiṇasya kaniṣṭhikām |
tathā dakṣiṇatarjanyāṃ vāmāṅguṣṭhaṃ niyojayet ||
427 ||
unnataṃ dakṣiṇāṅguṣṭhaṃ vāmasya madhyamādikāḥ |
aṅgulīryojayet pṛṣṭhe dakṣiṇasya karasya ca ||
428 ||
vāmasya pitṛtīrthena madhyamānāmike tathā |
adhomukhe ca te kuryāddakṣiṇasya karasya ca ||
429 ||

Lesungshinweise: [Es folgt eine unklare, teilweise wiederholende Anweisung zum rechten Zeigefinger und rechten kleinen Finger.] [Die Beschreibung der Schildkröten-Mudra setzt sich im nächsten Vers fort. Die Wiederholung in Vers 427 steht bereits im Druck.]

Band II, S. 113, Schildkröte Kopf Lelihā und Mahayoni 430–436
kūrmapṛṣṭhasamaṃ kuryāddakṣapāṇiṃ ca sarvataḥ |
kūrmamudreyamākhyātā devatādhyānakarmaṇi ||
430 ||
pṛṣṭhe kroḍe ityarthaḥ |
antarāṅguṣṭhamuṣṭiṃ tu kṛtvā vāmakarasya ca |
madhyamāgraṃ tu dakṣasya tathā'lambya prayatnataḥ ||
431 ||
madhyamenātha tarjanyā aṅguṣṭhāgre tu yojayet |
dakṣiṇaṃ yojayet pāṇiṃ vāmamuṣṭau tu sādhakaḥ ||
432 ||
darśayeddakṣiṇe bhāge muṇḍamudreyamucyate |
tarjanīmadhyamānāmāḥ samaṃ kuryādadhomukham ||
433 ||
anāmāyāṃ kṣipedbaddhāmṛjvīṃ kṛtvā kaniṣṭhikām |
lelihā nāma mudreyaṃ jīvanyāse prakīrtitā ||
434 ||
tarjanyanāmikāmadhye kaniṣṭhākramayogataḥ |
karayoryojayeccaiva kaniṣṭhāmūladevatām ||
435 ||
aṅgulyagre tu niḥkṣipya mahāyoniḥ prakīrtitaḥ |
vāmakeśvaratantroktāḥ prakāśyante'tra mudrikāḥ ||
436 ||

Lesungshinweise: [Die genaue Verbindung der Finger ist in Vers 431–432 sprachlich nicht eindeutig.] [Finger; der Ausdruck ist unklar] [die weitere Anweisung zu Fingerwurzel und Fingerspitze ist beschädigt] [Die Drucklesung „कनिष्ठामूलदेवताम्“ erlaubt keine sichere vollständige Rekonstruktion der Geste.] (435–436a) Man verbinde an beiden Händen die kleinen Finger der Reihe nach zwischen Zeige- und Ringfinger und setze [die weitere Anweisung zu Fingerwurzel und Fingerspitze ist beschädigt].

Band II, S. 113, Tripura und Trikhanda 437–439
śṛṇu devi pravakṣyāmi mudrāḥ sarvārthasiddhidaḥ |
yābhirviracitābhistu sānnidhyaṃ traipuraṃ bhavet ||
437 ||
parivṛtya karau spṛṣṭāvaṅguṣṭhau kārayet samau |
anāmāntaritau kṛtvā tarjanyau kuṭilākṛtī ||
438 ||
kaniṣṭhike niyuñjīta nijasthāne maheśvari |
trikhaṇḍeyaṃ samākhyātā tripurādhyānakarmaṇi ||
439 ||

Band II, S. 113–114, Erschütterung Auflösung und Heranziehung 440–444
madhyamāmadhyage kṛtvā kaniṣṭhāṅguṣṭharodhite |
tarjanyau daṇḍavat kṛtvā madhyamoparyanāmike ||
440 ||
eṣā ca prathamā mudrā sarvasaṃkṣobhakāriṇī |
etasyā eva mudrāyā madhyame sarale yathā ||
441 ||
kriyate parameśāni sarvavidrāviṇī tathā |
madhyamātarjanībhyāṃ ca kaniṣṭhānāmike same ||
442 ||
aṅkuśākāramudrābhyāṃ madhyame parameśvari |
aṅguṣṭhaṃ tu niyuñjīta kaniṣṭhānāmikopari ||
443 ||
iyamākarṣaṇī mudrā trailokyākarṣaṇī parā |

Lesungshinweise: [Die Syntax von Vers 442–443 lässt die genaue Anordnung der mittleren Finger nur teilweise erkennen.]

Band II, S. 114, Unterwerfung Berauschung und großer Haken 444–450
puṭākārau karau kṛtvā tarjanyāvaṅkuśākṛtī ||
444 ||
parivartya krameṇaiva madhyame tadadhogate |
krameṇa devi tenaiva kaniṣṭhānāmikādayaḥ ||
445 ||
saṃyojyā niviḍāḥ sarvā aṅguṣṭhāvagradeśataḥ |
mudreyaṃ parameśāni sarvavaśyakarī matā ||
446 ||
saṃmukhau tu karau kṛtvā madhyamāmadhyage'ntyaje |
anāmike tu sarale tadbahistarjanīdvayam ||
447 ||
daṇḍākārau tatā'ṅguṣṭhau madhyamānakhadeśagau |
mudraiṣonmādinī nāma kledinī sarvayoṣitām ||
448 ||
asyāstvanāmikā yugmamadhaḥ kṛtvā'ṅkuśākṛtī |
tarjanyāvapi tenaiva krameṇa viniyojayet ||
449 ||
iyaṃ mahāṅkuśā mudrā sarvakāmārthasādhinī |

Band II, S. 114, Khechari Bija und Yoni 450–457
savyaṃ dakṣiṇadeśe tu savyadeśe tu dakṣiṇam ||
450 ||
bāhuṃ kṛtvā mahādevi hastau saṃparivartya ca |
kaniṣṭhānāmike devi muktvā te tu krameṇa tu ||
451 ||
tarjanībhyāṃ samākrānte sarvordhvamapi madhyame |
aṅguṣṭhau ca maheśāni saralāvapi kārayet ||
452 ||
iyaṃ sā khecarīnāmnā pārthivasthānayojitā |
parivartya karau spṛṣṭāvardhacandrākṛtī priye ||
453 ||
tarjanyaṅguṣṭhayugalaṃ yugapat kārayet tataḥ |
adhaḥ kaniṣṭhāvaṣṭabdhe madhyame viniyojayet ||
454 ||
tathaiva kuṭile yojye sarvādhastādanāmike |
bījamudreyamacirāt sarvasiddhipravardhinī ||
455 ||
madhyame kuṭile kṛtvā tarjanyuparisaṃsthite |
anāmike madhyagate tathaiva hi kaniṣṭhike ||
456 ||
sarvā ekatra saṃyojya aṅguṣṭhaparipīḍitāḥ |
eṣā tu prathamā mudrā yonimudreti saṃjñitā ||
457 ||

Lesungshinweise: [Die Wendung „dem irdischen Ort zugeordnet“ bleibt ohne nähere Erklärung im Text.]

Band II, S. 115, Tripura Bhutini und besondere Gesten 458–465
etā mudrā maheśāni tripurāyā mayoditāḥ |
pūjākāle prayoktavyā yathānukramayogataḥ ||
458 ||
baddhvā tu yonimudrāṃ vai madhyame kuṭile kuru |
aṅguṣṭhena tadagre tu mudreyaṃ bhūtinī matā ||
459 ||
vāmahastena muṣṭiṃ tu baddhvā karṇapradeśake |
tarjanī saralāṃ kṛtvā bhrāmayenmanuvittamaḥ ||
460 ||
saubhāgyadaṇḍinī mudrā nyāsakāle'pi sūcitā |
antaraṅguṣṭhamuṣṭyā tu nibaddhya tarjanīmimām ||
461 ||
ripujihvāgrahā mudrā nyāsakāle ca sūcitā |
madhyamānāmikāṅguṣṭhāḥ saṃlagnādyā adhomukhāḥ ||
462 ||
anyāprasāritāṅgulyo gomukhī sā prakīrtitā |
tyaktapradeśinī muṣṭī sūcī mudreti kīrtitā ||
463 ||
rakṣā mudreti saivoktā samantādbhramaṇaṃ yadi |
dvau karau pṛṣṭhasaṃlagnau bhrāmayedgranthitāṅgulī ||
464 ||
choṭiketi samākhyātā praṇāme tāṃ pradarśayet |

Band II, S. 115–116, Tattva-Mudra und Tarpana 465–469
aṅguṣṭho bhairavasthānaṃ caṇḍikāyāstvanāmikā ||
465 ||
atastābhyāṃ tarpaṇīyaṃ yata etat tayoḥ priyam |
aṅguṣṭhānāmikāyogādvāmahastasya pārvati ||
466 ||
tattvamudrā samākhyātā tarpaṇe tāṃ niyojayet |
yāmale— aṅguṣṭhānāmikābhyāṃ tu dakṣahastena tarpayet ||
467 ||
samayācāre— aṅguṣṭhatarjanīmadhye śuddhiṃ saṃgṛhya vāmataḥ |
vāmena dakṣiṇenāpi devīṃ saṃtarpayet sudhīḥ ||
468 ||
etadvacanatrayaṃ ca mārgabhedena vyavasthāpanīyam |
tattvaṃ tarpaṇamātraṃ tu vāmahastena dakṣiṇe |
dakṣahastena vāme'pi viśeṣaḥ parikīrtitaḥ ||
dakṣavāmakriyāyuktaḥ kaulaścobhayamiśritaḥ ||
469 ||
iti prāglikhitaprāmāṇāddakṣiṇamārgiṇāṃ dakṣahastena pūjanaṃ vāmahastena pūjanaṃ tarpaṇam |
vāmamārgiṇāṃ vāmahastena pūjanaṃ dakṣahastena tarpaṇam |
kaulikānāṃ tu devatarpaṇe karayoraicchiko vikalpa iti vivekāt |

Lesungshinweise: [Im gedruckten Prosasatz zum rechten Weg steht „Puja“ vor „Tarpana“ noch einmal; dies bleibt als Wortwiederholung im Sanskrit erhalten.]

Band II, S. 116, Fingerwahl Vergebung und letzte Mudras 470–476
tarpaṇe ca kāmanābhedenāṅgulibheda uktastantrāntare— aṅguṣṭhānāmikābhyāṃ tu vaśyakarmaṇi tarpayet |
aṅguṣṭhamadhyamābhyāṃ tu tarpayecchāntikarmaṇi ||
470 ||
tarjanyaṅguṣṭhayogena tarpayedabhicārike |
kaniṣṭhāṅguṣṭhayogena stambhane tarpayet priye ||
471 ||
tantrāntare— mithaḥ pṛṣṭhārpitau hastāvanyonyagrathitāṅgulī |
kṛtvā baddhvā parāvṛtya natvā sā syāt kṣamāpinī ||
472 ||
bhairavatantre— yoniśca bhūtinī caiva bījākhyā daityadhūpinī |
lelihāneti saṃprāptāḥ pañca mudrāḥ prakīrtitāḥ ||
473 ||
ādyāstisraḥ prāguktāḥ |
antyayorlakṣaṇe tu tatraiva— parivartya karau kṛtvā kaniṣṭhākṛṣṭamadhyamām |
anāmayoryugaṃ cādhastarjanīyugalaṃ pṛthak ||
474 ||
anyonyaṃ niviḍaṃ baddhvā aṅguṣṭhāgre anāmikāḥ |
daityānāṃ dhūmaketvākhyā mudraiṣā kathitā priye ||
475 ||
vaktraṃ visphāritaṃ kṛtvā'pyadho jihvāṃ ca cālayet |
pārśvasthamuṣṭiyugalaṃ lelihāneti kīrtitā ||
476 ||
iti mudrāprakaraṇam sampannam |

Band II, S. 116, Beginn der Niyamas 477–479
atha niyamāḥ kulārṇave— niyamavyatirekeṇa yadyat karma karoti yaḥ |
kiñcidasya na phalaṃ siddhyatyakramadoṣataḥ ||
477 ||
nyūnātiriktakarmāṇi na phalanti kadācana |
yathāvidhi kṛtānīha tatkarmāṇi phalanti hi ||
478 ||
tadvidhānakṛtaṃ karma japahomārcanādikam |
devatāprītidaṃ bhūyād bhuktimuktiphalapradam ||
479 ||

Band II, S. 117, Tagesordnung und Vorrang der Pflichten 480–484
yāmale— brāhme mukhaṃ cotthāya saṃsmṛtya gurupādukām |
prātaḥkṛtyaṃ vidhāyātha kṛtvā śaucādikaṃ tataḥ ||
480 ||
dantān pradhāvya tīrthādau gatvā snānaṃ samācaret |
sandhyāmupāsya vidhivaddevarṣipitṛtarpaṇam ||
481 ||
samāpya dattvā dānāni maunī japagṛhaṃ vrajet |
nityārcanaṃ tataḥ kṛtvā nityahomaṃ vidhāya ca ||
482 ||
kṛtvā naimittikīṃ pūjāṃ vidhivajjapamācaret |
tathā— evaṃ kṛtvā sādhakendrāḥ siddhyanti devatārcanāt ||
483 ||
svatantratantre— nityanaimittikaṃ kāmyaṃ sāpekṣaṃ pūrvapūrvataḥ |
anyathā tu bhavedvyarthaṃ kuryādāvaśyakaṃ tataḥ ||
484 ||

Lesungshinweise: [der Druck hat hier die sprachlich auffällige Lesung „ब्राह्मे मुखं“] [Die Ausgabe verzeichnet für diesen letzten Halbvers auch die Lesart: „So soll der vorzügliche Sadhaka die Gottheit zu den drei Tagesübergängen verehren.“] Im Yamala: (480–483) Man stehe zur Brahma-Zeit auf [der Druck hat hier die sprachlich auffällige Lesung „ब्राह्मे मुखं“], gedenke der Sandalen des Gurus und verrichte die Morgenhandlungen samt Reinigung.

Band II, S. 117, Puja und Japa mit einer Ausnahme 485–489
tantrāntare— trisandhyamarcayeddevaṃ bhaktiṃ kṛtvā vidhānataḥ |
puraścaraṇacandrikāyām— saṃpūjyaivaṃ japaṃ kuryānna mantraṃ kevalaṃ japet ||
485 ||
gautamaḥ— śaktyā triṣavaṇaṃ snānamatha vā dve sakṛcca vā |
trisandhyaṃ prajapenmantraṃ pūjanaṃ tatsamaṃ bhavet ||
486 ||
ekadā vā bhavet pūjā na japet pūjanaṃ vinā |
japānte ca bhavet pūjā pūjānte vā japenmanum ||
487 ||
anyatrāpi— mantraṃ sādhayamānastu trisandhyaṃ devamarcayet |
dvisandhyamekasandhyaṃ vā na mantraṃ kevalaṃ japet ||
488 ||
muṇḍamālāyām— yadi pūjādyaśaktaḥ syāddravyābhāvena sundari |
kevalaṃ japamātreṇa puraścaryā vidhīyate ||
489 ||

Band II, S. 118, Sonderregel für Frauen und innere Ausrichtung 490–495
strīṇāṃ viśeṣamāha yāmale— niyamaḥ puruṣe jñeyo na yoṣitsu kadācana ||
490 ||
vīratantre— na nyāso yoṣitāṃ cātra na dhyānaṃ na ca pūjanam |
kevalaṃ japamātreṇa mantrāḥ siddhyanti yoṣitām ||
491 ||
candrikāyām— devī cittagatā kāryā kāryaṃ ca hṛdayaṃ sthiram |
mantrajaptānnapānīyaiḥ kuryāt pānādibhojanam ||
492 ||
nityaṃ naimittikaṃ kuryāt saṅgamaṃ sādhubhiḥ saha |
snāyāt tu pañcagavyena kevalāmalakena vā ||
493 ||
ājyena dadhnā kṣīreṇa tilakalkena vā kṛtam |
puraścaryāvidhau tadvat snānaṃ kuryād viśuddhaye ||
494 ||
asnātasya phalaṃ nāsti na cātarpayataḥ pitṝn |
kumbhasambhavaḥ— gurudevātmamantrāṇāmaikyabhāvena cintanam ||
495 ||

Band II, S. 118, Lebensführung und Beständigkeit 496–499
yoginīhṛdaye— śayīta kuśaśayyāyāṃ śucivastradharaḥ sadā |
pratyahaṃ kṣālayecchayyāmekākī nirbhayaḥ svapet ||
496 ||
kulārṇave— bhūśayyā brahmacaryaṃ ca maunamācāryasevanam |
nityapūjā nityadānaṃ devatāstutikīrtanam ||
497 ||
naimittikārcanaṃ caiva viśvāso gurudevayoḥ |
japaniṣṭhā dvādaśaite dharmāḥ syurmantrasiddhidāḥ ||
498 ||
tantrāntare— manaḥsaṃharaṇaṃ śaucaṃ maunaṃ mantrārthacintanam |
avyayatvamanirvedo japasampattikārakam ||
499 ||

Lesungshinweise: [Für „Beständigkeit“ verzeichnet die Ausgabe auch die Lesart „Ungestörtheit“.]

Band II, S. 118–119, Weitere Niyamas und regelmäßige Japa-Zahl 500–505
merutantre— manonirodho mantrārthacintanaṃ nityakarma ca |
naimittikaṃ śaucamaune bālasya damanaṃ tathā ||
500 ||
bhūmiśayyā triṣavaṇaṃ snānaṃ pratyāhvikārcanam |
nityadānaṃ guroḥ pādapūjāhāraniyantraṇā ||
501 ||
snānaṃ ca pañcagavyena pavitrakaradhāraṇam |
trisandhyāvandanaṃ pañca yajñastarpaṇakaṃ tathā ||
502 ||
yāmale— evamuktavidhānena vilambaṃ tvaritaṃ vinā |
uktasaṃkhyaṃ japaṃ kuryāt puraścaraṇasiddhaye ||
503 ||
devatāgurumantrāṇāmaikyaṃ saṃbhāvayan dhiyā |
japedekamanāḥ prātaḥkālānmadhyandināvadhi ||
504 ||
yatsaṃkhyayā samārabdhaṃ tatkartavyamaharniśam |
yadi nyūnādhikaṃ kuryādvratabhraṣṭo bhavennaraḥ ||
505 ||
madhyandināvadhītyavadhimātrabodhakaṃ na tu niyamaparam |
anyathā madhyāhnakāle kadācijjapasaṃkhyāyā apūrtau niyamabhaṅgaḥ syāditi tantrasārakṛtaḥ |

Lesungshinweise: [die Lesung „बालस्य“ ist im Zusammenhang unklar] Im Merutantra: (500–502) Stillhalten des Geistes, Nachsinnen über den Sinn des Mantras, tägliche und anlassbedingte Pflichten, Reinheit und Schweigen sowie „Bändigung des Kindes“ [die Lesung „बालस्य“ ist im Zusammenhang unklar]; auf dem Boden schlafen, dreimal täglich baden, tägliche Verehrung und tägliches Geben, Puja an den Füßen des Gurus, geregelte Nahrung, Baden mit Panchagavya, Tragen des rituellen Reinigungsrings an der Hand, Verehrung zu den drei Tagesübergängen, die fünf Opfer und Tarpana.

Band II, S. 119, Haltung beim Japa und zu Meidendes 506–511
siddhāntasāre— vaśīkṛtendriyagrāmo bhaktiyuktaḥ prasannadhīḥ |
adhaḥśāyī brahmacārī niśāśī prajapenmanum ||
506 ||
atha varjyāni— ālasyaṃ jṛmbhaṇaṃ nidrāṃ kṣutaṃ niṣṭhīvanaṃ bhayam |
nīcasaṃsparśanaṃ kopaṃ japakāle vivarjayet ||
507 ||
merutantre— tyajedviṃśatikarmāṇi siddhivighnakarāṇi ca |
lobhaṃ krodhaṃ ca mātsaryaṃ kāmaṃ dveṣaṃ ca tāḍanam ||
508 ||
dambhamuccāṭanābhyaṅgāpriyamithyāvacastathā |
gītaṃ vādyaṃ madhucchāyāṃ vibhītakakarañjayoḥ ||
509 ||
māṃsaṃ pratigrahaṃ mālyaṃ tāmbūlaṃ pāpibhāṣaṇam |
etāni varjayedvidvān ... ... ... ||
510 ||
iti |
kulārṇave— strīśūdrapatitavrātyanāstikocchiṣṭabhāṣaṇam |
asatyabhāṣaṇaṃ jihmabhāṣaṇaṃ parivarjayet ||
511 ||

Lesungshinweise: [Vers 510 endet bereits im Druck mit einer Auslassung. Die Gliederung der Aufzählung ergibt keine zweifelsfreie Zuordnung zur genannten Zahl zwanzig.] [Dies sind die traditionellen sozialen und rituellen Abgrenzungen der zitierten Vorschrift.]

Band II, S. 120, Schweigen ununterbrochene Übung und Verzicht 512–518
satyenāpi na bhāṣeta japahomārcanādiṣu |
anyathā'nuṣṭhitaṃ sarvaṃ bhavatyeva nirarthakam ||
512 ||
nairantaryavidhiḥ prokto na dinaṃ vyatilaṅghayet |
divasātikramāt puṃsāṃ mantrasiddhirbhavenna hi ||
513 ||
puraścaraṇacandrikāyām— tyajeduṣṇodakasnānamaniveditabhojanam |
tantrāntare— bhojanaṃ kāṃsyapātre ca divābhojanameva ca ||
514 ||
yoginītantre— kauṭilyaṃ kṣīramabhyaṅgamaniveditabhojanam |
asaṃkalpitakṛtyaṃ tu varjayenmardanādikam ||
515 ||
puraścaraṇacandrikāyām— varjayedgītavādyādi śravaṇaṃ nṛtyadarśanam |
abhyaṅgaṃ gandhalepaṃ ca puṣpadhāraṇameva ca ||
516 ||
maithunaṃ tatkathālāpaṃ tadgoṣṭhīṃ parivarjayet |
asnātāṃśca dvijān śūdrān striyo naiva spṛśet tathā ||
517 ||
prāṇihiṃsāṃ na kurvīta puraścaraṇakṛddvijaḥ |
gośuśrūṣādikaṃ tattatkalpoktaṃ vidhivaccaret ||
518 ||

Lesungshinweise: [„Milch“ steht hier ausdrücklich, neben anderslautenden Speisevorschriften anderer zitierter Quellen.]

Band II, S. 120–121, Gaben und Ausnahmen für Haushälter 519–522
vihāya vahniṃ na hi vastu kiṃcidgrāhyaṃ parebhyaḥ sati saṃbhave ca |
asaṃbhave tīrthabahirviśuddhāt parvātirikte pratigṛhya japyāt ||
519 ||
tatrāsanamutthānudinaṃ viśuddhādyāceta yāvaddinamātrabhakṣyam |
gṛhṇāti rāgādadhikaṃ na siddhiḥ prajāyate kalpaśatairmanoḥ ||
520 ||
atra tilatailābhyaṅgastu gṛhasthānāṃ na niṣiddhaḥ— tilatailaṃ mantrapūtaṃ pāvanaṃ devadurlabham |
mardayitvā gṛhasthena snānaṃ kāryaṃ hi sarvadā ||
521 ||
iti merutantravacanāt |
ṛtukāle nijastrīsaṃbhogo'pi na niṣiddhaḥ |
ṛtukālaṃ vinā mantrī na svastriyamapi spṛśet |
iti gautamīyatantravacanāt |

Lesungshinweise: [Die genaue Verbindung der Orts- und Zeitangaben bleibt im Vers knapp.] [Der Versanfang zur Erhebung vom Sitz ist sprachlich beschädigt.]

Band II, S. 121, Reinheit Kleidung und Körperhaltung 522–528
yāmale— apavitrakaro nagnaḥ śirasi prāvṛto'pi vā ||
522 ||
pralapan prajapedyāvat tāvanniṣphalamucyate |
viḍmūtrotsargaśaṅkādiyuktaḥ karma karoti yaḥ ||
523 ||
japārcanādikaṃ sarvamapavitrakaraṃ priye |
malināmbarakeśādimukhadaurgandhyasaṃyutaḥ ||
524 ||
yo japet taṃ dahatyāśu devatā guptisaṃsthitā |
tathā— naikavāsā japenmantraṃ bahuvāsākulo'pi vā ||
525 ||
uṣṇīṣī kañcukī nagno muktakeśo'ṅganāvṛtaḥ |
apavitrakaro'śuddhaḥ pralapan na japet kvacit ||
526 ||
anāsanaḥ śayāno vā gacchan bhuñjāna eva vā |
rathyāyāmaśivasthāne na japet timirālaye ||
527 ||
upānadrūḍhayāno vā yānaśayyāgatastathā |
prasārya na japet pādāvutkaṭāsana eva ca ||
vyagratāṃ manasaścaiva sādhakaḥ parivarjayet ||
528 ||

Lesungshinweise: [das erste Kompositum ist im Druck auffällig]

Band II, S. 121–122, Ausgleich nach Unterbrechungen 529–535
atha prāyaścittāni |
merutantre— sakṛduccarite śabde praṇavaṃ samudīrayet |
prokte pāmaraśabde'pi prāṇāyāmaṃ sakṛccaret ||
529 ||
bahupralāpe cāvaśyaṃ nyasyāṅgāni tato japet |
kṣute'pyevaṃ tathā'spṛśyasthānānāṃ sparśane tathā ||
530 ||
maunatyāge japenmantraṃ vaiṣṇavaṃ vā smareddharim |
patitāntyajasaṃdarśe tejovantaṃ nirīkṣayet ||
531 ||
tejovantaśca— sūryo'gniścandramāścaiva munayo bhāni tārakāḥ ||
vidvān gaurbrāhmaṇaśceti ... ... ||
532 ||
iti tatraivoktāḥ |
anyatrāpi— patitānāmantyajānāṃ darśane bhāṣaṇe śrute |
kṣute'dhovāyugamane jṛmbhaṇe japamutsṛjet ||
533 ||
tathā tasya ca tatprāptau prāṇāyāmaṃ ṣaḍaṅgakam |
kṛtvā samyagjapeccheṣaṃ yadvā sūryādidarśanam ||
534 ||
mārjāraṃ kukkuṭaṃ krauñcaṃ śvānaṃ śūdraṃ kharaṃ kapim |
dṛṣṭvācamyācaret karma spṛṣṭvā snānaṃ vidhīyate ||
535 ||

Lesungshinweise: [Der Druck enthält am Versende eine Auslassung.] [Diese Vorschriften geben die traditionellen Vorstellungen ritueller Reinheit und sozialer Abgrenzung wieder.]

Band II, S. 122, Ausgleich und Freiheit des geistigen Japa 536–541
sādhanasamuccaye— japakāle yadā'kasmānmlecchānāṃ darśanaṃ bhavet |
tadācamya hariṃ smṛtvā tejovantaṃ vilokya ca ||
536 ||
gāyatrīṃ viṣṇumantraṃ vā śatamaṣṭottaraṃ japet |
svapne'pi yadi jāyeta mlecchādīnāṃ ca darśanam ||
537 ||
kāminyā saha saṅgamya retaso vā cyutirbhavet |
dīpaṃ dattvā viṣṇugehe gāyatrīṃ śatadhā japet ||
538 ||
tathā— śucirbhūtvā japenmantraṃ nāśucirjapamācaret ||
539 ||
mānasajape tu nāyaṃ niyamaḥ |
taduktaṃ tantrāntare— aśucirvā śucirvā'pi gacchaṃstiṣṭhan svapannapi |
mantraikaśaraṇo vidvān manasaivaṃ sadā'bhyaset ||
540 ||
na doṣo mānase jāpye sarvadeśe'pi sarvadā |
japaniṣṭho dvijaśreṣṭho'khilayajñaphalaṃ labhet ||
541 ||
iti |

Band II, S. 122–123, Weitere Störungen und Ausgleich 542–549
merutantre— daivādasatyabhāṣī cet sa raudraṃ pauruṣaṃ japet |
bahuvastraikavastro vā muktakeśo'ṅganāvṛtaḥ ||
542 ||
uṣṇīṣī kañcukī nagnaḥ śirasi prāvṛto'pi vā |
cintāvyākulacitto vā kruddho bhrāntaḥ kṣudhānvitaḥ ||
543 ||
upānadrūḍhapādo vā yānaśayyāgatastathā |
śayāno vā'dhautapādaḥ paścādvā dakṣiṇāmukhaḥ ||
544 ||
mlānavastro'rdhavastraśca tathā dviguṇavastrakaḥ |
cyutavastro raktavastraḥ snigdhavastro dvikacchakaḥ ||
545 ||
bahiḥkaccho'nuttarīyo vikaccho'nekakacchakaḥ |
kaupinī prauḍhapādaśca tathāsī pītavastravān ||
546 ||
japāśaktaḥ pramādāccedrakṣasairgṛhyate phalam |
tatkāraṇaṃ parityajya tajjapaṃ punarācaret ||
547 ||
snātvārdravāsā maunena daśakumbhamitaṃ jalam |
śrotriyasya gṛhe dadyāt paranāryāṃ sahasrakam ||
548 ||
siddhāntasaṃgrahe— ajñānāt svastriyaṃ gatvā dhenumekāṃ payasvinīm ||
549 ||
dadyādviprāya dhenūnāṃ parastrīgamane śatam |

Lesungshinweise: [Die genaue Fußhaltung „प्रौढपाद“ und einzelne Kleidungsbezeichnungen bleiben knapp beschrieben.] [Der erste Anlass dieser Wasserleistung wird hier nicht ausdrücklich genannt; der anschließende Satz betrifft Geschlechtsverkehr.]

Band II, S. 123, Festlegung des Purashcharana-Ortes 550–556
atha puraścaraṇārthaṃ bhūmiparigrahaḥ |
merutantre pūrvoktasthānānyuktāni— evaṃ vicārya matimān kuryādbhūmiparigraham |
pṛthvīṃ varāhaṃ saṃpūjya bhūsutasya balena ca ||
550 ||
brūyādamukamantrasya puraścaraṇasiddhaye |
mayeyaṃ gṛhyate bhūmirmantro'yaṃ siddhyatāmiti ||
551 ||
nyagrodhodumbarāśvatthaplakṣānyataravṛkṣajān |
vitastipramitān vṛttān gṛhṇīyāt kīlakān daśa ||
552 ||
aṣṭau nikhātayedaṣṭadiśāsvīśānapūrvayoḥ |
madhye nikhanyānnavamamūrdhvabuddhyā tathā'pyadhaḥ ||
553 ||
paścānnairṛtyayormadhye tvastramantreṇa kīlayet |
pūjāṃ tathā'stramantreṇa teṣvastraṃ ca prapūjayet ||
554 ||
kṣetre ca kīlite mantrī na vighnaiḥ paribhūyate |
dikpālebhyo māṣabhaktabaliṃ dikṣu prakalpayet ||
555 ||
kṣetramadhye kṣetrapālaṃ pūjayecca gaṇeśvaram |
tṛtīyaṃ vāstupuruṣaṃ tebhyo dadyādbalitrayam ||
556 ||

Band II, S. 123–124, Ausdehnung und Schutz des Geländes 557–564
yāmale— puṇyakṣetrādikaṃ gatvā kuryādbhūmiparigraham ||
557 ||
tathā— bhūmeḥ parigrahaṃ kṛtvā parimāṇācca sarvataḥ |
grāme krośamitaṃ sthānaṃ nagare taddvayaṃ smṛtam ||
558 ||
nadīparvatatīrthādau parimāṇena varjitam |
āhārādivihārārthaṃ tāvatīṃ bhūmimākramet ||
559 ||
kṣīravṛkṣamayān kīlānastramantrābhimantritān |
nikhaneddaśadigbhāge teṣvastraṃ ca prapūjayet ||
560 ||
māheśvarīye— ye cātra vighnakartāro divi bhuvyantarikṣagāḥ |
vighnabhūtāśca ye cānye mama mantrasya siddhiṣu ||
561 ||
mayaitat kīlitaṃ kṣetraṃ parityajya vidūrataḥ |
apasarpantu te sarve nirvighnaṃ siddhirastu me ||
562 ||
paṭhitvetyevamastreṇa nikhanet kīlakān sudhīḥ |
kīleṣu teṣu vidhivat pūjayedastradevatām ||
563 ||
kṣetrapālādikān madhye pūjayedvidhivittamaḥ |
dikpatibhyo baliṃ dattvā tataḥ kṣetraṃ samāśrayet ||
564 ||

Band II, S. 124, Bali-Mantra der Richtungshüter 565
tathā— svabījaṃ pūrvamuccārya sambuddhyantaṃ suraṃ tataḥ |
imaṃ padaṃ māṣabhaktabaliṃ gṛhṇapadadvayam ||
ṭhadvayānto daśānāṃ ca dikpālānāṃ balermanuḥ ||
565 ||
dikpālabījāni tu— la~ ra~ ma~ kṣa~ va~ ya~ sa~ ha~ ā~ a~—iti |

Lesungshinweise: [Die Silben werden in den Sanskrit-Ausgaben und im Mantra-Abschnitt wiedergegeben; sie werden nicht wörtlich übersetzt. Der Text gibt hier eine verschlüsselte Aufbauanweisung, keine durchgehend ausgeschriebene Formel.]

Band II, S. 124–125, Kshetrapalas Bali 566–571
merutantre— japasthāne tataḥ kuryāt trikoṇaṃ vartulaṃ bahiḥ |
tadbahiścaturasraṃ ca tatra kṣetre samarcayet ||
566 ||
ihāgacchetyādivākyaistrikoṇādagrataḥ punaḥ |
annodakādisaṃpūrṇaṃ balipātraṃ nidhāpayet ||
567 ||
vāmibhirmāhiṣo deyaḥ kaulikairvarkarastathā |
aviḥ siddhāntibhistatra nivedyo manunā'munā ||
568 ||
varkaraśchāgaḥ |
avirmeṣaḥ |
kṣetrapālabalidānamantra uktaḥ prathametantre— kṣetrapālaṃ ca saṃpūjya baliṃ dadyādyathāvidhi |
pūrvamehi dvayaṃ paścādviduṣi syānmurudvayam ||
569 ||
bhañjayadvitayaṃ bhūyo nartayadvitayaṃ punaḥ |
tato vighnapadadvandvaṃ mahābhairavatatparam ||
570 ||
kṣetrapālabaliṃ gṛhṇadvayaṃ pāvakasundarī |
balimantro'yamākhyātaḥ sarvasiddhiphalapradaḥ ||
571 ||

Lesungshinweise: [Die Lautfolge „मुरु“ und ihre syntaktische Einleitung in Vers 569 bleiben unsicher; die verschlüsselte Formel wird nicht ergänzt.]

Band II, S. 125, Vastu und die acht Bhairavas 572–577
gaṇeśabalidānamantrastu dīkṣāprakaraṇokta eva grāhyaḥ |
vāstubalidānamantro yathā— tāro vāstoṣpate cemaṃ māṣabhaktabaliṃ tataḥ |
gṛhṇadvayānte svāhā ca vāstorbalimanuḥ smṛtaḥ ||
572 ||
vīracūḍāmaṇau tu vīrakalpe viśeṣa uktaḥ— ṛṣicchandādi vinyasya digdevebhyo baliṃ haret |
asitāṅgabhairavabrāhmīpadaṃ ṅentaṃ samālikhet ||
573 ||
baliṃ gṛhṇa dvidhā kuryāddviṭhānto digbalermanuḥ |
asitāṅgo rurucaṇḍaḥ krodha unmattabhairavaḥ ||
574 ||
kapālī bhīṣaṇaścaiva saṃhāraścāṣṭa bhairavāḥ |
brāhmī māheśvarī paścāt kaumārī vaiṣṇavī tathā ||
575 ||
vārāhī ca tathendrāṇī cāmuṇḍā tadanantaram |
mahālakṣmīḥ samākhyātā svasvabījādyanukramāt ||
576 ||
dhūpadīpaiḥ samabhyarcya paścāt kīlaṃ niveśayet |

Band II, S. 125, Verschlüsselte Schutzformel der Richtungen 577–582
praṇavaṃ pūrvamuccārya māyā lakṣmīśca manmathaḥ ||
577 ||
indrāṇyai padamuccārya cāmuṇḍe ca padaṃ tataḥ |
vicce iti padaṃ paścādidaṃ kṣetraṃ ca kīlaya ||
578 ||
rakṣarakṣapadaṃ paścāt kāliketi samālikhet |
vahnijāyāntamantro'yaṃ pūrvādikramaśo nyaset ||
579 ||
mūlamantraṃ samuccārya āgneyyai padamuccaret |
yāmyai iti padaṃ paścānnairṛtyai ca manuṃ punaḥ ||
580 ||
vāruṇyai vāyavī ceti kauberīśānabhairavī |
ādau mantraṃ samuccārya punardevīṃ vadet priye ||
581 ||
baliṃ dadyāt krameṇaiva digvidikṣu baliṃ haret |

Lesungshinweise: [Die Vorlage wechselt bei den Göttinnennamen grammatische Formen; die Sanskrit-Ausgaben bewahren dies. Die Bijas werden hier überwiegend nur durch ihre Decknamen bezeichnet.]

Band II, S. 125–126, Vatuka und Ganesha 582–586
praṇavaṃ pūrvamuddhṛtya hṛllekhābījamuddharet ||
582 ||
vaṭukāya padaṃ paścādāpaduddhāraṇāya ca |
kurudvayaṃ samuccārya māyāṃ tāraṃ samuddharet ||
583 ||
vahnijāyānvito mantro vaṭukasya baliṃ haret |
āgneyyāṃ balimutsṛjya māyā lakṣmīśca manmathaḥ ||
584 ||
vārāhī bījamuddhṛtya bījaṃ pañcāntakaṃ punaḥ |
gaṇapataye padaṃ paścādvaravaradaṃ tathā punaḥ ||
585 ||
sarvajanaṃ vadeccaiva vadenme vaśamānaya |
ante vahnivadhūṃ dadyādgaṇanāthamahāmanuḥ ||
586 ||
vārāhībījaṃ glau~ iti |

Lesungshinweise: [Seine Lautform steht in den Sanskrit-Ausgaben und im Mantra-Abschnitt; eine wörtliche Übersetzung wird ihm nicht beigelegt.]

Band II, S. 126, Kshetrapala und Yoginis 587–589
raudraṃ triguṇamuddhṛtya nārāyaṇaṃ tathoddharet |
bījaṃ sūkṣmeśamuddhṛtyāmareśaṃ bījamuddharet ||
587 ||
ṅentaṃ tu kṣetrapālaṃ tu baliṃ gṛhṇadvayaṃ tataḥ |
vahnijāyānvito mantraḥ kṣetrapālasya kīrtitaḥ ||
588 ||
vāyubījaṃ tridhālikhya ananto mādhavastathā |
vartulākṣīmathoddhṛtya yoginībhyastathaiva ca ||
vahnijāyānvito mantro vāyavyāṃ yoginībaliḥ ||
589 ||
raudraḥ śakāraḥ |
triguṇam trivāram |
nārāyaṇam ā~ |
sūkṣmeśaḥ ī~ |
amareśa u~ |
vāyubījaṃ yakāraḥ |
ananta ākāraḥ |
mādhava ikāraḥ |
vartulākṣī ukāraḥ |

Lesungshinweise: [Die genauen Zeichen stehen in den Sanskrit-Ausgaben und im Mantra-Abschnitt. Für Raudra verzeichnet die Ausgabe neben śa eine abweichende Lesung sa; beide dürfen nicht stillschweigend gleichgesetzt werden.] Für Raudra verzeichnet die Ausgabe neben śa eine abweichende Lesung sa; beide dürfen nicht stillschweigend gleichgesetzt werden.]

Band II, S. 126, Bali für alle Wesen und Speisegaben 590–593
kṣakāraṃ kālamārūḍhaṃ tadante mā'nalākṣaram |
sarvavighnapadaṃ kṛdbhyaḥ sarvebhyo bhūta uddharet ||
590 ||
bhyo varma phaṭ samuddhṛtya baliṃ gṛhṇadvayaṃ tataḥ |
dviṭhāntaḥ siddhidaḥ proktaḥ sarvabhūtabaliṃ haret ||
591 ||
kālo makāraḥ |
mā īkāraḥ |
analākṣaraṃ rephaḥ |
tena kṣmrī~ iti |
odanaṃ pāyasaṃ kṣīraṃ matsyamāṃsaistathaiva ca |
modakaṃ pūlikāpūpaṃ vaṭakaṃ trividhā surā ||
591 ||
hṛdyaudanādi pakkānnamājyaṃ madhu saśarkaram |
sarvatra vidhivat kuryādguhyenotsargamācaret ||
592 ||
iti |
yāmale— kṣetraṃ samāśrayedyastu kṣetrapālārcanaṃ vinā |
bādhyate sa mahāvighnaistasmāt kṣetreśamarcayet ||
593 ||

Lesungshinweise: [Die genaue Lautform steht in den Sanskrit-Ausgaben und im Mantra-Abschnitt.]

Band II, S. 127, Die alphabetischen Kshetrapalas 594–600
atrāyaṃ viśeṣaḥ |
yasya kṣetrasya nāmādyavarṇastasya kṣetrapālasya nāmādyaḥ sa eva kṣetrapālastasmin kṣetre pūjyaḥ |
kṣetrapālā uktāstantrāntare |
ajaraścāpakumbhaśca iḍārambhastathaiva ca |
īndartiśca ulkāsya ūṣmāda ṛpusūdanaḥ ||
594 ||
ṛmukto laptakāyaśca lapāda ekadaṃṣṭrakaḥ |
airāvataśca odyāmburauṣadhīśo'ntavāhakaḥ ||
595 ||
astako'pyarthavāhaśca kamalaśca kharānanaḥ |
gomukhaścaiva ghaṇṭālo ṅaṇamaścandradhārakaḥ ||
596 ||
chaṭāṭopo jaṭālākhyo jhaṅkāro jamaṭeśvaraḥ |
ṭaṅkapāṇistathā cānyaṣṭhāṇḍabandhaśca ḍāmaraḥ ||
597 ||
ḍheḍhakarṇo ṇavīkāntastantrījihvastu thāviraḥ |
danturo dhanadaścaiva nāgakarṇaḥ pracaṇḍakaḥ ||
598 ||
phetkāro vīrasiddhaśca bhrukuṭirmeghabhāsuraḥ |
yugānto gauravaścaiva lamboṣṭhaśca vasantakaḥ ||
599 ||
śukamuṇḍaḥ ṣaḍālāsyaḥ sumano hūnakastathā |
kṣapāntakaśca pañcāśadvarṇasthāḥ kṣetrapālakāḥ ||
600 ||

Lesungshinweise: [Mehrere Eigennamen sind in der vorliegenden Druckfassung unsicher oder passen nicht eindeutig zur alphabetischen Folge; auch die angegebene Zahl fünfzig stimmt nicht ohne Weiteres mit der überlieferten Aufzählung überein. Die Namen werden deshalb nicht nach einem erschlossenen Alphabet ersetzt.]

Band II, S. 127, Besondere Hüter einzelner Orte 601–606
ekaliṅgādau kṣetrapālaviśeṣāstatraivoktāḥ— śeṣā varṇavihīnāstu kṣetrapālāstathaiva ca |
ekaliṅge ca hu~kāraḥ śmaśāne ca bhayāvahaḥ ||
601 ||
mahālakṣmīvane ghoro jvālāmukho vanotsave |
ekavṛkṣavane vā'tha viḍālavadano vaset ||
602 ||
ghaṇṭāravo guhyavāsaḥ padmakhaṇḍe jarāmaraḥ |
saṅgame bhūridhāraughaḥ padmakhaṇḍe jarāmaraḥ ||
603 ||
nirjhare śravaṇe vahnau nidhāne maṇibhadrakaḥ |
rasakṣetre dhanādhyakṣo yajñavāṭeṣu kroṣṭakaḥ ||
604 ||
araṇye śambaraṃ vidyādudyāne makarastathā |
catuḥṣaṣṭirmahāvidyāḥ pālayitvā jagat sthitāḥ ||
605 ||
tattatkṣetre sadā kāle balipūjāṃ nivedayet ||
606 ||

Lesungshinweise: [die Ortszuordnung dieses Versstücks ist beschädigt] [Die Wiederholung des Lotusbestandes mit Jaramara in Vers 603 steht bereits im Druck; sie wird nicht durch einen vermuteten anderen Ort ersetzt.] (604) „Am Wasserfall, beim Hören, im Feuer“ [die Ortszuordnung dieses Versstücks ist beschädigt]; beim Schatz Manibhadraka, im Rasa-Gelände Dhanadhyaksha und auf Opferplätzen Kroshtaka.

Band II, S. 128, Das Kurma-Chakra und seine vier Arten 607–609
atha kūrmacakram |
yāmale— kṣetramadhyaṃ samāśritya kūrmacakraṃ vicintayet |
kūrmacakramavijñāya yaḥ kuryājjapayajñakam ||
tajjapasya phalaṃ nāsti sarvānarthāya kalpate ||
607 ||
merutantre— kūrmacakramavijñāturmahāvighno'bhijāyate |
sārasaṃgrahe— taccaturdhā sthitaṃ loke tatprakārastathocyate ||
607 ||
prathamastu paraḥ kūrmacakro deśagatastathā |
grāmago gṛhagaśceti caturdhā sa vyavasthitaḥ ||
608 ||
tantrarāje— vyañjanaṃ deśakūrme syād gṛhakūrme svarāstathā |
grāmakūrme tadvitayaṃ parakūrme na taddvayam ||
609 ||

Lesungshinweise: [Die Druckabbildung zeigt eine Schildkröte über einem in neun Felder geteilten Grundriss; ihr Rücken enthält nochmals eine Felderteilung. Die kleinen Lautbeschriftungen sind teilweise undeutlich.] [Die anschließend zitierte Beschreibung des Merutantra verwendet auch beim übergeordneten Diagramm Lautfelder; die unterschiedlichen Quellenangaben bleiben nebeneinander stehen.]

Band II, S. 128–129, Buchstabenfelder und Körperglieder 610–612
gautamīye— deśaṃ grāmaṃ gṛhaṃ vā'pi navadhā vibhajennaraḥ |
prāgādipaścimāntaṃ tu kādimāntāni vinyaset ||
610 ||
akṣarāṇyatha yādīni tathā'ṣṭau koṣṭhayornyaset |
īśadvayamadho madhye svarān prāgādi vinyaset ||
611 ||
śasāntāstu diśaḥ paścānnāmādyakṣarato bhavet |
tanmukhaṃ pārśvayoḥ pāṇī kukṣī pādau tatastataḥ ||
pucchamekamatho madhyaṃ pṛṣṭhamevaṃ ṣaḍaṅgavān ||
612 ||

Lesungshinweise: [Der Wortlaut von Vers 611 ist für eine eindeutige Feldzuordnung beschädigt.]

Band II, S. 129, Die Ausrichtung der vier Kurma-Chakras 613–618
merutantre— paradeśagrāmagṛhabhedāt kūrmaścaturvidhaḥ |
vṛttadvayaṃ prakurvīta navakoṣṭhakabheditam ||
613 ||
kavargādyāḥ sapta lekhyāḥ pūrvāśādiṣu lakṣakau |
aiśānyāṃ vilikhenmadhye vṛttakoṣṭhe dvayaṃ dvayam ||
614 ||
svarāṇāṃ pūrvato lekhyaṃ śrībījaṃ madhyakoṣṭhake |
prāṅmukhaḥ parakūrmastu sarvadaiva prajāyate ||
615 ||
deśanāmādimo varṇo yasyāṃ diśi vyavasthitaḥ |
deśakūrmamukhaṃ tasyāṃ diśi syād grāmakūrmake ||
616 ||
mukhadvayaṃ tu vijñeyaṃ svarād vyañjanatastathā |
gṛhakūrmasya vadanamudagdvāramukhaṃ bhavet ||
617 ||
mukhasya pārśvayoḥ pāṇī kukṣī pādau tatastataḥ |
pucchamekamatho madhye pṛṣṭhamevaṃ ṣaḍaṅgavān ||
618 ||

Lesungshinweise: [Die Lesung zum Tor in Vers 617 ist knapp und wird nicht durch eine andere Ausrichtung ersetzt.]

Band II, S. 129, Sitzplatz und zugeschriebene Wirkungen 619–623
yāmale— dīpasthānaṃ samāśritya kṛtaṃ karma śubhāvaham |
caturasrāṃ bhuvaṃ bhittvā koṣṭhānāṃ navakaṃ likhet ||
619 ||
pūrvādikoṣṭhe vilikhet sapta vargānanukramāt |
lakṣmīśasvarān yugmakramāccaiva likhet tataḥ ||
620 ||
dikṣu pūrvādito yatra kṣetrākhyādyakṣaraṃ sthitam |
mukhaṃ tasya tu jānīyāddhastāvubhayataḥ sthitau ||
621 ||
koṣṭhe kukṣī ubhe pādau dvau śiṣṭaṃ pucchamīritam |
krameṇānena vibhajenmadhyasthamapi sādhakaḥ ||
622 ||
mukhastho labhate siddhiṃ karasthaḥ svalpajīvanaḥ |
udāsīnaḥ kukṣisaṃsthaḥ pādastho duḥkhamāpnuyāt ||
pucchasthaḥ pīḍyate mantrī bandhanoccāṭanādibhiḥ ||
623 ||

Lesungshinweise: [Die zusammengezogene Drucklesung „लक्ष्मीशस्वरान्“ ist hier nicht eindeutig auflösbar.]

Band II, S. 130, Wirkungen und Benennung des Hauses 624–628
gautamaḥ— mukhe sarvārthasiddhiḥ syāt karayoralpasiddhayaḥ |
kukṣau tu nityaṃ naiṣphalyaṃ pādayornaiva siddhayaḥ ||
624 ||
pucche mṛtyustu niyataḥ pṛṣṭhe sarvārthasiddhayaḥ |
tasmāt tat sādhu vijñāya kuryāt sarvaṃ japādikam ||
625 ||
gṛhakūrme gṛhanāmajñānaprakārastu jyotiḥśāstre— vistāra āyāmaguṇaiśca bhakte yaccheṣamāyaḥ sa bhaveddhvajādiḥ ||
626 ||
dhvajo dhūmraśca siṃhaḥśvā sārameyaḥ kharo gajaḥ |
dhvāṅkṣaśceti krameṇaiva dāyāṣṭakamudāhṛtam ||
627 ||
prakārāntaramapi— vistāraṃ ca tathāyāmamekīkṛtya tridhā punaḥ |
mantrasādhakagehānāmekaṃ cet prathamākṣaram ||
kiṃ tadā puṇyatīrthena puṇyakṣetrāṭanena vā ||
628 ||
prayojanamiti śeṣaḥ |

Lesungshinweise: [Der Teiler wird im vorliegenden Versstück nicht genannt.] [Der Druck nennt Hund und Sarameya nebeneinander; die sonst zu erwartende abweichende Klasse wird nicht eingesetzt.] [die Rechenanweisung bleibt unvollständig]

Band II, S. 130, Einklang von Ort Name und Mantra 629–634
merutantre— kṣetrasādhakamantrāṇāmekamevādyamakṣaram |
yadi syāt sa dhruvaṃ mantraḥ sarvasiddhiphalapradaḥ ||
629 ||
gautamīye— mantrākṣareṇa maitraśca dīpanāmno bhavedyadi |
sādhakasya ca nāmnā ca kiṃ na siddhyati mantriṇaḥ ||
630 ||
pañcāśadvarṇarūpeṇa kṣetreśā vibhuvigrahāḥ |
tasmāt tat saguṇaṃ kṣetraṃ siddhaye syānna cānyathā ||
631 ||
viguṇaścenmukhastho'pi na tena siddhimāpnuyāt |
tasmāccakraṃ vicāryaiva mitraṃ ca sarvasiddhidam ||
632 ||
yasmin deśe dvīpapatiḥ saguṇaṃ nāmamantrayoḥ |
tatra yatnena gantavyaṃ sapīṭho durlabho mataḥ ||
633 ||
kālikodbhave— sthānasādhakayornāmnoramaitraṃ yatra vidyate |
tadakṣaśāstrato jñātvā tattat sthānaṃ parityajet ||
634 ||

Band II, S. 131, Feindschaft der Laute und Beispiele 635–642
maitrāmaitramuktaṃ tantrāntare— aritvamadvayasyoktaṃ gakāreṇa parasparam |
ṛdvayasya cakāreṇa makārasya khakārataḥ ||
635 ||
lṛdvayasya yakāreṇa pakārasya ca lṛdvaye |
odvayasya ṣakāreṇa ṣakārasyauyugena tu ||
636 ||
jakārasya ḍhakāreṇa ūkārasya khakārataḥ |
ukārasya takāreṇa phakārasya dhakārataḥ ||
637 ||
makārasya ca repheṇa yakārasya sakārataḥ |
aritvameṣāṃ varṇānāmanyeṣāṃ mitrabhāvanā ||
638 ||
sthānasādhakayornāmnoraritvaṃ yatra vidyate |
tadakṣaśāstrato jñātvā sādhako yatnatastyajet ||
639 ||
yathā gargasya vairī syādaṭṭahāsaṃ mahāpuram |
auḍḍiyānaṃ ṣaṇmukhasya ṛjubhaṭṭasya cakrakam ||
640 ||
jayantī ḍhaṅkaṇasyāriḥ khadhāra ūjhakasya ca |
ukadevasya tārākhyaṃ phajerdhūmākhyameva ca ||
641 ||
bhadrasya ramyakaṃ somanagaraṃ yajñaśarmaṇaḥ |
evaṃ krameṇa vijñāya ripusthānaṃ tyajedbudhaḥ ||
642 ||

Lesungshinweise: [Die Sanskrit-Schreibung unterscheidet die hier umschriebenen Laute genau. Die Druckfassung ist bei den O-/Au-Paaren auffällig; es wird keine geglättete Lauttabelle daraus erschlossen.] [Einzelne Eigennamen sind im Druck unsicher; die Sanskrit-Fassung hält ihre überlieferte Gestalt fest.]

Band II, S. 131–132, Grade der Feindschaft und Berechnung 643–648
merutantre— mahāritve jīvanāśo vaire syāddhananāśanam |
kiñcidvaire sukhālpatvaṃ tadidānīṃ nigadyate ||
643 ||
agau ṛdhau jhapau jahau makhau jathau ivau utau |
phadhau bharau yasau ceti mahārī parikīrtitau ||
644 ||
ṛcchau odvayaṣau tadvajjaṭau ūṣau vadhau ḍhalau |
vairaṃ tu pañcame varge tatkiñcit kaṭayorbhavet ||
645 ||
caṭayoḥ payayoścāpi taḍhayorḍhaśayorapi |
ekavarge yadā prītiḥ svavargaṃ dviguṇaṃ kuru ||
646 ||
sthānavargayutaṃ taṣṭamaṣṭabhiścāya ucyate |
sthānavargo dviguṇitaḥ svavargaścāṣṭaśeṣitaḥ ||
647 ||
sthānāya ubhayoḥ kāryamantaraṃ yasya śeṣakam |
yāvat sthitaṃ so'rthadaḥ syāt sādhako'prado na saḥ ||
vairaṃ tu pañcame ... ... ... ... ||
648 ||
iti |

Lesungshinweise: [Bei den Lautpaaren unterscheidet die Sanskrit-Schreibung dentale und retroflexe Laute; einzelne Lesungen der Liste bleiben unsicher.] [Hier bricht der Druck mit Auslassungszeichen ab.]

Band II, S. 132, Acht Gruppen und weitere Zuordnungen 649–652
taduktaṃ jyotiḥśāstre'pi— akacaṭatapayaśavargāḥ khageśamārjārasiṃhaśunām |
sarpākhugajāvīnāṃ nijapañcamavairiṇāmaṣṭau ||
649 ||
svavargadviguṇīkaraṇādau svarajñānaprakāro'pi tatraivoktaḥ— gajaśarartuyugāśvamahīguṇā dvisahitā maghavādidiśaḥ kramāt |
gṛhapaterabhidhāpuradiṅmitā navahatā bhavanasya daśā ca sā ||
650 ||
iti |
tantrāntare— riputve niścite tasya dvitīyārṇādi śodhayet |
itthaṃ sthānagṛhaṃ kṛtvā tatra mantrī baliṃ haret ||
651 ||
gautamīye— dvīpanāthaṃ likhenmadhye pūjayet taṃ vibhāvayet ||
652 ||

Lesungshinweise: [Die beiden hier gleich umschriebenen Ta-Gruppen sind im Sanskrit die retroflexe und die dentale Gruppe.] [Der Rechenweg ist in dieser knappen Überlieferung nicht vollständig eindeutig; die Zahlwortfolge wird nicht zu einer ergänzten Rechenregel umgeformt.]

Band II, S. 132, Die neun Hüter des Kurma-Chakra 653–657
tantre— pūrvādinavakoṣṭheṣu kṣetreśāṃstatra pūjayet |
amṛtaḥ prathame prokto dvitīye vṛṣabhastathā ||
653 ||
śailarājastṛtīye syāccaturthe vāsukiḥ smṛtaḥ |
arthakṛt pañcame proktaḥ śaktikṛt ṣaṣṭha īritaḥ ||
654 ||
padmayoniḥ saptame syānmahāśaṅkho'ṣṭame smṛtaḥ |
chāyāchatragaṇaḥ prokto navame mantrināyakaiḥ ||
655 ||
merutantre— amṛto vṛṣabhaḥ śailarājo vāsukireva ca |
arthakṛcchaktikṛt pūrvakāṣṭhādau balinā'rcayet ||
656 ||
padmayoniṃ mahāśaṅkhaṃ chāyākhyaṃ cāpi madhyame |
kūrmapṛṣṭhe gṛhaṃ kṛtvā gṛhastho japamācaret ||
657 ||

Band II, S. 133, Shakti-Pithas 658–665
yāmale— mahāpīṭheṣu śākteṣu kāmarūpādikeṣu ca |
yadi kuryāt puraścaryāṃ tadā kūrmaṃ na cintayet ||
658 ||
kāmarūpādipīṭhānyuktāni yoginīhṛdayādau— kāmarūpaṃ ca kāśī ca naipālaṃ pauṇḍravardhanam |
kāśmīraṃ kānyakubjaṃ ca pūrṇaśailaṃ tathā'rbudam ||
659 ||
āmrātakeśvaraikāmraṃ trisrotaḥ kāmakoṭakam |
kailāsaṃ bhṛgunagaraṃ kedāraścandrapūrakam ||
660 ||
śrīpīṭhamoṅkārapīṭhaṃ jālandharaṃ ca mālavam |
kulāntakaṃ devīkoṭaṃ gokarṇaṃ mārateśvaram ||
661 ||
aṭṭahāsaṃ ca virajaṃ rājagṛhaṃ mahāpatham |
kolāgirirmelāpuraṃ kāleśvaraṃ jayantikā ||
662 ||
ujjayinī vicitraṃ ca kṣīrakaṃ hastināpuram |
uḍḍīśaṃ ca prayāgākhyaṃ ṣaṣṭhīmāyā jaleśvaram ||
663 ||
malayaścaiva śrīśailo merurgirivarastathā |
māhendraṃ vāmanaṃ caiva hiraṇyapurameva ca ||
664 ||
mahālakṣmīruḍḍiyānaṃ chāyāchatramataḥ param |
ete pīṭhāḥ samuddiṣṭā mātṛkārūpamāsthitāḥ ||
665 ||

Lesungshinweise: [Die Ausgabe verzeichnet bei Kamarupa die abweichende Lesung „in Kapura gelegen“ und bei Vichitra die Lesart „Yogini“. Sie erläutert Arbuda als Berg und Trisrotas als Ganga. Die Zusammenfassung einzelner Ortsnamen ist in einigen Druckkomposita nicht eindeutig.] Die Zusammenfassung einzelner Ortsnamen ist in einigen Druckkomposita nicht eindeutig.]

Band II, S. 133–134, Entstehung der Pithas aus Dakshayinis Körper 666–674
tantrāntare |
dākṣāyiṇyā ityadhikṛtya— yonerhṛdo gudādvāmanetrādvāmaśruteratha |
dakṣakarṇāt tathā ghrāṇādvāmavakṣoruhādapi ||
666 ||
dakṣagaṇḍānnakhebhyaśca valīparisarādatha |
nābhestathā'ṅgulībhyaśca dantebhyo dakṣapāṇitaḥ ||
667 ||
vāmagaṇḍānmastakācca bāhordakṣastanādapi |
skandhācca dakṣiṇāt kakṣādvāmakakṣāt tathodarāt ||
668 ||
tata ūrdhvaṃ valermadhyavalestalavaleratha |
tato vasternitambācca jaghanāddakṣiṇorutaḥ ||
669 ||
vāmoruto dakṣiṇācca jānuto vāmajānutaḥ |
jaṅghākāṇḍāt tato dakṣādvāmācca dakṣagulphataḥ ||
670 ||
vāmagulphāddakṣanetrāddakṣādvāmācca pārṣṇitaḥ |
raktāt pittāt tathā medojihvāmajjābhya eva ca ||
671 ||
dakṣiṇāt pādukāṅguṣṭhādvāmādapi ca tejasaḥ |
nāḍītateśca chāyāyāḥ keśapāśāditi kramāt ||
672 ||
tattatsthāneṣu patitāt sarvasiddhikarāṇi vai |
pīṭhāni caikapañcāśat kāmarūpādikāni ca ||
673 ||
akārādikṣakārāntavarṇarūpāṇi jajñire |
aṅgāntarāsthilomabhyo bhūṣaṇānāṃ ca saṃhateḥ ||
upapīṭhānyasaṃkhyāni prādurbhūtāni sarvataḥ ||
674 ||

Band II, S. 134, Ausnahmen von der Kurma-Prüfung und Übungshütte 675–681
merutantre— kurukṣetre prayāge ca gaṅgāsāgarasaṅgame |
mahākāle ca kāśyāṃ ca kūrmasthānaṃ na cintayet ||
675 ||
gautamīye— parvate sindhutīre vā puṇyāraṇye nadītaṭe |
yadi kuryāt puraścaryāṃ tatra kūrmaṃ na cintayet ||
676 ||
yāmale— aṭṭahāse śaktipīṭhe tīrthe kṣetreṣu vā punaḥ |
araṇye parvate puṇye kūrmacakraṃ na cintayet ||
677 ||
puraścaraṇacandrikāyām— kūrmacakramiti proktaṃ mantrāṇāṃ siddhisādhanam |
mukhaṃ tasya samāśritya vātālayasahāṃ kuṭīm ||
678 ||
caturasrāṃ caturhastāṃ hastonnatasuvedikām |
candrātapapatākādyaistoraṇairapyalaṅkṛtām ||
679 ||
viviktāmabhiliptāṃ ca prākāreṇābhiveṣṭitām |
nirmamecca tataḥ kuryādekabhaktaṃ śubhe dine ||
680 ||
prātaḥ snātvā ca gāyatryā ayutaṃ prayato japet |
jñātājñātasya pāpasya kṣayārthaṃ prathamaṃ tataḥ ||
681 ||

Lesungshinweise: [die nähere Bestimmung ist sprachlich auffällig]

Band II, S. 135, Erlaubnis des Gurus und Morgenpflichten 682–688
gāyatrī sveṣṭadevasya |
taduktaṃ merutantre— śubhe muhūrte nakṣatre tithau snātvā yathāvidhi |
viprān santarpya yatnena bhojanācchādanādibhiḥ ||
682 ||
bhūvittavastrabhūṣādyaiḥ saṃtoṣya gurumātmanaḥ |
ārabheta puraścaryāṃ tadanujñāpuraḥsaram ||
683 ||
siddhāntasāre— prātaḥkṛtyādipūjāntaṃ kṛtvā tu japamārabhet ||
684 ||
yāmale— prātaḥkṛtyamakṛtvā tu yo devīṃ bhaktito'rcayate |
viphalā tasya pūjā tu śaucahīnā yathā kriyā ||
685 ||
tatrādau prātaḥkṛtyaṃ kuryāt |
taduktaṃ siddhāntasāre— muhūrte brāhmaṇo vidvān muktasvāpo nirākulaḥ |
talpādutthāya śukle'bje śiraḥsthe śrīguruṃ smaret ||
686 ||
merutantre— niśāyāḥ paścime yāme smarediṣṭāṃ ca devatām |
utthāya dakṣiṇāṅgena vāmapādaṃ nyasedbhuvi ||
687 ||
tato gṛhādbahirgatvā kṛtvāvaśyakamādarāt |
rātrivāsaḥ parityajya vāsasī paridhāya ca ||
ācamya śuddhadehaḥ san ... ... ||
688 ||
iti |

Lesungshinweise: [Der Druck endet hier mit einer Auslassung.]

Band II, S. 135–136, Dhyana des Gurus 689–697
puraścaraṇacandrikāyām— kṛtvā'vaśyakriyāṃ dhīra upaviśyāsane śubhe |
yāmale— baddhapadmāsano mantrī samakāyaśirodharaḥ ||
689 ||
merutantre— tataḥ svamastake cintyaṃ sahasradalapadmakam |
karpūrābhaṃ smaret tatra śrīguruṃ nijarūpiṇam ||
690 ||
suprasannaṃ lasadbhūṣāmaṇḍitaśvetacandanam |
varābhayajñānamudrāpustakavyāvṛtaiḥ karaiḥ ||
691 ||
yuktaṃ śvetāmbaraṃ śāntaṃ śvetapuṣpavibhūṣitam |
vāmāṅkagatayā śaktyāliṅgitaṃ raktavarṇayā ||
692 ||
raktavastrābharaṇayā raktacandanamālayā |
vāme līlākamalayāliṅgantyā dakṣiṇena ca ||
693 ||
dhyāyedantarmukhaṃ śāntaṃ yoginaṃ śivarūpiṇam |
kālānalatantre— śuddhasphaṭikasaṃkāśamajñānatimirāpaham ||
694 ||
śubhāṃśuśuddhasaṃkāśaṃ kṣaumadvayavirājitam |
gandhānulepanaṃ śāntaṃ varābhayakaradvayam ||
695 ||
vāmoruśaktisaṃyuktaṃ raktāmbaravibhūṣayā |
svaśaktyā dakṣahastena dhṛtacārukalevaram ||
696 ||
vāme dhṛtotpalayā ca raktayā ca suśobhitam |
parānandarasollāsalocanadvayapaṅkajam ||
697 ||

Band II, S. 136, Verehrung des Gurus und Kundalini 698–703
merutantre— tatpādapadmayugalasrutapīyūṣadhārayā |
abhiṣiktaḥ svasya dehaṃ evaṃ śiṣyo vicintayet ||
698 ||
arcayedgandhapuṣpādyairbāhyasthairmānasaiśca vā |
nāmabhistasya saṃketasaṃsiddhairgurukīrtikaiḥ ||
praṇamyetthaṃ hṛnmanunā bhāvayet tallayaṃ hṛdi ||
699 ||
tantrāntare— tadājñāṃ ca samādāya saṃsmarediṣṭadevatām |
mūlādibrahmarandhrāntaṃ kuṇḍalīrūpataḥ sthitām ||
700 ||
taḍitkoṭiprabhādīptāṃ bisatantutanīyasīm |
sārdhatrivalayākārāṃ prasuptabhujagākṛtim ||
701 ||
śyāmāpaddhatau— prasuptabhujagākārāṃ mūlādhāranivāsinīm |
suṣumṇāvartmanotthāpya paradevīsvarūpiṇīm ||
702 ||
ānīya brahmarandhrāntaṃ yojayecchambhunā saha |
sāmarasyaṃ tatastasyā vibhāvya ca vicakṣaṇaḥ ||
sudhāvṛṣṭiṃ tataḥ kṛtvā pūrvasthāne niyojayet ||
703 ||

Band II, S. 137, Lichtbetrachtung Japa und Morgengebet 704–710
merutantre— tatastu mūlādhārādi brahmarandhrāntamudyatam |
tejodaṇḍaṃ suṣumṇāntaḥ sahasraravisannibham ||
704 ||
tadātmakaṃ mūlamantraṃ dhyātvā taṃ tejasā vṛtam |
svaśarīraṃ vicintyeti prāṇāyāmatrayaṃ caret ||
705 ||
mūlamantreṇa mantrasya ṛṣyādinyāsamācaret |
aṅganyāsān vidhāyātha hṛdi devaṃ vicintayet ||
706 ||
mānasairupacāraistu pūjayitvā manuṃ japet |
yathāśaktyā'tha devāya taṃ japaṃ ca samarpayet ||
707 ||
stutvā praṇamya devājñāṃ ślokairebhiśca yācayet ||
708 ||
trailokyacaitanyamayādideva śrīśaṅkara tvaccaraṇājñayaiva |
prātaḥ samutthāya tava priyārthaṃ saṃsārayātrāmanuvartayiṣye ||
709 ||
saṃsārayātrāmanuvartamānaṃ tvadājñayā śaṅkara devadeva |
spardhātiraskārakalipramādabhayāni māṃ mā'bhibhavantu nātha ||
iti saṃprārthya deveśam ... ... ... ||
710 ||
iti |

Lesungshinweise: [Der Druck lässt die Fortsetzung aus.]

Band II, S. 137, Beginn der Ajapa-Lehre 711–714
athājapāvidhiḥ |
taduktaṃ vīracūḍāmaṇau— haṃsākhyārādhanaṃ vakṣye mantriṇāṃ hitakāmyayā |
yasya vijñānamātreṇa sarvajño bhuvi jāyate ||
711 ||
haṃsātmikāṃ bhagavatīṃ jīvo japati sarvadā |
asyāḥ smaraṇamātreṇa jīvanmukto bhavennaraḥ ||
712 ||
ṛṣirhaṃsaḥ samākhyātaḥ parahaṃsaśca devatā |
avyaktā chando gāyatrī viniyogaśca siddhidaḥ ||
713 ||
surendrasaṃhitāyām— ṛṣirhaṃso'vyaktapūrvā gāyatrī chanda ucyate |
devatā paramādistu haṃso ha~ bīja ucyate ||
714 ||

Lesungshinweise: [Die genaue Silbe steht in den Sanskrit-Ausgaben und im Mantra-Abschnitt.]

Band II, S. 138, Ajapa-Zuordnungen und Nyasa 715–717
aḥ śaktiḥ kīlakaḥ so'haṃ praṇavastattvameva hi |
udāttaḥ svara ityevaṃ manorasya prakīrtitaḥ ||
mokṣārthe viniyogaḥ syādevaṃ kuryāt sadā naraḥ ||
715 ||
vīracūḍāmaṇau— sūryātmane ca hṛddevi somātmane śirastathā |
nirañjane śikhā jyotirnirābhāsā tathā pare ||
716 ||
avyaktaṃ netrayornyasya ananto'stre phaḍaṃ yajet |
evaṃ nyāsavidhiṃ kṛtvā gaṇeśādau samarpayet ||
717 ||

Lesungshinweise: [die genaue Nyasa-Zuordnung dieser Wendung ist unsicher] [Die Silben und Nyasa-Bezeichnungen stehen in den Sanskrit-Ausgaben und im Mantra-Abschnitt; die verschlüsselte Zuordnung wird nicht ergänzt.] Im Virachudamani: (716–717) O Göttin, am Herzen wird das Sonnen-Selbst eingesetzt, am Kopf das Mond-Selbst, an der Haarlocke das Unbefleckte; es folgt das Licht, frei von Erscheinung [die genaue Nyasa-Zuordnung dieser Wendung ist unsicher].

Band II, S. 138, Der natürliche Atemmantra 718–726
surendrasaṃhitāyām— haṃsātmikāṃ bhagavatīṃ jīvo japati sarvadā |
hakāreṇa bahiryāti sakāreṇa viśet punaḥ ||
718 ||
asyāḥ saṃbodhamātreṇa jīvanmukto bhavennaraḥ |
prāṇāyāmaprabhāveṇa jīvanmuktastu jāyate ||
719 ||
ekaviṃśatisāhasraṃ ṣaṭśatādhikameva ca |
prajapet pratyahaṃ jīvo brahmānandamayīṃ parām ||
720 ||
utpattirjapa ārambho mṛtirasya nivedanam |
vinā japena satataṃ japo bhavati sarvadā ||
evaṃ japastu vijñāto gaṇeśādau nivedayet ||
721 ||
yogaśāstre— kuṇḍalinyāḥ samudbhūtā gāyatrī prāṇadhāriṇī |
prāṇavidyā mahāvidyā yastāṃ vetti sa yogavit ||
722 ||
hakāreṇa bahiryāti śakāreṇa viśet punaḥ |
haṃso haṃsa imaṃ mantraṃ jīvo japati sarvadā ||
723 ||
ṣaṭśatāni divā rātrau sahasrāṇyekaviṃśatiḥ |
etatsaṃkhyānvitaṃ mantraṃ jīvo japati sarvadā ||
724 ||
ajapānāmagāyatrī yogināṃ mokṣadāyinī |
asyāḥ saṃkalpamātreṇa sarvapāpaiḥ pramucyate ||
725 ||
anayā sadṛśī vidyā anayā sadṛśo japaḥ |
anayā sadṛśaṃ jñānaṃ na bhūtaṃ na bhaviṣyati ||
726 ||

Lesungshinweise: [Hier steht im Druck Sha, während Vers 718 Sa nennt; die Abweichung bleibt erhalten.]

Band II, S. 139, Hamsa-Dhyana und Einheit 727–729
haṃsadhyānamuktaṃ bālāpaddhatau— agnīṣomagaruddvayaṃ praṇavakaṃ bindutrinetrojjvalaṃ bhāsvadrudramukhaṃ śivāṅghriyugalaṃ pārśvasthakālānalam |
udyadbhāskarakoṭikāntisadṛśaṃ haṃsaṃ jagadvyāpinaṃ nityānandamayaṃ hṛdambujakuṭīnīḍe sadā bhāvayet ||
727 ||
tatraiva— gaṇeśvaro vidhirviṣṇuḥ śivo jīvo gurustathā |
ṣaḍete haṃsatāmetya mūlādhārādiṣu sthitāḥ ||
728 ||
haṃsatāmetyeti |
sahasradalakamalakarṇikāvasthitahaṃsarūpaparamātmābhedarūpaṃ prāpyetyarthaḥ |
eṣā haṃsaikyabhāvanā tatraivoktā— haṃso gaṇeśo vidhireva haṃso haṃso harirhaṃsamayaśca śambhuḥ |
haṃso hi jīvo gurureva haṃso haṃso'hamātmā paramārtharūpaḥ ||
729 ||

Band II, S. 139, Die unteren vier Chakras 730–735
haṃsāvasthāyāmeṣāṃ sthānabhūtāni ṣaṭcakrāṇyuktāni yogasāre— gudācca dvyaṅgulādūrdhvaṃ meḍhrācca dvyaṅgulādadhaḥ |
mūlādhāramidaṃ proktaṃ pītavarṇaṃ caturdalam ||
730 ||
toyavarṇādibhirvarṇaiścaturbhiḥ samalaṅkṛtam |
gudameḍhrāntarālasthaṃ mūlādhāraṃ trikoṇakam ||
731 ||
tathā— tadeva kāmarūpākhyaṃ pīṭhaṃ kāmaphalapradam |
svādhiṣṭhānāhvayaṃ cakraṃ liṅgamūle ṣaḍārakam ||
732 ||
bālārkavarṇapṛṣṭhādiṣaḍakṣarasamanvitam |
nābhideśe sthitaṃ cakraṃ daśāramaṇipūrakam ||
733 ||
nīlaprabhāṇḍādivarṇairdaśabhiḥ samalaṅkṛtam |
dvādaśāraṃ mahācakraṃ hṛdaye'nāhatāhvayam ||
734 ||
krodhīśādyakṣaropetamindragopasamaprabham |
tadetat pūrṇagiryākhyaṃ pīṭhaṃ tava varānane ||
735 ||

Lesungshinweise: [Die Lautnamen sind hier teilweise verschlüsselt; die spätere Dhyana-Passage nennt die Buchstabenfolgen genauer.]

Band II, S. 139–140, Vishuddha Ajna und Sahasrara 736–741
kaṇṭhadeśe viśuddhākhyaṃ yaccakraṃ ṣoḍaśārakam |
dhūmraprabhaṃ ṣoḍaśabhiḥ śrīkaṇṭhādisvarairyutam ||
736 ||
pīṭhaṃ jālandharaṃ nāma tiṣṭhatyatrāmareśvari |
ājñā nāma bhruvormadhye dvidalaṃ cakrakeśaram ||
737 ||
antyavarṇadvayopetaṃ śaraccandrasamadyutim |
uḍḍyānākhyaṃ mahāpīṭhamupariṣṭhāt pratiṣṭhitam ||
738 ||
sahasrāraṃ mahāpadmaṃ visargādhaḥ pratiṣṭhitam |
adhomukhaṃ sarvavarṇayuktamāraktakeśaram ||
739 ||
etadeva hi kailāsasaṃjñakaṃ cakramucyate |
yatra nityoditaścandro niśśṛṅgo'mṛtavarṣaṇaḥ ||
740 ||
tathā— sahasrāraṃ tu deveśi haṃsarūpī paraḥ śivaḥ |
sthānānyetāni deveśi śaktiryeṣu prakāśyate ||
741 ||

Lesungshinweise: [Zu Vers 737 verzeichnet die Ausgabe statt des auffälligen Ausdrucks „चक्रकेशरम्“ auch „vorzügliches Chakra“.]

