Kalika Purana — Chapter 63

KaP 63.2

।।ईश्वर उवाच।। वैष्णवीतन्त्रमन्त्रस्य यथापूर्वं मयोदितम्। मण्डलं प्रतिपत्त्या तु पर्यायो मण्डलस्य यः स एवं प्रथमं कार्यः शिलायां पुष्पचन्दनैः। पात्रादीनां प्रतिष्ठानं तथैवात्रापि योजयेत् वैष्णवीतन्त्रमन्त्रस्य प्रोक्ता याः प्रतिपत्तयः। अत्र ताः सकला योज्या आसनाद्यैश्च पूजनम् तेभ्योऽन्यो यो विशषोऽत्र तद् वक्ष्ये शृणु भैरव। प्रथमं भास्करायार्घ्यं प्रदद्याच्श्वेतसर्षपैः पुष्पचन्दनसंवीतैः सगणाय महात्मने। आसनार्चनशेषे तु पठोक्ताः सर्वदेवताः पीठनाम्ना तु संयोज्य मण्डलस्य तु मघ्यतः। ध्यानस्वरूपं भिन्नं तद् वैष्णव्या सह भैरव कामायाः सर्वमन्यत् तु महामायास्तवोदितम् । योगिनिस्तु चतुःषष्टिः पूजयेच्च पृथक् पृथक् गुहां मनोभवां चापि महोत्साहां तथा सखीम्। अनन्तरं पूजयेत् तु दिक्पालांश्च नवग्रहान् रूपतस्तान् समुद्दिश्य पूजयेदिष्टसिद्धये। पूर्वद्वारे गणपतिं प्रथमं तु प्रपूजयेत् नन्दिनं च हनूमन्तं पश्चिमद्वारि पूजयेत्। भृङ्गी चोत्तरतः पूज्यो महाकालस्तु दक्षिणे एते मम द्वारपाला देव्या द्वारे प्रपूजयेत्। पात्रामृतीकृतिविधौ कुर्याद् वै कामुद्रया भूतापसारणं कुर्यात् पूर्वं तालत्रयेण तु। वामहस्ते दक्षिणेन पाणिना तालमाहरेत् हूँ हूँ फडितिमन्त्रेण वेतालादींश्च सारयेत्। सर्वमुत्तरतन्त्रोक्तं तन्त्रं कुर्यात् तु साधकः अत्रोक्तेन स्वरूपेण प्रणायामं तथा चरेत्। स्नापयेत् प्रथमं देवीं मूलमन्त्रेम पूजकः मधुक्षीराज्यदधिभिर्गोमूर्त्रैर्गोमयैस्तथा। रत्नोदकैः शर्कराभिर्गुडरत्नकुशोदकैः सितसर्षपमुद्गाभ्यां तिलक्षीरैस्तथा यवैः। रक्तचन्दनपुष्पैश्च दूर्वाभी रोचनायुतैः नवभिर्वितरेदर्घ्यं शिलायां योनिसन्निधौ। आसनं पाद्यमर्घ्यं च तत आचमनीयकम् मधुपर्कं स्नानजलं वस्त्रं चन्दनभूषणम्। पुष्पं धूपं च दीपं च नेत्राञ्जनमतः परम् नैवेद्याचमनीये च प्रदक्षिणनमस्कृती। एते षोडश निर्दिष्टा उपचारास्तु पीठतः आवाहयेन्महादेवीं गायत्र्या कामयोगया। तामेव विद्धि वेताल गुह्यं भैरवदैवतम् कामाख्ये त्वमिहागच्छ यथावन्मम सन्निधौ। पूजाकर्मणि सान्निध्यमिह कल्पय कामिनि कामाख्यायै च विद्महे कामेश्वर्ये तु धीमहि। ततः कुर्यान्महादेवी ततश्चानु प्रचोदयात् एषा तु कामगायत्री पूजयेदनया शुभाम्। पूजावसाने च बलीन्देव्याः प्रीत्यै निवेदयेत् रुद्राक्षमालया जाप्यमादायैव समाचरेत्। त्रयक्षरैर्मूलमन्त्रस्य त्रिधा वृत्तः प्रपूजयेत् कामाख्यायाः षडङ्गानि आह्वानानन्तरे तथा। वैष्णवीतन्त्रमन्त्रस्य कराङ्गन्यासयोश्च ये स्वराः प्रोक्तास्तैः स्वरैस्तु सार्दचन्द्रैः सबिन्दुकैः। मूलमन्त्राद्यक्षराभ्यां युगपत्तु नियोजितैः कनिष्ठादिक्रमेणैव ह्यङ्गन्यासं समाचरेत्। अङ्गन्यासकरन्यासौ कृत्वा पश्चात्तु साधकः हृच्छिरस्तु शिखावर्मनेत्रास्योदरपृष्ठतः। बाह्वोः पाण्योर्जङ्घयोस्च पादयोश्चापि विन्यसेत् अभयं वरदं हस्तमक्षमालां च सूत्रकम्। पूजयेच्छशिनं सूर्यं शिरश्चाद्रकलां तथा रक्तपद्मं शवं चैव लौहित्यं ब्रह्मपुत्रकम्। मनोभवां शिलां तत्र शक्तिस्थां शवमध्यतः देव्याः प्रपूजयेद्भक्तः कारवालं च पार्श्वतः। पीठादिदेवतास्तत्र यजेत् कामेश्वरीं शुभाम् त्रिपुरां पूजयेन्मध्ये पीठप्रत्यधिदेवताम्। शारदां च महोत्साहां मध्य एव प्रपूजयेत् चण्डेश्वरी महादेवी देव्या निर्माल्यधारिणी। योनिमुद्रा समाख्याता कामाख्या विसर्जने इदं द्रव्यं तु सिन्दूरच्दनागुरुकुंङ्कुमैः। इति यो हि मया प्रोक्तो विशेषः परिपूजने एभिर्विशेषैः सहितं वैष्मवीतन्त्रगोचरम्। सर्वं कल्पं समासाद्य कामाख्यां परिपूजयेत् अनेनैव विधानेन कामाख्यां यस्तु पूजयेत्। मनोभवगुहामध्ये स याति परमां गतिम् ब्रह्माणी चण्डिका रौद्री गौरीन्द्राणी तथैव च। कौमारी वैष्णवी दुर्गा नरसिंही च कालिका चामुण्डा शिवदूती च वाराही कौशिकी तथा। माहेश्वरी शाङ्करी च जयन्ती सर्वमङ्गला काली कपालिनी मेधा शिवा साकम्भरी तथा। भीमा शान्ता भ्रामरी च रुद्राणी चाम्बिका तथा क्षमा धात्री तथा स्वाहा स्वधापर्णा महोदरी। घोररूपा महाकाली भद्रकाली भयङ्करी क्षेमकरी चोग्रचण्डा चण्डोग्रा चण्डनायिका। चण्डा चण्डवती चण्डी महामोहा प्रियङ्करी कलविकरिणी देवो बलप्रमथिनी तथा। मदनोन्मथिनी देवी सर्वभूतस्य दामनो उमा तारा महानिद्रा विजया च जया तथा। पूर्वोक्ताः सैलपुत्र्याद्या योगिन्यष्टौ च याः क्रमात् ताभिरेभिश्च सहिताः चतुःषष्टिं च योगिनोः। पूजयेन्मण्डलस्यान्तः सर्वकामार्थसिद्धये नानाविधं तु नैवेद्यं पानं पायसमेव च। मोदकापूपपिष्टादि देव्यै सम्यक् प्रदापयेत् एवं तु पूजयेद् देवीं कामाक्यां वरदायिनीम्। भक्तियुक्तो नरो यस्तु सर्वान् लभते प्रियान् महोत्साहा तु या देवी महामाया तु सा स्मृता। वैष्णवीतन्त्रमन्त्रेण सा पूज्य योनिमण्डले तदेव मण्डलं चास्य ह्यङ्गन्यासं तथैव च। सा एव पूजापर्याये तद्ध्यानं सैव दैवता तन्त्रं तदेवमुक्तं तु तस्मान्नान्यं तु किञ्चन। मण्डलादिविसृष्ट्यर्थं महामायामहोत्सवे यत्प्रोक्तं तेन तां देवीं महोत्साहां तु मण्डले। स्नानपूर्वं पूजयेत्तु मध्वाज्यादिभिरासवैः शृणुतं त्रिपुरामूर्तेः कामाख्यायाः प्रपूजनम्। एतस्या मूलमन्त्रं तु पूर्वमुत्तरतन्त्रके युवयोरिष्टयोः स्म्यक् क्रमात् तत् प्रतिपादितम्। वाग्भवं कामबोजं तु डामरं चेति तत्त्रयम् सर्वधर्मार्थकामादिसाधकं कुण्डलीयुतम्। त्रीण्यस्मात् पुरतो दद्याद् दुर्गा ध्याता महेश्वरी त्रिपुरेति ततः ख्याता कामाख्या कामरूपिणी। तस्यास्तु स्नापनं यादृक्कामाख्यायाः प्रकीर्तितम् तेनैव स्नापनं कुर्यान्मूलमन्त्रेण पूजकः । त्रिकोणं मण्डलं चास्यास्त्रिपुरं तु त्रिरेखकम् मन्त्रं तु अक्षरं ज्ञेयं तथा रूपं त्रयं पुनः। त्रिविधा कुण्डली शक्तिस्त्रिदेवानां च सृष्टये सर्वं त्रयं त्रयं यस्मात् त्रिपुरा तेन सा स्मृता। उदीच्याद्यथ पूर्वान्ता रेखाः कार्यास्तु मण्डले त्रिस्त्रिरेखास्तु कर्तव्यास्ता एव पुष्पचन्दनैः। ऐशान्यमथ नैर्ऋत्यां मन्त्रं कृत्वा तु संलिखेत् नैऋत्यां चैव वायव्यां ततो ह्यैशान्यगां पुनः। एवं त्रिकोणं विलिखेन्मण्डलस्यान्तरे पुनः ऐशान्याद्यास्तु या रेखा सा तु शक्तिर्निगद्यते। नैर्ऋत्यां वायवीं याता ततो ह्यैशान्यगा तु या सा तु शम्भुः समाख्याता शक्त्या शम्भुं विभेद्येत्। शक्त्या विभिन्नं भूतेशं वेष्टयेत् कमलेन तु अष्टपत्रेण तां ध्यात्वा त्रिवर्णां प्राक् प्रपूजयेत्। त्रिभिस्त्रिभिस्तु रेखाभिः शक्तिं शम्भुं च वेष्टयेत् स्थानस्याब्युक्षणं सम्यद्ध मार्जनं लिखनं तथा। अस्त्रमन्त्रप्रयोगाणां भूतानामपसारणम् वैष्णवीतन्त्रमन्त्रोक्तं तथैवोत्तरतन्त्रके। यत् प्रोक्तं तत् तु सामान्यं प्राक् कुर्यात् साधको नरः त्रिपुराया विशेषेण सहितं पूजनक्रमम्। एतत् त्रिकोणं देवानां त्रयाणां स्थानमिष्यते ऐशान्यां तु तथेशानो नैर्ऋत्यां चतुराननः। वायव्यां तु तथा ब्रह्मा षट्कोणेषु प्रकीर्तिताः दलं त्वेकपुरं प्रोक्तं केशरं चापरं पुरम्। पुरं शेषं त्रिकोणं तु त्रिकोणं मण्डलं स्मृतम् दलेषु केशरे चापि त्रिकोणे च त्रिधा त्रिधा। रेखास्तु विहिताः सम्यक् कुर्यात् तत्र पुनः पुनः उत्तरं तद् भवेद् द्वारं तस्य वै धनुराकृतिः। पूर्वद्वारं तु षट्कोणं चतुष्कोणं तु दक्षिणे पश्चिमं तोरणाकारं यथा चान्यत्र मण्डले। ऐशान्यां पञ्चबाणांस्तु लिखेद वह्नौ च तद्धनुः नैर्ऋत्यां पुस्तकं चापि वायव्यामक्षमालिकाम्। एवं कृत्वा मण्डलं तु धृत्वा वामेन पाणिना वाग्वेश्मने नम इति मण्डलं पूजयेत् ततः। पूजयित्वा ततो भूतान् नालिकात्रितयेन तु मूलमन्त्रेण पूर्वोक्तैर्मन्त्रैरपि समाचरेत्। नवभिश्छोटिकाभिस्तु त्रिदा कृत्वा तु वेष्टनम् अभ्युक्षणं ततः कुर्याद् भूतानामपसारणम्। प्रतिपत्तिस्तु पात्रस्य अर्ध्यार्थं नवधा पुनः पूर्ववत् साधकः कुर्याद् दहनं प्लवनं तथा। अमृतीकरणं कुर्यात् प्रथमं धेनुमुद्रया योनिमुद्रां ततः कुर्यात् पात्रतोयं तु त्रिः स्पृशेत्। मार्तण्डभैरवायार्घ्यं दूर्वाभिः सिद्धसर्षपैः रक्तपुष्पैश्चन्दनैश्च सगणाय निवेदयेत्। पाणिकच्छपिकां कृत्वा चिन्तनं योनिमुद्रया आदौ मध्ये च कर्तव्यं क्रमाद् वेतालभैरव। अस्त्रमन्त्रेण पात्रस्य स्थापनार्थं तु मण्डलम् षट्कोणं तु लिखेत् पूर्वं तन्मन्त्रस्थापनेऽपि च। ऐँ आँ क्लीमिति मन्त्रेण त्रिधा पात्रे जलं क्षिपेत् त्रिधा गन्धं च पुष्पं च त्रिधा दूर्वाक्षतं पुनः। ह्राँ ह्रीँ ह्रूँ ह्रैँ ह्रौमिति च अङ्गुष्ठादि क्रमान्न्यसेत् ॐ ह्र इत्यस्त्रमन्त्रेण पाणिपृष्ठतले तथा। हृदयादिक्रमात् पश्चान्न्यासं कुर्यात् त्रिधा त्रिधा संयोज्य पाण्योः क्रमतश्चाङ्गुष्ठादि द्वयं द्वयम्। त्रिधा त्रिधा पृथक् कुर्याच्छेषाङ्गानि च विन्यसेत् कर्णरन्घ्रे तथा ब्रह्मद्वारं केशतलं तथा। नासिकारन्ध्रयुगलं जानुयुग्मं पदद्वयम् त्रिधा त्रिधा न्यसेदेभिः षड्भिर्मन्त्रैः पृथक् पृथक्। प्राणायामं ततः कुर्यात् पूरकैः स्तम्भकैस्तथा रेचकेनापि त्रिपुरामूर्ति देवीं विचिन्तयेत्। दहनप्लवनं कृत्वा आद्यां मूर्तिं विचिन्तयेत् त्रिधादृत्याथ हृदये तां मुर्तिं शृणु भैरव। सिन्दूरपुञ्जसंकाशां त्रिनेत्रां तु चतुर्भुजाम् वामोर्ध्वे पुष्पकोदण्डं धृत्वाधः पुस्तकं तथा। दक्षिणोर्ध्वे पञ्चबाणानक्षमालां दधात्यधः चतुर्णां कुणपानां तु पृष्ठेऽन्यं कुणपान्तरम्। निधाय तस्य पृष्ठे तु समपादेन संस्थिताम् जटाजूटार्धचन्द्रेण समाबद्धशिरोधराम। नग्नां त्रिवलिभेदेन चारुमध्यां मनोहराम् सर्वालङ्कारसम्पूर्णां सर्वाङ्गसुन्दरी शुभाम्। स्रवद्द्रविणसन्दोहां सर्वलक्षणसंयुताम् एनां तु प्रथमं ध्यात्वा त्रिधात्मानं तु चिन्तयेत्। तद्रूपं च ततः पश्चात् पुष्पं तद्वाग्भवेन