Band II, S. 140, Dhyana von Ganesha Brahma und Vishnu 742–744
mūlādhārādau gaṇeśādidhyānamuktaṃ bālārcanapaddhatau— vaśaṣasadalayukte samyagādhārapadme taruṇamaruṇagātraṃ vāraṇāsyaṃ trinetram |
abhayavaradahastaṃ cārupāśāṅkuśodyatkararucirasamanvaṃ cintayedādimūrtim ||
742 ||
svādhiṣṭhāne brahmadhyānaṃ yathā— babhamayaralaiḥ saṃjñairakṣaraiḥ klṛptapadme suruciramupadiṣṭe paṅkajaiḥ sannidhānam |
abhayavaradahastaṃ kuṇḍikāṃ cākṣamālāṃ dadhatamamalamūrtiṃ cintayedviśvayonim ||
743 ||
maṇipūracakre viṣṇudhyānaṃ yathā— ḍādyaiḥ phāntagataiḥ prakalpitadale padme niviṣṭaṃ hariṃ mārtaṇḍadyutimādipūruṣamajaṃ nārāyaṇaṃ cinmayam |
hastanyastagadāriśaṅkhakamalaṃ pītāmbaraṃ kaustubhaṃ śrīvatsāṅkitamindranīlasadṛśaṃ dhyāyejjaganmohanam ||
744 ||

Lesungshinweise: [Die Ausgabe verzeichnet als abweichenden Versschluss die Verbindung mit Siddhi und Lakshmi sowie die segenspendende Gestalt Shri Ganeshas.] [Die gedruckte Wendung zum Lotus ist grammatisch auffällig; eine verzeichnete Lesart nennt ausdrücklich den Lotus an der Wurzel des Gliedes.]

Band II, S. 141, Dhyana von Shiva und individuellem Selbst 745–746
anāhatacakre śivadhyānaṃ yathā— kādyaiṣṭhāntagataiḥ prakalpitadale paṅkeruhe pārvatīkāntaṃ pūrṇaśaśāṅkakoṭisadṛśaṃ prakhyaṃ kapardojjvalam |
śāntaṃ ṭaṅkamṛgābhayāspadakaraṃ nāgādibhūṣojjvalaṃ graiveyāṅgadahārakuṇḍaladharaṃ carmāmbaraṃ cintayet ||
745 ||
viśuddhacakre jīvātmadhyānaṃ yathā— mūrdhnyaṅgeṣu niviṣṭamaṅgarahitaṃ śāntaṃ rucā bhāsuraṃ vyāptāśeṣacarācaraṃ guṇamayaṃ bhāvena saccinmayam |
mūrtāmūrtamamūrtamekamamalaṃ jyotiḥpradīpopamaṃ sākṣātṣoḍaśapatravarṇakamale jīvaṃ paraṃ cintayet ||
746 ||

Band II, S. 141, Dhyana von Guru und höchstem Selbst 747–748
ājñācakre gurudhyānaṃ yathā— hakṣārṇadvayacārupatrakamale divye jagatkāraṇe viśvottīrṇamanekadehanilayaṃ svacchandamātmecchayā |
tattadyogyatayā svadeśikatanuṃ bhāvaikasaccinmayaṃ pratyakṣākṣaravigrahaṃ guruvaraṃ dhyāyet paraṃ daivatam ||
747 ||
sahasradalakamale paramātmadhyānaṃ yathā— viśvavyāpinamādidevamamale nityaṃ paraṃ niṣkalaṃ nityodbuddhasahasrapatrakamale lipyakṣarairmaṇḍite |
nityānandamanantapūrṇaparacitsattāsphurattātmakaṃ smṛtvātmānamanupraviśya kuhare svacchandataḥ sarvataḥ ||
748 ||

Band II, S. 141–142, Shaktis und Verteilung des Ajapa 749–753
eṣāṃ śaktayo'pi tatraivoktāḥ— śaktiḥ siddhirgaṇeśasya brahmaṇaśca sarasvatī |
lakṣmīrnārāyaṇasyāpi pārvatī ca pinākinaḥ ||
749 ||
avidyā caiva jīvasya gurorjñānaṃ parāparam |
mokṣabījātmikā vidyā śaktiśca paramātmanaḥ ||
750 ||
evaṃ dhyātvā parātmānamiṣṭadevīsvarūpiṇam |
nivedayedyathāsaṃkhyaṃ krameṇaivājapājapam ||
751 ||
ṣaṭśatāni gaṇeśāya brahmaṇe ṣaṭsahasrakam |
viṣṇave ṣaṭsahasraṃ ca ṣaṭsahasraṃ pinākine ||
752 ||
sahasramātmane caiva gurave ca sahasrakam |
parātmane sahasraṃ ca yathāvidhi nivedayet ||
753 ||

Band II, S. 142, Ausgeschriebene Ajapa-Darbringungen
yathāvidhi iti mānasairupacārairabhyarcya— siddhiśaktisahitāya gaṇeśāya ṣaṭśahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— sarasvatīśaktisahitāya brahmaṇe ṣaṭsahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— lakṣmīśaktisahitāya viṣṇave ṣaṭsahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— pārvatīśaktisahitāya maheśvarāya ṣaṭsahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— avidyāśaktisahitāya jīvātmane sahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— parāparajñānaśaktisahitāya gurave sahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
evam— sūryakoṭiprakāśāya candrakoṭisuśītalāya vidyāśaktisahitāya paramātmane sahasrasaṃkhyākamajapājapamahaṃ nivedayāmi namaḥ |
ityevaṃ nivedayedityarthaḥ |

Lesungshinweise: [In der ersten Formel steht im Druck sechstausend; Vers 752 nennt für Ganesha sechshundert. Diese Abweichung bleibt sichtbar. Für Vishnu verzeichnet die Ausgabe auch den Namen Narayana.]

Band II, S. 142–143, Tara-Sonderregel und täglicher Sankalpa 754–758
tārāviṣaye tu vīracūḍāmaṇau— ājñāyāṃ vidyudābhāyāṃ śubhraṃ dakṣau niyojayet |
paramātmani parāśaktau sahasraṃ ca samarpayet ||
754 ||
karpūradyutisaṃrājatsahasradalapaṅkaje |
nīlātmakaṃ guruṃ dhyāyet sahasraṃ ca samarpayet ||
755 ||
iti viśeṣa uktaḥ |
tathā— tataḥ stutvā ca natvā ca saṃkalpya ca vidhānataḥ |
tadājñāṃ ca samādāya kuryādāvaśyakīḥ kriyāḥ ||
756 ||
saṃkalpyeti— adyatanasūryodayādārabhya śvastanasūryodayaparyantaṃ śvāsocchvāsarūpeṇa ṣaṭśatādhikaikaviṃśatisahasrasaṃkhyākamajapāgāyatrījapamahaṃ kariṣye |
iti saṃkalpyetyarthaḥ |
merutantre— prārthayitvā varān śvāsayuktaṃ pādaṃ nidhāpayet ||
757 ||
samudramekhale devi parvatastanamaṇḍale |
viṣṇupatni namastubhyaṃ pādasparśaṃ kṣamasva me ||
758 ||

Lesungshinweise: [die anschließende Richtungs- oder Ortsangabe „दक्षौ“ ist unsicher] Für Tara wird im Virachudamani eine Besonderheit genannt: (754) Im blitzhellen Ajna setze man das Weiße ein [die anschließende Richtungs- oder Ortsangabe „दक्षौ“ ist unsicher].

Band II, S. 143, Körperreinigung 759–766
atha śaucavidhistatraiva— tato gṛhādbahiryāmyāṃ nairṛtīṃ vā diśaṃ vrajet |
pade pade smaredastraṃ dūre yāyānnijālayāt ||
759 ||
atītya bāṇamātrāṃ tu bhuvaṃ grāmādvilokya ca |
kīṭatoyādirahitaṃ śaucasthānamidaṃ paṭhet ||
760 ||
uttiṣṭhantvṛṣayo devā gandharvā yakṣarākṣasāḥ |
paritastyajyatāṃ sthānaṃ viṇmūtrotsarjanāya me ||
761 ||
anena manunā loṣṭatṛṇairudvāsya devatāḥ |
kuryānmalacyutiṃ tatra vāsasā kaṃ praveṣṭya ca ||
762 ||
khaṃ diśaśca na paśyeta śaucamuddhṛtya vāribhiḥ |
ekā liṅge gude sapta daśa vāmakare tathā ||
763 ||
ubhayoḥ sapta dātavyāstisro'ṅghryorapi mṛttikāḥ |
mūtrotsarge vāmahaste liṅge pañca ca mṛttikāḥ ||
764 ||
triḥ karadvitaye caikā pādayoratha vācaret |
gandhalepakṣayakaraṃ manoglāniharaṃ param ||
765 ||
kuryāddvādaśagaṇḍūṣān purīṣotsarjanottaram |
mūtratyāge tu catura ācamet tristataḥ param ||
766 ||

Band II, S. 144, Zahnreinigung und Vorbereitung des Bades 767–774
atha dantadhāvanavidhistatraiva— arkanyagrodhakhadirakarambhakakubhādijam |
kaniṣṭhāgrasamasthaulyaṃ praguṇaṃ dvādaśāṅgulam ||
767 ||
klīmuktvā kāmadevāya sarvajanapriyāya ca |
namo'ntasthitivarṇo'yaṃ mantro dantaviśodhane ||
768 ||
prakṣālya dantakāṣṭhaṃ ca śuddhadeśe purastyajet |
vaktraṃ mūlāṇunā nityaṃ kṣālayet siddhihetave ||
769 ||
tantrāntare— mantrārthaṃ saṃsmaraṃstīrthaṃ gatvā snānaṃ samācaret |
atha snānavidhiḥ—taduktaṃ merutantre— atha pūjāhomakarmasiddhaye snānamucyate ||
770 ||
śaṅkhanāstrābhijaptena śucisthānāttu mṛttikām |
gṛhītvā'streṇa saṃsicya yāyājjalaniketanam ||
771 ||
tantrāntare— darbhāṃstilān gomayaṃ ca samādāya vrajet tataḥ |
tarjanyā rajataṃ dhāryaṃ svarṇaṃ dhāryamanāmayā ||
eṣa evaṃ kuśaḥ prokto na darbhā vanasaṃbhavāḥ ||
772 ||
rudrayāmale— trayo darbhāḥ samuddiṣṭāḥ suvarṇai rajataiḥ kuśaiḥ |
tatra śākte dvayaṃ cādyamanyeṣāṃ tu trayo matāḥ ||
773 ||
suvarṇaṃ rajataṃ caiva japapūjādikarmasu |
kuśakāryakaraṃ proktaṃ na tu vanyakuśāḥ kuśāḥ ||
774 ||

Lesungshinweise: [Die erste Mantrabezeichnung „शङ्खनास्त्र“ ist im Druck nicht eindeutig.]

Band II, S. 144–145, Äußeres und tantrisches Bad 778–783
merau— tatrādau jalakūlaṃ tu kṣālayedastravāriṇā |
mṛdaṃ kṛtvā tridhā tatra ekabhāgopagāṃ tataḥ ||
778 ||
nidhāya gomayaṃ darbhāstilāścāpyabhimantritān |
mṛttikāgomayābhyāṃ ca kaṭyantaṃ snānamācaret ||
779 ||
bahiruddhṛtatoyena malasnānaṃ tataḥ param |
vidhāya vaidikaṃ snānaṃ tadaṅgatarpaṇaṃ tathā ||
780 ||
tatastāntrikasnānasya vidhirastreṇa mṛttikām |
samādāyāstramantreṇa mantrayitvā tṛṇādikam ||
781 ||
śikhāmantreṇāpahatya trirmūlenābhimantrayet |
mūrdhādipādaparyantaṃ vilipya praṇamejjalam ||
782 ||
ādhāraḥ sarvabhūtasya viṣṇoratulatejasaḥ |
tadrūpāśca tato jātāstā āpaḥ praṇamāmyaham ||
783 ||

Lesungshinweise: [Die Druckzählung springt von Vers 774 auf 778; Verse 775–777 sind hier nicht vorhanden.] [Die grammatische Verknüpfung des ersten Halbverses ist auffällig; die Bezugnahme auf Vishnu und die Wasser ist eindeutig.]

Band II, S. 145, Anrufung der heiligen Flüsse 784–790
saṃmukhīkaraṇī mudrāṃ baddhvā prāṇaṃ nirudhya ca |
nimajjya tūṣṇīmutthāya nābhimātre jale sthitaḥ ||
784 ||
tāntrikasnānasaṃkalpaṃ māsollekhādipūrvakam |
kṛtvā tu mūlamantreṇa prāṇāyāmatrayaṃ caret ||
785 ||
vinyasya ca ṣaḍaṅgāni kalpayet tīrthamagrataḥ |
caturasre hastamātre tajjale parikalpite ||
786 ||
brahmāṇḍodaratīrthāni karaiḥ spṛṣṭāni te rave |
tena satyena deveśa tīrthaṃ dehi divākara ||
787 ||
iti sūryaṃ prārthayitvā kromityaṅkuśamudrayā |
bhittvā'rkamaṇḍalaṃ tasmāt tīrthānyāvāhayediha ||
788 ||
gaṅge ca yamune caiva godāvari sarasvati |
narmade sindhukāveri jale'smin sannidhiṃ kuru ||
789 ||
evamuktvā tu tīrthāni tasmiṃstoye niyojayet |
mūlamantreṇātha tīrthaśaktiṃ tatra samāhvayet ||
arkasya maṇḍalaṃ dhyātvā tanmantreṇa ca pūjayet ||
790 ||

Band II, S. 145–146, Tirtha-Shakti und Ganga-Formel 791–796
sarvānandamayīmaśeṣaduritadhvaṃsāṃ mṛgāṅkaprabhāṃ tryakṣāmūrdhvakaradvayena dadhatīṃ pāśaṃ sṛṇiṃ vāmataḥ |
antaścāmṛtapūrṇahemakalaśau muktākṣamālāṃ varāṃ gaṅgāṃ sindhusaridvarādisahitāṃ śrītīrthaśaktiṃ bhaje ||
791 ||
tīrthaśaktimantrastantrāntare— ākāśā vahnimārūḍhā bindunādavibhūṣitāḥ |
ṣaḍdīrghasvarasaṃbhinnā sarvānandamaye padam ||
792 ||
saṃbuddhyantāṃ tīrthaśaktimehyehi vahnigehinī |
ekaviṃśākṣaraḥ proktastīrthaśaktermahāmanuḥ ||
793 ||
merutantre— tajjalaṃ gāṅgamantreṇa mantrayedaṣṭavārakam |
tato namo bhagavati brūyādambe tato'mbike ||
794 ||
ambālike mahāmālinyehyehi bhagavatyatha |
aśeṣatīrthālavāle māyāśrībījamuccaret ||
795 ||
śivajaṭādhirūḍhe ca gaṅge gaṅgāmbike dviṭhaḥ |
gaṅgāvidyeyamākhyātā tripañcāśadbhirakṣaraiḥ ||
796 ||

Lesungshinweise: [Die genaue Verteilung von Krügen und Gebetskette auf die Hände ist in der Druckfassung nicht eindeutig.] [Die Vorlage gibt eine Aufbauanweisung mit verschlüsselten Bijas.] Sie ist die Vorzügliche.“ [Die genaue Verteilung von Krügen und Gebetskette auf die Hände ist in der Druckfassung nicht eindeutig.] Der Mantra der Tirtha-Shakti steht in einem anderen Tantra: (792–793) Man verbinde den Ätherlaut mit dem Feuerlaut, schmücke ihn mit Bindu und Nada und variiere ihn mit den sechs langen Vokalen.

Band II, S. 146, Reinigung durch die Wasser 797–803
bhuvaneśyā samāloḍyāmṛtīkṛtya sudhāṇunā |
kavacenāvaguṇṭhyātha saṃrakṣyāstreṇa mantravit ||
797 ||
mūlena devatāṃ tatra sāṅgāṃ sāvaraṇāṃ tathā |
samāvāhya jale dhyātvā tatpādadvayanirgatam ||
798 ||
dhyātvā tīrthaṃ smaranmūlamantraṃ snāyājjale triśaḥ |
hṛdi devaṃ smaran paścāt siñcet kaṃ kumbhamudrayā ||
799 ||
tribhiḥ ślokairmūlamantraṃ tārakaṃ bījapūrvakaiḥ |
sisṛkṣornikhilaṃ viśvaṃ muhuḥ śukraṃ prajāpate ||
800 ||
mātaraḥ sarvabhūtānāmāpo devyaḥ punantu mām |
alakṣmīrmalarūpā yāḥ sarvabhūteṣu saṃsthitāḥ ||
801 ||
kṣālayanti nijaṃ sparśādāpo devyaḥ punantu mām |
yanme keśeṣu daurbhāgyaṃ sīmante yacca mūrdhani ||
802 ||
lalāṭe karṇayorakṣṇostamāpo ghnantu vo namaḥ |
tataḥ svāhātmamūlena trirācamanamāracaret ||
803 ||

Lesungshinweise: [Der erste Gebetsanfang in Vers 800 ist grammatisch verkürzt; die Vorlage nennt ausdrücklich die Schöpferkraft Prajapatis.]

Band II, S. 146, Abschluss des Bades 804–805
gandharvatantre— mūlaṃ paṭhanmūrdhni toyaṃ mudrayā kumbhasaṃjñayā |
kṣiptvā vāratrayaṃ paścādācāmet sādhakāgraṇīḥ ||
804 ||
ātmavidyāśivaistattvaiḥ ... ... iti |
kumbhamudrā vakṣyate merutantre— tridhā devaṃ ca saṃtarpya toyamadhyāt taṭe vrajet ||
805 ||

Lesungshinweise: [Die Vorlage enthält hier eine Auslassung.]

Band II, S. 147, Abschluss und Mantra-Bad 806–811
dhautaṃ vastrayugaṃ dhṛtvā prakṣālyorū karau tathā |
mṛdadbhistata ācāmedevaṃ snānavidhiḥ smṛtaḥ ||
806 ||
atha mantrasnānavidhistatraiva— mantrasnānaṃ prakartavyaṃ śītayordeśakālayoḥ |
toyābhāve'game durge kārye'svāsthye ca vārdhake ||
807 ||
prakṣālya pādāvācamya proddhṛtena tu vāriṇā |
sthānaṃ daśa diśaḥ prāgvat saṃśodhyopaviśet tataḥ ||
808 ||
astraṃ hastatale nyasya kramāt nyāsāṃstataścaret |
mātṛkādīṃstathā mūlamantranyāsānaśeṣataḥ ||
809 ||
nyāsānte saṃspṛśet toyaṃ mantrasnānamidaṃ varam |
kevalādudakasnānāt saṃskāraparivarjitāt ||
810 ||
prabhāsādiṣu tīrtheṣu yat phalaṃ snātakasya tu |
jñeyaṃ daśaguṇaṃ tasmānmantrasnānasya niścayāt ||
811 ||

Band II, S. 147–148, Dhyana-Bad geistiges Bad und Shiva-Bad 812–819
atha dhyānasnānaṃ tatraiva— dhyānasnānamatho vakṣye dvābhyāmapi paraṃ ca yat |
khasthitaṃ puṇḍarīkākṣaṃ mantramūrtiṃ prabhuṃ smaret ||
812 ||
tatpādodakajāṃ dhārāṃ nipatantīṃ svamūrdhani |
cintayet sūkṣmarandhreṇa praviśantīṃ svakāṃ tanum ||
813 ||
tayā saṃkṣālayet sarvametaddehagataṃ malam |
tatkṣaṇādvirajā mantrī jāyate sphaṭikopamaḥ ||
814 ||
idaṃ snānavaraṃ mantrasnānācchataguṇaṃ matam |
manasā yastu saṃśuddhaḥ sa śuddhaḥ sarvakarmasu ||
815 ||
puṇḍarīkākṣamityupalakṣaṇam |
yasya yā devatā sa tāṃ smarediti vadanti |
atha mānasasnānaṃ tatraiva— atha mānasikaṃ snānaṃ manasā mūlamantrataḥ |
prāṇāyāmaṃ prakurvīta dṛṣṭatīrtheṣu bhāvataḥ ||
816 ||
śaivāgame'pi— manasā mūlamantreṇa prāṇāyāmapurassaram |
kurvīta mānasaṃ snānaṃ sarvatra vihitaṃ ca yat ||
817 ||
merutantre— yadvā śivātmakairmantraiḥ kṛtvā tīrthaṃ śivātmakam |
mārjanaṃ saṃhitāmantraiḥ śivasnānamitīritam ||
818 ||
snānapūrvāḥ kriyāḥ sarvāḥ śuddhāḥ siddhiṃ prayānti ca |
tasmāt snānaṃ purā kuryādeṣvekaṃ dehaśaktitaḥ ||
819 ||

Band II, S. 148, Tilaka 820–824
atha tilakadhāraṇavidhistatraiva— tatastu tilakaṃ kuryājjātervā daivatasya vā |
yadyacchubhaphalaṃ tīrthaṃ mṛdbhirvā bhaktibhāvataḥ ||
820 ||
brāhmaṇasyordhvapuṇḍraḥ syāt kṣatriyasya tripuṇḍrakam |
ardhacandraṃ tu vaiśyasya śūdrāṇāṃ vartulākṛtiḥ ||
821 ||
ūrdhvapuṇḍraṃ mṛdā kuryāt tripuṇḍraṃ cāpi bhasmanā |
keśareṇa ca kastūryā śeṣe śītaṃ yathāruci ||
822 ||
vaiṣṇavasyordhvapuṇḍraṃ syāt tripuṇḍraṃ śivasevituḥ |
ardhacandro gaṇeśasya devībhaktasya vartulam ||
823 ||
nārāyaṇaparo yastu candanasya triśūlakam |
bhāle bibharti vandyo'sau brahmaviṣṇuśivātmakam ||
824 ||

Band II, S. 148, Gewinnung der heiligen Asche 825–830
atha vibhūtidhāraṇavidhistatraivoktaḥ— bhūtidāturvibhūtiḥ syādvidhinā vidhṛtā yadi |
yathākathañcidvidhṛtā bhasmasātkurute janam ||
825 ||
śivāgre bhasma saṃgrāhyamagnihomodbhavaṃ tu yat |
vaivāhyagnyudbhavaṃ vā'pi paṅkaṃ śuci sugandhi ca ||
826 ||
kapilāyāṃ sakṛcchreṣṭhaṃ gṛhītaṃ gagane patat |
na klinnaṃ nāpi kaṭhinaṃ na durgandhi na coṣitam ||
827 ||
uparyadhaḥ parityajya gṛhṇīyāt patitaṃ yadi |
piṇḍīkṛtya śivāgnau tu tat kṣipenmūlamantrataḥ ||
828 ||
apakkamapi pakvaṃ ca saṃtyājyamasitaṃ sitam |
ādāya vāsasāloḍya bhasmādhāre viniḥkṣipet ||
829 ||
bhasmasaṃgrahaṇaṃ kuryāddeve'nudvāsite sati |
udvāsane kṛte yasmāccaṇḍabhasma prajāyate ||
830 ||

Lesungshinweise: [Das im Druck verwendete Wort für die feuchte Masse ist auffällig.]

Band II, S. 149, Weihe und Auftragen der Asche 831–840
yadvā dvijā bhasma kuryuḥ savyenānīya gomayam |
vāmena pātre saṃyojyāghoramantreṇa nirdahet ||
831 ||
puruṣeṇa samuddhṛtya īśānena viśodhayet |
itthaṃ tu saṃskṛtaṃ bhasma agnirityādimantritaḥ ||
832 ||
tadrudrāyeti yajuṣā mantrayedrudrasaṃkhyayā |
praṇavādyaiścaturthīhṛdantairnāmabhiraṃśakaiḥ ||
833 ||
pañcavarṇādyakṣarādyaiḥ bhālāṃsodrahṛtsu ca |
tripuṇḍradhāraṇaṃ kuryānmūrdhni pañcākṣareṇa ca ||
834 ||
ebhiśca nāmabhirdhāryaṃ punarbhasma dvijādibhiḥ |
brahmā lalāṭe vijñeyo hṛdaye havyavāhanaḥ ||
835 ||
nābhau skando gale pūṣā rudro dakṣiṇabāhuke |
ādityo bāhumadhye ca śaśī ca maṇibandhake ||
836 ||
vāmadevo vāmabāhau bāhumadhye prabhañjanaḥ |
maṇibandhe ca vasavaḥ pṛṣṭhadeśe hariḥ smṛtaḥ ||
837 ||
śambhuḥ kakudi saṃproktaḥ paramātmā śiraḥ smṛtaḥ |
kastūryādikasaṃyuktaṃ bhasma śāktastu dhārayet ||
838 ||
advijairmūlamantreṇa śivapañcākṣareṇa ca |
tripuṇḍraṃ kārayedbhāle brahmaviṣṇuśivātmakam ||
839 ||
madhyāṅgulibhirādāya tisṛbhirmūlamantritam |
anāmāmadhyamāṅguṣṭhairatha vā syāt tripuṇḍrakam ||
840 ||

Lesungshinweise: [Die gedruckte Körperstellenfolge ist verkürzt.]

Band II, S. 149, Beginn der Sandhya 841–843
atha sandhyāvidhiḥ |
bhairavītantre— ācamya prāṅmukho bhūtvā upaviśya ca mantravit |
vaidikīṃ tāntrikīṃ kuryāt tataḥ sandhyāṃ samāhitaḥ ||
841 ||
merutantre— vakṣye'tha tāntrikīṃ sandhyāṃ mūlenācamanatrayam |
śikhāṃ baddhvā ca mūlena prāṇāyāmatrayaṃ caret ||
842 ||
aṅgāni vinyaseddehe karanyāsapuraḥsaram |
amṛtīkṛtya purato jalaṃ ca dhenumudrayā ||
843 ||

Lesungshinweise: [Die Anweisung setzt sich im folgenden Vers fort.]

Band II, S. 150, Wasserreinigung in der Sandhya 844–850
abhimantrya ca mūlena saptavāraṃ tataḥ param |
akārādikṣakārāntairmātṛkārṇaiḥ sabindubhiḥ ||
844 ||
pratyarṇaṃ prokṣayenmūrdhni kuśairmūlena ca tridhā |
devaṃ dhyātvā'tha manuvidbhānumaṇḍalasaṃsthitam ||
845 ||
ādāya toyamāmantrya bījairbhūtātmakaistathā |
la~ va~ ra~ ha~ iti ca tānyetaiḥ saptadhā jalam ||
846 ||
mantrayitvā punaḥ saptavāraṃ mūlena mantrayet |
tajjalaṃ vāmahastena dhāryaṃ tatsrutabindubhiḥ ||
847 ||
dakṣahastena saṃprokṣya kaṃ paṭhanmūlamantrakam |
hastavyatyāsato vāmācārī secanamācaret ||
848 ||
nāsāmāśliṣya śiṣṭena tejorūpeṇa tena tu |
praviśyāntargataṃ sarvaṃ malaṃ saṃśodhya nirgatam ||
849 ||
dakṣanāsāpuṭenaitat smṛtvā dakṣiṇahastakam |
vāmabhāge vajraśilāṃ dhyātvā'streṇa ca tat kṣipet ||
850 ||

Lesungshinweise: [Die Bija-Liste enthält im Druck vier Silben; eine fünfte wird nicht ergänzt.]

Band II, S. 150, Arghya Tarpana und Gayatri 851–854
prakṣālya hastāvācamya mūlamantreṇa mantravit |
gāyatryā vā'tha mūlena dadyādarghyatrayaṃ tataḥ ||
851 ||
ravimaṇḍalasaṃsthāya sveṣṭadevāya tarpayet |
jalena mūlamantrānte hyamukaṃ tarpayāmi ca ||
852 ||
uktvā tridhā tarpaṇīyaṃ vāmakaiḥ kāraṇena tu |
iṣṭadevasya gāyatrīmaṣṭāviṃśatisaṃkhyakām ||
853 ||
japedabhāve brāhmīṃ tu vaidikaṃ matamāśritaḥ |
tāntrikaḥ śivagāyatrīṃ japet sā'tha nirūpyate ||
854 ||

Band II, S. 150, Erste Shiva-Gayatri
atha śivagāyatrī— oṃ tanmaheśāya vidmahe vāgviśuddhāya dhīmahi tannaḥ śivaḥ pracodayāt |
iti |

Band II, S. 150, Zweite Shiva-Gayatri
tantrāntare— oṃ tatpuruṣāya vidmahe mahādevāya dhīmahi tanno rudraḥ pracodayāt—iti śivagāyatrī uktā |

Band II, S. 150, Ganesha-Gayatri
atha gaṇeśagāyatrī yāmale— oṃ tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi tanno dantī pracodayāt |

Band II, S. 150–151, Surya-Gayatri 855
atha sūryagāyatrī merutantre— oṃ saptaturagāya vidmahe sahasrakiraṇāya dhīmahi tanno raviḥ pracodayāt |
iyaṃ tu sūryagāyatrī japatāmiṣṭadāyinī |
bhagnānāṃ rājaputrāṇāṃ kṣatratejovidhāyinī ||
855 ||

Band II, S. 151, Vishnu-Gayatri
atha viṣṇugāyatrī tatraiva— oṃ nārāyaṇāya vidmahe vāsudevāya dhīmahi tanno viṣṇuḥ pracodayāt |

Band II, S. 151, Narasimha-Gayatri
atha nṛsiṃhagāyatrī taccaraṇārcanapaddhatau— oṃ nṛsiṃhāya vidmahe tīkṣṇadaṃṣṭrāya dhīmahi tannaḥ kṛṣṇaḥ pracodayāt |

Lesungshinweise: [Der Schluss nennt im Druck Krishna; er wird nicht durch Narasimha ersetzt.]

Band II, S. 151, Sudarshana-Gayatri
atha sudarśanagāyatrī tatraiva— oṃ sudarśanāya vidmahe mahājvālāya dhīmahi tannaścakraḥ pracodayāt |

Band II, S. 151, Hayagriva-Gayatri
atha hayagrīvagāyatrī tatraiva— oṃ vāgīśvarāya vidmahe hayagrīvāya dhīmahi tanno haṃsaḥ pracodayāt |

Band II, S. 151, Shyama- und Kali-Gayatri 856–860
atha śyāmāgāyatrī kumārītantre— kālikāyai padaṃ coktvā vidmahe tadanantaram |
śmaśānavāsinī ṅentā dhīmahīti tato vadet ||
856 ||
tanno ghore padaṃ procya pravadecca pracodayāt |
asyāḥ prasādamātreṇa mahāpātakakoṭayaḥ ||
sadyaḥ pralayamāyānti sādhakasya ca nānyathā ||
857 ||
tathā— mahāpātakayukto'pi prajapeddaśadhā yadi |
satyaṃ satyaṃ mahādevi mukto bhavati tatkṣaṇāt ||
858 ||
bhairavatantre tu— kāmoparākṣiṇādānto dakṣiṇā ṅeyutā punaḥ |
vidmahe kūrcabījaṃ ca cāmuṇḍā ṅeyutā tataḥ ||
859 ||
dhīmahīti vadet tannaḥ kālī pracodayāt tataḥ |
gāyatryeṣā mayā proktā sarvatantreṣu gopitā ||
yāṃ vinā sakalā vidyā na siddhyanti kadācana ||
860 ||
ityuktam |

Lesungshinweise: [ihre Bildung ist im Druck nicht sicher auflösbar]

Band II, S. 151, Gayatri der Nakshatra-Vidya 861
atha nakṣatravidyāyāḥ kālikārṇave— ai~ bhagavatyekajaṭe vidmahe ca padaṃ tataḥ |
vikaṭadaṃṣṭre dhīmahi tannastāre pracodayāt ||
861 ||

Lesungshinweise: [Das vorangestellte Bija wird als Lautform bewahrt und nicht wörtlich übersetzt.]

Band II, S. 152, Weitere Tara-Gayatris 862–863
mālinītantre— mahogrāyai ca vidmahe tārāyai dhīmahi priye |
tanno devī ca śabdānte dhiyo yo naḥ pracodayāt ||
862 ||
vīracūḍāmaṇau— vāgbhavaṃ ca samuccārya ekajaṭāyai vidmahe |
devīṃ strī~ ca samuccārya nīlasarasvatyai dhīmahi ||
hṛllekhāṃ ca samuccārya tatastāre pracodayāt ||
863 ||

Lesungshinweise: [Der überlieferte Schluss fügt die beiden Wendungen in grammatisch auffälliger Weise zusammen.] [Die Bijas werden nicht wörtlich übersetzt; die Vorlage beschreibt die Bildung der Formel.]

Band II, S. 152, Tripurasundari Bhairavi und Bhuvaneshvari 864–867
tripurasundaryā jñānārṇave— vāgbhavaṃ tripurādevyai vidmahe tadanantaram |
kāmabījaṃ samuccārya kāmeśvaryai ca dhīmahi ||
tannaḥ klinne padaṃ coktvā vadet paścāt pracodayāt ||
864 ||
bhairavyāstatraiva— tripurāṃ ca tathā ṅentāṃ vidmahe padamuddharet |
bhairavyai ca tataścoktvā dhīmahīti tato vadet ||
865 ||
tato devīpadaṃ coktvā pracodayādudīrayet |
gāyatrī traipurā khyātā vāgbhavādyaṃ samuddharet ||
866 ||
bhuvaneśvaryāstantrāntare— māyābījaṃ samuccārya bhuvaneśvaryai ca vidmahe |
ādyāyai padamuccārya dhīmahi tadanantaram ||
tanno devī padaṃ procya tato deyaṃ pracodayāt ||
867 ||

Band II, S. 152–153, Chhinnamasta Dhumavati und Matangi 868–869
atha chinnamastāyāstantrāntare— vairocanyai vidmahe ca chinnamastāyai ca dhīmahi |
tanno devīpadaṃ coktvā yojanīyaṃ pracodayāt ||
868 ||
atha dhūmāvatyāḥ— dhūmiti bījamuccārya dhūmāvatī vidmahe |
vivarṇāṃ devīpadato dhīmahi padamuddharet ||
atha mātaṅgyāḥ— dhūmādevyāstu gāyatrī tanno dhīre pracodayāt ||
869 ||
atha śyāmāgāyatrī— oṃ śukapriyāyai vidmahe śrīkāmeśvaryai dhīmahi tannaḥ śyāmā pracodayāt |

Lesungshinweise: [Hier steht im Druck bereits die Überschrift „Nun für Matangi“, obwohl die folgende Zeile noch Dhumavati nennt.]

Band II, S. 153, Bagalamukhi Lakshmi und Gauri 870–871
atha bagalāmukhyāḥ— sthiramāyāṃ samuccārya bagalāpadato mukhī |
vidmahe duṣṭapadataḥ stambhanīpadamuccaret ||
dhīmahīti padasyānte tanno devī pracodayāt ||
870 ||
atha lakṣmīgāyatrī— mahālakṣmīpadaṃ procya vidmahe tadanantaram |
mahāśriyai padaṃ coktvā dhīmahīti padaṃ vadet ||
tannaḥ śabdācchrīpadaṃ ca tato dadyāt pracodayāt ||
871 ||
gaurīgāyatrī merutantre— oṃ subhagāyai vidmahe kāmamālinyai dhīmahi tanno gaurī pracodayāt |

Band II, S. 153, Bildung der Guhyakali-Gayatris 872–878
atha guhyakālīgāyatrī mahākālasaṃhitāyām— krameṇa vakṣye gāyatrīṃ tattanmantrajapāya hi |
tripadā sā ca vijñeyā trikā tripadikā'pi ca ||
872 ||
padadvayaṃ ṅentamādau śeṣe caiva subantakam |
trikatripadikasyāpi viśeṣaṃ vacmi kiṃcana ||
873 ||
sarvādau vidmahe hyevaṃ madhye dhīmahi cetyapi |
subantīyapadasyānte padamekaṃ pracodayāt ||
tatpūrvaṃ tata ityevamityuddhāro mayoditaḥ ||
874 ||
tathā— rāvāt kāpālinī siddhiḥ karālī tadanantaram |
śeṣe guhyā bhāratīyaṣoḍaśārṇasya vai manoḥ ||
875 ||
karālinī vadhūbījānmuṇḍamālinyataḥ param |
devī bhavet sarvaśeṣe gāyatrī cyāvanī tviyam ||
876 ||
phetkāriṇyugracaṇḍā ca vikaṭadaṃṣṭrā tataḥ param |
śeṣe caṇḍī ca hārītopāsitā tripadā tviyam ||
877 ||
tathā— aṭṭāṭṭahāsinī hyādau ghoradaṃṣṭrā tataḥ param |
śeṣe ghorā rāmacandropāsitā tripadā smṛtā ||
878 ||

Lesungshinweise: [Die Lesung „रावात्“ und die Verteilung der Namen sind nicht eindeutig.]

Band II, S. 154, Kamakala-Gayatri
atha kāmakalāgāyatrī tatraiva— oṃ anaṅgākulāyai vidmahe madanāturāyai dhīmahi tannaḥ kāmakalākālī pracodayāt |

Band II, S. 154, Durga-Gayatri
durgāgāyatrī tantrāntare— oṃ kātyāyanyai vidmahe kanyākumārī dhīmahi tanno durgā pracodayāt |

Lesungshinweise: [Die Vorlage hat bei Kanyakumari eine vom üblichen Dativ abweichende Form; sie bleibt im Sanskrit erhalten.]

Band II, S. 154, Kama-Gayatri
atha kāmagāyatrī merutantre— oṃ kāmadevāya vidmahe puṣpabāṇāya dhīmahi tanno'naṅgaḥ pracodayāt |

Band II, S. 154, Garuda-Gayatri
atha garuḍagāyatrī tatraiva— sarpabhītiharīṃ vakṣye gāyatrīṃ sarvakāmadām |
oṃ suparṇāya vidmahe pakṣirājāya dhīmahi tanno garuḍaḥ pracodayāt |

Band II, S. 154, Hanuman-Gayatri
atha hanumadgāyatrī tantrāntare— hū~ hanumate vidmahe āñjaneyāya dhīmahi tanno vīraḥ pracodayāt |

Lesungshinweise: [Das Bija besitzt hier keine wörtliche Übersetzung.]

Band II, S. 154, Abschluss und verkürzte Sandhya 879–884
merutantre— ... ... ... mūlamaṣṭottaraṃ śatam |
japitvā cārpayeddeve stutvā natveṣṭadevatām ||
879 ||
sūryamaṇḍalato devaṃ vinyaseddhṛdaye svake |
tato guruṃ ca praṇamediti sandhyā tu tāntrikī ||
880 ||
trikālamevaṃ kartavyā sandhyālopāt phalaṃ na hi |
daivato yadi lopaścet tadā mūlaṃ śataṃ japet ||
prāyaścittāya tāṃ kṛtvā kurvīta samayāgatām ||
881 ||
śaivāgame'pi— sandhyālopo na kartavyaḥ śambhorājñaivameva hi |
dīkṣitaḥ sandhyayā hīno na dīkṣāphalamāpnuyāt ||
882 ||
gautamīye— saṃkṣepasandhyāmatha vā kuryānmantrī hyaśaktitaḥ |
sāyaṃ prātaśca madhyāhne kṛṣṇaṃ dhyātvā japenmanum ||
883 ||
kṛṣṇamityupalakṣaṇaṃ sveṣṭadevatāṃ dhyātvetyarthaḥ |
sandhyāyāṃ patitāyāṃ vā gāyatrīṃ daśadhā japet ||
884 ||

Lesungshinweise: [Der Versbeginn fehlt im Druck.]

Band II, S. 155, Tarpana 885–889
atha tarpaṇaṃ merau— vaidikaṃ tarpaṇaṃ kṛtvā tatastāntrikamācaret |
prāṇāyāmatrayaṃ kṛtvā mūlena nyāsamācaret ||
885 ||
ṛṣyāditritayasyātha purato dhenumudrayā |
va~ japannamṛtīkṛtya jalaṃ tatra sacakrakam ||
886 ||
sāṅgaṃ sāvaraṇaṃ devaṃ dhyātvā mūlaṃ samuccaret |
amukaṃ tarpayāmīti procya cāṣṭottaraṃ śatam ||
887 ||
tadardhamathavā viṃśadaṣṭayuktaṃ mukhābjake |
devasyāmṛtabuddhyā tattīrthatoyaiḥ pratarpayet ||
888 ||
tadāvaraṇadevāṃśca tadvadekaikavārakam |
santarpya devaṃ svahṛdi tīrthaṃ sūrye visarjayet ||
889 ||

Band II, S. 155, Sonnen-Arghya 890–892
nandikeśvarasaṃhitāyām— yāvanna dīyate cārghyaṃ bhāskarāya nivedanam |
tāvanna pūjayedviṣṇuṃ śaṅkaraṃ vā sureśvari ||
890 ||
māheśvarīye— saṃsmṛtya bhairavaṃ devaṃ mārtaṇḍākhyamumāpatim |
mūlena manunā devi sūryasya manunā'tha vā ||
891 ||
māyābījaṃ samuddhṛtya so'haṃ tu viparītakam |
mārtaṇḍabhairavaṃ ṅentaṃ prakāśaśaktisaṃyutam ||
eṣa te'rgho'gnijāyeti dadyādarghyatrayaṃ sudhīḥ ||
892 ||

Lesungshinweise: [Die Vorlage beschreibt den Aufbau der Formel; die Umkehrung und Bijas werden nicht stillschweigend ausgeschrieben.]

Band II, S. 155–156, Gang zum Puja-Raum und Reinigung des Geistes 893–902
merau tu pūjāgṛhaṃ gatvā sūryārghadānamuktaṃ yathā— guruṃ digīśāṃśca khagān natvā bhāṇḍaṃ kare dadhat |
jalapūrṇaṃ vrajenmaunī sveṣṭadevaṃ hṛdi smaran ||
893 ||
ekāntaṃ nirjanaṃ yāyānmanojñaṃ doṣavarjitam |
digantaraṃ na vīkṣeta yāvat prāpnoti vai gṛham ||
894 ||
pradakṣiṇaṃ yajñavāṭaṃ kṛtvā pādau ca hastakau |
prakṣālyācamya pūjāyā gṛhāddaṇḍāntare sthitaḥ ||
895 ||
gṛhe ca dvāradeśasthaḥ praṇamya manasā gurum |
praṇamediṣṭadevaṃ svaṃ dikpālānapi cetasā ||
896 ||
yat pūrvamarjitaṃ pāpaṃ taddine'nyadine'pi vā |
tatpāpasyāpanodārthaṃ mantradvayamudīrayet ||
897 ||
he deva prākṛtaṃ cittaṃ pāpākrāntamidaṃ mama |
tanniḥsāraya cittānme pāpaṃ phaṭ phaṭ ca te namaḥ ||
898 ||
sūryaḥ somo yamaḥ kālo mahābhūtāni pañca ca |
ete śubhāśubhasyeha karmaṇo nava sākṣiṇaḥ ||
899 ||
hū~ phaḍiti bruvan krodhadṛṣṭyā paśyecca pārśvayoḥ |
evaṃ kṛte prathamataḥ pāpotsādanakarmaṇi ||
900 ||
yat syāddṛḍhataraṃ pāpaṃ taddūre vā'vatiṣṭhate |
atīte pūjanasthāne svaṃ prayāti punaśca tat ||
901 ||
yat syādalpataraṃ pāpaṃ tannāśamupagacchati |
pūjane tyaktapāpasya kāmamiṣṭaṃ kṣaṇādbhavet ||
902 ||

Band II, S. 156, Sonnenmantra und Dhyana 903–907
tataḥ prakṣālya pādau ca hastāvācamya yatnataḥ |
dadyādarghyaṃ dineśāya tatprakāra ihocyate ||
903 ||
gomayenopaliptāyāṃ bhūmau kṛtvā tu maṇḍalam |
sindūreṇa tataḥ paścādupaviśya nijāsane ||
904 ||
prāṅmukhaḥ praṇamediṣṭadevatāṃ bhaktitatparaḥ |
prāṇāyāmatrayaṃ kṛtvā sūryamantreṇa mantravit ||
905 ||
hā~ hī~ sa iti sūryasya tryakṣaro mantra ucyate |
vinyasya ca tathendrādīn dhyātvā sūryamananyadhīḥ ||
906 ||
padmadvayābhayavarān dadhataṃ karābjairmāṇikyamaulimaruṇāṅgaruciṃ trinetram |
raktāmbujāsanamaśeṣaguṇaikasindhuṃ bhānuṃ samastajagatāmadhipaṃ bhajāmi ||
907 ||

Lesungshinweise: [Die letzte Silbe steht hier ohne Visarga; in der Arghya-Formel bei Vers 912 steht sie mit Visarga.]

Band II, S. 156–157, Arghya-Gefäß und Sonnenformel 908–915
tattatkalpoktavidhānena pūjayedupacārakaiḥ |
purato maṇḍalaṃ kṛtvā jalena caturasrakam ||
908 ||
nidhāya tatra sādhāraṃ sajalaṃ tāmrapātrakam |
gandhapuṣpākṣatān darbhān dūrvāsarṣapasaṃyutān ||
909 ||
satilānraktapuṣpāṇi yavāṃścāpi pravinyaset |
sūryamantreṇa tatpātraṃ spṛśannaṣṭottaraṃ śatam ||
910 ||
abhimantrya ca tatpātraṃ samutthāya karadvayāt |
mūrdhāntaṃ sūryamantreṇa dadyādarghyaṃ vicakṣaṇaḥ ||
911 ||
hā~ hī~ saḥ sagraharāśinakṣatrapadamuccaret |
tataśca yogakaraṇaparivṛttāsaneti ca ||
912 ||
saṃsthita śrīsūryāyaiṣa te'rghyaṃ svāhā manuḥ smṛtaḥ |
catustriṃśadakṣaro'yaṃ sūryasyārghyanivedane ||
913 ||
japet tato yathāśaktyā sarvamantramananyadhīḥ |
tadarghyāmbuplutaṃ sūryaṃ dhyāyeddeśikasattamaḥ ||
914 ||
stutvā praṇamya visṛjenmaṇḍalāntaṃ divākaram |
tata utthāya vidhivaddvārapūjāṃ samārabhet ||
915 ||
dvārapūjāvidhistu dīkṣātaraṅge uktaḥ |

Band II, S. 157, Beginn der täglichen Puja 916–921
atha nityapūjāvidhiḥ |
kriyāsaṃgrahe— nityapūjāmatho vakṣye saṃkṣepeṇa yathoditām |
pūjāsthānaṃ samāgamya kuryādācamanatrayam ||
upaviśyāsane mantrī kuryāt saṃkalpamādarāt ||
916 ||
saṃkalpastu— amukadevatāprītaye tannityārcanamahaṃ kariṣye—ityevaṃrūpaḥ |
tathā— dadyādarghyaṃ dineśāya sākṣiṇe sarvakarmaṇaḥ |
guruṃ gaṇapatiṃ natvā praṇamediṣṭadevatām ||
918 ||
tālatrayaṃ puraskṛtya badhnīyācca diśo daśa |
bhūtaśuddhyādikaṃ kṛtvā prāṇāyāmaṃ samācaret ||
919 ||
kuryācca mātṛkānyāsaṃ mūlanyāsaṃ tathaiva ca |
hṛdaye devatāṃ dhyātvā mānasairupacārakaiḥ ||
920 ||
pūjayeddevatārūpamātmānaṃ mantravittamaḥ |
bāhyasthairupacāraiśca yajennaivedyavarjitaḥ ||
921 ||

Lesungshinweise: [Die Druckzählung geht nach Vers 916 und der Prosaformel unmittelbar zu 918 über; ein Vers 917 ist nicht ausgewiesen.]

Band II, S. 158, Vollzug der täglichen Puja 922–930
tataḥ kalpoditā mudrā darśayitvā vidhānavit |
arghyādikaṃ ca saṃsthāpya pūjādravyāṇi śodhayet ||
yathoktāṃ devatāṃ dhyātvāvāhayenmūlamantrataḥ ||
922 ||
merutantre— saṃsthāpanaṃ sannidhānaṃ sannirodhaṃ tataścaret |
saṃmukhīkaraṇaṃ cāpi sakalīkaraṇaṃ tataḥ ||
923 ||
tato'vaguṇṭhanaṃ kāryamamṛtīkaraṇaṃ tataḥ |
paramīkaraṇaṃ kuryāt kramaśaḥ svasvamudrayā ||
924 ||
kriyāsaṃgrahe— āvāhanādikā mudrāḥ pradarśya sthāpayedasūn |
kalpayedupacārāṃśca yathāsaṃbhavamādarāt ||
925 ||
saṃpūjya mūlamantreṇa prasūnāñjalibhistribhiḥ |
pūjayedvidhivanmantrī yathoktāvṛtidevatāḥ ||
926 ||
sāṅgāṃ savāhanāṃ sālaṅkaraṇāṃ ca samudrikām |
sāyudhāṃ saparīvārāṃ devatāmarcayet tataḥ ||
927 ||
tato japenmūlamantramaṣṭottaraśataṃ sudhīḥ |
taṃ japaṃ bhaktito mantrī devatāyai nivedayet ||
928 ||
stutvā ca vividhaiḥ stotraiḥ sāṣṭāṅgaṃ praṇamedbhuvi |
tato varān prārthayitvā devamudvāsayeddhṛdi ||
929 ||
nirmālyaṃ śirasi dhāryaṃ devatocchiṣṭabhojine |
dattvā bhuñjīta naivedyametannityārcanaṃ smṛtam ||
930 ||
pūjāyāḥ kramamātramidaṃ darśitam |
atra yadyat kartavyamuktaṃ tattat sarvaṃ dīkṣātaraṅge draṣṭavyam |

Band II, S. 158–159, Tägliches Homa 931–938
atha nityahomavidhiḥ |
taduktaṃ somabhujagāvalyām— nājaptaḥ siddhyate mantro nāhutaśca phalapradaḥ |
nāniṣṭo yacchate kāmān tasmāt tritayamācaret ||
931 ||
pūjayā labhate pūjāṃ japāt siddhirna saṃśayaḥ |
vibhūtiṃ cāgnikāryeṇa sarvasiddhiṃ ca vindati ||
932 ||
jñānārṇave— saṃkalpya parameśāni nityahomavidhiṃ caret ||
933 ||
saṃkalpastu— amukadevatāprītaye etāvadāhutīrhoṣyāmi |
ityevaṃrūpaḥ |
nīlatantre— nityahomaṃ pravakṣyāmi sarvārthaṃ yena vindati |
saparyāṃ samyagāpādya baliṃ pūrvavadācaret ||
934 ||
tato japaṃ tarpaṇaṃ ca smaret sādhakasattamaḥ |
baliṃ vaiśvādikaṃ caiva brāhmaṇaḥ samupācaret ||
935 ||
vidhivadagnimādāya kravyādebhyo namastathā |
mūlamantraṃ samuccārya kuṇḍe vā sthaṇḍile'pi vā ||
936 ||
bhūmau vā saṃstaredvahniṃ vyāhṛtitritayena tu |
svāhāntena tridhā hutvā ṣaḍaṅgahavanaṃ tataḥ ||
937 ||
tato devīṃ samāvāhya mūlena ṣoḍaśāhutim |
hutvā stutvā namaskṛtya visṛjedindumaṇḍale ||
938 ||

Band II, S. 159–160, Alternative Homa-Regeln 939–943
sārasaṃgrahe— itthaṃ tu saṃhṛte vahnau devamāvāhya mantravit |
saṃpūjya mūlamanunā pañcaviṃśatimāhutim ||
939 ||
hunedājyena haviṣā tilairvā pāyasaiḥ śubhaiḥ |
taṇḍulaistilasaṃmiśraiḥ kevalairvā'tha puṣpakaiḥ ||
940 ||
aṅgāvaraṇadevānāmekaikāmāhutiṃ hunet |
udvāsya devaṃ vahniṃ ca pūjāsthānaṃ vrajet tataḥ ||
941 ||
ayaṃ homo naivedyadānāntaraṃ pūjāsamāptyanantaraṃ vā kāryaḥ |
taduktaṃ māheśvarīye— nivedayitvā naivedyaṃ vaiśvadevaṃ samācaret |
arcāyāṃ vā samāptāyāṃ homaṃ kuryādvidhānataḥ ||
nitye naimittike kāmye caitadagnimukhaṃ smṛtam ||
942 ||
iti |
agastyasaṃhitāyām— pūrvavat saṃskṛte vahnau devamāvāhya mantravit |
iti merutantre coktatvādatra vahnisaṃskāraḥ kartavya eveti śrīvidyāpaddhatikṛtaḥ |
agnyādhānādikaṃ karma nityahome na vidyate ||
943 ||
iti vasiṣṭhasaṃhitāyāvacanena niṣedhānnityahome evāgnisaṃskāro nāstītyanye |
vidhiniṣedhayoḥ śravaṇādaicchiko vikalpo yathā ṣoḍaśapañcaviṃśāhutyoradhikalpa iti kecit |
sudhārṇavakṛtastu—nīlatantrokta evātra vahneḥ saṃskāraḥ kartavyo nādhiko viśeṣavacanena niṣedhādityāhuḥ |
iti nityahomavidhiḥ |

Band II, S. 160, Beginn des Purashcharana und Zeugenanrufung 944–947
kumbhasambhavaḥ— tataḥ saṅkalpya kurvīta puraścaraṇamādarāt ||
944 ||
merutantre— prārabheta puraścaryāṃ dīkṣoktadivase śubhe |
praṇamyādau gurūn viprān gaṇeśaṃ paripūjya ca ||
945 ||
puṇyāhavācanaṃ kṛtvā kuśahasto vadediti |
sūryaḥ somo yamaḥ kālaḥ sandhye bhūtānyahaḥ kṣapā ||
946 ||
pavano dikpatirbhūmirākāśaṃ khecarāmarāḥ |
brāhmaśāsanamādhāya kalpantāmiha sannidhim ||
947 ||

Band II, S. 160, Angaben im Sankalpa 948–954
vaditvetthaṃ tāmrapātre kṛtvā kuśatilākṣatān |
udaṅmukhastu saṃkalpaṃ kuryāt saṃvatsarādikān ||
948 ||
kāmanāntānuccaret tu trayoviṃśatisaṃkhyakān |
saṃvatsarāyane māsapakṣapañcāṅgameva ca ||
949 ||
navagrahasthitiṃ ghatrabhāraṃ mauhūrtikaṃ tviti |
svadeśabhedāṃstattulyān kāmanāsahitān vadet ||
950 ||
dvīpe'muke'muke khaṇḍe'muke varṣe ca nīvṛti |
amuke cāmuke kṣetre gotrapravaramuccaret ||
951 ||
svanāmajātināmāntaṃ dvijāccharma ca varma ca |
guptā dāso'thāmukasya mantrasya siddhikāmukaḥ ||
952 ||
kariṣye'haṃ puraścaryāmetatsaṃkhyajapātmikām |
adyārabhya dinairetairasati pratibandhake ||
953 ||
kariṣye iti saṃkalpaṃ manasaiva prakalpayet |
vadedvācā'bhilāṣaṃ ca karmaṇā copapādayet ||
954 ||

Lesungshinweise: [Eine Zeitangabe in Vers 950 ist im Druck beschädigt.]

Band II, S. 161, Fünfgliedriger Sankalpa und Kalasha 955–961
sanatkumārasaṃhitāyām— praṇavaṃ tatsadadyeti māsapakṣatithīrapi |
amukagotro'muko'haṃ mūlamuccārya tatparam ||
955 ||
siddhikāmo'sya mantrasya iyatsaṃkhyājapaṃ tataḥ |
daśāṃśaṃ havanaṃ homāddaśāṃśaṃ tarpaṇaṃ tataḥ |
daśāṃśaṃ mārjanaṃ tasmāddaśāṃśaṃ viprabhojanam |
puraścaraṇamevaṃ hi kariṣye prāgudaṅmukhaḥ ||
956 ||
nāradapañcarātre— saṃpūjyātha japaṃ kuryādyāvadvai praharadvayam ||
957 ||
tantradīpe— vidhāya vidhivadvidvān maṇḍapaṃ sumanoharam |
tasmin kalaśamāropya tīrthatoyaiḥ prapūjayet ||
958 ||
niḥkṣipya navaratnāni tatra gandhāṣṭakaṃ punaḥ |
āvāhya pūjayet tatra devamāvaraṇaiḥ saha ||
959 ||
kalaśāgre japenmantrī yāvat saṃkhyā na pūryate |
tataḥ pūrṇe samāgatya gurudevo vidhānataḥ ||
960 ||
abhiṣiñcecchiṣyamūrdhni kalaśodakavāribhiḥ |
tataḥ śiṣyaḥ prayatnena dhanādyaistoṣayedgurum ||
961 ||
dīkṣoktakrameṇa kalaśaṃ saṃsthāpya tatra devatāmāvāhya yathāśaktisaṃpūjya japaṃ kuryādityarthaḥ |

Band II, S. 161–162, Puja nach den eigenen Möglichkeiten 962–970
puraścaraṇacandrikāyām— etānyanyāni pūjāyāṃ sādhanāni bahūnyapi |
uttamāni ca madhyāni nyūnāni trividhāni ca ||
962 ||
svasthaḥ samarthaḥ kurvīta uttamaireva sādhanaiḥ |
madhyamo madhyamaireva nyūno nyūnaistu sādhanaiḥ ||
963 ||
āpannaścet samartho'pi nyūnaireva samācaret |
pūjākarmaviśeṣeṇa deśakālānusārataḥ ||
964 ||
yathāśakti yathānyāyaṃ yathālokāvagarhitam |
pūjāṃ vistarataḥ kartuṃ yo na śaknoti sādhakaḥ ||
965 ||
yadi bāhyairdravyādyaiḥ pūjayediṣṭadevatām |
atha vā devatāmantraṃ dhyātvā samyak prapūjayet ||
966 ||
atha vā mānasīṃ kuryādātmapūjāmathāpi vā |
atha vā kevalāṃ pūjāṃ bāhyāṃ kuryādvicakṣaṇaḥ ||
967 ||
tathā— pūrvapūrvasya cāśaktyā uttarottaramācaret |
yadyetadanyathā kuryāt tadā'niṣṭaphalaṃ smṛtam ||
968 ||
prabhuḥ prathamakalpasya yo'nukalpena vartayet |
na sāṃparāyikaṃ tasya durmatirjāyate phalam ||
969 ||
iti vijñāya sāmarthyamekaṃ panthānamācaret |
kalaśasthāpanāśaktastu yantrādau pūjāṃ kuryāt |
taduktaṃ siddhāntasāre— kalaśasthāpanāśakto yantrādau pūjanaṃ caret ||
970 ||
ādiśabdena pratimāśivaliṅgaśālagrāmādayaḥ saṃgṛhyante |

Lesungshinweise: [Der Übergang zwischen Vers 965 und 966 ist im Druck syntaktisch verkürzt.]

Band II, S. 162–163, Verehrungsorte und Yantra-Materialien 971–980
taduktaṃ merutantre— gaṇeśasūryaviṣṇvīśadevīnāṃ pūjanaṃ kramāt |
daśasthānāni devānāṃ pūjārthaṃ kalpitāni ca ||
971 ||
śivaliṅge maṇau yantre śālagrāme ghaṭe ravau |
sthaṇḍile'gnau mūrdhni hṛdi sthāneṣveteṣu pūjayet ||
bhūmāveva kṛtā pūjā putrāyurdhananāśinī ||
972 ||
tatraiva— tataḥ praṇamya ca guruṃ pūjācakraṃ samuddharet |
suvarṇaracite pīṭhe bhūpālā vaśavartinaḥ ||
973 ||
rajatena kṛtaṃ yantramāyurārogyakāmadam |
tāmreṇa racitaṃ yantraṃ sarvaiśvaryapradaṃ matam ||
974 ||
yantraṃ tu sphāṭikaṃ svacchaṃ mano'bhilaṣitapradam |
māṇikyaracitaṃ yantraṃ rājyadaṃ bhuktimuktidam ||
975 ||
kṛtaṃ marakatairyantraṃ sarvaśatruvināśanam |
lohatrayodbhavaṃ yantraṃ sarvaśaktikaraṃ matam ||
976 ||
śrīkhaṇḍaṃ śāntidaṃ jñeyaṃ puṣṭidaṃ raktacandanam |
śrīparṇīpīṭhamuddiṣṭaṃ pūjārthaṃ dhanarājyadam ||
977 ||
vaidrume bahulā saṃpadbhūrjapatre catuṣpadāḥ |
gaṇḍakībhavapāṣāṇe bhuktirmuktiradūrataḥ ||
978 ||
bhūmau sindūrarajasā racitaṃ sarvakāmadam |
sīsakāṃsyādiṣu kṛte saṃpattiṃ santatiṃ haret ||
979 ||
phalakāyāṃ paṭe bhittau sthāpayenna kadācana |
sthāpitaṃ yadi mohena nāśayet taddhanaṃ kulam ||
980 ||

Lesungshinweise: [Die Sonderregel für ein auf dem Boden gezeichnetes Yantra in Vers 979 steht neben der Warnung vor Puja auf bloßem Boden in Vers 972.]

Band II, S. 163, Maße und Gewicht des Yantra 981–985
abdhyaṅgulasuvistāraṃ prākpratyagdakṣiṇottaram |
palapramāṇaṃ kartavyamarcāpīṭhaṃ manoharam ||
981 ||
yavārdhoccaṃ prakurvīta caturasraṃ samantataḥ |
tasmin pīṭhe tu nirmāṇaṃ pūjācakrasya kārayet ||
982 ||
ratnasāgare— abdhyaṅgulena svarṇasya rajatasya tathaiva ca |
tāmrasya pūrṇasaṃkhyaiva māṇikyādau yathecchayā ||
983 ||
merutantre— māṇikyādikapīṭhe tu mānanyūnaṃ na doṣakṛt |
śrīparṇīcandanādīnāmadhikaṃ cenna doṣakṛt ||
984 ||
etadbhinne tu rudrayāmale— ekatolaṃ dvitolaṃ vā tritolaṃ vedatolakam |
svecchātolaṃ naraḥ kṛtvā pratyavāyaṃ samaśnute ||
985 ||
svecchātolamiti |
tolakacatuṣṭayaparimitena svarṇādinā yantrasya nirmāṇāsaṃbhave svecchayā tadadhikaṃ na kuryādityarthaḥ |

Lesungshinweise: [Welche volle Zahl bei Kupfer gemeint ist, bleibt hier unausgeführt.]

Band II, S. 163, Beginn der Yantra-Einsetzung 986–987
prasaṅgāt sthirarekhayantrapratiṣṭhāvidhimāha merau— lagne śubhagrahopete'nukūlaguṇaśālini |
pratiṣṭhāṃ kārayedeṣāṃ svarkṣatithyādikekṣaṇe ||
986 ||
tathā— ādau vedoditairmantrairvipro'gnyuttāraṇaṃ caret |
dhātunirmitayantrāṇāṃ mūrtīnāṃ ca viśeṣataḥ ||
987 ||

Band II, S. 164, Feuerreinigung und mehrtägige Weihe 988–992
agniḥ saptiṃ vājamiti saptarcā saptirucyate |
munistriṣṭup chanda uktaṃ devatā'gniḥ prakīrtitaḥ ||
988 ||
agniśabdena rahitaṃ sūktametacchataṃ paṭhet |
abhiṣiñcecchuddhatoyaistataḥ saṃpūrṇasūktakaiḥ ||
989 ||
abhiṣiñcecchatāvṛttyā'gnyuttāraṇamidaṃ smṛtam |
tathā— kṣaudrājyadugdhaiḥ prathamaṃ nārikelāmbhasā tataḥ ||
990 ||
abhiṣiñcyātha toyena kvathitenākṣarauṣadhaiḥ |
āvāhyābhyarcya tallagne cakraṃ saṃsthāpya pūjayet ||
991 ||
gandhapuṣpairnavairdhūpairdīpairnaivedyatarpaṇaiḥ |
trirātraṃ pūjayeddevīṃ trisandhyaṃ ca yathāvidhi ||
992 ||

Lesungshinweise: [Die Hymne wird nur durch ihren Anfang bezeichnet, nicht vollständig zitiert.]

Band II, S. 164–165, Einsetzung nach dem Vamakeshvaratantra 993–1004
vāmakeśvaratantre— bhairavyuvāca— cakrabhedaṃ mahādeva tvatprasādānmayā śrutam |
idānīṃ śrotumicchāmi pratiṣṭhākarmanirṇayam ||
993 ||
śrīśaṅkara uvāca— śṛṇu devi mahābhāge jagatkāriṇi kaulini |
yantrapratiṣṭhākarmāṅgasarvavarṇavinirṇayam ||
994 ||
snātvā saṃkalpayenmantrī gurorarcanamācaret |
pañcagavyaṃ tataḥ kuryācchivamantreṇa mantritam ||
995 ||
tatra cakraṃ kṣipenmantrī praṇavena samākulam |
taduddhṛtya tataścakraṃ sthāpayet svarṇapīṭhake ||
996 ||
spṛṣṭvā yantraṃ kuśāgreṇa gāyatryā cābhimantrayet |
aṣṭottaraśataṃ devi devatābhāvasiddhaye ||
997 ||
ātmaśuddhiṃ tataḥ kṛtvā ṣaḍaṅgairdevatāṃ yajet |
tatrāvāhya mahādevīṃ jīvanyāsaṃ ca kārayet ||
998 ||
upacāraiḥ ṣoḍaśabhirmahāmudrādibhistathā |
phalairnaivedyatāmbūlairdevīṃ tatra samarcayet ||
999 ||
paṭṭasūtrādikaṃ dadyādvastrālaṅkaraṇādibhiḥ |
mukuraṃ cāmaraṃ ghaṇṭāṃ yathāyogyaṃ maheśvari ||
1000 ||
sarvametat prayatnena dadyādātmahite rataḥ |
tato japet sahasraṃ ca sakalepsitasiddhaye ||
1001 ||
ballyādikaṃ pradattvā ca praṇameccakrarājakam |
aṣṭottaraśataṃ hutvā saṃpātājyaṃ viniḥkṣipet ||
1002 ||
mūlamantraṃ samuccārya mantrī yantrāṅgamācaret ||
1003 ||
homakarmaṇyaśaktaśceddviguṇaṃ japamācaret |
dhenumekāṃ samānīya svarṇaśṛṅgādyalaṅkṛtām ||
gurave dakṣiṇāṃ dadyāt tato devyāḥ visarjanam ||
1004 ||

Lesungshinweise: [die Lesung „बल्ल्यादिकं“ ist unsicher] (1002–1003) Nach Darbringung der genannten weiteren Gabe [die Lesung „बल्ल्यादिकं“ ist unsicher] verneige er sich vor dem König der Chakras.

Band II, S. 165, Yantra-Gayatri und weitere Einsetzungsordnung 1005–1009
taduktaṃ śivamantraprasādaḥ siddhāntasaṃgrahe— pañcagavyena saṃśodhya snāpya pañcāmṛtaiḥ pṛthak |
aṣṭābhistīrthakalaśaiḥ snāpayenmūlamantrataḥ ||
1005 ||
tato'bhimantrayedyantraṃ gāyatryā vakṣyamāṇayā |
aṣṭottaraśataṃ mantrī mūlenāpi tathaiva ca ||
1006 ||
yantrarājāya vidmahe mahāyantrāya dhīmahi tanno yantraṃ pracodayāt |
tato devaṃ samāvāhya prāṇān saṃsthāpya mantravit |
upacāraiḥ ṣoḍaśabhiḥ pūjayediṣṭadevatām ||
1007 ||
aṣṭottarasahasraṃ ca saṃskṛte havyavāhane |
ghṛtena juhuyāt tatra saṃpātājyaṃ viniḥkṣipet ||
1008 ||
brāhmaṇān bhojayet paścāt sādhako devatādhiyā |
evaṃ saṃsādhite yantre devaḥ sannihito bhavet ||
1009 ||

Band II, S. 165, Dreitägige Weihe und Kaula-Sonderregel 1010–1012
merutantre— āvāhyābhyarcya tallagne cakraṃ saṃsthāpya pūjayet |
gandhapuṣpairnavairdhūpairdīpairnaivedyatarpaṇaiḥ ||
1010 ||
trirātraṃ pūjayeddevīṃ trisandhyaṃ ca tathā niśi |
vāmācāre kulācāre ca yo viśeṣastamāha— makāraiḥ pañcabhiryuktaṃ careyurvāmino'rcanam ||
1011 ||
niśāyāṃ śaktipūjāṃ ca dūtīyāgaṃ ca kaulikāḥ |
evaṃ dinatrayaṃ kṛtvā tato nityakramaṃ bhajet ||
1012 ||

Band II, S. 166, Einsetzung und Mantrakraft 1013–1020
evaṃ devīpratiṣṭhāyāṃ kramaḥ sānnidhyakārakaḥ |
strīśūdrāṇāṃ vāmināṃ ca kaulikānāmayaṃ vidhiḥ ||
1013 ||
tathā— mahāpāpaṃ na kurvanti paśuvadvedamārgagāḥ |
agniḥ śucivratatamaḥ śucirvipraḥ śucīritam ||
1014 ||
ajñānataśca laghubhiḥ sandhyāvandananāśitaiḥ |
pātakaistairna lipyante tasmāt te paśavaḥ smṛtāḥ ||
1015 ||
vāmenopāsitaṃ yantraṃ teṣāṃ dṛṣṭipathe gatam |
taddevatākṣobhakaraṃ vikṣiptaḥ sādhako bhavet ||
1016 ||
dakṣiṇopāsitaṃ yantraṃ sūryāgnisamatejasam |
pāpināṃ dṛṣṭidahanamulūkānāṃ yathā raviḥ ||
1017 ||
yathā nṛbhirdinakarodaye sarvaṃ nirīkṣyate |
dakṣasaṃsthāpitaṃ yantraṃ tathā puṇyātmanāṃ matam ||
1018 ||
sānnidhyaṃ sarvadevānāmavaśyaṃ mantrato bhavet |
mantrastu bījavat proktaḥ pratimādyaṃ śarīravat ||
1019 ||
siddhāyāmapi sāmagryāṃ vinā mantraṃ phalaṃ na hi |

Lesungshinweise: [Der Wortlaut von Vers 1014 ist sprachlich auffällig; „Pashu“ bezeichnet hier einen traditionellen tantrischen Typus.]

Band II, S. 166–167, Bildmaße gemeinsame Puja und beschädigte Träger 1020–1029
tathā— daśāṅgulapramāṇā vā tithyaṅgulamitā'pi vā ||
1020 ||
abhyarcya pratimā viṣṇorgṛheṣu gṛhamedhibhiḥ |
pañcasūtrasamāyuktaṃ śivaliṅgaṃ samarcayet ||
1021 ||
gṛhasthānāṃ bhuktimuktidhanārogyapradaṃ tu tat |
liṅgasya ca vistāro yāvāṃstāvacca dīrghatā ||
1022 ||
liṅgasya liṅgaśālakyā jalaharyāstathaiva ca |
liṅgapīṭhasya pañcānāṃ samatā pañcasūtrikā ||
1023 ||
tatraiva— ekapīṭhe pṛthak pūjāṃ vinā yantraṃ karoti yaḥ |
tantreṇa pūjayedyantraṃ sa daivaṃ śāpamāpnuyāt ||
1024 ||
āvāhya devatāmekāmarcayeccānyadevatām |
anyayantreṇa pūjāṃ vā devatā śāpakāriṇī ||
1025 ||
pūjanaṃ bahumūrtīnāmekapīṭhe bhavedyadi |
pṛthak candanapuṣpāṇi dhūpadīpādi tantrataḥ ||
1026 ||
tantramapārthakyam |
khaṇḍite sphuṭite dagdhe bhraṣṭe mānavivarjite |
vyaṅge'narhapaśuspṛṣṭe patite duṣṭabhūmiṣu ||
1027 ||
anyamantrārcite caiva patitasparśadūṣite |
daśasveteṣu no kuryuḥ sannidhānaṃ divaukasaḥ ||
1028 ||
tatraiva— devasya mantrarūpasya yantravyāptimajānatām |
kṛtārcanādikaṃ sarvaṃ vyarthaṃ bhavati śāmbhavi ||
1029 ||

Lesungshinweise: [Die fünf Einzelmaße werden im verdichteten Wortlaut nicht zweifelsfrei abgegrenzt.]

Band II, S. 167–168, Bedeutung und Zeichenstoffe des Yantra 1030–1039
yantrapadārtha uktastatraiva— kāmakrodhādidoṣotthasarvadoṣaniyantraṇāt |
yantramityāhuretasmin devastuṣyati pūjitaḥ ||
1030 ||
puraścaraṇacandrikāyām— tattatkalpoktadravyeṇa vilikhedyantramuttamam |
sauvarṇe rājate tāmre pīṭhe bhūrje pare bhuvi ||
1031 ||
vinā yantreṇa cet pūjā devatā na prasīdati |
yantralikhanadravyamuktaṃ merutantre— pūjāyantraṃ dakṣamārge tattadgandhāṣṭakena ca ||
1032 ||
likhedvā keśarahimarocanābhiḥ samālikhet |
vāmamārge likhedādyapuṣpeṇa yadi yantrakam ||
1033 ||
ṣaṇmāsaṃ pūjanāt tatra tvaritaṃ siddhimāpnuyāt |
tadabhāve tu rudhiraṃ mahiṣasya praśasyate ||
1034 ||
tadabhāve tu kusumaṃ grāhyaṃ caivāparājitām |
tasyordhvabhāge niḥkṣipya gharṣitaṃ raktacandanam ||
1035 ||
svatantratantre— svarṇe vā rājate tāmre pāṣāṇe cāṣṭadhātuṣu |
svayambhūkusumaṃ kuṇḍagolottharocanāguruḥ ||
1036 ||
kāśmīraṃ mṛganābhiśca kulaṃ ca malayodbhavam |
eṣa gandhaḥ samākhyātaḥ sarvadā caṇḍikāpriyaḥ ||
1037 ||
etena gandhayogena yonicakraṃ samālikhet |
vīryamidam |
rudrayāmale— tataḥ kuṅkumasindūraiḥ kāryaṃ yantraṃ tu yoginā ||
1038 ||
sauvarṇe rājate tāmre sphāṭike vaidrume tathā |
cakre yathoktavidhinā pūjyā devī narottamaiḥ ||
1039 ||

Lesungshinweise: [Mehrere Bezeichnungen sind rituelle Decknamen; ihre genaue stoffliche Zuordnung ist in dieser Passage nicht erklärt.] [Diese knappe Stoffglosse steht im Druck an dieser Stelle.]