तु स्वमस्तके पुनर्दद्यादङ्गन्यासं पुनस्तथा। मन्त्रद्वंय त्रिधा जप्त्वा वाग्भवाद्यं तु साधकः अघ्यपात्रस्य तोयेषु तैस्तोयैः सेचयेच्चिरः। पजोपकरणं चापि त्रिरभ्युक्ष्य तथैव तु कामपीठं ततो ध्यात्वा पूजयेत् क्रमतस्त्विमान्। गणेशं च गणाध्यक्षं गणनाथं तथैव च गणक्रीडं च पूर्वादिद्वारे मन्त्रेण पूजयेत्। हैरम्बबीजमेतेषां मन्त्रस्तु परिकीर्तितः विद्याशान्तिनिवृत्तिश्च प्रतिष्ठा द्वारपालकाः। कलान्ताः पूजयेत् सम्यक् पूर्वादिक्रमतस्तथा सिद्धपुत्रं ज्ञानपुत्रं तथा सहजपुत्रकम्। शेषं समयपुत्रं तु पूजयेत् बटुकानिमान् प्रत्येकं तु श्रियं देवीं बटुकानां परे वरे। श्रीमित्यनेन मन्त्रेण पूर्वादौ पूजयेत् क्रमात् सिद्धस्य सहजस्याथ ज्ञानस्य समयस्य च। कुमारीं पूजयेत् कोणे ऐशान्यादो तु मण्डले गोरटं डामरं चैव लोहजङ्घं तथैव च। भूतनाथं क्षेत्रपालमीशानादौ प्रपूजयेत् मण्डलस्य च मध्ये तु प़ञ्चबाणान् प्रपूजयेत्। द्रावणं शोषणं चैव बन्धनं मोहनं तथा आकर्षणं च मध्येन मन्त्रेणैव प्रपूजयेत्। ततस्त्रिष्वथ कोणेषु पूजयेत् तु त्रियोगिनीः भगं च भगजिह्वां च भगास्यामुत्तरादिकम् । क्रमात्तु पूज्यस्तिस्रो अन्या मध्ये त्रिकोणके भागमालिनीं तु प्रथमे द्वितीये तु भगोदरीम्। तृतीये भगरोहां तु योगिनीं कामरूपिणीम् अनङ्गकुसुमां देवीं तथैवानङ्गमेखलाम्। अनङ्गमदनां चैव ह्यनङ्गमदनातुराम् अनङ्गवेशां चानङ्गमालिनीं मदनानुतुराम् । दलकेशरमध्ये तु ह्यष्टमीं मदनाङ्गकुशाम् शैलपुत्र्यादयश्चाष्टौ त्रिपुरापूजनक्रमे। एतन्नामभिरव्यग्रा बभूवुः कामयोगिनीः वाग्भवेन तथा दुर्गां नेत्रबीजान्तकेन तु। अङ्गन्यासं समन्त्रैस्तु षड्भिरष्टाविमान् पुनः पूजयेत् क्षेत्रपालांस्तु मव्ये किञ्जल्कपत्रयोः। हेतुकं विपुरघ्नं च अग्निजिह्वं तथैव च अग्निवेतालसंज्ञं च कालं चाथ करालकम्। एकपादं भीमनाथमुत्तरादिक्रमेण तु एभिरेवाष्टभिर्मन्त्रैः कामराजेन संयुतैः। नवैतानसिताङ्गादीन् नायकान् पूजयेत् क्रमात् मण्डलस्य चतुर्दिक्षु द्वौ द्वौ पूर्वादिषु क्रमात्। पद्ममण्डलयोर्मध्ये शेषमेकं तु पूजयेत् असिताङ्गो रुरुचण्डः क्रोधोन्मत्तौ भयङ्करः। कपाली भीषणश्चैव संहारश्चेति वै नव ऐशान्यादिक्रमाद् द्वे द्वे नायिकां पूजयेन्नरः। पद्ममण्डलयोर्मध्ये अग्नौ द्वे च प्रपूजयेत् ब्रह्माणीं भैरवीं चैव तथा माहेस्वरीमपि। कौमारीं वैष्णवीं चैव नारसिंहीं तथैव च वाराहीं च तथेन्द्राणीं चामुण्डां चण्डिकां तथा। आधारशक्तिप्रभृतीन् मण्डलस्य तु मध्यतः वैष्णवी तन्त्रकल्पोक्तान् सर्वान् भैरव पूजयेत्। शिवस्य पञ्च याः प्रोक्ताः सद्योजातादयः पुरा मूर्तयस्ताः पद्मध्ये पञ्चप्रेतत्वमागताः। ताः पञ्च पूजयेन्मध्ये रक्तपद्मं शवं तथा सिंहं च पूजयेत् तत्र जगदाधारसंज्ञितम्। जयन्तीं मङ्गलां कालीं भद्रकालीं कपालिनीम् दुर्गां क्षमां शिवां धात्रीं स्वधां स्वाहां च पूजयेत्। उग्रचण्डा प्रचण्डा चण्डोग्रा चण्डनायिका चण्डा चण्डवती चैव चण्डरूपातिचण्डिका। एताः सम्पूजयेन्मध्ये मण्डलस्य विशेषतः आदित्यादीन् ग्रहान् सर्वान् रूपतो ह्यस्त्रसंयुतान्. क्रमात् प्रत्येकमुद्दिश्य पार्श्वे पार्श्वे प्रपूजयेत् दिक्पालानां तु मन्त्रेण तथा सर्वांस्तु दिक्पतीन्। अस्त्रमन्त्रैस्तु तान् सर्वांस्तेषां मन्त्राणि भारव नाथं कामेश्वरं तत्र एकवक्त्रं चतुर्भुजम्। भस्मस्वेतं मध्यहृदि रक्तपुष्पैस्तु कुङ्कुमैः त्रिशूलं च पिनाकं च वामहस्तद्वये स्थितम् । उत्पलं बीजपूरं च दक्षिणद्वितये तथा श्वेतपद्मोपरिस्थं च ध्यात्वा मध्ये प्रपूजयेत्। कामाख्यां मूर्तितो ध्यात्वा कामाख्यामपि पूजयेत् कामेश्वरीं तत्र देवीं पूजयेत् परमेश्वरीम्। वक्ष्यमाणेन रूपेण तत्र वेतालभैरवौ करालं क्षेत्रपालं ल कर्त्रिखर्परधारिणम्। पूजयेदीशमत्यर्थं दंष्ट्राभिन्नाधरं भयम् तिन्तिडीं कल्पवऋक्षं सुच्छायं रत्नभूषितम्। त्रिकूटं कृष्णवर्णं च नीलशैलं महाद्युतिम् मनोभवां गुहां तत्र पञ्चव्यामायतां सुभावम्। रत्नमण्डलसंयुक्तां रक्तवर्णां सुवर्त्तुलाम् अपराजितां च वल्लीं च व्यामत्रयसुविस्तृताम्। आरक्तवर्णां सततं कुसुमैरूपशोभिताम् बटुकं कम्बलाख्यं तु स्वर्णगौरं गजासनम्। द्विभुजं दक्षिणे दण्डपाणिं वामे कपालकम् बिभ्रतं पुरतो देव्याः पूज्यो विघ्नविपत्तये। भैरवः पाण्डुनाथश्च रक्तगौश्चर्भुजः गदां पद्मं च शक्तिं च चक्रं चापि करेषु च। बिभ्रद् देव्याः पुरोभागे पूज्योऽयं विष्णुरूपधृक् श्मशानं हेरुकाख्यं च रक्तवर्णं भयङ्करम्। असिचर्मधरं रौद्रं भुञ्जनां मनुजामिषम् तिसृभिर्मुण्डमालाभिर्गलद्रक्ताबिराजितम्। अग्निनिर्दग्धविगलद्दन्तप्रेतोपरिस्थितम् पूज्येच्चिन्तनेनैव शत्रस्वाहनभूषणम्। महोत्साहां योगिनीं तु महामायास्वरूपिणीम् ध्यानतो रूपतस्तां तु देव्या अग्रे प्रपूजयेत्। पुरीं चन्द्रवतीं देव्या नीलपर्वतपूर्वत योजनद्वयविस्तीर्णामर्धयोजनमायताम् । उच्चैरनेकप्रसाद सौधसद्मविभूषिताम् मणिरत्नसुवर्णौ घजातप्रासादविस्तृताम्। क्रीडासरोवरैः सद्भिः सञ्छन्नां विकचैः कचैः संयुतां पूजयेत् तत्र देव्या अग्रे समन्त्रकम्। लौहित्यं रक्तगौराङ्गं नीलवस्त्रविभूषितम् रत्नमालासमायुक्तं चतुर्बाहुसमन्वितम्। पुस्तकं श्वेतपद्मं च बिभ्रतं दक्षिणे करे वामे शक्तिध्वजं चैव शिशुमारस्थितं शुभम्। पीठेश्वरानिमान् मध्ये मन्त्रेरेतैः प्रपूजयेत् नाथ कामेश्वरं देवं प्रासादेन प्रपूजयेत्। कामेश्वर्यास्तु मन्त्रेण यजेत् कामेश्वरी शुभाम् द्वावुपान्तौ बलेनैव मदनान्ते च तत्क्रमात्। योजयेन्नादबिन्दुभ्यां मायाकरणमन्त्रकम् चण्डिकानेत्रबीजस्य यच्छेषमक्षरं तु तत्। कल्पं तिन्तिडिकावृक्षमन्त्रमेतत् प्रकीर्तितम् उग्राया मध्यबीजं तु नीलशैलस्य मन्त्रकम्। मनोभवस्य बीजं तु महादेवेन संहितम् आदिस्थेनेन्दुना बिन्दुयुक्तं वान्तेन योजितम्। मनोभवगुहायां तु मन्त्रमेतत् प्रकीर्तितम् वैष्णवोतन्त्रमन्त्रस्य यच्छेषं बीजमस्वरम्। तदधो वान्तसंश्लिष्टं चतुर्थस्वरसंयुतम् चन्द्रबिन्दुसमायुक्तं तन्मन्त्रञ्चापराजितम्। हयग्रीवस्वरूपस्य विष्णोर्यद्बीजमुत्तमम् कम्बलस्य तु तन्मन्त्रं पूजनं परिकीर्तितम्। केवलः सप्ररोहादिषष्ठस्वरसमन्वितः चन्द्रबिन्दुसमायुक्तं हयग्रीवस्य बीजकम्। भैरवं पाण्डुनाथं च वनमालिस्वरूपिणम् वाराहेम तु बीजेन पूजयेत् तु विधानतः। सपरौ द्वावनुस्वारविसर्गाभ्यां तु संयुतौ महाभैरवमन्त्रेण भैरवान्तेन पूजयेत्। महोत्साहां महामायां द्वितीयाष्टाक्षरेण तु देवीतन्त्रोदितेनैव पूजयेद् भूतिवृद्धये। आद्याक्षरं तु सामीन्दुबिन्दुभ्यां समलङ्कृतम् स्वनाम्नश्चन्द्रवत्यास्तु पूजामन्त्रं प्रकीर्तितम्। सर्वलक्षणसम्पूर्णं सर्वालङ्कारभूषितम् लौहित्यनदराजस्य ब्रह्मपुत्रस्य भूतिदम्। ब्रह्मबीजं तु मन्मत्रं वह्निभार्यान्तमिष्यते द्वितीयं त्रिपुरारूपं तथैव तु तृतीयकम्। आवाहनार्थं देव्यास्तु चिन्तयेद् योनिमुद्रया बन्धूकपुष्पसङ्काशां जटाजूटेन्दुमण्डिताम्। सर्वलक्षणसम्पूर्णां सर्वालङ्कारभूषिताम् उद्यद्रविप्रभां पद्मपर्यङ्केषु सुसंस्थिताम्। मुक्तारत्नावलीयुक्तां पीनोन्नतपयोधराम् वलीविभङ्गचतुरामासवामोदमोदिताम्। नेत्राह्णादकरीं शुभ्रां क्षोमणीं जगतां तथा त्रिनेत्रां योनिमुद्रायामीषद्धाससमायुताम्। नवयौवनसम्पन्नां मृणालाभचतुर्भुजाम् वामार्धे पुस्तकं धत्ते अक्षमालां तु दक्षिणे। वामेनाभयदां देवीं दक्षिणार्धे वरप्रदाम् स्रवद्रक्तौघसूर्याभां शिरोमालां तु बिभ्रतीम्। आपादलम्बिनीं कल्पद्रु ममासाद्य संस्थिताम् कदम्बोपवनान्तस्थां कामाह्लादकरीं शुभाम्। द्वितीयां त्रिपुरां ध्यायेदेवंरूपां मनोहराम् तृतीयं त्रिपुरारूपं शृणु वेतालभैरव। जवाकुसुमसङ्काशां मुक्तकेशीं शुभाननाम् सदाशिवं हसन्तं तु प्रेतवद् विनिधाय वै। हृदये तस्य देवस्य ह्यर्द्धपद्मासनस्थिताम् रक्तोत्पलैर्मिश्रितां तु मुण्डमालां पदानुगाम्। ग्रीवायां धारयन्ती तु पीनोन्नतपयोधराम् चतुर्भुजां तथा नग्नां दक्षिणार्धेऽक्षमालिनीम्। वरदां तदधो वामे जगन्मायां तथाभयाम् अधस्तु पुस्तकं धत्ते त्रिन्त्रां हसिताननाम्। स्रवद्रुधिरभोगार्तां तथा सर्वाङ्गसुन्दरीम् एवंविधं तृतीयं तु रूपं ध्यायेत् तु पूजकः। आद्यं तु वाग्भवं रूपं द्वितीयं कामराजकम् डामरं मोहनं चापि तृतीयं परिकीर्तितम्। एकैकं तु त्रिरूपाणि प्राग्विचिन्त्यार्थसाधकः मन्त्रत्रयेण प्रत्येकं हृदि षोडशकैस्तथा। पूजयेदुपचारैस्तु बहिर्यद्वत्तथैव च मन्त्रत्रयं तथैकत्र कृत्वा च मनमूर्तयः। कर्तव्या एकतस्तत्र मध्यरूपे निवेशयेत् नसापुटेन निःसार्य दक्षिणेनाथ तां पुनः। अवतार्य कराभ्यां तु देवीमावाहयेत् त्रिधा गायत्रीत्रयमुचार्य स्नापयेत् प्रथमं तु ताम्। आवाहने तु मन्त्रोऽयं पठितव्यश्च साधकैः एहि देवि शुभावर्ते यज्ञेऽस्मिन् मम सन्निधौ। अव्युच्छिन्नां ततः शुभ्रां वाचं कण्ठस्य देहि मे एह्ये हि भगवत्यम्ब त्रिपुरे कामदायिनि। इमं भागबलिं गृह्य सान्निध्यमिह कल्पय नारायण्यै च विद्महे वाग्मयायै च धीमहि। एवमुक्त्वा ततः पश्चात् तन्नो देवी प्रचोदयात् नाराण्यै विद्महे त्वां चण्डिकाय च धीमहि। शेषभागे प्रयुञ्जीत तन्नः कुब्जि प्रचोदयात् महामायायै विद्महे त्वां सम्मोहिन्यै च धीमहि। पश्चादेवं प्रयुञ्जीत तन्नाश्चण्डि प्रचोदयात् एतास्तु त्रिपुरादेव्या गायत्र्यः परिकीर्तिताः। प्रत्येकं स्नापनं कुर्यात् त्रिपुराणां च तिसृभिः वाग्भवेन तु मन्त्रेण प्रथमं पूजयेच्छिवाम्। कामराजेन वै पश्चाड्डामरेणापि पूजयेत् पश्चादेनां त्रिभिर्मन्त्रैकत्रैव तु पूजयेत्। ततो मन्त्रेण वै दद्यादुपचारांस्तु षोडश कामाख्यातन्त्रगदितान् सम्पूज्याङ्गाक्षरान् पुनः। अङ्गत्यासस्य यन्मत्रैर्देव्या अङ्गानि पूजयेत् शेषं तु