Band II, S. 168, Dauer Formen und Hingabe 1040–1048
sārasaṃgrahe— tāmre dvādaśakaṃ varṣaṃ sphāṭikādau tu sarvadā |
teṣāṃ madhye sphāṭikaṃ tu sarvasiddhipradaṃ bhavet ||
1040 ||
yāvajjīvaṃ suvarṇaṃ syādraupyaṃ dvāviṃśatiḥ priye |
tāmre dvādaśakaṃ varṣaṃ tadardhaṃ bhūrjapatrake ||
1041 ||
idaṃ ca sthirarekhārūpayantraparam |
rudrayāmale'pi— tāmre lakṣaguṇaṃ proktaṃ raupye koṭiguṇaṃ bhavet |
sauvarṇe'nantaphaladaṃ maṇyādau kiṃ vadāmi te ||
1042 ||
vidrume racite yantre padmarāge'tha vā priye |
indranīle'tha vaidūrye sphāṭike marakate tathā ||
1043 ||
dhanaṃ putraṃ tathā dārān yaśāṃsi labhate dhruvam |
gaurīyāmale— cāturvidhyaṃ hi cakrasya prastārāśca bhavanti hi ||
1044 ||
bhūkūrmapadmaprastārā meruścāpi tathāvidhaḥ |
nimnarekhāsamāyogo bhūprastāro mayoditaḥ ||
1045 ||
kūrmapadmakaprastāra ūrdhvarekhaṃ mayoditam |
sautrāmaṇītantre— ṛjulekhe bhavellakṣmīrvakrarekhe daridratā ||
1046 ||
kulārṇave— ādirūpācca bimbasya pūjāyāṃ ca viśeṣataḥ |
sādhakasya ca viśvāsāddevatāsannidhirbhavet ||
1047 ||
yāmale— evaṃ yantraṃ vinirmāya tatra devīṃ prapūjayet ||
1048 ||

Band II, S. 169, Sammlung und lebendiger Mantra 1049–1053
devīmityupalakṣaṇam |
sveṣṭadevatāmityarthaḥ |
pūjāprakārastu dīkṣātaraṅga evoktaḥ |
kulārṇave— mano'nyatra śivo'nyatra śaktiranyatra mārutaḥ |
na siddhyati varārohe kalpakoṭiśatairapi ||
1049 ||
mantrārthaṃ mantracaitanyaṃ yonimudrāṃ na vetti yaḥ |
śatakoṭijapenāpi tasya siddhirna jāyate ||
1050 ||
luptabījāśca ye mantrā na dāsyanti phalaṃ priye |
mantrāścaitanyasahitāḥ sarvasiddhikarāḥ smṛtāḥ ||
1051 ||
caitanyarahitā mantrāḥ proktā naiva phalapradāḥ |
sūtakadvayasaṃyuktā na ca mantrāḥ phalapradāḥ ||
1052 ||
mantrārtho gurumukhādbodhyaḥ |
mantracaitanyaṃ vakṣyate |
yonimudrā dvitīyataraṅge uktā |
sūtakādijñānaprakārastatraiva |
jātasūtakamādau syādante ca mṛtasūtakam |
sūtakadvayasaṃyukto yo mantraḥ sa na siddhyati ||
1053 ||

Band II, S. 169–170, Geburt und Tod des rituellen Mantras 1054–1061
gurukuṇḍalinīdhyānaṃ vivāhaḥ parikīrtitaḥ |
dvirāgamo bhavet snānaṃ saṃyogaḥ sandhyayā bhavet ||
1054 ||
arghyadānaṃ bhavedgarbho gāyatrī tvaṣṭamāsikam |
bhūtaśuddhyādiprāṇānte tatrāvayavakalpanam ||
1055 ||
dehī bhavenmātṛkāyāḥ prāṇāyāmastu saṃskriyā |
dhyānoccāre maheśāni bālakotpattirīritā ||
1056 ||
mantroccāraṇato devi jātasūtakamīritam |
jātasūtakadoṣasya śamanārthaṃ maheśvari ||
1057 ||
daśaviṃśati pañcāśadyathāśaktyā japecchive |
idamādau samādiṣṭaṃ mṛtiṃ saṃśṛṇu sādaram ||
1058 ||
aṅgajñānaṃ ca tādātmyaṃ tadanantaramīritam |
visarjanaṃ maheśāni mṛtasūtakamīritam ||
1059 ||
mṛtasūtakaśāntyarthaṃ daśaviṃśati vā japet |
tena tasya nivṛttirhi bhavatyeva na saṃśayaḥ ||
1060 ||
yadvā— brahmabījaṃ manordattvā ādyante parameśvari |
saptavāraṃ japenmantraṃ sūtakadvayamuktaye ||
1061 ||
brahmabījaṃ praṇavaḥ |

Band II, S. 170, Schlaf und Erwachen des Mantras 1062–1063
atha mantrāṇāṃ svāpaprabodhakālau pañcarātre— svāpakāle tu mantrasya japo na ca phalapradaḥ |
svāpakālo vāmavaho jāgaro dakṣiṇāvahaḥ ||
1062 ||
āgneyasya manoḥ saumyamantrasyaitadviparyayaḥ |
prabodhakālaṃ jānīyādubhayorubhayorapi ||
1063 ||
jñeyā mantrāstu āgneyā vidyāḥ saumyāḥ prakīrtitāḥ |
mantravidyayorbhedastu prathamataraṅge uktaḥ |

Band II, S. 170, Mantra-Flamme und Mantra-Bewusstsein 1064–1071
atha mantraśikhājñānaṃ tantrāntare— śṛṇu devi paraṃ tattvaṃ sarvajñānottamottamam ||
1064 ||
yena vijñātamātreṇa kṣipraṃ vidyā prasīdati |
mūlakuṇḍe tu yā śaktirbhujaṅgākārarūpiṇī ||
1065 ||
tadbhramāvartavāto'yaṃ prāṇa ityabhidhīyate |
taṃ tyaktvā'vyaktamadhuraṃ kūjantī sahasotthitā ||
1066 ||
gacchantī brahmarandhreṇa praviśantī punastanum |
yātāyātakrameṇaiva tatra kuryānmanolayam ||
1067 ||
tena mantraśikhā jātā sarvamantrapradīpinī |
tamaḥpūrṇe gṛhe yadvat kiñcit pratibhāsate ||
1068 ||
śikhopadeśaḥ sarvatra gopitaḥ parameśvari |
vinā yena na siddhiḥ syādvarṣakoṭiśatairapi ||
tasmādyatnena kartavyaṃ śikhāyā bhāvanaṃ manoḥ ||
1069 ||
atha mantracaitanyaṃ tatraiva— mantrarūpī bhaveddevo devarūpī gururbhavet |
gururūpī bhavedātmā ātmarūpī manurbhavet ||
1070 ||
iti te kathitaṃ devi mantracaitanyamuttamam |
yasya vijñānamātreṇa advaitaṃ jñānamuttamam ||
1071 ||

Lesungshinweise: [Das Gleichnis ist im vorliegenden Wortlaut knapp und auffällig.]

Band II, S. 171, Kulluka Setu Mahasetu und Nirvana 1072–1082
atha kullukā yāmale— śrīdevyuvāca— atha vai kullukotpattiṃ kathayasva mamādhunā |
kullukā kīdṛśī nātha seturvā deva kīdṛśaḥ ||
1072 ||
kīdṛśo vā mahāseturnirvāṇaṃ tvatha kīdṛśam |
anyadvā kathitaṃ yanme kīdṛśaṃ tadvada prabho ||
1072 ||
śrīśiva uvāca— rahasyamapi te devi kathyate śṛṇu sāmpratam |
vinā yena maheśāni niṣphalaṃ tu japādikam ||
1073 ||
kullukā ca tathā seturmahāsetustathaiva ca |
nirvāṇaṃ kuṇḍalīṣaṣṭhīsarvotpattiṃ śṛṇu priye ||
1074 ||
vidyānāṃ kulapūjyatvāt kullukā tena kīrtitā |
vidyāsambandhidoṣāṇāṃ bhakṣayantī yataḥ śive ||
1075 ||
teneyaṃ kullukānāmnī sarvatantreṣu gopitā |
vidyāsiddhyarṇave devi yena pāraṃ pragacchati ||
1076 ||
tena seturmaheśāni vidyāmārgaḥ prakīrtitaḥ |
mahāvidyāptisaṃdarśo mahāseturmaheśvari ||
1077 ||
mahāvidyārṇavasyātha caitanyasya pradarśakaḥ |
mahāseturmahādevi mahāvidyāsvarūpadhṛk ||
1078 ||
devatāyāstu nirvāṇaṃ caitanyaṃ yacca kīrtitam |
nirvāṇaṃ kathitaṃ bhadre vidyāvāṅmātṛkārṇakaiḥ ||
1079 ||
nirvāṇaṃ parameśāni catuścaraṇarūpadhṛk |
nirvāṇaṃ ca maheśāni parabrahmātmikā matā ||
1080 ||
caturthaṃ kathitaṃ bhadre vidyācaraṇamīritam |
pañcamī kuṇḍalī devī yathāvadavadhāraya ||
1081 ||
mūlādhārādābilāntaṃ bisatantutanīyasīm |
sarvadevasvarūpāṃ ca sarvavarṇapradīpinīm ||
1082 ||

Lesungshinweise: [Die zusammengezogene Aufzählung in Vers 1074 enthält eine unklare Sechserangabe, während später Kundali ausdrücklich als fünfte genannt wird.] [die Ortsbezeichnung ist beschädigt] [Die Beschreibung setzt sich im nächsten Vers fort.] Als Fünfte kommt die Göttin Kundali; vernimm sie genau: (1082) Vom Muladhara bis zum genannten oberen Ende [die Ortsbezeichnung ist beschädigt] erstreckt sie sich, feiner als eine Lotusfaser, in Gestalt aller Gottheiten und alle Laute erhellend.“ [Die Beschreibung setzt sich im nächsten Vers fort.]

Band II, S. 172, Kulluka von Kali und Tara 1083–1089
mahākuṇḍalinīṃ devīṃ samalīṃ kuṇḍalīṃ parām |
śrīdevyuvāca— krameṇa daśavidyāyāḥ kullukāyā vidhiṃ vada ||
1083 ||
śrīśiva uvāca— pañcākṣarī kālikāyāḥ kullukā parikathyate |
kālīkūrcaṃ ca dhūmāyāḥ phaḍantāḥ parameśvari ||
1084 ||
aghorākhya ṛṣiḥ prokto virāṭchandaḥ prakīrtitam |
devatā kullukā kālī bījaṃ māyābhidhaṃ matam ||
1085 ||
kāmaśaktistathā kūrcaṃ kīlakaṃ parikīrtitam |
ṣaḍdīrghāḍhyena kāmena ṣaḍaṅganyāsa īritaḥ ||
1086 ||
dhyānapūjādikaṃ sarvaṃ kālikāvat samācaret |
māyāvadhūstathā kūrcaṃ tāriṇīkullukā matā ||
1087 ||
tāriṇīkullukāyāśca virūpākṣa ṛṣiḥ smṛtaḥ |
uṣṇikchandaḥ samākhyātaṃ devatā nīlatāriṇī ||
1088 ||
kūrcabījaṃ tathā māyā śaktirvadhūśca kīlakam |
māyayā tu ṣaḍaṅgāni sarvaṃ nīlasarasvatī ||
1089 ||

Lesungshinweise: [Das gedruckte Beiwort „समलीं“ bleibt unklar.] [Die verdichtete Formelbildung wird nicht durch vermutete Silben vervollständigt.]

Band II, S. 172, Tara und der Name Haris 1090–1093
triśaktiratne— ajaptvā kullukāmantramasmṛtvā śrīpatiṃ harim |
yo japet tāriṇīmantraṃ narake sa vilīyate ||
1090 ||
japitvā kullukāmantramaṣṭottaraśataṃ sudhīḥ |
prajapet tāriṇīṃ paścānnānyathā siddhimāpnuyāt ||
1091 ||
kulasarvasvanāmasahasranāmastotrakathanānantaram— harernāma na gṛhṇīyānna spṛśet tulasīdalam ||
1092 ||
iti vacanaṃ tu vīraparamiti jñeyam |
uktastotropāttaharernāmagrahaṇaṃ tu vīrakalpe'pi na niṣiddham |
yāni nāmāni santyatra prasaṅgānmuravairiṇaḥ |
grāhyāṇi tāni kalyāṇi nānyāni tu kadā cana ||
1093 ||
iti tatraivoktatvāt |

Band II, S. 172–173, Kulluka von Chhinnamasta und Sundari 1094–1100
yāmale— chinnāyāśca maheśāni kullukā'ṣṭākṣarī bhavet |
vajravairocanīye ca ante varma prakīrtayet ||
1094 ||
atikāla ṛṣiḥ prokto gāyatrīchanda īritam |
ha~ bījaṃ hū~ tathā śaktiḥ kīlakaṃ rocanī matā ||
1095 ||
śivaṣaḍdīrghayuktena ṣaḍaṅganyāsamācaret |
dhyānapūjādikaṃ sarvaṃ chinnāvat samupācaret ||
1096 ||
sundaryāḥ kullukā devi saṃproktā dvādaśākṣarī |
vāgbhavaṃ kāmarājaṃ ca lajjā ca tripurepadam ||
1097 ||
bhagavatīti padaṃ procya tadante ṭhadvayaṃ vadet |
sundarīkullukāyāstu ṛṣirānandabhairavaḥ ||
1098 ||
gāyatrīchanda ādiṣṭaṃ vāgbhavaṃ bījamīritam |
lajjā śaktirmaheśāni kāmabījaṃ ca kīlakam ||
1099 ||
devatā tripureśī ca ṣaḍaṅgaṃ tridvayena ca |
dhyānapūjādikaṃ sarvaṃ sundarīvat samācaret ||
1100 ||

Band II, S. 173–174, Weitere Kullukas und ihre Orte 1101–1109
saṃpatpradāyāḥ prathamaṃ bījaṃ śrībhairavīmanau |
vikarāla ṛṣiḥ proktaḥ paṅkticchandaḥ prakīrtitam ||
1101 ||
devatā bhairavīnāmnā kullukā parikīrtitam |
ha~ bījaṃ sa~ mahāśaktirmantraṃ kīlakaṃ matam ||
1102 ||
ṣaḍdīrghāḍhyena bījena ṣaḍaṅganyāsamācaret |
mātaṅgībagalālakṣmīdhūmocchiṣṭākrame śṛṇu ||
1103 ||
tārakūrcanārasiṃhaiḥ pañcānāṃ kullukā matā |
ṛṣirbhairavanāmā ca yāvacchandāṃsi pārvati ||
1104 ||
devatāsarvabījādisvasvadevakrameṇa ca |
dhyānapūjādikaṃ sarvaṃ svadaivatavadācaret ||
1105 ||
iyaṃ te kathitā devi saṃkṣepāt kullukā mayā |
ajñātvā kullukāmetāṃ japate yo'dhamaḥ kudhīḥ ||
1106 ||
pañcatvamāśu labhate siddhihāniḥ prajāyate |
mantrāḥ parāṅmukhā yānti mantrahāniśca jāyate ||
1107 ||
tathā japādikaṃ sarvaṃ niṣphalaṃ nātra saṃśayaḥ |
tasmāt sarvaprayatnena yo japenmūrdhni kullukām ||
1108 ||
rudrayāmale— kullukāṃ mūrdhni saṃcintya hṛdi setuṃ vicintayet |
mahāsetuṃ viśuddhau ca sahasrāre samuddharet ||
1109 ||
maṇipūre tu nirvāṇaṃ mahākuṇḍalinīmadhaḥ |

Lesungshinweise: [Die Verbindung der beiden Ortsangaben zu Mahasetu bleibt im Druck knapp.]

Band II, S. 174, Setu und Mahasetu 1110–1117
atha setuḥ |
merutantre— mantrāṇāṃ praṇavaḥ seturdvijānāṃ parikīrtitaḥ |
caturdaśasvaro'nyeṣāṃ candrānusvārasaṃyutaḥ ||
1110 ||
yadvā rudrayāmale— viprāṇāṃ praṇavaḥ setuḥ kṣatriyāṇāṃ tathaiva ca |
vaiśyānāṃ tu phaḍarṇaḥ syānmāyā śūdrasya kathyate ||
1111 ||
ajaptvā hṛdi deveśi yo vai mantraṃ samuccaret |
sarveṣāmeva mantrāṇāmadhikāro na tasya hi ||
1112 ||
mahāsetuṃ ca deveśi sundaryā bhuvaneśvari |
kālikāyāḥ svabījaṃ tu tārāyāḥ kūrcabījakam ||
1113 ||
anyāsāṃ tu vadhūbījaṃ mahāseturvarānane |
ādau japtvā mahāsetuṃ japenmantramananyadhīḥ ||
1114 ||
dhanairdhaneśatulyo'sau vāṇyā vāgīśvaropamaḥ |
buddhau kṛtāntasadṛśo nārīṇāṃ madanopamaḥ ||
japakālo bhavet tasya sarvakālo na saṃśayaḥ ||
1115 ||
merutantre— niḥsetukaṃ yathā toyaṃ kṣaṇānnimne prasarpati |
mantrastathaiva niḥsetuḥ kṣaṇāt kṣarati yajvanām ||
1116 ||
tasmāt sarvatra mantreṣu caturvarṇā dvijādayaḥ |
pārśvayoḥ setumādāya japakarma samācaret ||
1117 ||

Band II, S. 174, Beginn des Nirvana-Verfahrens 1118–1119
atha nirvāṇaṃ rudrayāmale— atha vakṣyāmi nirvāṇaṃ śṛṇu sāvahitā'naghe |
praṇavaṃ pūrvamuccārya mātṛkādyaṃ samuccaret ||
1118 ||
atha mūlaṃ maheśāni tato vāgbhavamuccaret |
mātṛkāṃ ca samastāṃ ca punaḥ praṇavamuccaret ||
1119 ||

Lesungshinweise: [Die Anwendung dieser Einrahmung folgt im nächsten Vers.]

Band II, S. 175, Nirvana 1120–1126
evaṃ puṭitamūlaṃ tu prajapenmaṇipūrake |
evaṃ nirvāṇamīśāni yo na jānāti pāmaraḥ ||
1120 ||
varṣakoṭiśatenāpi siddhistasya na jāyate |
tasmāt sarvaprayatnena yaduktaṃ tanmaheśvari ||
1121 ||
tattadācaryavidhivajjapenmantramanuttamam |
ṛṣiśchando devatā ca bījaṃ śaktiśca kīlakam ||
1122 ||
bhāvayedyatnato devi tataḥ sveṣṭādikaṃ japet |
evaṃ yadi japenmantrī mantrarājamanuttamam ||
1123 ||
ṣaṇmāsāt siddhimāpnoti nātra kāryā vicāraṇā |
sākṣāt sa eva jagatāmadhīśo nātra saṃśayaḥ ||
1124 ||
sa dhanyaḥ sa ca vijñānī sa eva mantratattvavit |
sa eva nirvṛto bhūmau viharet tu yathāsukham |
tasya darśanamātreṇa palāyante ca vairiṇaḥ ||
1125 ||
evaṃ kṛtvā praṇavapuṭitaṃ yo japenmantrarājaṃ tannirvāṇaṃ bhuvanamahite kullukānāṃ ca japtvā |
teṣāṃ tadannikhilabhuvanaṃ siddhayo'ṣṭau ca haste snehāduktaṃ rahasi vacanaṃ janmajanmāntareṣu ||
1126 ||

Lesungshinweise: [Die Wortverbindung vor „die ganze Welt“ ist im Druck beschädigt; der Zusammenhang ist hier nur soweit verständlich wiedergegeben.]

Band II, S. 175, Zungenreinigung 1127–1130
atha jihvāśodhanamantraḥ |
yāmale— aparaikaṃ pravakṣyāmi jihvāśodhanamuttamam |
yanna kṛtvā mahādevi japapūjā vṛthā bhavet ||
1127 ||
aśuddhajihvayā devi yo japet sa tu pāpakṛt |
tasmāt sarvaprayatnena jihvāśodhanamācaret ||
1128 ||
śrīdevyuvāca |
devadeva mahādeva śūlapāṇe pinākadhṛk |
pṛthakpṛthaṅmahādeva kathayasva dayānidhe |
śodhanaṃ sarvavidyānāṃ mukhasya śodhanaṃ śubham ||
1129 ||
śrīśiva uvāca |
śrībījaṃ praṇavaṃ lakṣmītāraṃ śrīpraṇavaṃ tathā |
idaṃ ṣaḍakṣarī vidyā sundaryā daśadhā japet ||
1130 ||

Lesungshinweise: [Die Bijas werden hier durch ihre überlieferten Bezeichnungen angegeben.]

Band II, S. 176, Gottheitsspezifische Mundreinigung 1131–1138
bhairavākhyāṃ śṛṇu cārvaṅgi mukhaśodhanamuttamam |
praṇavaṃ ca hasau bījaṃ praṇavaṃ suravandite ||
1131 ||
imaṃ hi tryakṣaraṃ mantraṃ daśadhā prathamaṃ japet |
śṛṇu sundari śyāmāyā mukhaśodhanamuttamam ||
1132 ||
nijabījatrayaṃ devi praṇavatritayaṃ punaḥ |
kāmatrayaṃ vahnibinduratibījayutaṃ trikam ||
1133 ||
eṣā navākṣarī vidyā jihvāśodhanakāriṇī |
tārāyāḥ śṛṇu cārvaṅgi apūrvaṃ mukhaśodhanam ||
1134 ||
jīvinī bhuvanā lajjā bhuvaneśī tataḥ priye |
tryakṣarīyaṃ mahāvidyā vijñeyā'mṛtavarṣiṇī ||
1135 ||
durgāyāḥ śṛṇu cārvaṅgi mukhaśodhanamuttamam |
dvādaśasvaramuddhṛtya binduyuktaṃ trikaṃ tathā ||
1136 ||
aparaikaṃ pravakṣyāmi bagalāmukhaśodhanam |
vāgbhavaṃ bhuvaneśāni vāgbījaṃ suravandite ||
1137 ||
mātaṅgyāḥ śodhanaṃ devi aṅkuśaṃ vāgbhavaṃ tathā |
bījaṃ cāṅkuśametaddhi vijñeyaṃ tryakṣarīyakam ||
1138 ||

Lesungshinweise: [Die gedruckte Aufzählung lässt sich nicht eindeutig mit der angegebenen Silbenzahl vereinbaren; eine ausgefaltete Formel wird deshalb nicht ergänzt. Eine Lesart ersetzt „dreimal Kama“ durch „Kama-Buchstabe“.] [Auch hier stehen im Druck vier Bezeichnungen neben der Angabe „dreisilbig“.] [Ob „Herrin der Welten“ zugleich eine Bija-Bezeichnung ist, bleibt an dieser Stelle offen.]

Band II, S. 176, Mundreinigung und ihre Notwendigkeit 1139–1144
lakṣmyāśca śodhanaṃ devi śrībījaṃ kamalānane |
praṇavaṃ dāntamuddhṛtya vāmakarṇavibhūṣitam ||
1139 ||
punaḥ praṇavamuddhṛtya vijñeyaṃ tryakṣarī matā |
bālādīnāṃ ca anyāsāṃ praṇavaṃ mukhaśodhanam ||
1140 ||
strīśūdrāṇāṃ maheśāni aukāreṇa tu śodhanam |
mukhaśodhanamātreṇa jihvā'mṛtamayī bhavet ||
1141 ||
anyathā malaviṅyuktā jihvā bhavati sarvadā |
bhakṣaṇe dūṣitā jihvā mithyāvākyena dūṣitā ||
1142 ||
kalahairdūṣitā jihvā tatkathaṃ prajapenmanum |
tacchodhanamanācārya na japet pāmaraḥ kvacit ||
1143 ||
śaivaśāktavaiṣṇavānāṃ sarveṣāmapyavaśyakam |
anyathā prajapenmantraṃ mohena yadi bhāmini ||
1144 ||

Lesungshinweise: [Die Folge der beiden Angaben und die genaue Auflösung der Lautbezeichnung Danta bleiben unklar.] [Der Satz wird in Vers 1145 fortgesetzt.]

Band II, S. 177, Abschluss Zungenreinigung 1145–1149
sarvaṃ tasya vṛthā devi mantrasiddhirna jāyate |
ante narakamāpnoti bhavet sā'pi na cānyathā ||
1145 ||
devo yadi japenmantramakṛtvā mukhaśodhanam |
patanaṃ tasya vai devi kiṃ punarmartyavāsinām ||
1146 ||
gautamīye— paśubhāve sthitā mantrāḥ kevalā varṇarūpiṇaḥ |
svasvadhvaniproccaritāḥ prabhutvaṃ prāpnuvanti te ||
1147 ||
mantrākṣarāṇi viṇmūtre protāni paribhāvayet |
tāmeva paramevyomni paramāmṛtasaṃjñake |
darśayedātmasadbhāvaṃ pūjāhomādibhirvinā ||
1148 ||
rudrayāmale— japaṃ yasya śṛṇotyanyaḥ sa mantraḥ śūnya ucyate |
ṛṣicchandodevatābhiḥ parityakto bhujaṅgamaḥ ||
1149 ||

Lesungshinweise: [Der Bezug von „jene“ im Sanskrit ist grammatisch unklar; die Verknüpfung dieser beiden Vorstellungen bleibt unsicher.] Im höchsten Raum, der höchster Unsterblichkeitsnektar heißt, vergegenwärtige man das eigene wahre Sein, auch ohne Puja, Homa und dergleichen.“ [Der Bezug von „jene“ im Sanskrit ist grammatisch unklar; die Verknüpfung dieser beiden Vorstellungen bleibt unsicher.] Im Rudrayamala: 1149: „Ein Mantra, dessen Japa ein anderer hört, heißt leer: eine Schlange, die von Rishi, Versmaß und Gottheit verlassen ist.“

Band II, S. 177, Kenntnis der Mantraglieder 1150–1155
atha mantrāṇāmavayavajñānam |
taduktaṃ viśuddheśvarādau— mantraṃ nītvā guroḥ pārśve gurubhaktiparāyaṇaḥ |
mantraśrotrāsyahṛnnetraprāṇān vijñāya tattvataḥ ||
1150 ||
yatnācca kīlakaṃ jñātvā kuryānmantrapuraskriyām |
mantrāṇāṃ praṇavaḥ śrotraṃ mukhaṃ rephaḥ prakīrtitam ||
1151 ||
svarāśca cakṣuṣī jñeyā mantravidbhiranantaram |
atiriktāśca ye varṇā hṛdayaṃ parikīrtitam ||
1152 ||
bhūtaḍāmarayakṣaḍāmarayorbījakośe— śravaṇasya hṛdayanetrajñānānmokṣo manoḥ sadyaḥ siddhiḥ sarvavidhīnāṃ syāt sākṣācchiva eva sādhako vanyaḥ ||
1153 ||
śrotrādīnāṃ jñānābhāve mantrasya grahaṇamātrāt |
dāridryaṃ ca vipattirnarakaprāptirayaśovaṃśaḥ ||
1154 ||
dīno'tiduḥkhabhāgī parājitaḥ śatrupīḍitaḥ śokī |
kuryādvyathitacitto mantrī śrotrādivijñānam ||
1155 ||

Lesungshinweise: [Das letzte Beiwort ist im Druck unklar.]

Band II, S. 178, Lautglieder und ihre Zuordnung 1156–1167
svenātibhaktyā śrotrādīnāṃ jñānaṃ gurorbhavati tadā |
kṛtakṛtyo lokatrayapūjito'navadyo mantrī ||
1156 ||
tathā— layaśrotrāsṛgāsyā hṛcchūnyāḥ senadṛśasvarāḥ |
garjinīdhūmrabhairavyorabhāve tu dṛśaḥ smṛtāḥ ||
1157 ||
mūlārṇaṃ mukhamādiṣṭaṃ hṛdayaṃ svaraśaktayaḥ |
ādimadhyāvasāneṣu pūrvābhāve yathottaram ||
1158 ||
tathā— saure tathā gāṇapatye daurge śaive'tha vaiṣṇave |
bhautike ca manāvāsyahṛnnetraṃ dyotate yathā ||
1159 ||
mūlākṣare vicāro'yaṃ mūlārṇaṃ bījamucyate |
viṣe vicāraḥ karttavyo bīje sati viṣānvite ||
1160 ||
tathā— ebhiraśeṣamantrāṇāṃ hṛnnetravadanāni ca |
asavo'sya parijñeyāḥ sarvatantreṣu gopitāḥ ||
1161 ||
bīje raktamukhāḥ sarve mūlārṇaṃ hṛdayaṃ svarāḥ |
dakṣavāmadṛśau caṇḍī vikalā madhyamānataḥ ||
1162 ||
bījābhāve manovidyunnetramāsyaṃ manoharā |
mūlārṇaṃ hṛdayaṃ daṇḍī prāṇo'pi svaraśaktayaḥ ||
1163 ||
cintāmaṇinṛsiṃhākhye netrāsyaprāṇahṛcchrutī |
yatra bījākṣaraṃ mantrastatra sarvaṃ sa eva hi ||
1164 ||
pradhānapūrvavargā vikalā yatra dṛśyate |
tatra netraṃ vijānīyānmukhaṃ ca kṣatajokṣitam ||
1165 ||
raktavarjamanormūlavarṇamāsyaṃ prakalpitam |
vidyunnetraṃ vinirdiṣṭaṃ vikalā caṇḍivarjitā ||
1166 ||
vidyudevāsyahṛnnetraṃ hṛdvaktraprāṇavarjite |
śrotrahīno manuḥ kāyakleśado vighnakārakaḥ ||
1167 ||

Lesungshinweise: [Diese gedrängte Zuordnung bleibt teilweise syntaktisch unsicher; die Lautnamen werden anschließend im Quelltext erklärt.] [Die Zuordnung der letzten beiden ist unklar.] [Deren genaue Funktion bleibt in der gedrängten Satzfolge offen.] [Die Wortverbindung zur Stellung von Vikala ist unsicher.] Bei Anfang, Mitte und Ende gilt beim Fehlen des jeweils Früheren das folgende.“ [Diese gedrängte Zuordnung bleibt teilweise syntaktisch unsicher; die Lautnamen werden anschließend im Quelltext erklärt.] Ferner: 1159–1160: „So werden Mund, Herz und Augen in den Mantras der Sonne, Ganeshas, Durgas, Shivas, Vishnus und der Bhutas kenntlich.

Band II, S. 178–179, Erläuterung der Mantraglieder 1168–1170
tathā— hṛdaye mūrtimāsthāya dṛḍhacittaḥ samāhitaḥ |
saṃprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan ||
1168 ||
mano hṛtvendriyārthācca sarvabhāvena sādhakaḥ |
paśyatīti layaśrotraṃ nānyathā śṛṇuyāt tataḥ ||
1169 ||
asṛk rephaḥ |
śūnyaṃ hakāraḥ |
seno visargaḥ |
garjinī ikāraḥ |
dhūmrabhairavī īkāraḥ |
viṣaṃ praṇavaḥ |
raktaṃ rephaḥ |
caṇḍī visargaḥ |
vikalā'nusvāraḥ |
vidyut akāraḥ |
manoharā svāhā |
daṇḍī yakāraḥ |
cintāmaṇibījaṃ nṛsiṃhabījaṃ cāgre vakṣyate |
kṣatajokṣitaṃ rephaḥ |
devatāmantrayorvācyavācakabhāva uktastantrāntare— vācyavācakabhāvena sarve mantrāḥ pratiṣṭhitāḥ |
yaddevatāyā yo mantraḥ sā vācyā sa ca vācakaḥ ||
1170 ||

Lesungshinweise: [Die abschließende Formulierung ist im Druck schwer verständlich.]

Band II, S. 179, Beginn des Japa 1171–1178
atha japaprārambhaḥ |
merutantre— guruṃ gaṇapatiṃ durgāṃ mātṝrnatvā ca pūjanam |
kṛtvā svamūlamantreṇa prāṇāyāmatrayaṃ caret ||
1171 ||
kṛtvā ṛṣyādivinyāsaṃ mantranyāsaṃ tathaiva ca |
dhyāyecca hṛdaye devaṃ pātre saṃsthāpya mālikām ||
1172 ||
uttaratantre— japādau pūjayenmālāṃ toyairabhyukṣya yatnataḥ |
vidhāya maṇḍalasthāṃ tāṃ savyahastagatāṃ ca vā |
iṣṭamantreṇa mālāyāḥ prokṣaṇaṃ parikīrtitam ||
1173 ||
merutantre— arghyodakena saṃprokṣya tatastāṃ prārthayediti |
oṃ māṃ māle mahāmāye sarvaśaktisvarūpiṇi ||
1174 ||
caturvargastvayi nyastastasmānme siddhidā bhava |
pūjayitvā tato mālāṃ gṛhṇīyāddakṣiṇe kare ||
1175 ||
bījaṃ gaṇapateḥ pūrvamuccārya tadanantaram |
avighnaṃ kuru māle tvāṃ gṛhṇīyāt tadanantaram ||
1176 ||
haste ca dakṣiṇe paścāccintayenmanasā śivam |
cintayecca guruṃ mūrdhni yathā varṇādikaṃ bhavet ||
1177 ||
mantraṃ dhyāyet kaṇṭhamadhye pītavarṇaṃ hiraṇmayam |
mahāmāyāṃ ca hṛdaye svātmānaṃ gurupādayoḥ ||
1178 ||

Band II, S. 180, Innere Vereinigung und Chakras 1179–1188
ājñācakre tataḥ paścādgurormantrasya cātmanaḥ |
devyāścāpyekatāṃ nītvā suṣumṇāvartmanā tataḥ ||
1179 ||
tattvasvarūpamekaṃ tadyaccakraṃ pratilaṅghayet |
ṣaṭcakre'pi mahāmāyāṃ kṣaṇaṃ dhyātvā prayatnataḥ ||
1180 ||
labdhena mūlamantreṇa cādiṣoḍaśacakrakam |
ādiṣoḍaśamadhyasthāṃ sādhakānandadāyinīm ||
1181 ||
cintayet sādhako devīṃ japakarma samārabhet |
bhruvorupari nāḍīnāṃ tisṛṇāṃ vrāta ucyate ||
1182 ||
tadvrātaṃ tripathasthānaṃ ṣaṭkoṇaṃ caturaṅgulam |
raktañca kulayogajñairājñācakramitīritam ||
1183 ||
kaṇṭhe tisṛṇāṃ nāḍīnāṃ veṣṭanaṃ vidyate nṛṇām |
suṣumṇeḍāpiṅgalānāṃ ṣaṭkoṇaṃ tatṣaḍaṅgulam ||
1184 ||
tatṣaṭcakramiti proktaṃ śuklaṃ kaṇṭhasya madhyagam |
tisṛṇāmapi nāḍīnāṃ hṛdaye caikatā bhavet ||
1185 ||
tatsthānaṃ ṣoḍaśāraṃ syāt saptāṅgulapramāṇataḥ |
tat pītamuktaṃ yogajñairādiṣoḍaśacakrakam ||
1186 ||
dhyeyānāmatha mantrāṇāṃ cintitasya japasya ca |
yasmādādyaṃ tu hṛdayaṃ tasmādādi nigadyate ||
1187 ||
kriyāsaṃgrahe— guruṃ ca devatāṃ mantraṃ tathā svātmānameva ca |
ekībhūtamiti dhyāyedādiṣoḍaśacakrake ||
1188 ||

Lesungshinweise: [Der Satzübergang zu Vers 1181 ist im Druck grammatisch verkürzt.] [Diese Chakrabeschreibung wird entsprechend dem vorliegenden Text wiedergegeben.]

Band II, S. 180–181, Haltung und Aussprache beim Japa 1189–1196
merutantre— evaṃ vicintya madhyāyā madhyabhāge tu mālikām |
aspṛśaṃstarjanīṃ mālāmaṅguṣṭhāgreṇa cālayet ||
1189 ||
pūrvaṃ mantraṃ japan yastu saṃspṛśedaparaṃ maṇim |
aṅguṣṭhena bhavettasya niṣphalaṃ sa japaḥ sadā ||
1190 ||
mālāṃ svahṛdayāsannāṃ dhṛtvā dakṣiṇapāṇinā |
devīṃ vicintayan japyaṃ kuryādvāmena na spṛśet ||
1191 ||
ekacittaḥ praśāntātmā hyakṣasūtrakaraḥ śuciḥ |
bhugnagrīvonnataḥ śāntaḥ kaṇḍūnmīlanavarjitaḥ ||
1192 ||
savisargaṃ samātraṃ ca sabinduṃ sākṣaraṃ sphuṭam |
na drutaṃ vā'pi viśrāntaṃ kramānmantraṃ japet sudhīḥ ||
1193 ||
yāmale— atidruto vyādhiheturatidīrgho vasukṣayaḥ |
akṣarākṣarasaṃyuktaṃ japenmauktikahāravat ||
1194 ||
merutantre— tanniṣṭhastadgataprāṇastaccittastatparāyaṇaḥ |
tatpadārthānusandhānaṃ kurvanmantraṃ śanairjapet ||
1195 ||
japācchrāntaḥ punardhyāyeddhyānācchrāntaḥ punarjapet |
japadhyānādiyuktasya kṣipraṃ mantraḥ prasidhyati ||
1196 ||

Lesungshinweise: [Eine überlieferte Lesart lautet statt „zu rasch“: „zu kurz“.]

Band II, S. 181, Formen des Japa 1197–1204
sanatkumāraḥ— manaḥ saṃhṛtya viṣayānmantrārthagatamānasaḥ |
na drutaṃ na vilambitaṃ japenmauktikapaṅktivat ||
1197 ||
japaḥ syādakṣarāvṛttirmānasopāṃśuvācikaiḥ |
dhiyā yadakṣaraśreṇīṃ varṇasvarapadātmikām ||
1198 ||
uccaredarthamuddiśya mānasaḥ sa japaḥ smṛtaḥ |
jihvoṣṭhau cālayet kiñciddevatāgatamānasaḥ ||
1199 ||
kiñcicchravaṇayogyaḥ syādupāṃśuḥ sa japaḥ smṛtaḥ |
mantramuccārayedvācā vācikaḥ sa japaḥ smṛtaḥ ||
1200 ||
vācikāllakṣaguṇita upāṃśuḥ parikīrtitaḥ |
upāṃśoḥ koṭiguṇito mānasastu praśasyate ||
1201 ||
tantrāntare— manasā yaḥ smaret stotraṃ vacasā ca manuṃ japet |
ubhayaṃ niṣphalaṃ yāti bhinnabhāṇḍodakaṃ yathā ||
1202 ||
kulārṇave— mānasaḥ siddhikāmānāṃ puṣṭikāmairupāṃśukaḥ |
vāciko māraṇe caiva praśasto japa īritaḥ ||
1203 ||
merau— ṣaṭkarmakṛdvācikaḥ syāt kāyikaḥ sarvasiddhikṛt |
mānasaḥ sādhayenmokṣaṃ tato'nyaḥ kṣudrakarmakṛt ||
1204 ||

Lesungshinweise: [Diese strengere Aussage steht neben der vorausgehenden Anerkennung des gesprochenen Japa.] [„Körperlich“ wird an dieser Stelle nicht weiter erläutert.]

Band II, S. 182, Frucht und Haltung des Japa 1205–1211
japena devatā nityaṃ stūyamānā prasīdati |
japāt siddhirjapāt siddhirjapāt siddhirnadūrataḥ ||
1205 ||
yathā dhanena santuṣṭo jāyate kṣullakaḥ prabhuḥ |
tathaiva balidānena pūjayā kṣudradevatāḥ ||
1206 ||
yathā mahāguṇairvaśyo jāyate guṇavān prabhuḥ |
tathā'haṃ tvaṃ viṣṇuśca japādeva phalapradāḥ ||
1207 ||
pādme— yakṣarakṣaḥpiśācāśca grahāḥ sarpāśca bhīṣaṇāḥ |
jāpinaṃ nopasarpanti bhayabhītāḥ samantataḥ ||
1208 ||
vaiśampāyanaḥ— yajjale śuṣkavastreṇa sthale caivārdravāsasā |
japo homastathā dānaṃ sarvaṃ tanniṣphalaṃ bhavet ||
1209 ||
rudrayāmale— atyāhāraḥ prayāsaśca prajalpo niyamāgrahaḥ |
janasaṃgoṣṭhalaulyaśca ṣaḍbhirmantro vinaśyati ||
1210 ||
viśvāsāstikyakaruṇāśraddhāniyamaniścayaiḥ |
santoṣaḥ śuddhakarmādiguṇairyukto japet priye ||
1211 ||

Lesungshinweise: [Die gedruckte Verbindung der letzten beiden Glieder ist sprachlich unsicher.]

Band II, S. 182–183, Darbringung des Japa 1212–1219
sanatkumāraḥ— kṛtvā japaṃ purā caivaṃ tejorūpaṃ samarpayet |
devasya dakṣiṇe haste kuśapuṣpārghyavāribhiḥ ||
1212 ||
śaktiviṣaye tu— evaṃ japaṃ purā kṛtvā gandhākṣatakuśodakaiḥ |
japaṃ samarpayeddevyā vāmahaste vicakṣaṇaḥ ||
1213 ||
iti yāmalādau proktam |
tathā— na nyūnaṃ nādhikaṃ cāpi japaṃ kuryāddine dine |
yadi kuryāt pramādāt tu neṣṭaṃ phalamavāpnuyāt ||
1214 ||
merutantre— japānte'ṣṭottaraśataṃ japtvā śirasi dhārayet |
mālāmantrastu hrīṃ siddhyai namaḥ samprārthayediti ||
1215 ||
tvaṃ māle sarvadevānāṃ prītidā śubhadā mama |
śivaṃ kuruṣva me bhadre yaśovīryaṃ ca varddhaya ||
1216 ||
grahaṇe sthāpane pūjāyāṃ prokto mālikāmanuḥ |
pañcākṣarastato devaṃ sveṣṭaṃ samprārthayediti ||
1217 ||
guhyātiguhyaguptā tvaṃ gṛhāṇāsmatkṛtaṃ japam |
siddhirbhavatu me deva tvatprasādājjagatpate ||
1218 ||
mūlamantraṃ samuccārya devahaste nivedayet |
taṃ japaṃ cārghyatoyena madhyāhne samaye tvidam ||
1219 ||

Lesungshinweise: [Die weibliche Anfangsanrede und die männliche Schlussanrede stehen so nebeneinander im Druck.]

Band II, S. 183, Tagesabschluss und Mahlzeit 1220–1228
tadūrdhvaṃ pūrvavat snātvā viśeṣeṇa vidhānavit |
nyāsāvasānamakhilaṃ karma kuryāt puroditam ||
1220 ||
pūjāgnihomaparyantaṃ tataśca japamārabhet |
yāvaddināvasānaṃ tu bhūyaḥ snātvā tato dvija ||
1221 ||
upāsya pūrvavat sandhyāṃ devaṃ sampūjayet punaḥ |
visṛjya bhojanaṃ kuryāt satataṃ tārakodaye ||
1222 ||
yāmale— naktaṃ haviṣyaṃ bhuñjīta puraścaraṇakṛnnaraḥ ||
1223 ||
naktapadārtha ukto bhaviṣye— muhūrtonaṃ dinaṃ naktaṃ pravadanti manīṣiṇaḥ |
nakṣatradarśanānnaktamahaṃ manye narādhipa ||
1224 ||
iti |
atra sūryamantrapuraścaraṇa eva muhūrtonadine bhojanaṃ kāryam— ātmadviguṇacchāyāyāṃ yadā santiṣṭhate raviḥ |
sauraṃ naktaṃ vijānīyādanyatra niśi bhojanam ||
1225 ||
iti mātsyāt |
merau— dvijaistu bhojanaṃ kāryamupastīryābhidhārya ca |
pāvayedvaidikairmantraiḥ prokṣaṇādikakarmaṇā ||
1226 ||
punarmūlena saṃmantrya bhuñjīyāddhṛdayāṇunā |
mūlābhimantritaṃ toyaṃ bhojane tṛṣitaḥ pibet ||
1227 ||
palāśapatre bhuñjīyānmadhyapatravivarjite |
tadabhāve kadalyāṃ vā madhūke sarjake'pi ca ||
1228 ||

Lesungshinweise: [Eine Lesart hat als Anrede „Herr der Scharen“.]

Band II, S. 184, Nachtruhe und Dauer des Japa 1229–1234
bhuktvā śayīta śayane saṃśuddhe vasudhātale |
ahatāstaraṇāstīrṇe sadarbhaśayane śucau ||
1229 ||
mantrite mūlamantreṇa jitakrodho jitendriyaḥ |
abhīṣṭadevatāṃ dhyāyan prākśirasko niśi svapet ||
1230 ||
ardharātre samutthāya pādaśaucaṃ vidhāya ca |
ācamya devaṃ saṃsmṛtya śīghraṃ sampūjya pūrvavat ||
1231 ||
japaṃ kuryādyathāśaktirarpayecca tatheśvare |
svapet tatastu yaddṛṣṭaṃ svapnaṃ taṃ gurave vadet ||
1232 ||
japaścāyaṃ vanasthānāṃ prokto'yaṃ brahmacāriṇām |
deśādyupadravatrāsāt tvarayā cet samāpanam ||
1233 ||
kartavyaṃ cedayaṃ kālaḥ prokto'tyāvaśyake'pi ca |
āmadhyāhnaṃ japaḥ śreṣṭho madhyamaḥ praharatrayam |
sārdhaṃ yāmatrayaṃ hīnovaśyake proktalakṣaṇaḥ ||
1234 ||

Lesungshinweise: [Der Bezug zwischen nächtlicher Praxis, Dringlichkeit und den Zeitabstufungen ist im vorliegenden Wortlaut nicht vollständig eindeutig.]

Band II, S. 184, Wiederholungszahlen und Homa 1235–1239
vaiśampāyanaḥ— kalpoktaiva kṛte saṅkhyā tretāyāṃ dviguṇā bhavet |
dvāpare triguṇā proktā kalau saṅkhyā caturguṇā ||
1235 ||
ekavīrākalpe— bhāvanārahitānāṃ ca śūdrāṇāṃ kṣudracetasām |
caturguṇo japaḥ proktaḥ siddhaye nānyathā bhavet ||
1236 ||
vārāhītantre— eṣāṃ jape ca home ca saṅkhyā noktā manīṣibhiḥ |
teṣāmaṣṭasahasrāṇi saṅkhyā syājjapahomayoḥ ||
1237 ||
kriyāsaṃgrahe— pūrṇāyāṃ japasaṅkhyāyāṃ vidhivatsaṃskṛtānale |
taistaiḥ kalpoditairdravyairdaśāṃśaṃ havanaṃ caret ||
1238 ||
homadravyeṇa vihite sarpiṣā homamācaret |
homavyavasthā saṃproktā puraścaraṇasiddhaye ||
1239 ||
homārthamagnisaṃskāro homavidhiśca dīkṣāvidhau viśadīkṛta eveti neha vitanyate |

Lesungshinweise: [Die erste Satzhälfte von Vers 1239 ist im Druck sprachlich unvollständig; eine möglicherweise gemeinte Ersatzregel bei fehlenden Opferstoffen wird nicht ergänzt.]

Band II, S. 185, Tarpana 1240–1246
atha tarpaṇam |
kulārṇave— tarpaṇaṃ tu tataḥ kuryāt tīrthodaiścandramiśritaiḥ |
jale devaṃ samāvāhya pādādyairudakātmakaiḥ ||
1240 ||
sampūjya vidhivadbhaktyā parivārasamanvitam |
ekaikamañjaliṃ toyaṃ parivārān pratarpayet |
tato homadaśāṃśena tarpayet paradaivatam ||
1241 ||
puraścaraṇacandrikāyām— mūlamantraṃ samuccārya tadante devatābhidhām |
dvitīyāntāmahaṃ paścāt tarpayāmi namo'ntakaḥ |
tarpaṇasya manuḥ proktastvaṅgādīnāṃ ca kalpayet ||
1242 ||
śaktiviṣaye tu yāmalādau— mantrānte nāma coccārya tarpayāmi tataḥ param |
vahnijāyāntamantreṇa tarpayet paradevatām ||
1243 ||
tathā— mūlamantraṃ samuccārya mantrānte devatābhidhām |
tarpayāmi namaḥ procya tarpayet kulanāyikām ||
1244 ||
iti vahnijāyāntanamo'ntayorvikalpaḥ |
vaiṣṇave'pi namo'nta eva tarpaṇamantraḥ, taduktaṃ gautamīye— ādau mantraṃ samuccārya śrīpūrvaṃ kṛṣṇamityapi |
tarpayāmi padaṃ coktvā namo'ntaṃ tarpayennaraḥ ||
1245 ||
tathā— tarpayāmi padaṃ yojyaṃ mantrānteṣveṣu nāmasu |
dvitīyānteṣu cetyevaṃ tarpaṇasya manurmataḥ ||
1246 ||

Lesungshinweise: [Chandra, wörtlich ‚Mond‘, bezeichnet hier einen Zusatz; dessen stoffliche Identität wird nicht ausdrücklich erklärt.]

Band II, S. 185–186, Marjana 1247–1250
atha mārjanam |
nīlatantre— namo'ntaṃ mantramuccārya tadante devatābhidhām |
dvitīyāntāmahaṃ paścādabhiṣiñcāmyanena tu |
abhiṣiñcet svamūrdhānaṃ toyaiḥ kumbhākhyamudrayā ||
1247 ||
vaiśampāyanaḥ— tarpaṇasya daśāṃśena namo'ntaṃ mantramuccaran |
abhiṣiñcet svamūrdhānaṃ jalaiḥ kumbhākhyamudrayā ||
1249 ||
anyatrāpi— mantrānte nāma coccārya siñcāmīti namaḥ padam |
atra mūlamantramuccārya— amukadevatāmabhiṣiñcāmi namaḥ ||
1250 ||
iti yojayanti |

Lesungshinweise: [Die Vorlage springt von Vers 1247 unmittelbar zu 1249; eine Nummer 1248 ist hier nicht gedruckt.] [„Die betreffende Gottheit“ ist im Quelltext ein einzusetzender Platzhalter.]

Band II, S. 186, Brahmanenspeisung und Guruverehrung 1251–1257
atha brāhmaṇabhojanam |
puraścaraṇacandrikāyām— mārjanasya daśāṃśena brāhmaṇānapi bhojayet |
brāhmaṇāmantraṇaṃ kṛtvā bhakṣyaṃ sampādya ṣaḍrasam ||
1251 ||
samāvāhyāsanaṃ dadyānmūlenaiveṣṭadevatām |
dhyātvā cāvāhanaṃ kuryādbrāhmaṇā~śca yathoditān ||
1252 ||
pādyādyairarcayediṣṭadevatārūpabhūsurān |
bhakṣyairnānārasopetairbhojayeddevatādhiyā ||
1253 ||
merutantre— viprārādhanamātreṇa vyaṅgaṃ sāṅgaṃ prajāyate |
yāni yānyapi karmāṇi hīyante dvijabhojanaiḥ ||
1254 ||
nirarthakāni tāni syurbījānyuṣaragāṇi ca |
guruṃ santoṣayet paścādgohiraṇyāmbarādibhiḥ ||
1255 ||
gurau tuṣṭe hi santuṣṭo mantraḥ siddhyati mantriṇaḥ |
tantrāntare— gurave dakṣiṇāṃ dadyādbhojanācchādanādibhiḥ ||
1256 ||
gurusantoṣamātreṇa sarvasiddhirbhaveddhruvam |
gurumūlamidaṃ sarvamityāhustantravedinaḥ ||
1257 ||

Band II, S. 186, Fünf Verfahrensweisen 1258–1259
merutantre— pañcadhā'tra vidhiḥ prokto japasampūrṇakārakaḥ |
ādyaḥ kalpaḥ pratidinamāmadhyāhnaṃ japaṃ caret ||
1258 ||
taddaśāṃśena kalpoktaṃ dravyairhomaṃ prakalpayet |
tarpaṇaṃ mārjanaṃ kṛtvā tathā brāhmaṇabhojanam ||
1259 ||

Lesungshinweise: [Fortsetzung in Vers 1260.]

Band II, S. 187, Fünf Verfahren und Ersatzhandlungen 1260–1267
taddaśāṃśaṃ tataścāyaṃ prathamaḥ kalpa īritaḥ |
ayaṃ dvitīyaḥ kalpastu lakṣamekaṃ japaṃ caret ||
1260 ||
homādikaṃ tasya kṛtvā'grimaṃ lakṣaṃ samārabhet |
ayaṃ dvitīyaḥ kalpastu lakṣamekaṃ japaṃ caret |
homādikaṃ tasya kṛtvā'grimaṃ lakṣaṃ samārabhet ||
1261 ||
ayaṃ tṛtīyaḥ kalpastu sampūrṇaṃ japamācaret |
pūrṇahome tarpaṇādipūrvamevācarediti |
caturthastu tathā kalpo dāridryairdviguṇo japaḥ ||
1262 ||
homādyabhāve kartavyastryādinidhnairnṛpādikaiḥ |
pañcamastu tathā kalpo yasya devasya yat priyam ||
1263 ||
tadeva dviguṇaṃ kāryaṃ śīghraṃ daivatatuṣṭaye |
japapriyāḥ sarvadevyo vāmamārge balipriyāḥ ||
1264 ||
pānapriyāstu siddhānte kaulike tu ratipriyāḥ |
homapriyo mahādevo bhāskarastarpaṇapriyaḥ ||
1265 ||
mārjanaṃ tu gaṇeśasya viṣṇorbrāhmaṇabhojanam |
prāyaścittaṃ tu na kṛtaṃ tadā'śuddho bhaveddvijaḥ ||
1266 ||
prāyaścittacatuṣkeṇa dvijādyaiḥ kṣatriyādikāḥ |
yāmale— homakarmādyasaktānāṃ viprāṇāṃ dviguṇo japaḥ |
itareṣāṃ tu varṇānāṃ tricatuṣpañcasaṅkhyayā ||
1267 ||

Lesungshinweise: [Diese Wiederholung steht tatsächlich im Druck.] [Die gedruckte Wendung zur Reihenfolge ist verkürzt.] [Die zuletzt genannte Personengruppe ist im Druck sprachlich unklar.] [Dieser unnummerierte Satzteil ist unvollständig überliefert.]

Band II, S. 187–188, Unterschiedliche Ersatzregeln 1268–1274
vaiguṇyādihomādyapakṣa eva sanatkumāraḥ— yadyadaṅgaṃ bhavedbhaṅgaṃ tatsaṅkhyādviguṇo japaḥ ||
1268 ||
homābhāve japaḥ kāryo homasaṅkhyācaturguṇaḥ |
viprāṇāṃ kṣatriyāṇāṃ ca rasasaṅkhyāguṇaḥ smṛtaḥ ||
1269 ||
vaiśyānāṃ vasusaṅkhyākameṣāṃ strīṇāmayaṃ vidhiḥ |
yaṃ varṇamāśritaḥ śūdraḥ sa ca tasya vidhiṃ caret ||
1270 ||
tantrāntare— homābhāve dvijānāṃ ca yaḥ proktaḥ surabhirjapaḥ |
tatsubhuvāśca tadbhaktāḥ śūdrāṇāṃ ca sa eva hi ||
1271 ||
merutantre— atha vakṣye daridrasya mantrasiddhiryathā bhavet |
homakarmaṇyaśaktasya viprasya dviguṇo japaḥ ||
1272 ||
itareṣāṃ tu varṇānāṃ triguṇādi vidhīyate |
homadviguṇajapena sampūrṇatarpaṇaṃ bhavet ||
1273 ||
akṛte mārjane proktaṃ tarpaṇadviguṇo japaḥ |
pratyāmnāye brahmabhojyo na kutrāpi mayā śrutaḥ ||
1274 ||
sarvathā bhojayedviprān kṛtasāṅgatvasiddhaye |

Lesungshinweise: [Das Beiwort des Japa und das Wort für die erste zusätzliche Personengruppe sind im Druck unsicher.] [Die unterschiedlichen Ersatzfaktoren dieser Quellen bleiben nebeneinander stehen.] Ein Shudra folgt dem Verfahren des Standes, dem er sich angeschlossen hat.“ In einem anderen Tantra: 1271: „Der bei fehlendem Homa für Zweimalgeborene gelehrte Japa gilt ebenso für ihre Frauen und für die ihnen ergebenen Shudras.“ [Das Beiwort des Japa und das Wort für die erste zusätzliche Personengruppe sind im Druck unsicher.] Im Merutantra: 1272–1274: „Nun werde ich erklären, wie ein Armer Mantrasiddhi erlangt.

Band II, S. 188, Ritualberechtigung und Unterbrechungen 1275–1281
atra— strīśūdrābhyāṃ na hotavyaṃ mantroccāraṇapūrvakam ||
1275 ||
iti vacanāt |
strīśūdrayostu homasthāne yathoktajapa eva na tu śaktāvapi homa iti sudhārṇavakṛtaḥ |
tathā ca nāradapañcarātre— trayāṇāmeva varṇānāṃ homavidhirudīritaḥ |
śūdrastu tatphalākāṅkṣī homāt taddviguṇaṃ japet ||
1276 ||
kriyāsaṃgrahe— homastu brāhmaṇadvārā strīśūdrāṇāṃ nigadyate |
homasaṅkhyāpañcaguṇaṃ dviguṇaṃ vā japaṃ caret ||
1277 ||
vārāhītantre tu— śūdrāṇāmadhikāro'smiṃstāntrike homakarmaṇi |
vahnijāyāṃ parityajya svāhānte ca namo mataḥ ||
1278 ||
ityuktam |
tantrāntare— puraścaraṇa ārabdhe sūtakādiḥ patet cet |
ārabdhaṃ na parityājyamanyathā doṣabhāgbhavet ||
1279 ||
tathā ca smṛtau— yajñavratavivāheṣu śrāddhe home'rcane jape |
ārabdhe sūtakaṃ na syādanārambhe ca sūtakam ||
1280 ||
prārambho varaṇaṃ yajñe saṅkalpo vratajāpyayoḥ |
nāndīmukhaṃ vivāhādau śrāddhe pākapariṣkriyā ||
1281 ||

Band II, S. 189, Abschlussverehrung und Siddhi 1282–1291
tantreṣvapi— japo dīkṣārcanavidhiḥ kāryo dīkṣānvitairnaraiḥ |
nāsti pāpaṃ yatasteṣāṃ sūtakaṃ vā yatātmanām ||
1282 ||
sūtake mṛtake caiva dhūmodgārādike tathā |
japaṃ cārghyaṃ tathā kuryānmantranyāsapuraḥsaram ||
1283 ||
puraścaraṇacandrikāyām— puraścaryāṃ vidhāyetthaṃ samyak sādhakasattamaḥ |
tadante mahatīṃ pūjāṃ kuryādbrāhmaṇabhojanam ||
1284 ||
bahubhirvastrabhūṣābhiḥ pūjayedgurumātmanaḥ |
dīpanāthā~śca santoṣya mantrāḥ siddhyanti mantriṇām ||
1285 ||
homāṅganirūpaṇam— japahomārcanairmantrā niyatasyāsya siddhidāḥ |
japena dviguṇenāpi manavaḥ siddhidāḥ smṛtāḥ ||
1286 ||
rudrayāmale— bhojanena vinā devītarpaṇena vinā punaḥ |
homenāpi vinā siddhyai mantrāṇāṃ triguṇaṃ japet ||
1287 ||
agastyasaṃhitāyām— samyaksiddhaikamantrasya pañcāṅgopāsanena ca |
sarve mantrāḥ prasiddhyanti tvatprasādānmaheśvari ||
1288 ||
tantrāntare— durlabhaṃ triṣu lokeṣu siddhamantrasya mantriṇām |
na kiñcidasti deveśi tasmānmantraṃ prasādhayet ||
1289 ||
anyatrāpi— śreyāṃsi bahuvighnāni kathitāni manīṣibhiḥ |
tasmādvighnāni nirjitya mantrasādhanamācaret |
tataḥ siddhamanurmantrī sādhayet svamanorathān ||
1290 ||
merutantre— ekasmin sādhite kārye mantro yāti sakuṇṭhatām |
tāvajjapaṃ punaḥ kṛtvā caikakāryakṣamo bhavet ||
1291 ||

Lesungshinweise: [Der genaue Anlass, den „Rauchentwicklung“ hier bezeichnet, bleibt offen.] [Die Dipa-Nathas werden an dieser Stelle nicht näher bestimmt.]

Band II, S. 190, Guruvertrauen und Abschluss 1292–1296
tatraiva— mantrāntare ca saṃsiddho gururmantraṃ prayacchati |
yathoktācaraṇāt tasya siddhiḥ śiṣyasya jāyate ||
1292 ||
kṛpā ca syāt siddhamantraṃ dadāti ca yathā guruḥ |
vinā japaṃ vinā pūjāṃ siddhayastatkare sthitāḥ ||
1293 ||
kriyāsaṃgrahe— gurau ca devatāyāṃ ca bhaktiravyabhicāriṇī |
mantre śāstre ca viśvāsaḥ siddherbījaṃ vidurbudhāḥ ||
1294 ||
pratyaṅgirākalpe— bhaktimārutanunnena puraścaraṇavahninā |
dagdhe pāpendhanavyūhe mantrāḥ siddhyanti mantriṇām ||
1295 ||
iti sāmānyapuraścaraṇavidhiḥ |
vibhratyadbhutabhūtibhūtapavacovaicitryacitrāmṛtasrotaḥśālini sannibandhanasaritsambhedamabhyarhitam |
ṣaṣṭhaḥ śrīnaradevanirmitapuraścaryārṇave prasphuran sadyuktisphuṭamauktikotkararucottuṅgastaraṅgo gataḥ ||
1296 ||
iti śrīmanmahārājādhirājaśrīpratāpasiṃhasāhaviracite puraścaryārṇave sāmānyapuraścaraṇavidhirnāma ṣaṣṭhastaraṅgaḥ sampannaḥ ||

Lesungshinweise: [Der erste Versabschnitt enthält eine beschädigte Wortverbindung; das Bild des Ozeans, der Ströme, der Welle und der Perlen ist lesbar, die genaue Bestimmung des Wortnektars bleibt unsicher.] 1296: „Im vom ehrwürdigen König geschaffenen Ozean des Purashcharana, der herrliche Ströme vielfältigen Wortnektars und den verehrungswürdigen Zusammenfluss der Flüsse guter Lehrwerke trägt, ist die sechste Welle vorübergezogen: aufleuchtend und hochragend im Glanz zahlreicher klarer Perlen trefflicher Darlegungen.“ [Der erste Versabschnitt enthält eine beschädigte Wortverbindung; das Bild des Ozeans, der Ströme, der Welle und der Perlen ist lesbar, die genaue Bestimmung des Wortnektars bleibt unsicher.] Damit ist im Purashcharanarnava, verfasst vom erhabenen Großkönig, König der Könige, Shri Pratapasimha Shah, die sechste Welle namens „Allgemeines Purashcharana-Verfahren“ abgeschlossen.

7. Taraṅga: Mantra-Siddhi und besondere Puraścaraṇas

Diese Welle: Deutsch · IAST · Devanagari

Band II, S. 191, Beginn des siebten Taraṅga und Verse 1–8
atha saptamataraṅge mantrasiddhilakṣaṇam |
atha puraścaraṇabhedamantrasiddhilakṣaṇādiṣu nirūpaṇīyeṣu sūcīkaṭāhanyāyena mantrasiddhilakṣaṇamādau nirūpyate |
taduktaṃ pañcarātre— athātaḥ sampravakṣyāmi mantrasiddhestu lakṣaṇam |
manorathānāmakleśe siddheruttamalakṣaṇam ||
1 ||
mṛtyūnāṃ haraṇaṃ tadvaddevatādarśanaṃ tathā |
prayogānāṃ kleśasiddhiḥ siddhestu lakṣaṇaṃ tathā ||
2 ||
tathā ca— parakāyapraveśaśca purapraveśanaṃ tathā |
ūrdhvotkramaṇamevaṃ hi carācarapure gatiḥ ||
3 ||
khecarīmelanaṃ caiva tatkathāśravaṇādikam |
bhūchidrāṇi prapaśyet tu tasmāduttamalakṣaṇam ||
4 ||
smaraṇe kīrtane viṣṇorānandāśruvimocanam |
romāñcodgadgadālāpaścittasyaikāgratā tathā ||
5 ||
viṣayeṣu ca vairāgyaṃ prītiśca parameśvare |
tatkathāśravaṇautsukyaṃ tatpādasevane ratiḥ ||
6 ||
tadguṇastutikāvyānāmavilambitakartṛtā |
tatpādāmbujacihnānāṃ darśanaṃ pūjanādiṣu ||
7 ||
anāhatasya śabdasya bhavedākasmikī śrutiḥ |
vinā'pi yogābhyasanaṃ caitaduttamalakṣaṇam ||
8 ||

Lesungshinweise: [Der Vergleich bezeichnet die Behandlung einer kleineren Aufgabe vor einer größeren.] [Der Druck liest hier „unter Mühe“; die Spannung zur Mühelosigkeit im vorigen Vers bleibt bestehen.] [Die besondere Bedeutung des ‚Betretens einer Stadt‘ wird hier nicht erläutert.]

Band II, S. 191–192, Abstufungen der Siddhi 9–15
khyātirvāhanabhūṣādilābhaḥ sucirajīvanam |
nṛpāṇāṃ tadgatānāṃ ca vaśīkaraṇamuttamam ||
9 ||
sarvatra sarvalokeṣu camatkārakaraḥ śuciḥ |
rogāpaharaṇaṃ dṛṣṭyā viṣāpaharaṇaṃ tathā ||
10 ||
pāṇḍityaṃ labhate mantrī caturvidhamayatnataḥ |
vairāgyaṃ ca mumukṣutvaṃ tyāgitā sarvavaśyatā ||
11 ||
aṣṭāṅgayogābhyasanaṃ bhogecchāparivarjitam |
sarvabhūteṣvanukampā sārvajñādiguṇodayaḥ ||
12 ||
ityādiguṇasampattirmadhyasiddhestu lakṣaṇam |
khyātirvāhanabhūṣādilābhaḥ sucirajīvanam ||
13 ||
nṛpāṇāmaṅganānāṃ ca vātsalyaṃ lokavaśyatā |
mahaiśvaryaṃ dhanitvaṃ ca putrādidhanasampadaḥ ||
14 ||
adhamāḥ siddhayaḥ proktā mantriprathamabhūmikā |
siddhamantrastu yaḥ sākṣāt sa śivo nātra saṃśayaḥ ||
15 ||

Lesungshinweise: [Einige Kennzeichen werden im Text bei mehreren Abstufungen genannt; diese Überschneidungen bleiben erhalten.]

Band II, S. 192–193, Aufzählung der Siddhis 16–26
sādhanasamuccaye— siddho yasya mahāmantraḥ sādhanena balīyasā |
devānāmapi duṣprāpāḥ siddhayastatkare sthitāḥ ||
16 ||
dikcarī khecarī siddhiḥ pādukāsiddhireva ca |
antarddhisiddhirvetālasiddhiḥ kāyapraveśanam ||
17 ||
yakṣiṇī bhairavīsiddhiḥ khaḍgasiddhistathaiva ca |
ājñāsiddhirdhātuvādaguṭikāñjanasiddhayaḥ ||
18 ||
ākarṣaṇavaśīkārau drāvaṇaṃ mohanaṃ tathā |
uccāṭanaṃ stambhanaṃ ca dveṣaṇaṃ māraṇaṃ tathā ||
19 ||
unmādanaṃ śoṣaṇaṃ ca mūrchanaṃ kṣobhaṇaṃ tathā |
grahāṇāṃ ca gatistambhaṃ vegastambhaṃ nabhasvataḥ ||
20 ||
nadīmahārṇavastambhaṃ vākstambhaṃ prativādinām |
gandharvoragadaityānāṃ kinnarāṇāṃ ca rakṣasām ||
21 ||
siddhavidyādharādīnāṃ kanyakākarṣaṇaṃ tathā |
nṛpāṇāṃ devatānāṃ ca kṣaṇādākarṣaṇaṃ bhavet ||
22 ||
śītalīkaraṇaṃ vahneḥ sarpāṇāṃ nirviṣīkriyā |
śoṣaṇaṃ sāgarasyāpi trailokyasya vaśīkṛtiḥ ||
23 ||
amoghavacanatvaṃ ca śāpe cānugrahe tathā |
kāmarūpaṃ kāmagatiḥ kāmadātṛtvameva ca ||
24 ||
aṇimā mahimā caiva garimā laghimā tathā |
īśitvaṃ ca vaśitvaṃ ca prākāmyaṃ prāptireva ca ||
25 ||
ityādyāḥ siddhayaḥ sarvā jāyante nātra saṃśayaḥ |
bahunā'tra kimuktena siddhamantrasya mantriṇaḥ |
yadyadiṣṭaṃ ca tatsarvaṃ karāmalakavadbhavet ||
26 ||

Band II, S. 193, Zeichen nach längerer Mantrapraxis 27–38
nāradapañcarātre— mantrārādhanaśaktasya prathame vatsaratraye |
jāyante bahavo vighnā niyamasthasya nārada ||
27 ||
nodvegaṃ sādhako yāti karmaṇā manasā yadi |
tṛtīyavatsarādūrdhvaṃ rājānaśca mahībhṛtāḥ ||
28 ||
prārthayante'nurodhena garvitā api māninaḥ |
prasādaḥ kriyatāṃ nātha mamoddhāraṇakāraṇam ||
29 ||
prajvalantaṃ ca paśyanti tejasā vibhavena ca |
ataste muniśārdūla niṣṭhuraṃ vaktumakṣamāḥ ||
30 ||
navamādvatsarādūrdhvaṃ svayaṃ siddhyati mantrarāṭ |
nānāścaryāṇi hṛdaye mantrasiddhimayāni vai ||
31 ||
atyānandapradānyāśu pratyakṣeṇa bahistathā |
jaḍadhīstu kṣaṇaṃ vipraḥ kṣaṇamasti praharṣitaḥ ||
32 ||
kṣaṇaṃ dundubhinirghoṣaḥ śṛṇotyapyantarikṣagam |
kṣaṇaṃ ca madhuraṃ vādyaṃ nānāgītasamanvitam ||
33 ||
ājighrati kṣaṇaṃ gandhān karpūramṛganābhijān |
utpatantaṃ kṣaṇaṃ vā'pi paśyatyātmānamātmanā ||
34 ||
candrārkakiraṇākīrṇaṃ kṣaṇamālokayan nabhaḥ |
gajagovṛṣanādā~śca śṛṇuyācca kṣaṇaṃ dvijaḥ ||
35 ||
nirbharāmbudasaṃkṣobhaṃ kṣaṇamākarṣayatyapi |
tārakāṇi vicitrāṇi yogino nabhasi sthitān ||
36 ||
paśyatyudgrāhayantaṃ ca kṣaṇaṃ mantravatāṃ sadā |
kṣaṇaṃ kilikilārāvaṃ haṃsabarhiravaṃ tathā ||
37 ||
kṣaṇaṃ meghodayaṃ paśyet kṣaṇaṃ rātriṃ dine sati |
rātrau ca divasālokaṃ sasūryaṃ kṣaṇamīkṣate ||
38 ||

Lesungshinweise: [Der letzte Satzteil ist im Druck grammatisch gestört.]

Band II, S. 194, Weitere Zeichen und Grenze der Siddhis 39–49
balena paripūrṇaśca tejasā bhāskaropamaḥ |
pūrṇendusadṛśaḥ kāntyā gamane vihagopamaḥ ||
39 ||
śamena yuktaḥ prauḍhena gāmbhīryeṇa sukhena ca |
svalpāśanenākṛśatā bahunā'pi nikhidyate ||
40 ||
viṇmūtrayoralpatā hi bhavennidrākṣayastathā |
japadhyānagato mantrī na khedamadhigacchati ||
41 ||
vinā bhojanapānābhyāṃ pakṣamāsādikaṃ mune |
ityevamādibhiścihnairmahāvismayakāribhiḥ ||
42 ||
pravṛttaḥ sampraboddhavyaḥ prasanno mantrarāḍiti |
bauddhāyanaḥ— siddhestu trīṇi cihnāni dātā bhoktā ayācakaḥ ||
43 ||
bhairavītantre— jyotiḥ paśyati sarvatra śarīraṃ vā prakāśayuk |
nijaṃ śarīramatha vā devatāmayameva hi ||
44 ||
vakratuṇḍakalpe— cittaprasādo manasaśca tuṣṭiralpāśitā svapnaparāṅmukhatvam |
svapneṣu yānādyupalambhanaṃ tu siddhasya cihnāni bhavanti sadyaḥ ||
45 ||
merutantre— evaṃ siddhe manau devā mokṣamārganirodhakāḥ |
tapaḥkṣayakarāścaiva jāyante'nekasiddhayaḥ ||
46 ||
svalpasiddhau nimagnaścenna jāyante'ṇimādayaḥ |
aṇimādinimagnaścenmokṣavārttā'tidurlabhā ||
47 ||
nārasiṃhe'pi— yathā svalpasukhe magno na prāpnoti mahat sukham |
tathā siddhau nimagnasya muktirdūre pravartate ||
48 ||
tasmāt siddhīrdṛḍhīkṛtya bhajennṛharipādukām |
akhaṇḍaikarasānandaṃ tataḥ prāpnoti nānyathā ||
49 ||

Lesungshinweise: [Der Druck ist im zweiten Satz grammatisch verkürzt.] [Die gedruckte Lesung „festige“ steht in Spannung zur vorausgehenden Warnung vor dem Versinken in Siddhis; sie wird nicht stillschweigend durch „verachte“ oder „gib auf“ ersetzt.] Dann erlangt man ungeteilte, ganz einheitliche Glückseligkeit, anders nicht.“ [Die gedruckte Lesung „festige“ steht in Spannung zur vorausgehenden Warnung vor dem Versinken in Siddhis; sie wird nicht stillschweigend durch „verachte“ oder „gib auf“ ersetzt.]

Band II, S. 195, Hingabe und Verschwiegenheit 50–58
puraścaraṇasāmarthyāt sarvasiddhyāśrayo'pi san |
na tyājyā bhagavadbhaktiḥ sādhakairmuktikāmukaiḥ ||
50 ||
bubhukṣavaḥ santyaneke kecit santi mumukṣavaḥ |
bhogamokṣanirākāṅkṣī viralo bhajate harim ||
51 ||
sa eva jīvanmuktaḥ syānnārāyaṇamanāmayam |
siddhau satyāmasatyāṃ ca bhajate yoganispṛhaḥ ||
52 ||
merutantre— alpaṃ tapaḥ kṣaṇānnaśyenmadhyamaṃ cāpi garvataḥ |
siddhidvārā mahat tasya cihnaṃ lakṣaṇamucyate ||
53 ||
svapne vā'kṣisamakṣaṃ vā āścaryamiti harṣadam |
akasmādyadi jāyeta nākhyātavyaṃ gurorvinā ||
54 ||
prakāśanīyaṃ na kvāpi aihikīṃ siddhimicchatā |
prakāśayati yo mohādautsukyānmantrajaṃ sukham ||
55 ||
nikaṭasthāśca tāstasya siddhayo yānti dūrataḥ |
āvirbhavanti duḥkhāni śokāśca vividhā api ||
56 ||
alpāśanaṃ svalpanidrā sadā cittaprasannatā |
prakāśayuk śarīraṃ ca vākyaṃ satyaṃ prajāyate ||
57 ||
tathā— vāṅmanorathasaṃsiddho dātā bhoktā ayācakaḥ ||
58 ||

Band II, S. 195, Weitere Siddhizeichen und erneute Übung 59–61
prapañcasāre— tato'sya pratyayāstvevaṃ jāyante japato manum |
adhiṣṭhitaṃ niśyadīpaṃ nistamiśraṃ gṛhaṃ bhavet ||
59 ||
arkābhastejasā'sau bhavati nalinajā santataṃ kiṅkarī syādrogā naśyanti dṛṣṭyā drutamatha dhanadhānyākulastatsamīpam |
devā nityaṃ namo'smai vidadhati phaṇino naiva daṃśanti putrān pautrān mitrāṇi vṛddhā~stanuvipadi paraṃ dhāma viṣṇoḥ prayāti ||
60 ||
iti siddhicihnāni |
phetkāriṇītantre— karmaṇā prabalenaiva pratibandhāvirodhinā |
yadi siddhiṃ na labhate dvistrirvā punarācaret ||
61 ||

Lesungshinweise: [Die grammatische Verbindung einzelner Satzglieder im mittleren Versabschnitt ist im Druck gestört.] [Die Verbindung des Wortes für Hindernisse ist im Sanskrit nicht eindeutig.] Im Phetkarinitantra: 61: „Wird trotz kraftvollen Handelns wegen entgegenstehender Hindernisse keine Siddhi erlangt, vollziehe man das Verfahren noch zwei- oder dreimal.“ [Die Verbindung des Wortes für Hindernisse ist im Sanskrit nicht eindeutig.]

Band II, S. 196, Hilfe bei ausbleibender Siddhi 62–64
atha dvitrairapi puraścaraṇairmantrāṇāmasiddhau tatsiddhyarthamupāyānāha merutantre— asiddhatvādgurordaivāt śiṣye siddhirna jāyate |
tadopāyaṃ prakuryāddhi yadgopyamadhunocyate ||
62 ||
anulomavilomena binduvanmātṛkākṣaraiḥ |
japet sampuṭitaṃ mantraṃ pratyahaṃ śatasaṅkhyayā ||
63 ||
ekamāsaṃ tato homādikāt siddho bhavenmanuḥ |
puraścaryoktamakhilamāhnikaṃ ca samācaret ||
64 ||

Band II, S. 196, Besonderheiten vedischer Mantras 65–74
vaidikamantre tu viśeṣa uktastatraiva— evaṃ vaidikamantrasya siddhaye'drirasārṇakāḥ |
varṇā deyā binduyuktāḥ kramataścotkrameṇa ca ||
65 ||
hrasvadīrghaplutairbhedair a i u ṛ tridhā matāḥ |
hrasvaḥ pluto lṛdvividha eco'pi dvividhā matāḥ ||
66 ||
dīrghaplutavibhedena hyanusvāro visargakaḥ |
caturviṃśatirākhyātāḥ svarā evaṃ yamaiḥ saha ||
67 ||
catvāraḥ kādikā varṇā jihvāmūlīyayuk ca kaḥ |
evaṃ kavargo daśadhā cādyāḥ pañcadaśa smṛtāḥ ||
68 ||
upadhmānīyasaṃyuktaḥ pakārastena tatra ṣaṭ |
yādyaṣṭāviti samproktā yajurvede tu mātṛkāḥ ||
69 ||
lakṣau dvāvadhikau ṛkṣu jño'dhiko'tharvaṇi smṛtaḥ |
japaścāṣṭottaraśataṃ pratyahaṃ māsamātrakam ||
70 ||
anadhyāyaṃ varjayitvā catvāriṃśaddinaṃ tathā |
homādisakalaṃ prāgvannityamevaṃ prakalpayet ||
71 ||
upāyantaramāha tatraiva— kuladaivatamantraṃ tu bhūtalipyā puṭīkuru |
kramotkramācchatāvṛttiṃ kuryāt siddhistu māsataḥ ||
72 ||
tathā— atyugradevatājapyastvaṣṭottarasahasrakam |
trikālaṃ gandhapuṣpādyairniśīthe pañcamaiḥ punaḥ ||
73 ||
ṣaṇmāsaṃ kaulikādyaiścedarcitā suprasīdati ||
74 ||

Lesungshinweise: [Die Zahlbezeichnung bleibt hier unausgelegt, da sich die anschließende Buchstabenaufzählung nicht eindeutig dazu fügt.] [Die Zählung der ka-Gruppe ist im gedruckten Wortlaut nicht vollständig nachvollziehbar.] [Die ‚fünften Gaben‘ sind im vorliegenden Satz nicht näher bestimmt.]

Band II, S. 197, Weitere Verfahren und Sampata-Apyayana 75–87
bhūtalipiragre vakṣyate |
athopāyāntarāṇi gandharvatantre— anuṣṭhito yathānyāyaṃ yadi mantro na siddhyati |
punastāvat prajaptavyastataḥ siddho bhavet punaḥ ||
75 ||
punaścānuṣṭhito mantro yadi siddho na jāyate |
upāyāstatra karttavyāḥ sapta śaṅkarabhāṣitāḥ ||
76 ||
merutantre— brahmadveṣādgurordoṣāt strīdveṣāccenna jāyate |
śapato vā'kīlitatvāt tatropāyāṣṭakaṃ bhavet ||
77 ||
sampātāpyāyanaṃ drāvo bodhanaṃ ca vaśīkṛtiḥ |
pīḍanaṃ poṣaśoṣau ca dahanaṃ tatkriyocyate ||
78 ||
bhūrjapatraṃ samānīya padmamaṣṭadalaṃ likhet |
aṣṭagandhena devasya rocanācandanena vā ||
79 ||
sādhakasya tu nāmārṇairmantrasandarbhitaṃ likhet |
yāvaddvayoḥ samāptiḥ syāt tasya cādyantayorlikhet ||
80 ||
tārādikaṃ sādhakasya nāmāthāṣṭadaleṣu tu |
dvau dvau lekhyau svarau tacca samyagdhyāyan sudhātmakam ||
81 ||
tat saṃveṣṭya mṛdā samyagveṣṭayedbrāhmaṇādikam |
śuklādivarṇayā paścāt sikthakena ca veṣṭayet ||
82 ||
kṣipet trimadhure tat tu mṛṇmaye laghubhājane |
kṣīrapūrṇe nave kumbhe tat kṣipellaghubhājane ||
83 ||
agniṃ saṃsthāpitaṃ kṛtvā sannidhau tasya taṃ ghaṭam |
saṃsthāpayet trimadhurairmūlamantreṇa homayet ||
84 ||
aṣṭādikasahasraṃ tu sampātaṃ kalaśe kṣipet |
homaṃ samāpya taṃ kumbhaṃ niḥkṣipecca jalāśaye ||
85 ||
svaguruṃ brāhmaṇā~ścānyā~stoṣayeddakṣiṇādibhiḥ |
sampātāpyāyanaṃ caitaduktaṃ siddhirna cedbhavet ||
86 ||
drāvaṇaṃ tu tadā kuryāt tatprakāra ihocyate |
vaiṃ bījena granthayitvā bhūrjapatre likhenmanum ||
87 ||

Lesungshinweise: [Die Quellen nennen zunächst sieben, danach acht Verfahren. Die Verbindung zur Verriegelung ist im gedruckten Wortlaut unklar.] [Die gedruckte Satzendung zur Einsetzung des kleinen Gefäßes ist unregelmäßig.] [Fortsetzung in Vers 88.]

Band II, S. 198, Erwecken und Beeinflussen des Mantras 88–96
uśīrarocanābhyāṃ ca śilākarpūrakuṅkumaiḥ |
kṣīrājyamadhutoyānāṃ madhye taṃ likhitaṃ kṣipet ||
88 ||
pūjanācca japāddhomāddrāvitaḥ phalado bhavet |
drāvito'pi na siddhaścedbodhanaṃ tasya kārayet ||
89 ||
vāgbhavena ca bījena sampuṭīkṛtya taṃ japet |
evaṃ buddho bhavet siddho no cet kuryāt vaśīkṛtim ||
90 ||
kucandanamahādāruharidrāmanaḥśilāḥ |
etaistu likhito mantro bhūrjapatre suśobhane ||
91 ||
kaṇṭhe dhṛto bhavedvaśyo no cet kuryāt prapīḍanam |
anudāttasvareṇādyamudāttena dvitīyakam ||
92 ||
tṛtīyamanudāttena paṭhet turyamudāttataḥ |
evaṃ padāni sarvāṇi paṭhenmantrasya sādhakaḥ ||
93 ||
anudāttapadoccāre devaṃ dhyāyedadhaḥsthitam |
ūrdhvasthitamudāttasyoccāre'ṣṭādhisahasrakam ||
94 ||
japenmantraṃ tato bhūrje bhānudugdhena lekhayet |
mantraṃ tamākramedvāmapādenātha ca homayet ||
95 ||
aṣṭottaraśataṃ mantraṃ pīḍitaḥ san prasīdati |
na siddhaścet tadā poṣyaḥ procyate tatkriyā'dhunā ||
96 ||

Band II, S. 198–199, Nähren und Reinigen des Mantras 97–105
hsau~ bījapuṭitaṃ mantraṃ vilikhedbhūrjapatrake |
rocanākuṅkumābhyāṃ ca dhārayeddadhidugdhayoḥ ||
97 ||
idaṃ poṣaṇamityuktaṃ doṣaśoṣaṇamucyate |
yajñasya bhasmanā lekhyaṃ vāyubījavidarbhitam ||
98 ||
bhūrjapatre sveṣṭamantraṃ tat kaṇṭhe dhārayediti |
etacchoṣaṇamityuktaṃ dahanaṃ procyate'dhunā ||
99 ||
pṛthak pṛthak ca mantrāṇāṃ caturdikṣu samāvṛtān |
ra~ bījena palāśasya bījatailena saṃllikhet |
bhūrjapatre'tha taddhāryaṃ kaṇṭhe dāhakriyā tviyam ||
100 ||
upāyāntarāṇyuktāni yāmaleśvaragandharvādau— praṇavo mātṛkā devī hṛllekhetyamṛtatrayam |
amṛtatrayasaṃyogādduṣṭamantro'pi siddhyati ||
101 ||
suvarṇamarkatailaṃ ca piṣṭaṃ mantrāmbha eva ca |
etalliptāṅgasañjapto mantraḥ kuṇṭho'pi siddhyati ||
102 ||
gautamīye— suvarṇasūryatailena piṣṭena nijavāriṇā |
talliptāṅgahutaḥ kuṇṭho manuḥ sadyaḥ prasīdati ||
103 ||
iti mantrasiddhyupāyāḥ |
ādāvante ca mantrasya hṛllekhā kāmabījakam |
śrībījaṃ ca viniḥkṣipya japenmantraṃ tu siddhaye ||
104 ||
tārasampuṭitaṃ vā'tha kṛtvā mantraṃ tu sādhakaḥ |
lakṣamātraṃ prajaptavyaṃ duṣṭamantro'pi siddhyati ||
105 ||
ityupāyāḥ |

Lesungshinweise: [Die Verteilung der Umschließung in Vers 100 ist grammatisch nicht ganz eindeutig. Die Bijas in Vers 97 und 100 tragen im Druck Chandrabindu; der erste Lautverbund lautet h-s-au.] [Die Bezeichnung ‚eigenes Wasser‘ bleibt stofflich unbestimmt. Die Druckanmerkung bezeichnet den Abschnitt von Vers 102 bis zu diesem Abschluss als Zusatz eines Textzeugen.] [Laut Druckanmerkung fehlen die Verse 104–105 mit ihrem Abschluss in einem Textzeugen.]

Band II, S. 199, Alternative Purashcharanas 106–111
atha puraścaraṇabhedāḥ vāḍavānalīye— puraścaryā vinā mantrā na siddhyanti kadācana |
na te mantrāḥ prayogārhā na te mantrāḥ phalapradāḥ ||
106 ||
ye ca mantrāḥ puraścaryāvarjitā vīravandite |
kīrtitā yasya mantrasya japasaṅkhyā tu bhūyasī ||
107 ||
tāvatsaṅkhyājapaṃ kartumasamarthaśca sādhakaḥ |
samudraganadīkūle devatāyatane'tha vā ||
108 ||
māghe māsi haviṣyāśī lakṣamātraṃ japenmanum |
bhaktyā sampūjayeddevīṃ trisandhyaṃ vividhārhaṇaiḥ ||
109 ||
homādīni tataḥ kuryāt tadaṅgāni vidhānataḥ |
evaṃkṛte mahādevi bhavenmantraḥ phalapradaḥ |
dīkṣā hi viphalā jñeyā puraścaryāmakurvatām ||
110 ||
muṇḍamālāyām— kṛṣṇāṣṭamīṃ samārabhya yāvat kṛṣṇāṣṭamī bhavet |
sahasrasaṅkhye japte tu puraścaraṇamiṣyate ||
111 ||

Lesungshinweise: [Ob tausend täglich oder insgesamt gemeint sind, wird in diesem Vers nicht ausdrücklich gesagt.]

Band II, S. 200, Zeitlich bestimmte Verfahren 112–123
tatraiva— kṛṣṇāṃ caturdaśīṃ prāpya tapasyantaṃ mahotsave |
aṣṭamīnavamīrātrau pūjāṃ kuryādviśeṣataḥ ||
112 ||
daśamyāṃ pāraṇaṃ kuryānmatsyamāṃsādibhiryutam |
ṣaṭsahasraṃ japennityaṃ bhaktibhāvaparāyaṇaḥ ||
113 ||
tathā— atha vā'nyaprakāreṇa puraścaraṇamucyate |
caturdaśīṃ samārabha yāvadanyā caturdaśī ||
114 ||
tāvajjapte maheśāni puraścaraṇamiṣyate |
kevalaṃ japamātreṇa mantrāḥ siddhā bhavanti hi ||
115 ||
balihomādidānena viśeṣāt pīṭhapūjane |
yonipīṭhaṃ mahāpīṭhaṃ kāmarūpaṃ tathā'param |
tayorekatamaṃ pūjyaṃ rudradeha ivāparaḥ ||
116 ||
candrapīṭhe— mahālakṣmīṃ samārabhya āmahānavamīśvari |
kṛṣṇāṣṭamyā ānavamī madhau śākte manau smṛtam ||
117 ||
ūrje tapasi rādhe vā śuklapakṣastu vaiṣṇave |
ekādaśyanta aiśe tu bhūtāntaḥ phālgune smṛtaḥ ||
118 ||
bhādre'pi vaighnarāje tu māghabhādrau svavāsarāt |
anyeṣvapi ca mantreṣu pūrvoktaṃ navarātrakam ||
119 ||
japo mātṛkayā prātaḥkālānmadhyandināvadhi |
rātrau yāmamitaḥ kāryaḥ payomūlaphalāhṛtiḥ ||
120 ||
caturthayāme kartavyā mālāmantre daśāṃśataḥ |
viṃśāṃśādvā daśāṃśādvā anyeṣvapi hutaṃ matam ||
121 ||
dakṣiṇā ca yathoktā ca vittaśāṭhyaṃ na kārayet |
evaṃ mantraḥprayogārho bhavatyeva na saṃśayaḥ ||
122 ||
sādhanasamuccaye— taddevatithimārabhya yāvat taddevatātithiḥ |
nityaṃ japet ṣaṭsahasraṃ puraścaraṇamiṣyate ||
123 ||

Lesungshinweise: [Die zeitliche Verbindung im ersten Satz ist im Druck gestört.] [Die Aufzählung und die anschließende Zweizahl stimmen im Wortlaut nicht eindeutig überein.] [Die Zuordnung des ersten Bhadra-Verweises bleibt unklar.] [Das Bezugswort der ersten Anweisung fehlt; es wird nicht ergänzt.] Yonipitha, Mahapitha und außerdem Kamarupa werden genannt; einen dieser beiden Orte soll man verehren, wie einen weiteren Leib Rudras.“ [Die Aufzählung und die anschließende Zweizahl stimmen im Wortlaut nicht eindeutig überein.] Im Chandrapitha: 117: „Von Mahalakshmi bis Mahanavami, o Herrin, oder im Frühlingsmonat Madhu vom dunklen achten Tag bis Navami wird das Verfahren für Shakti-Mantras gelehrt.

Band II, S. 201, Herbstliche Purashcharanas 124–130
ūrje kṛṣṇetare pakṣe ārabhya pratipattithim |
prajapedvaiṣṇavaṃ mantraṃ yāvadekādaśītithiḥ ||
124 ||
homādibhiḥ prabhojyāntaṃ vidadhyāddvādaśīdine |
vidhinā'nena siddhyanti manavo muravairiṇaḥ ||
125 ||
kālikākalpe— atha vā'nyaprakāreṇa puraścaraṇamucyate |
śaratkāle caturthyādinavamyantaṃ viśeṣataḥ ||
126 ||
bhaktitaḥ pūjayitvā tu rātrau tāvatsahasrakam |
japedekastu vijane kevalaṃ timirālaye ||
127 ||
aṣṭamyādinavamyantamupavāsaparo bhavet |
sa bhavet sarvasiddhīśo nātra kāryā vicāraṇā ||
128 ||
śaratkāle devīpakṣe |
tāvatsahasraṃ ṣaṭsahasram |
muṇḍamālāyām— atha vā'nyaprakāreṇa puraścaraṇamucyate |
śaratkāle mahāpūjā kriyate yā ca vārṣikī ||
129 ||
tasmin pakṣe viśeṣeṇa puraścaraṇatatparaḥ |
aṣṭamyādinavamyantamupavāsaparo bhavet |
pūjayedbhaktito rātrau ṣaṭsahasrajapaṃ caret ||
130 ||
atra pratipadādinavamyantaṃ japo bodhyaḥ |

Band II, S. 201–202, Schädel und Leichnam als Ritualbezug 131–137
viśvasāre— atha vā'nyaprakāreṇa puraścaraṇamucyate |
pūjāsthāne viniḥkṣipya naramuṇḍaṃ tadūrdhvake ||
131 ||
komalāsanamāstīrya pūjayet paradevatām |
ṣaṭsahasrapramāṇena pratyahaṃ kiṃ na siddhyati ||
132 ||
kalītantre— atha vā'nyaprakāreṇa puraścaraṇamiṣyate |
kuje vā śanivāre vā naramuṇḍaṃ samāhṛtam ||
133 ||
pañcagavyena militaṃ candanādyairviśeṣataḥ |
niḥkṣipya bhūmau hastārdhamānataḥ kānanāntare ||
134 ||
tatra taddivase rātrau sahasraṃ yadi sādhakaḥ |
ekākī prajapenmantraṃ sa bhavet kalpapādapaḥ ||
135 ||
tatraiva— atha vā'nyaprakāreṇa puraścaraṇamucyeta |
śavamānīya tadvāre tenaiva parikhanyate ||
136 ||
taddināntadinaṃ yāvat tāvadaṣṭottaraṃ śatam |
japediti śeṣaḥ |
sa bhavet sarvasiddhīśo nātra kāryā vicāraṇā ||
137 ||
tadvāra iti |
pūrvoktaśanibhaumavāre |
tenaiveti |
hastārdhamānenevetyarthaḥ |

Lesungshinweise: [Die Zeitangabe ist im gedruckten Vers unklar.]

Band II, S. 202, Ganztägiger und nächtlicher Japa 138–144
tatraiva— atha vā'nyaprakāreṇa puraścaraṇamiṣyate |
aṣṭamyāṃ vā caturdaśyāṃ pakṣayorubhayorapi ||
138 ||
sūryodayāt samārabhya yāvat sūryodayāntaram |
tāvajjaptvā nirātaṅkaḥ sarvasiddhīśvaro bhavet ||
139 ||
atra homādikamapi kartavyaṃ puraścaraṇatvaśruteḥ |
tantrāntare— atha vā'nyaprakāreṇa puraścaraṇamucyate |
sūryodayaṃ samārabhya yāvat sūryodayāntaram |
tāvajjaptvā nirātaṅkaṃ sarvasiddhīśvaro bhavet ||
140 ||
atra tithiniyamo nokta iti pūrvasmādviśeṣaḥ |
atha vā'nyaprakāreṇa puraścaraṇamucyate |
sūryāstaṃ ca samārabhya sūryodayo yāvadeva tu ||
141 ||
tāvajjaptvā nirātaṅkaṃ sarvasiddhīśvaro bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
142 ||
sūryodayaṃ samārabhya yāvadastamayo bhavet |
tāvadbhaktyā japeddevi sarvasiddhīśvaro bhavet ||
143 ||
atha vā'nyaprakāreṇa puraścaraṇamucyate |
sūryāstaṃ ca samārabhya yāvat sūryodayo bhavet ||
144 ||

Lesungshinweise: [Fortsetzung in Vers 145; die erneute Nennung dieser Zeitspanne steht so im Werk.]

Band II, S. 203, Homa- und Tarpana-Purashcharana 145–149
tāvajjapenmaheśāni sarvasiddhīśvaro bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
145 ||
śaratkāle caturthyādinavamyantaṃ maheśvari |
homarūpāṃ puraścaryāṃ kuryāt siddhīśvaro bhavet ||
146 ||
atha tarpaṇarūpāṃ ca puraścaryāṃ bravīmi te |
dugdhenāsavatoyena raktairmajjābhireva ca ||
147 ||
madhunā gandhatoyena raktadhārābhireva ca |
kevalaṃ śuddhatoyasya tarpaṇena maheśvari ||
148 ||
atrādhikāribhedena tarpaṇadravyabhedo bodhyaḥ |
sādhanasamuccaye— pratipaddinamārabhya navamyantaṃ mahotsave |
divā vā yadi vā rātrau ṣaṭsahasraṃ japaṃ caret |
devīṃ sampūjya vidhivat sarvasiddhīśvaro bhavet ||
149 ||

Band II, S. 203–204, Weitere tägliche und nächtliche Verfahren 150–162
tantrāntare— atha vā'nyaprakāreṇa puraścaraṇamucyate |
divā japet ṣaṭsahasraṃ rātrāvapi tathaiva ca ||
150 ||
evaṃ krameṇa deveśi sarvasiddhīśvaro bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
151 ||
divā japet ṣaṭsahasraṃ tāvaddhomaṃ carenniśi |
sarvasiddhīśvaro bhūyādato'nyaṃ śṛṇu pārvati ||
152 ||
atha vā'nyaprakāreṇa puraścaraṇamucyate |
nityakṛtyaṃ divā kṛtvā kevalaṃ timirālaye ||
153 ||
rātrau japeddhyānaparaḥ sarvasiddhīśvaro bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
154 ||
gānamaṇḍalago japtvā trailokyādhipatirbhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
155 ||
divā japeddiksahasraṃ rātrau pūjāṃ caran japet |
sahasramātraṃ prajapedāmiṣānnaparāyaṇaḥ ||
156 ||
sarvasiddhīśvaro bhūyādvetālasiddhimāpnuyāt |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
157 ||
pratipaddinamārabhya navamyantaṃ maheśvari |
ekānte parvate śūnye kevalaṃ timirālaye ||
158 ||
udayāstamayaṃ japtvā sarvasiddhīśvaro bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
159 ||
parvate vipine śūnye navarātraṃ jitendriyaḥ |
muṇḍopari bhavenmuṇḍakapālaṃ ca tato'pari ||
160 ||
tatra dīpaṃ ca prajvālya dīpālokanatatparaḥ |
navarātraṃ japeddevi dīpālokanatatparaḥ ||
161 ||
mūlamantraṃ kapāleṣu kaumāryā bījamuttamam |
sindūreṇa kṛtaṃ yantraṃ sarvasiddhīśvaro bhavet ||
162 ||

Lesungshinweise: [Die räumliche Zuordnung der letzten Mantra- und Yantra-Angaben ist im Text nur verkürzt überliefert.]

Band II, S. 204, Lata-Verehrung 163–166
kālītantre— atha vā'nyaprakāreṇa puraścaraṇamucyate |
aṣṭamīsandhivelāyāmaṣṭottaralatāgṛham ||
163 ||
praviśya mantrī vidhivat tāḥ samabhyarcya yatnataḥ |
pūrvoktakalpamāsādya pūjādikaṃ samācaret ||
164 ||
kevalaṃ kāmadevo'sau japedaṣṭottaraṃ śatam |
tāsāṃ ca patramūle ca japtvā saṅgṛhya mastake |
mahāsiddhirbhavet sadyo latāpūjanadarśanāt ||
165 ||
aṣṭamīsandhivelāyāmaṣṭamīnavamyoḥ sandhivelāyām |
aṣṭottaralatāgṛhaṃ yathāsambhavamaṣṭaparyantānāṃ śaktīnāṃ gṛhaṃ madanamandiram |
pūrvoktakalpaṃ dūtīyāgākhyam |
patramūle varāṅge japtvā bījaṃ nirasya tadeva bījaṃ mastake saṅgṛhya tilakaṃ kṛtvetyarthaḥ |
idaṃ vīraparam |
evamanyeṣāmapi tattanmārgaparatvaṃ sakalasādhāraṇatvaṃ ca kriyāviśeṣādboddhavyam |
tathā— atha vā'nyaprakāreṇa puraścaraṇamucyate |
ākṛṣṭāyāḥ kulāgāre likhitvā mantrameva ca ||
166 ||

Lesungshinweise: [Die Zahlformulierung wird in der anschließenden Erläuterung des Werkes abweichend als „bis zu acht“ ausgelegt. Die Latas, wörtlich „Ranken“, bezeichnen hier Frauen im Ritual.] [Die Druckanmerkung bezeichnet dies als tantrische Anwendung.] [Der verschlüsselte Ausdruck wird hier beibehalten; Fortsetzung in Vers 167.]

Band II, S. 205, Fortsetzung und Guruverehrung 167–170
sampūjya tatra saṃskāraṃ kṛtvā tasyai nivedya ca |
kiñcijjaptvā manuṃ nītvā devatābhāvatatparaḥ ||
167 ||
tāṃ visṛjya namaskṛtya svayaṃ suptvā susaṃyataḥ |
prātaḥ strībhyo baliṃ dattvā mantrasiddhirna saṃśayaḥ ||
168 ||
atha pūjanamātraṃ na tu sambhogo'pīti ṭhakkuraḥ |
tatraiva— gurumānīya saṃsthāpya devavatpūjanaṃ vibhoḥ |
vastrālaṅkārahemādyaiḥ santoṣya gurumeva ca ||
169 ||
tatsutaṃ tatsutāṃ caiva tatpatnīṃ caiva pūjyaṃ ca |
pūjayitvā manuṃ japtvā svayaṃ siddhīśvaro bhavet ||
170 ||

Lesungshinweise: [Die Verbindung bei der Übernahme beziehungsweise Führung des Mantras in Vers 167 bleibt sprachlich unklar.]

Band II, S. 205, Verfahren des linken Weges 171–174
merutantre— vāmamārgīyamantrāṇāmevamevānyaducyate |
kṛṣṇāṣṭamīṃ samārabhya yāvat kṛṣṇacaturdaśī ||
171 ||
devaṃ dhyātvā japenmantramayutānāṃ catuṣṭayam |
daśāṃśaṃ homayet paścāt tarpayedabhiṣecayet ||
172 ||
kalpalatā-dhṛtavacanāni— aṣṭamyāṃ ca caturdaśyāṃ navamyāṃ ca viśeṣataḥ |
rātriyogena deveśi gatvā ca pitṛkānane ||
173 ||
digambaro muktakeśo bhūtvā ca surasundari |
prajapedayutaṃ mantrī devatābhāvatatparaḥ |
mantrasiddhirbhavet tasya devīputrasya bhūtale ||
174 ||

Band II, S. 205–206, Das rote Verfahren 175–180
muṇḍamālāyām— yadguhyaṃ paramaṃ devi gopyādgopyataraṃ priye |
tadetat kathayiṣyāmi prakāśaśca prajāyate ||
175 ||
goptavyaṃ tu mahādevi rahasyaṃ yat tu gadyate |
manohare śubhe gehe karpūrādisuvāsite ||
176 ||
raktabhittisamālipte raktacandanamālayā |
raktāsanopaviṣṭaḥ san raktapuṣpāṇi dhārayet ||
177 ||
raktacandanasaṃlipto raktavastrāvṛtaḥ sadā |
japedayutamekaṃ tu raktāṃ dhyāyet sureśvarīm ||
178 ||
paścādraktabaliṃ dadyādraktapuṣpaiḥ samarcayet |
daśāṃśaṃ juhuyādraktakusumairvajrasaṃjñakaiḥ ||
179 ||
madhuratrayasaṃsiktaiḥ sindūrāruṇavigrahaḥ |
kumārīṃ bhojet paścādraktapuṣpāsavādibhiḥ |
labhate vāñchitāṃ siddhimevaṃ kṛtvā hi sādhakaḥ ||
180 ||

Lesungshinweise: [Der Ausdruck für die Bali unterscheidet hier sprachlich nicht eindeutig zwischen roter Gabe und Blutgabe; ein Alter der Kumari wird nicht genannt. Die besondere Blütenbezeichnung Vajra wird nicht weiter aufgelöst.] Wer so handelt, erlangt die gewünschte Siddhi.“ [Der Ausdruck für die Bali unterscheidet hier sprachlich nicht eindeutig zwischen roter Gabe und Blutgabe; ein Alter der Kumari wird nicht genannt.

Band II, S. 206, Das weiße Verfahren 181–188
puraścaraṇāntaramāha— atha vā kalpayedgehaṃ sudhādidhavalīkṛte |
śubhrāsane samāviśya śuddhasphaṭikamālayā ||
181 ||
karpūracandanālipte śubhrāmbaradharaḥ śuciḥ |
śvetapuṣpaiḥ samabhyarcya dhyāyan śubhrāṃ sureśvarīm ||
182 ||
japet sahasradaśakaṃ paśyannudyotitaṃ jagat |
homayet taddaśāṃśena puṇḍarīkadalaiḥ śubhaiḥ ||
183 ||
śarkarāmadhusaṃyuktaiḥ sarpiḥ saṃlolitaistathā |
śvetāmbaraṃ sitāṃ mālāṃ śvetapuṣpābhiṣūṣaṇam ||
184 ||
śvetānulepanaṃ tadvaddadyādviprāya dakṣiṇām |
kumārībhyastathā dadyādbhojayet tāśca bhaktitaḥ ||
185 ||
svayaṃ trimadhuropetaiḥ paścādbhuñjīta sādhakaḥ |
nivedya purato devyai bhaktyā viśuddhabhāvataḥ ||
186 ||
evaṃ kṛtvā puraścaryā jñānavṛddhikarī parā |
yaśovṛddhikarī tadvadrājyavaśyakarī tathā ||
187 ||
prasannahṛdayaṃ tadvat sādhakaṃ parikalpayet |
atha vā'nyaprakāreṇa puraścaraṇakarmakṛt ||
188 ||

Lesungshinweise: [Fortsetzung in Vers 189.]

Band II, S. 206, Beginn des farbigen Lotusmandalas 189–191
labhate vāñchitāṃ siddhiṃ gurubhaktiparāyaṇaḥ |
sindūreṇa puraskṛtya maṇḍale mandirodare ||
189 ||
tatrāṣṭapatrakamalaṃ liptaṃ sindūrareṇubhiḥ |
patrāṇi pītaharitasitanīlaṃ kramāllikhet ||
190 ||
karṇikāṃ ca haridrāyāścūrṇairālikhya nirmalām |
tatreṣṭadevatāṃ madhye pūrṇakumbhātmikāṃ caret ||
191 ||

Band II, S. 207, Abschluss des Lotusmandala-Verfahrens 192–196
niveśya pañcaratnāni pañcāmṛtajalaṃ tathā |
raktavastrāvṛtaṃ kumbhaṃ kṛtvā sādhakasattamaḥ ||
192 ||
namaskṛtya guruṃ kuryādayutaṃ japamuttamam |
homaṃ kuryāt prayatnena bilvapatraiḥ sahasrakam ||
193 ||
raktacandanasaṃsiktaiḥ sphurattrimadhurāplutaiḥ |
balimaṣṭadale dadyācchāgaraktokṣitairnaraḥ ||
194 ||
saguḍaiḥ pāyasairmadhye madhulālitamastakam |
chāgasyaivārcitaṃ pūrvaṃ raktapuṣpasya mālayā ||
195 ||
balimuttamamutsṛjya nirīkṣeta diśastataḥ |
palāyante vairiṇaste bhītā evaṃ drutaṃ niśi ||
196 ||

Band II, S. 207, Bhairava- und Göttinnenverehrung am Verbrennungsplatz 197–203
atha vā'nyaprakāreṇa puraścaraṇamucyate |
bhaumavāre caturdaśyāṃ balimādāya mandirāt ||
197 ||
śmaśānaṃ samupāgatya balipūjāṃ samācaret |
pūrvoktamaṇḍapaṃ kṛtvā tato dadyādbaliṃ niśi ||
198 ||
bhairavaṃ pūjayitvādau tato devīṃ samarcayet |
vyāghrājinopaviṣṭaḥ san muktakeśo japet sudhīḥ ||
199 ||
sahasradaśakaṃ devi nirbhayo vīrasattamaḥ |
tato narakapālasthaṃ baliṃ dadyāt surādikam ||
200 ||
bhairavāya namaskṛtya devyai raktaṃ surāṃ tathā |
pāyasaṃ dadhi bhaktaṃ ca guḍodanamathāpi vā ||
201 ||
praṇamennirbhayo bhūtvā sānando mandiraṃ vrajet |
mahāpātakanirmukto jāyate rājyabhājanam ||
202 ||
duḥkhado vairivṛndena vyākhyāvāgīśvaro bhavet |
dṛṣṭa eva manohārī strīṇāṃ kāma ivāparaḥ ||
203 ||

Lesungshinweise: [Die Verbindung zur Feindesschar ist im Druck grammatisch unregelmäßig.]

Band II, S. 207–208, Verehrung einer Frau als Göttin 204–210
atha vā mandire śūnye sindūrāruṇamaṇḍale |
nārīṃ caturdaśīrātrau kṛṣṇapakṣe niśāntare ||
204 ||
ānīya rūpasampannāmalaṅkṛtya vibhūṣaṇaiḥ |
vastrairmālyairaṅgarāgaiḥ samabhyarcya viśeṣataḥ ||
205 ||
nyāsaṃ vidhāya tasyāṃ tu yajedānandanandinīm |
bhuñjan saugandhikaṃ vastu sahasraṃ tu śatottaram ||
206 ||
sadugdhaṃ tu baliṃ dadyāt surāmadhuramiśritam |
nivedayet tu naivedyaṃ tasyai surāmadhuramiśritam ||
207 ||
tato labheta trailokye vaśīkaraṇamuttamam |
kavitākauśalaṃ samyagākarṣaṇakaraṃ tathā ||
208 ||
tasyāmaninditāyāṃ tu prasannā parameśvari |
pūrṇānando bhavedasmānniyataṃ sādhakottamaḥ ||
209 ||
etadguhyataraṃ devi na prakāśyaṃ kathañcana |
sādhakena mahāsiddhimicchatā durlabhaṃ bhuvi ||
210 ||

Lesungshinweise: [Das Verb der Wiederholung ist im Vers nicht ausdrücklich gesetzt; der Stoff bleibt unbestimmt.]

Band II, S. 208, Lampen und Kalasha 211–221
atha vā śṛṇu deveśi puraścaraṇamuttamam |
haviṣyāśī muktakeśo japedayutamādarāt ||
211 ||
gadyapadyamayī vāṇī tasya sarvavidhā bhavet |
atha vā'nyaprakāreṇa puraścaraṇamucyate ||
212 ||
divā pariṣkṛte devi rātrau dīpān pradāpayet |
catuḥṣaṣṭiṃ caturdikṣu madhye maṇḍalamālikhet ||
213 ||
sindūraiḥ paṭavāsaiśca punaḥ ṣoḍaśapatrakam |
tato'ṣṭadalamālikhya madhye kuryācca karṇikām ||
214 ||
trikoṇadvayamālikhya tatra kumbhaṃ nidhāpayet |
punaḥ pañcāmṛtaiḥ pūrṇaṃ dūrvāmrādidalānvitam ||
215 ||
ācchādya mṛduvastreṇa lohitaṃ ca viśeṣataḥ |
tato digbandhanaṃ kṛtvā dvīpicarmāsanasthitaḥ ||
216 ||
upaviśyāvāhayeddevīmiṣṭāṃ tatrārcayet tataḥ |
pañcopacāravidhinā tatastu japamārabhet ||
217 ||
prathamaṃ praharaṃ hitvā turīyaṃ ca vivarjayet |
madhyayoryāmayorjapyādaṅganyāsādipūrvakam ||
218 ||
japānte tu baliṃ dadyāt kṛṣṇacchāgaṃ prayatnataḥ |
tato japānukrameṇa homādi prātarācaret ||
219 ||
tarpaṇaṃ mārjanaṃ kṛtvā tathā brāhmaṇabhojanam |
tataḥ kumārīṃ sampūjya sādhakā~stoṣayet tataḥ ||
220 ||
evaṃ kṛtvā puraścaryā mahāsiddhikarī sadā |
puraścaraṇakartṝṇāṃ vaśyagā bhairavī svayam ||
221 ||

Band II, S. 209, Zeitspanne und Verehrung ohne sexuelle Handlung 222–234
siddhamantraprabhāveṇa trailokyaṃ vaśamānayet |
aparaṃ tu pravakṣyāmi puraścaraṇamuttamam ||
222 ||
śṛṇu śailasute devi śīghraṃ śīghraphalapradam |
kṛṣṇāṃ caturthīmārabhya yāvacchuklacaturthikā ||
223 ||
prayatastu japenmantraṃ yoṣinniyamapūrvakam |
tato homādikaṃ kāryaṃ tataḥ pūrṇaṃ bhavedidam ||
224 ||
sotsāhaṃ tu tato devīṃ dhyātvā sustho japaṃ caret |
tataḥ siddhimavāpnoti vāñchitāṃ mantrasādhakaḥ ||
225 ||
atha vā puṣpaśayyāyāṃ mṛduvāsaḥ subhūṣaṇaḥ |
kṛtvā'ṅgarāgaṃ sānandastrayodaśyāṃ kuje dine ||
226 ||
vyabhicāravatīṃ nārīṃ vibhūṣyānīya sannidhim |
puṣpeṇa tāṃ samālambya japedekāntamandire ||
227 ||
pravālamālayā dhīmān mauktikasyākṣamālayā |
yathāśakti japenmantraṃ tato devyai baliṃ dadet ||
228 ||
pāyasaṃ madhusarpirbhyāṃ sitāvalitamuttamam |
sugandhakusumairmālāṃ nirmāya navapallavaiḥ ||
229 ||
nivedya devyai tāṃ mālāṃ tasyāḥ keśe nidhāya ca |
na kācit kāmaceṣṭāṃ ca vidadhyāt sādhakottamaḥ ||
230 ||
tasyai bhūṣādikaṃ dattvā puro devyai nivedayet |
devyai dattvā viśeṣeṇa tatastāṃ tu visarjayet ||
231 ||
rātriśeṣaṃ tato vidvān jāgareṇa samāpayet |
kṛtamevaṃvidhaṃ karma devyā harṣavivarddhakam ||
232 ||
sādhako labhate siddhimevaṃ kṛtvā tu mantrataḥ |
etat tu sukaraṃ karma dhairyādhīnaṃ sureśvari ||
233 ||
kathitaṃ te sugopyaṃ hi na prakāśyaṃ kathañcana |
kautukārthaṃ kiñcidanyat kathayiṣyāmi pārvati ||
234 ||

Lesungshinweise: [Welche Regeln gemeint sind, wird hier nicht ausgeführt.] [Die genaue Bedeutung der Verbindung ‚mit einer Blume sich auf sie stützend‘ bleibt unklar.]

Band II, S. 209–210, Kurkuma-Mandala 235–239
sādhakaḥ karaṇādyasya sarvalokapriyo bhavet |
maṇḍalaṃ purataḥ kṛtvā haridrācūrṇanirmitam ||
235 ||
caturdvāri śubhāṃ rambhāṃ sthāpayet tāṃ dalānvitām |
tāsu dīpāvaliṃ dattvā kauśalena viśeṣataḥ ||
236 ||
aṣṭamyāṃ prātarārabhya tadahorātrakaṃ japet |
baliṃ ca vidhivaddattvā homādyantaṃ samācaret ||
237 ||
vidhāyopoṣaṇaṃ prātardakṣiṇāntāṃ kriyāṃ caret |
mahāsiddhiṃ labhenmantrī haritālakaraḥ paraḥ ||
238 ||
sugopyametat sarvaṃ hi kathitaṃ tava bhāmini ||
239 ||

Lesungshinweise: [Das letzte Beiwort ist in diesem Zusammenhang unklar.]

Band II, S. 210, Weitere Verfahren und Rama-Navami 240–246
kālītantre— atha vā vijane ramye asthiśayyāsane naraḥ |
ubhayāstaṃ manuṃ japtvā sarvasiddhīśvaro bhavet ||
240 ||
nije kroḍe bilvamūle śavamāropya yatnataḥ |
nṛsiṃhamudrayā vīkṣya japenmātṛkayā naraḥ |
sahasraṃ tatra japtvā tu sarvasiddhīśvaro bhavet ||
241 ||
bhairavatantre— aṣṭādhikaṃ ca sāhasraṃ kṛtvā pratidinaṃ japet |
ṣaṇmāsāt siddhisaṃyuktaḥ kavirvidyānidhirbhavet ||
242 ||
tantrāntare— mahāpitṛvane naktaṃ śavaśayyāsanasthitaḥ |
ṣaṭsahasraṃ japenmantrī sarvasiddhīśvaro bhavet ||
243 ||
etat tritayamapi prathamavidyāviṣayam |
sādhanasamuccaye— yā tithiryasya devasya tasyāṃ vā sādhakottamaḥ |
sūryodayaṃ samārabhya yāvadastamayo bhavet ||
244 ||
sūryāstaṃ vā samārabhya yāvat sūryodayo bhavet |
tāvatkālaṃ japenmantraṃ puraścaryeyamīritā |
homādiviprabhojyāntaṃ karttavyaṃ pūrvavadbudhaiḥ ||
245 ||
agastyasaṃhitāyām— caitre māsi navamyāṃ tu jāto rāmaḥ svayaṃ hariḥ |
punarvasvṛkṣasaṃyuktā sā tithiḥ sarvakāmadā ||
246 ||

Lesungshinweise: [Die Zeitbestimmung „beide Untergänge“ bleibt unklar.] [Die Druckanmerkung verzeichnet den Abschnitt von diesem Zitat bis zum Fastenbrechen am zehnten Tag als nur in einem Textzeugen vorhanden; Fortsetzung auf der folgenden Seite.]

Band II, S. 211, Rama-Navami und kürzere Verfahren 247–252
tathā— tasmin dine mahāpuṇye rāmamuddiśya bhaktitaḥ |
japedekānta āsīno yāvat syāddaśamīdinam ||
247 ||
tenaiva syāt puraścaryā daśamyāṃ bhojayeddvijān |
bhakṣyabhojyairbahuvidhairbhaktyā dadyācca dakṣiṇām |
kṛtakṛtyo bhavettena sadyo rāmaḥ prasīdati ||
248 ||
tithinirṇayamāha— caitre śuddhā tu navamī punarvasuyutā yadi |
saiva madhyāhnayogena mahāpuṇyatamā bhavet ||
249 ||
navamī cāṣṭamī viddhā tyājyā viṣṇuparāyaṇaiḥ |
upoṣaṇaṃ navamyāṃ vai daśamyāmeva pāraṇam ||
250 ||
vāḍavānalīye— vakṣye tatrāpyaśaktānāṃ puraścaraṇamuttamam |
pakṣādyāṃ tithimārabhya yāvat taddevatātithiḥ ||
251 ||
tāvajjapedvarṇamayyā mālayā praharadvayam |
japānte pūjanaṃ kuryāt pratyahaṃ havanādikam |
yasya kasyāpi mantrasya puraścaraṇamiṣyate ||
252 ||
tatreti pūrvoktalakṣajaparūpapuraścaraṇa ityarthaḥ |

Band II, S. 211, Purashcharana während einer Finsternis 253–256
atha grahaṇakālīnapuraścaraṇam |
taduktaṃ merutantre— atha vā'nyaprakāreṇa puraścaraṇamucyate |
grahaṇe'rkasya cendorvā śuciḥ pūrvamupoṣitaḥ ||
253 ||
nadyāṃ samudragāminyāṃ nābhimātre jale sthitaḥ |
sparśādvimuktiparyantaṃ japenmantraṃ samāhitaḥ ||
254 ||
tāvatkālaṃ japitvetthaṃ tato homādikaṃ caret |
brāhmaṇān bhojayet paścāt puraścaryāsamaṃ tvidam ||
255 ||
prāyaścitte prayogasya pratyavāyasya nāśane |
yeṣāṃ jape ca home ca saṅkhyā tantreṣu noditā |
tatra seyaṃ puraścaryā sarvatantreṣu gopitā ||
256 ||

Band II, S. 212, Ausführungsweisen bei Finsternissen 257–267
tantrāntareṣvapi— grahaṇe candrasūryasya śuciḥ pūrvamupoṣitaḥ |
nadyāṃ samudragāminyāṃ nābhimātre jale sthitaḥ ||
257 ||
yadvā śuddhodake snātvā śucau deśe samāhitaḥ |
sparśādvimuktiparyantaṃ japaṃ kuryādananyadhīḥ ||
258 ||
anantaraṃ daśāṃśena kramāddhomādikaṃ caret |
tadante mahatīṃ pūjāṃ kuryād brāhmaṇabhojanam ||
259 ||
tato mantrasya siddhyarthaṃ guruṃ sampūjya toṣayet |
tataḥ prayogān kurvīta mantravit kalpanoditān ||
260 ||
kālītantre— atha vā'nyaprakāreṇa puraścaraṇamucyate |
candrasūryagrahe caiva grāsāvadhi vimuktitaḥ ||
261 ||
yāvatsaṅkhyaṃ manuṃ japtvā tāvaddhomādikaṃ caret |
sanatkumārasaṃhitāyām— atha vā'nyaprakāreṇa pauraścaraṇiko vidhiḥ |
candrasūryoparāge ca snātvā prayatamānasaḥ ||
262 ||
saṃsparśādivimokṣāntaṃ japenmantramananyadhīḥ |
dṛṣṭvā snātvā ca saṅkalpya vimokṣāntaṃ japaṃ caret ||
263 ||
tāvaddhomādikaṃ kuryād grahaṇānte śuciḥ pumān |
evaṃ japānmantrasiddhirbhavatyeva na saṃśayaḥ ||
264 ||
tāvaditi yāvān japo jāta ityarthaḥ |
taduktaṃ siddheśvarīmate'pi— candrasūryagrahe devi grāsāvadhi vimuktitaḥ |
yāvatsaṅkhyamanurjaptastāvaddhomādikaṃ caret ||
265 ||
pañcāṅgaṃ tāvadeva syājjapahomau samau smṛtau |
siddheśvarīmataṃ proktaṃ sarvasiddhipradāyakam ||
266 ||
candrapīṭhamantradevaprakāśikaratnāvalyādau— upavāsatrayaṃ kṛtvā evaṃ vā śaktyapekṣayā |
śrāddhādi cātisaṅkṣepād grahaṇe sparśamātrataḥ ||
267 ||

Lesungshinweise: [Die Zeitwörter stehen im Sanskrit in umgekehrter Kasusverbindung; ihre gemeinte Abfolge ergibt sich aus dem Zusammenhang.] [Fortsetzung in Vers 268.]

Band II, S. 213, Finsternisrituale und Ersatz für fehlende Glieder 268–280
samudragāyāṃ sariti kaṇṭhamātre jale sthitaḥ |
japaṃ kuryādudgrahāntaṃ homādyaṃ taddaśāṃśataḥ ||
268 ||
sampūrṇāṃ dakṣiṇāṃ dattvā mantrasiddhimavāpnuyāt |
tataḥ prayogān kurvīta mantravit kalpanoditān ||
269 ||
tantracintāmaṇi dhṛtatantrāntaravacanāni— atha vā'nyaprakāreṇa puraścaraṇamucyate |
sūryacandroparāge tu nābhimātrodake sthitaḥ ||
270 ||
grāsādvimuktaparyantaṃ japaṃ kuryānmaheśvari |
taddaśāṃśaṃ homayeddhi taddaśāṃśaistrayaṃ kramāt ||
271 ||
anena kramayogena saṅgame sañjapecca vā |
ekāṅguṣṭhopari sthitvā grāsāvadhi vimuktitaḥ ||
272 ||
pañcāṅgaṃ cātha vā'ṣṭāṅgaṃ daśāṅgākhyapuraskriyām |
kuryādyatnena deveśi sarvasiddhīśvaro bhavet ||
273 ||
atha vā'nyaprakāreṇa puraścaraṇamucyate |
grahaṇe'rkasya cendorvā śuciḥ pūrvamupoṣitaḥ ||
274 ||
ghaṭikārdhaṃ pūrvameva grahaṇaṃ parivartate |
tadā snānaṃ vidhātavyaṃ graste saṅkalpamācaret ||
275 ||
jātāśaucaṃ mṛtāśaucaṃ grahaṇe nāsti pārvati |
vimokṣāntaṃ japaṃ kuryāt samyagjñāte samāpanam ||
276 ||
sūrye channe anāyātaghaṭikārdhaṃ vicārayet |
tataḥ samāpanaṃ kuryāt siddhamantro bhaveddhruvam ||
277 ||
pramādādgalite yāge bahuviprān prabhojayet |
yadyadaṅgaṃ vihīyeta tatsāṅge dvijabhojanam ||
278 ||
daśāṃśaṃ havanaṃ kuryāt tarpaṇaṃ taddaśāṃśataḥ |
mārjanaṃ taddaśāṃśena daśāṃśenābhiṣecanam ||
279 ||
daśāṃśaṃ viprabhojyaṃ ca devarūpo naro bhavet |
yadyadaṅgaṃ vihīyeta tatsaṅkhyādviguṇo japaḥ |
dvitrivedabāṇabhedairviprādīnāṃ kramaḥ smṛtaḥ ||
280 ||

Lesungshinweise: [Die zeitliche Aussage ist im Wortlaut widersprüchlich.] [Die genaue Zeitberechnung bleibt im Druck unklar.] [Marjana und Abhisheka stehen hier als getrennte Glieder im Text.]

Band II, S. 214, Finsternisbeginn und Verhältnis zum Ahnenritual 281–287
vāḍavānalīye— candrasūryoparāge ca japenmantramananyadhīḥ |
sparśādvimuktiparyantaṃ tāvaddhomādikaṃ caret |
atha vā taddaśāṃśena puraścaraṇamucyate ||
281 ||
atra sparśapadaṃ sparśajñānaparam— cakṣuṣā darśanaṃ rāhoryat tadgrahaṇamucyate |
tatra karmāṇi kurvīta gaṇanāmātrato na hi ||
282 ||
iti smārtavacanāt |
tathā ca— sūryagrahaṇakālādirnānyaḥ kālaḥ praśasyate |
yastu śrāddhānurodhena grahaṇe candrasūryayoḥ |
na karoti puraścaryāṃ narake sa vipacyate ||
283 ||
ityādivacanānmantriṇāṃ grahaṇapuraścaraṇamāvaśyakam |
sarvasvenāpi kartavyaṃ śrāddhaṃ vai rāhudarśane |
akurvāṇastu nāstikyād paṅke gauriva sīdati ||
284 ||
śrāddhakaraṇe smārtanindārthavādastu dīkṣitānyapara iti sudhārṇavakṛtaḥ |
taduktaṃ sanatkumāreṇāpi— japayajñaṃ parityajya pitṛyajñaṃ karoti yaḥ |
sa bhaveddevatādrohī pitṝn sapta nayatyadhaḥ ||
285 ||
iti kecit pratinidhidvārā śrāddhamāmananti |
annābhāve dvijābhāve pravāse putrajanmani |
hemaśrāddhaṃ sagrahe ca śūdraḥ kuryāt sa eva hi ||
286 ||
iti vacanāddhemaśrāddhaṃ vidhāya puraścaraṇamācaranti |
hemaśrāddhaṃ ca pitruddeśena yathāśaktisuvarṇadānam |
kalpalatākṛtastu— japayajñaṃ parityajyetyādiḥ sanatkumāravacanamārabdhapuraścaraṇamadhye madhyāhnapatitasūryagrahaṇaviṣayamityāhuḥ |
vastutaḥ smārtānāṃ śrāddhaṃ tāntrikāṇāṃ tu puraścaraṇamāvaśyakam |
tāntrikastu japaṃ kuryāt smārtaḥ śrāddhaṃ samācaret ||
287 ||
iti siddhāntasāravacanāt |
grahaṇapuraścaraṇasaṅkalpastu—

Lesungshinweise: [Fortsetzung auf der folgenden Seite.]

Band II, S. 215, Sankalpa und Begriff des Purashcharana 288–289
oṃ adyetyādi rāhugraste divākare niśākare vā'mukagotro'mukaśarmā'mukadevatāyā amukamantrasiddhikāmo grāsādvimuktiparyantaṃ japarūpapuraścaraṇamahaṃ kariṣye— iti |
atra kecit |
japo homastarpaṇaṃ ca mārjanaṃ viprabhojanam |
pañcāṅgopāsanaṃ loke puraścaraṇamiṣyate ||
288 ||
tathā— siddhikāmo'sya mantrasya yāvatsaṅkhyaṃ japaṃ tataḥ |
daśāṃśaṃ havanaṃ kuryāt taddaśāṃśaṃ tu tarpaṇam |
daśāṃśaṃ mārjanaṃ kuryāddaśāṃśaṃ viprabhojanam ||
289 ||
ityādivacanādekasaṅkalpāntare tu pañcāṅgopāsanameva puraścaraṇam |
grahaṇapuraścaraṇādau tu puraścaraṇapadaṃ bhāktam |
tasya japamātrarūpatvādekasaṅkalpāntaritapañcāṅgopāsanatvābhāvāt |
tatra homādividhānaṃ tu pradhānībhūtapuraścaraṇatulyatābodhanāyetyāhustaccintyam |
merutantrādau mukhyapuraścaraṇe'pi prathamataḥ japamātrasaṅkalpoktatvāt |
mantramārgādibhedena nyūnātiriktāṅgasya puraścaraṇasya ca tatraivoktatvādeva saṅkalpāntaritapañcāṅgopāsanasyaiva puraścaraṇapadavācyatve pramāṇābhāvāt |
pañcāṅgopāsanaṃ loke puraścaraṇamiṣyata ityādivacanaṃ ca yeṣāṃ mantrāṇāṃ pañcāṅgameva puraścaraṇaṃ tanmantrapuraścaraṇaparaṃ na tu mantrasāmānyapuraścaraṇaparam |
ekenaiva vākyena sāṅgajapasaṅkalpastu lāghavārthaḥ |

Lesungshinweise: [Die Auslassungen sind Einsetzstellen für die im Quelltext durch amuka bezeichneten persönlichen Angaben; die Zeitformel wird dort mit „heute und so weiter“ abgekürzt.]

Band II, S. 215–216, Sichtbarkeit und Fasten bei Finsternissen 290–295
sādhanasamuccaye— doṣādalpādbhayaṃ hitvā jyotiḥśāstranirūpitam |
rāhuṃ dṛṣṭvā japaṃ kuryāt koṭipuṇyaphalapradam ||
290 ||
jyotiḥśāstroktadoṣapratīkāro'pyuktastatraiva |
nirmāya rājataṃ candraṃ sauvarṇaṃ ca divākaram |
pañcopacārairabhyarcya dadyādviprāya buddhimān ||
291 ||
iti |
tathā— grāsādvimuktiparyantaṃ yadā saṅkalpito japaḥ |
grastāste śāstrato jñātvā vimuktiṃ japamutsṛjet |
adṛṣṭvā naiva bhuñjīta sūryaṃ vā rajanīkaram ||
292 ||
tathā— yāmatrayaṃ na bhoktavyaṃ candragrahaṇapūrvataḥ |
sūryagrahaṇataḥ pūrvaṃ praharāṇāṃ catuṣṭayam ||
293 ||
yat tu matsyapurāṇe— aparāhne na madhyāhne madhyāhne na tu saṅgave |
bhuñjīta cet saṅgave syānna pūrvaṃ bhuktimācaret ||
294 ||
iti vacanaṃ tadbālavṛddhāturaviṣayam |
taduktaṃ vṛddhavasiṣṭhena— sūryagrahe tu nāśnīyāt pūrvaṃ yāmacatuṣṭayam |
candragrahe tu yāmā~strīn bālavṛddhāturairvinā ||
295 ||
iti |

Band II, S. 216, Purashcharana mit Buchstabenpflanzen 296–303
atha varṇauṣadhipuraścaraṇam |
merutantre— ayogyaguruto labdhvā vāryādisthānamāśritāḥ |
durdeśatvāt puraścaryāṃ kartuṃ cecchakyate na hi ||
296 ||
rājño bhāgyamato vā'pi sukumārasya vā yathā |
siddhirbhavet tathā vakṣye varṇauṣadhipuraskriyām ||
297 ||
saptadhā sā parijñeyā varṇamāsaistu siddhidā |
mantravarṇauṣadhīkāṣṭhai racayedguṭikāḥ śubhāḥ ||
298 ||
varṇakrameṇa tāḥ prohya anulomavilomataḥ |
sthūlādikāśca laghvantāḥ kartavyā maṇayo yathā ||
299 ||
sarpadvayākṛtirmālā bhavennityaṃ tayā japet |
mālayā maṇisaṅkhyākaṃ prathamo'yaṃ japaḥ smṛtaḥ ||
300 ||
sarve samānā maṇayaḥ protavyāḥ svarṇasūtrake |
kaṇṭhe dhāryā kaṇṭhamālā nityameva dvitīyakaḥ ||
301 ||
tathaiva rājate sūtre protāḥ paripūjayet |
taddevakalpamārgeṇa prakramo'yaṃ tṛtīyakaḥ ||
302 ||
varṇauṣadhīnāṃ kvāthena nityasnānaṃ caturthakaḥ |
varṇauṣadhīrajo lihyād godhṛtena tu pañcamaḥ ||
303 ||

Lesungshinweise: [Die Ortsangabe und die Verbindung beim König beziehungsweise Begünstigten bleiben im gedruckten Wortlaut unklar.] [Die historischen Anwendungen werden als Textaussagen wiedergegeben; die Pflanzen selbst werden hier noch nicht neu aufgezählt.]

Band II, S. 217, Abschluss Pflanzenverfahren und Vira-Purashcharana 304–311
taccūrṇoddhartanaṃ nityaṃ kuryāditi tu saptamaḥ |
tadbhasmadhāraṇaṃ nityaṃ kuryāditi tu saptamaḥ ||
304 ||
varṇauṣadhyastu prāguktāḥ |
atha vīrapuraścaraṇam |
atra rātrireva kālo na divasastaduktaṃ muṇḍamālāyām— gate tu prathame yāme tṛtīyapraharāvadhi |
prajaptavyaṃ niśāyāṃ tu rātriśeṣe japenna ca ||
305 ||
haviṣyaṃ bhakṣayennityamekabhaktaṃ susaṃyataḥ |
kulacūḍāmaṇau— puraścaraṇakāle tu paraśaktiṃ prapūjayet |
dīkṣito vastrapuṣpādyairbhojyaiḥ pāyasasambhavaiḥ ||
306 ||
śūnyagehe samānīya cārghyodakaviśodhitam |
amṛtīkaraṇaṃ kṛtvā śaktirabhimukhaṃ nayet ||
307 ||
samānīya śaktipūjopayuktadravyādyamṛtīkaraṇaṃ teṣāmeva— arghyodakena sarvāstāḥ samprokṣya vidhipūrvakam |
amṛtīkaraṇaṃ kuryāt sakalīkaraṇaṃ tataḥ ||
308 ||
atrāmṛtīkaraṇādikaṃ śaktīnām |
pūjyaśaktīrāha— athāṣṭa kanyakā vakṣye devīrūpadharā yataḥ |
brāhmaṇī kṣatriyā vaiśyā śūdrā ca kulabhūṣaṇā ||
309 ||
veśyā nāpitakanyā ca rajakī yoginī tathā |
viśeṣavaidagdhyayutāḥ sarvā eva kulāṅganāḥ ||
310 ||
aṣṭakanyārūpabhedaṃ vilokyāmarṣaceṣṭitāḥ |
brāhmaṇyādyaṣṭaśaktīnāṃ nāmabhiḥ kṛtasañjñakāḥ |
gaurakṛṣṇādikaṃ rūpaṃ saumyatvaṃ ca guṇādikam ||
311 ||
śaktīnāṃ nāmāni vakṣyamāṇastotra eva vaktavyāni |

Lesungshinweise: [Beide Verfahren heißen im Druck „siebtes“; ein sechstes wird hier nicht ausdrücklich bezeichnet.] [Die Verbindung zur Beurteilung ihres Verhaltens ist im Druck gestört.]

Band II, S. 217–218, Verehrung der Shaktis 312–316
pūjāprakāramāha— āsanaṃ prathamaṃ dattvā svāgataṃ ca vadet punaḥ |
arghyaṃ pādyaṃ ca pānīyaṃ madhuparkaṃ jalaṃ tataḥ ||
312 ||
snāpayedgandhapuṣpādyaiḥ keśasaṃskāramācaret |
dhūpayitvā tataḥ keśaṃ kauśeyaṃ vinivedayet ||
313 ||
tataḥ snānāntare pīṭhamāstīrya pādukādvayam |
dattvā tatra samāsīnāṃ nānālaṅkārabhūṣaṇaiḥ ||
314 ||
bhūṣayitvā'nulepaṃ ca gandhamālyaṃ nivedayet |
tāṃ tāṃ śaktiṃ samāvāhya mūrdhni tāsāṃ samānayet ||
315 ||
bhojyamaṇḍapamadhye tu svarṇapātre suśobhane |
carvyaṃ coṣyaṃ lehyapeyaṃ bhojyaṃ caiva hi bhakṣaṇam |
adīkṣitā yadā syustāstadā māyāṃ nivedayet ||
316 ||
tāṃ tāmiti |
yasya nāmnā yā saṅketitā tasyāḥ śirasi tāṃ śaktimāvāhya pūjayedityarthaḥ |
idaṃ cāvāhanaṃ madhye'pyuktamādāvevārhati sarvatra tathā darśanāt |

Lesungshinweise: [Ob Maya hier das so benannte Bija oder eine damit verbundene Weihe meint, wird in diesem Satz nicht näher erklärt.]

Band II, S. 218–219, Stotra an die Shaktis 317–325
tatrāsāṃ savyakarṇeṣu tataḥ stotraṃ samācaret |
mātardevi namaste'stu brahmarūpadhare'naghe ||
317 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
māheśi varade devi paramānandarūpiṇi ||
318 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
kaumāri sarvavighneśi kumārakrīḍane'vare ||
319 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
viṣṇurūpadhare devi mahāgaruḍavāhini ||
320 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
vārāhi varade devi daṃṣṭroddhṛtavasundhare ||
321 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
cāmuṇḍe muṇḍamālāsṛkcarcite vighnanāśini ||
322 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
mahālakṣmi mahāmohakṣobhasantāpanāśini ||
323 ||
kṛpayā hara vighnaṃ me mantrasiddhiṃ prayaccha me |
pitṛmātṛmaye devi pitṛmātṛbahiṣkṛte ||
324 ||
eke bahutare devi viśvarūpe namo'stu te |
etat stotraṃ paṭhedyastu karmārambhe susaṃyataḥ ||
325 ||

Lesungshinweise: [Das letzte Beiwort bleibt unklar.] [Diese Anrufung wird laut Druckanmerkung nur in einem Textzeugen überliefert.] [Die Fruchtaussage folgt in Vers 326.]

Band II, S. 219, Abschluss der Shakti-Puja und Ersatzpersonen 326–332
vidagdhāṃ vā samālokya tasya vighno na jāyate |
yadi vrīḍāparāstāstu bhojane tadgṛhādbahiḥ ||
326 ||
sthitvā stotraṃ paṭhet tāvadyāvat tṛptiḥ prajāyate |
ācamya mukhavāsādi tāmbūlaṃ ca nivedayet ||
327 ||
tathā— tato dadyāt punarmālāṃ candanaṃ paṅktitaṃ śubham |
visṛjya pradakṣiṇīkṛtya varaṃ prārthya sukhī bhavet ||
328 ||
anyā yadi na gacchanti nijakanyā nijānujā |
agrajā mātulānī vā jananī tatsapatnikā ||
329 ||
vayasyā jñātijā vā'pi niḥpatirvā sabhartṛkā |
pūrvābhāve parā pūjyā madaṃśā yoṣito yataḥ ||
330 ||
ekā cedyuvatī tatra pūjitā vā vilokitā |
sarvā eva tadā devyaḥ pūjitāḥ kulabhairava ||
331 ||
idaṃ ca puraścaraṇasyādau madhye cānte ca kartavyam |
tathā hi tatraiva— ādāvante ca madhye ca lakṣapūrtau viśeṣataḥ |
na pūjayati cet kāntāṃ tadā vighnairvilupyate ||
332 ||

Band II, S. 219, Ritualplatz im Virachudamani 333–337
vīracūḍāmaṇau— kṣetramādau tu saṃśodhya samasūtraṃ manoharam |
vedikāṃ kārayeta tatra madhye muṇḍaṃ viniḥkṣipet ||
333 ||
alinā lepanaṃ kuryānmadhye cāṣṭadalaṃ likhet |
pūrvādikramato jñeyaṃ svarayugmaṃ likhet kramāt ||
334 ||
vargāṣṭakaṃ likhet tatra madhye prāsādamālikhet |
gaganaṃ bindusaṃyuktaṃ lāṅgalīśaṃ tathaiva ca ||
335 ||
savisargaṃ varārohe keśareṣu likhet tataḥ |
tatrādhārādi sampūjya āsanaṃ sthāpayedbudhaḥ ||
336 ||
upaviśyāsane vīro yatra kutrāpyacūḍake |
pārṣṇighātatrayaṃ kuryācchoṭikātritayaṃ tataḥ ||
337 ||

Lesungshinweise: [Ali und die Lautnamen werden hier nur bezeichnet; die Ortsbestimmung achudaka bleibt unklar.]

Band II, S. 220, Schutz und Mandala 338–343
digbandhamastramantreṇa pūrvādikramato budhaḥ |
vakeśānte pinākīśaṃ nādabinduvibhūṣitam ||
338 ||
paśupadaṃ samuccārya ramānte'stramanūttamam |
pāśupatāstravidyeyaṃ sarvavighnavināśinī ||
339 ||
vakeśaḥ śakāraḥ |
pinākīśo lakāraḥ |
bhūtaśuddhiṃ vidhāyādau nyāsapūrvaṃ vidhānataḥ ||
340 ||
tathā— gomayena viliptāyāṃ bhūmau maṇḍalamālikhet |
alinā lepanaṃ kuryādyakṣakardamakena vā ||
341 ||
sūtreṇa sūtritaṃ padmaṃ samasūtraṃ manoharam |
raktaṃ śvetaṃ haridvarṇaṃ kṛṣṇapatraṃ sukeśaram ||
342 ||
caturasraṃ suśobhāḍhyaṃ tanmadhye yoniyugmakam |
trikoṇaṃ caiva tanmadhye śūnye śūnyaṃ vicintayet ||
343 ||

Lesungshinweise: [Die Verbindung mit Rama ist im Druck nicht eindeutig; eine vollständige Lautformel wird nicht ergänzt.] Dies ist die Pashupata-Waffenvidya, die alle Hindernisse vernichtet.“ [Die Verbindung mit Rama ist im Druck nicht eindeutig; eine vollständige Lautformel wird nicht ergänzt.] Vakesha bezeichnet sha, Pinakisha la.

Band II, S. 220, Gekennzeichnete Auslassung 344–349
[Textauslassung: Verse 344–349. Sexualisierte Darstellung einer ausdrücklich minderjährigen Ritualperson; nicht wörtlich wiedergegeben.]

Lesungshinweise: [Notwendige Auslassung in allen drei Textausgaben: Diese Passage verbindet eine ausdrücklich sechzehnjährige Ritualperson mit sexualisierten körperlichen und rituellen Angaben. Sie wird nicht wörtlich wiedergegeben. Der Abschnitt behandelt die Auswahl einer weiblichen Ritualperson, ihre Gleichsetzung mit der Göttin und die Vorbereitung zugehöriger Ritualgefäße.]

Band II, S. 220–221, Lautangaben und Rataneshvari 350–352
tattvapañcakamantreṇa ekaikaṃ śodhayedbudhaḥ |
vahnisūryakalācandrakalānte hṛdayaṃ manum ||
350 ||
trikoṇaṃ vilikhenmadhye trikoṇamakathādikam |
khāntaṃ ṣāntaṃ tathā nāntaṃ yāntaṃ dhāntaṃ saśatrukam ||
351 ||
vāmakarṇasamāyuktaṃ bindunādairalaṅkṛtam |
ratneśvarīti vidyākhyaṃ pañcaratnātmakaṃ manum ||
352 ||
ṣaḍaṅgenaiva sampūjya mūlamantreṇa mantrayet |

Lesungshinweise: [Die Lautbildungsanweisung in Vers 351 ist unvollständig beziehungsweise mehrdeutig; die verschlüsselten Bezeichnungen werden nicht zu einer geratenen Formel ergänzt.] Man verehre mit den sechs Gliedern und weihe mit dem Grundmantra.“ [Die Lautbildungsanweisung in Vers 351 ist unvollständig beziehungsweise mehrdeutig; die verschlüsselten Bezeichnungen werden nicht zu einer geratenen Formel ergänzt.]

Band II, S. 221, Swatantratantra und weitere Lehrmeinungen 353–359
svatantratantre— rātrau māṃsāsavairdevīṃ pūjayitvā vidhānataḥ |
tato nagnāṃ striyaṃ nagno raman kledayuto'pi vā ||
353 ||
japellakṣaṃ tato devīṃ homayejjvalitānale |
yonikuṇḍe sthitaṃ sarpirmatsyaṃ māṃsaṃ phalaṃ tathā ||
354 ||
daśāṃśaṃ tarpayenmadyaṃ māṃsamiśraistu sādhakaḥ |
tarpaṇasya daśāṃśaṃ tu abhiṣiñcya jaganmayīm ||
355 ||
daśāṃśaṃ bhojayet sādhu sādhakaṃ kālikāpriyam |
madyaṃ māṃsaṃ ca matsyaṃ ca carvaṇaṃ ca pradāpayet |
tatastu toṣayedbhaktyā guruṃ svarṇādibhiḥ priye ||
356 ||
tantraśekhare— evaṃ prakurvatastasya prathame vatsaratraye |
bhavanti bahavo vighnāḥ śraddhābhāvādayo'śubhāḥ ||
357 ||
asminnarthe bhavenmantrī yadi nodvignamānasaḥ |
setsyatīti ca viśvastastadā'sau siddhibhāg bhavet ||
358 ||
kālīkalpe— na nyāso yoṣitāṃ tatra na pūjā nāpi cintanam |
rātrau japaikamātreṇa siddhidā dakṣiṇā bhavet |
navamādvatsarādūrdhvaṃ svayaṃ siddhyati mantrarāṭ ||
359 ||
iti vīrapuraścaraṇavidhiḥ |

Lesungshinweise: [Dieses eigenständige Zitat nennt kein Alter der Beteiligten.]

Band II, S. 221, Beginn eines weiteren linken Verfahrens 360–361
merutantre— vāmamārge drutaṃ siddhiḥ karmaṇā yena jāyate |
tadahaṃ sampravakṣyāmi sūkṣmasādhanamadbhutam ||
360 ||
aṣṭamyāṃ vā caturdaśyāṃ kṛṣṇāyāṃ bhaumavāsare |
gṛhītvā nṛkapālaṃ tu madyaṃ māṃsaṃ tathodanam ||
361 ||

Lesungshinweise: [Fortsetzung in Vers 362.]

Band II, S. 222, Lampe und Augenruß 362–372
kalmāṣān miśritān kṛtvā gacchedaśvatthabhūmikām |
ekānte nirjane tasya tale saṃlipya bhūmikām ||
362 ||
daṇḍamātramaṣṭadikṣu kīlānmūlena pūrayet |
aṣṭottarasahasreṇa saptatantukaḍorakam ||
363 ||
nibandhayet tatra pūjāṃ devatāyāḥ samācaret |
devīṃ tu hṛdi saṃsthāpya tasmin sthāne sudīpakam ||
364 ||
kuryācca naratailenābhāve kapilahavyakaiḥ |
tadabhāve tu tailena kuḍavapramitena ca ||
365 ||
dīpaṃ kuryādaṣṭaśatasūtrāṇāṃ varttikā matā |
tasyopari kapālaṃ tatkajjalārthaṃ niveśayet ||
366 ||
dīpaṃ dṛṣṭvā japenmantraṃ nānyatastu vilokayet |
ardhe prajvalite taile bhūtapretapiśācakāḥ ||
367 ||
nānārūpā bhinnaśabdāḥ sādhakaṃ bhīṣayanti te |
na bhetavyaṃ tadantaṃ tu vāmahastena niḥkṣipet ||
368 ||
teṣāmagre nānyadṛṣṭiḥ prapaśyeddīpameva hi |
kiñciccheṣe dīpataile devī sā varadā bhavet ||
369 ||
tasyai tatra baliṃ dattvā śrutvā saṃyācayedvaram |
pūrvakarmavipākena yadi nāyāti devatā ||
370 ||
dīpānte kajjalaṃ grāhyaṃ tatra devīṃ prapūjya ca |
ānayettadgṛhe siddhaṃ dattvā'kṣṇoḥ syājjagadvaśam ||
371 ||
dattvā'kṣṇoḥ kajjalaṃ tacca prayogānācaret tataḥ |
sarva eva prasiddhyanti lolupe na gurau sati |
rakṣayedañjanaṃ samyaṅ na cedbhakṣati bhairavaḥ ||
372 ||

Lesungshinweise: [Das bezeichnete Wurfobjekt ist im Vers nicht eindeutig lesbar.]

Band II, S. 222–223, Lampen-Purashcharana 373–377
tatraiva— athātaḥ sampravakṣyāmi sarvatantreṣu gopitam |
sarvasiddhikaraṃ dīpaṃ na vācyaṃ yasya kasyacit ||
373 ||
śāntyādigrahaṇāntikeṣu bhakto varṇaḥ prajāyate |
mantravarṇasya divase kramāddīpaṃ prakalpayet ||
374 ||
sāyaṃ tu kuḍavājyasya vartirbhūpañcatantubhiḥ |
yāvajjvalati dīpo'sau tāvat paśyanmanuṃ japet ||
375 ||
mantrārṇasaṅkhyadīpeṣu jvaliteṣvatha taddine |
punardīpe kṛte sā tu dīpe sandṛśyate sphuṭā ||
376 ||
iṣṭaṃ svakīyaṃ kathayedyācayenmanasepsitam |
dadāti devatā tuṣṭā guhyametat prakāśitam ||
377 ||

Lesungshinweise: [Eine Druckvariante lautet „die Mantrasiddhi bewirkt“.] [Diese Berechnungsanweisung ist in der Vorlage trotz lesbaren Drucks nicht eindeutig verständlich.] [Das Zahlwort bleibt unausgelegt.] Man soll dies nicht jedem Beliebigen mitteilen.“ [Eine Druckvariante lautet „die Mantrasiddhi bewirkt“.] 374: „Bei den von Shanti bis Grahana reichenden Verfahren entsteht der geteilte Buchstabe; an dem Tag des Mantrabuchstabens bereite man der Reihe nach eine Lampe.“ [Diese Berechnungsanweisung ist in der Vorlage trotz lesbaren Drucks nicht eindeutig verständlich.] 375: „Abends verwende man ein Kudava Ghee und einen Docht aus der durch ‚Erde–fünf‘ bezeichneten Fadenzahl.

Band II, S. 223, Duti-Yaga und Rangfolge der Shaktis 378–385
atha dūtīyāgavidhiḥ |
rudrayāmale— dūtīyāgasya vidhinā ramamāṇo varastriyā |
japtvā mantraṃ sādhakendraḥ sadyaḥ siddhimavāpnuyāt ||
378 ||
tantrāntare— puruṣeṇa vinā kiñcit prakṛtyā kriyate na hi |
tathā śaktiṃ vinā devaḥ phalaṃ dātuṃ kṣamo na hi |
tasmāt puṃśaktisaṃyogaṃ kṛtvā mantraṃ prasādhayet ||
379 ||
kumārītantre— naṭī kapālinī veśyā rajakī nāpitāṅganā |
brāhmaṇī śūdrakanyā ca tathā gopālakanyakā ||
380 ||
mālākārasya kanyā ca nava kanyāḥ prakīrtitāḥ |
etāsu kāñcidānīya tatastadyonimaṇḍale ||
381 ||
pūjayitvā mahādevīṃ tato maithunamācaret |
devīyāmale— atha pūjāphalaṃ vakṣye uttarottaragocaram ||
382 ||
svaśaktyā'yutaṃ puṇyaṃ paraśaktiprapūjane |
tato veśyā'dhikā jñeyā rajakī ca tato'dhikā ||
383 ||
rajakyāḥ kṣurakī śreṣṭhā kṣurakyāścarmakāriṇī |
tato'dhikatarā proktā hetunārī varānane ||
384 ||
tato'pyantyajasambhūtā cāṇḍālī ca tato'dhikā |
tato mātaṅginī śreṣṭhā mātaṅgyāḥ puṣkaśī tathā ||
385 ||

Lesungshinweise: [Die soziale Aufzählung enthält hier keine Altersangaben.] [Diese Gruppenbezeichnung ist hier nicht näher erklärt.] [Die historischen sozialen Rangsetzungen gehören zur zitierten Quelle; Fortsetzung in Vers 386.]

Band II, S. 224, Eigenschaften und Ausschlüsse 386–393
puṣkaśyā antyajā śreṣṭhā tato'tisundarī smṛtā |
sundarī parataḥ proktā prītimatyanurāgiṇī ||
386 ||
tatparā parameśāni unmattā śubhalakṣaṇā |
samayācārasampannā mantrajñā bhayavarjitā ||
387 ||
vidagdhā tvaprasūtā ca dhairyasvātantryasaṃyutā |
evaṃguṇasamāyuktāḥ pūjayet sarvayoṣitaḥ ||
388 ||
mahākālasaṃhitāyām— ṛṣikanyāṃ na cākarṣenmadyapānāṃ ca kanyakām |
dvijātīnāṃ striyaṃ cāpi vratasthānāṃ striyaṃ tathā ||
389 ||
gurvaṅganāṃ guroḥ patnīṃ sagotrāṃ śaraṇāgatām |
śiṣyayoṣāṃ na cākarṣet pāpināṃ vanitāṃ tathā |
nāpuṣpitāṃ gurviṇīṃ vā bālāpatyāṃ tathā punaḥ ||
390 ||
devīyāmale— ātmīyā ca parā caiva śaktimātraṃ maheśvari |
mantrādhidevatābuddhyā pūjyāḥ sarvopacārakaiḥ ||
391 ||
vividhaiḥ phalatāmbūlairvastrālaṅkārahemabhiḥ |
sampūjya vidhivadbhaktyā bahuhetuṃ pradāpayet ||
392 ||
sambhogavāsanāṃ kṛtvā yaḥ kuryācchaktipūjanam |
sa dāridryamavāpnoti nārakī ca bhaveddhruvam ||
393 ||

Lesungshinweise: [Die stoffliche Bedeutung von Hetu ist hier nicht ausdrücklich erklärt.]

Band II, S. 224–225, Gekennzeichnete Auslassung 394–399
vīracūḍāmaṇāvapi— [Textauslassung: Verse 394–397.] mahākālaḥ— [Textauslassung: Verse 398–399. Sexualisierte Körperbeschreibung einer zuvor ausdrücklich minderjährigen Ritualperson und unmittelbar anschließende körperbezogene Ritualangaben; nicht wörtlich wiedergegeben.]

Lesungshinweise: [Notwendige Auslassung in allen drei Textausgaben. Der Abschnitt nennt erneut ausdrücklich ein Alter von sechzehn Jahren und verbindet dies mit sexualisierten Körperbeschreibungen und unmittelbar anschließenden körperbezogenen Ritualangaben. Nichtgrafischer Inhaltshinweis: Beschrieben werden die Auswahl und Eigenschaften einer weiblichen Ritualperson, ihre Ausstattung und ihre Sitzposition.]

Band II, S. 225, Pitha-Shaktis und Anrufung 400–404
vīracūḍāmaṇau— vāmabhāge samālikhya trikoṇaṃ pañcavartulam |
śvetaraktasamāyuktaṃ nīlaṃ sindūracarcitam ||
400 ||
sādhakaḥ prāṅmukho bhūtvā devīṃ pratyaṅmukhāṃ japet |
pīṭhaśaktiṃ vidhānena nava śaktiḥ prapūjayet ||
401 ||
ratiḥ prītiḥ priyā kāntiḥ kāminī kāmamālinī |
kandarpadalinī durgā bhāvinī nava śaktayaḥ ||
402 ||
viyad bhṛguṃ samuccārya manubindukalānvitam |
mahāpretapadaṃ paścāddhṛdayāntamimaṃ manum ||
403 ||
mūlaṃ mantraṃ samuccārya sambuddhā tāriṇīpadam |
ehyehi ca padaṃ paścāt pādukābhyāṃ punaḥ punaḥ |
gṛhītvā vāmahastena āsane copaveśayet ||
404 ||
tāriṇīpadamityupalakṣaṇaṃ sveṣṭadevatānāmityarthaḥ |

Lesungshinweise: [Diese Lautbildungsangabe bleibt verschlüsselt.] [Die Verbindung mit der Paduka-Anrufung ist im Wortlaut verkürzt.]

Band II, S. 225–226, Gekennzeichnete Auslassung 405–418
tathā— [Textauslassung: Verse 405–418 und die zugehörige abschließende Kurzerläuterung. Fortsetzung des sexualisierten körperbezogenen Rituals im Zusammenhang mit der zuvor ausdrücklich minderjährigen Ritualperson; nicht wörtlich wiedergegeben.]

Lesungshinweise: [Notwendige Auslassung in allen drei Textausgaben. Der Abschnitt setzt das körperbezogene Sexualritual im Zusammenhang mit der zuvor ausdrücklich minderjährigen Ritualperson fort. Nichtgrafischer Inhaltshinweis: Er ordnet der Ritualperson Gottheiten und Mantraelemente zu und beschreibt ihre Verehrung. Die abschließende Erläuterung bestimmt den Bezug einer Gottheitenanrufung auf Tara.]

Band II, S. 226–227, Jnanarnava über das Ritualbett 419–426
jñānārṇave— pañcamaṃ gajadantasya hemarūpyādinirmitam |
viśuddhakṣaumaracitāṃ tūlikāṃ tatra yojayet ||
419 ||
puṣpāṇyākīrya madhye tu karpūrasya rajastathā |
maṇḍūkādīṃstatra devi uparyupari śailaje ||
420 ||
maṇḍūkaṃ pūjayedādau rudraṃ kālāgnisannibham |
ādhāraśaktiṃ kūrmaṃ ca tathā'nantaṃ varāhakam ||
421 ||
pṛthivīṃ ca tathā kandaṃ nālaṃ padmaṃ dalaṃ tathā |
keśarālīśca sampūjya karṇikāṃ pūjayet tataḥ ||
422 ||
mañcakaṃ ca samabhyarcya tatra pādacatuṣṭaye |
dharmaṃ jñānaṃ ca vairāgyamaiśvaryaṃ ca kramādyajet ||
423 ||
apūrvān pūjayedetā~statpādānāṃ samīpake |
ātmāntarātmaparamajñānātmanaḥ prapūjayet ||
424 ||
mañcakāgreṣu sampūjya guṇatrayamathārcayet |
dūtīṃ sulakṣaṇāṃ ramyāṃ sarvalakṣaṇalakṣitām ||
425 ||
nānālaṅkārasubhagāṃ svavaśāṃ śāradāmiva |
pūjayet parameśāni pañcakāmaśaraistathā ||
426 ||

Lesungshinweise: [Lager] [Das erste Wort ist im Druck gestört; der folgende Text spricht ausdrücklich von einem Bett.] [Der Druck liest an dieser Stelle unregelmäßig apurvan.]

Band II, S. 227, Gottheitsnyasa und Lautanweisungen 427–436
vaṭukādīṃścaturdikṣu pūjayet siddhihetave |
mātṛkāṃ vinyaset tasmāddehe kāmaśarānvitām ||
427 ||
trikoṇaṃ vinyasenmūrdhni tatra pūjāṃ yajet kramāt |
trikoṇamadhye bālākhyāṃ kāmeśīṃ paripūjayet ||
428 ||
gaṇeśaṃ ca kulādhyakṣaṃ tathā lakṣmīṃ sarasvatīm |
trikoṇeṣu ca sampūjya vasantaṃ madanaṃ priye ||
429 ||
stanayoḥ pūjayet paścānmukhe tasyāḥ kalādharam |
vāgbhavaṃ kāmarājaṃ ca strībījaṃ kāmarājakam ||
430 ||
hasaklemātmakaṃ dattvā ādhāraśaktimuccaret |
śrīpādukāṃ tato dattvā pūjayāmi vadet tataḥ ||
431 ||
anena manunā tasya lalāṭe sumanoharam |
trikoṇaṃ tatra saṃlikhya sindūrādyairviśeṣataḥ ||
432 ||
vaṭukaṃ yoginīṃ caiva kṣetrapālaṃ gaṇeśvaram |
lakṣmīṃ sarasvatīṃ caiva pūjayet tatra sundari ||
433 ||
kāmabījaṃ samuccārya kāmarājaṃ tataḥ param |
śrīpādukāṃ tato dattvā pūjayāmi vadet tataḥ ||
434 ||
dakṣapādatale devi pūjayenmanunā'munā |
vaiṃ vasantaṃ samuccārya nādahīnāramātataḥ ||
435 ||
pādukāṃ pūjayāmīti tasyā vāmakare nyaset |
śaktibījaṃ samuccārya somapādapadaṃ tataḥ ||
436 ||

Lesungshinweise: [Die Lautverbindung hasaklema ist im Druck nicht eindeutig als Bija-Folge bestimmbar; sie wird nicht vervollständigt.] [Fortsetzung in Vers 437. Die Körperzuordnungen werden entsprechend dieser eigenständigen Jnanarnava-Passage wiedergegeben; ein Alter ist hier nicht genannt.]

Band II, S. 228, Kamakala und Mondkalas 437–444
śrīpādukāṃ tato dattvā pūjayāmi stanadvaye |
ārohakramataḥ kāmakalānyāsaṃ caret sudhīḥ ||
437 ||
smaradīpikāyām— pāde gulphe tathorau ca bhage nābhau kuce hṛdi |
kaṇṭhe kakṣe tathoṣṭhe ca gaṇḍe netre śrutāvapi |
śīrṣe sarvaśarīre ca vaset kāmaḥ sthitikramāt ||
438 ||
iti sthānānyuktāni |
kalānāṃ nāmāni tu tantre— śraddhā prītī ratiścaiva dhṛtiḥ śāntirmanoharā |
manoramā manorāmā madanonmādinīti ca ||
439 ||
mohinī dīpanī caiva śoṣiṇī ca vaśaṅkarī |
rañjinī subhagā devī ṣoḍaśī priyadarśanā ||
440 ||
akārādisvarairarcyāḥ kalāḥ kusumadhanvanaḥ |
pūṣā'ryamā sumanasā ratiḥ prītistathā dhṛtiḥ ||
441 ||
ṛddhiḥ saumyā marīciśca daśamī cāṃśumālinī |
aṅgirā śaśinī caiva cchāyā sampūrṇamaṇḍalā ||
442 ||
puṣṭiścaivāmṛtā ceti kalāḥ somasya ṣoḍaśa |
akārādisvarayutāḥ pūjanīyā manīṣibhiḥ ||
443 ||
dakṣapādādi mūrdhāntaṃ vāme mūrdhādi sundari |
pādāntaṃ pūjayet sarvāḥ kalā vai kāmasomayoḥ ||
444 ||

Band II, S. 228–229, Verehrung der fünf Pfeile 445–453
tantrāntare— pṛṣṭhavaṃśāt samārabhya śiro'ntaṃ kāmavācakam |
vinyasya vidhivanmantrī pūjayet tat tu mūrdhani ||
445 ||
dharmātmakaṃ samuccārya kāmacāpapadaṃ tataḥ |
pādaśrīpādukāṃ dattvā pūjayāmīti pūjayet ||
446 ||
mūrdhni pāde mukhe guhye hṛdaye ca yathākramāt |
pañcabāṇaiḥ pañcabāṇān yathāsthāneṣu pūjayet ||
447 ||
drāṃ drāvaṇapadaṃ dattvā bāṇapādapadaṃ tataḥ |
śrīpādukāṃ vadet paścāt pūjayāmīti pūjayet ||
448 ||
drīmātmakaṃ samuccārya unmādabāṇamuccaret |
pādaśrīpādukāṃ dattvā pūjayāmīti pūjayet ||
449 ||
kāmabījaṃ tato dattvā mohabāṇapadaṃ tataḥ |
pādaśrīpādukāṃ dattvā pūjayāmīti pūjayet ||
450 ||
brahmātmakaṃ samuccārya sandīpanapadaṃ tataḥ |
bāṇapādapadaṃ dattvā śrīpādukāṃ tato vadet ||
451 ||
pūjayāmīti sampūjya śeṣe bāṇaṃ samuccaret |
śoṣaṇaṃ ca samālikhya bāṇapādapadaṃ tataḥ ||
452 ||
śrīpādukāṃ tato dattvā pūjayāmīti pūjayet |
lalāṭamaṇḍale paścāt trikoṇaṃ pūjayet tataḥ ||
453 ||

Lesungshinweise: [Die Vorlage gibt überwiegend Bausteine und Benennungen statt vollständiger Formeln. Dharma und Brahman werden hier nicht zu ungesicherten Bijas aufgelöst.]

Band II, S. 229, Stirndreieck und heilige Stätten 454–462
vāgbhavaṃ śubhapādaṃ ca śrīpādukāṃ tato vadet |
pūjayāmi tato dattvā dakṣarekhāsu pūjayet ||
454 ||
drīmātmakaṃ samuccārya bhagasarpiḥ padaṃ tataḥ |
śrīpādukāṃ tato dattvā pūjayāmīti paścime ||
455 ||
kāmabījaṃ samuccārya bhagasarpiḥpadaṃ tataḥ |
śrīpādaśrīpadaṃ dattvā pādukāṃ ca tato vadet ||
456 ||
pūjayāmīti coccārya pūjayedvāmapārśvake |
hasau~rātmakamālikhya bhagāvahapadaṃ tataḥ ||
457 ||
pādaśrīpādukāṃ dattvā pūjayenmadhyadeśataḥ |
śrīuḍḍīśapadaṃ dattvā devīmuḍḍīśvarīṃ tataḥ ||
458 ||
nāthadevapadaṃ dattvā śrīraktāmbāṃ tato vadet |
śrīcaryānāthamālikhya pādaśrīpādukāṃ tataḥ ||
459 ||
pūjayāmītyuḍḍiyāne pūjayed hṛdi suvrate |
śrīpādaṃ ca samālikhya jālandharapadaṃ tataḥ ||
460 ||
mahāpīṭhaṃ samālikhya nādahīnā ramā tataḥ |
jāleśvarīpadaṃ dattvā devījālīśamālikhet ||
461 ||
nāthadevapadaṃ dattvā śrījālāmbāpadaṃ tataḥ |
śrīṣaṣṭhīśapadaṃ dattvā nāthadevapadaṃ tataḥ ||
462 ||

Lesungshinweise: [Die erste Lautverbindung in Vers 457 bleibt unsicher; sie ist keine gesicherte Rezitationsformel.] [Fortsetzung in Vers 463. Die ausdrücklich wiederholten Namens- und Ehrentitelbestandteile bleiben erhalten; unklare Bezeichnungen wie Bhaga-Sarpis werden nicht umgedeutet.]

Band II, S. 230, Pitha-Anrufungen und Körperzuordnung 463–468
pādaśrīpādukāṃ dattvā pūjayāmīti pūjayet |
anena manunā devi pūjayennābhimaṇḍale ||
463 ||
śrīpadaṃ ca tato dattvā pūrṇeśvarīṃ vadet tataḥ |
devīśrīpādaśrīpūrṇanāthadevapadaṃ tathā ||
464 ||
śrīcāmuṇḍāpadamābhāṣya devīśrīpadamālikhet |
uḍḍīśanāthamālikhya devapādapadaṃ tataḥ ||
465 ||
śrīpādukāṃ tato dattvā kāmeśvarīpadaṃ tataḥ |
devīśrīpadamābhāṣya kāmeśvarānandanātha ca ||
466 ||
śrīmahāpadamābhāṣya tuṣṭāmbāśrīpadaṃ tataḥ |
mitrīśanāthamābhāṣya pādaśrīpādukāṃ tataḥ |
pūjayāmi tato dattvā pūjayet kāmanāśane ||
467 ||
tantrāntare— śakteḥ sarvaśarīraṃ yat pīṭhaṃ pūrṇagirirmataḥ |
tasyāḥ śiraścandrabhāgo udyānaṃ parikīrtitam |
stanau jālandharaṃ proktaṃ kāmarūpaṃ bhagaṃ smṛtam ||
468 ||

Lesungshinweise: [Die letztere Körper- beziehungsweise Ortsbezeichnung wird hier nicht näher erklärt.]

Band II, S. 230–231, Kshobhini und Dravini 469–476
tantrāntare— guhyapīṭhasya vāme tu gurupaṅktiṃ japet sudhīḥ |
anaṅgakusumādyena hṛtsaroje yajet punaḥ ||
469 ||
vāgbhavaṃ blau~ samuccārya blīmātmakaṃ vadet tataḥ |
blā~ blī~ blū~ḥ samuccārya mantreṇānena sādhakaḥ ||
470 ||
yonimudrāṃ pradarśyātha yonau kṣobhaṃ vicintayet |
vāgbhavaṃ kāmarājaṃ ca strībījaṃ tadanantaram ||
471 ||
kṣobhiṇī nāma vidyeyaṃ stanayoḥ kṣobhamācaret |
yonimudrāṃ pradarśyātha śanaireva hi sādhakaḥ ||
472 ||
vāgbhavaṃ [aspaṣṭabījāni] ca tato vadet |
klaumātmakaṃ samuccārya hrīmātmakaṃ samuccaret ||
473 ||
kṣamātmakaṃ tato dattvā tasyāḥ kṣobhaṃ vicintayet |
drāviṇī nāma vidyeyaṃ cintayedyonimadhyataḥ ||
474 ||
tataḥ parānandamayo bhūtvā nirbharamānasaḥ |
cintayennijavidyāyā bījaṃ mūrdhni sarojake ||
475 ||
tatastasyā yonimadhye mūlamantraiśca sādhakaḥ |
puṣpāñjalitrayaṃ dattvā tataḥ kṣobhaṃ vicintayet ||
476 ||

Lesungshinweise: [die gedruckte Silbenfolge bleibt unsicher und wird nicht als Rezitationsformel ergänzt] [Die ausgeschriebenen Bijas in Vers 470 wurden am Druck geprüft; ihre Nasalzeichen bleiben in den Sanskritausgaben erhalten. Die unsichere Reihe in Vers 473 ist auch in der weiteren elektronischen Fassung nicht zuverlässig lesbar.] 473–474: Man spreche Vagbhava, anschließend mehrere Bijas [die gedruckte Silbenfolge bleibt unsicher und wird nicht als Rezitationsformel ergänzt], dann die Lautformen klaum, hrim und ksha und vergegenwärtige ihre Erregung. Die unsichere Reihe in Vers 473 ist auch in der weiteren elektronischen Fassung nicht zuverlässig lesbar.]

Band II, S. 231, Eigener Körper als Shiva und Kala-Nyasa 477–486
jñānārṇave— dūtīdehakṛtān nyāsān svadehe'pi vicintayet |
vīracūḍāmaṇau— atha nyāsaṃ pravakṣyāmi śivātmānaṃ vibhāvayet ||
477 ||
śivātmānamiti śivamātmānamityarthaḥ |
tathā— pañcavaktraṃ mahādevaṃ kalāyuktaṃ nyaset kramāt |
īśānaḥ sarvavidyānāṃ śaśinī prathamā kalā ||
478 ||
īśvaraḥ sarvabhūtānāmaṅgadā tadanantaram |
brahmādhipatiśabdānte brahmaṇo'dhipatiḥ punaḥ ||
479 ||
brahmā sadāśivo me'stu marīcisampuṭaṃ nyaset |
sadāśivā~ samuccārya aṃśumālinyathāparā ||
480 ||
tatpuruṣāya vidmahe kalā śānteritīritā |
mahādevāya dhīmahi kalāvidyā tathaiva ca ||
481 ||
tanno rudrapadaṃ paścāt pratiṣṭhā kathitā kalā |
pracodayāt samuccārya nivṛttiḥ syāt tataḥ param ||
482 ||
pūrvapaścimayāmyeṣu uttareṣvapyanukramāt |
hṛdaye vinyaseddevi aghorebhyastamaḥkalām ||
483 ||
aghorebhyo mohanāṃ ca grīvāyāṃ vinyaset tataḥ |
ghorānte syāt kriyāṃ paścāddakṣiṇāṃse pravinyaset ||
484 ||
nidrāṃ ghoratarebhyo vai vāmāṃse vinyaset tataḥ |
sarvataḥ sarvamuccārya vyādhiṃ nābhau pravinyaset ||
485 ||
sarvebhyastatkalāṃ mṛtyuṃ kukṣau deśe pravinyaset |
namaste'stu kṣudhā paścāt kalāṃ pṛṣṭhe nyaset kramāt ||
486 ||

Lesungshinweise: [Die Abgrenzung der Mantraglieder und Kalas ist in diesen Versen stellenweise verkürzt.] [Die Wiederholung derselben Lautform steht so im Druck.] [Die Mantrateilstücke sind hier als überlieferte Zuordnungsangaben wiedergegeben, nicht stillschweigend nach einer anderen Fassung ergänzt.]

Band II, S. 232, Fortsetzung des Shiva-Kala-Nyasa 487–498
rudrarūpebhya ityante tṛṣāstāranamo'ntakāḥ |
vāmadevāya namo'nte virajā syād guhyadeśake ||
487 ||
muṣke savye pravinyasya rakṣāṃ jyeṣṭhāya vai namaḥ |
rudrāya namo ratiṃ paścādvāmamuṣke kalāmimām ||
488 ||
kālāya nama ityante pālinī ūrudakṣiṇe |
kalākāmāṃ ca deveśi vāme vikaraṇāya ca ||
489 ||
namaḥpadaṃ samuccārya saṃyamanī dakṣajānuni |
balakriyā samādiṣṭā vāme vikaraṇāya ca ||
490 ||
namo'nte vṛddhimuccārya dakṣiṇe sphici vinyaset |
balapramathanāya namo rātriṃ vāme pravinyaset ||
491 ||
sarvabhūtadamanāya namo'nte brāhmaṇīṃ kalām |
kaṭideśe pravinyasya namo'nte mohinīṃ kalām ||
492 ||
dakṣiṇe pārśvake nyasya unmanāya manojvarām |
pādayoḥ stananāsāsu mūrdhni bāhuyuge nyaset ||
493 ||
sadyojātodbhavāḥ samyagaṣṭau mantrī kalāḥ kramāt |
sadyojātaṃ prapadyāmi siddhiḥ syāt prathamā kalā ||
494 ||
sadyojātāya vai bhūyo namaḥ syād vṛddhirīritā |
bhave dyutistṛtīyā syādabhave tadanantaram ||
495 ||
lakṣmīścaturthī kathitā tato nābhibhavepadam |
medhākhyā pañcamī proktā kalā bhūyo bhavasva mām ||
496 ||
prajā samīritā ṣaṣṭhī bhavānte syāt prabhā kalā |
udbhavāya namaḥ paścāt svadhā syādaṣṭamī kalā ||
497 ||
praṇavādyāścaturthyantā namo'ntāśca pravinyaset |
evaṃ nyāsavidhiṃ kṛtvā svayaṃ śaivaṃ vibhāvayet ||
498 ||

Lesungshinweise: [Der Druck nennt hier zweimal dieselbe Seite.] [Die Abfolge einzelner Formelglieder ist im Druck verkürzt.] [Für die letzte Kala ist der Ort nicht eindeutig angegeben.]

Band II, S. 232–233, Ritualdeutung und Verehrung des eigenen Körpers 499–507
pañcākṣaraṃ puraskṛtya rudradhyānaparāyaṇaḥ |
sāmarasyamayaṃ kṛtvā rakṣārthaṃ kavacaṃ paṭhet ||
499 ||
baddhvā tu kṣobhiṇīṃ mudrāṃ yantramadhye viniḥkṣipet |
bhagaṃ kuṇḍaṃ sruvo liṅgamājyaṃ caiva tu vīryakam |
sarvatattvaṃ samutsārya sahasraṃ japamācaret ||
500 ||
jñānārṇave— dhūpādikaṃ samarpyātha svaliṅge tadanantaram |
tāraṃ ca bhuvaneśāni mahātripurasundarī ||
501 ||
namaḥ śivāya vidyeyaṃ daśārṇā parikīrtitā |
anayā vidyayā devi svaliṅge pūjayecchive ||
502 ||
mahātripurasundarī trikūṭātmikā vidyā |
yajet tatpuruṣāghorasadyovāmeśasañjñakān |
nivṛttiṃ ca pratiṣṭhāṃ ca vidyāṃ śāntiṃ tathaiva ca ||
503 ||
śāntyatītāṃ ca sampūjya ṣaḍaṅgāvaraṇaṃ yajet |
samagravidyāmuccārya nandikeśaṃ prapūjayet ||
504 ||
madhye vṛṣaṇayordevi gandhapuṣpākṣatādibhiḥ |
nivedya dhūpapuṣpādi vijitendriyamānasaḥ ||
505 ||
sarvasaṃkṣobhaṇā mudrāḥ baddhvā yoniṃ pracālayet |
kṣobhiṇyā vā'tha vā devi gajatuṇḍākhyayā'tha vā ||
506 ||
uccaran bhagamālākhyāṃ drāviṇībījamuccaran |
akṣubdhaḥ san varārohe yāvadretaḥ pravartate ||
507 ||

Lesungshinweise: [Das Verb zu den Tattvas bleibt hier mehrdeutig.] [Die angegebene Silbenzahl lässt sich aus den bloßen Bezeichnungen nicht sicher rekonstruieren; keine ausgefaltete Formel wird ergänzt.] Nachdem alle Tattvas hervorgebracht beziehungsweise abgegeben sind, vollziehe man tausend Japa-Wiederholungen.“ [Das Verb zu den Tattvas bleibt hier mehrdeutig.] Im Jnanarnava: 501–502: „Nach Darbringung von Räucherwerk und weiteren Gaben am eigenen männlichen Glied spreche man Tara, o Herrin der Welten, Mahatripurasundari und ‚Verehrung Shiva‘.

Band II, S. 233–234, Überlieferte Bhagamalini-Bildungsanweisung 508–514
bhagamālāmantrastu tatraiva— vāgbhagaṃ bhagaśabdānte bhage bhagini cālayet |
bhagodari bhagānte tu bhagamāle bhagāvahe ||
508 ||
bhagaguhye bhagaprānte yoniprānte bhagāntake |
nipātini ca sarvānti tato bhagavaśaṅkari ||
509 ||
bhagarūpe tato lekhyaṃ nīrajāyatalocane |
nityaklinne bhagaprānte svarūpe sarvamālikhet ||
510 ||
bhagānimehyānayānte varade'tha samālikhet |
rete surete bhaga ca klinne klinnadrave tataḥ ||
511 ||
kledaya drāvaya cātha sarvasattvān bhageśvari |
amoghe bhagavicce ca kṣubha kṣobhaya sarva ca ||
512 ||
sattvān bhageśvari brūyād vāgbhavaṃ blū~ jamādikam |
me~ blū~ mau~ blū~ ca he~ blū~ ca he~ klinne ca tataḥ param ||
513 ||
sarvāṇi ca bhagānyante me vaśaṃ cānayeti ca |
strībījaṃ ca haraprānte blai~ māyātmakamakṣaram |
bhuvaneśīṃ samālikhya vidyeyaṃ bhagamālinī ||
514 ||

Lesungshinweise: [Mehrere Wortverbindungen dieser Bildungsanweisung sind sprachlich beschädigt; sie bleiben als Lesungsangaben kenntlich und werden nicht zu einem vermeintlich vollständigen Mantra umgebaut.] [Die Verbindung zur mit ja beginnenden Folge bleibt unklar; die gedruckten Nasalzeichen sind im Sanskrit erhalten.] Für Bijas wird keine wörtliche Bedeutung angesetzt; die unsicher überlieferte Gesamtfolge ist keine gesicherte Rezitationsfassung.

Band II, S. 234, Inneres Opfer und Abschluss der Vereinigung 515–522
vīratantre— dharmādharmahavirdīpte ātmāgnau manasā srucā |
suṣumṇāvartmanā nityamakṣavṛttirjuhomyaham ||
515 ||
svāhānto'yaṃ mahāmantra ārambhe parikīrtitaḥ |
tato japet priyāṃ gacchan striyaṃ tribhuvaneśvarīm ||
516 ||
bhūtaḍāmarayakṣaḍāmarayoḥ— kṣiptvā śephaśca prajapeddhyātvā devīṃ yathoditām |
diksahasraṃ sahasraṃ vā vinā retovimokṣaṇam ||
517 ||
japtvā tu vidhivaddadyādbalimabhyarcya tāṃ striyam |
bhojayitvā namaskṛtya visṛjya prāpayed gṛham ||
518 ||
evaṃ kṛtvā ca tatsiddhistriṣu lokeṣu durlabhā |
jāyate nātra sandeho brahmaṇā bhāṣitaṃ purā |
nātaḥ parataropāyo mantrāṇāṃ sādhane triṣu ||
519 ||
kulāmṛte— svāhānto homamantro'yaṃ pratijñātā hutiḥ priye |
pūrṇāhutiṃ ratānte ca juhuyānmanunā'munā ||
520 ||
prakāśākāśahastābhyāmavalambyonmanīsrucā |
dharmādharmau kalāsnehaṃ pūrṇavahnau juhomyaham |
svāhānto'yaṃ bhavenmantro ghorapātakamuktidaḥ ||
521 ||
vīratantre— svāhānto'yaṃ mahāmantraḥ śukratyāge prakīrtitaḥ ||
522 ||

Band II, S. 234–235, Einweihung der Shakti 523–527
yadi ca śaktiradīkṣitā bhavati tadā prathamatastacchodhanaṃ kuryāt |
taduktaṃ kulatantre— abhiṣekāt bhavecchuddhirmantrasyoccāraṇācchrutau |
ratikāle maheśāni dīkṣākāle ca kanyakāḥ ||
523 ||
śuddhyantīti śeṣaḥ |
surayā retasā cāpi jalena manunā'munā ||
524 ||
yāmale— sudīkṣitā tu yā śaktiḥ saiva śuddhā bhavet sadā |
adīkṣitā tu yā śaktirmāyāṃ tasyai nivedayet ||
525 ||
mātaṅgītantre'pyuktam— dīkṣāmātreṇa śuddhyanti striyaḥ sarvatra karmaṇi |
kulāmṛtadīpikāyām— adīkṣitakulāsaṅgāt siddhihāniḥ prajāyate ||
526 ||
tathā— ādau bālāṃ samuccārya tripurāyai samuccaret |
namaḥśabdaṃ samuccārya imāṃ śaktiṃ tato vadet |
nādaikṣedevi loke bhavati ninditaḥ ||
527 ||

Lesungshinweise: [Der anschließende Satz ist in allen vom Herausgeber benutzten Textzeugen beschädigt. Der Druck bietet sinngemäß eine Aussage über Tadel in der Welt; die Fußnote schlägt die Lesung „der Nicht-Eingeweihte, o Göttin“ vor. Eine vollständige Einweihungsformel lässt sich daraus nicht zuverlässig herstellen.] Ist sie nicht eingeweiht, vermittle man ihr Maya.“ Auch im Matangitantra heißt es: „Allein durch Diksha werden Frauen für sämtliche Ritualhandlungen rein.“ In der Kulamritadipika: 526: „Die Verbindung mit einem nicht eingeweihten Kula führt zum Verlust der Siddhi.“ Ferner: 527: „Zuerst spreche man Bala, dann ‚der Tripura‘ im Dativ, das Wort namah und danach ‚diese Shakti‘.“ [Der anschließende Satz ist in allen vom Herausgeber benutzten Textzeugen beschädigt. Der Druck bietet sinngemäß eine Aussage über Tadel in der Welt; die Fußnote schlägt die Lesung „der Nicht-Eingeweihte, o Göttin“ vor.

Band II, S. 235, Rituelle Wirkungsdeutung und Kula-Stoff 528–533
tathā— āliṅgane haredrogān dhanadhānyādi cumbane |
nakhadantakṣatādyaiśca tadā mokṣaḥ prajāyate ||
528 ||
sāyujyaṃ saṅgamena syāt satyameva na saṃśayaḥ ||
529 ||
raudre— tadaṅgasparśanāt saukhyaṃ saṃyogāmṛtalakṣaṇam |
mahākāmakalāṃ dhyāyet saṃyogāmṛtarūpiṇīm ||
530 ||
saṃyogājjāyate saukhyaṃ paramānandalakṣaṇam |
kuladravyāmṛtaṃ yatnād gṛhṇīyāddurlabhaṃ naraḥ ||
531 ||
kuṇḍagolagrahaṇaprakārastu kulāmṛte |
bhāvayet kāmabhāvena ātmatattvaṃ na cotsṛjet ||
532 ||
śuddhamantroṣadhenaiva yonestu mathanaṃ caret |
mathyamāne tu tasyāhni jāyate tattvamuttamam |
gṛhṇīyāt tatprayatnena dravyaṃ kuṇḍodbhavaṃ śubham ||
533 ||

Lesungshinweise: [Die Satzverbindung mit „an jenem Tag“ bleibt im Druck unsicher; Kunda-Gola ist die überlieferte Bezeichnung des Ritualstoffes.] Man nehme diesen glückverheißenden, aus der Grube hervorgegangenen Stoff sorgfältig auf.“ [Die Satzverbindung mit „an jenem Tag“ bleibt im Druck unsicher; Kunda-Gola ist die überlieferte Bezeichnung des Ritualstoffes.]

Band II, S. 236, Mantra-Heilmittel und Darbringung des Kula-Nektars 534–540
mantrauṣadhaṃ yathā kuloḍḍīśe— māyāgacchapadaṃ śukrastambhanakāriṇi ṭhadvayam |
anenārkoparāge ca jātīmūlaṃ samānayet ||
534 ||
etat kṛtvā sādhakendraḥ śukrastambhanamācaret ||
535 ||
brahmayāmale— tenāmṛtena divyena tripurāṃ tarpayet sadā |
sānnidhyāt tatkṣaṇādvā'pi prītā siddhiṃ prayacchati ||
536 ||
samastadevatānāṃ ca tarpaṇaṃ ca sadā'mṛtaiḥ |
gurūṇāṃ sādhakānāṃ ca sarveṣāṃ tarpaṇaṃ caret ||
537 ||
tenāmṛtena dravyeṇa sarve tuṣṭā bhavanti ca |
yatkāmaṃ kurute mantrī tatkṣaṇādeva siddhyati ||
538 ||
kulāmṛtaṃ samādāya tatrārghye niḥkṣipedbudhaḥ |
tataḥ somakalāḥ pūjyāḥ sādhakairnirmalāśayaiḥ ||
539 ||
kaule— madhubhāṇḍasahasraistu māṃsabhāraśatairapi |
naiva tuṣṭā bhaveddevī bhagaliṅgāmṛtādṛte ||
540 ||

Lesungshinweise: [Die Lautbezeichnungen bleiben als solche stehen; eine vollständige Formel oder zusätzliche Anwendung der Wurzel wird nicht ergänzt.]

Band II, S. 236–237, Lob des Duti-Yaga 541–550
devīyāmale— dūtīyāgavidhiṃ vakṣye kauladharmottamottamam |
tasyānuṣṭhānamātreṇa svayaṃ brahmatvamāpnuyāt ||
541 ||
tathā— dūtīyāge kṛte mantrī sarvajño jāyate dhruvam |
na tasya punarāvṛttiḥ kalpakoṭiśatairapi ||
542 ||
yaiḥ kṛtaṃ yajanaṃ dūtyāstairiṣṭāḥ kratavo'khilāḥ |
sarvatīrthamayaḥ proktaḥ sarvadevamayo bhavet ||
543 ||
puraścaryādisakalaṃ kṛtaṃ tena na saṃśayaḥ |
aśvamedhasahasrāṇi vājapeyaśatāni ca ||
544 ||
āsamudrā ca dharaṇī dattā tena sadakṣiṇā |
merumaṇḍalatulyāni suvarṇānyarpitāni vai ||
545 ||
gokoṭidānādyat puṇyaṃ tatpuṇyaṃ jāyate priye |
tasmāt sarvaprayatnena dūtīyāgaṃ samācaret ||
546 ||
pūjāsampūrṇadaṃ bhadre sarvāriṣṭapraśāmakam |
yonipūjāṃ vinā pūjā kṛtamapyakṛtaṃ bhavet ||
547 ||
āyurārogyavibhavānamitā~llabhate naraḥ |
anenaiva vidhānena viṣārtto nirviṣo bhavet ||
548 ||
putrārthī labhate putraṃ dhanārthī labhate dhanam |
mātaṅgīśaktimabhyarcya tayā sākaṃ samarcayet ||
549 ||
mātaṅgīṃ manmathopetaḥ sarvakāmārthasiddhaye |
śaktyā sākaṃ sadā pūjyā mātaṅgī mantradevatā |
sā devī śaktihīnā tu na dadāti manoratham ||
550 ||

Band II, S. 237–238, Matangis Herkunft 551–562
brahmayāmale— nārada uvāca |
sarvajña jagatāṃ nātha śāktañcecchruticoditam |
mātaṅgīpūjanaṃ tatra kathaṃ muktipradāyakam ||
551 ||
arcane prathitā veśyā veśyā sā tu rajaḥsvalā |
rajaḥsvalā ca mātaṅgī sā dūtī sarvamaṅgalā ||
552 ||
iti proktaṃ tvayā pūrvamidānīṃ tadviparyayaḥ |
tava vākyamanubrahmannetadvada pitāmaha ||
553 ||
brahmovāca |
mā kuruṣvātra sandehaṃ vedoktaṃ śāktamuttamam |
asti sarvajñakalpo'sau mataṅgo munisattamaḥ ||
554 ||
varṣāṇāmayutaṃ vatsa tapa ugraṃ cacāra ha |
tena prītā mahādevī devānāṃ hitakāriṇī ||
555 ||
varaṃ vṛṇuṣva bhagavan dāsyāmi tava vāñchitam |
tacchrutvā dvijavaryastāṃ yayāce dharmasādhanam ||
556 ||
he devi jagatāṃ mātaḥ prītā cedyadi sāmpratam |
apatyatāṃ samāsādya matkulālambanaṃ kuru ||
557 ||
ityabhyarcya muniśreṣṭho janayāmāsa tāṃ sutām |
śyāmalāṃ cāruvadanāṃ cīnāṃśukasamanvitām ||
558 ||
sārikāṃ jñānasampannāṃ japamālāṃ karāmbujaiḥ |
dhārayantīṃ viśālākṣīṃ śaṅkhatāṭaṅkaśobhinīm ||
559 ||
sā babhūva mahādevī mātaṅgakulanandinī |
mātaṅgīti tadā devī vikhyātā varadāyinī ||
560 ||
tāṃ vilokya tadā śambhurdūtīṃ cakre sulakṣaṇām |
tripuraṃ jetukāmena yonipūjā tadā kṛtā ||
561 ||
pratyālīḍhā sthitā devī pūjāṃ svīkṛtya niścalā |
tadā dṛṣṭvā rajobhūtāṃ tāṃ vavre śaṅkaraḥ priyām ||
562 ||

Band II, S. 238, Matangi-Mantra und innere Verehrung 563–571
tadāprabhṛti sañjāto dūtīyāgo manoharaḥ |
praṇayena tadā śambhustayā sārdhaṃ rato'bhavat ||
563 ||
praṇavāntargataṃ mantraṃ mātaṅgyākhyaṃ vinirgatam |
sarvasaubhāgyajananaṃ mālāmantramabhūttadā ||
564 ||
ramā cāpi padaṃ divyamanindyaṃ lokapūjanam |
mātaṅgī mantrapadarthaṃ mantrapratyādhipālakam ||
565 ||
ādyāntyajyā sā devī tasmāt khyātā tadanvajā |
mātaṅgī antyajavariṣṭhā tataḥ sā antyajā bhavat ||
566 ||
antyajānāṃ dvijānāṃ ca cakre aikyaṃ parāśraye |
sā devī sarvavarṇānāṃ varaṃ dattvā cikāyuṣā ||
567 ||
kṛtvā saṅketasamayaṃ cakre mātaṅgapūjanam |
na doṣaḥ sarvavarṇānāmiti dattvā varaṃ tadā ||
568 ||
na doṣaṃ tatra tritayaṃ sarvaṃ te pratinoditam |
devīmuddiśya mokṣārthaṃ kṛtaṃ yaddoṣavarjitam ||
569 ||
etacchāstramidaṃ divyaṃ vācyaṃ śruticoditam |
antaryāgamidaṃ jñeyaṃ bahiryāgaṃ ca vaidikam ||
570 ||
mantratantrasamāyuktaṃ tadrahasyaṃ brahmabodhakam |
cakrasaṅketasamayaṃ sarvaṃ tubhyaṃ prakāśitam ||
571 ||

Lesungshinweise: [Die genaue Verbindung dieser Laut- und Mantrabezeichnungen in Vers 565 ist beschädigt und nicht vollständig verständlich.] [Ein Teil der Namensableitung ist im Druck gestört.] [ein Wort der folgenden Verbindung bleibt unklar] [Die Begründungen geben die Sicht des zitierten Brahmayamala wieder.]

Band II, S. 239, Geheimhaltung und Berechtigung zum Duti-Yaga 572–575
gopanīyaṃ prayatnena na vācyaṃ paśusannidhau |
tyaja śaṅkāṃ mahābhāga satyametanmayoditam |
mātaṅgīpūjanaṃ śreṣṭhaṃ dūtīyāge manoharam ||
572 ||
dūtīyāge ca viprāṇāṃ nādhikāraḥ |
taduktaṃ bṛhacchrīkramasaṃhitāyām— vāmāgamo'pi viprastu madyamāṃsaṃ na bhakṣayet |
svakīyāṃ parakīyāṃ vā nākṛṣya brāhmaṇo yajet ||
573 ||
iti |
mahākālasaṃhitāyāmapi— svayoṣāṃ parayoṣāṃ vā naivākṛṣya dvijo japet |
lobhādyadi careddevamadho yāti dvijastadā |
ihāmutra phalaṃ nāsti hīnāyurapi jāyate ||
574 ||
brāhmaṇetarāṇāmapi yogināmevātrādhikāraḥ |
taduktaṃ siddhināthasaṃhitāyām— advaitajñānaniṣṭho yo yo'sau saṃsārapāragaḥ |
sa eva jagade dūtyā nādhikārī bhavediti ||
575 ||
iti dūtīyāgavidhiḥ |

Lesungshinweise: [Die zweite Vershälfte über die Berechtigung zur Duti-Verehrung ist im Druck sprachlich gestört; sie enthält unvermittelt eine Verneinung. Der vorangestellte Prosasatz gibt die Deutung des Kompilators wieder.]

Band II, S. 239–240, Purashcharana der Shabara-Mantras 576–582
atha śāvaramantrapuraścaraṇam |
merutantre— atha śāvaramantrāṇāṃ puraścaraṇamucyate |
kāmarūpākhyadeśe tu kāmākhyā yatra devatā ||
576 ||
kāmaśailo'sti yatrāsau kāmapīṭhaṃ taducyate |
tatra saṃlekhya mantraṃ hi vaṃśopari yathākramam ||
577 ||
gurūṇā vācanīyaḥ sa svayaṃ paścāt paṭhenmanum |
gurorabhāve tasyaiva mūle śailasya parvaṇi ||
578 ||
likhitvā prapaṭhenmantraṃ kāmapīṭhaṃ gururmataḥ |
atha vā yoginīśaile dakṣiṇasyāṃ diśi dhruvam ||
579 ||
yogāmbā yatra devī sā likhitvā prapaṭhenmanum |
jvālāmukhī samīpe vā hiṅgulāyāḥ samīpataḥ ||
580 ||
likhitvā prapaṭhenmantraṃ nānyathaiva prasiddhyati |
mukhyataḥ strīsamīpe hi kāmapīṭhe manugrahaḥ ||
581 ||
atha vā sarvadeśeṣu mantragrahaṇamucyate |
tālapatre manuṃ vakṣye pūrṇakumbhe nidhāpayet |
bhāskaraṃ ca guruṃ dhyātvā vācayed triguruṃ raviḥ ||
582 ||
etāvatā śāvaramantrāṇāṃ vidhivadgrahaṇameva puraścaraṇamityuktam |

Lesungshinweise: [geschriebenen] [Der Schluss mit „dreifach/Guru/Sonne“ ist im Druck gestört; eine bestimmte Wiederholungszahl lässt sich daraus nicht zuverlässig gewinnen.]

Band II, S. 240–241, Beginn der Vira-Sadhana 583–593
atha vīrasādhanam |
tatrādau citāsādhanamuktaṃ yoginīhṛdaye— devyuvāca |
bhagavan sarvamantrajña sarvaśāstraviśārada |
śmaśāne ca puraścaryā tvayā saṃpūjitā purā |
kathayasva tadedānīṃ yadi sneho'sti māṃ prati ||
583 ||
īśvara uvāca |
yasmin pariśrameṇāpi nṛṇāṃ siddhiḥ samīhitā |
na jātā tatra kartavyā sādhakairvīrasādhanā ||
584 ||
purā siddhyai nṛṇāṃ ca kartavye samupasthite |
nānyasiddhikaraṃ śīghraṃ vīrasādhanavarjitam ||
585 ||
tasmāt sarvaprayatnena vidheyā vīrasādhanā |
bhayamuktena śucinā sarvasiddhimabhīpsatā ||
586 ||
nānayā durlabhaṃ kiṃcit sādhakasya samīhitam |
girije tat prayatnena prayatneyaṃ prakāśyate ||
587 ||
aṣṭamyāṃ ca caturdaśyāṃ pakṣayorubhayorapi |
kṛṣṇapakṣe viśeṣeṇa sādhayedanayā hitam ||
588 ||
vīratantre— mahāvīrakramaṃ deva sūcitaṃ na prakāśitam |
kathayasva mahādeva sarvasiddhipradaṃ mahat ||
589 ||
bhairava uvāca |
sarvasiddhipradaṃ sākṣāt sarvadevanamaskṛtam |
sarvapāpaharaṃ devi sarvarogavināśanam ||
590 ||
brahmaviṣṇuśivādīnāṃ dikpālānāṃ ca bhāvini |
bhairavāṇāṃ ca sarveṣāṃ gandharvāṇāṃ ca yoginām ||
591 ||
śaśvat siddhipradaṃ devi sarveṣāmālayaṃ mahat |
nānyat siddhipradaṃ devi vīrasādhanavarjitam ||
592 ||
mahābalo mahāvīro mahāsāhasikaḥ śuciḥ |
mahāsvaccho dayāvā~śca sarvabhūtahite rataḥ |
teṣāṃ kṛte mahādevi kathitaṃ vīrasādhanam ||
593 ||

Lesungshinweise: [Die Wortverbindung des zweiten Halbverses ist gestört.]

Band II, S. 241, Vorbereitung der Scheiterhaufen-Sadhana 594–604
tathā— ghaṭībandhanavastraṃ vai mūlena paridhāya ca |
tadbāhye ca punarvastraṃ mūlenāṅgavilepanam ||
594 ||
kṛtoṣṇīṣaśca mūlena sindūreṇordhvapuṇḍrakam |
iṣṭadevaṃ guruṃ natvā yātrā praharamadhyataḥ ||
595 ||
kāryā ca sādhakaiḥ sārthaṃ hṛdi mantraṃ parāmṛśan |
akṣubdho bhuktabhojyaśca yadi syādvīrasādhakaḥ ||
596 ||
divyo vā na paśustatra bhuktvā sādhanamācaret |
aṣṭamyāṃ ca caturdaśyāṃ pakṣayorubhayorapi ||
597 ||
bhaumavāre tamisrāyāṃ sādhayeta siddhimuttamām |
upacāraṃ samādāya kulāmṛtarasaṃ tathā ||
598 ||
sāmiṣānnaṃ guḍaṃ chāgaṃ surāṃ piṣṭakameva ca |
nānāphalaṃ ca naivedyaṃ svasvakalpoktasādhanam ||
599 ||
citāsthāne samānīya suhṛdbhiḥ śastrapāṇibhiḥ |
samānaguṇasampannaiḥ sādhako gatabhīḥ svayam ||
600 ||
na nirīkṣeccaturdikṣu devatādhyānatatparaḥ |
bhītaścet sādhakastatra caturdikṣu ca sādhakaḥ ||
601 ||
svaguruṃ bhrātṛvargaṃ vā brāhmaṇān vā'pi suvratān |
suhṛdānapi rakṣārthaṃ kiyaddūre niveśayet ||
602 ||
no cet kevalamevāsau bhairavaḥ parikīrtitaḥ |
akṣālitāṃ citābhūmiṃ gatvā sādhakasattamaḥ ||
603 ||
prakṣālitāṃ yadi prāyaḥ kārayedasthisañcayam |
yāmale— asaṃskṛtā citā grāhyā na tu saṃskārasaṃskṛtā ||
604 ||

Band II, S. 242, Sankalpa und Anrufung des Ritualplatzes 605–610
tathā— saṅkalpaṃ prathamaṃ kuryāt svastivācanapūrvakam |
sāmānyārghyaṃ vidhāyaitat tataḥ pūjāṃ samārabhet |
vastrālaṅkārabhūṣādyairbhūṣitaḥ pūrvadiṅmukhaḥ ||
605 ||
saṅkalpastu— oṃ adyetyādi amukagotraḥ śrīmadamukaśarmā'mukamantrasiddhikāmaḥ śmaśānasādhanamahaṃ kariṣye— ityevaṃrūpaḥ |
vīratantre— astrāntamūlamantreṇa prokṣaṇaṃ yāgabhūmiṣu |
gurupādayugaṃ dhyātvā gaṇeśaṃ vaṭukaṃ tathā ||
606 ||
yoginīṃ mātṛkāṃ caiva vāmapādapuraḥsaram |
ye cātra saṃsthitā devā rākṣasāśca bhayānakāḥ ||
607 ||
piśācāḥ siddhayakṣāśca gandharvāpsarasāṃ gaṇāḥ |
yoginyo mātaro bhūtāḥ sarvāśca khecarastriyaḥ ||
608 ||
siddhidāstā bhavantvatra tathā ca mama rakṣakāḥ |
praṇamya manunā'nena puṣpāñjalitrayaṃ kṣipet ||
609 ||
śmaśānādhipatiṃ paścādbhairavaṃ kālabhairavam |
mahākālaṃ yajedyatnāt pūrvādidikcatuṣṭaye ||
610 ||

Lesungshinweise: [es folgen die üblichen Zeitangaben] [Name]

Band II, S. 242–243, Bali-Formeln der Scheiterhaufen-Sadhana 611–621
pādyādibhiśca mantrajño baliṃ paścānnivedayet |
śabdabījaṃ tataḥ paścāt śmaśānādhipatatparam ||
611 ||
imamante sāmiṣānnaṃ baliṃ gṛhṇapadaṃ tataḥ |
gṛhaṇa gṛhṇāpaya yugaṃ vighnanivāraṇaṃ tataḥ ||
612 ||
kuru siddhiṃ me samuktvā prayaccha svāhayā'nvitam |
tārādyamanunā devi prathamo balirīritaḥ ||
613 ||
māyānte bhairavāt paścādbhayānakapadaṃ tataḥ |
pūrve baliṃ samuddhṛtya dakṣiṇe balimāharet ||
614 ||
hūmante tu mahākālāt paścāt pūrvavaduddharet |
paścime kāladevāya praṇavādyena kalpayet ||
615 ||
śabdānte kālaśabdānte bhairaveti padaṃ tataḥ |
śmaśānādhipa ityevaṃ pūrvavaccāntare haret ||
616 ||
citāmadhye tato dadyādbalitrayamanuttamam |
kālarātrimahākāli kālike ghoraniḥsvane ||
617 ||
gṛhāṇemaṃ baliṃ mātardehi me siddhimuttamām |
hū~ kālikāyai svāheti baliṃ dattvā bhūtanāthāya dāpayet ||
618 ||
śabdānte bhūtanāthānte śmaśānādhipa ityapi |
praṇavādyena mantreṇa dāpayedbalimuttamam ||
619 ||
hū~ sarvagaṇanāthānte adhipatipadaṃ tathā |
śmaśāne mastake dattvā pūrvavacca samuddharet ||
620 ||
tārādyena baliṃ dattvā pañcagavyena sundari |
asthisamprokṣaṇaṃ kṛtvā pīṭhamantraṃ nyaset punaḥ |
bhūrje vā vaṭapatre vā tatra pīṭhamanuṃ nyaset ||
621 ||

Lesungshinweise: [Die Schreibungen und Wiederholungsangaben der Annahmeverben sind nicht ganz eindeutig; es wird keine geschlossene Formel ergänzt.] [weiteren] [Die Reihenfolge der Gottheiten und Richtungen ist in dieser Passage nicht durchgehend eindeutig.] [die Gabe] [den übrigen Mantra]

Band II, S. 243–244, Sitzbereitung und Virardana-Mantra 622–632
tantrāntare— tataścitāpaścimata ekīkṛtyāsthisañcayam |
oṃ hrīṃ ādhāraśaktaye nama ityaṇunā punaḥ ||
622 ||
pañcagavyena samprokṣya bhūrje vā vaṭapatrake |
hasauriti likhenmantraṃ sthāpayet tatra tat punaḥ ||
623 ||
kambalādyāsanaṃ tatra vinyasyādhāraśaktaye |
nama ityaṇunā tatra hrīmādyāṃ ca prapūjayet ||
624 ||
vīratantre— pīṭhamāstīrya tasmin vai baddhavīrāsanastataḥ |
vīrārdane deveśi loṣṭān dikṣu viniḥkṣipet ||
625 ||
kūrcabījadvayaṃ devi māyāyugmaṃ tataḥ param |
kālike ghoradaṃṣṭre ca pracaṇḍe caṇḍanāyike ||
626 ||
dānavān dārayetyuktvā haneti dvitayaṃ tataḥ |
paravīraṃ mahāvighnaṃ chedayeti dvayaṃ tataḥ ||
627 ||
sarvāstrānto dviṭhānto'yaṃ vīrārdanamanuḥ smṛtaḥ |
anena mantritaṃ loṣṭaṃ daśadikṣu viniḥkṣipet ||
628 ||
tanmadhye bhairavo devo vighnairna paribhūyate |
yadi pramādāddeveśi sādhako bhayavihvalaḥ ||
629 ||
taistaiḥ sarvaiḥ suhṛdbhiśca rakṣito nābhibhūyate |
arkendusitavārtālatūlairnirmitavartikām ||
630 ||
pradīpaṃ tatra saṃsthāpya astraṃ tatra prapūjayet |
gate tasmin mahādīpe vighnaiśca paribhūyate ||
631 ||
tadadhaścāstramantreṇa nikhanet kuladīpikām |
tattatkalpavidhānena bhūtaśuddhyādikaṃ caret |
ṣoḍhāṃ vā tārakāṃ vā'pi vinyasya pūjayet tataḥ ||
632 ||
devatāmiti śeṣaḥ |

Lesungshinweise: [Im Druck steht die Verbindung hasaur iti; kein zusätzliches Bindu wird ergänzt.] [so bezeichneten] [Pflanzenbezeichnungen der Quelle]

Band II, S. 244, Japa und Überwindung der Furcht 633–640
ata eva yāmalādau— tataḥ pañcopacāreṇa purato devatāṃ yajet |
nimīlya cakṣuṣī paścāddevaṃ dhyātvā manuṃ japet ||
633 ||
ekākṣarī yadi bhaveddvikasahasraṃ tato japet |
dvyakṣare cāṣṭasāhasraṃ tryakṣare hyayutārdhakam ||
634 ||
tataḥ paraṃ tu mantrajño gajāntakasahasrakam |
niśārdhāt tu samārabhya udayāntaṃ samācaret ||
635 ||
yadyasahyaṃ bhayaṃ karṇanetre vastreṇa bandhayet |
tato'rdharātraparyantaṃ yadi kiñcinna dṛśyate ||
636 ||
jayadurgāmanunā'rghyaṃ tenaiva sarṣapān kṣipet |
oṃ tilo'si somadevatyo gosavastṛptikārakaḥ ||
637 ||
pitṝṇāṃ svargadātāstvaṃ martyānāṃ mama rakṣakaḥ |
bhūtapretapiśācānāṃ vighneṣu śāntikārakaḥ ||
638 ||
iti kṣiptvā tilāṃstatra caturbhāgaiḥ śivāditaḥ |
tataḥ saptapadaṃ gatvā punastatraiva saṃviśet ||
639 ||
evaṃ tatrāpi sampūjya prajapenmanumuttamam |
nirbhayaḥ san japet tāvadyāvat siddhiḥ prajāyate |
bhayaṃ tu svapnavajjñeyaṃ pare'hni śeṣamācaret ||
640 ||

Lesungshinweise: [die Zahlbezeichnung ist unklar] [Gosava bleibt als nicht eindeutig deutbare Bezeichnung stehen.] [Die Zeitangaben „ab Mitternacht“ und „bis Mitternacht“ stehen so nebeneinander in der Quelle.] Bei Hindernissen durch Bhutas, Pretas und Pishachas bewirkst du Befriedung.‘ [Gosava bleibt als nicht eindeutig deutbare Bezeichnung stehen.] Mit diesen Worten streue man Sesam nach den vier Seiten, beginnend mit Shivas Richtung.

Band II, S. 245, Abschluss der Chita-Sadhana und Beginn der Shava-Sadhana 641–645
vāmakeśvaratantre— japānte ca baliṃ dadyāddevatāyai yathāvidhi |
mahiṣaṃ chāgalaṃ cāpi gṛhītvā varameva ca |
gṛhaṃ gacchet suhṛdvargaiḥ sārthaṃ suhṛṣṭamānasaḥ ||
641 ||
iti citāsādhanāvidhiḥ |
atha śavasādhanavidhiḥ |
bhūtaḍāmare— yaduktaṃ bhāvasarvasve sarvatantreṣu gopitam |
vīrasiddhividhānaṃ hi devadevena śambhunā ||
642 ||
yasya vijñānamātreṇa mandabhāgyo'pi siddhyati ||
643 ||
tathā— puraścaraṇasampanno vīrasiddhiṃ samācaret |
putradārādhanasnehalobhamohavivarjitaḥ ||
644 ||
mantraṃ vā sādhayiṣyāmi dehaṃ vā pātayāmyaham |
pratijñāmīdṛśīṃ kṛtvā balidravyāṇi cintayet ||
645 ||

Band II, S. 245–246, Schutzriten der Shava-Sadhana 646–655a
vīratantre— pūrvoktamupahārādi samādāya tu sādhakaḥ |
sādhayet svahitāṃ siddhiṃ sādhanasthānamāśrayet ||
646 ||
gurudhyānādikaṃ sarvaṃ pūrvoktamāśrayet sudhīḥ |
vīrārdanāntike bhūmau māyāmoho na vidyate ||
647 ||
ye cātretyādimantreṇa bhūmau puṣpāñjalitrayam |
śmaśānādhipatīnāṃ tu pūrvavadbalimāharet ||
648 ||
aghorākhyeṇa mantreṇa balisādhanamācaret |
sudarśanena vā rakṣāmubhābhyāṃ vā prakalpayet ||
649 ||
māyāsphuradvayaṃ bhūyaḥ prasphuradvitayaṃ punaḥ |
ghoraghorataratyante tanno rūpapadaṃ tataḥ ||
650 ||
caṭayugmāntarānte ca pracaṭadvitayaṃ punaḥ |
heyugmaṃ ramayugmaṃ ca tato bandhuyugaṃ tataḥ ||
651 ||
pātaya dvitayaṃ varma phaḍantaḥ samudāhṛtaḥ |
ekapañcāśadarṇo'yamaghorāstramayo manuḥ ||
652 ||
hālāhalaṃ samuddhṛtya sahasrārasvarūpakam |
varmāstrāntaṃ mahāmantraṃ sudarśanasya kīrtitam ||
653 ||
bhūtaśuddhiṃ tataḥ kṛtvā nyāsajāṃ pravinyaset |
jayadurgākhyamantreṇa sarṣapān dikṣu niḥkṣipet ||
654 ||
oṃ durge durge rakṣāṇi svāhā— iti jayadurgākhyamantraḥ |
tilo'sīti ca mantreṇa tilānapi viniḥkṣipet |

Lesungshinweise: [Die Ausgabe nennt hier als abweichende Lesung: „vollziehe das Binden der Haarlocke“ anstelle der Bali-Handlung.] [Mehrere Lautfolgen dieser Bauanweisung sind im Druck gestört; die Bezeichnungen werden nicht zu einer vermeintlich sicheren Formel vervollständigt.] [Die überlieferte Form des Schutzwortes lautet rakshani und ist grammatisch auffällig.] 649: Mit dem Aghora-Mantra vollziehe er die Bali-Handlung; mit dem Sudarshana-Mantra oder mit beiden richte er den Schutz ein.“ [Die Ausgabe nennt hier als abweichende Lesung: „vollziehe das Binden der Haarlocke“ anstelle der Bali-Handlung.] 650–652: „Maya, zweimal ‚sphura‘, danach zweimal ‚prasphura‘; auf ‚ghora‘ und ‚ghoratara‘ folgt die Verbindung ‚tanno rupa‘.

Band II, S. 246, Leichnam und erste Verehrung 655b–665
yaṣṭividdhaṃ śūlaviddhaṃ khaḍgaviddhaṃ payomṛtam ||
655 ||
rajjuviddhaṃ sarpadaṣṭaṃ cāṇḍālairvā'bhibhūtakam |
taruṇaṃ sundaraṃ śūraṃ raṇe naṣṭaṃ samujjvalam ||
656 ||
palāyanaviśūnyaṃ ca sammukhe raṇavittamam |
svecchāmṛtaṃ dvivarṣaṃ ca vṛddhaṃ strīṃ ca dvijaṃ tathā ||
657 ||
annābhāvamṛtaṃ kuṣṭhaṃ saptarātrordhvagaṃ tathā |
evaṃ cāṣṭavidhaṃ tyaktvā pūrvoktānyatamaṃ śavam ||
658 ||
gṛhītvā mūlamantreṇa pūjāsthāne samānayet |
cāṇḍālādyabhibhūtaṃ vā śīghraṃ siddhiphalapradam ||
659 ||
praṇavāstramantreṇa śavasya prokṣaṇaṃ caret |
praṇavaṃ kūrcabījaṃ ca mṛtakāya namo'stu phaṭ ||
660 ||
puṣpāñjalitrayaṃ dattvā praṇamet sparśapūrvakam |
re vīraparamānanda śivānanda kuleśvara ||
661 ||
ānandabhairavākāra devīparyaṅkaśaṅkara |
vīro'haṃ tvāṃ prayacchāmi uttiṣṭha caṇḍikārcane ||
662 ||
praṇamyānena mantreṇa svāpayet tadanantaram |
tāraṃ śabdaṃ mṛtakāya namo'ntaṃ mantramucyate ||
663 ||
śavasvāpanamantro'yaṃ sarvatantreṣu deśitaḥ |
dhūpena dhūpitaṃ kṛtvā gandhādi vā pralipya ca ||
664 ||
raktākto yadi deveśa bhakṣayet kulasādhakam |
gatvā śavasya sānnidhyaṃ dhārayet kaṭideśataḥ ||
665 ||

Lesungshinweise: [Man wähle einen Leichnam von einem Menschen,] [Das Verb prayacchami ist in dieser Anrede auffällig; die genaue Beziehung bleibt unsicher.] Ich bin ein Vira und wende mich an dich; erhebe dich zur Verehrung Chandikas!‘ [Das Verb prayacchami ist in dieser Anrede auffällig; die genaue Beziehung bleibt unsicher.] 663–665: Nach der Verneigung mit diesem Mantra lege man ihn nieder.

Band II, S. 247, Bereitung des Leichnams und des Sitzes 666–679
yadyupadravayet tasya dadyānniṣṭhīvanaṃ mukhe |
punaḥ prakṣālitaṃ kṛtvā japasthānaṃ samānayet ||
666 ||
kuśaśayyāṃ paristīrya tatra saṃsthāpayecchavam |
elālavaṅgakarpūrajātīkhadirasārdrakaiḥ ||
667 ||
tāmbūlaṃ tanmukhe dattvā śavaṃ kuryādadhomukham |
sthāpayitvā tasya pṛṣṭhaṃ candanena vilepayet ||
668 ||
bāhumūlādikaṭyantaṃ caturasraṃ vibhāvayet |
madhye padmaṃ caturdvāraṃ dalāṣṭakasamanvitam ||
669 ||
tataścaiṇeyamajinaṃ kambalāntaritaṃ nyaset |
dvādaśāṅgulamānena yajñakāṣṭhāni dikṣu ca ||
670 ||
imaṃ baliṃ gṛhṇa yugmaṃ gṛhṇāpaya yugmaṃ tataḥ |
vighnanivāraṇaṃ kṛtvā siddhiṃ prayaccheti dvayam ||
671 ||
anena manunā pūrvaṃ baliṃ dadyācca sāmiṣam |
svasvanāmādikaṃ dattvā pūrvavadbalimāharet ||
672 ||
sarveṣāṃ lokapālānāṃ tataḥ sādhakasattamaḥ |
śavādhiṣṭhānadevebhyo baliṃ dadyāt surayā saha ||
673 ||
catuḥṣaṣṭiyoginībhyo ḍākinībhyo baliṃ diśet |
pūjādravyaṃ sannidhau ca dūre cottarasādhakam ||
674 ||
saṃsthāpyāsanamabhyarcya svamantrānte trapāṃ tataḥ |
phaḍityanena mantreṇa tatrāśvārohaṇaṃ viśet ||
675 ||
kuśān pādatale dattvā śavakeśān pramārjya ca |
dṛḍhaṃ nibadhya juṭikāṃ kṛtasaṅkalpasādhakaḥ ||
676 ||
śavopari samāruhya prāṇāyāmaṃ vidhāya ca |
vīrārdanena mantreṇa dikṣu loṣṭān samākṣipet ||
677 ||
tato devaṃ samabhyarcya upacāraistu vistaraiḥ |
śavāsye vidhivaddevi devatāpyāyanaṃ caret ||
678 ||
utthāya saṃmukhe sthitvā paṭhedbhaktiparāyaṇaḥ |
vaśo me bhava deveśa mamāmukapadaṃ tataḥ ||
679 ||

Lesungshinweise: [stelle man] [auf] [die gewünschte …] [Die Anrufung geht im nächsten Vers weiter.]

Band II, S. 248, Anrufung und Japa auf dem Leichnam 680–692
siddhiṃ dehi mahābhāga bhūtāśrayapadāmbaraḥ |
mūlaṃ samuccaranmantrī śavapādadvayaṃ tataḥ ||
680 ||
paṭṭasūtreṇa bandhīyāt tadotthātuṃ na śakyate |
oṃ bhīrubhīma bhayābhāva bhavyalocanabhāvuka ||
681 ||
trāhi māṃ devadeveśa śavānāmadhipādhipa |
iti pādatale tasya trikoṇaṃ cakramālikhet ||
682 ||
tadotthātuṃ na śaknoti śavo'pi niścalo bhavet |
upaviśya punastasya bāhū niḥsārya pārśvayoḥ ||
683 ||
hastayoḥ kuśamāstīrya pādau tatra nidhāpayet |
oṣṭhau tu sampuṭau kṛtvā sthiracittaḥ sthirendriyaḥ ||
684 ||
sadā devīṃ hṛdi dhyātvā maunī tu japamācaret |
śmaśāne proktasaṅkhyābhirjapaṃ kuryāt kuleśvari ||
685 ||
atha vārambhakālāt tu yāvaccodayate raviḥ |
yadyardharātriparyantaṃ japte kiñcinna lakṣyate ||
686 ||
tadā pūrvavadarghyādisamayādāgatāni ca |
kṛtvopaviśya tatraiva japaṃ kuryādananyadhīḥ ||
687 ||
calāsanādbhayaṃ nāsti bhaye jāte vadet tataḥ |
yat prārthayasi deveśi dātavyaṃ kuñjarādikam ||
688 ||
dināntare pradāsyāmi svanāma kathayasva me |
ityuktvā saṃskṛtenaiva nirbhayastu punarjapet ||
689 ||
tataścenmadhuraṃ vakti vaktavyaṃ madhuraṃ tataḥ |
tadā satyaṃ ca saṃskāryaṃ naraṃ ca prārthayet tataḥ ||
690 ||
yadi satyaṃ na kuryācca varaṃ vā na prayacchati |
tadā punarjapeddhīmānekāgraṃ mānasaṃ bhajan ||
691 ||
yakṣaḍāmare— na paśyedadbhute jāte na bhāṣeta ca na spṛśet |
ekacitto japaṃ kuryādyāvat pratyakṣatāṃ vrajet ||
692 ||

Lesungshinweise: [Der abschließende Ausdruck dieser Anrufung ist gestört.] [die Erscheinung] [Im Druck steht nara, „Mensch“; im Zusammenhang wäre ein Segen zu erwarten. Die Stelle wird nicht stillschweigend geändert.] [die Gottheit]

Band II, S. 248–250, Prüfung der Erscheinungen 693–710
vīratantre— nararūpo nātra devo yo naro vopasarpati |
yatnatastena boddhavyaṃ naro vā devayonayaḥ ||
693 ||
mātā vā tatsutā vā'pi mātulānī tathā'pi vā |
āgatya vighnaṃ carate māyayācchādya vigraham ||
694 ||
uttiṣṭha vatsa te kāryaṃ sarvaṃ jātaṃ na saṃśayaḥ |
prabhātasamayo jātastvatpitā krośate gṛhe ||
695 ||
prāyeṇa sakalā lokā rājāno daṇḍadhāriṇaḥ |
kadācit kenāpyādiṣṭastadā kiṃ te kariṣyati ||
696 ||
ityādivividhairvākyairna japaṃ parisantyajet |
mṛtāḥ pitṛgaṇāstatra dūradeśanivāsinaḥ ||
697 ||
bāndhavāstatra āyānti devarūpadharāstataḥ |
strīputrasevakādīṃśca gṛhītvā nīyate paraiḥ ||
698 ||
rudanti putrakāḥ sarve bhrātaro'nujaśiṣyakāḥ |
nijakāntāṅgasaṃsparśaṃ vastrādyābharaṇādikam ||
699 ||
gṛhītvā nīyate patnī pālakaistadbhayaṃ tyajet |
yadi na kṣubhyate tatra tadā kiṃ vā na labhyate ||
700 ||
strīrūpadhāriṇī devī dvijarūpadharaḥ pumān |
varaṃ gṛhṇeti śabdaṃ vai trivārānte varaṃ labhet ||
701 ||
sādhunā'sādhunā vā'pi yoṣiccedvaradāyinī |
tadā vīrapatestasya kiṃ na siddhyati bhūtale ||
702 ||
niṣpāpaḥ puruṣaścaiva kule caiva susaṃskṛtaḥ |
asaṃskṛtavarā devī pāpayuktā na saṃśayaḥ ||
703 ||
sammukhe'sammukhe vā'pi saṃskṛtaṃ vakti cāparam |
saiva devī na sandehaḥ sa devo bhairavaḥ svayam ||
704 ||
na cedevaṃ bhaveccaiva māyāpuṭitavigrahāt |
varayenna varaṃ tatra na varaṃ pravadet kvacit ||
705 ||
sa cet saṃskṛtamākhyātaṃ vakti vaktavyamīdṛśam |
na cet svayaṃ kaulikoktyā varaṃ grāhyaṃ nirākulam ||
706 ||
atha vā utkaṭaṃ kiñcillabhetāpyātmano hitam |
śabdo vā jāyate samyagamṛtaṃ vā'pi labhyate ||
707 ||
sarvaṃ vicārya gṛhītavyamevaṃ dik parikīrtitā |
devyākṛtayo bahudhā narādyākṛtayaḥ kvacit ||
708 ||
avaśyaṃ tatra bhetavyaṃ na tatra pratyayaḥ kvacit |
bhairavā vaṭukāścaiva kulaśāstraparāyaṇāḥ ||
709 ||
etacchāstraprasaṅgena kṛtyā kuṭilavigrahāḥ |
putro bhūtvā varayet taṃ nārī bhūtvā vimohayet |
tasmāt tattvaparo vīra ācāre yatnamācaret ||
710 ||

Lesungshinweise: [eine Erscheinung] [Der Satz über Leute und Könige ist in seiner Verbindung gestört.] [Redeweise] [Die Gegenüberstellung ist im Druck mehrdeutig; samskrita kann hier sowohl Weihe beziehungsweise Vervollkommnung als auch die Sanskritsprache bezeichnen.] [die Erscheinung] [Die letzte Alternative steht neben dem vorausgehenden Verbot und wird nicht damit harmonisiert.]

Band II, S. 250, Abschlussriten und Ersatzgaben 711–719
bhūtaḍāmare— vadatyāgatya ceṣṭaṃ vā dehasphūrtiṃ karoti hi |
etena jāyate vīrasiddhirdadyāt tato balim ||
711 ||
devatāṃ ca guruṃ natvā visṛjya hṛdayaṃ punaḥ |
sthāpayet toṣayedvidvān śavaṃ toye viniḥkṣipet ||
712 ||
vīratantre— satye kṛte varaṃ labdhvā santyajecca japādikam |
jātaṃ phalamiti jñātvā jūṭikāṃ mocayet tataḥ ||
713 ||
samprakṣālya ca saṃsthāpya jūṭikāṃ mocayet pade |
padacakraṃ mārjayitvā pūjādravyaṃ jale kṣipet ||
714 ||
śavaṃ jale'tha garte vā niḥkṣipya snānamācaret |
tatastu svagṛhaṃ gatvā baliṃ dattvā dināntare ||
715 ||
agrimarātrau tu yeṣāṃ devānāṃ yajamāno'ham |
te gṛhṇantu mayā dattaṃ balimimaṃ ca sāmiṣam ||
716 ||
atha yairyācitaścāśvanarakuñjaraśūkarān |
dattvā piṣṭamayāneva kartavyaṃ samupoṣaṇam ||
717 ||
tantrāntare— yavakṣodamayaṃ vā'pi śālikṣodamayaṃ ca vā |
candrahāsena vidhivat tattanmantreṇa pātayet ||
718 ||
pare'hni nityamācarya pañcagavyaṃ pibet tataḥ |
brāhmaṇān bhojayet tatra pañcaviṃśatisaṅkhyakān ||
719 ||

Lesungshinweise: [Die Gottheit] [die Gottheit] [den Leichnam] [der Druck wiederholt hier das Wort für Haarlocke]

Band II, S. 251, Nachriten und Bedingungen 720–731
pañca pañca gṛhītān vā kramāccaiva daśāvadhi |
tataḥ snātvā ca bhuktvā ca nivaseduttamasthale ||
720 ||
yadi na syādviprabhojyaṃ tadā nirdhanatāṃ vrajet |
tena cennirdhanatvaṃ syāt tadā devaḥ prakupyati ||
721 ||
trirātraṃ vā'tha ṣaḍrātraṃ gopayet kulasādhanam |
śayyāyāṃ yadi gacchedvā tadā vyādhī prajāyate ||
722 ||
gītaṃ śrutvā ca badhiro niścakṣurnṛtyadarśanāt |
yadi vakti dine vākyaṃ tadā sa mūkatāṃ vrajet ||
723 ||
pañcadaśadināntā hi dehe devasya saṃsthitiḥ |
gobrāhmaṇānāṃ devānāṃ nindāṃ kuryānna kutracit ||
724 ||
devagobrāhmaṇādīṃśca pratyahaṃ tu spṛśecchuciḥ |
prātarnityakriyānte tu bilvapatrodakaṃ pibet ||
725 ||
tataḥ snāyāt tu tīrthādau prāpte ṣoḍaśavāsare |
svāhāntaṃ mūlamuccārya tarpayāmi namaḥpadam ||
726 ||
evaṃ padatrayādūrdhvaṃ devānāṃ tarpaṇaṃ jalaiḥ |
munitarpaṇaśūnyasya na syāddevasya tarpaṇam ||
727 ||
ityanena vidhānena siddhimāpnoti niścitam |
iha bhuktvā varān divyānante yāti hareḥ padam ||
728 ||
anaṅgaṃ sāṅgamapi vā niṣphalaṃ saphalaṃ ca vā |
kṛtvā sādhanamevaitacchakteḥ priyatamo bhavet ||
729 ||
śavābhāve śmaśāne vā kartavyā vīrasādhanā |
ye bhāvā yasya vai proktāstairbhāvairyadi nārcayet ||
730 ||
īdṛśakramayogena bhraṣṭo bhavati sādhakaḥ |
nopadiśet tatra bhāvaṃ na pūjāṃ tatra sandiśet |
śmaśānāntaṃ gṛhītvā tu tāvacchuddhiḥ prajāyate ||
731 ||

Lesungshinweise: [die Zählweise dieser Alternative bleibt unklar] [bilder] [das Verfahren] [Die Schlussverbindung von Vers 731 ist nicht sicher verständlich.]

Band II, S. 251–252, Weitere Form der Vira-Sadhana 732–739
vīracūḍāmaṇau— atha vā'nyaprakāreṇa sādhanaṃ kathayāmi te |
japasthānaṃ tu saṃśodhya khananādi prayatnataḥ ||
732 ||
tanmadhye ca baliṃ dadyāllikhedyantraṃ trikoṇakam |
tanmadhye ca mahāśaṅkhaṃ niveśya muṇḍapañcakam ||
733 ||
tasyopari mahāpretamakhaṇḍāṅgaṃ suśobhanam |
udvartanādikaṃ kuryāt snāpayedvidhipūrvakam ||
734 ||
paridhāpya raktavastraṃ netrāñjanasamīritam |
tāmbūlādi mukhe dadyāllalāṭe raktacandanam ||
735 ||
hṛdaye ca likhedyantraṃ padmamadhye trikoṇakam |
pūjāyantraṃ lalāṭe ca śastreṇa vilikhet tataḥ ||
736 ||
mūrdhni bāhau tathā haste pāde caiva tathā kaṭau |
khadirādīni kāṣṭhāni kīlānyāropayet sudhīḥ ||
737 ||
bandhakaṃ varddhayet tatra dṛḍhabandhena bandhayet |
ṣaṭpātreṣu baliṃ dadyāt kīle kīle pṛthak pṛthak ||
738 ||
māṣaṃ māṃsaṃ tathā matsyaṃ pāyasaṃ trividhāḥ surāḥ |
modakaṃ ca mahāpūpaṃ dugdhānnotsargamācaret ||
739 ||

Lesungshinweise: [die Verbindung dieser Bezeichnungen ist knapp und mehrdeutig] In dessen Mitte ordne man fünf Schädel als Mahashankha an [die Verbindung dieser Bezeichnungen ist knapp und mehrdeutig].

Band II, S. 252–253, Weitere Bali-Mantras 740–751
krodhīśavahnimārūḍhaṃ tūryasvarasamanvitam |
varmabījaṃ samuccārya śmaśānakāliketi ca ||
740 ||
pūrvabījaṃ samālikhya astrānto mantra ucyate |
māyābījaṃ samuccārya śmaśānabhairavāya ca ||
741 ||
mahākālāya devāya sarvavighnaharo bhava |
baliṃ gṛhṇa dvidhā kuryāt trayodaśaṃ sabindukam ||
742 ||
śmaśānavāsino rudrā asthimāṃsabalipriyāḥ |
vighnaṃ nivāraya samyag baliṃ gṛhṇa dvidhā punaḥ ||
743 ||
vighnaṃ nivāraya yugmaṃ varaṃ caiva prayaccha me |
dviṭhānto mantra ityukto baliruktavidhānataḥ ||
744 ||
māyā lajjā tathā lakṣmīrnandinīśatrayaṃ likhet |
nārāyaṇastathā sūkṣmaparaṃ tu madhusūdanaḥ ||
745 ||
yoginībhyaḥ paraṃ paścāt śmaśānavāsinīti ca |
pracaṇḍā caṇḍarūpāyai kartṛkharparadhāriṇī ||
746 ||
baliṃ gṛhṇāpaya yugmaṃ sarvavighnaṃ nivāraya |
varaṃ dehi padaṃ brūyāddviṭhānto yoginībaliḥ ||
747 ||
raudraṃ vahnisamārūḍhaṃ caturdaśasvarānvitam |
bindunādakalākrāntaṃ kṣetrapālaṃ ca ṅe'ntam ||
748 ||
śmaśānavāsine brūyācchoṇitāsthipriyāya ca |
dviṭhāntaṃ mantramuccārya kṣetrapālabaliṃ haret ||
749 ||
vārāhībījamuddhṛtya bījaṃ pañcāntakaṃ punaḥ |
vakratuṇḍāyeti padaṃ varma caiva samuddharet ||
750 ||
baliṃ gṛhṇapadaṃ brūyādvighnaṃ nivārayeti ca |
siddhiṃ prayaccha me caiva astrānto manuruttamaḥ ||
751 ||

Lesungshinweise: [Laut] [Die Lautbezeichnungen werden in der vorliegenden Bauanweisung nicht ausgeschrieben. Kasus- und Numeruswechsel der Anrufungen bleiben erhalten.]

Band II, S. 253, Vira-Ritus mit Shakti 752–757
pādasyāpādanaṃ kuryānmadirānandavigrahaḥ |
hṛdayopari mahāvīraḥ śaktiṃ caiva śavopari ||
752 ||
vivastrā muktakeśī ca kartṛkharparadhāriṇī |
prakṣālya kuladravyeṇa kulacakraṃ prapūjayet ||
753 ||
dhūpadīpādinaivedyaiḥ pañcabhūtabaliṃ haret |
yathāśakti japaṃ kuryānmūlamantraṃ samarpayet ||
754 ||
viparītaparā nīvī maithunaṃ ca śavopari |
ayutaṃ ca japet tatra sarvasiddhīśvaro bhavet ||
755 ||
yadā vai bhayabhīto'sau bhakṣayanti ca tatkṣaṇāt |
dehi dehi yadā brūyāt tadā chāgabaliṃ haret ||
756 ||
balidānaṃ vinā hiṃsāṃ na kartavyā kadācana |
puraścaraṇato mantrasiddhirbhavati niścitam ||
757 ||

Lesungshinweise: [die genaue Handlung ist nicht verständlich] [setze] [Es folgt eine schwer verständliche Angabe zu Haltung und Gewandbindung.]