मूलमन्त्रेण चाष्टाङ्गानां प्रपूजनम्। एकैकं प्रक्रमं पूज्य त्रिपुरायै नमस्ततः नवधा पूजयेद् देवीं त्रिपुरां कामरूपिणीम्। उत्तरादिचतुष्पत्रे पद्मस्यैतान् प्रपूजयेत् ब्रह्माणं माधवं शम्भुं भास्करं च तथैव च। ऐशान्यादिषु तेष्वेवं क्रमाद् देव्याः प्रपूजयेत् जयन्तीं प्रथमं पश्चाद् वायव्यामपराजिताम्। नैर्ऋत्यां विजयां चैव तथाग्नेय्यां जयाह्वयाम् त्रिकोणे केशरस्यान्ते कामं प्रीतिं रतिं तथा। पूजयेत् पञ्चबाणांश्च पुष्पं चापं च पुस्तिकाम् अक्षमालां पञ्चशरान् रत्नपर्यङ्कमेव च। प्रेतपद्मशिवं चैव सम्यक् तत्रैव पूजयेत् सम्पूज्य पूर्ववन्मालां स्फाटिकामेव भैरव। आदायातोत्तरीयेण तामाच्छाद्य प्रयत्नतः पूर्वोद्धृतं जपेत् सम्यक् साधकस्त्रिपुरामनुम्। जप्त्वा स्तुतिं पठित्वा च प्रणम्य च मुहूर्मुहुः त्रिपुरायै बलिं दद्यात् सम्भवात् तत् त्रिजातिकम्। सफेनैस्तोयसंयुक्तैः शर्करामधुसैन्धवैः अभ्युक्ष्य रुधिरं दद्यात् कामराजेन भैरव। छेदयेद् वाग्भवेनैव डामरैर्विहरेच्छिरः यत्र यत्र बलिं दद्यात् साधको देवातर्च्चने। वैष्णवीतन्त्रकल्पोक्तमादद्यात् पूजने बलिम् ततो देव्यै वलीन् दद्यादेतद्वर्णक्रमात् पुनः। गोक्षीरं ब्राह्मणों दद्याद् गव्यमाज्यं तु राजजः वैश्यस्तु माक्षिकं दद्याच्छूद्रः पुष्पासवादिक्रम्। घ्रात्वा पुष्पमथैशान्यां निर्माल्यं निक्षिपेद् बुधः निर्माल्यधारिणी चास्या देवी त्रिपुरचण्डिका। विसृज्यादौ योनिमुद्रां पद्ममुद्रां तथैव च अर्धमुद्रां त्रिमुद्रां च प्रत्येकमपि दर्शयेत्। निर्माल्यमथ गृह्णीयात् कामराजह्वयेन तु एवं यः पूजयेद् देवी त्रिपुरां कामरूपिणीम्। स कामनाखिलान् प्राप्य देवीलोकमवाप्नुयात्

||īśvara uvāca|| vaiṣṇavītantramantrasya yathāpūrvaṃ mayoditam| maṇḍalaṃ pratipattyā tu paryāyo maṇḍalasya yaḥ sa evaṃ prathamaṃ kāryaḥ śilāyāṃ puṣpacandanaiḥ| pātrādīnāṃ pratiṣṭhānaṃ tathaivātrāpi yojayet vaiṣṇavītantramantrasya proktā yāḥ pratipattayaḥ| atra tāḥ sakalā yojyā āsanādyaiśca pūjanam tebhyo'nyo yo viśaṣo'tra tad vakṣye śṛṇu bhairava| prathamaṃ bhāskarāyārghyaṃ pradadyācśvetasarṣapaiḥ puṣpacandanasaṃvītaiḥ sagaṇāya mahātmane| āsanārcanaśeṣe tu paṭhoktāḥ sarvadevatāḥ pīṭhanāmnā tu saṃyojya maṇḍalasya tu maghyataḥ| dhyānasvarūpaṃ bhinnaṃ tad vaiṣṇavyā saha bhairava kāmāyāḥ sarvamanyat tu mahāmāyāstavoditam | yoginistu catuḥṣaṣṭiḥ pūjayecca pṛthak pṛthak guhāṃ manobhavāṃ cāpi mahotsāhāṃ tathā sakhīm| anantaraṃ pūjayet tu dikpālāṃśca navagrahān rūpatastān samuddiśya pūjayediṣṭasiddhaye| pūrvadvāre gaṇapatiṃ prathamaṃ tu prapūjayet nandinaṃ ca hanūmantaṃ paścimadvāri pūjayet| bhṛṅgī cottarataḥ pūjyo mahākālastu dakṣiṇe ete mama dvārapālā devyā dvāre prapūjayet| pātrāmṛtīkṛtividhau kuryād vai kāmudrayā bhūtāpasāraṇaṃ kuryāt pūrvaṃ tālatrayeṇa tu| vāmahaste dakṣiṇena pāṇinā tālamāharet hū~ hū~ phaḍitimantreṇa vetālādīṃśca sārayet| sarvamuttaratantroktaṃ tantraṃ kuryāt tu sādhakaḥ atroktena svarūpeṇa praṇāyāmaṃ tathā caret| snāpayet prathamaṃ devīṃ mūlamantrema pūjakaḥ madhukṣīrājyadadhibhirgomūrtrairgomayaistathā| ratnodakaiḥ śarkarābhirguḍaratnakuśodakaiḥ sitasarṣapamudgābhyāṃ tilakṣīraistathā yavaiḥ| raktacandanapuṣpaiśca dūrvābhī rocanāyutaiḥ navabhirvitaredarghyaṃ śilāyāṃ yonisannidhau| āsanaṃ pādyamarghyaṃ ca tata ācamanīyakam madhuparkaṃ snānajalaṃ vastraṃ candanabhūṣaṇam| puṣpaṃ dhūpaṃ ca dīpaṃ ca netrāñjanamataḥ param naivedyācamanīye ca pradakṣiṇanamaskṛtī| ete ṣoḍaśa nirdiṣṭā upacārāstu pīṭhataḥ āvāhayenmahādevīṃ gāyatryā kāmayogayā| tāmeva viddhi vetāla guhyaṃ bhairavadaivatam kāmākhye tvamihāgaccha yathāvanmama sannidhau| pūjākarmaṇi sānnidhyamiha kalpaya kāmini kāmākhyāyai ca vidmahe kāmeśvarye tu dhīmahi| tataḥ kuryānmahādevī tataścānu pracodayāt eṣā tu kāmagāyatrī pūjayedanayā śubhām| pūjāvasāne ca balīndevyāḥ prītyai nivedayet rudrākṣamālayā jāpyamādāyaiva samācaret| trayakṣarairmūlamantrasya tridhā vṛttaḥ prapūjayet kāmākhyāyāḥ ṣaḍaṅgāni āhvānānantare tathā| vaiṣṇavītantramantrasya karāṅganyāsayośca ye svarāḥ proktāstaiḥ svaraistu sārdacandraiḥ sabindukaiḥ| mūlamantrādyakṣarābhyāṃ yugapattu niyojitaiḥ kaniṣṭhādikrameṇaiva hyaṅganyāsaṃ samācaret| aṅganyāsakaranyāsau kṛtvā paścāttu sādhakaḥ hṛcchirastu śikhāvarmanetrāsyodarapṛṣṭhataḥ| bāhvoḥ pāṇyorjaṅghayosca pādayoścāpi vinyaset abhayaṃ varadaṃ hastamakṣamālāṃ ca sūtrakam| pūjayecchaśinaṃ sūryaṃ śiraścādrakalāṃ tathā raktapadmaṃ śavaṃ caiva lauhityaṃ brahmaputrakam| manobhavāṃ śilāṃ tatra śaktisthāṃ śavamadhyataḥ devyāḥ prapūjayedbhaktaḥ kāravālaṃ ca pārśvataḥ| pīṭhādidevatāstatra yajet kāmeśvarīṃ śubhām tripurāṃ pūjayenmadhye pīṭhapratyadhidevatām| śāradāṃ ca mahotsāhāṃ madhya eva prapūjayet caṇḍeśvarī mahādevī devyā nirmālyadhāriṇī| yonimudrā samākhyātā kāmākhyā visarjane idaṃ dravyaṃ tu sindūracdanāgurukuṃṅkumaiḥ| iti yo hi mayā prokto viśeṣaḥ paripūjane ebhirviśeṣaiḥ sahitaṃ vaiṣmavītantragocaram| sarvaṃ kalpaṃ samāsādya kāmākhyāṃ paripūjayet anenaiva vidhānena kāmākhyāṃ yastu pūjayet| manobhavaguhāmadhye sa yāti paramāṃ gatim brahmāṇī caṇḍikā raudrī gaurīndrāṇī tathaiva ca| kaumārī vaiṣṇavī durgā narasiṃhī ca kālikā cāmuṇḍā śivadūtī ca vārāhī kauśikī tathā| māheśvarī śāṅkarī ca jayantī sarvamaṅgalā kālī kapālinī medhā śivā sākambharī tathā| bhīmā śāntā bhrāmarī ca rudrāṇī cāmbikā tathā kṣamā dhātrī tathā svāhā svadhāparṇā mahodarī| ghorarūpā mahākālī bhadrakālī bhayaṅkarī kṣemakarī cogracaṇḍā caṇḍogrā caṇḍanāyikā| caṇḍā caṇḍavatī caṇḍī mahāmohā priyaṅkarī kalavikariṇī devo balapramathinī tathā| madanonmathinī devī sarvabhūtasya dāmano umā tārā mahānidrā vijayā ca jayā tathā| pūrvoktāḥ sailaputryādyā yoginyaṣṭau ca yāḥ kramāt tābhirebhiśca sahitāḥ catuḥṣaṣṭiṃ ca yoginoḥ| pūjayenmaṇḍalasyāntaḥ sarvakāmārthasiddhaye nānāvidhaṃ tu naivedyaṃ pānaṃ pāyasameva ca| modakāpūpapiṣṭādi devyai samyak pradāpayet evaṃ tu pūjayed devīṃ kāmākyāṃ varadāyinīm| bhaktiyukto naro yastu sarvān labhate priyān mahotsāhā tu yā devī mahāmāyā tu sā smṛtā| vaiṣṇavītantramantreṇa sā pūjya yonimaṇḍale tadeva maṇḍalaṃ cāsya hyaṅganyāsaṃ tathaiva ca| sā eva pūjāparyāye taddhyānaṃ saiva daivatā tantraṃ tadevamuktaṃ tu tasmānnānyaṃ tu kiñcana| maṇḍalādivisṛṣṭyarthaṃ mahāmāyāmahotsave yatproktaṃ tena tāṃ devīṃ mahotsāhāṃ tu maṇḍale| snānapūrvaṃ pūjayettu madhvājyādibhirāsavaiḥ śṛṇutaṃ tripurāmūrteḥ kāmākhyāyāḥ prapūjanam| etasyā mūlamantraṃ tu pūrvamuttaratantrake yuvayoriṣṭayoḥ smyak kramāt tat pratipāditam| vāgbhavaṃ kāmabojaṃ tu ḍāmaraṃ ceti tattrayam sarvadharmārthakāmādisādhakaṃ kuṇḍalīyutam| trīṇyasmāt purato dadyād durgā dhyātā maheśvarī tripureti tataḥ khyātā kāmākhyā kāmarūpiṇī| tasyāstu snāpanaṃ yādṛkkāmākhyāyāḥ prakīrtitam tenaiva snāpanaṃ kuryānmūlamantreṇa pūjakaḥ | trikoṇaṃ maṇḍalaṃ cāsyāstripuraṃ tu trirekhakam mantraṃ tu akṣaraṃ jñeyaṃ tathā rūpaṃ trayaṃ punaḥ| trividhā kuṇḍalī śaktistridevānāṃ ca sṛṣṭaye sarvaṃ trayaṃ trayaṃ yasmāt tripurā tena sā smṛtā| udīcyādyatha pūrvāntā rekhāḥ kāryāstu maṇḍale tristrirekhāstu kartavyāstā eva puṣpacandanaiḥ| aiśānyamatha nairṛtyāṃ mantraṃ kṛtvā tu saṃlikhet naiṛtyāṃ caiva vāyavyāṃ tato hyaiśānyagāṃ punaḥ| evaṃ trikoṇaṃ vilikhenmaṇḍalasyāntare punaḥ aiśānyādyāstu yā rekhā sā tu śaktirnigadyate| nairṛtyāṃ vāyavīṃ yātā tato hyaiśānyagā tu yā sā tu śambhuḥ samākhyātā śaktyā śambhuṃ vibhedyet| śaktyā vibhinnaṃ bhūteśaṃ veṣṭayet kamalena tu aṣṭapatreṇa tāṃ dhyātvā trivarṇāṃ prāk prapūjayet| tribhistribhistu rekhābhiḥ śaktiṃ śambhuṃ ca veṣṭayet sthānasyābyukṣaṇaṃ samyaddha mārjanaṃ likhanaṃ tathā| astramantraprayogāṇāṃ bhūtānāmapasāraṇam vaiṣṇavītantramantroktaṃ tathaivottaratantrake| yat proktaṃ tat tu sāmānyaṃ prāk kuryāt sādhako naraḥ tripurāyā viśeṣeṇa sahitaṃ pūjanakramam| etat trikoṇaṃ devānāṃ trayāṇāṃ sthānamiṣyate aiśānyāṃ tu tatheśāno nairṛtyāṃ caturānanaḥ| vāyavyāṃ tu tathā brahmā ṣaṭkoṇeṣu prakīrtitāḥ dalaṃ tvekapuraṃ proktaṃ keśaraṃ cāparaṃ puram| puraṃ śeṣaṃ trikoṇaṃ tu trikoṇaṃ maṇḍalaṃ smṛtam daleṣu keśare cāpi trikoṇe ca tridhā tridhā| rekhāstu vihitāḥ samyak kuryāt tatra punaḥ punaḥ uttaraṃ tad bhaved dvāraṃ tasya vai dhanurākṛtiḥ| pūrvadvāraṃ tu ṣaṭkoṇaṃ catuṣkoṇaṃ tu dakṣiṇe paścimaṃ toraṇākāraṃ yathā cānyatra maṇḍale| aiśānyāṃ pañcabāṇāṃstu likheda vahnau ca taddhanuḥ nairṛtyāṃ pustakaṃ cāpi vāyavyāmakṣamālikām| evaṃ kṛtvā maṇḍalaṃ tu dhṛtvā vāmena pāṇinā vāgveśmane nama iti maṇḍalaṃ pūjayet tataḥ| pūjayitvā tato bhūtān nālikātritayena tu mūlamantreṇa pūrvoktairmantrairapi samācaret| navabhiśchoṭikābhistu tridā kṛtvā tu veṣṭanam abhyukṣaṇaṃ tataḥ kuryād bhūtānāmapasāraṇam| pratipattistu pātrasya ardhyārthaṃ navadhā punaḥ pūrvavat sādhakaḥ kuryād dahanaṃ plavanaṃ tathā| amṛtīkaraṇaṃ kuryāt prathamaṃ dhenumudrayā yonimudrāṃ tataḥ kuryāt pātratoyaṃ tu triḥ spṛśet| mārtaṇḍabhairavāyārghyaṃ dūrvābhiḥ siddhasarṣapaiḥ raktapuṣpaiścandanaiśca sagaṇāya nivedayet| pāṇikacchapikāṃ kṛtvā cintanaṃ yonimudrayā ādau madhye ca kartavyaṃ kramād vetālabhairava| astramantreṇa pātrasya sthāpanārthaṃ tu maṇḍalam ṣaṭkoṇaṃ tu likhet pūrvaṃ tanmantrasthāpane'pi ca| ai~ ā~ klīmiti mantreṇa tridhā pātre jalaṃ kṣipet tridhā gandhaṃ ca puṣpaṃ ca tridhā dūrvākṣataṃ punaḥ| hrā~ hrī~ hrū~ hrai~ hraumiti ca aṅguṣṭhādi kramānnyaset oṃ hra ityastramantreṇa pāṇipṛṣṭhatale tathā| hṛdayādikramāt paścānnyāsaṃ kuryāt tridhā tridhā saṃyojya pāṇyoḥ kramataścāṅguṣṭhādi dvayaṃ dvayam| tridhā tridhā pṛthak kuryāccheṣāṅgāni ca vinyaset karṇaranghre tathā brahmadvāraṃ keśatalaṃ tathā| nāsikārandhrayugalaṃ jānuyugmaṃ padadvayam tridhā tridhā nyasedebhiḥ ṣaḍbhirmantraiḥ pṛthak pṛthak| prāṇāyāmaṃ tataḥ kuryāt pūrakaiḥ stambhakaistathā recakenāpi tripurāmūrti devīṃ vicintayet| dahanaplavanaṃ kṛtvā ādyāṃ mūrtiṃ vicintayet tridhādṛtyātha hṛdaye tāṃ murtiṃ śṛṇu bhairava| sindūrapuñjasaṃkāśāṃ trinetrāṃ tu caturbhujām vāmordhve puṣpakodaṇḍaṃ dhṛtvādhaḥ pustakaṃ tathā| dakṣiṇordhve pañcabāṇānakṣamālāṃ dadhātyadhaḥ caturṇāṃ kuṇapānāṃ tu pṛṣṭhe'nyaṃ kuṇapāntaram| nidhāya tasya pṛṣṭhe tu samapādena saṃsthitām jaṭājūṭārdhacandreṇa samābaddhaśirodharāma| nagnāṃ trivalibhedena cārumadhyāṃ manoharām sarvālaṅkārasampūrṇāṃ sarvāṅgasundarī śubhām| sravaddraviṇasandohāṃ sarvalakṣaṇasaṃyutām enāṃ tu prathamaṃ dhyātvā tridhātmānaṃ tu cintayet| tadrūpaṃ ca tataḥ paścāt puṣpaṃ tadvāgbhavena tu svamastake punardadyādaṅganyāsaṃ punastathā| mantradvaṃya tridhā japtvā vāgbhavādyaṃ tu sādhakaḥ aghyapātrasya toyeṣu taistoyaiḥ secayecciraḥ| pajopakaraṇaṃ cāpi trirabhyukṣya tathaiva tu kāmapīṭhaṃ tato dhyātvā pūjayet kramatastvimān| gaṇeśaṃ ca gaṇādhyakṣaṃ gaṇanāthaṃ tathaiva ca gaṇakrīḍaṃ ca pūrvādidvāre mantreṇa pūjayet| hairambabījameteṣāṃ mantrastu parikīrtitaḥ vidyāśāntinivṛttiśca pratiṣṭhā dvārapālakāḥ| kalāntāḥ pūjayet samyak pūrvādikramatastathā siddhaputraṃ jñānaputraṃ tathā sahajaputrakam| śeṣaṃ samayaputraṃ tu pūjayet baṭukānimān pratyekaṃ tu śriyaṃ devīṃ baṭukānāṃ pare vare| śrīmityanena mantreṇa pūrvādau pūjayet kramāt siddhasya sahajasyātha jñānasya samayasya ca| kumārīṃ pūjayet koṇe aiśānyādo tu maṇḍale goraṭaṃ ḍāmaraṃ caiva lohajaṅghaṃ tathaiva ca| bhūtanāthaṃ kṣetrapālamīśānādau prapūjayet maṇḍalasya ca madhye tu pa़ñcabāṇān prapūjayet| drāvaṇaṃ śoṣaṇaṃ caiva bandhanaṃ mohanaṃ tathā ākarṣaṇaṃ ca madhyena mantreṇaiva prapūjayet| tatastriṣvatha koṇeṣu pūjayet tu triyoginīḥ bhagaṃ ca bhagajihvāṃ ca bhagāsyāmuttarādikam | kramāttu pūjyastisro anyā madhye trikoṇake bhāgamālinīṃ tu prathame dvitīye tu bhagodarīm| tṛtīye bhagarohāṃ tu yoginīṃ kāmarūpiṇīm anaṅgakusumāṃ devīṃ tathaivānaṅgamekhalām| anaṅgamadanāṃ caiva hyanaṅgamadanāturām anaṅgaveśāṃ cānaṅgamālinīṃ madanānuturām | dalakeśaramadhye tu hyaṣṭamīṃ madanāṅgakuśām śailaputryādayaścāṣṭau tripurāpūjanakrame| etannāmabhiravyagrā babhūvuḥ kāmayoginīḥ vāgbhavena tathā durgāṃ netrabījāntakena tu| aṅganyāsaṃ samantraistu ṣaḍbhiraṣṭāvimān punaḥ pūjayet kṣetrapālāṃstu mavye kiñjalkapatrayoḥ| hetukaṃ vipuraghnaṃ ca agnijihvaṃ tathaiva ca agnivetālasaṃjñaṃ ca kālaṃ cātha karālakam| ekapādaṃ bhīmanāthamuttarādikrameṇa tu ebhirevāṣṭabhirmantraiḥ kāmarājena saṃyutaiḥ| navaitānasitāṅgādīn nāyakān pūjayet kramāt maṇḍalasya caturdikṣu dvau dvau pūrvādiṣu kramāt| padmamaṇḍalayormadhye śeṣamekaṃ tu pūjayet asitāṅgo rurucaṇḍaḥ krodhonmattau bhayaṅkaraḥ| kapālī bhīṣaṇaścaiva saṃhāraśceti vai nava aiśānyādikramād dve dve nāyikāṃ pūjayennaraḥ| padmamaṇḍalayormadhye agnau dve ca prapūjayet brahmāṇīṃ bhairavīṃ caiva tathā māhesvarīmapi| kaumārīṃ vaiṣṇavīṃ caiva nārasiṃhīṃ tathaiva ca vārāhīṃ ca tathendrāṇīṃ cāmuṇḍāṃ caṇḍikāṃ tathā| ādhāraśaktiprabhṛtīn maṇḍalasya tu madhyataḥ vaiṣṇavī tantrakalpoktān sarvān bhairava pūjayet| śivasya pañca yāḥ proktāḥ sadyojātādayaḥ purā mūrtayastāḥ padmadhye pañcapretatvamāgatāḥ| tāḥ pañca pūjayenmadhye raktapadmaṃ śavaṃ tathā siṃhaṃ ca pūjayet tatra jagadādhārasaṃjñitam| jayantīṃ maṅgalāṃ kālīṃ bhadrakālīṃ kapālinīm durgāṃ kṣamāṃ śivāṃ dhātrīṃ svadhāṃ svāhāṃ ca pūjayet| ugracaṇḍā pracaṇḍā caṇḍogrā caṇḍanāyikā caṇḍā caṇḍavatī caiva caṇḍarūpāticaṇḍikā| etāḥ sampūjayenmadhye maṇḍalasya viśeṣataḥ ādityādīn grahān sarvān rūpato hyastrasaṃyutān. kramāt pratyekamuddiśya pārśve pārśve prapūjayet dikpālānāṃ tu mantreṇa tathā sarvāṃstu dikpatīn| astramantraistu tān sarvāṃsteṣāṃ mantrāṇi bhārava nāthaṃ kāmeśvaraṃ tatra ekavaktraṃ caturbhujam| bhasmasvetaṃ madhyahṛdi raktapuṣpaistu kuṅkumaiḥ triśūlaṃ ca pinākaṃ ca vāmahastadvaye sthitam | utpalaṃ bījapūraṃ ca dakṣiṇadvitaye tathā śvetapadmoparisthaṃ ca dhyātvā madhye prapūjayet| kāmākhyāṃ mūrtito dhyātvā kāmākhyāmapi pūjayet kāmeśvarīṃ tatra devīṃ pūjayet parameśvarīm| vakṣyamāṇena rūpeṇa tatra vetālabhairavau karālaṃ kṣetrapālaṃ la kartrikharparadhāriṇam| pūjayedīśamatyarthaṃ daṃṣṭrābhinnādharaṃ bhayam tintiḍīṃ kalpavaṛkṣaṃ succhāyaṃ ratnabhūṣitam| trikūṭaṃ kṛṣṇavarṇaṃ ca nīlaśailaṃ mahādyutim manobhavāṃ guhāṃ tatra pañcavyāmāyatāṃ subhāvam| ratnamaṇḍalasaṃyuktāṃ raktavarṇāṃ suvarttulām aparājitāṃ ca vallīṃ ca vyāmatrayasuvistṛtām| āraktavarṇāṃ satataṃ kusumairūpaśobhitām baṭukaṃ kambalākhyaṃ tu svarṇagauraṃ gajāsanam| dvibhujaṃ dakṣiṇe daṇḍapāṇiṃ vāme kapālakam bibhrataṃ purato devyāḥ pūjyo vighnavipattaye| bhairavaḥ pāṇḍunāthaśca raktagauścarbhujaḥ gadāṃ padmaṃ ca śaktiṃ ca cakraṃ cāpi kareṣu ca| bibhrad devyāḥ purobhāge pūjyo'yaṃ viṣṇurūpadhṛk śmaśānaṃ herukākhyaṃ ca raktavarṇaṃ bhayaṅkaram| asicarmadharaṃ raudraṃ bhuñjanāṃ manujāmiṣam tisṛbhirmuṇḍamālābhirgaladraktābirājitam| agninirdagdhavigaladdantapretoparisthitam pūjyeccintanenaiva śatrasvāhanabhūṣaṇam| mahotsāhāṃ yoginīṃ tu mahāmāyāsvarūpiṇīm dhyānato rūpatastāṃ tu devyā agre prapūjayet| purīṃ candravatīṃ devyā nīlaparvatapūrvata yojanadvayavistīrṇāmardhayojanamāyatām | uccairanekaprasāda saudhasadmavibhūṣitām maṇiratnasuvarṇau ghajātaprāsādavistṛtām| krīḍāsarovaraiḥ sadbhiḥ sañchannāṃ vikacaiḥ kacaiḥ saṃyutāṃ pūjayet tatra devyā agre samantrakam| lauhityaṃ raktagaurāṅgaṃ nīlavastravibhūṣitam ratnamālāsamāyuktaṃ caturbāhusamanvitam| pustakaṃ śvetapadmaṃ ca bibhrataṃ dakṣiṇe kare vāme śaktidhvajaṃ caiva śiśumārasthitaṃ śubham| pīṭheśvarānimān madhye mantreretaiḥ prapūjayet nātha kāmeśvaraṃ devaṃ prāsādena prapūjayet| kāmeśvaryāstu mantreṇa yajet kāmeśvarī śubhām dvāvupāntau balenaiva madanānte ca tatkramāt| yojayennādabindubhyāṃ māyākaraṇamantrakam caṇḍikānetrabījasya yaccheṣamakṣaraṃ tu tat| kalpaṃ tintiḍikāvṛkṣamantrametat prakīrtitam ugrāyā madhyabījaṃ tu nīlaśailasya mantrakam| manobhavasya bījaṃ tu mahādevena saṃhitam ādisthenendunā binduyuktaṃ vāntena yojitam| manobhavaguhāyāṃ tu mantrametat prakīrtitam vaiṣṇavotantramantrasya yaccheṣaṃ bījamasvaram| tadadho vāntasaṃśliṣṭaṃ caturthasvarasaṃyutam candrabindusamāyuktaṃ tanmantrañcāparājitam| hayagrīvasvarūpasya viṣṇoryadbījamuttamam kambalasya tu tanmantraṃ pūjanaṃ parikīrtitam| kevalaḥ saprarohādiṣaṣṭhasvarasamanvitaḥ candrabindusamāyuktaṃ hayagrīvasya bījakam| bhairavaṃ pāṇḍunāthaṃ ca vanamālisvarūpiṇam vārāhema tu bījena pūjayet tu vidhānataḥ| saparau dvāvanusvāravisargābhyāṃ tu saṃyutau mahābhairavamantreṇa bhairavāntena pūjayet| mahotsāhāṃ mahāmāyāṃ dvitīyāṣṭākṣareṇa tu devītantroditenaiva pūjayed bhūtivṛddhaye| ādyākṣaraṃ tu sāmīndubindubhyāṃ samalaṅkṛtam svanāmnaścandravatyāstu pūjāmantraṃ prakīrtitam| sarvalakṣaṇasampūrṇaṃ sarvālaṅkārabhūṣitam lauhityanadarājasya brahmaputrasya bhūtidam| brahmabījaṃ tu manmatraṃ vahnibhāryāntamiṣyate dvitīyaṃ tripurārūpaṃ tathaiva tu tṛtīyakam| āvāhanārthaṃ devyāstu cintayed yonimudrayā bandhūkapuṣpasaṅkāśāṃ jaṭājūṭendumaṇḍitām| sarvalakṣaṇasampūrṇāṃ sarvālaṅkārabhūṣitām udyadraviprabhāṃ padmaparyaṅkeṣu susaṃsthitām| muktāratnāvalīyuktāṃ pīnonnatapayodharām valīvibhaṅgacaturāmāsavāmodamoditām| netrāhṇādakarīṃ śubhrāṃ kṣomaṇīṃ jagatāṃ tathā trinetrāṃ yonimudrāyāmīṣaddhāsasamāyutām| navayauvanasampannāṃ mṛṇālābhacaturbhujām vāmārdhe pustakaṃ dhatte akṣamālāṃ tu dakṣiṇe| vāmenābhayadāṃ devīṃ dakṣiṇārdhe varapradām sravadraktaughasūryābhāṃ śiromālāṃ tu bibhratīm| āpādalambinīṃ kalpadru mamāsādya saṃsthitām kadambopavanāntasthāṃ kāmāhlādakarīṃ śubhām| dvitīyāṃ tripurāṃ dhyāyedevaṃrūpāṃ manoharām tṛtīyaṃ tripurārūpaṃ śṛṇu vetālabhairava| javākusumasaṅkāśāṃ muktakeśīṃ śubhānanām sadāśivaṃ hasantaṃ tu pretavad vinidhāya vai| hṛdaye tasya devasya hyarddhapadmāsanasthitām raktotpalairmiśritāṃ tu muṇḍamālāṃ padānugām| grīvāyāṃ dhārayantī tu pīnonnatapayodharām caturbhujāṃ tathā nagnāṃ dakṣiṇārdhe'kṣamālinīm| varadāṃ tadadho vāme jaganmāyāṃ tathābhayām adhastu pustakaṃ dhatte trintrāṃ hasitānanām| sravadrudhirabhogārtāṃ tathā sarvāṅgasundarīm evaṃvidhaṃ tṛtīyaṃ tu rūpaṃ dhyāyet tu pūjakaḥ| ādyaṃ tu vāgbhavaṃ rūpaṃ dvitīyaṃ kāmarājakam ḍāmaraṃ mohanaṃ cāpi tṛtīyaṃ parikīrtitam| ekaikaṃ tu trirūpāṇi prāgvicintyārthasādhakaḥ mantratrayeṇa pratyekaṃ hṛdi ṣoḍaśakaistathā| pūjayedupacāraistu bahiryadvattathaiva ca mantratrayaṃ tathaikatra kṛtvā ca manamūrtayaḥ| kartavyā ekatastatra madhyarūpe niveśayet nasāpuṭena niḥsārya dakṣiṇenātha tāṃ punaḥ| avatārya karābhyāṃ tu devīmāvāhayet tridhā gāyatrītrayamucārya snāpayet prathamaṃ tu tām| āvāhane tu mantro'yaṃ paṭhitavyaśca sādhakaiḥ ehi devi śubhāvarte yajñe'smin mama sannidhau| avyucchinnāṃ tataḥ śubhrāṃ vācaṃ kaṇṭhasya dehi me ehye hi bhagavatyamba tripure kāmadāyini| imaṃ bhāgabaliṃ gṛhya sānnidhyamiha kalpaya nārāyaṇyai ca vidmahe vāgmayāyai ca dhīmahi| evamuktvā tataḥ paścāt tanno devī pracodayāt nārāṇyai vidmahe tvāṃ caṇḍikāya ca dhīmahi| śeṣabhāge prayuñjīta tannaḥ kubji pracodayāt mahāmāyāyai vidmahe tvāṃ sammohinyai ca dhīmahi| paścādevaṃ prayuñjīta tannāścaṇḍi pracodayāt etāstu tripurādevyā gāyatryaḥ parikīrtitāḥ| pratyekaṃ snāpanaṃ kuryāt tripurāṇāṃ ca tisṛbhiḥ vāgbhavena tu mantreṇa prathamaṃ pūjayecchivām| kāmarājena vai paścāḍḍāmareṇāpi pūjayet paścādenāṃ tribhirmantraikatraiva tu pūjayet| tato mantreṇa vai dadyādupacārāṃstu ṣoḍaśa kāmākhyātantragaditān sampūjyāṅgākṣarān punaḥ| aṅgatyāsasya yanmatrairdevyā aṅgāni pūjayet śeṣaṃ tu mūlamantreṇa cāṣṭāṅgānāṃ prapūjanam| ekaikaṃ prakramaṃ pūjya tripurāyai namastataḥ navadhā pūjayed devīṃ tripurāṃ kāmarūpiṇīm| uttarādicatuṣpatre padmasyaitān prapūjayet brahmāṇaṃ mādhavaṃ śambhuṃ bhāskaraṃ ca tathaiva ca| aiśānyādiṣu teṣvevaṃ kramād devyāḥ prapūjayet jayantīṃ prathamaṃ paścād vāyavyāmaparājitām| nairṛtyāṃ vijayāṃ caiva tathāgneyyāṃ jayāhvayām trikoṇe keśarasyānte kāmaṃ prītiṃ ratiṃ tathā| pūjayet pañcabāṇāṃśca puṣpaṃ cāpaṃ ca pustikām akṣamālāṃ pañcaśarān ratnaparyaṅkameva ca| pretapadmaśivaṃ caiva samyak tatraiva pūjayet sampūjya pūrvavanmālāṃ sphāṭikāmeva bhairava| ādāyātottarīyeṇa tāmācchādya prayatnataḥ pūrvoddhṛtaṃ japet samyak sādhakastripurāmanum| japtvā stutiṃ paṭhitvā ca praṇamya ca muhūrmuhuḥ tripurāyai baliṃ dadyāt sambhavāt tat trijātikam| saphenaistoyasaṃyuktaiḥ śarkarāmadhusaindhavaiḥ abhyukṣya rudhiraṃ dadyāt kāmarājena bhairava| chedayed vāgbhavenaiva ḍāmarairviharecchiraḥ yatra yatra baliṃ dadyāt sādhako devātarccane| vaiṣṇavītantrakalpoktamādadyāt pūjane balim tato devyai valīn dadyādetadvarṇakramāt punaḥ| gokṣīraṃ brāhmaṇoṃ dadyād gavyamājyaṃ tu rājajaḥ vaiśyastu mākṣikaṃ dadyācchūdraḥ puṣpāsavādikram| ghrātvā puṣpamathaiśānyāṃ nirmālyaṃ nikṣiped budhaḥ nirmālyadhāriṇī cāsyā devī tripuracaṇḍikā| visṛjyādau yonimudrāṃ padmamudrāṃ tathaiva ca ardhamudrāṃ trimudrāṃ ca pratyekamapi darśayet| nirmālyamatha gṛhṇīyāt kāmarājahvayena tu evaṃ yaḥ pūjayed devī tripurāṃ kāmarūpiṇīm| sa kāmanākhilān prāpya devīlokamavāpnuyāt

Īśvara said: As I stated before for the mantra of the Vaiṣṇavī Tantra, so (is) the maṇḍala with its observance; and whatever procedure belongs to the maṇḍala, that is to be done first on the stone with flowers and sandal. The installation of the vessels and the rest is to be applied here in the same way. Whatever observances were declared for the mantra of the Vaiṣṇavī Tantra, all of them are to be applied here, and the worship with the seat-rite and so forth. What is other than those, the particular (feature) here — that I shall tell; listen, Bhairava. First one should give the oblation to the Sun with white mustard seeds mixed with flowers and sandal, to the great one together with his host. At the close of the seat-worship, all the deities stated in the text, joined with the name of the seat, in the middle of the maṇḍala. The form of the meditation is different from that (done) together with Vaiṣṇavī, Bhairava; all the rest for Kāmā is as was stated in the praise of Mahāmāyā. And one should worship the sixty-four yoginīs each separately, and the Manobhavā cave, and Mahotsāhā, and (her) companion. Thereafter one should worship the guardians of the directions and the nine planets; designating them by their forms one should worship them for the attainment of what is desired. At the eastern gate one should first worship Gaṇapati; Nandin and Hanumān one should worship at the western gate; Bhṛṅgī is to be worshipped to the north, and Mahākāla in the south. These are my gatekeepers; one should worship them at the Goddess's gate. In the rite of making the vessel-water nectar one should act with the kāma-mudrā; first one should drive away the spirits with three claps. With the right hand one should strike a clap upon the left hand; with the mantra "hūṃ hūṃ phaṭ" one should drive away the vetālas and the rest. The practitioner should perform the whole ritual as stated in the Uttaratantra; and he should practise breath-control with the form stated here. The worshipper should first bathe the Goddess with the root-mantra, with honey, milk, ghee and curds, with cow's urine and cow-dung, with gem-water, with sugar, with molasses, gem- and kuśa-water, with white mustard and mung beans, with sesame, milk, and barley. And with red sandal and flowers, with dūrvā grass mixed with yellow pigment — with nine (substances) he should offer the oblation on the stone, near the yoni. Seat, water for the feet, oblation, then water for rinsing the mouth, the honey-mixture, bathing water, garment, sandal, ornament, flower, incense, lamp, and after that eye-salve, food-offering and rinsing water, circumambulation and obeisance — these sixteen services are prescribed according to the seat. One should invoke the Great Goddess with the gāyatrī joined to Kāma. Know her indeed, Vetāla, as the secret deity of Bhairava: "Kāmākhyā, come here into my presence duly; make your presence here in the act of worship, O loving one. And we know Kāmākhyā, we meditate upon Kāmeśvarī"; then one should say "Mahādevī", and after that "may she impel (us)". This is the Kāma-gāyatrī; with it one should worship the auspicious one. And at the end of the worship one should offer the oblations for the Goddess's pleasure. Taking up a rosary of rudrākṣa beads one should perform the recitation. With the three syllables of the root-mantra, turned three times, one should worship. And the six limbs of Kāmākhyā, likewise immediately after the invocation. As for the mantra of the Vaiṣṇavī Tantra, the vowels declared for the placings on the hands and limbs — with those vowels, with half-moon and dot, joined simultaneously with the first two syllables of the root-mantra, one should perform the limb-placing in order beginning