Band II, S. 253–254, Weitere Shava-Sadhana und ihre zugesagten Früchte 758–771
muṇḍamālāyām— atha vā'nyaprakāreṇa kuryādvi vīrasādhanam |
saṅgrāme patitān pretānānīya vidhipūrvakam ||
758 ||
aṣṭadikṣu vidhāyāṣṭau navamaṃ madhyasaṃsthakam |
rajjvā rajjvā rajjunātha ropite dṛḍhakīlake ||
759 ||
candanādibhirabhyukṣya sugandhikusumādibhiḥ |
alaṅkṛtya prayatnena madhyamāsthāya mastakam ||
760 ||
lalāṭe pūjayeddevīmupacāraiḥ samujjvalaiḥ |
baliṃ dadyādaṣṭadikṣu māṣamāṃsaiḥ surāsavaiḥ ||
761 ||
pāyasairmadhusaṃyuktaiḥ kusumairakṣataistathā |
tato japaṃ prakurvīta śavasya hṛdi nirbhayaḥ ||
762 ||
upaviśyāsane śoṇe vyāghracarmavinirmite |
pañcāyutaṃ ca japtvā'tha pūrvavat kalpayedbalim ||
763 ||
vyāghravānarabhallūkaśṛgālolkāmukhānatha |
dṛṣṭvā'tha na bhayaṃ kuryānmāyāmeva vicintayet ||
764 ||
tato'nubhāvaṃ labdhvā'tha dadyācchāgādikaṃ balim |
tathā'kliṣṭamanābhūtvā śavaṃ niḥkṣipya vāriṇi ||
765 ||
dvijebhyo dakṣiṇāṃ dadyāt sādhakebhyo viśeṣataḥ |
suveśābhyastathā strībhyaḥ kumārībhyaḥ prayatnataḥ ||
766 ||
vasanaṃ bhūṣaṇaṃ tadvanmadhuradravyabhojanam |
svayaṃ tathaiva bhuñjīta narāṇāṃ tu vivarjayet ||
767 ||
etena tu mahāsiddhirjāyate bhuvi durlabhā |
rājyaṃ śriyaṃ parānando vairirāṣṭrajayaṃ tathā ||
768 ||
jaganmohanavaśyādi kavitākauśalaṃ punaḥ |
saṅgrāme ca tamuddiśya sādhakaṃ vairivāhinī ||
769 ||
palāyate pragalbhā'pi kiṃ punaḥ kṣudravairiṇaḥ |
nānāvidhāṣṭasiddhīnāṃ sādhako bhājanaṃ bhavet ||
770 ||
idaṃ mayoktaṃ deveśi na prakāśyaṃ kadācana |
etat te paramaṃ gopyaṃ viśeṣāt paśusaṃsadi |
rahasyametat paramamāgamasyaikajīvitam ||
771 ||
iti vīrasādhanavidhiḥ |

Lesungshinweise: [befestige man sie] [Die Strick-Passage enthält eine gestörte Wortverbindung.] [Stammende] [Beim letzten Verbot fehlt die nähere Bestimmung; eine eindeutige Speisebezeichnung steht nicht da.]

Band II, S. 254, Schlussvers und Kolophon des siebten Taranga 772
viśrāntādbhutabhūtibhṛtavaco vaicitracitrāmṛta srotaḥśālini sannibandhanasaritsambhedamabhyarhitam |
navye'smin naradevanirmitapuraścaryārṇave saptamaḥ sadyuktisphuṭamaiktikotkararucottuṅgastaraṅgo gataḥ ||
772 ||
iti śrīmanmahārājādhirājapratāpasiṃhasāhaviracite puraścaryārṇave mantrasiddhilakṣaṇopāyapuraścaraṇabhedanirūpaṇaṃ nāma saptamastaraṅgaḥ sampannaḥ ||

Lesungshinweise: [Das lange Anfangskompositum des Schlussverses ist im Druck beschädigt; seine Wortverbindungen sind nicht durchweg sicher lesbar.] 772: „In diesem neuen Ozean des Purashcharana, den der König geschaffen hat — reich an Strömen eines wundervoll vielfältigen Nektars der Worte über erstaunliche Kräfte, ausgezeichnet durch den Zusammenfluss der Flüsse guter Abhandlungen — ist die siebte Welle zu Ende gegangen, hoch aufragend im Glanz klarer Perlen guter Begründungen.“ [Das lange Anfangskompositum des Schlussverses ist im Druck beschädigt; seine Wortverbindungen sind nicht durchweg sicher lesbar.] So endet im Purashcharanarnava, verfasst vom erhabenen Maharajadhiraja Pratapasimha Shah, der siebte Taranga mit dem Namen „Darlegung der Merkmale und Mittel der Mantra-Siddhi sowie der verschiedenen Formen des Purashcharana“.

8. Taraṅga: Mantras und Puraścaraṇas der Gottheiten

Diese Welle: Deutsch · IAST · Devanagari

Band II, S. 255, Beginn des achten Taranga und Vighnaraja-Mantra 1–7
athāṣṭamataraṅgaḥ |
atha gaṇeśādimantrāstatpuraścaraṇaviśeṣāśca |
tatrādau vighnarājamantra ukto merutantre— asiddho guruṇā datto mantraḥ syādbahuvighnadaḥ |
tatrādau sādhayedvighnarājamantraṃ tataḥ punaḥ ||
1 ||
niṣpāpasya puraścaryābalāt siddhyenmanūttamaḥ |
tatrāmnāyavibhedena sarvatantreṣu gopitam ||
2 ||
ekabījātmakaṃ vakṣye vighnamantraṃ susiddhidam |
tatrādau vaidikānāṃ tu gakāraḥ kevalo mataḥ ||
3 ||
dakṣiṇānāṃ binduyukto dvibinduḥ pūrvamārgiṇām |
etaddvayayutaḥ paścādūrdhvāmnāye ca gaumiti ||
4 ||
glaumuttare gomiti ca pātālāmnāyamīritam |
gaṇapo'sya muniśchando nivṛdvighno'sya devatā ||
5 ||
gaṇaṃ japāyaṃ svāhā hṛtkamekadaṃṣṭrāya hu~phaṭ |
acalakarṇini namaḥ śikhā proktā'tha varma tu ||
6 ||
gajavaktrāya ca namo netramastramudīryate |
mahādaśamacaṇḍāya hu~ phaḍetacca vaidikaiḥ |
ṣaḍdīrghayuktabījena tāntriko nyāsamācaret ||
7 ||

Lesungshinweise: [die Richtungszuordnung dieser Verbindung bleibt verkürzt] [Die Druckformen sind gaum iti, glaum uttare und gom iti. Die m-Verbindung wird nicht ungeprüft als Nasalzeichen des Bija behandelt.] [folgt als nächstes Glied] [verfahren] [Die Gliederzuordnung sowie mehrere Formeln in Vers 6–7 sind im Druck gestört; sie bilden hier keine gesicherte vollständige Rezitationsfolge.]

Band II, S. 255–256, Ganesha-Dhyana und Purashcharana 8–14
atha dhyānam— raktāmbaraṃ raktavarṇaṃ raktagandhānulepanam |
raktapuṣpaiḥ pūjyamānaṃ tundilaṃ candramaulinam ||
8 ||
trinetraṃ vāmanaṃ bibhradbījapūraṃ ca śuṇḍayā |
vāmadakṣordhvayoḥ pāśāṅkuśau cakraṃ varastvayaḥ |
padmāsanaṃ sarpabhūṣaṃ dhyāyedvighnavināyakam ||
9 ||
śāradāyām— sindūrābhaṃ trinetraṃ pṛthutarajaṭharaṃ hastapadmairdadhānaṃ dantaṃ pāśāṅkuśeṣṭānyurukaravilasadbījapūrābhirāmam |
bālendudyotimauliṃ karipativadanaṃ dānapūrārdragaṇḍaṃ bhogīndrābaddhamauliṃ bhajata gaṇapatiṃ raktavastrāṅgarāgam ||
10 ||
asya mantrasya puraścaraṇamuktaṃ merutantre— lakṣamekaṃ manuṃ japtvā juhuyāt taddaśāṃśataḥ ||
11 ||
śāradāyāṃ tu— modakaiḥ pṛthukairlājaiḥ saktubhiścekṣuparvabhiḥ |
nārikelaistilairmocairhomaṃ kuryāt pṛthak pṛthak ||
12 ||
sahasramekaṃ dviśataṃ pañcāśatpramitaṃ tathā |
dalaistrimadhurāktaiḥ syāddhomaḥ kāmyo'tha kathyate ||
13 ||
daugdhānnena ghṛtāktena homo'bhīṣṭaphalapradaḥ |
lakṣmīkāmo nārikelaiścaturthyāṃ juhuyāt tathā ||
14 ||
mocaṃ kadalīphalam |

Lesungshinweise: [die anschließende Angabe zu Rad und Segensgabe ist beschädigt] Im Rüssel hält er eine Zitronatzitrone, in den oberen linken und rechten Händen Schlinge und Elefantenhaken; [die anschließende Angabe zu Rad und Segensgabe ist beschädigt].

Band II, S. 256–257, Lakshmi-Ganesha-Mantra und Purashcharana 15–22
atha lakṣmīgaṇeśamantrastatraiva— vakṣye'tha dakṣiṇāmnāye lakṣmīgaṇapatiṃ surāḥ |
gajalakṣmīsamāyuktamayaṃ yogo'tidurlabhaḥ ||
15 ||
śrīga~ saumyāya voccārya mahāgaṇapatiṃ tathā |
ṅe'ntamuktvā varavaradoktvā sarvajanaṃ vadet ||
16 ||
me vaśamānaya svāhetyekonatriṃśadakṣaraḥ |
antaryāmī muniśchando gāyatrī nivṛdanvitā ||
17 ||
devo lakṣmīgaṇeśo'trāthādyabījadvayena tu |
ṣaḍdīrghayuktenāṅgāni jātiyuktāni kārayet ||
18 ||
atha dhyānam— hemābhaṃ pītavasanaṃ cakraśaṅkhagadābhayān |
dakṣordhvakaramārabhya dakṣiṇādhaḥkarāvadhi ||
19 ||
dadhataṃ śuṇḍayā svarṇaghaṭaṃ padmopari sthitam |
vāmāṅkāviṣṭalakṣmyā cāśliṣṭaṃ dakṣabhujena ca ||
20 ||
asya puraścaraṇaṃ tatraivoktam— lakṣaṃ japo hunedbilvasamidho madhuraplutāḥ |
tarpaṇādi tataḥ kṛtvā kāmyakarmādi sādhayet ||
21 ||
huneccatuḥsahasrāṇi śrīphalairmadhurāplutaiḥ |
mahālakṣmīkaro homaḥ putramitrakalatradaḥ ||
22 ||

Lesungshinweise: [Am Anfang ist Shri ohne ausdrückliches Nasalzeichen gedruckt, Gam mit Chandrabindu; eine geschlossene Formel wird nicht normalisierend hergestellt.]

Band II, S. 257, Shakti-Ganesha-Mantra 23–27
atha śaktigaṇeśamantrastantrāntare— pañcāntako vahnisaṃstho vāmanetrārdhacandravān |
māyāsampuṭitāstryarṇo mantraḥ śaktigaṇeśituḥ ||
23 ||
merutantre— akṣaro'yaṃ virāṭ chando munirbhārgava īritaḥ |
devatā śaktigaṇapaḥ ṣaḍaṅgāni samācaret ||
24 ||
ṣaḍdīrghayuggakāreṇa tato dhyāyedgajānanam |
dhyānaṃ yathā— dakṣordhve cāṅkuśaṃ vāme pāśaṃ vāme tvadhaḥkare ||
25 ||
bījapūraṃ svadantaṃ tu dakṣiṇe svarṇavarṇakam |
puṣkare modakaṃ bibhrat karṇayordīrghacāmare ||
26 ||
asya mantrasya puraścaraṇaṃ tatraivoktam— lakṣamekaṃ japenmantraṃ haviṣyāśī jitendriyaḥ |
taddaśāṃśaṃ prajuhuyādapūpairghṛtasamplutaiḥ |
evaṃ siddhamanurmantrī kāmyakarmāṇi sādhayet ||
27 ||

Band II, S. 257, Kshipraprasadana-Ganesha-Mantra 28–29
atha kṣipraprasādanagaṇeśamantro nibandhe— saṃvartako netrayutaḥ pārśvo vahnyāsane sthitaḥ |
prasādanāya hunmantraḥ svabījāḍhyo daśākṣaraḥ ||
28 ||
merutantre— ṛṣirgaṇaka ākhyātaśchandaḥ proktaṃ virāḍiti |
devatā kathitaḥ kṣipraprasādanavināyakaḥ |
ṣaḍdīrghabhājā bījena kuryādaṅgakriyāṃ manoḥ ||
29 ||
atha dhyānaṃ śāradāyām—

Lesungshinweise: [Es handelt sich um eine verschlüsselte Lautanweisung, nicht um eine ausgeschriebene Formel.] [Fortsetzung im folgenden Vers.]

Band II, S. 258, Kshipraprasadana-Dhyana und Purashcharana 30–31
pāśāṅkuśau kalpalatāṃ viṣāṇaṃ dadhat sutuṇḍāhitabījapūraḥ |
raktastrinetrastaruṇendumaulirhārojjvalo hastimukho'vatādvaḥ ||
30 ||
asya puraścaraṇaṃ merutantre— lakṣamekaṃ japenmantraṃ trisvādvaktaistilairhunet |
pūrvoditāṣṭadravyairvā tarpaṇādi tataścaret ||
31 ||

Lesungshinweise: [Die Ausgabe nennt für „mit drei Süßigkeiten bestrichen“ die gleichsinnige Variante „mit drei Madhu-Stoffen bestrichen“.]

Band II, S. 258, Vakratunda-Mantra 32–35
atha vakratuṇḍamantrastatraiva— vakratuṇḍāya hu~ ceti prokto mantraḥ ṣaḍakṣaraḥ |
hrasvaṃ tu kavacaṃ strībhirjaptavyaṃ sarvasiddhidam ||
32 ||
bhārgavo munirākhyāto'nuṣṭup chanda udāhṛtam |
devatā vakratuṇḍo'sya surāsuranamaskṛtaḥ |
ṣaḍbhirmantragatairvarṇaiḥ ṣaḍaṅgāni prakalpayet ||
33 ||
atha dhyānam— udyaddineśvararuciṃ pāśāṅkuśavarābhayān |
hastairdadhānaṃ smerāsyamaruṇaṃ cintayeddhṛdi ||
34 ||
puraścaraṇamāha— varṇalakṣaṃ japenmantraṃ juhuyāt taddaśāṃśataḥ |
aṣṭadravyaiḥ purā proktairmadhurāktairyathāvidhi ||
35 ||

Band II, S. 258–259, Heramba-Mantra 36–40
atha herambamantraḥ śāradāyām— pañcāntako binduyuto vāmakarṇavibhūṣitaḥ |
tārādihṛdayānto'yaṃ herambamanurīritaḥ ||
36 ||
caturvarṇātmako nṛṇāṃ caturvargaphalapradaḥ |
merutantre— munirgaṇaka ākhyāto gāyatrī chanda īritam ||
37 ||
pañcavaktro'sya herambo devatā siṃhavāhanaḥ |
ṣaḍdīrghabījayuktena ṣaḍaṅgavidhirīritaḥ ||
38 ||
dhyānaṃ tu śāradāyām— muktākāñcananīlakundaghusṛṇacchāyaistrinetrānvitairnāgāsyairharivāhanaṃ śaśadharaṃ herambamarkaprabham |
dṛptaṃ dānamabhītimodakaradān ṭaṅkaṃ śiro'kṣātmikāṃ mālāṃ mudgaramaṅkuśaṃ triśikhakaṃ dorbhirdadhānaṃ bhaje ||
39 ||
asya puraścaraṇamuktaṃ merutantre— lakṣatrayaṃ japitvā taṃ tilairhutvā daśāṃśataḥ |
madhuratrayasaṃyuktaistarpaṇādi samācaret |
evaṃ siddhamanurmantrī prayogānācaret tataḥ ||
40 ||

Band II, S. 259, Haridra-Ganesha-Mantra 41–45
atha haridrāgaṇeśamantrastantrāntare— pañcāntako dharāsaṃstho bindubhūṣitamastakaḥ |
ekākṣaro mahāmantraḥ sarvakāmaphalapradaḥ ||
41 ||
yadvā mantrāntaram— mantroddhāraṃ pravakṣyāmi śṛṇuṣva kamalānane |
indrabījaṃ samuddhṛtya nijabījaṃ samuddharet ||
42 ||
caturdaśasvareṇāḍhyaṃ bindubhūṣitamastakam |
ekākṣarī mahāvidyā kathitā padmayoninā |
bījena dīrghayuktena karāṅganyāsakalpanā ||
43 ||
mantrāntarāṇi vistarabhayādupekṣitāni |
atha dhyānam— haridrābhaṃ caturbāhuṃ hārītavasanaṃ vibhum |
pāśāṅkuśadharaṃ devaṃ modakaṃ dantameva ca ||
44 ||
asya puraścaraṇamuktaṃ merutantre— vedalakṣaṃ japitvā'nte haridrācūrṇamiśritaiḥ |
daśāṃśaistaṇḍulairhutvā brāhmaṇānapi bhojayet ||
45 ||

Lesungshinweise: [Man meditiere über]

Band II, S. 259–260, Mahaganapati-Mantra und Nyasa 46–51
asya mahāgaṇapatimantro merutantre— ūrdhvāmnāye pravakṣyāmi gaṇeśān siddhidāyakān |
bhuktimuktipradaṃ tatra mahāgaṇapatiṃ śṛṇu ||
46 ||
tāraḥ śrībījahṛllekhā kāmo bhūbījameva ca |
gaṇeśabījaṃ gaṇapataye varavareti ca ||
47 ||
dasarvajanaṃ me vaśamānayāgnivadhūriti |
aṣṭāviṃśativarṇo'yaṃ gaṇako'sya munirmataḥ ||
48 ||
nivṛdgāyatrikā chando mahāgaṇapatiḥ suraḥ |
ga~ bījaṃ hrīṃ ca śaktiḥ syāddīrghaṣaṭkayutastu gaḥ ||
49 ||
tārādibījaṣaṭkena pṛthag yuktena kārayet |
ṣaḍaṅgāni manorasya jātiyuktānyathācaret ||
50 ||
atha vā tārapūrveṇa dīrghaṣaṭkayutena ca |
svabījenāṅgulinyāsaṃ ṣaḍaṅgāni samācaret ||
51 ||

Lesungshinweise: [Der Druck trennt vara-vara-da über die Versgrenze; die einzelnen verschlüsselten Bijas werden hier nicht ergänzt.] [Gam trägt im Druck Chandrabindu.]

Band II, S. 260, Mahaganapatis Insel und Thron 52–59
atha dhyānam— aikṣave jaladhau dvīpe navaratnamaye śubhe |
tattaraṅgalasattoyairdhaute śītamahītale ||
52 ||
tattoyakaṇasampṛktagandhavāhaniṣevite |
kalpapādapasaṃśobhibhūbhāge samalaṅkṛte ||
53 ||
nānākusumasaṅkīrṇe nānāpakṣivirājite |
anekaphalasaṅkīrṇe sevite cā'psarogaṇaiḥ ||
54 ||
udyadbālātapajyotiścandrajyotsnāsamākule |
vilasatpadmarāgaughakuṭṭimāruṇabhūtale ||
55 ||
kalpapādapapuṣpasthaṣaṭpadasvanamañjule |
pārijātaṃ kalpataruṃ tasya madhye vicintayet ||
56 ||
yugapadṛtuṣaṭkena khacitaṃ puṣpaśobhitam |
navaratnamayaṃ tasyādhastāt siṃhāsanaṃ smaret ||
57 ||
tanmadhye lipipadmaṃ ca ṣaḍāraṃ tasya madhyataḥ |
karṇikāyāṃ gaṇeśaṃ ca tatsaṃsthaṃ ca mahāgaṇam ||
58 ||
śāradāyām— ṣaṭkoṇāntastrikoṇasthaṃ mahāgaṇapatiṃ smaret ||
59 ||

Lesungshinweise: [Die letzte Verbindung ist im Druck nicht eindeutig; die folgende Sharada-Stelle nennt ausdrücklich Mahaganapati.] 58: In seiner Mitte ist der Buchstabenlotus, in dessen Mitte eine sechsspeichige Gestalt; auf der Samenkapsel befinden sich Ganesha und die große Schar.“ [Die letzte Verbindung ist im Druck nicht eindeutig; die folgende Sharada-Stelle nennt ausdrücklich Mahaganapati.] In der Sharada: 59: „Man vergegenwärtige Mahaganapati im Dreieck innerhalb des Sechsecks.“

Band II, S. 261, Mahaganapati-Dhyana und Wiederholungszahlen 60–66
hastīndrānanaminducūḍamaruṇacchāyaṃ trinetraṃ rasādāśliṣṭaṃ svapriyayā supadmakarayā svāṅkasthayā santatam |
bījāpūragadādhanustriśikhayukcakrābjapāśotpalavrīhyagrasvaviṣāṇaratnakalaśān hastairvahantaṃ bhaje ||
60 ||
gaṇḍapālīgaladdānapānalālasamānasān |
dvirephān karṇatālābhyāṃ vārayantaṃ muhurmuhuḥ ||
61 ||
karāgradhṛtamāṇikyakumbhavaktraviniḥsṛtaiḥ |
ratnavarṣaiḥ prīṇayantaṃ sādhakān madavihvalam ||
62 ||
māṇikyamukuṭopetaṃ ratnābharaṇabhūṣitam |
asya mantrasya puraścaraṇamuktaṃ merutantre— ekādaśāyutaṃ japtvā sahasrottaramādarāt ||
63 ||
daśāṃśaṃ juhuyādaṣṭadravyairekākṣaroditaiḥ |
tarpayitvā daśāṃśena cābhiṣikto'ṇunā tataḥ ||
64 ||
brāhmaṇān bhojayet samyak ṣaḍrasairbhūridakṣiṇām |
dattvā praṇamya visṛjedevaṃ siddho bhavenmanuḥ ||
65 ||
śāradāyāṃ tu— dhyāyenmantraṃ japenmantrī caturlakṣaṃ samāhitaḥ |
catuḥsahasrasaṃyuktaṃ catvāriṃśatsahasrakam ||
66 ||
ityuktam |

Lesungshinweise: [Die Zusammensetzung der langen Attributreihe ist nicht überall eindeutig.] [Diese Quelle nennt somit 444.000 Wiederholungen; die unterschiedlichen Angaben werden beibehalten.]

Band II, S. 261–262, Virinchi-Gananayaka-Mantra 67–73
atha viriñcigaṇanāyakamantro merutantre— athātaḥ sampravakṣyāmi pūrvāmnāyagaṇeśvarān |
viriñcivighneśamuktam— athānyat sampravakṣyāmi brahmaṇā samupāsitam ||
67 ||
kāśyāṃ brahmeśasaumyasthaṃ viriñcigaṇanāyakam |
hrīṃ viriñcipadaṃ proktvā ṅe'ntaṃ gaṇapatiṃ tataḥ ||
68 ||
prāgvadvaravaretyādi ṣaḍviṃśatyakṣaro manuḥ |
vedapañceṣupañceṣudvayairuktaṃ ṣaḍaṅgakam ||
69 ||
tathā— asya dhyānaṃ pravakṣyāmi hyūrdhvamūrdhvakareṣu ca |
bījapūraṃ gadāṃ cāpaṃ cakraṃ mālāṃ ca dakṣiṇe ||
70 ||
vāme padmaṃ pāśabāṇān dantaṃ ratnābjakumbhakam |
padmadvayakarāṃ puṣṭimaṅkasthāmaruṇaprabhām ||
71 ||
āliṅgantamaruṇaṃ sravanmadakapolakam |
trinetraṃ pītavasanaṃ dṛḍhamutthāpitadhvajam |
kirīṭinaṃ kuṇḍalinaṃ dhyāyeddevaṃ gajānanam ||
72 ||
asya puraścaraṇam— vedalakṣamitā proktā sarveṣāṃ tu puraskriyā |
madhuratrayasaṃyuktaiḥ pūrvoktairaṣṭabhirhunet ||
73 ||
sarveṣāmiti |
atra vistarabhayādupekṣitānāṃ viriñcavighneśādimantrāṇām |

Lesungshinweise: [bereits] [Diese Verteilungsangabe wird als 4, 5, 5, 5, 5, 2 verstanden; der Wortlaut bleibt im Sanskrit erhalten.]

Band II, S. 262, Vighna-Ganesha-Mantra 74–79
atha vighnagaṇeśamantrastatraiva— athātaḥ sampravakṣyāmi paścimāmnāyasiddhidān |
nānāścaryakarān kāśīsaṃsthitān gaṇanāyakān ||
74 ||
mahāgaṇapateraṃśāścatuḥṣaṣṭivināyakāḥ |
ekaikānte gṛhītvā tu yoginīṃ ceṭikāmapi ||
75 ||
svarṇabhūmiṃ samāsādya yāvadantargṛhaṃ mama |
aṣṭāvaraṇakairaṣṭau saṃsthitāḥ siddhidāyakāḥ ||
76 ||
tatrāṣṭau kāśikābāhye svargabhūmau samāsthitāḥ |
yojanaikaṃ bahiḥ kāśyāṃ kīrtitaḥ paridhistu saḥ ||
77 ||
ga~ vighnāya namaḥ prokto mantra eva ṣaḍakṣaraḥ |
kṣipraprasādanasamamaṣṭānāṃ sādhanaṃ smṛtam ||
78 ||
puraścaraṇe viśeṣamāha tatraiva— vedāyutaṃ japenmantraṃ homaśca ghṛtapāyasaiḥ |
prayogāḥ kṣipramevātra kṣiprameva ca siddhayaḥ ||
79 ||

Band II, S. 262–263, Ucchishta-Ganesha-Mantras 80–87
athocchiṣṭagaṇeśamantrastatraiva— athātaḥ sampravakṣyāmi uttarāmnāyasiddhidān |
vadeddhastipiśācīti likhet svāhā navākṣaraḥ ||
80 ||
kaṅkālo'sya muniśchando virāḍucchiṣṭanāmakaḥ |
gaṇeśo devatā proktaḥ sarvasampatpradāyakaḥ |
dvitridvidvibhiścāsya pañcāṅgavidhirīritaḥ ||
81 ||
asya dhyānaṃ tantrāntare— raktamūrtiṃ gaṇeśānaṃ sarvābharaṇabhūṣitam |
raktavastraṃ trinetraṃ ca raktapadmāsanasthitam ||
82 ||
caturbhujaṃ mahākāyaṃ dvidantaṃ sasmitānanam |
iṣṭaṃ ca dakṣiṇe vāme dadhantamabhayaṃ kare ||
83 ||
pāśāṅkuśau ca hastābhyāṃ jaṭāmaṇḍalamaṇḍitam |
lalāṭaṃ candrarekhāḍhyaṃ sarvālaṅkārabhūṣitam ||
84 ||
sarvābhīṣṭapradaṃ dhyāyeducchiṣṭagaṇanāyakam |
atha puraścaraṇaṃ merau— athānyamasya vakṣyāmi dvādaśārṇaṃ mahāmanum ||
85 ||
oṃ hrīṃ ga~ hastipiśāci likhet svāheti mantrakaḥ |
navārṇamantravat sarvaṃ dhyānapūjājapādikam ||
86 ||
puraścaraṇamāha— puraścaryā'rkalakṣaṃ syāt prayogādi ca pūrvavat ||
87 ||
iti gaṇeśaprakaraṇam |

Lesungshinweise: [Silben] [Die neun Silben lassen sich nur unter Mitrechnung von likhet, „man schreibe“, zählen; die Formelgrenze bleibt deshalb unsicher. Auch stehen vier Zahlen neben der Angabe „fünfgliedrig“.] [Auch hier bleibt die Stellung von likhet unsicher; Gam ist mit Chandrabindu gedruckt.] Mit zwei, drei, zwei und zwei [Silben] wird sein fünfgliedriges Verfahren erklärt.“ [Die neun Silben lassen sich nur unter Mitrechnung von likhet, „man schreibe“, zählen; die Formelgrenze bleibt deshalb unsicher. Dhyana, Puja, Japa und alles Weitere entsprechen dem neunsilbigen Mantra.“ [Auch hier bleibt die Stellung von likhet unsicher; Gam ist mit Chandrabindu gedruckt.] Zum Purashcharana heißt es: 87: „Es umfasst zwölfmal hunderttausend Wiederholungen; Anwendungen und alles Weitere sind wie zuvor.“ Damit endet der Abschnitt über Ganesha.

Band II, S. 263, Surya-Mantra und Dhyana 88–92
atha sūryamantraḥ |
śāradāyām— tāro ghṛṇirbhṛguḥ paścādvāmakarṇavibhūṣitaḥ |
vahnyāsano maruccheṣaḥ sanetro'dristya paścimaḥ ||
88 ||
aṣṭākṣaro manuḥ prokto bhānorabhimatapradaḥ |
devabhāgo muniḥ prokto gāyatrī chanda īritam ||
89 ||
ādityo devatā prokto dṛṣṭādṛṣṭaphalapradaḥ |
satyāya hṛdayaṃ proktaṃ brahmaṇe śira īritam ||
90 ||
viṣṇave syācchikhā varma rudrāya parikīrtitam |
agnaye netramākhyātaṃ sarvāyāstramudāhṛtam |
tejo jvālā maṇiṃ hu~ phaṭ dviṭhāntāḥ pṛthagīritāḥ ||
91 ||
nyāsāntarāṇi tatraiva draṣṭavyāni |
atha dhyānam— raktābjayugmābhayadānahastaṃ keyūrahārāṅgadakuṇḍalāḍhyam |
māṇikyamauliṃ dinanāthamīḍe bandhūkakāntiṃ vilasattrinetram ||
92 ||

Lesungshinweise: [die Schlussverbindung ist gestört]

Band II, S. 264, Surya-Purashcharana und dreisilbiger Mantra 93–97
asya puraścaraṇaṃ tatraivoktam— vasulakṣaṃ japenmantraṃ samidbhiḥ kṣīraśākhinām |
tatsahasraṃ prajuhuyāt kṣīrāktābhirjitendriyaḥ ||
93 ||
atha mantrāntaraṃ tatraiva— ākāśamagnidīrghendusaṃyutaṃ bhuvaneśvarī |
sargānvito bhṛgurbhānostryakṣaro manurīritaḥ ||
94 ||
ādhārādipadāgrāntaṃ kaṇṭhādādhārakāvadhi |
mūrdhādikaṇṭhaparyantaṃ kramādbījatrayaṃ nyaset |
ṣaḍdīrghasvarayuktena madhyenāṅgāni kalpayet ||
95 ||
atha dhyānam— raktāmbujāsanamaśeṣaguṇaikasindhuṃ bhānuṃ samastajagatāmadhipaṃ bhajāmi |
padmadvayābhayavarān dadhataṃ karābjairmāṇikyamaulimaruṇāṅgaruciṃ trinetram ||
96 ||
athāsya puraścaraṇam— bhānulakṣaṃ japenmantramannājyena daśāṃśataḥ |
tilairvā madhurāsiktairjuhuyādvijitendriyaḥ ||
97 ||

Lesungshinweise: [Gaben entsprechend der genannten Zahl] [Tatsahasra ist als Zahlbeziehung verkürzt; der Text sagt hier nicht „ein Zehntel“.] [Vokal]

Band II, S. 264–265, Sechssilbiger Sonnenmantra 98–104
merutantre— atha mantrāntaraṃ vakṣye dineśasya ṣaḍakṣaram |
ha~ kheṃ khakholkāya vā'tha khakholkāyāgnigehinī ||
98 ||
munirbrahmā ca gāyatrī chandaḥ savitṛdaivatam |
sūkṣmarūpāyāgnivadhūmantreṇa hṛdayaṃ matam ||
99 ||
sūkṣmākārāyāgnivadhūriti mantreṇa śīrṣakam |
sūkṣmabālāya svāheti kavacaṃ ca sanetrakam ||
100 ||
sūkṣmakāya hu~ phaḍiti śastaṃ pañcāṅgamīritam |
mantravarṇaiḥ ṣaḍaṅgaṃ syāddhyānamasyocyate'dhunā ||
101 ||
raktapadmadvayaṃ hastairbibhrāṇaṃ varadābhaye |
bandhūkābhaṃ trinetraṃ ca raviṃ dhyāyet subhūṣitam ||
102 ||
athāsya puraścaraṇaṃ tatraiva— lakṣamekaṃ japenmantraṃ niyatātmā jitendriyaḥ |
juhuyāt taddaśāṃśena bilvāśvatthapalāśajaiḥ ||
103 ||
udumbarasamudbhūtaistrimadhvaktaiḥ samidvaraiḥ |
tarpaṇādi tataḥ kuryāt prākproktavidhinā sudhīḥ ||
104 ||

Lesungshinweise: [Die Gliederzuordnung ist verkürzt.]

Band II, S. 265, Ajapa-Mantra 105–108
atha mantrāntaraṃ śāradāyām— viyadardhendulasitaṃ tadādiḥ sargasaṃyutaḥ |
ajapākhyo manuḥ prokto dvyakṣaraḥ surapādapaḥ ||
105 ||
ṛṣirbrahmā smṛto devī gāyatrī chanda īritam |
devatā jagatāmādiḥ samprokto girijāpatiḥ |
hasā ṣaḍdīrghayuktena kuryādaṅgakriyāṃ manoḥ ||
106 ||
dhyānam— udyadbhānusphuritataḍidākāramūrdhāmbikeśaṃ pāśābhītīvaradaparaśuṃ sandadhānaṃ karābjaiḥ |
divyākalpairnavamaṇimayaiḥ śobhitaṃ viśvamūlaṃ saumyāgneyaṃ vapuravatu vaścandracūḍaṃ trinetram ||
107 ||
atha puraścaraṇam— bhānulakṣaṃ japenmantraṃ pāyasena sasarpiṣā |
daśāṃśaṃ juhuyāt samyak tataḥ siddho bhavenmanuḥ ||
108 ||

Lesungshinweise: [der Bezug zur Kopfform ist sprachlich schwierig]

Band II, S. 265–266, Martanda-Bhairava-Mantra 109–115
atha mārtaṇḍabhairavamantrastatraiva— ākāśamagnipavanasādyāntārdhīśabindumat |
mārtaṇḍabhairavaṃ nāma bījametadudāhṛtam ||
109 ||
puṭitaṃ bimbabījena sarvakāmaphalapradam |
ṭhāntaṃ dahananetrendusahitaṃ tadudāhṛtam ||
110 ||
pañcahrasvādyabījena pañcamūrtīḥ pravinyaset |
madhyamādikaniṣṭhāntamaṅgulīṣu kramādimāḥ ||
111 ||
sūryākhyo bhāskaro bhānustato ravidivākarau |
śirovadanahṛdguhyapādadeśeṣu tāḥ punaḥ ||
112 ||
dīrghayuktena bījena netrāṅgāni pravinyaset |
vyāpakaṃ mūlabījena kurvīta tadanantaram ||
113 ||
dhyānam— hemāmbhojapravālapratimanijaruciṃ cārukhaṭvāṅgapadmau cakraṃ śaktiṃ sapāśasṛṇimatirucirāmakṣamālāṃ kapālam |
hastāmbhojairdadhānaṃ trinayanavilasadvedavaktrābhirāmaṃ mārtaṇḍaṃ vallabhārdhaṃ maṇimayamukuṭaṃ hāradīptaṃ bhajāmaḥ ||
114 ||
atha puraścaraṇam— lakṣatrayaṃ japenmantrī bījaṃ bimbapuṭīkṛtam |
daśāṃśaṃ kamalaiḥ phullairjuhuyānmadhurokṣitaiḥ ||
115 ||
iti sūryaprakaraṇam |

Lesungshinweise: [die genaue Anordnung ist im Kompositum nicht sicher]

Band II, S. 266–267, Narayana-Mantra 116–122
atha viṣṇumantraḥ |
śāradāyām— atha vakṣye mahāmantrān viṣṇoḥ sarvārthasādhakān |
yeṣāṃ saṃsmaraṇāt santo bhavābdheḥ pāramāśritāḥ ||
116 ||
tāraṃ namaḥpadaṃ paścānnarau dīrghasamanvitau |
pavano ṇāyamantro'yaṃ prokto vasvakṣarātmakaḥ ||
117 ||
sādhyo nārāyaṇaḥ prokto muniśchanda udāhṛtam |
mantrasya devī gāyatrī devatā viṣṇuravyayaḥ ||
118 ||
kruddholkāya hṛdākhyātaṃ maholkāya śiraḥ smṛtam |
vīrolkāya śikhā proktā vyulkāya kavacaṃ matam ||
119 ||
sahasrolkāyāstramuktamaṅgakalpādiriyaṃ matā |
bhūyovarṇairmanoḥ ṣaḍbhiḥ ṣaḍaṅgāni samācaret |
avaśiṣṭau punarvarṇau vinyaset kukṣipṛṣṭhayoḥ ||
120 ||
atha dhyānam— udyatkoṭidivākarābhamaniśaṃ śaṅkhaṃ gadāṃ paṅkajaṃ cakraṃ bibhratamindirāvasumatīsaṃśobhipārśvadvayam |
koṭīrāṅgadahārakuṇḍaladharaṃ pītāmbaraṃ kaustubhoddīptaṃ viśvadharaṃ svavakṣasi lasacchrīvatsacihnaṃ bhaje ||
121 ||
atha puraścaraṇam— vikāralakṣaṃ prajapenmanumenaṃ samāhitaḥ |
taddaśāṃśaṃ sarasijairjuhuyānmadhurāplutaiḥ ||
122 ||
vikāralakṣaṃ ṣoḍaśalakṣam |

Band II, S. 267, Vasudeva-Mantra 123–127
atha mantrāntaraṃ tatraiva— praṇavo hṛdbhagavate vāsudevāya kīrtitaḥ |
pradhānaṃ vaiṣṇave tantre mantro'yaṃ dvādaśākṣaraḥ ||
123 ||
ṛṣiḥ prajāpatiśchando gāyatrī parikīrtitā |
devatā'sya manoḥ prokto vāsudevo manīṣibhiḥ ||
124 ||
tāreṇa hṛdayaṃ proktaṃ namasā śira īritam |
caturvarṇaiḥ śikhā proktā pañcārṇaiḥ kavacaṃ matam |
samastena bhavedastramaṅgakalpanamīritam ||
125 ||
atha dhyānam— viṣṇuṃ śāradacandrakoṭisadṛśaṃ śaṅkhaṃ rathāṅgaṃ gadāmambhojaṃ dadhataṃ sitābjanilayaṃ kāntyā jaganmohanam |
ābaddhāṅgadahārakuṇḍalamahāmauliṃ sphuratkaṅkaṇaṃ śrīvatsāṅkamudārakaustubhadharaṃ vande munīndraiḥ stutam ||
126 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ dīkṣito vijitendriyaḥ |
tatsahasraṃ prajuhuyāt tilairājyapariplutaiḥ ||
127 ||

Lesungshinweise: [folgenden] [darauffolgenden] [Gaben je Silbe] [Die Zahlenrelation tatsahasra ist knapp; sie wird nicht in die anderswo genannte Zehntelregel geändert.]

Band II, S. 267, Lakshmi-Vasudeva-Mantra 128–130
atha lakṣmīvāsudevamantrastatraiva— hṛllekhābījayugalaṃ ramābījayugaṃ tataḥ |
lakṣmyante vāsudevāya hṛdantaḥ praṇavādikaḥ ||
128 ||
caturdaśākṣaraiḥ prokto mantro'yaṃ surapādapaḥ |
hṛdayaṃ śaktibījābhyāṃ ramābhyāṃ śira īritam ||
129 ||
lakṣmyā proktā śikhā varma vāsudevāya īritam |
namaḥ sāstraṃ samādiṣṭaṃ sarvaṃ tārādi kalpayet ||
130 ||

Lesungshinweise: [Die Bijas sind durch Namen bezeichnet; eine vollständige Lautformel wird hier nicht ergänzt.]

Band II, S. 268, Lakshmi-Vasudeva-Dhyana und Purashcharana 131–134
dhyānam— vidyuccandranibhaṃ vapuḥ kamalajāvaikuṇṭhayorekatāṃ prāptaṃ snehavaśena ratnavilasadbhūṣābharālaṅkṛtam |
vidyāpaṅkajadarpaṇān maṇimayaṃ kumbhaṃ sarojaṃ gadāṃ śaṅkhaṃ cakramamūni bibhradamitāṃ diśyācchriyaṃ vaḥ sadā ||
131 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ tatsahasraṃ saroruhaiḥ |
homaṃ kuryādvikasitairmadhuratrayasaṃyutaiḥ ||
132 ||
pūjā syādvaiṣṇave pīṭhe dvādaśākṣaravartmanā |
pāyasena kṛto homo lakṣmīvaśyapradāyakaḥ ||
133 ||
madhurāktaistilairhutvā sarvakāryāṇi sādhayet ||
134 ||

Lesungshinweise: [hier ein Attributname] [Gaben je Silbe]

Band II, S. 268, Sechssilbiger Vishnu-Mantra 135–138
vaiṣvaksenyām— atha mantrāntaraṃ vakṣye viṣṇoḥ sarvārthasādhakam |
ṅe'ntaṃ viṣṇuṃ samuddhṛtya hṛdayaṃ bāṇavarṇakaḥ |
bhavābdheḥ setubhūto'yamavyaktādyaḥ ṣaḍakṣaraḥ ||
135 ||
avyaktaṃ praṇavaḥ |
nārado'sya muniśchando gāyatrīviṣṇuravyayaḥ |
devatā mantravarṇaistu ṣaḍaṅgāni prakalpayet ||
136 ||
śaṅkhacakragadāpadmadharaṃ lakṣmīsamāvṛtam |
pītāmbaraṃ ghanaśyāmaṃ dhyāyedviṣṇuṃ sanātanam ||
137 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ trimadhvaktaistilairhunet |
tarpaṇādi tataḥ kuryādevaṃ siddho bhavenmanuḥ ||
138 ||

Band II, S. 268–269, Matsya-Mantra und Purashcharana 139–149
atha matsyamantro merutantre— eka evābhavanmatsyāvatāraḥ kalpa ādime |
tasya mantraṃ pravakṣyāmi bhuktimuktipradāyakam ||
139 ||
tāro namo bhagavate mai~ matsyāya ramāṃ vadet |
dvādaśākṣaramantro'yaṃ munirbrahmā samīritaḥ ||
140 ||
gāyatrī chanda uddiṣṭaṃ devatā mīnavigrahaḥ |
bhagavān sa ramānātho bījaṃ śrīma~ ca kīlakam ||
141 ||
mantrapadaiḥ karāṅganyāsau kāryau |
atha dhyānam— nābhyādho rohitasamaṃ ākaṇṭhaṃ ca narākṛtiḥ |
ghanaśyāmaścaturbāhuḥ śaṅkhacakragadādharaḥ ||
142 ||
śṛṅgīmatsyanibho mūrdhā lakṣmīvakṣovirājitaḥ |
padmacihnitasarvāṅgaḥ sundaraścārulocanaḥ ||
143 ||
puraścaraṇamāha— japed dvādaśasāhasraṃ trimadhvaktaistilairhunet |
pratyahaṃ taddaśāṃśena vaiśākhe kārtike tathā ||
144 ||
māghe ca mārgaśīrṣe ca haviṣyāśī jitendriyaḥ |
ārabhya bhādrabahulamaṣṭamīṣoḍaśāhakam ||
145 ||
lakṣmīmanuṃ japennityamidaṃ cāpi kalāśatam |
tathaiva homaḥ kartavyo'nyadivaseṣu tu ||
146 ||
tarpayed dvādaśaśataṃ tilataṇḍulacandanaiḥ |
ādyantayoḥ śataṃ cāṣṭau tarpayecca tathā śriyam ||
147 ||
raktotpalairvā padmairvā mālatyādyaiḥ sugandhibhiḥ |
evaṃ kṛte varṣamekaṃ mantrasiddhiḥ prajāyate ||
148 ||
nityaṃ dvādaśaviprāṃśca śrīrūpāṃ ca suvāsinīm |
bhojayet pūjanaṃ cāsya caret toyāśaye sadā ||
149 ||

Lesungshinweise: [Die Zuordnung von Bija und Kilaka ist im Druck unvollständig beziehungsweise gestört; das sichtbare maim trägt Chandrabindu.]

Band II, S. 269, Wirkung des Matsya-Mantras auf andere Mantras 150–154
tathā— evaṃ siddhamanurmantrī jāyate siddhibhājanam |
etadyuktaṃ śataṃ mantraṃ japedaṣṭottaraṃ śatam ||
150 ||
taddevatādine siddhaḥ pustakādeva jāyate |
akuṇṭhitaprayogeṣu na punastasya saṃskṛtiḥ ||
151 ||
etatpallavitā mantrā mama siddhyanti pārvati |
etatsampuṭitāḥ sarve vaidikāḥ siddhidāḥ kalau ||
152 ||
anena grathitā japtāḥ kaule syurdrutasiddhidāḥ |
gāṇeśā vaiṣṇavāḥ saurāḥ siddhiṃ dadyurvidarbhitāḥ ||
153 ||
yadbalāt sarvamantrāṇāṃ svayaṃ siddhiḥ prajāyate |
tasmānnokto nānyatantre merutantre prakāśitaḥ ||
154 ||

Lesungshinweise: [das zusätzliche Wort „hundert“ ist in der Satzfügung nicht eindeutig] Einen mit diesem verbundenen Mantra wiederhole man hundertachtmal [das zusätzliche Wort „hundert“ ist in der Satzfügung nicht eindeutig].

Band II, S. 270, Kurma-Mantra 155–160
atha kūrmamantrastatraiva— athātaḥ sampravakṣyāmi kūrmamantraṃ mahādbhutam |
ekaḥ kūrmāvatāro'bhūnmathyamāne mahādadhau ||
155 ||
tāro namo bhagavate ku~ kūrmāya dharādhara |
dhurandharāya ṇasyānte siddhavarṇo mato manuḥ ||
156 ||
prakṛtiśchanda uditaṃ kaśyapo'sya munirmataḥ |
devatā bhagavān viṣṇurmataḥ kacchaparūpadhṛk ||
157 ||
dharādharetyādiśaktiḥ ku~ bījaṃ sveṣṭasiddhaye |
niyogo devatā dhyānaṃ śaṅkhacakragadādharam ||
158 ||
pītāmbaraṃ kūrmapṛṣṭhaṃ nyastalāṅgalaśobhitam |
dīrghagrīvaṃ mahāgrāhaṃ gilantaṃ raktalocanam ||
159 ||
mantravarṇaiḥ ṣaḍaṅgāni japo lakṣacatuṣṭayam |
ājyahomastarpaṇaṃ tu candanotpalavāribhiḥ ||
160 ||

Lesungshinweise: [die Schlussangabe nasya ist gestört] [die genaue Silbenzahl bleibt unsicher] Dies gilt als Mantra aus Siddha-Lauten [die genaue Silbenzahl bleibt unsicher].

Band II, S. 270, Varaha-Mantra und Dhyana 161–166
atha varāhamantrastatraiva— athātaḥ sampravakṣyāmi varāhasya manūn śubhān |
kalpe jātāścaturvarṇā avatārā ramāpateḥ ||
161 ||
tāro namo bhagavate varāheti ca saṃvadet |
rūpāya bhūrbhuvaḥ suvaḥ pataye bhūpatīti ca ||
162 ||
tvaṃ me dehi dāpayeti svāhāntaḥ suravarṇakaḥ |
śāradāyām— bhārgavo munirākhyātaśchando'nuṣṭubudāhṛtam ||
163 ||
devatādivarāho'sya mantrasya kathito budhaiḥ |
ekadaṃṣṭrāya hṛdayaṃ vyomolkāya śiraḥ smṛtam ||
164 ||
śikhā tejo'dhipataye viśvarūpāya varma ca |
mahādaṃṣṭrāya astraṃ syāt pañcāṅgamiti kalpayet ||
165 ||
atha dhyānam— āpādaṃ jānudeśādvarakanakanibhaṃ nābhideśādadhastānmuktābhaṃ kaṇṭhadeśāt taruṇaravinibhaṃ mastakānnīlabhāsam |
īḍe hastairdadhānaṃ rathacaraṇadarau khaḍgakheṭau gadākhyāṃ śaktiṃ dānābhaye ca kṣitidharaṇalasaddaṃṣṭramādyaṃ varāham ||
166 ||

Lesungshinweise: [Die Verbindung bhupati/tvam ist nicht eindeutig; im Sinn wird um Herrschaft über Land gebeten.] Tara, ‚namo bhagavate‘, ‚varaha-rupaya‘, ‚bhur bhuvah suvah pataye‘, ‚bhupati‘ und ‚tvam me dehi dapaya‘; der Mantra endet mit Svaha und hat die Zahl der Götter als Silbenzahl.“ [Die Verbindung bhupati/tvam ist nicht eindeutig; im Sinn wird um Herrschaft über Land gebeten.] In der Sharada: 163b–165: „Sein Seher ist Bhargava, das Versmaß Anushtubh; die Weisen nennen Adivaraha als Gottheit dieses Mantras.

Band II, S. 271, Weitere Varaha-Mantras 167–175
asya puraścaraṇaṃ tatraiva— lakṣamekaṃ japenmantraṃ madhurāktaiḥ saroruhaiḥ |
juhuyāt taddaśāṃśena pīṭhe viṣṇoḥ prapūjayet ||
167 ||
atha mantrāntarāṇi— athānyaṃ sampravakṣyāmi varāhāṣṭākṣaraṃ param |
oṃ bhūrvarāhāya namo munirbrahmā samīritaḥ ||
168 ||
jagatī chanda uddiṣṭaṃ varāho devatā smṛtaḥ |
padaiḥ samastamantreṇa pañcāṅgāni prakalpayet ||
169 ||
dhyānam— kṛṣṇāṅgaṃ nīlavaktraṃ ca malinaṃ padmasaṃsthitam |
pṛthvīśaktiyutaṃ dhyāyecchaṅkhaṃ cakrāmbujaṃ gadām ||
170 ||
bhūlakṣmīkāntiratibhiḥ samantāt parivāritam |
varmāsivādbhiśca kalau drutasiddhipradāyakam ||
171 ||
japapūjādikaṃ sarvamasya pūrvavadācaret |
etaṃ manuṃ yaḥ prabhajet sa bhavecca dharāpatiḥ ||
172 ||
imityekākṣaro mantro varāhasya prakīrtitaḥ |
hayagrīvo muniḥ proktaśchando'nuṣṭup ca devatā ||
173 ||
varāho dīrghayuktena bījenaivāṅgakalpanam |
prāgvaddhyāyedraktavarṇaṃ pūjādyaṃ pūrvavadbhavet ||
174 ||
bhūrityekākṣaraṃ bījaṃ sarvaṃ prāgvat samīritam |
pītavarṇaṃ sadā dhyāyed dvāpare drutasiddhidam ||
175 ||

Lesungshinweise: [tragend] [einer beschädigten Angabe zu Rüstung und Schwert] [Im Druck steht im iti; die Länge und Nasalierung einer eigenständigen Bija-Form sind daraus nicht sicher abzulesen.] Mit den einzelnen Wörtern und dem ganzen Mantra bilde man die fünf Angas.“ Dhyana: 170–172: „Man meditiere über ihn mit schwarzem Körper, blauem Gesicht und dunkler Erscheinung, auf einem Lotus sitzend, mit der Erd-Shakti vereint, Muschelhorn, Rad, Lotus und Keule [tragend], rings von Bhu, Lakshmi, Kanti und Rati begleitet, ferner von [einer beschädigten Angabe zu Rüstung und Schwert].

Band II, S. 271–272, Dharani-Mantra 176–182
atha dharaṇīmantraḥ śāradāyām— hṛdayaṃ bhagavatyai syāddharaṇyai tadanantaram |
dharaṇyante dhareddvandvaṃ dviṭhānto'yaṃ dhruvādikaḥ ||
176 ||
ekonaviṃśatyarṇākhyaṃ dharāhṛdayamīritam |
varāho'sya muniḥ proktaśchando nivṛdudāhṛtam ||
177 ||
devatā sarvabhūtānāṃ prakṛtirvasudhā matā |
hṛdayaṃ tribhirākhyātaṃ caturbhiḥ śira īritam ||
178 ||
tribhiḥ śikhā samuddiṣṭā pañcabhiḥ kavacaṃ matam |
dvābhyāṃ netraṃ samākhyātaṃ dvābhyāmastraṃ punarbhavet |
mantravarṇaiḥ ṣaḍaṅgāni kuryādevaṃ vidhānavit ||
179 ||
dhyānam— śyāmāṃ vicitrāṃśukaratnabhūṣaṇāṃ padmāsanāṃ tuṅgapayodharānanām |
indīvaraṃ dve navaśālimañjarīṃ śukaṃ dadhānāṃ vasudhāṃ bhajāmaḥ ||
180 ||
puraścaraṇamāha— lakṣamenaṃ japenmantrī dharāhṛdayamādarāt |
sasarpiṣā pāyasena juhuyāt taddaśāṃśataḥ ||
181 ||
tāṃ viṣṇoḥ pūjayet pīṭhe vakṣyamāṇavidhānataḥ ||
182 ||

Lesungshinweise: [einer sprachlich gestörten Gesichtsangabe]

Band II, S. 272, Hinführung zu Narasimha 183–189
sa jayati jagatāṃ nāthaḥ karuṇāvaruṇālayo nṛhariḥ |
śaraṇīkṛtayaccaraṇā bhavajaladhiṃ tulayanti goṣpadena ||
183 ||
atha dustarasaṃsārasāgarottārasetavaḥ |
caturṇāṃ puruṣārthānāmasādhāraṇahetavaḥ ||
184 ||
ucyante candracūḍena tantreṣu prakaṭīkṛtāḥ |
mantrāḥ śrīdivyasiṃhasya brahmādyaiḥ samupāsitāḥ ||
185 ||
merutantre— athātaḥ sampravakṣyāmi nṛsiṃhasya manūn śubhān |
pratimanvantaraṃ cā'yamavatāro harerbhavet ||
186 ||
dvīpāntare nṛsiṃhastu caturdaśasu mūrtiṣu |
ākalpaṃ vasate tatra bhaktānugrahakārakaḥ ||
187 ||
ādimanvantare jāto nṛsiṃho vakṣyate'dhunā |
dvātriṃśadvarṇako gopyo bhuktimuktiprado yataḥ ||
188 ||
vaiṣvaksenyāṃ brahmanāradasaṃvāde— mantrarājaṃ pravakṣyāmi śṛṇuṣvāvahito mune |
yatprasādādavikalaṃ sṛjāmi sakalaṃ jagat ||
189 ||

Band II, S. 272–273, Verschlüsselte Bildung des Narasimha-Mantraraja 190–200
ādau viṣṇuṃ samuddhṛtya śārṅgiṇaṃ balisaṃsthitam |
pradyumnasahitaṃ paścāduddhared bhūmibālakam ||
190 ||
sagovindaṃ tataḥ prītiyuktaṃ balinamuddharet |
vaikuṇṭhānte varāhaṃ ca nārāyaṇasamanvitam ||
191 ||
samāghavavṛṣaghnākhyaṃ vṛṣaṃ narakajidgatam |
śaṅkarṣaṇāntamadhusūdanādibhyāṃ samanvitam ||
193 ||
bālasthaṃ ca musalyantamuddharecca balānujam |
vīrabhāganiruddhādyasaṃyutaṃ harimuddharet ||
194 ||
haṃsānte balinākrāntaṃ bhūdharaṃ ca tato harim |
vāsudevānvitaṃ viśvamūrtyantaṃ viṣṇusaṃyutam ||
195 ||
sāniruddhaṃ ca gadinaṃ śūlāḍhyaṃ satrivikramam |
bindumādhavasaṃyuktaṃ haṃsahaṃsāntamindukam ||
196 ||
govindayugviśvamūrtiṃ vṛṣaharyādyamindukam |
bhūdharāntaṃ tataḥ satyaṃ baliṃ pradyumnasaṃyutam ||
197 ||
savāmenādyaṃ vaikuṇṭhaṃ hariṃ sapuruṣottamam |
saviṣṇumetadubhayaṃ dviruddhṛtyāntime śiraḥ ||
198 ||
dadyāt tataḥ sātvatāntaṃ puruṣottamapūrvajam |
sakeśavāntyamuddhṛtya vaikuṇṭhapuruṣottamau ||
199 ||
yoginau viśvamūrteśca daśamaṃ sendumuddharet |
dvātriṃśadakṣarātmā'yaṃ mantrarājaḥ suradrumaḥ ||
200 ||

Lesungshinweise: [Für Bhumibalaka nennt die Ausgabe die Variante ‚Bhudhara, dann …‘.] [Lautbezeichnungen] [Die Wortverbindung am Anfang von Vers 193 ist im Druck gestört.] [Element] [Diese Passage ist eine verschlüsselte Lautanweisung mit lokalen syntaktischen Unsicherheiten. Sie wird nicht aus einem bekannten Narasimha-Mantra ersetzt. Die gedruckte Nummerierung springt von 191 auf 193; eine als 192 nummerierte Strophe fehlt.] Dieser aus zweiunddreißig Silben bestehende König der Mantras ist ein göttlicher Wunschbaum.“ [Diese Passage ist eine verschlüsselte Lautanweisung mit lokalen syntaktischen Unsicherheiten.

Band II, S. 273, Lob des Narasimha-Mantraraja 201–205
sa dharmārthakāmamokṣāṇāṃ bījabhūto'yamadbhutaḥ |
ādyastūlaughadahano bhavabhītivināśanaḥ ||
201 ||
yanmahāvaiṣṇavaṃ dhāma parabrahmeti gīyate |
svaprakāśaṃ jagadvyāpi saccidānandalakṣaṇam ||
202 ||
tadeva tvaṃ vijānīhi mantrarūpamidaṃ mune |
na nṛsiṃhāt paro devo naitanmantrāt paro manuḥ ||
203 ||
na taddhyānāt paraṃ dhyānaṃ saṃsārabhayanāśanam |
bhagavadbhaktitattvajñairupāsyo'yaṃ mahāmanuḥ ||
204 ||
na prakāśyastvayā vatsa devānāmapi durlabhaḥ |
anekamantrakoṭīnāṃ cūḍāmaṇirayaṃ manuḥ ||
205 ||

Lesungshinweise: [Hemmnisse]

Band II, S. 274, Narasimhas Name und Mantrazuordnung 206–213
yathā nṛsiṃho bhagavān devatānāṃ śiromaṇiḥ |
yannāmasmaraṇādeva na punarjāyate bhavaḥ ||
206 ||
kiṃ punaḥ śraddhayā bhaktyā bhajatāṃ tatpadāmbujam |
sakṛduccaritaṃ yena nṛsiṃhetyakṣaratrayam ||
207 ||
dharmarājabhaṭaistasya kimarthaṃ dṛśyate mukham |
caturṇāmapi vedānāṃ sārāṃśastveka eva hi |
nṛsiṃheti nṛsiṃheti nṛsiṃheti ca kīrtanam ||
208 ||
merutantre— lobhādhikyāt kaliyuge na gururna ca devatā |
ekaṃ śreyaskaraṃ proktaṃ nṛharernāmagarjanam ||
209 ||
saṃhitāyām— athoktamantrarājasya ṛṣyādīn śṛṇu nārada |
ṛṣirbrahmā'hamuddiṣṭaśchando'nuṣṭubudāhṛtam ||
210 ||
devatā śrīnṛsiṃho'sya devadevo jagadguruḥ |
dhruvamāye bījaśaktī nārasiṃhastu kīlakam ||
211 ||
udāttastu svaraḥ prokto varṇaḥ śukla udāhṛtaḥ |
dharmārthakāmamokṣārthe viniyogaḥ prakīrtitaḥ ||
212 ||
merutantre— vedavedāṣṭaṣaṭṣaṭkaṃ vedārṇaiḥ syāt ṣaḍaṅgakam ||
213 ||

Lesungshinweise: [gelten] [Die knappe Verneinung ist quellengetreu erhalten; ihr genauer Bezug bleibt unausgesprochen.]

Band II, S. 274–275, Narasimhas göttlicher Hain und Thron 214–219
atha dhyānaṃ saṃhitāyām— kṣīrārṇave sitadvīpe kalpavṛkṣavanaṃ smaret |
nānāpuṣpaphalākīrṇaṃ muktāratnaughavarṣaṇam ||
214 ||
vikasadbālamandārapuṣpāmodamanoharam |
kusumāntarmadhusvādamattālikulasaṅkulam ||
215 ||
kokilālāpamadhuraṃ nānāpakṣigaṇānvitam |
ṛtuṣaṭkena yugapat sevyamānaṃ sukhāspadam ||
216 ||
utphullāmbujakahārakumudotpalaśālibhiḥ |
haṃsakāraṇḍavākīrṇaiḥ sarobhirupaśobhitam ||
217 ||
tasya madhye sphuraddīpti cintayenmaṇimaṇḍapam |
tadantaḥpadmarāgaughakuṭṭimāraktabhūtale ||
218 ||
nānāratnaprabhodbhāsisvarṇasiṃhāsanopari |
bhogīndrabhogatalpe ca padmamaṣṭadalaṃ smaret ||
219 ||

Band II, S. 275–276, Narasimha mit Lakshmi 220–236
tatkarṇikāsamāsīnaṃ śrīnṛsiṃhaṃ vicintayet |
candrakoṭipratīkāśaṃ bhāsvatpītāmbarāvṛtam ||
220 ||
jvalatkālānalaprakhyajvālāmālidurāsadam |
cakraṃ sudarśanaṃ cāpaṃ sabāṇaṃ varamudrikām ||
221 ||
abhayākhyāṃ tathā mudrāṃ nijabhakteṣu sārthikām |
dhārayantaṃ mahābāhuṃ caturbhiḥ karapallavaiḥ ||
222 ||
somasūryāgninayanamīṣadvyānanānābjam |
sphuratsaudāminījihvaṃ daṃṣṭrādbhutamukhāmbujam ||
223 ||
taptacāmīkaraprakhyajaṭāmaṇḍalamaṇḍitam |
haimaṃ kirīṭaṃ bibhrāṇaṃ bhāsvanmaṇigaṇojjvalam ||
224 ||
śrīvatsakaustubhoraskaṃ sphuranmakarakuṇḍalam |
yogapaṭṭapinaddhāṅgaṃ vanamālāvirājitam ||
225 ||
hārakeyūramañjīrasphuratkāñcīguṇādibhiḥ |
bhūṣitaṃ bhūṣaṇairdivyairnānāratnopakalpitaiḥ ||
226 ||
jvalanmaṇiśikhādīptaphaṇīndraphaṇapaṅktibhiḥ |
kṛtacchatraṃ svatejobhirbhāsayantaṃ diśo daśa ||
227 ||
kalpāntakāladahanajvālajālaviḍambibhiḥ |
lalāṭanayanajvālairdurnirīkṣyaṃ surairapi ||
228 ||
svavāmāṅkagatāṃ lakṣmīṃ taptajāmbunadaprabhām |
śuddhakṣaumaparīdhānāṃ nānālaṅkārabhūṣitām ||
229 ||
varābhayaṃ padmayugmaṃ bibhrāṇāṃ karapaṅkajaiḥ |
śaratpūrṇenduvadanāṃ mandasmitamukhāmbujām ||
230 ||
āśliṣyantaṃ kṛtāśleṣāmānandotphullalocanām |
bhāratyā dakṣiṇe deśe stūyamānaṃ hi sarvadā ||
231 ||
śaṅkhacakragadāpadmadhāribhirvanamālibhiḥ |
indranīlanibhairvīraiḥ pārṣadaiḥ parito vṛtam ||
232 ||
brahmādibhiḥ suragaṇaiḥ sanakādyairmaharṣibhiḥ |
yogibhiḥ siddhagandharvairapsarobhiśca sevitam ||
233 ||
atiprasannavadanaṃ bhaktābhīṣṭavarapradam |
evaṃvidhamanirdeśyamavāṅmanasagocaram ||
234 ||
divyasiṃhaṃ hṛdi dhyāyet paramātmānamacyutam |
evaṃ dhyātvā mahāviṣṇuṃ divyakeśariṇaṃ tanum ||
235 ||
sāndrānandamayaṃ śāntaṃ nityavijñānavigraham |
hṛtpadme nṛhariṃ dhyātvā sākṣānnārāyaṇo bhavet ||
236 ||

Lesungshinweise: [die Wortverbindung ist im Druck gestört]

Band II, S. 276, Formlose Meditation und weitere Narasimha-Gestalten 237–245
ādiṣoḍaśacakrasthamatha vā binduvarjitam |
anādimaparicchinnaṃ yogigamyamatīndriyam ||
237 ||
parātparataraṃ nityaṃ nirupādhimanāvilam |
svataḥprakāśaṃ jagataḥ sākṣībhūtaṃ nirañjanam ||
238 ||
jyotirmayaṃ narahariṃ dhyātvā brahmamayo bhavet |
atha vā viśvamakhilaṃ bhāvayennṛhṛtestanum |
jīvanmukto bhavet sadyo nirādhirakutobhayaḥ ||
239 ||
dhyānāntaramuktaṃ śāradāyām— māṇikyādrisamaprabhaṃ nijarucā santrastarakṣogaṇaṃ jānunyastakarāmbujaṃ trinayanaṃ ratnollasadbhūṣaṇam |
bāhubhyāṃ dhṛtaśaṅkhacakramaniśaṃ daṃṣṭrogravaktrollasajjvālājihvamudagrakeśanicayaṃ vande nṛsiṃhaṃ vibhum ||
240 ||
merutantre— vāme śaṅkhamariṃ dakṣe jānuvinyastabāhukam |
grasantaṃ daityarājānaṃ kṛśānūpamatejasā ||
241 ||
daṃṣṭrapradīptavadanaṃ lalajjihvaṃ trilocanam |
suraiśca munibhirlakṣmyā kṛtāñjalikayā stutam ||
242 ||
kāmanābhedena dhyānabhedā uktāstatraiva— kāmyaprayogasiddhyai dhyānabhedān vadāmyaham |
udyatsahasrārkabhāsaṃ trinetraṃ bhīṣaṇākṛtim ||
243 ||
vajratulyekṣaṇaṃ vahnikāntiṃ nānābhujairvṛtam |
nakhairdāritadaityeśaṃ raktadhārāruṇakāyakam ||
244 ||
krūrakarmādiviṣaye smareddevaṃ bhayānakam |
viśvarūpamayaṃ dhyānaṃ nṛhṛteḥ procyate'dhunā ||
245 ||

Lesungshinweise: [weiteren]

Band II, S. 277–278, Vielarmige Narasimha-Gestalten 246–264
nṛsiṃhaṃ taṃ mahābhīmaṃ kālānalasamaprabham |
akṣamālādharaṃ raudraṃ kaṇṭhaṃ hāreṇa śobhitam ||
246 ||
nāgayajñopavītaṃ ca pañcānanasuśobhitam |
candramauliṃ nīlakaṇṭhaṃ prativaktraṃ trilocanam ||
247 ||
bhujaiḥ parighasaṅkāśairdaśabhiścopaśobhitam |
akṣasūtraṃ gadāṃ padmaṃ śaṅkhaṃ gokṣīrasannibham ||
248 ||
dhanuśca musalaṃ caiva bibhrāṇaṃ cakramuttamam |
khaḍgaṃ śūlaṃ ca bāṇaṃ ca nṛhariṃ rudragopanam ||
249 ||
indranīlakanīlābhaṃ candrābhaṃ svarṇasannibham |
pūrvodayottarajvāladūrdhvāsyaṃ sarvavarṇakam ||
250 ||
evamugrahariṃ dhyāyet sarvavyādhinivṛttaye |
dhyeyo yadā mahat karma tadā ṣoḍaśahastavān ||
251 ||
nṛsiṃhaḥ sarvalokeśaḥ sarvābharaṇabhūṣitaḥ |
dvau vidāraṇakarmārhau dvau cāntroddharaṇakṣamau ||
252 ||
cakraśaṅkhadharāvanyāvanyau bāṇadhanurdharau |
khaḍgakheṭadharāvanyau dvau gadāpadmadhāriṇau ||
253 ||
pāśāṅkuśadharāvanyau dvau ripormukuṭārpitau |
iti ṣoḍaśadordaṇḍamaṇḍitaṃ nṛhariṃ vibhum ||
254 ||
dhyāyedambujanīlābhamugrakarmaṇyananyadhīḥ |
dhyeyo mahattame kārye tadā ṣaḍviṃśahastavān ||
255 ||
nṛsiṃhaḥ sarvabhūṣāḍhyaḥ sarvasiddhikaraḥ prabhuḥ |
dakṣiṇe khaḍgacakre ca paraśuṃ pāśameva ca ||
256 ||
halaṃ ca musalaṃ samyagabhayaṃ cāṅkuśaṃ tathā |
paṭṭiśaṃ bhindipālaṃ ca kheṭatomaramudgarān ||
257 ||
vāmabhāgakaraiḥ śaṅkhaṃ khaḍgaṃ pāśaṃ ca śūlakam |
hutāśanaṃ varaṃ śaktiṃ samyaṅmṛṇmayakuṇḍikām ||
258 ||
kārmukaṃ tarjanīmudrāṃ gadāṃ ḍamarusarpakān |
karadvandvaiḥ kramācchatrorjānumastakapattalam ||
259 ||
ūrdhvīkṛtābhyāṃ hastābhyāṃ mantramālādharaṃ harim |
adhaḥsthitābhyāṃ hastābhyāṃ hiraṇyakavidāraṇam ||
260 ||
priyaṅkaraṃ ca bhaktānāṃ daityānāṃ ca bhayaṅkaram |
nṛsiṃhaṃ saṃsmareddivyaṃ mahāmṛtyubhayāpaham ||
261 ||
athocyate dhyānamanyanmukhareṇa haraṃ param |
viṣarogaharaṃ mṛtyuharaṃ śatrubhayāvaham ||
262 ||
svarṇaughatulye garuḍe sthitaṃ pūrṇenduvarṇakam |
sumukhaṃ vidyudābhāsanetratrayavirājitam ||
263 ||
subhūṣaṃ pītavasanaṃ śaṅkhacakravarābhayān |
dhārayantaṃ caturbhiśca karaiḥ kṣveḍādināśakam |
apamṛtyumahākṛtyānāśakaṃ nṛhariṃ smaret ||
264 ||

Lesungshinweise: [die Bezeichnung rudragopana ist unsicher] [weiteren Richtungen] [Die Richtungs- und Farbzuordnung ist im Druck gestört.] [fasst er] [Diese anschließenden Handangaben lassen sich nicht eindeutig mit der vorausgehenden Sechsundzwanzigerliste verbinden.] [ein Wort der Einleitung bleibt unklar] Nrihari verbirgt Rudra [die Bezeichnung rudragopana ist unsicher].

Band II, S. 278, Narasimha-Dhyana und Purashcharana 265–269
śāradāyām— udyatkoṭiraviprabhaṃ narahariṃ koṭīrahārojjvalaṃ daṃṣṭrābhīmamukhaṃ lasannakhamukhairdīrghairanekairbhujaiḥ |
nirbhinnāsuranāthamagniśaśabhṛtsūryātmanetratrayaṃ vidyutpuñjajaṭākalāpabhayadaṃ vahniṃ vamantaṃ bhaje ||
265 ||
saumye saumyaṃ smaret kārye krūre krūramimaṃ bhajet ||
266 ||
puraścaraṇamāha merau— aṣṭalakṣaṃ japenmantraṃ dīkṣito vijitendriyaḥ |
tatsahasraṃ prajuhuyādghṛtāktahaviṣā'nale ||
267 ||
tarpaṇaṃ mārjanaṃ kṛtvā brāhmaṇārādhanaṃ tathā |
kuryāt saṃsiddhamantrastu prayogānācaret tataḥ ||
268 ||
śāradāyāṃ tu— varṇalakṣaṃ japenmantraṃ tatsahasraṃ ghṛtaplutaiḥ |
pāyasānnaiḥ prajuhuyādvidhivatpūjite'nale |
evaṃ kṛte bhavenmantrī siddhamantraḥ pratāpavān ||
269 ||

Lesungshinweise: [Gaben] [Gaben je Silbe] [Die mit tatsahasra angegebenen Homa-Zahlen bleiben nach dem Wortlaut erhalten; sie werden nicht zur Zehntelregel verändert.]

Band II, S. 278–279, Zweiter Narasimha-Mantra 270–275
atha mantrabhedā merutantre— athātaḥ sampravakṣyāmi dvitīyaṃ nṛhariṃ vibhum ||
270 ||
saṃhitāyām— atha vakṣye nṛsiṃhasya bījarūpaṃ manūttamam |
saṃvarto vahnimārūḍho manusvaravibhūṣitaḥ ||
271 ||
bindunādakalākānto bhuktimuktiprado manuḥ |
atrirasya muniḥ prokto gāyatrī chanda īritam ||
272 ||
devatā nṛhariḥ proktaḥ surāsuranamaskṛtaḥ |
ṣaḍdīrghabhājā bījena ṣaḍaṅgāni prakalpayet |
dhyānapūjādikaṃ sarvaṃ mantrarājoditaṃ caret ||
273 ||
asya puraścaraṇamuktaṃ merutantre— ekalakṣaṃ japenmantraṃ haviṣyāśī jitendriyaḥ |
taddaśāṃśaṃ hunet samyagghṛtāktaiḥ pāyasaiḥ śubhaiḥ ||
274 ||
tarpayecchuddhasalilaiḥ kṛtvā cātmābhiṣecanam |
brāhmaṇān samyagārādhya siddhamantraḥ samācaret |
mantrarājoditān sarvān prayogānatra sādhakaḥ ||
275 ||

Band II, S. 279, Dritter Narasimha-Mantra 276–280
tatraiva— athātaḥ sampravakṣyāmi tṛtīyaṃ nṛharermanum ||
276 ||
śāradāyām— pāśaḥ śaktirnarahariraṅkuśo varma phaḍmanuḥ |
ṣaḍakṣaro narahareḥ kathitaḥ sarvakāmadaḥ ||
277 ||
ṛṣirbrahmā samuddiṣṭaḥ paṅktiśchanda udāhṛtam |
devatā narasiṃho'sya ṣaḍbījairaṅgakalpanā ||
278 ||
atha dhyānam— kopādālolajihvaṃ vivṛtanijamukhaṃ somasūryāgninetraṃ pādādānābhiraktaprabhamuparisitaṃ bhinnadaityendragātram |
śaṅkhaṃ cakraṃ sapāśāṅkuśakuliśagadādāraṇānyudvahantaṃ bhīmaṃ tīkṣṇāgradaṃṣṭraṃ maṇimayavividhākalpamīḍe nṛsiṃham ||
279 ||
puraścaraṇamāha— ṛtulakṣaṃ japedenaṃ ghṛtena juhuyāt tataḥ |
tatsahasraṃ samiddhe'gnau toṣayeddraviṇairgurum ||
280 ||

Lesungshinweise: [weitere Hände vollziehen] [Gaben]

Band II, S. 279–280, Jvalamali-Narasimha-Mantra 281–289
merutantre— athātaḥ sampravakṣyāmi turyamanvantarodbhavam |
jvālāmālinṛsiṃhasya manuṃ bhūtādināśakam ||
281 ||
śāradāyām— bījaṃ namo bhagavate narasiṃhāya tatparam |
syājjvālāmāline paścāddīptadaṃṣṭrāya tatparam ||
282 ||
agninetrāya sarvādirakṣoghnāya padaṃ vadet |
sarvabhūtavināśānte nakāro dīrghavānmarut ||
283 ||
evaṃ jvaravināśānte nāyārṇo dahayugmakam |
pacadvayaṃ rakṣayugmaṃ hu~ phaṭsvāhā dhruvādikaḥ ||
284 ||
saptaṣaṣṭyakṣaraiḥ prokto jvālāmālimahāmanuḥ |
hṛt trayodaśabhiḥ proktaṃ śiro daśabhirīritam ||
285 ||
śikhaikādaśabhiḥ proktā varmāṣṭādaśabhirmatam |
varṇairdvidaśabhirnetramastraṃ syāt karaṇākṣaraiḥ |
evamaṅgāni vinyasya cintayenmantradevatām ||
286 ||
dhyānam— prajvalan pralayānalābhamayugmanetramanāratam |
bhāsuraṃ śikhinaḥ śikhābhirugradaṃṣṭramukhāmbujam ||
287 ||
rakṣasāṃ bhayadaṃ vikīrṇasaṭākalāpavibhīṣaṇam |
śaṅkhacakrakṛpāṇakheṭakadhāriṇaṃ nṛhariṃ bhaje ||
288 ||
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ taddaśāṃśaṃ samāhitaḥ |
kapilājyena juhuyāt samiddhe havyavāhane ||
289 ||

Lesungshinweise: [Störungen] [Die Formel bittet den flammenbekränzten, feueräugigen Narasimha mit leuchtenden Fangzähnen, störende Wesen und Fieber zu vernichten: „Verbrenne, verbrenne; verzehre, verzehre; beschütze, beschütze.“ Die Bauanweisung wird nicht zu einer vermeintlich sicheren Gesamtformel vereinigt.] [wörtlich zweimal zehn] [Die überlieferten Teilzahlen passen nicht eindeutig zur Gesamtsilbenzahl; keine stillschweigende Korrektur.] [drei] Nach diesem Anga-Nyasa betrachte man die Mantragottheit.“ [Die überlieferten Teilzahlen passen nicht eindeutig zur Gesamtsilbenzahl; keine stillschweigende Korrektur.] Dhyana: 287–288: „Ich verehre Nrihari, lodernd wie das Feuer der Weltauflösung, mit ungerader Augenzahl [drei], beständig leuchtend von Feuerflammen, mit schrecklichen Fangzähnen im Lotusgesicht.

Band II, S. 280–281, Lakshmi-Narasimha-Mantra 290–294
merutantre— athātaḥ sampravakṣyāmi yo jātaḥ pañcame vibhuḥ |
manvantare sa lakṣmīkaḥ sevyate yo gṛhasthitaiḥ ||
290 ||
saṃhitāyām— atha lakṣmīnṛsiṃhasya mantraṃ vakṣye sudurlabham |
tārendirāśaktiramāḥ śūlinaṃ puruṣottamam ||
291 ||
lakṣmīpriyapadaṃ ṅe'ntaṃ nityamāmuditottaram |
cetasaṃ tādṛśaṃ proktvā lakṣmīśritapadottaram ||
292 ||
ardhadehapadaṃ ṅe'ntaṃ ramā māyā ramā ca hṛt |
suravarṇo manuḥ proktaścaturvargaphalapradaḥ ||
293 ||
muniḥ prajāpatiḥ proktaśchando'nuṣṭubudāhṛtam |
lakṣmīnṛsiṃho bhagavān devatā'sya prakīrtitaḥ |
svabījena ṣaḍaṅgāni kṛtvā nyāsāntaraṃ caret ||
294 ||

Lesungshinweise: [Die Anrede beschreibt den Lakshmi lieben Herrn mit stets erfreutem Herzen, dessen eine Körperhälfte von Lakshmi eingenommen wird; die verschlüsselten Bijas werden nicht ergänzt.]

Band II, S. 281, Schutz durch zwölf Namen Vishnus 295–302
taduktaṃ merutantre— purastāt keśavaḥ pātu cakrī jāmbūnadaprabhaḥ |
paścānnārāyaṇaḥ śaṅkhī nīlajīmūtasannibhaḥ ||
295 ||
indīvaradalaśyāmo mādhavordhvagadādharaḥ |
govindo dakṣiṇe pārśve dhanvī candraprabho mahān ||
296 ||
uttare haladhṛgviṣṇuḥ padmakiñjalkasannibhaḥ |
āgneyyāmaravindākṣo musalī madhusūdanaḥ ||
297 ||
trivikramaḥ khaḍgapāṇirnairṛtyāṃ jvalanaprabhaḥ |
vāyavyaṃ vāmano vajrī taruṇādityadīptimān ||
298 ||
aiśānyāṃ puṇḍarīkākṣaḥ śrīdharaḥ paṭṭiśāyudhaḥ |
vidyutprabho hṛṣīkeśo vāyavyāṃ diśi mudgarī ||
299 ||
hṛtpadmaṃ padmanābho me sahasrārkasamaprabhaḥ |
sarvāyudhaḥ sarvaśaktiḥ sarvajñaḥ sarvatomukhaḥ ||
300 ||
indragopakasaṅkāśaḥ pāśahasto'parājitaḥ |
sabāhyābhyantaraṃ dehaṃ vyāpya dāmodaraḥ sthitaḥ ||
301 ||
evaṃ sarvatra niśchidraṃ nāmadvādaśapañjaram |
praviṣṭo'haṃ na me kiñcidbhayamasti kadācana |
iti nyāsaṃ vidhāyādau lakṣmīnarahariṃ smaret ||
302 ||

Lesungshinweise: [Nordwesten wird zweimal genannt; die Quelle wird nicht angeglichen.] [beschütze]

Band II, S. 281, Lakshmi-Narasimha-Dhyana und Japa 303–305
dhyānaṃ yathā— sarpendrabhogaśayanaḥ sarpendraphaṇacchatravān |
āliṅgitaśca ramayā dīptayā candrasannibhaḥ ||
303 ||
padmacakravarābhītidharastryakṣenduśekharaḥ |
saṃhitāyāṃ tu mantrarājoktamevaṃ dhyānamuttamam ||
304 ||
puraścaraṇamāha— ṣaṣṭyuttaraṃ trilakṣaṃ tu prajapet tatsahasrakam |
madhvaktamallikāpuṣpairjuhuyānmantravittamaḥ ||
305 ||

Lesungshinweise: [Gaben] [Die ungewöhnliche Formulierung „um sechzig vermehrte dreihunderttausend“ steht so im Druck; sie wird nicht zu 360.000 normalisiert.]

Band II, S. 282, Abschluss und Mantras des sechsten und siebten Manvantara 306–312
abhyarcya salile devaṃ tarpayenmanunā tataḥ |
abhiṣiñcet svamūrdhānaṃ brāhmaṇān bhojayet tataḥ ||
306 ||
tataḥ prayogān kurvīta sādhako nijavāñchitān ||
307 ||
tatraiva— athātaḥ sampravakṣyāmi ṣaṣṭhamanvantare'bhavat |
lakṣmyā saha nṛsiṃho'yaṃ tanmantraḥ sarvakāmadaḥ ||
307 ||
oṃ śrī~ lakṣmīnṛsiṃhāya manuraṣṭākṣaro mataḥ |
muniḥ prajāpatiśchando'nuṣṭublakṣmīhariḥ suraḥ ||
308 ||
ṣaḍdīrghayuktaṃ kṣau~ bījaiḥ ṣaḍaṅgavidhirīritaḥ |
dhyānapūjādikaṃ sarvaṃ ṣaḍakṣaravadīritam ||
309 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ taddaśāṃśaṃ ghṛtaplutaiḥ |
pāyasairjuhuyānmantrī tarpaṇādi tataścaret ||
310 ||
athātaḥ sampravakṣyāmi yo jātaḥ saptame hariḥ |
jaya jaya śrīnṛsiṃha manuraṣṭākṣaro mataḥ ||
311 ||
ṛṣyādyaṣṭārṇavat proktaṃ pūjā cāsya ṣaḍarṇavat |
ekārṇavat prayogāṃśca gṛhasthaḥ sādhayecchuciḥ ||
312 ||

Lesungshinweise: [im Druck nochmals] [Die aufeinanderfolgenden Formen Shri und Kshaum tragen im Druck Chandrabindu.]

Band II, S. 282–283, Dashavatara-Nrihari-Mantra 313–324
athātaḥ sampravakṣyāmi tvaṣṭamake yastu jāyate |
daśāvatāranṛharirdakṣasāvarṇikāntare ||
313 ||
oṃ kṣau~ namo bhagavate nṛsiṃhāya saṃvadet |
oṃ kṣau~ ca matsyarūpāya kūrmarūpāya taddvayāt ||
314 ||
oṃ kṣau~ varāharūpāya tato bījadvayaṃ vadet |
nṛsiṃharūpāya tato vedādi kṣau~ vadet tataḥ ||
315 ||
proktvā vāmanarūpāya tridhā bījadvayaṃ vadet |
rāmāya tacca kṛṣṇāya taddvayaṃ kalkine vadet ||
316 ||
jayaśabdadvayānte tu śālagrāmanivāsine |
divyasiṃhāyeti coktvā vadet paścāt svayambhuve ||
317 ||
puruṣāya namastāraḥ kṣaumekonaśatārṇakaḥ |
advijena tu buddhāya vaktavyaṃ bījapūrvakam ||
318 ||
tadā mantraḥ samākhyātaścaturūrdhvaśatākṣaraḥ |
chando'tijagatī proktamṛṣiratriḥ prakīrtitaḥ ||
319 ||
daśāvatāranṛharirdevatā sarvakāmadaḥ |
ṣaḍdīrghayuktabījena ṣaḍaṅgāni prakalpayet ||
320 ||
mantrarājavadevāsya dhyānapūjādikaṃ bhavet |
yajet ṣaḍaṅgapūjānte matsyādīnavatārakān ||
321 ||
atha puraścaraṇam— ayutaṃ prajapenmantraṃ sājyena haviṣā tataḥ |
juhuyāt taddaśāṃśena tarpaṇādi tataścaret ||
322 ||
kāmyakarmāṇi sarvāṇi mantrarājavadeva hi |
asya saṃsevanādviprā brahmacaryādivicyutāḥ ||
323 ||
nṛsiṃharūpatāṃ prāpya jātāḥ sthānanṛsiṃhakāḥ |
āviśanti ca te dehe samyak kurvanti pūjitāḥ ||
324 ||

Lesungshinweise: [Manvantara] [Die Namen verehren die Fisch-, Schildkröten-, Eber-, Menschlöwen- und Zwerggestalt, die Rama-Gestalten, Krishna und Kalkin, den Bewohner des Shalagrama, den göttlichen Löwen und den selbstentstandenen Purusha. Die Angaben zur Wiederholung und Schlussnasalierung werden nicht zu einer ergänzten Gesamtformel vereinheitlicht.]

Band II, S. 283–284, Drei Mala-Mantras des Vira-Narasimha 325–335
athātaḥ sampravakṣyāmi jāyate navame tu yaḥ |
narasiṃho vīranāmā śṛṇu tatsādhanaṃ priye ||
325 ||
bāle ca taruṇe vṛddhe prayogārthaṃ manutrayam |
proktaṃ saṃsādhike vakraśuddhe siddhāstrayo'pi ca ||
326 ||
tāro namo bhagavate bījānte narapadaṃ vadet |
siṃhāyeti tataḥ proktvā jvālāmālāpadaṃ vadet ||
327 ||
pinaddhāṅgāya ityuktvā agninetrāya saṃvadet |
sarvabhūtavināśeti nāyetyuktvā dvidhā daha ||
328 ||
pacayugmaṃ rakṣayugmaṃ hrīṃ śrīṃ rakṣāgnigehinī |
catuṣpañcāśadarṇo'yaṃ mantraḥ prathama īritaḥ ||
329 ||
varṇāḥ ṣoḍaśapūrvasya līne dīptapadaṃ vadet |
daṃṣṭrāya cāgninetrāya sarvarakṣopadaṃ tataḥ ||
330 ||
ghnāyoktvā sarvabhūteti ṅe'ntaṃ vināśanaṃ vadet |
sarvajvaravināśāya hanadvandvaṃ dahadvayam ||
331 ||
pacayugmaṃ bandhayugmaṃ hu~ phaṭ svāhā kvagārṇakaḥ |
tṛtīyamatha vakṣyāmi pūrvārṇā gajabāhavaḥ ||
332 ||
vināśanāya cānte syāt pūrvasarvapadaṃ tridhā |
madhye bhūtajvaradoṣapadāni trīṇi yojayet ||
333 ||
hanādicaturante tu rakṣayugmaṃ ca māṃ ca mām |
hū~ phaṭsvāhā navakṛtivarṇatulyo mato manuḥ ||
334 ||
mantrarājoktavaccāsya pūjādhyānajapādikam |
mālāmantrā ime khyātā drutasiddhividhāyakāḥ ||
335 ||

Lesungshinweise: [Manvantara] [Rede beziehungsweise Mund — die Verbindung ist gestört] [Die Anrufung richtet sich an den feueräugigen Narasimha, dessen Körper von einer Flammengirlande umschlossen ist, und bittet um Vernichtung störender Wesen sowie Schutz.] [Mantra] [der Anschluss ist beschädigt] [unverständliche Zahlbezeichnung] [traditionelle Wortzahl, deren Zuordnung hier unsicher bleibt] [nicht sicher auflösbar] Dieser erste Mantra hat vierundfünfzig Silben.“ [Die Anrufung richtet sich an den feueräugigen Narasimha, dessen Körper von einer Flammengirlande umschlossen ist, und bittet um Vernichtung störender Wesen sowie Schutz.] 330–332: „Beim zweiten [Mantra] bleiben sechzehn Anfangssilben des ersten; bei ‚line‘ [der Anschluss ist beschädigt] füge man ‚dipta-damshtraya‘, ‚agninetraya‘, ‚sarvarakshoghnaya‘, ‚sarvabhutavinashanaya‘ und ‚sarvajvaravinashaya‘ hinzu, zweimal ‚hana‘, zweimal ‚daha‘, zweimal ‚pacha‘, zweimal ‚bandha‘, ‚hum phat svaha‘. Nun erkläre ich den dritten: Die Anfangssilben sind gajabahu [traditionelle Wortzahl, deren Zuordnung hier unsicher bleibt].

Band II, S. 284, Mantras des zehnten und elften Narasimha 336–341
athātaḥ sampravakṣyāmi daśame jāyate tu yaḥ |
oṃ kṣau~ mahānṛsiṃhāya namo'nto daśavarṇakaḥ ||
336 ||
vāmadevo muniśchando virāḍdevo nṛsiṃhakaḥ |
ṣaḍdīrghayuktasvabījena ṣaḍaṅganyāsamācaret ||
337 ||
dhyānapūjāpuraścaryā homo lakṣmīnṛsiṃhavat |
varṇalakṣaṃ japenmantraṃ prayogo'ṣṭākṣaroditaḥ ||
338 ||
athātaḥ sampravakṣyāmi mantramekādaśasya tu |
oṃ kṣau~ namo bhagavate narasiṃhāya mantrakaḥ ||
339 ||
trayodaśārṇa uddiṣṭo bhuktimuktipradāyakaḥ |
vāmadevo muniḥ prokto jagatī chanda īritam ||
340 ||
devatā narasiṃho'tra svabījenāṅgakalpanam |
dhyānapūjāprayogādi ṣaḍakṣaravadīritam ||
341 ||

Lesungshinweise: [Manvantara] [Kshaum ist an beiden Stellen mit Chandrabindu gedruckt.]

Band II, S. 284, Sudarshana-Narasimha-Mantra 342–346
athātaḥ sampravakṣyāmi dvādaśe jāyate tu yaḥ |
kāśyāṃ sa vasate nityaṃ duṣṭabuddhipracālakaḥ ||
342 ||
tāraṃ sahasrārajvālāvartine kṣau~ hanadvayam |
hū~ phaṭsvāhā conaviṃśavarṇo mantra udāhṛtaḥ ||
343 ||
munirjayanta ākhyātaśchando gāyatramucyate |
sudarśananṛsiṃho'sya devatā parikīrtitaḥ ||
344 ||
cakrarājāya hṛt proktaṃ jvālācakrāya vai śiraḥ |
gajacakrāya ca śikhā kavacaṃ tvasya sammatam ||
345 ||
asurāntakacakrāya hyastrāya phaḍitīritam |
sudarśanāyeti manuḥ pañcāṅgametadīritam ||
346 ||

Lesungshinweise: [Manvantara] [Die Formel ruft den in der Flammenwirbelgestalt des tausendspeichigen Rades Weilenden an; hana ist ein Schlag- beziehungsweise Vernichtungsruf.] [Die Reihenfolge der Schlusswörter ist im Druck verschränkt; sie wird nicht zu einer neuen Formel umgestellt.]

Band II, S. 285, Sudarshana-Narasimha-Dhyana und Purashcharana 347–350
atha dhyānam— cakrāṇāṃ tu sabhāmadhye kālāgnisadṛśaprabham |
caturbhujaṃ vivṛttāsyaṃ catuścakradharaṃ harim ||
347 ||
taptakāñcanasaṅkāśaṃ trinetraṃ cādyavigraham |
dhyāyet samastaduḥkhaghnaṃ tādṛglakṣmyā samanvitam ||
348 ||
atha puraścaraṇam— ravilakṣaṃ japenmantraṃ taddaśāṃśaṃ tilaiḥ śubhaiḥ |
hunet puṣpaistataścāpi catvāriṃśatsahasrakam ||
349 ||
punarājyena juhuyāt sahasraṃ ca namaskriyāḥ |
tarpaṇādi tataḥ kṛtvā prayogānācaret tataḥ ||
350 ||

Lesungshinweise: [tausend]

Band II, S. 285, Dreizehnter Narasimha und Abhaya-Narasimha 351–357
athātaḥ sampravakṣyāmi bhuktimuktipradāyakam |
jātaṃ trayodaśe devaṃ nṛhariṃ kṣau~ tu sampuṭaḥ ||
351 ||
māyayā bhogadātā syāt praṇavena ca mokṣadaḥ |
asya pūjāprayogādyamaikākṣarasamaṃ bhavet ||
352 ||
athātaḥ sampravakṣyāmi jātaṃ manvantare vibhum |
abhayākhyo nṛsiṃho'yaṃ samastabhayanāśanaḥ ||
353 ||
tāro namo bhagavate narasiṃhāya hṛdvadet |
tejastejasa ityuktvā āvirāvirbhaveti ca ||
354 ||
vajranakha vajradaṃṣṭra karmāśayān dvau randhaya |
tamograsa bahistrī vadedabhayamātmani ||
355 ||
bhūyiṣṭhā oṃ kṣaumiti ca dviṣaṣṭyarṇo manurmataḥ |
muniḥ śuko'tijagatī chandaḥ prāgvadivākhilam ||
356 ||
caturdaśanṛsiṃhānāṃ sādhanaṃ vedabodhitam |
tadatra kathitaṃ devā bhuktimuktipradāyakam ||
357 ||

Lesungshinweise: [Manvantara] [einem weiteren] [beschädigte] [Die Formel ruft Narasimha als Glanz des Glanzes an: „Erscheine! Du mit Vajra-Nägeln und Vajra-Zähnen, durchdringe die karmischen Ablagerungen, verschlinge die Finsternis; im Selbst sei Furchtlosigkeit.“ Unsichere Schlussformen und Wiederholungen werden nicht nach bekannten Fassungen ergänzt.] Tara, ‚namo bhagavate narasimhaya‘ und die Herz-Endung; dann ‚tejas-tejase‘, ‚avir avir bhava‘, ‚vajranakha vajradamshtra karmashayan‘, zweimal ‚randhaya‘; ‚tamo grasa‘ und die [beschädigte] Verbindung ‚bahis tri‘; danach ‚abhayam atmani bhuyishtha‘ und ‚Om kshau‘. Du mit Vajra-Nägeln und Vajra-Zähnen, durchdringe die karmischen Ablagerungen, verschlinge die Finsternis; im Selbst sei Furchtlosigkeit.“ Unsichere Schlussformen und Wiederholungen werden nicht nach bekannten Fassungen ergänzt.] 357: „Die im Veda gelehrte Sadhana der vierzehn Narasimha-Gestalten, die Genuss und Befreiung gewährt, wurde hier erklärt, ihr Götter.“

Band II, S. 285–286, Sechs Vamana-Formen 358–360
atha vāmanamantro merutantre— athātaḥ sampravakṣyāmi vāmanasya śubhān manūn |
manvantaraṃ tapatyekaṃ sureśaṃ bādhate param ||
358 ||
punardadāti haraye trailokyaṃ sa balirnṛpaḥ |
ekaṃ manvantaraṃ śakraḥ svayamevābhavadbaliḥ |
evaṃ ṣaḍvāmanāḥ kalpe teṣāṃ mantrān vadāmyaham ||
359 ||
ṣaḍvāmanāśca tantrāntare— dadhivāmanayajñeśavāmanau bhogavāmanaḥ |
bālako vāmano viśvarūpo'nyo balivāmanaḥ ||
360 ||

Lesungshinweise: [Bali]

Band II, S. 286, Dadhivamana-Mantra 361–365
tatra dadhivāmanamantraḥ śāradāyām— tāro hṛdviṣṇave paścādṅe'ntaḥ surapatirbhavet |
mahābalāya ṭhadvandvaṃ manuraṣṭādaśākṣaraḥ ||
361 ||
ṛṣirindurvirāṭchando devatā dadhivāmanaḥ |
hṛdekena śiro dvābhyāṃ śikhā tribhirudāhṛtam ||
362 ||
kavacaṃ pañcabhiḥ proktaṃ netraṃ tāvadbhirakṣaraiḥ |
dvābhyāmastramiti proktaḥ prakāro'ṅgasya sūribhiḥ ||
363 ||
atha dhyānam— muktāgauraṃ navamaṇilasadbhūṣaṇaṃ candrasaṃsthaṃ bhṛṅgākārairalakanikaraiḥ śobhivaktrāravindam |
hastāgrābhyāṃ kanakakalaśaṃ śuddhatoyābhipūrṇaṃ dadhyannāḍhyaṃ kanakacaṣakaṃ dhārayantaṃ bhajāmaḥ ||
364 ||
atha puraścaraṇam— guṇalakṣaṃ japenmantraṃ taddaśāṃśaṃ ghṛtaplutaiḥ |
pāyasānnaiḥ prajuhuyāddadhyannairvā yathāvidhi ||
365 ||
vāmanamantrabhedāstu merau draṣṭavyāḥ |

Band II, S. 286, Trivikrama-Mantra 366–369
atha trivikramamantrā merau— athātaḥ sampravakṣyāmi mantraṃ traivikramaṃ param |
tāro namo bhagavate vyāhṛtitritayaṃ vadet ||
366 ||
vyāpakāya paraṃ paścādṅe'ntaṃ cāpi trivikramam |
viṃśatyarṇo mahāmantro gatarājyapradāyakaḥ ||
367 ||
padapañcakasarveṇa ṣaḍaṅgavidhirīritaḥ |
munayo bālakhilyāḥ syuśchando gāyatramīritam ||
368 ||
devatā viśvarūpo'yaṃ trivikrama udāhṛtaḥ |
dhyānam— dakṣāṅghrīvyāptapātālaṃ vāmāṅghrīvyāptabhūtalam ||
369 ||

Lesungshinweise: [Die Meditation geht im folgenden Vers weiter.]

Band II, S. 287, Trivikrama-Dhyana und Purashcharana 370–372
dakṣiṇaṃ punarutthāpya svargavyāptikaraṃ harim |
balidattaiḥ kuśatilatoyaiḥ samprasravatkaram ||
370 ||
abhayaṃ vāmahastena kurvantaṃ ca sureśvaram |
gaṅgaughadhautapādābjaṃ dhyāyed brahmādikastutam ||
371 ||
atha puraścaraṇam— viṃśallakṣaṃ japenmantraṃ tilataṇḍulasarṣapaiḥ |
trimadhvaktairhunet paścāt tarpaṇādyaṃ ca kārayet |
evaṃ siddhamanurmantrī labhate vāñchitaṃ phalam ||
372 ||

Band II, S. 287, Parashurama-Gayatri 373–376
atha paraśurāmamantrastatraiva— athātaḥ sampravakṣyāmi rāmamantraṃ mahādbhutam |
ākalpameka evāyaṃ jāmadagnyo mahābalaḥ ||
373 ||
brahmakṣetrāya vidmahe kṣatriyāntāya dhīmahi |
tanno rāmaḥ pracodayāt ..... ..... ||
374 ||
tathā— śrīmatparaśurāmasya gāyatryeṣā mahādbhutā |
rājyakṛt kalibhūpānāṃ sarvatantreṣu gopitā ||
375 ||
bharadvājo muniḥ prokto gāyatrī chanda īritam |
śrīmān paraśurāmo'sya devatā bhaktavatsalaḥ |
aṣṭeṣutridvibāhvaṅghrivarṇaiḥ proktaṃ ṣaḍaṅgakam ||
376 ||

Lesungshinweise: [Nach der Formel stehen im Druck Auslassungspunkte; es wird kein Wortlaut ergänzt.]

Band II, S. 287–288, Parashuramas drei Dhyana-Formen und Purashcharana 377–385
atha dhyānam— sāttvikaṃ śvetavarṇaṃ ca bhasmoddhūlitavigraham |
agnihotrasthalāsīnaṃ nānāmunigaṇāvṛtam ||
377 ||
kambalāsanamārūḍhaṃ svarṇatārakuśāṅgulim |
śvetavastradvayopetaṃ juhvantaṃ śāntamānasam ||
378 ||
dhyāyecca rājasaṃ rāmaṃ kuṅkumāruṇavigraham |
kirīṭinaṃ kuṇḍalinaṃ paraśvabjavarābhayān ||
379 ||
karairdadhantaṃ taruṇaṃ viprakṣatraughasaṃvṛtam |
pītāmbaradharaṃ kāmarūpaṃ bālānirīkṣitam ||
380 ||
dhyāyecca tāmasaṃ kṣatrarudhirāktaparaśvadham |
āraktanetraṃ karṇasthabrahmasūtraṃ yamaprabham ||
381 ||
dhanuṣṭaṅkārasaṅghoṣasantrastabhuvanatrayam |
caturbāhuṃ musalinaṃ saṅkruddhabhrātṛsaṃyutam ||
382 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ sitājyaghṛtapāyasaiḥ |
hunedbrāhmaṇabhojyāntaṃ kṛtvā siddho bhavenmanuḥ ||
383 ||
brahmakarmarato nityaṃ gāyatrījapatatparaḥ |
sa eva jāyate siddho nānyo vipraḥ kadācana ||
384 ||
tathā— phiraṅgā yavanāścīnāḥ khurāsānāścalendujāḥ |
rāmabhaktaṃ pradṛṣṭvaite trasanti praṇamanti ca ||
385 ||

Lesungshinweise: [Ringe beziehungsweise Zeichen aus] [die Stoffbezeichnungen ajya und ghrita stehen nebeneinander] [unsichere Volksbezeichnung] [Dies ist eine historische Aussage der zitierten Quelle.] Nur der Brahmane, der sich stets den brahmanischen Pflichten widmet und dem Gayatri-Japa hingegeben ist, wird siddha, kein anderer.“ Ferner: 385: „Franken beziehungsweise Europäer, Yavanas, Chinesen, Menschen aus Khurasan und Chalenduja [unsichere Volksbezeichnung] erschrecken beim Anblick eines Rama-Verehrers und verneigen sich.“ [Dies ist eine historische Aussage der zitierten Quelle.]

Band II, S. 288–289, Shaunakas Bitte und die Rama-Überlieferung 386–398
atha śrīraghunāthamantrā vaśiṣṭhasaṃhitāyām— kṛṣṇaṃ dvaipāyanaṃ vyāsaṃ guruṃ satyavatīsutam |
samādhisthaṃ muniṃ śāntaṃ prasannādityatejasam ||
386 ||
gaṅgātīre mahāpuṇye samāsīnaṃ taponidhim |
śaunakaḥ paripapraccha sāṣṭāṅgaṃ praṇipatya ca ||
387 ||
śrīśaunaka uvāca |
ayi prasādasumukha kuruṣva mayi mānasam |
tvatprasādānmahāmantrā vihitā bahavo mayā ||
388 ||
karuṇārasapūrṇābhyāṃ netrābhyāṃ māṃ vilokaya |
saccidānandamātmānaṃ jñātavān brahma śāśvatam ||
389 ||
idānīṃ śrotumicchāmi mantraṃ sāṅgaṃ sahārcanam |
rāmātmanā'vatīrṇasya viṣṇoramitatejasaḥ ||
390 ||
brūhi me bhagavan sarvaṃ śrotuṃ yogyo'smyahaṃ yadi |
asaubhāgyena loko'yaṃ dāridryeṇa ca pīḍitaḥ ||
391 ||
yena saubhāgyamatulaṃ mahadaiśvaryasambhavam |
śāstrajñānaṃ kavitvaṃ ca sarvajñatvaṃ labhennaraḥ ||
392 ||
śrīvyāsa uvāca |
sādhu pṛṣṭaṃ tvayā brahman kathaye sakalaṃ tava |
brahmaṇā kathitaṃ pūrvaṃ vaśiṣṭhāya mahātmane ||
393 ||
vaśiṣṭho'pi svaputrāya matpitre dattavānmanum |
prasannahṛdayaḥ śuddhaḥ pitā me karuṇānidhiḥ ||
394 ||
kurukṣetre mahāpuṇye sūryaparvaṇi dattavān |
mayā ca sādhito mantro japahomārcanādibhiḥ ||
395 ||
itaḥ pūrvaṃ mayā nokto mantrarājastu kasyacit |
evaṃ paramparāproktaṃ bhaktyā mantraṃ śṛṇuṣva me ||
396 ||
ayogyāya na dātavyo mantrarājastvayā mune |
yatnena gopaya tvaṃ ca rahasyaṃ śrīprasiddhidam ||
397 ||
śiṣyalakṣaṇamuktvā— īdṛgvidhāya śiṣyāya mantraṃ dadyāt tu nānyathā |
yadanyathāvadet tasmin devatā śāpadā bhavet ||
398 ||

Lesungshinweise: [Erkläre den Mantra,] [Die Schülermerkmale selbst sind an dieser Stelle im Werk nur durch den Prosaverweis bezeichnet.]

Band II, S. 289, Rama-Mantra und Bedeutung des Bija 399–406
mantroddhāramāha— māntāntaṃ bindusaṃyuktaṃ nārāyaṇavibhūṣitam |
bījametat samuddhṛtya binduhīnaṃ punaśca tat ||
399 ||
bhāntaṃ cākārasaṃyuktaṃ māntāntāṃ natimuddharet |
etat ṣaḍakṣaraṃ mantraṃ sarvaiśvaryapradāyakam ||
400 ||
sarvasaubhāgyajananaṃ sarvalokavaśaṅkaram |
vidyāsiddhikaraṃ nṛṇāṃ mahadājñākaraṃ mune ||
401 ||
ṛṣirbrahmā'sya mantrasya gāyatraṃ chanda ucyate |
rāmākhyaṃ vaiṣṇavaṃ dhāma devatā parikīrtitā |
jānīyāt prathamaṃ varṇaṃ bījaṃ śaktiṃ natiṃ tathā ||
402 ||
mantrārthamāha rāmārcanacandrikāyām— śrīrāmamantrarājasya samyagartho'bhidhīyate |
rakāro vahnivacanaḥ prakāśe paryavasyati ||
403 ||
saccidānandarūpo'sya paramātmārtha ucyate |
vyañjanaṃ niṣkalaṃ brahma prāṇo māyeti ca svaraḥ ||
404 ||
vyañjanaiḥ svarasaṃyogo viddhi tatprāṇayojanam |
rephe jyotirmaye tasmāt kṛtamākārayojanam ||
405 ||
makāro'bhyudayārthatvānmāyātmeti ca kathyate |
tasmādanena bījena samāyaṃ brahma ucyate ||
406 ||

Band II, S. 290, Die innere Bedeutung des Rama-Mantras 407–409
rāmopaniṣadi— svaprakāśaḥ svayaṃ jyotiḥ svānubhūtyekacinmayaḥ |
tadeva mantrarājasya manurāḍdvyakṣaraḥ smṛtaḥ ||
407 ||
akhaṇḍaikarasānandastārako brahmavācakaḥ |
rāmāyeti suvijñeyaḥ satyānandacidātmakaḥ ||
408 ||
namaḥpadaṃ suvijñeyaṃ pūrṇānandaikavigraham |
sadā namanti hṛdaye sarve devā mumukṣavaḥ ||
409 ||

Band II, S. 290–291, Varianten und Anwendungen des Rama-Mantras 410–422
ādyabījabhedāt ṣaḍvidho'yaṃ mantrastaduktaṃ merutantre— athātaḥ sampravakṣyāmi bhuktimuktipradāyakān |
rāmamantrān sa bhagavān pratimanvantare hyabhūt ||
410 ||
yugānāṃ parivartena kalpe śakrāvatārakaḥ |
tatrādyasya pravakṣyāmi mantrarājaṃ ṣaḍakṣaram ||
411 ||
rāmāya nama ityeṣa rā~ klī~ hrī~ ai~ tu pūrvakaḥ |
śrītārādyaśca ṣaḍvarṇaḥ ṣaḍvidhaḥ parikīrtitaḥ ||
412 ||
brahmā sammohanaḥ śaktirdakṣiṇāmūrtireva ca |
agastyaḥ śrīśivaḥ prokto munayo'nukramādime ||
413 ||
chando gāyatrasaṃjñaṃ ca śrīrāmo devatā mataḥ |
ṣaḍakṣarasyaiva bhūyāṃsaḥ prabhedāstatraivoktāḥ— pañcāśanmātṛkāmantravarṇaiḥ pratyekapūrvakaḥ ||
414 ||
lakṣmyādirvāgbhavādiśca manmathādirdhruvādikaḥ |
rāmacandrastathā bhedāḥ śatadvayamitā amī ||
415 ||
rāmabhadreti śabdena caivaṃ bhedāḥ śatadvayam |
ramābījādikānāṃ tu viśvāmitro munirmataḥ ||
416 ||
vāgbījapūrvakāṇāṃ tu dakṣiṇāmūrtirucyate |
kāmabījādipūrveṣāṃ muniḥ sammohano mataḥ ||
417 ||
tārādipūrvakāṇāṃ tu śrīśivaḥ procyate muniḥ |
śrīmāyākāmapratyekabījādighanārṇo yadā ||
418 ||
rāmabhadro rāmacandraḥ ṣoḍhā ṣaḍvarṇa ucyate |
ṣoḍhā namo'ntaḥ prāk proktaḥ phaṭkārāntaḥ sa eva hi ||
419 ||
ṣoḍhā syādvahnijāyāntaḥ sa evaṃ ṣaḍvidho mataḥ |
catuḥśataṃ caturviṃśabhedāstena nirūpitāḥ ||
420 ||
tathā— tārādirmuktaye hyeṣa ramādirbhuktaye bhavet |
vāksiddhaye ca vāgādiḥ sarvavaśyāya manmathaḥ |
tārādyaiḥ puṭitān mantrān sarvārthaṃ viniyojayet ||
421 ||
tathā— brahmarandhre bhruvormadhye hṛnnābhyandhuṣu pādayoḥ |
bījaiḥ ṣaḍdīrghasaṃyuktaiḥ ṣaḍaṅgavidhirīritaḥ ||
422 ||

Lesungshinweise: [diese Angabe bleibt nach der Quelle stehen] [Die vorausgehende Silbenangabe ghanarna ist unsicher.] [als andhu bezeichneten, unklaren] [Die vier ausgeschriebenen Bijas in Vers 412 tragen im Druck Chandrabindu; die kombinatorischen Zählungen werden nicht vereinheitlicht.]

Band II, S. 291, Innere Meditation über Shakti, Einheit und Rama 423–432
vaśiṣṭhasaṃhitāyām— ādhāre bhāvayecchaktiṃ cidānandasvarūpiṇīm |
udyadādityasaṅkāśamādhāraṃ tatra bhāmayam ||
423 ||
ādhārabhāvanāmeva sambhāvya munisattama |
tataḥ samutthitaṃ tejaḥ śikhārūpaṃ ca cintayet ||
424 ||
vidyutkoṭipratīkāśaṃ candrakoṭisuśītalam |
suṣumnāmukhamunmīlya prāpayedupadeśataḥ ||
425 ||
brahmādhvanānayedūrdhvaṃ dvādaśāntendumaṇḍalam |
prāpayya vidhinā buddhyā srāvayet tat sudhāmṛtam ||
426 ||
tataḥ parigalacchuddhasudhādhārābhirāvṛtam |
nijadehaṃ jagat sarvamekībhūtaṃ vicintayet ||
427 ||
niṣprapañcaṃ nirākāraṃ niravadyaṃ nirañjanam |
aśūnyaśūnyoparamaṃ sadasadbhāvavarjitam ||
428 ||
akhaṇḍānandamātmānaṃ bhāvayenmunisattama |
devatāgurumantrāṇāṃ bhāvayedaikyamātmataḥ ||
429 ||
evaṃ sañcintayenmantrī mantraṃ pratidinaṃ japet |
aihikānakhilān bhogān bhuktvā cānte padaṃ vrajet ||
430 ||
upasaṃhṛtya tat tejo yadvā hṛdayapaṅkaje |
rāmaṃ jyotirmayaṃ dhyāyet sarvalokaikasākṣiṇam ||
431 ||
jagadudbhūtisambhūtiparibhūtikaraṃ harim |
devāsuramanuṣyaiśca yogivṛndaiśca sevitam ||
432 ||

Band II, S. 292, Rama-Dhyana 433–443
atha dhyānam— caturbhujaṃ śaṅkhacakragadāpaṅkajadhāriṇam |
kirīṭahārakeyūraratnakuṇḍalamaṇḍitam ||
433 ||
evaṃ dhyātvā japenmantraṃ ṣaṭsahasraṃ dine dine |
vācaḥ śriyaḥ patirbhūtvā kavirbhavati vatsarāt ||
434 ||
dhyānāntaramāha— dhyāyet kalpatarormūle sauvarṇamaṇḍapaṃ mune |
tanmadhye puṣpakākhyaṃ ca vimānaṃ divyamuttamam ||
435 ||
madhye siṃhāsanaṃ tasya nānāratnavibhūṣitam |
tanmadhye'ṣṭadalapadmamudyadādityasannibham ||
436 ||
śrīrāmamenaṃ tanmadhye samāsīnaṃ mahāmune |
samyagjñānamayīṃ mudrāṃ dadhānaṃ dakṣiṇe kare ||
437 ||
tejaḥprakāśanaṃ vāmaṃ jānumūrdhani cāparam |
jānakīvallabhaṃ devamindranīlasamaprabham ||
438 ||
udyānanirataṃ devaṃ dvibhujaṃ raghunandanam |
vaśiṣṭhavāmadevādimunibhiḥ parivāritam ||
439 ||
vāmabhāge samāsīnāṃ sītāṃ kāñcanasannibhām |
bhajatāṃ kāmadāṃ nityaṃ raktotpalakarāmbujām ||
440 ||
lakṣmaṇaṃ paścime bhāge dhṛtacchatrasucāmaram |
pārśve bharataśatrughnau tālavṛntakarāvubhau |
evaṃ dhyātvā japenmantraṃ jñānalakṣmyośca bhājanam ||
441 ||
śāradāyāmapi— kālāmbhodharakāntikāntamaniśaṃ vīrāsanādhyāsinaṃ mudrāṃ jñānamayīṃ dadhānamaparaṃ hastāmbujaṃ jānuni |
sītāṃ pārśvagatāṃ saroruhakarāṃ vidyunnibhāṃ rāghavaṃ paśyantaṃ mukuṭāṅgadādivividhākalpojjvalāṅgaṃ bhaje ||
442 ||
merutantre— vīrāsanasamārūḍhaṃ vyākhyāmudropaśobhitam |
vāmorunyastataddhastaṃ sītālakṣmaṇasaṃyutam ||
443 ||

Lesungshinweise: [Die eingeschobene Angabe zur Lichtausstrahlung ist syntaktisch verkürzt.] [andere]

Band II, S. 293, Früchte des Rama-Japa und Purashcharana 444–447
tantrāntare pūrvoktadhyānamuktvā— evaṃ taddhyānamātreṇa sarvapāpaiḥ pramucyate |
rāmamindīvaraśyāmaṃ padmapatrāyatekṣaṇam ||
444 ||
dhyātvā tu hṛdayāmbhoje ye japanti ṣaḍakṣaram |
karāmalakavajjñeyā muktisteṣāṃ mahātmanām ||
445 ||
vaśiṣṭhasaṃhitāyām— śāstrajñānaṃ kavitvaṃ ca ṣaṇmāsājjāyate mune |
japatāṃ mantriṇāmevaṃ japayogena dhīmatām |
puraścaraṇakṛtyena vinā'pi phalado manuḥ ||
446 ||
asya puraścaraṇamuktaṃ merutantre— varṇalakṣaṃ japenmantraṃ daśāṃśaṃ madhurāplutaiḥ |
bilvapatraiḥ phalaiḥ puṣpaistilairvā paṅkajairhunet ||
447 ||

Band II, S. 293, Ramas Mala-Mantra 448–454
atha mālāmantrastatraiva— athātaḥ sampravakṣyāmi lakṣmaṇopāsitaṃ manum |
tāro namo bhagavate ṅe'ntaḥ syādraghunandanaḥ ||
448 ||
rakṣoghnaviśadāyeti madhureti padaṃ tataḥ |
prasannavadanāyeti tataścāmitatejase ||
449 ||
balāyeti ca rāmāya viṣṇave nama ityayam |
saptacatvāriṃśadarṇo mālāmantra udāhṛtaḥ ||
450 ||
muniḥ pitāmahaśchandaḥ syādanuṣṭup ca devatā |
rājyābhiṣikto rāmaśco~ bījaṃ śaktirnamo'stviti |
saptartusaptadaśaṣaḍrasasaṅkhyaiḥ ṣaḍaṅgakam ||
451 ||
tathā— dhyānaṃ daśākṣaraṃ proktaṃ lakṣamekaṃ japenmanum ||
452 ||
bilvaiḥ prasūnaiḥ patrairvā tilaistrimadhunā yutaiḥ |
madhuratrayayuktena pāyasenātha vā'mbujaiḥ ||
453 ||
homaṃ daśāṃśataḥ kuryāt tathā sarvatra tarpaṇam |
mārjanaṃ bhojayedviprān prayogādi ca pūrvavat ||
454 ||

Lesungshinweise: [Die Anrufung verehrt Ramas klare, Rakshasas vernichtende Gestalt, sein freundliches Gesicht, seinen unermesslichen Glanz und seine Kraft; bei madhura ist die Endung nicht ausdrücklich genannt.] [Die Summe der angegebenen Glieder stimmt nicht mit 47 überein; sie wird nicht angepasst.]

Band II, S. 294, Rama-Mantras verschiedener Manvantaras 455–465
daśākṣaramantro vakṣyate |
manvantarabhedena śrīrāmamantrabheda uktastatraiva— athātaḥ sampravakṣyāmi svārociṣasamudbhavam |
rāmasyaikākṣaraṃ mantraṃ kīrtyate sa tu rāmiti ||
455 ||
brahmā muniḥ syādgāyatraṃ chando rāmo'sya devatā |
mūrtipañjaranāmānaṃ tattvanyāsaṃ ca kārayet ||
456 ||
ṣaḍdīrghabinduyuktena bījenaiva ṣaḍaṅgakam |
athātaḥ sampravakṣyāmi tṛtīyāntarmanorvidhim ||
457 ||
rāma ityeṣa kathito dvyakṣaro bhuktimuktidaḥ |
ekākṣaroktamṛṣyādi syādādyena ṣaḍaṅgakam |
dhyānapūjāprayogādi sarvaṃ jñeyaṃ ṣaḍarṇavat ||
458 ||
evaṃ puraścaraṇamapi jñeyam |
athātaḥ sampravakṣyāmi caturthāntarmanorvidhim |
tāramāyāramānaṅgavāksvabījaiśca ṣaḍvidhaḥ ||
459 ||
dvyakṣaro mantrarājastu tryakṣaraḥ parijāyate |
nyāsapūjāprayogādi sarvaṃ pūrvavadācaret ||
460 ||
athātaḥ sampravakṣyāmi pañcamāntarmanorvidhim |
dvyakṣaraścandrabhadrānto dvividhaścaturakṣaraḥ ||
461 ||
ṛṣinyāsārcanādyaṃ tu sarvaṃ pūrvavadācaret |
viśeṣataścaturvargaphalado'yaṃ mato manuḥ ||
462 ||
athātaḥ sampravakṣyāmi ṣaṣṭhamanvantarodbhavam |
rāmāya nama ityeṣa manuḥ pañcākṣaro mataḥ ||
463 ||
viśvāmitro muniḥ proktaḥ paṅktiśchando'sya devatā |
rāmabhadro bījaśaktī prathamārṇanatī kramāt ||
464 ||
bhrūmadhye hṛdi nābhyadhaḥ pādayorvinyasenmanum |
ṣaḍaṅgaṃ pūrvavadyadvā mantrārṇairmanunā'strakam ||
465 ||

Lesungshinweise: [Die Druckverbindung lautet ram iti; in der Nyasa-Anweisung wird Bindu ausdrücklich genannt.]

Band II, S. 294–295, Rama-Dhyana und Mantras des achten bis zehnten Manvantara 466–479
dhyānamāha— madhye vanaṃ kalpatarormūle puṣpalatāsane |
lakṣmaṇena praguṇitamakṣṇaḥ koṇena sāyakam ||
466 ||
avekṣamāṇaṃ jānakyā kṛtavyajanamīśvaram |
jaṭābhāralasacchīrṣaṃ śyāmaṃ munigaṇāvṛtam ||
467 ||
lakṣmaṇena dhṛtacchatramatha vā puṣpakopari |
daśāsyamathanaṃ śāntaṃ sasugrīvavibhīṣaṇam ||
468 ||
vijayārthī viśeṣeṇa varṇalakṣaṃ japenmanum |
prāgvaddhomastarpaṇādi prayogādyaṃ ca sādhayet ||
469 ||
athātaḥ sampravakṣyāmi mantraṃ sāvarṇikodbhavam |
tārādiṣaḍbhiḥ saṃyukto dvedhā saptākṣaro manuḥ ||
470 ||
aṣṭākṣaro dvādaśadhā kīrtito rājyadāyakaḥ |
sarvaṃ ṣaḍarṇavajjñeyaṃ dhyānapūjājapādikam ||
471 ||
athātaḥ sampravakṣyāmi mantrān navamasambhavān |
tāro rāmaścaturthyantaḥ krodho'straṃ vahnivallabhā ||
472 ||
aṣṭārṇo'yaṃ paro mantro munyādiḥ syāt ṣaḍarṇavat |
nāśakaḥ sarvadoṣāṇāṃ saṅgrāmavijayapradaḥ ||
473 ||
athātaḥ sampravakṣyāmi mantrān daśamasambhavān |
oṃ hrī~ namaśca rāmāya hrīmityaṣṭākṣaraḥ paraḥ ||
474 ||
ṛṣiḥ sadāśivaḥ prokto gāyatraṃ chanda ucyate |
śivomārāmacandro'sya devatā parikīrtitaḥ ||
475 ||
dīrghayā māyayā'ṅgāni tārapañcārṇayuktayā |
oṃ namo rāmāya hrī~ hṛdayāya namaḥ ||
476 ||
ityādi |
dhyānapuraścaraṇe prāha— rāmaṃ trinetraṃ somārdhadhāriṇaṃ śūlinaṃ varam |
bhasmoddhūlitasarvāṅgaṃ kapardinamupāsmahe ||
477 ||
rāmābhirāmāṃ saundaryasīmāṃ somāvataṃsinīm |
pāśāṅkuśadhanurbāṇadharāṃ dhyāyet trilocanām ||
478 ||
rāmaśaktiṃ tu sītākhyāṃ varṇalakṣaṃ japenmanum |
homapūjādikaṃ sarvaṃ ṣaḍakṣaravadīritam ||
479 ||

Lesungshinweise: [Der Text verbindet Rama und Sita hier ausdrücklich mit Shiva und Uma.]

Band II, S. 295–296, Rama-Mantras des elften bis dreizehnten Manvantara 480–493
viśeṣato bhogadātā saṅgrāmavijayapradaḥ |
athaikādaśasambhūtān rāmamantrān vadāmyaham ||
480 ||
saptārṇau yau manū proktau ṣaḍbhistārādikaiḥ pṛthak |
sampuṭau te dvādaśadhā navārṇā manavaḥ surāḥ ||
481 ||
dhyānapūjādikaṃ sarvaṃ teṣāṃ saptārṇavadbhavet |
athātaḥ sampravakṣyāmi dvādaśāntarasambhavam ||
482 ||
jānakīvallabho ṅe'ntaḥ svāhānto humādikaḥ |
daśākṣaro'yaṃ mantraḥ syādvaśiṣṭho'sya muniśca rāṭ ||
483 ||
chandaśca devatā rāmaḥ sītāpāṇiparigrahaḥ |
ādyaṃ bījaṃ dviṭhaḥ śaktiraṅgaṃ ṣaḍdīrghako mataḥ ||
484 ||
śirolalāṭabhrūmadhyatālukaṇṭheṣu hṛdyapi |
nābhyandhujānupādeṣu daśārṇān vinyasenmanoḥ ||
485 ||
dhyānamāha— ayodhyānagare ratnacite sauvarṇamaṇḍape |
mandārapuṣpairābaddhavitāne toraṇānvite ||
486 ||
siṃhāsanasamārūḍhaṃ puṣpakopari rāghavam |
rakṣobhirharibhirdevairdivyayānagataiḥ śubhaiḥ ||
487 ||
saṃstūyamānaṃ munibhiḥ prahṛṣṭairupaśobhitam |
sītālaṅkṛtavāmāṅgaṃ lakṣmaṇenopaśobhitam ||
488 ||
śyāmaṃ prasannavadanaṃ sarvābharaṇabhūṣitam |
dhyāyannevaṃ japenmantraṃ varṇalakṣamananyadhīḥ ||
489 ||
japapūjāprayogādi sarvamasya ṣaḍarṇavat |
atha trayodaśe jātaṃ rāmamantraṃ vadāmyaham ||
490 ||
rāmo ṅe'nto dhanuṣpāṇistathā syādvahnisundarī |
daśākṣaro munirbrahmā virāṭchando'sya devatā ||
491 ||
rākṣasāntakaro rāmo rā~ bījaṃ parikīrtitam |
svāhā śaktiśca bījena ṣaḍaṅgāni samācaret ||
492 ||
varṇanyāsaṃ tathā dhyānaṃ pauraścaraṇikaṃ vidhim |
daśākṣaroktavat kuryāccāpabāṇadharaṃ smaret |
viśeṣājjayadaścāyaṃ bhraṣṭarājyapradāyakaḥ ||
493 ||

Lesungshinweise: [Der vorausgehende Mantra] [unbestimmt]

Band II, S. 297, Rama-Gayatri 494–498
evaṃ hanumadādyupāsitā mantrā merau draṣṭavyāḥ |
atha rāmagāyatrī tatraiva— athātaḥ sampravakṣyāmi śatrughnopāsitāṃ parām |
jayadāṃ rāmagāyatrīmupāsyāṃ sūryavaṃśajaiḥ ||
494 ||
dāśarathaye vidmahe sītāvallabhāya dhīmahi tanno rāmaḥ pracodayāt |
eṣā syādrāmagāyatrī bhaktānāṃ bhuktimuktidā |
janmaprabhṛti yat pāpaṃ daśabhiryāti saṅkṣayam ||
495 ||
purā kṛtaṃ śatenaiva sahasreṇa japena vā |
puraścaraṇamasyāśca caturlakṣajapo vidhiḥ ||
496 ||
yacca yāvacca pūjādi sarvaṃ pūrvavadācaret |
tārādireṣā gāyatrī muktimeva prayacchati ||
497 ||
māyādirapi caiśvaryaṃ ramādiśca śriyaṃ parām |
madanenāpi saṃyukto sammohayati medinīm ||
498 ||

Band II, S. 297, Sita-Mantra 499–503
atha sītāmantro vaśiṣṭhasaṃhitāyām— śrībījaṃ pūrvamuccārya sītāyai padamuddharet |
vahnijāyānvito mantro bhajatāṃ kalpabhūruhaḥ ||
499 ||
janako'sya ṛṣiḥ prokto gāyatrī chanda ucyate |
sītākhyā yā jagaddhātrī devatā sā jaganmayī ||
500 ||
merutantre— sītā bhagavatī proktā śrībījaṃ śaktirantyakau |
dīrghasvarayujādyena ṣaḍaṅgāni prakalpayet ||
501 ||
pūjayedvaiṣṇave pīṭhe dhyāyedrāghavasaṃyutām |
svarṇābhāmambujakarāṃ rāmālokanatatparām ||
502 ||
puraścaraṇamāha— varṇalakṣaṃ japenmantramiṣṭārthaṃ sādhayet tataḥ ||
503 ||

Lesungshinweise: [Silben]

Band II, S. 297, Balarama-Mantra 504
atha balarāmamantrastantrāntare— tārānte balabhadrāya hṛdayaṃ vasuvarṇavān |
munistu jaiminiśchando gāyatraṃ devatā'sya ca |
balarāmo mantravarṇairdvirāvṛtyā ṣaḍaṅgakam ||
504 ||

Band II, S. 298, Balarama-Dhyana und Purashcharana 505–506
atha dhyānam— śubhrābhragauraṃ nīlābhaṃ vasanaṃ revatīpriyam |
dadhānaṃ sīramusale balarāmaṃ samāśraye ||
505 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ juhuyāt taddaśāṃśataḥ ||
506 ||
iti |

Band II, S. 298–299, Krishna-Mantra und sein Bija 507–518
atha śrīkṛṣṇamantrāḥ merutantre— athātaḥ sampravakṣyāmi kṛṣṇamantrān mahādbhutān |
kṛṣṇaḥ sa eva bhagavān kalidvāparasandhigaḥ ||
507 ||
vardhayet kalidharmāṇāṃ bhaktānāṃ tāraṇāya saḥ |
ekasaptatirūpo'sau pratimanvantare bhavet ||
508 ||
taduktācaraṇānmokṣastatkṛtācaraṇāccyutiḥ |
iti tattvaṃ samākhyātaṃ vibhavasya bhavasya ca ||
509 ||
jātaścādye kaliyuge nānāgopīrate rataḥ |
tatkarma kurvatāṃ pātastatsāmarthyaṃ vibhāvinā ||
510 ||
svadharmaniratānāṃ tu kalau janma prajāyate |
tasya mantraṃ pravakṣyāmi bhuktimuktiprasādhanam |
gopījanavallabhāya svāhāmantro daśākṣaraḥ ||
511 ||
gautamīye— gopījanapadasyānte vallabhāya dviṭhāvadhiḥ |
ayaṃ daśākṣaro mantro dṛṣṭādṛṣṭaphalapradaḥ ||
412 ||
bījapūrvo japaścāsya rahasyaṃ kathitaṃ mune |
luptabījasvabhāvatvāddaśākṣaramihocyate ||
413 ||
bṛhadgautamīye— bhogamokṣaikanilayo luptabījo daśākṣaraḥ |
uddhāre tu pṛthak tena kāmabījaṃ mahāmune |
yadyogāt phalado mantro nānyathā kalpakoṭibhiḥ ||
414 ||
merutantre— nārado'sya muniḥ prokto virāṭchanda udāhṛtam ||
515 ||
devatā nandaputraḥ klī~ bījaṃ śaktiḥ śikhipriyā |
āviṣṇuḥ pūrvapadakaistrailokyarakṣaṇādikaiḥ ||
516 ||
asurāntādikaiścakraśabdaiḥ svāhāntakaiścaret |
jātiyuktaiśca pañcāṅgaṃ tathā pañcāṅgulīṣvapi ||
517 ||
hṛdaye śīrṣake caiva śikhāyāṃ kavace tathā |
astre pārśvadvaye kaṭyāṃ pṛṣṭhe mūrdhani ca kramāt ||
518 ||

Lesungshinweise: [wirkt er im Zusammenhang mit] [Die Satzfügung von Vers 508 ist verkürzt.] [ist eine besondere — die Schlussverbindung ist gestört] [an dieser Stelle des Drucks] [Der Druck nummeriert diese drei Verse als 412–414 statt der zu erwartenden 512–514.] [Die einleitende Lautverbindung avishnuh ist gestört; keine vollständigen Chakra-Formeln werden ergänzt.]

Band II, S. 299–300, Vrindavana und Krishna-Dhyana 519–536
nyāsāntarāṇyuktvā dhyānamāha— evaṃ kṛtvā vidhānena mantrī mantrakalevaram |
trayyantabodhitaṃ nityaṃ kṛṣṇaṃ dhyāyejjagatpatim ||
519 ||
pūrvaṃ vṛndāvanaṃ ramyaṃ smaret pūrvaṃ virājitam |
navīnapallavodrekaphalasampattisaṃyutam ||
520 ||
madhupaiḥ kṛtajhaṅkāraiḥ kīrādyaiśca nināditam |
ādityatanayāpārśvalaharīkaṇaśītalam ||
521 ||
tasmin vane kalpataruṃ navapallavaśobhitam |
svarṇaśākhāgrasaṃyuktaṃ navaratnaphalānvitam ||
522 ||
divyāmṛtaughavarṣeṇa sravantaṃ viśvamucchritam |
jvaladratnasamābaddhāṃ puṣpareṇuvibhūṣitām ||
523 ||
ṣaḍūrmirahitāṃ mantrī tasyādhastādbhuvaṃ smaret |
māṇikyakuṭṭimaṃ tatra yogapīṭhaṃ vicintayet ||
524 ||
padmamaṣṭadalaṃ tatra yathoktaṃ raktavarṇakam |
tasya madhye sukhāsīnaṃ kṛṣṇaṃ dhyāyedananyadhīḥ ||
525 ||
udyadādityasaṅkāśaṃ prasannavadanaṃ vibhum |
indranīlamaṇiprakhyaṃ snigdhadīrghaśiroruham ||
526 ||
māyūreṇa supicchena rājamānottamāṅgakam |
bhramarākrāntakalpadrupuṣpasaṃśobhimastakam ||
527 ||
kuṭilālakavibhrājadbhālaṃ karṇakṛtotpalam |
gorocanāktatilakaṃ pūrṇacandranibhaṃ smaret ||
528 ||
padmanetraṃ dīptamaṇimakarākṛtikuṇḍalam |
kapolasthalalāvaṇyavijitasvacchadarpaṇam ||
529 ||
atyadbhutonnāsikaṃ ca pakvabimbaphalādharam |
dāḍimībījaradanaṃ kambusundarakandharam ||
530 ||
āraṇyapallavaiḥ puṣpaiḥ kṛtagraiveyasampadam |
kaustubhaprabhayā dīptaviśālonnatavakṣasam ||
531 ||
śrīvatsakāṅkitoraskaṃ vṛṣaskandhaṃ ca hāriṇam |
ājānulambidordaṇḍaṃ balitrayayutodaram ||
532 ||
kṣudraghaṇṭikayā baddhakaṭiṃ graiveyarājitam |
cakraśaṅkhalasatpadmapītāṃśukapaṭādibhiḥ ||
533 ||
kuliśapramukhaiścihnairaṅkitasvacchapattalam |
mukhāmbujasamāsaktavaṃśacchidrārpitāṅgulim ||
534 ||
tadutthadivyasadrāgaśravaṇāhṛtamānasam |
apāṅgaiḥ prāṇijātaṃ tu mohayantamanāratam ||
535 ||
paramānandasandohasampūrṇīkṛtamānasam |
mukhapadmasamāsaktasvāntanetrābhirāvṛtam ||
536 ||

Lesungshinweise: [Yamuna] [den bedrängenden Wandlungen des Daseins] [Gesicht] [Die Verbindung der Gewand- und Zeichenliste ist im Druck verschränkt.] [die im folgenden Vers genannten Kühe]

Band II, S. 300–301, Krishnas Kühe und Gefährten 537–549
gobhirūdhobharākrāntamandayānābhireva ca |
kavalīkṛtasaṃtyaktaghāsaleśābhirapyalam ||
537 ||
prasrutastanapānena saṃbhṛtānananirgataiḥ |
ḍiṇḍīrapiṇḍasaṃyuktairdugdhadṛṣṭimanoharaiḥ ||
538 ||
vaṃśavādanasaṅgītagītākarṇanalālasaiḥ |
uttambhinīkṛtaśrotrapuṭayugmaiśca tarṇakaiḥ ||
539 ||
kiñcidviṣāṇāntarodbhūtijātakaṇḍūtimastakaiḥ |
parasparavimardārthaṃ khurasparśamahītalaiḥ ||
540 ||
snigdhairgurūtpucchaiḥ suśobhigalakambalaiḥ |
vatsatarāsamūhaiśca saṃvṛtaṃ vadanāntaram ||
541 ||
kṛtahuṃbhāvaśabdajālairgurudīrghakakudvaraiḥ |
uccakarṇapuṭāpītaveṇuśabdasudhārasaiḥ ||
542 ||
savayaskaiśca gāyannṛtyannṛtyantstutyabhūṣaṇaiḥ |
nānāveṣadharairgopaiḥ saṃstuvadbhiḥ samāvṛtam ||
543 ||
madhurākṛtibhirbālairaspaṣṭādbhutabhāṣaṇaiḥ |
śārdūlanakhasaṃbaddhatālākalpaistathāvṛtam ||
544 ||
tato gopapurandhrīṇāṃ smaredvṛndaṃ samāhitaḥ |
tadbhāvabhāvakallolasañjīvitamanobhavam ||
545 ||
vallavīvallavagavāṃ devavṛndaṃ bahiḥ smaret |
sammukhe devadevasya kāṅkṣantaṃ dhanasañcayam ||
546 ||
ṛṣisaṅghaṃ tathā dakṣe vedādhyayanatatparam |
dharmārthibhiḥ smaret paścāt sanakapramukhāṃstathā ||
547 ||
vāme sastrīkayogīndrān yakṣagandharvakinnarān |
siddhavidyādharāṃścāpi cāraṇānapsarogaṇān ||
548 ||
anekaśrutisampūrṇavīṇāvādanatatparam |
ākāśe nāradaṃ dhyāyenmunivaryaṃ gatasmayam ||
549 ||

Lesungshinweise: [die Wortverbindung zur Milch ist nicht ganz sicher] [Die Stiere] [ihn; die anschließende Verbindung „im Innern des Mundes“ bleibt unklar] [Die Wortfolge zu Gesang und Tanz in Vers 543 ist im Druck gestört; Vers 542 nennt in einer Fußnote die Lesart „Klangfülle“.] [wohl Palmteilen]

Band II, S. 301, Krishna-Purashcharana 550–556
atha puraścaraṇam— tataḥ pūrvoktavidhinā dīkṣitaḥ prajapenmanum |
mantrārthaṃ cintayenmantrī niyamastho jitendriyaḥ ||
550 ||
catvāriṃśatsahasrāṇi śvetapadmākṣamālayā |
paścānmantrasya siddhyarthaṃ daśalakṣaṃ japet sudhīḥ ||
551 ||
lakṣaṃ hunedraktapadmaiḥ sitāsarpirmadhuplutaiḥ |
śarkarāghṛtayuktena havirdravyeṇa vā hunet ||
552 ||
tarpayet salilaiḥ śuddhaiścandracandanavāsitaiḥ |
ātmābhiṣekaṃ kṛtvā'tha bhūdevān pūjayet tataḥ ||
553 ||
nānāvidhairbhakṣyabhojyaistāmbūlaiśca sadakṣiṇaiḥ |
tato nijaguruṃ samyak praṇipatya yathāvidhi ||
554 ||
dhanadhānyāmbarādyaiśca vittaśāṭhyavivarjitaḥ |
toṣayet parayā bhaktyā nijakāryasya siddhaye ||
555 ||
tataḥ siddhamanurmantrī prayogān nijavāñchitān |
kuryādbhaktiyutaḥ samyaṅnityanaimittike rataḥ ||
556 ||

Band II, S. 301–302, Devakis Sohn 557–558
tatkāle devakījātaṃ śaṅkhacakragadāmbujān |
dadhataṃ pītavasanaṃ sundaraṃ gaganaprabham ||
557 ||
niśāyāme caturthyāṃ tu dhyātvā lakṣaṃ japenmanum |
trimadhvaktaistaddaśāṃśaṃ kiṃśukaprasavairhunet |
vīryaṃ prajñāṃ smṛtiṃ prāpya kavīnāmagraṇīrbhavet ||
558 ||

Band II, S. 302, Achtzehnsilbiger Krishna-Mantra 559–567
atha mantrāntaraṃ śāradāyām— kṛṣṇāya padamābhāṣya govindāya tataḥ param |
gopījanapadasyānte vallabhāya dviṭhāvadhiḥ ||
559 ||
kāmabījādirākhyāto manuraṣṭādaśākṣaraḥ |
nārado'sya muniḥ prokto gāyatraṃ chanda ucyate ||
560 ||
devatā kathitaḥ kṛṣṇaḥ sarvakāmaphalapradaḥ |
catuṣkaraṇavedābdhinetrasaṅkhyākṣarakramāt |
pañcāṅgāni manoḥ kuryānmantravijjātisaṃyutaiḥ ||
561 ||
dhyānam— smaredvṛndāvane ramye mohayantamanāratam |
govindaṃ puṇḍarīkākṣaṃ gopakanyāḥ sahasraśaḥ ||
562 ||
ātmano vadanāmbhojapreṣitākṣimadhuvratāḥ |
pīḍitāḥ kāmabāṇena ciramāliṅganotsukāḥ ||
563 ||
muktāhāralasatpīnatuṅgastanabharānatāḥ |
srastadhammillavasanā mandaskhalitabhāṣaṇāḥ ||
564 ||
dantapaṅktiprabhoddāsisyandamānādharāñcitāḥ |
vilobhayantīrvividhairvibhramairbhāvagarvitaiḥ ||
565 ||
phullendīvarakāntiminduvadanaṃ barhāvataṃsapriyaṃ śrīvatsāṅkamudārakaustubhadharaṃ pītāmbaraṃ sundaram |
gopīnāṃ nayanotpalārcitatanuṃ gogopasaṅghāvṛtaṃ govindaṃ karaveṇuvādanaparaṃ divyāṅgabhūṣaṃ bhaje ||
566 ||
atha puraścaraṇam— mantramenaṃ yathānyāyamayutadvitayaṃ japet |
juhuyādaruṇāmbhojairdaśāṃśaṃ susamāhitaḥ ||
567 ||

Lesungshinweise: [Karana bezeichnet hier eine Zahlengruppe, deren Wert aus der Stelle allein nicht sicher hervorgeht; die übrigen Zahlwörter stehen für vier, vier und zwei.]

Band II, S. 302–303, Dreizehnsilbige Krishna-Mantras 568–573
atha mantrāntarāṇyuktāni merutantre— athātaḥ saṃpravakṣyāmi kramājjātā yugatraye |
ye mantrā daśavarṇasya bhedāḥ siddhividhāyakāḥ ||
568 ||
kāmamāyendirāpūrvo māyāśrīkāmapūrvakaḥ |
lakṣmīmāyāsmarādyaśca mantrarājo daśākṣaraḥ ||
569 ||
trayodaśākṣaro mantrastraya ete yugatraye |
munyādyantavidhisteṣāṃ paṅktyāmuktavidhānataḥ ||
570 ||
paṅktyāmiti daśākṣara ityarthaḥ |
dhyānaṃ tṛtīyamantre tu daśārṇavadudāhṛtam |
viśārṇoktaṃ dvitīye tu prathame'tra nigadyate ||
571 ||
darāricāpasahabāṇamudrābjakarāmbujam |
veṇumādāya hastābhyāṃ vādayantaṃ mudā'nvitam |
ravimaṇḍalagaṃ kṛṣṇaṃ dhyāyediṣṭaphalāptaye ||
572 ||
atha puraścaraṇam— bāṇalakṣaṃ japitvā'gnau daśāṃśaṃ haviṣā hunet |
tarpaṇādi tataḥ kṛtvā siddhamantraḥ samācaret ||
573 ||

Lesungshinweise: [die Anwendungen]

Band II, S. 303, Zwölfsilbiger Vasudeva-Mantra 574–579
atha mantrāntaraṃ tatraiva— athātaḥ saṃpravakṣyāmi saptaviṃśatike kalau |
tāro namo bhagavate vāsudevāya vai vadet ||
574 ||
dvādaśārṇo manuḥ prokto nārado'sya munirmataḥ |
gāyatrī chanda ityuktaṃ śrīkṛṣṇo devatā mataḥ |
candranetrābdhibāṇārṇaiḥ saṃpūrṇenāṅgakalpanā ||
575 ||
dhyānamāha— kalpadrumatale ramye ratnasiṃhāsane śubhe |
sarvalakṣaṇasaṃpūrṇaṃ niviṣṭaṃ nandanandanam ||
576 ||
prasrutastanabhāreṇa govṛndena yutaṃ smaret |
meghaśyāmaṃ kare daṇḍau hastābhyāṃ bibhrataṃ tathā ||
577 ||
padmāyatākṣaṃ śakrasya hastikumbhāmṛtasya tu |
dhārayā sicyamānaṃ tu dhyātavyo viṣṇuravyayaḥ ||
578 ||
puraścaraṇamāha— evaṃ saṃcintya deveśaṃ varṇalakṣaṃ japenmanum |
tatsahasrāṇi gokṣīrairjuhuyāt tarpayet tataḥ ||
579 ||

Lesungshinweise: [den Mantra] [Das zusammengesetzte Wort zu Elefant und Kumbha lässt die genaue Gefäßvorstellung offen.] [je Silbe]

Band II, S. 304, Rukminis Geliebter und weiterer Krishna-Mantra 580–583
atha mantrāntaraṃ tantrāntare— tāraṃ hṛdbhagavate rukmiṇīvallabhāya ṭhadvayam |
nārado'sya muniḥ proktaśchando'nuṣṭup prakīrttitam |
rukmiṇīvallabho devaḥ pañcāṅgaṃ māntrikaiḥ padaiḥ ||
580 ||
dhyānam— tāpicchacchaviraṅkagāṃ priyatamāṃ svarṇaprabhāmambujaprodyadvāmabhujāṃ svabāhulatayāśliṣyatsacittāsmayām |
śliṣyantīṃ svayamanyahastavilasatsauvarṇavetraściraṃ pāyādvo'śanasūnapītavasano nānāvibhūṣo hariḥ ||
581 ||
atha puraścaraṇam— dhyātvaivaṃ rukmiṇīnāthaṃ japellakṣamamuṃ manum |
ayutaṃ juhuyāt padmairaruṇairmadhurāplutaiḥ ||
582 ||
atha mantrāntaraṃ merau— athāto nagavedākhye klī~ kṛṣṇāyāgnigehinī |
ṣaḍakṣaro mantrarājo japadhyānādi pūrvavat ||
583 ||
daśārṇavadityarthaḥ |
evaṃ bhūyāṃso mantrabhedā vistarabhayādupekṣitāḥ |

Lesungshinweise: [also Om, Namah, dem erhabenen Geliebten Rukminis, Svaha] [die genaue Wortverbindung zu ihrem Empfinden ist gestört] [Zeitalter] [Svaha] [Diese Begrenzung steht im Werk selbst.]

Band II, S. 304, Buddha-Mantra und Beginn seiner Meditation 584–589
atha buddhamantrastatraiva— athātaḥ saṃpravakṣyāmi bauddhamantraṃ mahāphalam |
satyatvānna dvijādīnāmadhikāro hi karhicit ||
584 ||
vāmamārgaratā viprāḥ kuṇḍakā jātivicyutāḥ |
hīnā vaidikasaṃskāraiḥ pramādāt svecchatāṃ gatāḥ ||
585 ||
golakāśca tathā jātyā kāyasthādaya eva ca |
bauddhaṃ viṣṇuṃ samārādhya bhuktiṃ muktiṃ prayānti te ||
586 ||
namo bhagavate buddha saṃsārārṇavatāraka |
kalikālādahaṃ bhītaḥ śaraṇyaṃ śaraṇaṃ gataḥ ||
587 ||
ādyaiḥ padaiścaturbhiśca caraṇadvitayena ca |
ṣaḍaṅgavidhirākhyātaḥ pūrṇena vyāpakaṃ triśaḥ ||
588 ||
atha dhyānam— padme padmāsanasthaṃ taṃ mūrdhnyastakaradvayam |
gauraṃ muṇḍitasarvāṅgaṃ dhyānastimitalocanam ||
589 ||

Lesungshinweise: [unklare Begründung im Druck] [Die Einteilung gibt die traditionelle soziale Wertung dieser Quelle wieder; Kundaka und Golaka sind hier abwertende Herkunftsbezeichnungen.] [Die Beschreibung setzt sich im folgenden Vers fort.]

Band II, S. 305, Buddha-Dhyana und Purashcharana 590–591
pustakāsanahastaiśca nānāśiṣyaiśca śobhitam |
indrādilokapālaiśca nutaṃ śvetāmbarāvṛtam ||
590 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ homayecca ghṛtodanam |
tulasīmiśritoyaiśca bhagavantaṃ pratarpayet ||
591 ||

Band II, S. 305, Kalki-Mantra 592–597
atha kalkimantrastatraiva— athātaḥ saṃpravakṣyāmi kalkimantraṃ mahāphalam |
ka~ kalkine hṛdanto'yaṃ prokto mantraḥ ṣaḍakṣaraḥ |
mantrārṇaiśca ṣaḍaṅgāni pūrṇena vyāpakaṃ caret ||
592 ||
atha dhyānam— dhyāyennīlasamārūḍhaṃ śvetoṣṇīṣavirājitam |
mahāpratodahastaṃ ca kaustubhoddāmakañcukam ||
593 ||
mardayantaṃ mlecchagaṇaṃ krodhaghūrṇitalocanam |
antarhitairdevamunigandharvaiḥ saṃstutaṃ harim ||
594 ||
atha puraścaraṇam— ṣaḍlakṣaṃ tu japenmantraṃ sasitaiḥ pāyasairhunet |
tarpayet salilaiḥ śuddhaiḥ prīṇayed bhūsurānapi ||
595 ||
evamārādhito mantraḥ saṃgrāme vijayapradaḥ |
etatsādhanamālokya dūrato duḥkṣitīśvarāḥ ||
596 ||
praṇamanti tathā svecchācchatravo yānti saṃśayam |
dine dine varddhate śrīrmṛto vaikuṇṭhamāpnuyāt ||
597 ||

Lesungshinweise: [Namah] [Das Bija trägt im Druck Chandrabindu.] [wohl dem dunklen Pferd] [Mlechchha ist die traditionelle abwertende Bezeichnung für Menschen außerhalb der eigenen Kultur- und Ritualordnung.]

Band II, S. 305–306, Hayagrivas Bija-Mantras 598–603
atha hayagrīvamantro merutantre— athocyate hayagrīvamantraḥ sarvasamṛddhidaḥ |
hasāvukārasaṃyuktau bindunā pariśobhitau ||
598 ||
viprasevyo bījamantro hayagrīvasya cādimaḥ |
hasāvaukārasaṃyuktau sabindū kṣatriyasya tu ||
599 ||
hasāvekārasaṃyuktau sabindurvaiśyajanmanaḥ |
triṣṭup chando munirbrahmā hayagrīvo'sya devatā ||
600 ||
ṣaḍdīrghayuktabījena ṣaḍaṅgavidhirīritaḥ |
atha dhyānam— kamalaṃ japamālāṃ ca bhayaṃ pustakameva ca ||
601 ||
śvetapadmasthitaṃ gauraṃ śvetavastrānulepanam |
bhaktapriyaṃ hayagrīvaṃ vande'haṃ dānavāntakam ||
602 ||
atha puraścaraṇam— vedalakṣaṃ japedante daśāṃśaṃ juhuyād ghṛtaiḥ |
sugandhādyaistarpaṇaṃ syānmārjanādviprabhojanāt |
siddho mantraḥ prayogārho jāyate bhuktimuktidaḥ ||
603 ||

Lesungshinweise: [so der Druck; vermutlich eine Handgeste, aber nicht ergänzt] [haltend]

Band II, S. 306, Hayagriva-Mantra der Sharada 604–609
atha mantrāntaraṃ śāradāyām— udgiratpadamābhāṣya praṇavodgīthaśabdataḥ ||
604 ||
sarvavedamayācintyapadānte sarvamuccaret |
sarvavāgīśvaretyantaṃ pravadedīśvaretyatha ||
605 ||
bodhaya dvitayonto'yaṃ mantrastārādirīritaḥ |
ṛṣirbrahmā'sya saṃdiṣṭaśchando'nuṣṭubudāhṛtam ||
606 ||
devatā syāddhayagrīvo vāgaiśvaryaprado vibhuḥ |
tāreṇa pādairmantrasya pañcāṅgāni prakalpayet ||
607 ||
atha dhyānam— śaracchaśāṅkaprabhamaśvavaktraṃ muktāmayairābharaṇairupetam |
rathāṅgaśaṅkhārcitabāhuyugmaṃ jānudvayanyastakaraṃ bhajāmaḥ ||
608 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ kundapuṣpairmadhuplutaiḥ |
daśāṃśaṃ vaiṣṇave vahnau juhuyānmantrasiddhaye ||
609 ||

Lesungshinweise: [die Wortfolge] [Die überlieferte Wortanordnung ist nicht eindeutig; eine geglättete Gesamtformel wird daher nicht ergänzt. Die Epitheta bezeichnen den alle Veden Umfassenden, Undenkbaren und Herrn der Rede; bodhaya heißt „erwecke“ beziehungsweise „lass erkennen“.] [anderen] Mit Tara und den Versfüßen des Mantras bilde man die fünf Angas.“ [Die überlieferte Wortanordnung ist nicht eindeutig; eine geglättete Gesamtformel wird daher nicht ergänzt.

Band II, S. 306–307, Weiterer Hayagriva-Mantra 610–612
atha mantrāntaraṃ merutantre— atha mantrāntaraṃ vakṣye tīkṣṇabuddhikaraṃ varam |
viśvottīrṇasvātmarūpacinmayānandarūpiṇe ||
610 ||
tubhyaṃ namo hayagrīva vidyārājāya viṣṇave |
svāhā so'haṃ ca haṃsādiraṣṭatriṃśākṣaro manuḥ ||
611 ||
tāramantrapadaiścātra pañcāṅgavidhirīritaḥ |
dhyānaṃ pūrvavat |
atha puraścaraṇam— puraścaryā tu ṣaṭtriṃśallakṣo'nyat pūrvavanmatam ||
612 ||

Lesungshinweise: [So’ham bedeutet „Ich bin Das“; Hamsa ist hier ein Mantraelement und wird nicht bloß als Vogelname übersetzt.]

Band II, S. 307, Chakra-Mantra 613–618
atha cakramantraḥ śāradāyām— tāro bhṛgurviyadbhūyastadādyaṃ vahnidīrghayuk |
pāvakaḥ kavacāstrānto manuḥ saptākṣaraḥ smṛtaḥ ||
613 ||
ahirbudhnyo muniḥ proktaśchando'nuṣṭubudāhṛtam |
devatā munibhiḥ proktā cakrarūpī hariḥ svayam ||
614 ||
ācakrāya hṛdākhyātaṃ vicakrāya śiraḥ smṛtam |
sucakrāya śikhā proktā dhīcakrāya tanucchadam ||
615 ||
saṃcakrāya smṛtaṃ netraṃ jvālācakrāya tatparam |
ṣaḍaṅgamantrāḥ pratyekaṃ dviṭhāntā yānti saṃyutāḥ ||
616 ||
atha dhyānam— kalpāntārkaprakāśaṃ tribhuvanamakhilaṃ tejasā pūrayantaṃ raktākṣaṃ piṅgakeśaṃ ripukulabhayadaṃ bhīmadaṃṣṭrāṭṭahāsam |
cakraṃ śaṅkhaṃ gadābje pṛthutaramuśalaṃ cāpapāśāṅkuśān vai bibhrāṇaṃ dorbhirādyaṃ manasi muraripuṃ bhāvayeccakrasaṃjñam ||
617 ||
atha puraścaraṇam— arkalakṣaṃ japenmantraṃ juhuyāt tatsahasrakam |
tilaiḥ sasarṣapaiḥ padmairbilvairdugdhodanaiḥ kramāt ||
618 ||

Lesungshinweise: [Der Mantra ist in Lautschlüsseln überliefert; unklare Silben werden nicht durch Vermutung ergänzt.] [Astra] [je Zahleneinheit]

Band II, S. 307, Ananta-Mantra 619–620
athānantamantrastatraiva— athānyaṃ saṃpravakṣyāmi viṣṇoḥ prītikaraṃ manum |
anantāya namaśceti ṣaḍarṇo'yamudāhṛtaḥ ||
619 ||
vyāso muniśca gāyatrī chando'nantaśca devatā |
niyogo roganāśārthamanyad govindavadbhavet ||
620 ||

Band II, S. 308, Gopalasundari 621–631
atha gopālasundarīmantrastatraiva— atha mārgadvayopāsyāṃ vakṣye gopālasundarīm |
māyāśrīkāmabījāni kṛṣṇāyeti tato vadet ||
621 ||
ekonatriṃśakaṃ varṇaṃ rudradevasvarau tathā |
pañcamaṃ ca trapābījamebhiḥ saptamakūṭakam ||
622 ||
govindāya padaṃ paścāccitraiśvaryādyakūṭakam |
gopījanavallabhāya tataśca sakalatrapām ||
623 ||
kūṭarūpāṃ samuccārya vadedvahneśca gehinī |
trayoviṃśākṣaro mantro bhuktimuktiphalapradaḥ ||
624 ||
munirvidhātā dakṣe syādvāme tvānandabhairavaḥ |
chandastu devī gāyatrī devo gopālasundarī ||
625 ||
tritrivedābdhivedābdhivarṇaiḥ kūṭavihīnitaiḥ |
ṣaḍaṅgavidhiruddiṣṭo mantravarṇān nyaset tanau ||
626 ||
nyāsāntarāṇyuktvā dhyānamāha— kamalāvasudhāyuktaṃ dhyāyecchrīcakragaṃ harim |
kṣīrāmbhodhau sitadvīpe vane kalpadrumādibhiḥ ||
627 ||
vyāpte tasmin svarṇamayaṃ cintayedratnamaṇḍapam |
tatra śrīpīṭhamadhye tu sthitaṃ vidhimukhaiḥ stutam ||
628 ||
padmamaṣṭalaṃ śaṅkhaṃ varṇān vaṃśīśca dakṣiṇaiḥ |
bhujairdadhantaṃ vāmaistu cāpaṃ pāśaṃ tathā'ṅkuśam ||
629 ||
vipañcīṃ cāraktavarṇaṃ nānābharaṇabhūṣitam |
pītāmbaradharaṃ gopīsamūhaiḥ parito vṛtam ||
630 ||
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ juhuyāt pāyasā'ndhasā |
tarpaṇādi tataḥ kuryānmantrasiddhiḥ prajāyate ||
631 ||

Lesungshinweise: [Buchstabe] [besteht] [Die verschlüsselten Lautgruppen werden in der überlieferten Form belassen; insbesondere die Zählung des Kuta ist nicht eindeutig.] [die Gegenstandsliste ist stellenweise gestört] Dieser dreiundzwanzigsilbige Mantra schenkt Genuss und Befreiung.“ [Die verschlüsselten Lautgruppen werden in der überlieferten Form belassen; insbesondere die Zählung des Kuta ist nicht eindeutig.] 625–626: „Auf dem rechten Weg ist Vidhata der Seher, auf dem linken Anandabhairava.

Band II, S. 308–309, Shridhara und Abschluss des Vishnu-Abschnitts 632–636
atha śrīdharamantrastatraiva— athātaḥ saṃpravakṣyāmi śrīdharasya manuṃ param |
ramāruddhaṃ kāmabījaṃ śrīdharāya tato vadet ||
632 ||
trailokyamohanāyeti namo'ntaḥ ṣoḍaśākṣaraḥ |
ṛṣirbrahmā bhavecchando gāyatraṃ śrīdharaḥ suraḥ ||
633 ||
śrībījena ṣaḍaṅgāni kuryāt ṣaḍdīrghasaṃyujā |
atha dhyānam— udghāṭye ca site dvīpe sarvartuphalitadrume |
tatra kalpadrumādhastāt pakṣīndraracitāsane ||
634 ||
śaṅkhacakragadāpadmapāṇiṃ cāmīkaradyutim |
kirīṭinaṃ kuṇḍalinaṃ śrīvatsāṅkitavakṣasam ||
635 ||
hṛdi lakṣmīdharaṃ dhyāyecchrīdharaṃ puruṣārthadam |
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ taddaśāṃśaṃ ghṛtairhunet |
tarpaṇādi tataḥ kuryāt pūrvavat sādhakottamaḥ ||
636 ||
iti viṣṇuprakaraṇam |

Lesungshinweise: [Die Anrufung richtet sich an Shridhara, den Bezauberer der drei Welten.] [das vorangehende Wort ist unklar]

Band II, S. 309, Shiva-Mantra und seine Bedeutung 637–643
śāradāyām |
atha vakṣye maheśasya mantrān sarvārthasiddhidān |
yaiḥ pūrvamṛṣayaḥ proktāḥ śivasāyujyamañjasā ||
637 ||
hṛdayaṃ vaparaṃ sākṣi lānto'nantānvito marut |
pañcākṣaro manuḥ proktastārādyo'yaṃ ṣaḍakṣaraḥ ||
638 ||
etanmantrārtha ukto vāmadevasaṃhitāyām— oṃkāraḥ paripūrṇasya brahmaṇo vācakaḥ smṛtaḥ |
namaḥśabdo namaskāravācakaḥ parikīrttitaḥ ||
639 ||
prahṛtvalakṣaṇaḥ prokto namaskāraḥ purātanaiḥ |
prahṛtā nāma jīvasya śivāt satyādilakṣaṇāt ||
640 ||
bhedena bhāsamānasya māyayā sarvarūpataḥ |
sambandhaṃ nama ityāha śivatādātmyalakṣaṇam ||
641 ||
satyajñānaparānandarūpā cit kalā'parā |
ativyaktatathā jñeyā śivaśabdena śāmbhavi |
vācako'yaṃ tataḥ śabdo brahmaṇaścitkalātmanaḥ ||
642 ||
ṛṣyādinyāsamāha— vāmadevo muniśchandaḥ paṅktirīśo'sya devatā |
ṣaḍbhirvarṇaiḥ ṣaḍaṅgāni kuryānmantrasya deśikaḥ ||
643 ||

Lesungshinweise: [erlangten] [Die Lautschlüssel werden unverändert als solche wiedergegeben; der anschließende Kommentar behandelt Om, Namah und Shiva.] [die überlieferten Ausdrücke prahritva und prahrita sind gestört] [Vollkommenheiten]

Band II, S. 310, Mahesha-Dhyana und Purashcharana 644–646a
atha dhyānam— dhyāyennityaṃ maheśaṃ rajatagirinibhaṃ cārucandrāvataṃsaṃ ratnākalpojjvalāṅgaṃ paraśumṛgavarābhītihastaṃ prasannam |
padmāsīnaṃ samantāt stutamamaragaṇairvyāghrakṛttiṃ vasānaṃ viśvādyaṃ viśvavandyaṃ nikhilabhayaharaṃ pañcavaktraṃ trinetram ||
644 ||
atha puraścaraṇam— tattvalakṣaṃ japenmantraṃ dīkṣitaḥ śaivavartmanā |
tāvatsaṅkhyāsahasrāṇi juhuyāt pāyasaiḥ śubhaiḥ ||
645 ||
tataḥ siddho bhavenmantraḥ sādhakābhīṣṭasiddhidaḥ |

Lesungshinweise: [Die Zahl der Tattvas wird an dieser Stelle nicht ausdrücklich ausgeschrieben.]

Band II, S. 310, Achtssilbiger Umapati-Mantra 646b–649
atha mantrāntaraṃ tatraiva— ṣaḍakṣaraḥ śaktiruddhaḥ kathito'ṣṭākṣaro manuḥ ||
646 ||
ṛṣiśchandaḥ purā prokto devatā syādumāpatiḥ |
aṅgāni pūrvamuktāni somamīśaṃ vicintayet ||
647 ||
atha dhyānam— bandhūkābhaṃ trinetraṃ śaśiśakaladharaṃ smeravaktraṃ vahantaṃ hastaiḥ śūlaṃ kapālaṃ varadamabhayadaṃ cāruhāraṃ bhajāmi |
vāmorustambhagāyāḥ karatalavilasaccāruraktotpalāyā hastenāśliṣṭadehaṃ maṇimayavilasadbhūṣaṇāyāḥ priyāyāḥ ||
648 ||
atha puraścaraṇam— manulakṣaṃ japenmantraṃ tatsahasraṃ yathāvidhi |
juhuyānmadhurāsiktairāragvadhasamidvaraiḥ ||
649 ||

Band II, S. 310, Prasada-Mantra und Gesichtsnyasa 650–652
mantrāntaramāha— sāntaḥ sadyāntasaṃyukto bindubhūṣitamastakaḥ |
prāsādākhyo manuḥ prokto bhajatāṃ sarvasiddhidaḥ ||
650 ||
ṣaḍdīrghayuktabījena ṣaḍaṅgavidhirīritaḥ |
vāmadevo muniśchandaḥ paṅktirdevaḥ sadāśivaḥ ||
651 ||
īśānādīnyasennetāraṅguṣṭhādiṣu deśikaḥ |
īśānākhyaṃ tatpuruṣamaghoraṃ tadanantaram ||
652 ||

Lesungshinweise: [Die Aufzählung setzt sich im nächsten Vers fort; die Verbindung netar im Druck ist grammatisch unklar.]

Band II, S. 311, Sadashiva-Dhyana und Prasada-Purashcharana 653–655
vāmadevāhvayaṃ sadyamādyaṃ bījaṃ kramādviduḥ |
tataḥ samāhito bhūtvā dhyāyeddevaṃ sadāśivam ||
653 ||
atha dhyānam— muktāpītapayodamauktikajapāvarṇairmukhaiḥ pañcabhistryakṣairañjitamīśamindumukuṭaṃ pūrṇendukoṭiprabham |
śūlaṃ ṭaṅkakṛpāṇavajradahanān nāgendraghaṇṭāṅkuśān pāśaṃ bhītiharaṃ dadhānamamitākalpojjvalaṃ cintayet ||
654 ||
atha puraścaraṇam— evaṃ dhyātvā japenmantraṃ pañcalakṣaṃ madhuplutaiḥ |
prasūnaiḥ karavīrotthairjuhuyāt taddaśāṃśakam ||
655 ||

Lesungshinweise: [Die zweifache Perlenfarbe entspricht dem vorliegenden Wortlaut.]

Band II, S. 311, Weiterer achtssilbiger Shiva-Mantra 656–658
mantrāntaramāha— tāro māyā viyadbindumanusvarasamanvitam |
pañcākṣarasamāyukto vasuvarṇo manurmataḥ |
pañcākṣaroktavat kuryādaṅganyāsādikaṃ budhaḥ ||
656 ||
dhyānam— vande sindūravarṇaṃ maṇimukuṭalasaccārucandrāvataṃsaṃ bhālodyannetramīśaṃ smitamukhakamalaṃ divyabhūṣāṅgarāgam |
vāmorunyastapāṇestaruṇakuvalayaṃ saṃdadhatyā priyāyā vṛttottuṅgastanāgre nihitakaratalaṃ vedaṭaṅkeṣṭahastam ||
657 ||
atha puraścaraṇam— aṣṭalakṣaṃ japedevaṃ manuṃ vedavidāṃ varaḥ |
tatsahasraṃ prajuhuyāt pāyasānnairghṛtāplutaiḥ ||
658 ||

Lesungshinweise: [Der Lautschlüssel Manu-Vokal wird nicht spekulativ aufgelöst.] [übrigen]

Band II, S. 311–312, Mrityunjaya-Mantra 659–662
atha mṛtyuñjayamantrastatraiva— tāraṃ sthirā sakarṇendurbhṛguḥ sargavibhūṣitaḥ |
akṣarātmā nigadito manurmṛtyuñjayātmakaḥ ||
659 ||
ṛṣiḥ kaholo devyādirgāyatrī chanda īritam |
mṛtyuñjayo mahādevo devatā'sya samīritaḥ |
bhṛguṇā dīrghayuktena ṣaḍaṅgāni samācaret ||
660 ||
atha dhyānam— candrārkāgnivilocanaṃ smitamukhaṃ padmadvayāntaḥsthitaṃ mudrāpāśamṛgākṣasūtravilasatpāṇiṃ himāṃśuprabham |
koṭīrendugalatsudhāplutatanuṃ hārādibhūṣojjvalaṃ kāntyā viśvamanoharaṃ paśupatiṃ mṛtyuñjayaṃ bhāvayet ||
661 ||
atha puraścaraṇam— guṇalakṣaṃ japenmantraṃ taddaśāṃśaṃ viśāladhīḥ |
juhuyādamṛtākhaṇḍaiḥ śuddhadugdhājyalolitaiḥ ||
662 ||

Lesungshinweise: [Dies sind Lautschlüssel; eine ausgeschriebene Gesamtformel steht hier nicht.]

Band II, S. 312, Dakshinamurti-Mantra und Nyasa 663–669
atha dakṣiṇāmūrtimantrastatraiva— atha vakṣye mantraratnaṃ samastapuruṣārthadam |
avāpuryena japtena divyaṃ jñānaṃ munīśvarāḥ ||
663 ||
dakṣiṇāmūrtaye pūrvaṃ tubhyaṃ padamanantaram |
vaṭamūlapadasyānte padaṃ pañcāśānnivāsine ||
664 ||
dhyānaikaniratāṅgāya paścād brūyānnamaḥ padam |
rudrāya śambhave tāraśaktiruddho'yamīritaḥ ||
665 ||
ṣaṭtriṃśadakṣaro mantraḥ sarvakāmaphalapradaḥ |
muniḥ śukaḥ samuddiṣṭaśchando'nuṣṭup samīritam ||
666 ||
dakṣiṇāmūrtināmā'sya devatā śambhurīritaḥ |
ṣaḍbhirvarṇairhṛdākhyātaṃ dvābhyāṃ śira udīritam ||
667 ||
śikhā'ṣṭabhiḥ samādiṣṭā vasvarṇaiḥ kavacaṃ matam |
pañcabhirnetramākhyātaṃ tribhirastramudāhṛtam ||
668 ||
ṣaḍete tāraśaktyādyāstārādyantāḥ sajātayaḥ |
aṅgamantrāḥ samuddiṣṭā yathāvaddeśikottamaiḥ ||
669 ||

Lesungshinweise: [Der Mantra verehrt Dakshinamurti, der unter dem Banyanbaum wohnt, ganz in Dhyana versunken ist und als Rudra und Shambhu angerufen wird. Der Wortlaut panchashannivasine ist hier nicht sicher deutbar.]

Band II, S. 312–313, Dakshinamurtis Erkenntniswald 670–680
atha dhyānam— hemācalataṭe ramye siddhakinnarasevite |
vividhadrumaśākhābhiḥ sarvato vāritātape ||
670 ||
supuṣpitairlatājālairāśliṣṭakusumadrume |
śilāvivaranirgacchannirjharānilaśītale ||
671 ||
gāyadbhṛṅgāṅganāsaṅghe nṛtyadbarhikadambake |
kūjatkokilasaṅghena mukharīkṛtadiṅmukhe ||
672 ||
parasparavinirmuktamātsaryamṛgasevite |
ādyaiḥ śukādyairmunibhirajasraṃ samupasthite ||
673 ||
purandaramukhairdevaiḥ sevāyātairvilokitam |
vaṭavṛkṣaṃ mahocchāyaṃ padmarāgaphalojjvalam ||
674 ||
gārutmatamayaiḥ patrairnibiḍairupaśobhitam |
navaratnamayākalpairlambamānairalaṅkṛtam ||
675 ||
jalajaiḥ sthalajaiḥ puṣpairāmodibhiralaṅkṛtam |
śṛṇvadbhirvedaśāstrāṇi śukavṛndairniṣevitam ||
676 ||
saṃsāratāpavicchedakuśalasthalamadbhutam |
vicintya tasya mūlasthe ratnasiṃhāsane śubhe ||
677 ||
āsīnamamitākalpaṃ śaraccandranibhānanam |
stūyamānaṃ munigaṇairdivyajñānābhilāṣibhiḥ |
saṃsmarejjagatāmādyaṃ dakṣiṇāmūrtimavyayam ||
678 ||
kailāśādrinibhaṃ śaśāṅkaśakalasphūrjajjaṭāmaṇḍitaṃ nāsālokanatatparaṃ trinayanaṃ vīrāsanādhyāsinam |
mudrāṭaṅkakuraṅgajānuvilasatpāṇiprasannānanaṃ kakṣābaddhabhujaṅgamaṃ munivṛtaṃ vande maheśaṃ param ||
679 ||
atha puraścaraṇam— ayutadvayasaṃyuktaṃ guṇalakṣaṃ japenmanum |
taddaśāṃśaṃ tilaiḥ śuddhairjuhuyāt kṣīrasaṃyutaiḥ ||
680 ||

Lesungshinweise: [eine Hand ruht auf]

Band II, S. 313, Weiterer Dakshinamurti-Mantra 681–683
atha mantrāntaraṃ tatraiva— praṇavo hṛdayaṃ paścāt tato bhagavate padam |
ḍeyutaṃ dakṣiṇāmūrti mahyaṃ medhāmudīrayet ||
681 ||
prayaccha ṭhadvayānto'yaṃ dvāviṃśatyakṣaro manuḥ |
muniścaturmukhaśchando gāyatrī devatā manoḥ ||
682 ||
dakṣiṇāmūrtirākhyāto vedavyākhyānatatparaḥ |
tāraruddhaiḥ svarairdīrghaiḥ ṣaḍbhiraṅgāni kalpayet ||
683 ||

Lesungshinweise: [Namah] [Sein Sinn: Om, Verehrung dem erhabenen Dakshinamurti; schenke mir Einsicht, Svaha.] [Brahma]

Band II, S. 314, Dakshinamurti-Dhyana und Purashcharana 684–686
atha vā manusambhūtaiḥ padairvā kalpayet kramāt |
pūrvoktavaṭamūlasthaṃ cintayenmantranāyakam ||
684 ||
atha dhyānam— sphaṭikarajatavarṇaṃ mauktikīmakṣamālāmamṛtakalaśavidyājñānamudrākarāgraiḥ |
dadhatamuragakakṣaṃ candracūḍaṃ trinetraṃ vidhṛtavividhabhūṣaṃ dakṣiṇāmūrtimīḍe ||
685 ||
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ brahmacārivrate sthitaḥ |
juhuyāt saghṛtaiḥ padmairdaśāṃśaṃ saṃskṛte'nale ||
686 ||

Lesungshinweise: [die Angas] [Wissen, hier wohl als Buch]

Band II, S. 314, Nilakantha-Mantra 687–693
atha nīlakaṇṭhamantrastatraiva— lohitā'gnyāsanaḥ sadyobindumān prathamaṃ tataḥ |
dvitīyaṃ vahnibījasthā dīrghā śāntīndubhūṣitā ||
687 ||
tṛtīyaṃ lāṅgalī sargī mantro bījatrayānvitaḥ |
nīlakaṇṭhātmakaḥ prokto viṣadhvaṃharaḥ paraḥ ||
688 ||
haradvayaṃ vahnijāyā hṛdayaṃ parikīrttitam |
kapardine ṭhayugalaṃ śiromantra udāhṛtaḥ ||
689 ||
nīlakaṇṭhāya ṭhadvayaṃ śikhāmantra udāhṛtaḥ |
kālakūṭapadasyānte viṣabhakṣaṇaṃ ḍeyutam ||
690 ||
hu~ phaṭ kavacamādiṣṭaṃ vidvadbhirnīlakaṇṭhine |
svahāntamastrametāni pañcāṅgāni manorviduḥ ||
691 ||
atha dhyānam— bālārkāyutatejasaṃ dhṛtajaṭājūṭendukhaṇḍojjvalaṃ nāgendraiḥ kṛtabhūṣaṇaṃ japavaṭīṃ śūlaṃ kapālaṃ karaiḥ |
khaṭvāṅgaṃ dadhataṃ trinetravilasatpañcānanaṃ sundaraṃ vyāghratvakparidhānamabjanilayaṃ śrīnīlakaṇṭhaṃ bhaje ||
692 ||
atha puraścaraṇam— lakṣatrayaṃ japenmantraṃ taddaśāṃśaṃ sasarpiṣā |
haviṣā juhuyāt samyak saṃskṛte havyavāhane ||
693 ||

Lesungshinweise: [das betreffende Wort ist im Druck beschädigt] [-Mantra] [Die Anrufungen gelten dem Verfilzthaarigen, dem Blauhalsigen und dem Verzehrer des Kalakuta-Giftes. Die Bija-Schlüssel sind nicht vollständig ausgeschrieben.] Dieser aus drei Bijas bestehende höchste Mantra verkörpert Nilakantha und beseitigt Gift [das betreffende Wort ist im Druck beschädigt].“ 689–691: „Zweimal Hara und die Gemahlin des Feuers werden als Herz[-Mantra] bezeichnet.

Band II, S. 315, Ardhanarishvara-Mantra 694–697
athārdhanārīśvaramantrastatraiva— agniḥ saṃvartakādityarānilāḥ ṣaṣṭhabindumat |
cintāmaṇiriti khyātaṃ bījaṃ sarvasamṛddhidam ||
694 ||
kaśyapo munirākhyātaśchando'nuṣṭubudāhṛtam |
ardhanārīśvaraḥ prokto devatā jagatāṃ patiḥ |
rephādirvyañjanaḥ ṣaḍbhiḥ kuryādaṅgāni ṣaṭ kramāt ||
695 ||
atha dhyānam— nīlaprabhātaruciraṃ vilasattrinetraṃ pāśāruṇotpalakapālatriśūlahastam |
ardhāmbikeśamaniśaṃ pravibhaktabhūṣaṃ bālendubaddhamukuṭaṃ praṇamāmi rūpam ||
696 ||
atha puraścaraṇam— ekalakṣaṃ japedbījamityaṃ mantrī vicintayet |
ayutaṃ madhunā siktairjuhuyāt tilataṇḍulaiḥ ||
697 ||

Lesungshinweise: [Vokal] [Ra] [Die Lautverschlüsselung bleibt erhalten.] [die Gottheit]

Band II, S. 315, Sharabha-Mantra und Beginn des Dhyana 698–703
atha śarabhamantro merutantre— oṃ kha~ khā~ kha~ phaḍuccārya dviḥ prāṇān grasatīti ca |
hu~ phaṭ sarvaśastrasaṃharaṇāya śarabheti ca ||
698 ||
śālvāya pakṣirājāya hu~ phaṭ svāhāntako manuḥ |
ekacatvāriṃśadarṇo vāsudevo muniḥ smṛtaḥ ||
699 ||
kālāgnirudraḥ śarabho devatā parikīrttitaḥ |
chandastu jagatī svāhā śaktirbījaṃ khamucyate |
vedaṣaṭsaptanavaṣaṇṇavārṇairaṅgakalpanam ||
700 ||
atha dhyānam— candrārkāgnitrinayanaṃ kālīdurgādvipakṣakam |
vidyutjihvaṃ vajranakhaṃ vaḍavāgnyudaraṃ tathā ||
701 ||
vyādhimṛtyuripughnaṃ ca caṇḍavātātiveginam |
hṛdbhairavasvarūpaṃ ca vairivṛndaniṣūdanam ||
702 ||
mṛgastvardhaśarīreṇa pakṣābhyāṃ cañcunā dvijaḥ |
adhovaktraścatuṣpādastūrdhvavaktraścaturbhujaḥ ||
703 ||

Lesungshinweise: [spreche man] [Die Formel nennt das Verschlingen der Lebenskräfte, das Vernichten aller Waffen und den Vogelkönig. Das gedruckte grasati und die Worttrennung bei Sharabha/Shalva sind nicht sicher; sie werden nicht stillschweigend in einen geläufigen Mantra geändert. Die ersten Kha-Bijas sowie Hum tragen Chandrabindu.] [Fortsetzung im folgenden Vers.]

Band II, S. 316, Sharabhas Gestalt und Purashcharana 704–706
kālāntadahanaprakhyo nīlajīmūtaniḥsvanaḥ |
ariryaddarśanādeva vinaṣṭabalavikramaḥ ||
704 ||
saṭācchaṭograrūpāya pakṣavikṣiptabhūbhṛte |
aṣṭapādāya rudrāya namaḥ śarabhamūrtaye ||
705 ||
puraścaraṇamāha— evaṃ dhyāyan sahasraṃ tu prajapet pāyasaṃ hunet |
pratyahaṃ māsaṣaṭkeṇa mantrasiddhiḥ prajāyate ||
706 ||

Lesungshinweise: [Die acht Füße werden hier ausdrücklich genannt; die anders gegliederte Gestaltbeschreibung in Vers 703 bleibt daneben stehen.]

Band II, S. 316, Kshetrapala-Mantra 707–709
atha kṣetrapālamantraḥ śāradāyām— varṇāntyamaubinduyuktaṃ kṣetrapālāya hṛnmanuḥ |
tārādyo vasuvarṇo'yaṃ kṣetrapālasya kīrttitaḥ |
ṣaḍdīrghabhājā bījena ṣaḍaṅgānyasya yojayet ||
707 ||
atha dhyānam— nīlāñjanādrinibhamūrdhvapiśaṅgakeśaṃ vṛttogralocanamupāttagadākapālam |
āśāmbaraṃ bhujagabhūṣaṇamugradaṃṣṭraṃ kṣetreśamadbhutatanuṃ praṇamāmi devam ||
708 ||
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ juhuyāt taddaśāṃśataḥ |
caruṇā ghṛtasiktena tataḥ kṣetreśamarcayet ||
709 ||

Band II, S. 316–317, Batuka-Mantra und Nyasa 710–715
athāpaduddhāravaṭukamantrastatraiva— uddharedvaṭukaṃ ḍe'ntamāpaduddhāraṇaṃ tathā |
kurudvayaṃ punarḍe'ntaṃ vaṭukaṃ taṃ samuddharet ||
710 ||
ekaviṃśatyakṣarātmā śaktiruddho mahāmanuḥ |
abhīṣṭaphalasaṃsiddhyai kīrttitaḥ surapādapaḥ ||
711 ||
bṛhadāraṇyaka ṛṣiśchando'nuṣṭubudāhṛtam |
āpaduddhāraṇo devo bhairavo devatā budhaiḥ ||
712 ||
aṅgulīdehavaktreṣu mūrtīrnyasedyathā purā |
sadyādipañcahrasvāḍhyaṃ śaktibījapuraḥsaram ||
713 ||
vakāraṃ pañcahrasvāḍhyamīśānādiṣu yojayet |
ṣaḍdīrghayuktayā śaktyā vakāreṇa ca tadvatā ||
714 ||
aṅgāni jātiyuktāni praṇavādyādi kalpayet |
tasya dhyānaṃ tridhā proktaṃ sāttvikādivibhedataḥ ||
715 ||

Lesungshinweise: [Die Bitte lautet dem Sinn nach: Batuka, bewirke die Rettung aus Bedrängnis.] [Man verwende] [Lautverbindungen] [vorgesehenen Bestandteilen]

Band II, S. 317, Batukas drei Meditationen und Purashcharana 716–721
atha dhyānam— vande bālaṃ sphaṭikasadṛśaṃ kuṇḍalollāsivaktraṃ divyākalpairnavamaṇimayaiḥ kiṅkiṇīnūpurāḍhyaiḥ |
dīptākāraṃ viśadavasanaṃ suprasannaṃ trinetraṃ hastābjābhyāṃ vaṭukamaniśaṃ śūladaṇḍau dadhānam ||
716 ||
udyadbhāskarasannibhaṃ trinayanaṃ raktāṅgarāgasrajaṃ smerāsyaṃ varadaṃ kapālamabhayaṃ śūlaṃ dadhānaṃ karaiḥ |
nīlagrīvamudārabhūṣaṇadharaṃ śītāṃśucūḍojjvalaṃ bandhūkāruṇavāsasaṃ bhayaharaṃ devaṃ sadā bhāvayet ||
717 ||
dhyāyennīlādrikāntaṃ śaśiśakaladharaṃ muṇḍamālaṃ maheśaṃ digvastraṃ piṅgakeśaṃ ḍamarumatha sṛṇiṃ khaḍgapāśābhayāni |
nāgaṃ ghaṇṭāṃ kapālaṃ karasarasiruhairbibhrataṃ bhīmadaṃṣṭraṃ sarpākalpaṃ trinetraṃ maṇimayavilasatkiṅkiṇīnūpurāḍhyam ||
718 ||
sāttvikaṃ dhyānamākhyātamapamṛtyunivāraṇam |
āyurārogyajananamapavargaphalapradam ||
719 ||
rājasaṃ dhyānamākhyātaṃ dharmakāmārthasiddhidam |
tāmasaṃ śatruśamanaṃ kṛtyābhūtagrahāpaham ||
720 ||
atha puraścaraṇam— varṇalakṣaṃ japenmantraṃ haviṣyāśī jitendriyaḥ |
taddaśāṃśaṃ prajuhuyāt tilairmadhurasaṃyutaiḥ ||
721 ||

Band II, S. 317–318, Pashupata-Astra-Mantra 722–725
atha pāśupatāstramantraḥ śāradāyām— tāro vānto dharāsaṃstho vāmanetrendubhūṣitaḥ |
pārśvo vakraḥ karṇayuto varmāstrāntaḥ ṣaḍakṣaraḥ ||
722 ||
manuḥ pāśupatāstrākhyo grahakṣudranivāraṇaḥ |
ṣaḍbhirvarṇaiḥ ṣaḍaṅgāni hu~ phaḍantaiḥ sajātibhiḥ ||
723 ||
atha dhyānam— madhyāhnārkasamaprabhaṃ śaśidharaṃ bhīmāṭṭahāsojjvalaṃ tryakṣaṃ pannagabhūṣaṇaṃ śikhiśikhāśmaśrusphuranmūrdhajam |
hastābjaistriśikhaṃ samudgaramasiṃ śaktiṃ dadhānaṃ vibhuṃ daṃṣṭrābhīmacaturmukhaṃ paśupatiṃ divyāstrarūpaṃ smaret ||
724 ||
puraścaraṇam— varṇalakṣaṃ japenmantraṃ juhuyāt taddaśāṃśataḥ |
gavyena sarpiṣā mantrī saṃskṛte havyavāhane ||
725 ||

Lesungshinweise: [vollziehe man] [Die verschlüsselte Lautfolge wird nicht aus Vermutungen ergänzt.]

Band II, S. 318, Harihara-Mantra und Abschluss des Shiva-Abschnitts 726–730
atha hariharamantrastantrāntare— māyāṃ pūrvaṃ samuddhṛtya prāsādaṃ tata uddharet |
tataḥ śaṅkaranārāyaṇāya hṛtpraṇavādikaḥ ||
726 ||
trayodaśākṣaro mantraścaturvargaphalapradaḥ |
nārado'sya ṛṣiḥ proktaśchando'nuṣṭup prakīrttitam ||
727 ||
trailokyavandyapādābjo devatā hariśaṅkaraḥ |
ṣaḍaṅgāni prakurvīta dīrghaṣaṭkāḍhyamāyayā ||
728 ||
atha dhyānam— śūlaṃ cakraṃ pāñcajanyamabhītiṃ dadhataṃ karaiḥ |
svasvabhūṣācchanīlārdhadehaṃ hariharaṃ bhaje ||
729 ||
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ taddaśāṃśaṃ ghṛtaplutaiḥ |
pāyasairhavanaṃ kuryāt saṃskṛte havyavāhane ||
730 ||
iti śivaprakaraṇam |

Band II, S. 318, Gauri-Mantra und Dhyana 731–733
atha gaurīmantraḥ siddhāntasaṃgrahe— hrī~ gauri rudradayite yogeśvari padaṃ vadet |
hu~ phaṭ svāhā ṣoḍaśārṇo gaurīmantraḥ prakīrttitaḥ ||
731 ||
ajo munistathā'nuṣṭup chando gauryasya devatā |
māyayā tu ṣaḍaṅgāni kuryāt ṣaḍdīrghayuktayā ||
732 ||
dhyānam— hemābhāṃ bibhratīṃ dorbhirdarpaṇāñjanasādhane |
pāśāṅkuśau divyabhūṣāṃ gaurīṃ devīmupāsmahe ||
733 ||

Lesungshinweise: [Die Anrufung bedeutet: Gauri, Geliebte Rudras, Herrin des Yoga. Hrim und Hum tragen hier Chandrabindu; Bijas sind nicht wörtlich übersetzbar.]

Band II, S. 319, Gauri-Purashcharana und Bhavani-Mantra 734–736
atha puraścaraṇam— lakṣamekaṃ japenmantraṃ daśāṃśaṃ juhuyād ghṛtaiḥ |
tarpaṇādyaṃ tataḥ kṛtvā kāmyakarmāṇi sādhayet ||
734 ||
atha mantrāntaraṃ vakṣye māyābījaṃ samuddharet |
ṅe'ntāṃ bhavānīmuccārya namaḥ śeṣe prakīrttayet |
nyāsajālaṃ purā proktaṃ devīṃ dhyāyet samāhitaḥ ||
735 ||
dhyānaṃ yathā— bālārkābhāṃ trinayanāṃ khaḍgakheṭavarābhayān |
dorbhirdadhānāṃ siṃhasthāṃ bhavānīṃ bhāvayet sadā ||
736 ||
asya puraścaraṇaṃ pūrvavadekalakṣajapaḥ |
iti bhavānīprakaraṇam |

Band II, S. 319, Garuda-Mantra und Angas 737–743
atha garuḍamantro merutantre— vakṣye'tha gāruḍaṃ mantraṃ kṣiptāro'gnigehinī |
pañcākṣaro manuḥ paṅktiśchando'nanto mato muniḥ ||
737 ||
devatā garuḍastāro bījaṃ śaktirdahāṅganā |
svāhānto hṛdaye nyasyo jvalajvala mahāmate ||
738 ||
rudracūḍānana svāhā'ṅgasyānte mastake nyaset |
garuḍānte śikhe svāhā śikhāyā manurīritaḥ ||
739 ||
varmamantrastu garuḍa prabhañjayayugaṃ vadet |
dviḥ prabhedaya vitrāsaya duṣṭapaṅktiṃ vimardaya ||
740 ||
svāhā saptatriṃśadarṇo netramantro'tha kathyate |
ugrarūpadharetyuktvā sarvaṃ viṣahareti ca ||
741 ||
bhīṣaya dvitayaṃ sarvaṃ dahayugmaṃ tato vadet |
bhasmīkuru kuru svāhā dantavarṇo mato manuḥ ||
742 ||
astramantro'pratihatabalāpratihateti ca |
śāsanānte vadeddhu~ phaṭ svāhānto'ṣṭādaśākṣaraḥ ||
743 ||

Lesungshinweise: [die Verbindung kshiptara im Druck ist nicht eindeutig getrennt] [-Wort] [Die Anga-Anrufungen nennen Flammen, Garudas furchtbare Gestalt und ungehinderte Macht. Sie fordern ihn auf, Gift zu entfernen, die Schar der Schädlichen zu erschrecken und zu zermalmen sowie alles zu verbrennen und zu Asche zu machen. Die teilweise gestörte Wortgliederung bleibt erkennbar.] Nun der Garuda-Mantra im Merutantra: 737–739: „Jetzt erkläre ich den Garuda-Mantra: Kshi, Tara und die Gemahlin des Feuers [die Verbindung kshiptara im Druck ist nicht eindeutig getrennt].

Band II, S. 319–320, Garuda-Dhyana und Purashcharana 744–746
atha dhyānam— cañcvagrapracaladbhogibhogaṃ mukuṭamaṇḍitam |
pakṣoccāritasatsāmagānaṃ viṣaharaṃ bhaje ||
744 ||
asya puraścaraṇaṃ pañcalakṣajapaḥ |
pañcalakṣaṃ japenmanum ... ... ... iti tatraivoktatvāt |
tathā— tilairhunet tarpaṇādi kṛtvā siddho manurbhavet |
darśanāduragāstasya naṣṭā naśyedviṣadvayam ||
745 ||
viṣṇubhaktiparo bhūyāt svayamevārināśanaḥ |
iha loke sukhī dīrghajīvī bhūpatipūjitaḥ |
paratra yāti vaikuṇṭham ... ... ... ||
746 ||
ityādi |

Lesungshinweise: [Auslassungszeichen bereits in der Quelle.] [Auch der Schluss ist vom Werk selbst verkürzt zitiert.]

Band II, S. 320, Kartaviryarjuna-Mantra und Angas 747–753
atha kārtavīryamantrastatraiva— athātaḥ saṃpravakṣyāmi viṃśanmantrā~stu dakṣiṇe |
āmnāye yatsādhakānāmakleśādaṣṭasiddhayaḥ ||
747 ||
dvāviṃśaturyau tārādyau dakṣe vāme saturyakau |
caturdaśasvaropetau śeṣāmnāyeṣu tadbhavet ||
748 ||
binduyuktaṃ tvādyabījaṃ caturthasvarasaṃyutam |
ṣaṭtriṃśaturyau bindvāḍhyau dvitīyaṃ bījamucyate ||
749 ||
kāmabījaṃ tṛtīyaṃ syād dvādaśārṇaṃ caturthakau |
ṣaṣṭhasvarendusaṃyuktau caturthaṃ bījamucyate ||
750 ||
pāśo lajjā'ṅkuśo lakṣmīkavacāstramidaṃ bhavet |
bījānāṃ daśakaṃ ṅe'ntaḥ kārtavīryārjuno namaḥ ||
751 ||
ekonaviṃśatyarṇo'yaṃ dattātreyo muniḥ smṛtaḥ |
chando'nuṣṭup kārtavīryārjuno devaḥ prakīrtitaḥ ||
752 ||
phrā~ brāmiti syāddhṛdayaṃ klī~ śrīmiti śiraḥ smṛtam |
ū~ hū~ śikhā samākhyātā kai~ śrī~ kavacamīritam |
hu~ phaḍastraṃ samākhyātaṃ śeṣeṇa vyāpakaṃ caret ||
753 ||

Lesungshinweise: [Buchstabe] [Weg] [Vokal] [Die Bijas sind keine gewöhnlichen Wörter. In der Silbenfolge des Verses 753 bleiben die überlieferten Unterschiede der Nasalzeichen erhalten; bei bra und shri vor iti ist ein Nasal nicht zuverlässig zu lesen. Die Zahl- und Vokalschlüssel von 748–750 werden nicht zu einer vermuteten Gesamtformel ergänzt.]

Band II, S. 320–321, Kartaviryarjuna-Dhyana und Purashcharana 754–757
nyāsāntarāṇyuktvā dhyānamāha— prabhākararuciḥ svarṇakaṇṭhamālāvirājitaḥ |
dhyeyo raktāṃśukoṣṇīṣī nānākalpavibhūṣitaḥ ||
754 ||
sahasrārdhabhujairbāṇān sahasrārdhairdhanūṃṣi ca |
dadhaṭṭaṅkāraśabdaiśca trāsitākhiladurjanaḥ ||
755 ||
samyagbāṇāsanārūḍhaḥ saptadvīpadharāpatiḥ |
bhūpālamukuṭāghṛṣṭapādapadmo'bjalocanaḥ |
sthūlakāyo'tibhīmaśca rathastho bhaktavatsalaḥ ||
756 ||
atha puraścaraṇam— caturlakṣaṃ japenmantraṃ homaḥ kāryaḥ payo'ndhasā |
tilājyataṇḍulairvā'pi puraścaryā sarittaṭe |
tarpaṇādi tataḥ kuryānmantrasiddhiḥ prajāyate ||
757 ||

Lesungshinweise: [banasana ist hier nicht eindeutig] Fest auf dem Bogensitz stehend [banasana ist hier nicht eindeutig], ist er Herr der Erde mit ihren sieben Inselkontinenten.

Band II, S. 321–322, Kartaviryarjuna-Mantravarianten 758–773
atha mantrabhedāḥ— athātaḥ saṃpravakṣyāmi kārtavīryamanorbhidaḥ |
ekonaviṃśatyarṇo'yaṃ tārādirnakhavarṇakaḥ ||
758 ||
chandarṣinyāsapūjādi sarvaṃ pūrvavadīritam |
dvitīyo'yaṃ bheda ukto bhajatāmiṣṭadāyakaḥ ||
759 ||
kārtavīryārjunāyeti namo mūlaṃ navākṣaram |
phrā~ pūrvako daśārṇo'yaṃ virāṭ chanda udīritam ||
760 ||
sarvārthasiddhaye cāsya niyogo'nyat tu pūrvavat |
nyāsapūjādikaṃ sarvaṃ bhedo'yaṃ tu tṛtīyakaḥ ||
761 ||
phrā~ śrī~ pūrvo navārṇastu bhavedekādaśākṣaraḥ |
prāgvanmunyādikaṃ sarvaṃ chandastraiṣṭubhamucyate ||
762 ||
niyogastambhanāyāsya caurāṇāṃ vasuhāriṇām |
prāgvat pūjāprayogādi turyo bhedo nirūpitaḥ ||
763 ||
phrā~ klī~ pūrvo navārṇastu bhavedekādaśākṣaraḥ |
naranārīnṛpāṇāṃ ca mohanāya niyojanam ||
764 ||
muniśchandomukhaṃ prāgvat prayogā~ścāpi sādhayet |
evaṃ tu pañcamo bhedo mantrasya parikīrttitaḥ ||
765 ||
phrā~ bhrū~ pūrvo navārṇastu ṣaṣṭho bhedaśca pūrvavat |
munyādi bhramaṇoccāṭadveṣamāraṇakarmakṛt ||
766 ||
phrā~ hrīmante navārṇastu bhedaḥ saptamako bhavet |
vaśyaṃ pāpakṣayaṃ mohaṃ śubhaṃ ca tanute sadā ||
767 ||
phrā~ mā~ navākṣaraśceti hyaṣṭamo'rcādi pūrvavat |
vaktrastambhe vā gatistambhe niyogaḥ parikīrtitaḥ ||
768 ||
phrā~ śrī~ navākṣaraśceti daśamo bheda ucyate |
triṣṭup chando'nyadakhilamūnaviṃśativadbhavet ||
769 ||
phrā~ vāgbījaṃ navārṇaśca bheda ekādaśaḥ smṛtaḥ |
hu~ phaḍnavārṇa iti ca dvādaśārcādi pūrvavat ||
770 ||
tṛtīyabhedastārādyo mantra ekādaśākṣaraḥ |
trayodaśastu bhedo'yaṃ sarvaṃ pūrvavadīritam ||
771 ||
evaṃ bhedāścaturthādyāḥ sapta praṇavapūrvakāḥ |
dvādaśādyāḥ sapta mantrā jagatīcchandaso matāḥ ||
772 ||
prāgvanmunyādikaṃ sarvaṃ prayogaḥ pūrvavanmataḥ |
dakṣiṇāmnāyagāścaite viṃśanmantrāḥ prakīrttitāḥ ||
773 ||

Lesungshinweise: [die Verbindung mit „am Ende“ ist im Druck nicht eindeutig] [Die Zählung springt im vorliegenden Text von der achten zur zehnten Variante; die wiederholte Phram-Shrim-Folge wird nicht stillschweigend ersetzt. Die Quellenfußnote zu Vers 759 bezeichnet dies als tantrisches Verfahren.] 767: Phram und Hrim [die Verbindung mit „am Ende“ ist im Druck nicht eindeutig], dazu der neunsilbige: Das ist die siebente Variante. Die Quellenfußnote zu Vers 759 bezeichnet dies als tantrisches Verfahren.]

Band II, S. 322, Kartaviryarjuna im oberen Amnaya 774–775
athordhvāmnāye— oṃ namaḥ kārtavīryārjunāya varmāstraṭhadvayam |
caturdaśārṇamantro'yamaṣṭamaḥ parikīrttitaḥ ||
774 ||
bhūnetrasaptanetrākṣivarṇairasyāṅgapañcakam |
ekonaviṃśadarṇasya munyādyamakhilaṃ matam ||
775 ||

Lesungshinweise: [Auch die Bezeichnung „achter“ steht so in der Quelle und wird nicht an die vorangehende Zählung angeglichen.]

Band II, S. 322–323, Kartaviryarjuna-Mala-Mantra 776–788
atha mālāmantraḥ— tāro namo bhagavate tataḥ śrīpadamuccaret |
kārtavīryārjunāyeti haihayeti padaṃ tataḥ ||
776 ||
nāthāya śrīkārtavīryārjuneti ca sahasraśaḥ |
karasadṛśasarveti duṣṭāntakapadāt paṭhet ||
777 ||
sarvaśiṣṭeṣṭadapadaṃ sarvata udadheḥ padam |
āgantukāmān pravadedasmadvasuvilumpakān ||
778 ||
caurasamūhān svakarasahasraiśca nivāraya |
rundhasva pāśasahasrairbandhayeti tato'ṅkuśaḥ ||
779 ||
sahasrairākarṣaya svacāpoddhūtapadāt tataḥ |
vadedbāṇasahasraiśca bhindi bhindīti saṃvadet ||
780 ||
svahastoddhūtakhaḍgeti sahasraiśchindhiyugmakam |
svahastoddhūtamuśalasahasrairmardayadvayam ||
781 ||
svaśaṅkhoddhūtanādeti sahasrairbhīṣayadvayam |
svahastoddhūtacakreti sahasrairdvirnikṛntaya ||
782 ||
parakṛtyāṃ trāsaya dvistataścākarṣayadvayam |
bhrāmaya dvirmohaya dvirudvāsayayugaṃ vadet ||
783 ||
unmādayadvayaṃ dvedhā tāpaya dvirvināśaya |
dvedhā vidāraya stambhayadvayaṃ jṛmbhaya dvayam ||
784 ||
mārayadvitayaṃ procya vaśaṃ kuru vaśaṃ kuru |
uccāṭayoccāṭayeti vināśaya vināśaya ||
785 ||
dattātreyaśrīpadānte pādapriyatameti ca |
śrīkārtavīryārjuneti sarvagaścodadhervadet ||
786 ||
āgantukāmān pravadedasmadvasuvilumpakān |
caurasamūhān samyak ca vadedunmūlayadvayam ||
787 ||
hu~ phaṭ svāheti mantro'yaṃ bāṇābdhyanalavarṇavān |
proktaḥ pañcadaśaśchando gāyatryanyacca pūrvavat ||
788 ||

Lesungshinweise: [diese Wortverbindung ist gestört] [Anrufung: Verehrung dem erhabenen Shri Kartaviryarjuna, Herrn der Haihayas, Vernichter der Bösen, Spender des von allen Rechtschaffenen Ersehnten.] [Die folgende Verbindung sarvagashchodadheh ist gestört.] [in Zahlwörtern] [üblicherweise 345 gelesen] [Zu „jrim bhaya“/jṛmbhaya verzeichnet die Ausgabe als Variante bhanjaya, „zerbrich“, jeweils zweimal. Die aggressive Ritualsprache gehört zur Quelle.]

Band II, S. 323, Mala-Mantra-Nyasa und Purashcharana 789–794
dattātreyapriyatamaṃ ṅe'ntaṃ hṛdi tu vinyaset |
māhiṣmatīti nāthāya śiromantro nagākṣaraḥ ||
789 ||
revatī ca jalakrīḍāsaktāyeti śikhā matā |
haihayādhipatirḍe'ntaḥ kavacaḥ parikīrttitaḥ ||
790 ||
sahasrabāhave'straṃ syādevaṃ pañcāṅgamīritam ||
791 ||
atha dhyānam— udagrabāṇāṃścāpāni dadhataṃ sūryasannibham |
prapūrayantaṃ brahmāṇḍaṃ dhanurjyāniḥsvanaistathā ||
792 ||
kārtavīryaṃ nṛpaṃ dhyāyed gaṇḍaśobhitakuṇḍalam |
evaṃ dhyātvā samabhyarcya sarvakarmāṇi sādhayet ||
793 ||
atha puraścaraṇam— trisahasraṃ japaḥ proktaḥ śeṣaṃ pūrvavadācaret ||
794 ||

Lesungshinweise: [Die Beinamen bedeuten: Liebling Dattatreyas, Herr von Mahishmati, dem Wasserspiel Hingegebener, Herr der Haihayas und Tausendarmiger. Die Verbindung Revati wird nicht eigenmächtig in einen anderen Flussnamen geändert.] [gewünschten]

Band II, S. 324, Anwendungen des Kartaviryarjuna-Mantras 795–803
atha prayogaḥ— dakṣottaraiḥ pratiśateretānyastrāṇi saṃdadhat |
cakreṣukhaḍgamuśalakuṭhārān pāśameva ca ||
795 ||
prāsacarmadhanuḥśaṅkhān madhyabhāskarasannibham |
balāḍhyamaruṇaṃ ghoraṃ tālamātaṅgasaṃsthitam ||
796 ||
raktāmbaraṃ raktanetraṃ dhyātvaivaṃ prajapenmanum |
niśīthe'ṣṭottaraśataṃ naṣṭadravyāptisiddhaye ||
797 ||
japenniśyekapādena ṣaṇmāsānaṣṭayuk śatam |
saṃprārthya mantriṇaṃ caurāḥ prayacchantyakhilaṃ dhanam ||
798 ||
caurairhatapaśūn mantrī yadā netuṃ samicchati |
japedaṣṭottaraśataṃ dhyāyeddevaṃ nṛpāśitān ||
799 ||
kaṇṭhe samyak sarvapaśūn gṛhābhimukhamāgatān |
dhyātvaivaṃ dvādaśāhena te cāyānti vimocitāḥ ||
800 ||
caurairhataṃ ca vrīhyādi taccheṣaṃ homayanniśi |
hṛtaṃ prakāśyate bhītaiścaurairjhaṭiti nānyathā ||
801 ||
bāṇān praveśayedrātrau dhanuṣā dhyānatatparaḥ |
daśadikṣu japenmantraṃ rāṣṭrāde rakṣaṇaṃ bhavet ||
802 ||
mantreṇa parijaptāni pārthivāni rajāṃsi ca |
kṣiptāni mantriṇā yatra tatra rakṣā bhavenniśi ||
803 ||

Lesungshinweise: [Händen] [die folgende Verbindung mit nṛpāśitān ist gestört] [erfasst] [Gebiete]

Band II, S. 324–325, Weiterer Kartavirya-Mantra und Amnayas 804–812
mantrāntaramāha— phromityekākṣaro mantraḥ kārtavīryasya ṣoḍaśaḥ |
munipūjādikaṃ prāgvallakṣamekaṃ puraskriyā ||
804 ||
ṣaḍdīrghayuktenānena ṣaḍaṅgavidhirīritaḥ |
prāgvat prayogā ityevamūrdhvāmnāyaḥ prakīrttitaḥ ||
805 ||
paścimāmnāyamantrāstu proktāścārabdhabhāṣayā |
aṣṭau śatānyaśītiśca yeṣāṃ saṃsādhanāt kalau ||
806 ||
pañca khānāḥ sapta mīrāḥ nava śāhā mahābalāḥ |
hindudharmapraloptāro jāyante cakravartinaḥ ||
807 ||
pūrvāmnāye navaśataṃ ṣaḍaśītiḥ prakīrttitāḥ |
phiraṅgabhāṣayā mantrāsteṣāṃ saṃsādhanād bhuvi ||
808 ||
adhipo mandirāṇāṃ ca saṃgrāmeṣvaparājitāḥ |
aṃgrejā navaṣaṭpañca landajāścāpi bhāvitāḥ ||
809 ||
vidyā bauddhanidarśinyāṃ pañca proktāstu yā mayā |
tadbījapūrvāḥ sarve'pi manavo vāmasiddhidāḥ ||
810 ||
dakṣiṇācāraphaladaḥ kārtavīryārjuno nṛpaḥ |
vāmacāreṇa śūdrāṇāmiha loke phalapradaḥ ||
811 ||
na vāmināṃ hitārthaṃ tu kārtavīryaṃ prayojayet |
saptajanmasu dāridryaṃ paiśācyaṃ prāpnuyād dvijaḥ ||
812 ||
iti kārtavīryaprakaraṇam |

Lesungshinweise: [so die vorliegende Schreibung vor iti; Nasalierung nicht ergänzt] [gedruckt arabdha, unsichere Form] [Zahlverbindung unklar] [Bezeichnung unklar] [Die polemischen Aussagen über Religions- und Bevölkerungsgruppen gehören zur historischen Quelle; die Ausgabe übernimmt sie nicht als eigenes Urteil.] 806–807: In der westlichen Überlieferung sind achthundertachtzig Mantras in arabischer Sprache [gedruckt arabdha, unsichere Form] gelehrt.

Band II, S. 325, Achtzehnsilbiger Hanuman-Mantra 813–817
atha hanumanmantrastatraiva— athānyaṃ saṃpravakṣyāmi mantramaṣṭādaśākṣaram |
namo bhagavate procya āñjaneyāya saṃvadet ||
813 ||
mahābalāya svāheti munirasyeśvaraḥ smṛtaḥ |
chando'nuṣṭub devatā tu hanumān ha~ ca bījakam ||
814 ||
svāhā śaktiścāñjaneyo rudramūrtirmarutsutaḥ |
agnigarbho rāmadūto brahmāstravinivārakaḥ |
etairṅe'ntaiḥ ṣaḍaṅgāni tathā'ṅguṣṭhādiṣu nyaset ||
815 ||
atha dhyānam— taptakāñcanasaṃkāśaṃ hṛdaye nihitāñjalim |
kirīṭinaṃ kuṇḍalinaṃ dhyāyedvānaranāyakam ||
816 ||
atha puraścaraṇam— ayutaṃ prajapenmantraṃ tu prāgvat siddho bhavenmanuḥ |
viprasantarpaṇādyaṃ tu prāgvat siddho bhavenmanuḥ ||
817 ||

Lesungshinweise: [Verehrung dem erhabenen Sohn Anjanas, dem überaus Starken, Svaha] [Die Beinamen bedeuten Sohn Anjanas, Gestalt Rudras, Sohn des Windes, Feuer im Innern Tragender, Bote Ramas und Abwehrer der Brahma-Waffe.] [Die Wiederholung steht so im Druck.]

Band II, S. 325–326, Hanuman-Anwendungen 818–825
atha kāmyāni— jitendriyo naktabhojī pratyekaṃ sāṣṭakaṃ śatam |
japitvā kṣudrarogebhyo mucyate divasatrayāt ||
818 ||
bhūtapretapiśācādināśāyaivaṃ samācaret |
mahāroganivṛttyai tu sahasraṃ tridinaṃ japet ||
819 ||
yatāśano'yutaṃ nityaṃ japeddhyāyan kapīśvaram |
rākṣasaughaṃ vinighnantamacirājjayati dviṣaḥ ||
820 ||
sugrīveṇa samaṃ rāmaṃ saṃdadhānaṃ smaran kapim |
prajapyāyutamātraṃ tu sandhiṃ kuryādviruddhayoḥ ||
821 ||
laṅkāṃ dahantaṃ taṃ dhyāyannayutaṃ prajapenmanum |
śatrūṇāṃ pradahed grāmānacirādeva sādhakaḥ ||
822 ||
prayāṇasamaye dhyāyan hanumantaṃ manuṃ japet |
yo yāti so'cirāt sveṣṭaṃ sādhayitvā gṛhaṃ vrajet ||
823 ||
yaḥ kapīśaṃ sadā gehe pūjayejjapatatparaḥ |
āyurlakṣmyau pravartete tasya naśyantyupadravāḥ ||
824 ||
śārdūlataskarādibhyo rakṣenmanurayaṃ smṛtaḥ |
prasthānakāle caurebhyo duṣṭasarpādapi dhruvam ||
825 ||

Lesungshinweise: [den Mantra]

Band II, S. 326, Hanuman-Bild und Fahne 826–830
pucchākāre suvasane lekhanyā kokilotthayā |
aṣṭagandhairlikhedrūpaṃ kapirājasya sundaram ||
826 ||
tanmadhye'ṣṭādaśārṇaṃ tu śatrūṇāmayutaṃ likhet |
tena mantrābhijaptena śirobandhena bhūmipaḥ ||
827 ||
jayatyarigaṇaṃ sarvaṃ darśanādeva niścitam |
yadvā jigīṣurnṛpatiḥ pūrvoktaṃ lekhayeddhvaje ||
828 ||
dhvajamādāyoparāge saṃsparśānmokṣaṇāvadhi |
māntrikājjāpayet paścāddaśāṃśena hutaṃ caret ||
829 ||
sarṣapaistilasaṃmiśraiḥ saṃskṛte havyavāhane |
gajasthaṃ taṃ dhvajaṃ dṛṣṭvā palāyante'rayo'cirāt ||
830 ||

Lesungshinweise: [Mantra] [die Formulierung lässt offen, ob Namen gemeint sind]

Band II, S. 326, Achtssilbiger Hanuman-Mantra 831–832
atha mantrāntaraṃ tatraivoktam— athānyaṃ saṃpravakṣyāmi mantramaṣṭākṣaraṃ param |
ṣaḍdīrghayuktā hṛllekhā praṇavena ca saṃpuṭā ||
831 ||
aṣṭārṇo'yaṃ hanumato mantrarājaḥ prakīrttitaḥ |
ṣaḍdīrghayuktabījena ṣaḍaṅgavidhirīritaḥ ||
832 ||

Band II, S. 327, Hanuman-Dhyana und Purashcharana 833
asya ṛṣiḥ śrīrāmaḥ jagatī chando hanumān devatā |
atha dhyānam— bālārkābhaṃ tribhuvanaṃ kṣobhakān sarvarākṣasān |
nādenaiva trāsayantaṃ sugrīvādikasevitam |
sundaraṃ rāmacaraṇadhyānaṃ dhyāyet samīrajam ||
833 ||
asya puraścaraṇaṃ dvādaśasahasrajapaḥ ‘sarvamasya dvādaśārṇavaditi’ tyuktatvāt |

Band II, S. 327, Zwölfsilbiger Hanuman-Mantra und Kutas 834–840
dvādaśārṇamantro'pi tatraiva— athāsyānyaṃ pravakṣyāmi dvādaśārṇaṃ mahāmanum |
hā~ bījaṃ samyaguccārya pūrvoktaṃ kūṭapañcakam ||
834 ||
hanumate namo mantro rāmacandro munirmataḥ |
jagatī chanda uddiṣṭaṃ hanumān devatā mataḥ ||
835 ||
bījaṃ tu pañcamaṃ kūṭaṃ śaktirādyaṃ tu kūṭakam |
ṣaḍbījaiḥ prathamairnyāsaḥ ṣaḍaṅgo'sya prakīrtitaḥ ||
836 ||
kūṭapañcakaṃ tu— ādyāntākṛtivedārṇā bindurudrasvarānvitāḥ |
hanūmatastvādyakūṭametat sādhaka uccaret ||
837 ||
prakṛtyākṛtivedārṇā bindurudrasvarānvitāḥ |
dvitīyakūṭametat syādādyantākṛtivarṇakāḥ ||
838 ||
visargendusvaropetāstṛtīyaṃ kūṭamucyate |
ādyantasiddhākṛtyabdhivarṇairīśasvarānvitaiḥ |
sānusvāraisturyakūṭaṃ sādyaḥ sauḥ pañcamaṃ matam ||
839 ||
atha dhyānapuraścaraṇe— dhyānaṃ pūrvoktamevāsya japedarkasahasrakam |
daśāṃśaṃ juhuyād vrīhīn payodadhyājyasaṃyutān ||
840 ||

Lesungshinweise: [Die Chiffren werden nicht zu vermuteten Lautfolgen aufgelöst; besonders die letzte Verbindung ist nicht eindeutig.] Sauh mit Sa am Anfang gilt als fünftes.“ [Die Chiffren werden nicht zu vermuteten Lautfolgen aufgelöst; besonders die letzte Verbindung ist nicht eindeutig.] Nun Dhyana und Purashcharana: 840: „Seine Meditation ist genau die zuvor erklärte.

Band II, S. 327–328, Hanumans Mala-Mantra 841–846
atha mālāmantrastatraiva— athātaḥ saṃpravakṣyāmi mālāmantraṃ vadeddhruvam |
vajrakāya vajratuṇḍa vadet kapilapiṅgalaḥ ||
841 ||
ūrdhvakeśa mahābaleti raktamukha kīrttayet |
taḍijjihva mahāraudra daṃṣṭrotkaṭaka hadvayam ||
842 ||
karāline mahā procya ehehīti padaṃ vadet |
hi laṅkeśvara vetyuktvā dhāya mahā vadet param ||
843 ||
setubandhamahāśailapravāha gaganecara |
ehyehi bhagavan procya mahābalaparākrama ||
844 ||
bhairavājñāpaya procya dīrghapucchena veṣṭaya |
mahāraudrapadaṃ procya dīrghapucchena veṣṭaya ||
845 ||
vairiṇaṃ bhañjaya dvandvaṃ hu~ phaḍ bāṇārkavarṇavān |
munyādyarcāprayogādi sarvaṃ sūryārṇavanmatam ||
846 ||

Lesungshinweise: [Om] [Anrufung: Vajra-Leibiger, Vajra-Gesichtiger, gelbbraun und rötlich Leuchtender, mit aufgerichtetem Haar, überaus Starker, Rotgesichtiger, mit Blitzzunge, höchst Furchtbarer, mit gewaltigen Fangzähnen!] [diese Folge ist im Druck gestört und wird nicht zu einem mutmaßlichen Wort ergänzt] [der gewaltige Berge zum Brückenbau bewegt, der im Himmel wandelt] [komm, komm, Erhabener von gewaltiger Kraft und Tapferkeit] [Furchtbarer, befiehl!] [umschlinge mit deinem langen Schweif!] [höchst Furchtbarer] [in Zahlwörtern] [gewöhnlich als 125 gelesen]

Band II, S. 328, Hanuman-Mantras des Sadhanasamuchchaya 847–854
sādhanasamuccaye— atha mantrāntaram— namaḥ sabindumuddhṛtya hanumantaṃ ca ṅe'ntakam |
rudrātmakāya kavacamastraṃ cetyekavarṇakaḥ ||
847 ||
mantro'yaṃ hariṇā pūrvaṃ datto gāṇḍīvadhanvine |
etasya sādhanaṃ kṛtvā raṇe vijayamāptavān ||
848 ||
mantrāntaram— svabījaṃ pūrvamuccārya ṅe'ntaṃ pavananandanam |
vahnijāyāvadhiḥ prokto mantro'yaṃ surapādapaḥ ||
849 ||
ṣaḍdīrghabhājā bījena mantrārṇairaṅgakalpanā |
svaraiḥ kādyaiśca pādyaiśca prāṇāyāmatrayaṃ caret ||
850 ||
dhyāyedraṇe hanūmantaṃ kapikoṭisamanvitam |
dhāvantaṃ rāvaṇaṃ jetuṃ dṛṣṭvā satvaramutthitam ||
851 ||
lakṣmaṇaṃ ca mahāvīraṃ patitaṃ raṇabhūtale |
gurukrodhaṃ samutpādya gṛhītvā guruparvatam ||
852 ||
hāhākāraiḥ sadarpaiśca kampayantaṃ jagatrayam |
ābrahma ca samāvyāpya kṛtvā bhīmakalevaram ||
853 ||
pūjā tu vaiṣṇave pīṭhe lakṣamekaṃ japaṃ caret |
tataḥ siddhamanurmantrī sādhayet siddhimuttamām ||
854 ||

Lesungshinweise: [spreche man] [Die abschließende Silbenzählung ist gestört; der Druck liest ekavarnaka, ‚einsilbig‘, was zur beschriebenen Folge nicht passt.] [Arjuna] [Konsonanten] [Lautgruppen]

Band II, S. 328–329, Hanumans Erscheinung und Abschnittsschluss 855–858
tathā— brāhme muhūrte cotthāya kṛtanityakriyo dvijaḥ |
gatvā nadīṃ tataḥ snātvā tīrthamāvāhya cāṣṭadhā ||
855 ||
mūlamantraṃ tato japtvā siñcedādityasaṅkhyayā |
saṃpūjya hanumantaṃ ṣaṭsahasraṃ japamācaret ||
856 ||
evaṃ saptadinānte ca samāyāti kapīśvaraḥ |
rātrau tribhāgaśeṣāṃ dadāti varamīpsitam ||
857 ||
vidyāṃ vā'pi dhanaṃ cāpi rājyaṃ vā śatrunigraham |
dadāti sādhakendrāya satyaṃ satyaṃ suniścitam ||
858 ||
iti hanumatprakaraṇam |

Lesungshinweise: [drei Teile beziehungsweise ein Drittel — die Zeitangabe ist nicht eindeutig] In der Nacht, wenn [drei Teile beziehungsweise ein Drittel — die Zeitangabe ist nicht eindeutig] übrig sind, schenkt er den ersehnten Segen: Wissen, Reichtum, Königsherrschaft oder die Bezwingung von Feinden gibt er dem vorzüglichen Sadhaka.

Band II, S. 329, Kama-Mantras und Purashcharana 859–864
atha kāmamantraḥ śāradāyām— brahmā bhūmyā samāsīnaḥ śāntibinduvibhūṣitaḥ |
bījaṃ manobhuvaḥ proktaṃ jagatritayamohanam ||
859 ||
ṛṣiḥ sammohanaḥ prokto gāyatraṃ chanda īritam |
sarvasaṃmohanaḥ sākṣād devatā makaradhvajaḥ |
bījena dīrghayuktena ṣaḍaṅgavidhirīritaḥ ||
860 ||
atha dhyānam— japāruṇaṃ ratnavibhūṣaṇāḍhyaṃ mīnadhvajaṃ cārukṛtāṅgarāgam |
karāmbujairaṅkuśamikṣucāpaṃ puṣpāstrapāśau dadhataṃ bhajāmi ||
861 ||
atha puraścaraṇam— lakṣatrayaṃ japenmantraṃ madhuratrayasaṃyutaiḥ |
puṣpaiḥ kiṃśukajaiḥ phullairjuhuyāt taddaśāṃśataḥ ||
862 ||
atha mantrāntaraṃ tantrāntare— mānmathaṃ bījamuddhṛtya ṅe'ntaṃ kāmaṃ samuccaret |
hṛdayāntaḥ ṣaḍarṇo'yaṃ jagatsaṃmohanakṣamaḥ ||
863 ||
asya mantrasya ṛṣyādidhyānaparyantaṃ pūrvavat kāryam |
puraścaraṇe viśeṣo yathā— varṇalakṣaṃ japenmantraṃ daśāṃśaṃ madhurāplutaiḥ |
palāśakusumairhomaṃ kuryādvā cūtapallavaiḥ ||
864 ||

Lesungshinweise: [Die Lautschlüssel bleiben verschlüsselt. Die Beinamen nennen Kama als den aus dem Geist Geborenen und als Träger des Makara-Banners.]

Band II, S. 330, Schlussvers und Kolophon 865
iti kāmamantrapuraścaraṇam |
vibhratyadbhutabhūtibhūtavacovaicitracitrāmṛtasrotaḥśālini sannibandhanasaritsaṃbhedamabhyarhitam |
nepālendranarendranirmitapuraścaryārṇave'sminnagāt sadyuktisphuṭamauktikotkararucottuṅgastaraṅgo'ṣṭamaḥ ||
865 ||
iti śrīmanmahārājādhirājaśrīpratāpasiṃhasāhaviracite puraścaryārṇave gaṇeśādimantrapuraścaraṇavivecanaṃ nāmāṣṭamastaraṅgaḥ sampannaḥ |

Lesungshinweise: [Die dichte erste Wortverbindung des Schlussverses ist stellenweise unsicher gelesen; das Bild der zusammenströmenden Schriften und der Perlen folgt dem erkennbaren Wortlaut.] 865: „In diesem vom König, dem Herrscher Nepals, geschaffenen Ozean des Purashcharana, reich an mannigfaltigen Amritaströmen wunderbarer, glückverheißender Worte, der die ehrenvolle Vereinigung der Flüsse guter Abhandlungen trägt, ist nun die achte Woge zu Ende gegangen: hoch aufragend im Glanz ihrer Fülle klarer Perlen trefflicher Darlegungen.“ [Die dichte erste Wortverbindung des Schlussverses ist stellenweise unsicher gelesen; das Bild der zusammenströmenden Schriften und der Perlen folgt dem erkennbaren Wortlaut.] Hier endet im Purashcharanarnava, verfasst vom erhabenen Maharajadhiraja Shri Pratapasimha Saha, der achte Taraṅga mit dem Namen „Darlegung des Purashcharana der Mantras von Ganesha und den anderen Gottheiten“.

Shiva und Parvati stehen für die Verbundenheit von Bewusstsein und Kraft.

Klang und Bedeutung zusammenführen

Leserbegleitung und heutige Praxisanregung:

Lege nach einem überschaubaren Abschnitt eine Pause ein. Was hast du sprachlich verstanden, und welche Frage bleibt offen? Der Wechsel zwischen Sanskritwortlaut und deutscher Übersetzung kann aus flüchtigem Lesen ein vertieftes Svadhyaya machen.

Als heutige Anregung: Nimm ein vertrautes Wort mit in die Stille und lass seine Bedeutung nachklingen. Die Taraṅgas 9–12 in IAST setzen die Lektüre bis zum Werk-Kolophon fort.

Wegweiser durch die zwölf Wellen

Die Seiten sind unterschiedlich aufgeteilt. Über diese Übersicht erreichst du jede Welle direkt in allen drei Fassungen.

Taraṅga	Schwerpunkt	Deutsch	IAST	Devanagari
1	Mit Vertrauen und Unterscheidungsvermögen beginnen	Lesen	Lesen	Lesen
2	Der Praxis einen guten Rahmen geben	Lesen	Lesen	Lesen
3	Verehrung mit Aufmerksamkeit erfüllen	Lesen	Lesen	Lesen
4	Die Einweihung zum Abschluss führen	Lesen	Lesen	Lesen
5	Verschiedene Wege der Einweihung verstehen	Lesen	Lesen	Lesen
6	Beständigkeit in der Mantrapraxis entdecken	Lesen	Lesen	Lesen
7	Über die Reifung der Praxis nachdenken	Lesen	Lesen	Lesen
8	Die Vielfalt der Gottheitsverehrung kennenlernen	Lesen	Lesen	Lesen
9	Die Überlieferungen der Göttin aufmerksam lesen	Lesen	Lesen	Lesen
10	Mantra, Hymne und Verehrung zusammen betrachten	Lesen	Lesen	Lesen
11	Der Verehrung der Göttin Zeit und Raum geben	Lesen	Lesen	Lesen
12	Die letzte Welle mit Sammlung lesen	Lesen	Lesen	Lesen

Siehe auch

Purashcharana
Mantra
Japa
Diksha
Guru
Meru Tantra – im vorliegenden Werk mehrfach zitiert
Kularnava Tantra
Rudrayamala Tantra – im Abschnitt über Göttin und Bhairava zitiert
Mantramahodadhi – ebenfalls eine umfangreiche Schrift zur Mantrapraxis
Dakshinamurti Samhita
Mahanirvana Tantra
Vijnana Bhairava Tantra
Shiva Samhita

Textumfang und Quellenhinweise

Umfang und dokumentierte Auslassungen: Alle zwölf Taraṅgas sind bis zum Werk-Kolophon auf Band III, S. 1231 bearbeitet. Die frühere Überlieferungslücke dieser Arbeitsausgabe auf S. 748–756 wurde anhand des vorliegenden PDF neu bearbeitet und geschlossen. Gesondert verbleiben neun ausdrücklich markierte Inhaltsauslassungen: Taraṅga 7, Verse 344–349, 394–399, 405–418; Taraṅga 9, S. 815, 816–817, 818, 829–830, 831 und 854–855. Sie betreffen sexualisierte Darstellungen minderjährig oder nicht eindeutig erwachsen bezeichneter Personen. Daher wird keine ausnahmslos lückenlose Vollübersetzung beansprucht. Lokale beschädigte oder unsichere Quellenlesungen bleiben gekennzeichnet.

Literatur und Quellen

Pratapasimha Shah: Puraścaryārṇava. Herausgegeben von Muralidhara Sharma, ältere Ausgabe in drei Bänden, Varanasi. Verwendeter Textumfang: Band I, S. 1–318. Die beiden Digitalisate von Band I ergänzen sich; die Seiten 8–9 wurden nach dem vollständigeren Exemplar wiedergegeben. Für Band II dient die von Rajanatha Tripathi herausgegebene Ausgabe von 2013 als Grundlage; deren S. 1 entspricht S. 319 der älteren Ausgabe. Die abweichende Seitenzählung wird in den Fundstellen mit der Bandangabe kenntlich gemacht.
Puraścaryārṇava, Band II, herausgegeben von Rajanatha Tripathi, Sampurnanand Sanskrit University; Hauptgrundlage der Taraṅgas 5–8, S. 1–330; gezielt mit der älteren Ausgabe, S. 319–412, verglichen.
Purashcharana im Yoga-Vidya-Wiki – ergänzende heutige Erläuterung, nicht Ersatz für den Sanskrittext.

Band III der älteren Ausgabe: gedruckte S.723–1231, Digitalisat 2015.487364.Purascharyarnava-Part-III_text.pdf, PDF48–556; einschließlich der neu bearbeiteten S.748–756.
IAST wurde aus dem bearbeiteten Devanagari transliteriert und ist kein unabhängiger Textzeuge. Unnummerierte Prosa und Verse werden durch die gedruckte Seite nachgewiesen. Die deutschen Lesungshinweise kennzeichnen örtliche Unsicherheiten. Eine kollationierte kritische Edition wird nicht beansprucht.

Ausgewählte Lesarten

Vers 1.49: Zur Lesung „Verrichtungen zu Navaratri“ verzeichnet der Druck die Variante „Verrichtungen“ im Plural; die sachliche Aussage bleibt gleich.
Vers 1.51: Die Hauptlesung bhūtalipi („Elementeschrift“) steht neben der verzeichneten Variante bhūtabali („Darbringung an die Wesen“). Hier wird der Hauptlesung gefolgt.
Band I, S. 12: Zur Hauptlesung Svarṇakoṭīśvarī ist Koṭeśvarī als Variante genannt.
Band I, S. 14: Zu śuṣke („kraftlos/trocken“) bei Shiva ohne Shakti verzeichnet der Druck sūkṣme („fein/subtil“). Die Übersetzung folgt der Hauptlesung.
Band I, S. 19: Statt „ein verständiger Verehrer der Göttin“ steht als Variante „ein Verehrer der Göttin, voller Hingabe“.
Band I, S. 21: Der Druck nennt neben „beides vermischt“ die Lesung „beides aufsuchend/auf beidem beruhend“; bei der Mittagsrezitation steht neben „Japa, o Herrin“ auch „Japa, o Göttin“.
Band I, S. 79–82: Mehrere Zitate werden innerhalb des gedruckten Werkes erneut angeführt. Diese Wiederholungen bleiben erhalten; das auf S. 80 abgebrochene Vishnuyamala-Zitat wird auf S. 82 vollständig gegeben.
Band I, S. 26: Neben padaṃ śivam (Shivas Stätte) steht die Variante pathaṃ śivam (Shivas Weg).
Band I, S. 33: Neben tadveṣeṇa (unter diesem Vorwand/in dieser Verkleidung) steht taddveṣeṇa (aus Hass darauf).
Band I, S. 34: Zur Reihe Guru, Gottheit, Selbst und Kala wird eine abweichende Lesung ohne Guru genannt; die Hauptlesung wird beibehalten.
Band I, S. 24: Neben vāmapathe („auf dem linken Weg“) ist vāmapade („im linken Bereich/Weg“) verzeichnet.

Zur Wiedergabe: Die Nummern 1–54 sind die Nummern des gedruckten Eingangsteils. Danach stehen genaue Seiten- und Abschnittsangaben für unnummerierte Zitate und Prosa. Unsichere Lesungen sind unmittelbar an der betreffenden Stelle bezeichnet. Zuordnungen, Wirkungsaussagen und Wertungen innerhalb der Übersetzung geben die jeweilige traditionelle Quelle wieder.

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Inhaltsverzeichnis

1. Taraṅga: Gottheiten, Überlieferungswege und Einweihung

2. Taraṅga: Zeit, Mantra-Reinigung und Ritualplatz

Bodenprüfung und Vastu-Verehrung

Der Einweihungspavillon

Feuergruben und Opfergeräte

Ankurarpana: die rituelle Aussaat

3. Taraṅga: Vorbereitung und Gottheitsverehrung bei der Einweihung

4. Taraṅga: Feuerweihe und Abschluss der Einweihung

5. Taraṅga: Weitere Verfahren der Diksha

6. Taraṅga: Allgemeines Puraścaraṇa

7. Taraṅga: Mantra-Siddhi und besondere Puraścaraṇas

8. Taraṅga: Mantras und Puraścaraṇas der Gottheiten

Klang und Bedeutung zusammenführen

Wegweiser durch die zwölf Wellen

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Textumfang und Quellenhinweise

Literatur und Quellen

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Purashcharanarnava Sanskrit IAST

1. Taraṅga: Gottheiten, Überlieferungswege und Einweihung

2. Taraṅga: Zeit, Mantra-Reinigung und Ritualplatz

Bodenprüfung und Vastu-Verehrung

Der Einweihungspavillon

Feuergruben und Opfergeräte

Ankurarpana: die rituelle Aussaat

3. Taraṅga: Vorbereitung und Gottheitsverehrung bei der Einweihung

4. Taraṅga: Feuerweihe und Abschluss der Einweihung

5. Taraṅga: Weitere Verfahren der Diksha

6. Taraṅga: Allgemeines Puraścaraṇa

7. Taraṅga: Mantra-Siddhi und besondere Puraścaraṇas

8. Taraṅga: Mantras und Puraścaraṇas der Gottheiten

Klang und Bedeutung zusammenführen

Wegweiser durch die zwölf Wellen

Siehe auch

Textumfang und Quellenhinweise

Literatur und Quellen

Ausgewählte Lesarten

Weiterführende Angebote

Seminare

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