from the little finger. Having done the limb-placing and hand-placing, the practitioner afterwards (should place) on the heart, head, crest, armour, eyes, face, belly, back, on the two arms, the two hands, the two shanks, and also the two feet. Fearlessness, the boon-giving hand, the rosary and the cord; one should worship the moon, the sun, and the crescent on the head, and the red lotus and the corpse, and the Lauhitya, son of Brahmā. The devotee should worship there the Manobhavā stone, standing in the śakti, in the middle of the corpse, of the Goddess, and the sword at the side. One should there sacrifice to the seat-deities and the rest, and to auspicious Kāmeśvarī; in the middle one should worship Tripurā, the co-presiding deity of the seat. Śāradā and Mahotsāhā one should worship in the very middle. Caṇḍeśvarī, the great goddess, is the bearer of the Goddess's leavings. The yoni-mudrā is declared to be Kāmākhyā's at the dismissal. This substance (is made) with vermilion, sandal, aloe and saffron. Thus is the particularity I have declared in the full worship. Together with these particularities, having gathered up the whole observance that falls within the scope of the Vaiṣṇavī Tantra, one should fully worship Kāmākhyā. Whoever worships Kāmākhyā by this very rule in the midst of the Manobhava cave, he goes to the highest goal. Brahmāṇī, Caṇḍikā, Raudrī, Gaurī, and likewise Indrāṇī, Kaumārī, Vaiṣṇavī, Durgā, Narasiṃhī and Kālikā, Cāmuṇḍā and Śivadūtī, Vārāhī and Kauśikī, Māheśvarī and Śāṅkarī, Jayantī, Sarvamaṅgalā, Kālī, Kapālinī, Medhā, Śivā and Śākambharī, Bhīmā, Śāntā, Bhrāmarī, Rudrāṇī and Ambikā, Kṣamā, Dhātrī, and Svāhā, Svadhā, Aparṇā, Mahodarī, Ghorarūpā, Mahākālī, Bhadrakālī, Bhayaṅkarī, Kṣemakarī, Ugracaṇḍā, Caṇḍogrā, Caṇḍanāyikā, Caṇḍā, Caṇḍavatī, Caṇḍī, Mahāmohā, Priyaṅkarī, Kalavikariṇī, Balapramathinī, the goddess Madanonmathinī, the subduer of all beings, Umā, Tārā, Mahānidrā, and Vijayā and Jayā — together with those previously mentioned beginning with Śailaputrī and the eight yoginīs in order, together with these, one should worship the sixty-four yoginīs within the maṇḍala for the attainment of all desires and aims. And food-offerings of many kinds, drink, and milk-rice, sweetmeats, cakes, flour-preparations and the rest one should properly present to the Goddess. Thus one should worship the goddess Kāmākhyā, the giver of boons; the man who is filled with devotion obtains all things dear to him. The goddess who is Mahotsāhā is regarded as Mahāmāyā; she is to be worshipped with the mantra of the Vaiṣṇavī Tantra in the yoni-maṇḍala. Her maṇḍala is the same, and her limb-placing likewise; she is the same in the sequence of worship, that meditation and that same deity; the ritual too is said to be the same, therefore nothing else. For the dismissal of the maṇḍala and so on, what was stated in the great festival of Mahāmāyā — by that (rule) one should worship that goddess Mahotsāhā in the maṇḍala, with bathing first, with honey, ghee and the rest and with liquors. Hear now the worship of Kāmākhyā in the form of Tripurā. Her root-mantra was properly set forth before in the Uttaratantra, in order, for you two who desire it: vāgbhava, the kāma-seed, and ḍāmara — those three, accomplishing all dharma, wealth, desire and the rest, joined with the coiled one (kuṇḍalinī). One should give these three before this; Durgā, the Great Goddess, when meditated upon, is thence known as Tripurā, Kāmākhyā who takes the form of desire. Her bathing is just as was declared for Kāmākhyā; the worshipper should perform the bathing by that same (rule) with the root-mantra. Her maṇḍala is triangular; Tripurā's has three lines. The mantra is to be known as (of three) syllables, and again the form is threefold; the kuṇḍalinī power is threefold, for the creation of the three gods. Since everything is three and three, she is therefore known as Tripurā. The lines are to be made in the maṇḍala beginning in the north and ending in the east; those very lines are to be made three by three with flowers and sandal. Having made the mantra, one should draw from the north-east to the south-west, and from the south-west to the north-west, and then again going to the north-east; thus one should draw a triangle within the maṇḍala. The line that begins in the north-east is called śakti; the one that goes from the south-west to the north-west and then goes to the north-east is declared to be Śambhu. One should split Śambhu with the śakti. One should enclose the lord of beings, split by the śakti, with an eight-petalled lotus; having meditated on her as three-coloured, one should worship her first. With three and three lines one should enclose śakti and Śambhu. The sprinkling of the place, and the proper cleansing and the drawing, the applications of the weapon-mantras, the driving away of the spirits — what is stated in the mantra of the Vaiṣṇavī Tantra and likewise in the Uttaratantra: what is declared there is general; the practitioner should do it first, (and then) the sequence of worship together with what is particular to Tripurā. This triangle is held to be the place of the three gods: in the north-east Īśāna, in the south-west the four-faced one, and in the north-west Brahmā — they are declared in the six angles. The petal is called one city, the filament another city, and the remaining triangle a city; the maṇḍala is known as triangular. On the petals, on the filament, and on the triangle, lines are prescribed three by three; one should properly make them there again and again. The northern one would be the gate, and it has the shape of a bow; the eastern gate is six-cornered, and the southern four-cornered; the western has the form of an archway, as in the other maṇḍala. In the north-east one should draw the five arrows, and in the fire-quarter his bow; in the south-west a book, and in the north-west a rosary. Having thus made the maṇḍala, holding it with the left hand, one should then worship the maṇḍala with "Homage to the abode of speech." Having worshipped, then (driving away) the spirits with a triple (sounding of) the tube, one should proceed with the root-mantra and also with the mantras stated before. With nine snaps of the fingers, making the enclosure threefold, then one should perform the sprinkling and the driving away of the spirits. The rite of the vessel for the oblation, again ninefold: as before the practitioner should perform the burning and the flooding. First he should perform the making-into-nectar with the cow-mudrā, then he should make the yoni-mudrā and touch the water of the vessel three times. He should offer the oblation to Mārtaṇḍa-Bhairava with dūrvā grass and prepared mustard seeds, with red flowers and sandal, to him together with his host. Having made the tortoise-gesture of the hand, the contemplation with the yoni-mudrā is to be done at the beginning and in the middle, in order, Vetāla and Bhairava. With the weapon-mantra, for the establishing of the vessel, one should draw the maṇḍala; one should draw the six-cornered one first, and also for the establishing of that mantra. With the mantra "aiṃ āṃ klīṃ" one should cast water into the vessel three times, and thrice scent and flower, and thrice again dūrvā and unbroken rice. And with "hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ" one should place (them) in order beginning with the thumb; with the weapon-mantra "oṃ hraḥ" on the back and palm of the hand likewise. Afterwards one should make the placing in order beginning with the heart, three by three, joining on the two hands in order two and two beginning with the thumbs; one should do it three by three separately, and should place the remaining limbs: at the ear-openings, likewise the crown-aperture, the base of the hair, the pair of nostril-openings, the two knees, the two feet — three by three one should place with these six mantras, each separately. Then one should perform breath-control, with fillings and holdings and also with exhalation, and should contemplate the goddess in the form of Tripurā. Having done the burning and flooding, one should contemplate the first form; having honoured it threefold in the heart, hear that form, Bhairava. Resembling a mass of vermilion, three-eyed and four-armed; in the upper left holding a flower-bow and below a book; in the upper right the five arrows, and below she holds a rosary. Behind four corpses, having placed another corpse, standing on its back with even feet; with her head-hair bound up with a matted knot and a crescent moon; naked, with a lovely waist marked by three folds, charming, complete with all ornaments, auspicious, beautiful in every limb, dripping a flow of blood(?), endowed with all auspicious marks. Having meditated on her first, one should contemplate the self threefold, and that form as well; then afterwards one should place the flower on one's own head with that vāgbhava, and again the limb-placing likewise. Having recited the two mantras three times, beginning with vāgbhava, the practitioner should sprinkle his head with the waters of the oblation-vessel with those waters; and having likewise sprinkled the implements of worship three times, then having meditated on the Kāma-seat, one should worship these in order: Gaṇeśa, Gaṇādhyakṣa, Gaṇanātha and likewise Gaṇakrīḍa one should worship with the mantra at the eastern and following gates; the Heramba-seed is declared to be their mantra. Vidyā, Śānti, Nivṛtti and Pratiṣṭhā are the gatekeepers; one should worship them properly, ending with Kalā, in order beginning with the east. Siddhaputra, Jñānaputra, and Sahajaputra, and the remaining Samayaputra — one should worship these baṭukas; and for each of the baṭukas, the goddess Śrī, in the highest boon(?), with this mantra "śrīṃ" one should worship in order beginning with the east. Of Siddha, Sahaja, Jñāna and Samaya (respectively) one should worship a maiden in the corner, in the maṇḍala beginning with the north-east. Goraṭa, Ḍāmara, and likewise Lohajaṅgha, Bhūtanātha and Kṣetrapāla one should worship beginning in the north-east. And in the middle of the maṇḍala one should worship the five arrows: melting, drying, binding, deluding, and drawing — one should worship (them) with the middle mantra. Then in the three corners one should worship the three yoginīs: Bhaga, Bhagajihvā and Bhagāsyā, beginning in the north; three are to be worshipped in order, the others in the middle triangle: Bhagamālinī in the first, in the second Bhagodarī, in the third Bhagarohā, the yoginī who takes the form of desire; the goddess Anaṅgakusumā, and likewise Anaṅgamekhalā, and Anaṅgamadanā, and Anaṅgamadanāturā, Anaṅgaveśā and Anaṅgamālinī, Madanāturā, and in the middle of the petal-filaments the eighth, Madanāṅkuśā. And the eight beginning with Śailaputrī, in the sequence of Tripurā's worship, became the Kāma-yoginīs, undistracted, under these names. With vāgbhava, and Durgā with the eye-seed at the end, one should perform the limb-placing with the six mantras; then again one should worship these eight, the Kṣetrapālas, in the middle, on the filament and the petals: Hetuka and Tripuraghna, and likewise Agnijihva, and the one named Agnivetāla, and Kāla, and Karālaka, Ekapāda, Bhīmanātha, in order beginning with the north. With these same eight mantras joined with Kāmarāja, one should worship in order these nine leaders beginning with Asitāṅga: in the four directions of the maṇḍala two and two, beginning with the east in order, and the one remaining in the middle between the lotus and the maṇḍala. Asitāṅga, Rurucaṇḍa, Krodha, Unmatta, Bhayaṅkara, Kapālī, and Bhīṣaṇa, and Saṃhāra — these nine. In order beginning with the north-east a man should worship two and two of the female leaders, and two in the middle between the lotus and the maṇḍala in the fire-quarter: Brahmāṇī and Bhairavī, and likewise Māheśvarī, Kaumārī and Vaiṣṇavī, and likewise Nārasiṃhī, and Vārāhī, and Indrāṇī, Cāmuṇḍā, and Caṇḍikā. Those beginning with the supporting power, in the middle of the maṇḍala — all those declared in the ritual of the Vaiṣṇavī Tantra, Bhairava, one should worship. The five forms of Śiva declared of old, beginning with Sadyojāta — those forms in the middle of the lotus have come to the state of the five corpses; one should worship those five in the middle, and the red lotus and the corpse, and one should worship the lion there, called the support of the world. Jayantī, Maṅgalā, Kālī, Bhadrakālī, Kapālinī, Durgā, Kṣamā, Śivā, Dhātrī, Svadhā and Svāhā one should worship. Ugracaṇḍā, Pracaṇḍā, Caṇḍogrā, Caṇḍanāyikā, Caṇḍā and Caṇḍavatī, Caṇḍarūpā, Aticaṇḍikā — these one should worship in the middle of the maṇḍala especially. All the planets beginning with the Sun, by their forms, together with their weapons, designating each in order, one should worship at each side; and with the mantra of the guardians of the directions, likewise all the lords of the directions — all of them with the weapon-mantras; their mantras, Bhairava. There the lord Kāmeśvara, one-faced and four-armed, white with ash, in the middle of the heart, with red flowers and saffron; a trident and a pināka bow stand in his two left hands, a blue lotus and a citron in the two right; having meditated on him as standing upon a white lotus, one should worship him in the middle. Having meditated on Kāmākhyā by her form, one should worship Kāmākhyā too; there one should worship the goddess Kāmeśvarī, the supreme mistress, in the form that will be described — there, Vetāla and Bhairava, (one should worship) Karāla the Kṣetrapāla, holding knife and skull-bowl; one should worship the lord exceedingly, his lower lip split by his tusks, terrifying; the tamarind, the wish-granting tree, of fine shade, adorned with gems; the three-peaked Nīlaśaila, black in colour, of great splendour; there the Manobhavā cave, five fathoms long, of fine nature, furnished with a circle of gems, red in colour, well-rounded; and the Aparājitā creeper, spread wide over three fathoms, reddish in colour, always adorned with blossoms; the baṭuka named Kambala, golden-fair, seated on an elephant, two-armed, with a staff in his right hand and a skull-bowl in his left — he is to be worshipped before the Goddess, for (the removal of) obstacles and calamity. And the Bhairava Pāṇḍunātha, red-fair, four-armed, bearing mace, lotus, spear and discus in his hands — he, bearing the form of Viṣṇu, is to be worshipped in front of the Goddess. And the cremation-ground named Herukā, red in colour, terrifying; (Heruka) holding sword and shield, fierce, devouring human flesh, resplendent with three garlands of heads dripping blood, standing upon a corpse burnt by fire with its teeth falling out — one should worship (him) by contemplation alone, adorned with the slaying of enemies. And the yoginī Mahotsāhā, having the nature of Mahāmāyā — one should worship her by meditation and by form in front of the Goddess. And the city Candravatī of the Goddess, east of the Blue Mountain, two yojanas broad and half a yojana long, adorned with many lofty mansions and white palace-houses, extended with palaces made of jewels, gems and gold, covered with six pleasure-lakes, filled with opened blossoms — one should worship it there in front of the Goddess with its mantra. And Lauhitya, red-fair of body, adorned with blue garments, wearing a garland of gems, four-armed, bearing a book and a white lotus in his right hands, in the left a spear and a banner, standing on a dolphin, auspicious. These lords of the seat one should worship in the middle with these mantras. One should worship the lord Kāmeśvara with the prāsāda (mantra); with Kāmeśvarī's mantra one should sacrifice to auspicious Kāmeśvarī. The two penultimates, with force, and at the end of Madana, in that order, one should join with the nasal and the dot — the mantra of Māyā's making. And what remains as a syllable of Caṇḍikā's eye-seed, that observance is declared to be this mantra of the tamarind tree. The middle seed of Ugrā is the mantra of the Blue Mountain; the seed of Manobhava joined with Mahādeva, with the moon standing at the beginning, furnished with a dot, joined with what ends in "va" — this is declared to be the mantra for the Manobhava cave. Of the mantra of the Vaiṣṇava Tantra, the seed that remains, without a vowel, joined below with what ends in "va", furnished with the fourth vowel, together with the moon-dot — that is the Aparājitā mantra. The excellent seed of Viṣṇu in the form of Hayagrīva — that is declared to be the mantra and worship of Kambala. Alone, joined with the sixth vowel beginning with "sapraroha", together with the moon-dot, is the seed of Hayagrīva. The Bhairava Pāṇḍunātha, having the form of the garlanded-with-forest-flowers one, one should worship duly with the Vārāha seed. The two with "pa", joined with the nasal and the visarga — with the Mahābhairava mantra ending in "bhairava" one should worship (him). Mahotsāhā, Mahāmāyā, with the second eight-syllabled (mantra) as stated in the Devī Tantra, one should worship for the increase of prosperity. The first syllable adorned with a half-moon and a dot, of her own name — that is declared to be the worship-mantra of Candravatī. Complete with all auspicious marks, adorned with all ornaments, prosperity-giving, of Lauhitya the king of rivers, the son of Brahmā: the Brahmā-seed is his mantra, held to end with the wife of fire (svāhā). The second form of Tripurā, and likewise the third: for the invocation of the Goddess one should contemplate with the yoni-mudrā: resembling a bandhūka flower, adorned with a matted knot and the moon, complete with all auspicious marks, adorned with all ornaments, with the radiance of the rising sun, well seated upon lotus-couches, wearing strings of pearls and gems, with full high breasts, graceful with the bends of her waist-folds, gladdened with the fragrance of wine, delighting the eyes, bright, and the sustainer(?) of the worlds, three-eyed, in the yoni-mudrā, with a slight smile, endowed with fresh youth, with four arms like lotus-stalks; in the left half she holds a book, and a rosary in the right; with the left she grants fearlessness, in the right half she gives boons; with the radiance of the sun and streaming with blood, bearing a garland of heads hanging to her feet, seated having reached a wish-granting tree, standing at the edge of a kadamba grove, auspicious, giving delight to desire — thus one should meditate on the second Tripurā, of such a form, charming. Hear the third form of Tripurā, Vetāla and Bhairava: resembling a hibiscus flower, with loosened hair, with an auspicious face; having placed Sadāśiva, laughing, like a corpse, seated in a half-lotus posture on the heart of that god; wearing on her neck a garland of skulls mixed with red lotuses, hanging to her feet, with full high breasts, four-armed and naked, holding a rosary in the right half, and below that granting boons, in the left (holding) the world-illusion and likewise fearlessness, and below she holds a book; three-eyed, with a smiling face, oppressed by the flow of blood, and beautiful in every limb — of such a kind is the third form the worshipper should meditate on. The first form is vāgbhava, the second Kāmarāja, and the third is declared to be Ḍāmara, the deluder. Having first contemplated the three forms one by one, the seeker of his aim (should worship) each with the three mantras, in the heart, and with the sixteen — one should worship with the services, just as outside. And having brought the three mantras together in one place, the forms of the mind are to be made one there; he should install (them) in the middle form. Having expelled her through the right nostril, and having brought her down again with the two hands, one should invoke the Goddess three times; having uttered the three gāyatrīs, one should first bathe her. And at the invocation this mantra is to be recited by practitioners: "Come, Goddess, of auspicious turning, into my presence at this sacrifice; then grant me unbroken, pure speech in my throat. Come, come, O blessed mother, Tripurā, giver of desires; taking this share of the oblation, make your presence here. And we know Nārāyaṇī, we meditate upon her who consists of speech"; having said thus, then afterwards "may that Goddess impel us". "We know you as Nārāyaṇī, and we meditate upon Caṇḍikā" — in the remaining part one should employ "may that impel us, O bent one". "We know Mahāmāyā, we meditate upon you as Sammohinī" — afterwards one should thus employ "may that impel us, O Caṇḍī". These are declared to be the gāyatrīs of the goddess Tripurā. One should perform the bathing of each of the Tripurās separately with the three (mantras). With the vāgbhava mantra one should first worship the auspicious one, afterwards with Kāmarāja, and also with Ḍāmara one should worship; afterwards one should worship her with the three mantras together in one. Then with the mantra one should give the sixteen services declared in the Kāmākhyā Tantra; and having worshipped, again the limb-syllables: with the mantras of the limb-placing one should worship the Goddess's limbs; the rest with the root-mantra, and the worship of the eight limbs, worshipping each step one by one, then "homage to Tripurā". Ninefold one should worship the goddess Tripurā who takes the form of desire. On the four petals of the lotus beginning with the north one should worship these: Brahmā, Mādhava, Śambhu, and likewise Bhāskara. And in those beginning with the north-east one should thus worship in order (these) of the Goddess: Jayantī first, then Aparājitā in the north-west, Vijayā in the south-west, and the one named Jayā in the south-east. In the triangle at the end of the filament, Kāma, Prīti and Rati, and one should worship the five arrows, and the flower, the bow, the book, the rosary, the five shafts, and the jewelled couch; and the corpse, the lotus and Śiva one should properly worship in that same place. Having worshipped as before, taking a crystal rosary, Bhairava, and covering it carefully with an upper garment, the practitioner should properly recite the Tripurā mantra drawn out before. Having recited, and recited the hymn, and having bowed again and again, one should give an oblation to Tripurā, of three kinds if possible: with foaming (liquids) mixed with water, with sugar, honey and rock-salt; having sprinkled, one should offer blood with Kāmarāja, Bhairava; one should cut with vāgbhava, and with the Ḍāmaras carry off the head. Wherever the practitioner should offer an oblation in the worship of the deity, he should take up in the worship the oblation stated in the ritual of the Vaiṣṇavī Tantra. Then one should offer oblations to the Goddess according to this order of classes: a brahmin should offer cow's milk, a king's son cow's ghee, a vaiśya should offer honey, a śūdra flowers, liquor and the like. Having smelled the flower, the wise man should then cast the leavings in the north-east; and the goddess who bears her leavings is Tripuracaṇḍikā. At the dismissal, one should display the yoni-mudrā first, and likewise the lotus-mudrā, the half-mudrā and the triple-mudrā, each separately; and then one should take the leavings with the one called Kāmarāja. Whoever thus worships the goddess Tripurā who takes the form of desire, he obtains all his desires and attains the world of the Goddess.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain