Narada Purana — Purva Bhaga — Chapter 64
NarP 1 64.1
सनत्कुमार उवाच अथ जीवस्य पाशौघच्छेदनायेष्टसिद्धिदम् । दीक्षाविधिं प्रवक्ष्यामि मन्त्रसामर्थ्यदायकम्
sanatkumāra uvāca atha jīvasya pāśaughacchedanāyeṣṭasiddhidam / dīkṣāvidhiṃ pravakṣyāmi mantrasāmarthyadāyakam
Sanatkumāra said: Now I shall declare the procedure of initiation, which grants the desired attainments for the cutting of the mass of bonds of the living being, and which bestows the efficacy of mantras.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.2
दिव्यं भावं यतो दद्यात्क्षिणुया द्दुरितानि च । अतो दीक्षेति सा प्रोक्ता सर्वागमविशारदैः
divyaṃ bhāvaṃ yato dadyātkṣiṇuyā dduritāni ca / ato dīkṣeti sā proktā sarvāgamaviśāradaiḥ
Since it bestows a divine state (bhāva) and wears away evils, it is therefore called dīkṣā by those skilled in all the āgamas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.3
मननं सर्ववेदित्वं त्राणं संखार्यनुग्रहः । मननात्राणधर्मत्त्वान्मन्त्र इत्यभिधीयते
mananaṃ sarvaveditvaṃ trāṇaṃ saṃkhāryanugrahaḥ / mananātrāṇadharmattvānmantra ityabhidhīyate
'Reflection' means omniscience; 'protection' means grace toward the ... ; because it has the character of reflection and protection, it is called mantra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.4
स्त्रीपुंनपुंसकात्मानस्ते मन्त्रास्तु त्रिधा मताः । स्त्रीमन्त्रास्तु द्विठान्ताः स्युः पुंमन्त्रा हुंफडन्तकाः
strīpuṃnapuṃsakātmānaste mantrāstu tridhā matāḥ / strīmantrāstu dviṭhāntāḥ syuḥ puṃmantrā huṃphaḍantakāḥ
Those mantras are held to be of three kinds, having the nature of feminine, masculine and neuter. Feminine mantras end in the two ṭhas (i.e. in "svāhā"), masculine mantras end in "huṃ phaṭ".
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.5
क्लीबाश्चैव नर्मो ऽताः स्मुर्मन्त्राणां जातयः स्मृताः । पुन्दैवतास्तु मन्त्रा स्युर्विद्याः स्त्रीदैवता मताः
klībāścaiva narmo 'tāḥ smurmantrāṇāṃ jātayaḥ smṛtāḥ / pundaivatāstu mantrā syurvidyāḥ strīdaivatā matāḥ
And the neuter ones end in "namaḥ": these are handed down as the classes of mantras. Mantras whose deity is male are (called) mantras, while those whose deity is female are held to be vidyās.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.6
षट् क्रमसु प्रशस्तास्ते मनवस्त्रिविधाः पुनः । तारान्त्यरेफः स्वाहास्तु तत्राग्नेयाः समीरिताः
ṣaṭ kramasu praśastāste manavastrividhāḥ punaḥ / tārāntyarephaḥ svāhāstu tatrāgneyāḥ samīritāḥ
Those mantras, commended in the six rites, are again of three kinds. Those (beginning with) the tāra (oṃ), with a final r, and (ending) with "svāhā" are declared among them to be fiery (āgneya).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.7
सौम्यास्तु भृगुपीयूषबीजढ्याः कथिता मुने । अग्नीषोमात्मका ह्येवं मन्त्रा ज्ञेया मनीषिभिः
saumyāstu bhṛgupīyūṣabījaḍhyāḥ kathitā mune / agnīṣomātmakā hyevaṃ mantrā jñeyā manīṣibhiḥ
But the lunar (mantras) are said, O sage, to be furnished with the bhṛgu-seed (sa) and the nectar-seed (va). Thus mantras are to be known by the wise as being of the nature of fire and moon.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.8
बोधमायान्ति चाग्नेयाः श्वसने पिङ्गलाश्रिते । सौमयाश्चैव प्रबुध्यन्ते वामे वहति मारुतेः
bodhamāyānti cāgneyāḥ śvasane piṅgalāśrite / saumayāścaiva prabudhyante vāme vahati māruteḥ
And the fiery ones come to awakening when the breath rests in the piṅgalā; the lunar ones awaken when the wind flows in the left (channel).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.9
सर्वे मन्त्राः प्रबुध्यन्ते वायौ नाडिद्वयाश्रिते । स्वापकाले तु मन्त्रस्य जपो ऽनर्थफलप्रदः
sarve mantrāḥ prabudhyante vāyau nāḍidvayāśrite / svāpakāle tu mantrasya japo 'narthaphalapradaḥ
All mantras awaken when the breath rests in both channels; but at the time of (their) sleep, the muttering of a mantra yields a useless fruit.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.10
प्रत्येकं मन्त्रमुञ्चार्य नाव्यानां तान्समुञ्चरेत् । अनुलोभे बिन्दुयुक्तान्विलोभे सर्गसंयुतान्
pratyekaṃ mantramuñcārya nāvyānāṃ tānsamuñcaret / anulobhe binduyuktānvilobhe sargasaṃyutān
Having uttered each mantra singly, one should utter them (in sequence): in the forward order joined with the bindu (anusvāra), in the reverse order joined with the visarga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.11
जप्तो यदि स वै देवं प्रबुद्धः क्षिप्रसिद्धिदः । अनया मालया जप्तो दुष्टमन्त्रो ऽपि सिद्ध्यति
japto yadi sa vai devaṃ prabuddhaḥ kṣiprasiddhidaḥ / anayā mālayā japto duṣṭamantro 'pi siddhyati
If it is muttered (thus), awakened, it grants success quickly; muttered with this garland, even a faulty mantra becomes effective.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.12
क्रूरे कर्माणि चाग्नेयाः सौम्याः सौम्य फलप्रदाः । शान्तज्ञानेतिरौद्रेयशान्तिजाति समन्वितः
krūre karmāṇi cāgneyāḥ saumyāḥ saumya phalapradāḥ / śāntajñānetiraudreyaśāntijāti samanvitaḥ
And in cruel rites the fiery ones (are used); the lunar ones bestow gentle fruit; ... joined with the class of the peaceful, the knowing and the fierce.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.13
शान्तो ऽपि रौद्रतामेति हुंफटीपल्लवयोजनात् । छिन्नादिदोषयुक्तास्ते नैव रक्षन्ति साधकम्
śānto 'pi raudratāmeti huṃphaṭīpallavayojanāt / chinnādidoṣayuktāste naiva rakṣanti sādhakam
Even a peaceful (mantra) becomes fierce through the attachment of the appendages "huṃ" and "phaṭ". Those (mantras) afflicted with the faults of being "cut" and the rest do not protect the practitioner at all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.14
छिन्नो रुद्धः शक्तिहीनस्ततश्चैव पराङ्मुखः । कर्महीनो नेत्रहीनः कीलितः स्तंभितस्तथा
chinno ruddhaḥ śaktihīnastataścaiva parāṅmukhaḥ / karmahīno netrahīnaḥ kīlitaḥ staṃbhitastathā
Cut, blocked, devoid of power, and then turned away, devoid of action, devoid of eyes, pinned, and paralysed,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.15
दग्धः स्रस्तश्च भीतश्च मलिनश्च तिरस्कृतः । भेदितश्च सुषुप्तश्च मदोन्मत्तश्च मूर्च्छितः
dagdhaḥ srastaśca bhītaśca malinaśca tiraskṛtaḥ / bheditaśca suṣuptaśca madonmattaśca mūrcchitaḥ
burnt, slack, frightened, soiled, slighted, split, fast asleep, drunk with intoxication, and swooning,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.16
हतवीर्यो भ्रान्तसंज्ञः प्रध्वस्तो बालकस्तथा । कुमारो ऽथ युवा प्रौढो वृद्धो निस्त्रिंशकस्तथा
hatavīryo bhrāntasaṃjñaḥ pradhvasto bālakastathā / kumāro 'tha yuvā prauḍho vṛddho nistriṃśakastathā
of slain vigour, of confused consciousness, ruined, and a child, a boy, then a youth, a mature man, an old man, and swordless,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.17
निर्बीजः सिद्विहीनश्च मन्दः कूटो निरंशकः । सत्त्वहीनः केकरश्च बीजहीनश्च धृमितः
nirbījaḥ sidvihīnaśca mandaḥ kūṭo niraṃśakaḥ / sattvahīnaḥ kekaraśca bījahīnaśca dhṛmitaḥ
seedless, devoid of success, sluggish, false, without a portion, devoid of substance, squint-eyed, devoid of its seed, and smoke-obscured,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.18
आलिङ्गितो मोहितश्च क्षुधार्तश्चातिदीप्तकः । अङ्गहीनो ऽतिक्रुद्धश्चातिक्रूरे व्रीडितस्तथा
āliṅgito mohitaśca kṣudhārtaścātidīptakaḥ / aṅgahīno 'tikruddhaścātikrūre vrīḍitastathā
embraced, deluded, afflicted with hunger, over-blazing, defective in limbs, over-angry, over-cruel, and ashamed,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.19
प्रशान्तमानसः स्थानभ्रष्टश्च विकलस्तथा । अतिवृद्धो ऽतिनिःस्नेहः पीडितश्च तथा पुनः
praśāntamānasaḥ sthānabhraṣṭaśca vikalastathā / ativṛddho 'tiniḥsnehaḥ pīḍitaśca tathā punaḥ
of wholly calmed mind, fallen from its place, and maimed, over-aged, wholly without affection, and again afflicted:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.20
दोषा ह्येते समाख्याता वक्ष्याम्येषां च लक्षणम् । संयुक्तं वा वियुक्तं वा त्रिधा वा स्वरसंयुतम्
doṣā hyete samākhyātā vakṣyāmyeṣāṃ ca lakṣaṇam / saṃyuktaṃ vā viyuktaṃ vā tridhā vā svarasaṃyutam
These faults have been enumerated; and I shall state their characteristics. (A mantra) either joined or disjoined, or threefold, or joined with a vowel —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.21
मनोर्यस्यादिमध्यन्ति वह्निबीजं तथोच्यते । चतुर्द्धा पञ्चधा वापि स मन्त्रश्छिन्नसंज्ञकः
manoryasyādimadhyanti vahnibījaṃ tathocyate / caturddhā pañcadhā vāpi sa mantraśchinnasaṃjñakaḥ
the mantra in whose beginning, middle and end the fire-seed (ra) is uttered, whether fourfold or fivefold, that mantra bears the name "cut".
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.22
मनोर्यस्यादिमध्यान्ते भूबीजद्वयमुच्यते । स तु रुद्धो मनुज्ञेयो ह्यतिक्लशेन सिद्धिदः
manoryasyādimadhyānte bhūbījadvayamucyate / sa tu ruddho manujñeyo hyatiklaśena siddhidaḥ
The mantra in whose beginning, middle and end the two earth-seeds are uttered — that mantra is to be known as "blocked", granting success only with excessive toil.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.23
तारवर्मत्रया लक्ष्मीरेवं हीनस्तु यो मनुः । शक्तिहीनः स विज्ञेयश्चिरकालफवप्रधः
tāravarmatrayā lakṣmīrevaṃ hīnastu yo manuḥ / śaktihīnaḥ sa vijñeyaścirakālaphavapradhaḥ
The tāra (oṃ), the triple varman (huṃ), and Lakṣmī (śrī) — the mantra that lacks these is to be known as "devoid of power", granting its fruit only after a long time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.24
कामबीजं मुखे मायाह्यन्ते चैवाङ्कुशं तथा । असौ पराङ्मुखो ज्ञेयो भजतां चिरसिद्धिदः
kāmabījaṃ mukhe māyāhyante caivāṅkuśaṃ tathā / asau parāṅmukho jñeyo bhajatāṃ cirasiddhidaḥ
(If) the kāma-seed (klīṃ) is at the head (i.e. beginning), māyā (hrīṃ) at the end, and likewise the goad-seed (kroṃ) — that (mantra) is to be known as "turned-away-faced" (parāṅmukha), granting accomplishment only after a long time to those who practise it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.25
आदिमध्यावसानेषु सकारो दृश्यते यदि । स मन्त्रो बधिरः प्रोक्तः कष्टेनाल्पफलप्रदः
ādimadhyāvasāneṣu sakāro dṛśyate yadi / sa mantro badhiraḥ proktaḥ kaṣṭenālpaphalapradaḥ
If the letter sa is seen at the beginning, the middle, and the end, that mantra is called "deaf" (badhira); it yields little fruit, and only with hardship.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.26
पञ्चार्णो यदि रेफर्कबिन्दुवर्जितविग्रहः । नेत्रहीनस्तु विज्ञेयः क्लेशेनापि न सिद्धिदः
pañcārṇo yadi repharkabinduvarjitavigrahaḥ / netrahīnastu vijñeyaḥ kleśenāpi na siddhidaḥ
If a five-syllabled (mantra) has a body devoid of repha (r), arka(?), and the dot (anusvāra), it is to be known as "eyeless" (netrahīna); it grants no accomplishment even with effort.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.27
आदिमध्यावसानेषु हंसः प्रासादवाग्भवौ । हंसेंदुर्वा सकारो वा फकारो वर्म वा पुन
ādimadhyāvasāneṣu haṃsaḥ prāsādavāgbhavau / haṃseṃdurvā sakāro vā phakāro varma vā puna
At the beginning, the middle, and the end: the haṃsa (haṃsaḥ), the prāsāda- and vāgbhava-seeds, or haṃsa with the moon (i.e. anusvāra), or the letter sa, or the letter pha, or again the varma (huṃ) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.28
माप्रा नमामि च पदं नास्ति यस्मिन्स कीलितः । एवं मध्ये द्वयं मूर्घ्नि यस्मिन्नस्रलकारकौ
māprā namāmi ca padaṃ nāsti yasminsa kīlitaḥ / evaṃ madhye dvayaṃ mūrghni yasminnasralakārakau
— (and if) "mā", "prā", and the word "namāmi" are not in it, that (mantra) is "pinned" (kīlita). Likewise (if) in one there are not the pair in the middle and, at the top, the asra (phaṭ) and the letter la —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.29
न विद्येते स मन्त्रस्तु स्तंभितः सिद्धिरोधकृत् । अग्निः पवनसंयुक्तो मनोर्यस्य तु मूर्द्धनि
na vidyete sa mantrastu staṃbhitaḥ siddhirodhakṛt / agniḥ pavanasaṃyukto manoryasya tu mūrddhani
— (if) these two are not found, that mantra is "paralysed" (stambhita), an obstructor of accomplishment. But (the mantra) at whose head fire (ra) joined with wind (ya) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.30
स सार्णो दृश्यते यस्तु स मन्त्रो दग्धसंज्ञकः । अस्रं द्वाभ्यां त्रिभिः षड्भिरष्टाभिर्दृश्यते ऽक्षरेः
sa sārṇo dṛśyate yastu sa mantro dagdhasaṃjñakaḥ / asraṃ dvābhyāṃ tribhiḥ ṣaḍbhiraṣṭābhirdṛśyate 'kṣareḥ
— that letter sa(?) is seen, that mantra is named "burnt" (dagdha). (If) the asra (phaṭ) is seen (attached) to two, three, six, or eight syllables —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.31
त्रस्तः स मन्त्रो विज्ञेयो मुखे तारविवर्जितः । हकारः शक्तिरथवा भीतो मन्त्रः स एव हि
trastaḥ sa mantro vijñeyo mukhe tāravivarjitaḥ / hakāraḥ śaktirathavā bhīto mantraḥ sa eva hi
— that mantra is to be known as "frightened" (trasta). (A mantra) lacking the tāra (oṃ) at its head, (having instead) the letter ha or the śakti — that very mantra is "afraid" (bhīta).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.32
मनोर्यस्यादिमध्यान्ते स्यान्मकारचतुष्टयम् । मलिनस्तु स विज्ञेयो ह्यतिक्लेशेन सिद्धिदः
manoryasyādimadhyānte syānmakāracatuṣṭayam / malinastu sa vijñeyo hyatikleśena siddhidaḥ
The mantra in which there is a set of four ma-letters at the beginning, middle, and end is to be known as "soiled" (malina); it grants accomplishment only with excessive hardship.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.33
दार्णो यस्य मनोर्मध्ये मूर्ध्नि क्रोधयुगं तथा । अस्रं चास्ति स मन्त्रस्तु तिरस्कृत उदीरितः
dārṇo yasya manormadhye mūrdhni krodhayugaṃ tathā / asraṃ cāsti sa mantrastu tiraskṛta udīritaḥ
(The mantra) in whose middle there is the letter da, and likewise at the head a pair of krodha (huṃ), and also the asra (phaṭ) — that mantra is declared "spurned" (tiraskṛta).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.34
म्योद्वयं हृदयं शीर्षे वषड्वौषट्कमध्यमः । यस्य स्याद्भेदितो मन्त्रस्त्याज्यः क्लिष्टफलप्रदः
myodvayaṃ hṛdayaṃ śīrṣe vaṣaḍvauṣaṭkamadhyamaḥ / yasya syādbhedito mantrastyājyaḥ kliṣṭaphalapradaḥ
(The mantra) which has the pair "myo"(?), the heart(-seed) namaḥ, at its head vaṣaṭ, and vauṣaṭ in the middle, is a "split" (bhedita) mantra, to be abandoned, giving fruit with distress.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.35
त्र्यक्षरो हंसहीनो यः सुषुप्तः कीर्तितस्तु सः । विद्या वाप्यथवा मन्त्रो भवेत्सप्तदशाक्षरः
tryakṣaro haṃsahīno yaḥ suṣuptaḥ kīrtitastu saḥ / vidyā vāpyathavā mantro bhavetsaptadaśākṣaraḥ
A three-syllabled (mantra) that lacks the haṃsa is declared "fast asleep" (suṣupta). Or a vidyā or a mantra may be of seventeen syllables —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.36
षट्कारपञ्चकादिर्यो मदोन्मत्तस्तु स स्मृतः । यस्य मध्ये स्थितं चास्रं स मन्त्रो मूर्च्छितः स्मृतः
ṣaṭkārapañcakādiryo madonmattastu sa smṛtaḥ / yasya madhye sthitaṃ cāsraṃ sa mantro mūrcchitaḥ smṛtaḥ
— (and) that which begins with five ṣa-sounds is held to be "drunk with intoxication" (madonmatta). (The mantra) in whose middle the asra (phaṭ) stands is held to be "swooning" (mūrcchita).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.37
विरामस्थानगं चास्रं हतवीर्यः स उच्यते । मन्त्रस्यादौ च मध्ये च मूर्ध्नि चास्रचतुष्टयम्
virāmasthānagaṃ cāsraṃ hatavīryaḥ sa ucyate / mantrasyādau ca madhye ca mūrdhni cāsracatuṣṭayam
And (the mantra whose) asra stands at the place of pause is called "of slain vigour" (hatavīrya). (When) at the beginning, in the middle, and at the head of a mantra there is a set of four asras —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.38
ज्ञातव्यो भ्रान्त इत्येष यः स्यादष्टा दशाक्षरः । पुनर्विशतिवर्णो वा यो मन्त्रः स्मरसंयुतः
jñātavyo bhrānta ityeṣa yaḥ syādaṣṭā daśākṣaraḥ / punarviśativarṇo vā yo mantraḥ smarasaṃyutaḥ
— it is to be known as "confused" (bhrānta), that (mantra) which is of eighteen syllables. Again, a mantra of twenty letters joined with the smara-seed (klīṃ) —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.39
हृल्लेखाकुंशबीजाढ्यः प्रध्वस्तः स कथ्यते । सप्तार्णो बालमन्त्रस्तु कुमारो वसुवर्णवान्
hṛllekhākuṃśabījāḍhyaḥ pradhvastaḥ sa kathyate / saptārṇo bālamantrastu kumāro vasuvarṇavān
— and enriched with the hṛllekhā (hrīṃ) and the goad-seed, is called "shattered" (pradhvasta). A seven-lettered mantra is a "child" (bāla); one with eight letters is a "boy" (kumāra);
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.40
षोडशार्णो युवा प्रौढश्चत्वारिंशतिवर्णकः । त्रिंशद्वर्णश्चतुःषष्टिवर्णश्चापि शताक्षरः
ṣoḍaśārṇo yuvā prauḍhaścatvāriṃśativarṇakaḥ / triṃśadvarṇaścatuḥṣaṣṭivarṇaścāpi śatākṣaraḥ
one of sixteen letters is a "youth"; one of forty letters is "mature" (prauḍha); (also) one of thirty letters, one of sixty-four letters, and one of a hundred syllables —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.41
चतुःशताक्षरो मन्त्रो वृद्ध इत्यभिधीयते । नवार्णस्तारसंयुक्तो मन्त्रो निस्त्रिंश उच्यते
catuḥśatākṣaro mantro vṛddha ityabhidhīyate / navārṇastārasaṃyukto mantro nistriṃśa ucyate
a mantra of four hundred syllables is called "aged" (vṛddha). A nine-lettered mantra joined with the tāra (oṃ) is called "swordless" (nistriṃśa).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.42
यस्यान्ते हृदयं प्रोक्तं शिरोमन्त्रो ऽथ मध्यगः । शिखा वर्म च यस्यान्ते नेत्रमस्रं च दृश्यते
yasyānte hṛdayaṃ proktaṃ śiromantro 'tha madhyagaḥ / śikhā varma ca yasyānte netramasraṃ ca dṛśyate
(The mantra) at whose end the heart(-seed) is stated, and whose head-mantra stands in the middle; and (the mantra) at whose end the śikhā and the varma, or the netra and the asra, are seen —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.43
शिव शक्त्यार्णहीनो वा निर्बीजः स मनुः स्मृतः । आद्यन्तमध्ये फट्कारः षोढा यस्मिन्प्रदृश्यते
śiva śaktyārṇahīno vā nirbījaḥ sa manuḥ smṛtaḥ / ādyantamadhye phaṭkāraḥ ṣoḍhā yasminpradṛśyate
— or which lacks the letters of Śiva and Śakti: that mantra is held to be "seedless" (nirbīja). That in which phaṭ appears six times at the beginning, end, and middle —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.44
स मनुः सिद्धिहीनः स्यान्मन्दः पङ्क्त्यक्षरो मनुः । कूट एकाक्षरो मन्त्रः स एवोक्तो निरंशकः
sa manuḥ siddhihīnaḥ syānmandaḥ paṅktyakṣaro manuḥ / kūṭa ekākṣaro mantraḥ sa evokto niraṃśakaḥ
That mantra would be devoid of attainment; a mantra of ten (paṅkti) syllables is called 'dull' (manda). A mantra of a single syllable is 'kūṭa'; that same one is called 'portionless' (niraṃśaka).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.45
द्विवर्णः सत्त्वहीनः स्यात्केकरश्चतुरक्षरः । षड्वर्णो बीजहीनो वा सार्द्धसप्ताक्षरो ऽपि वा
dvivarṇaḥ sattvahīnaḥ syātkekaraścaturakṣaraḥ / ṣaḍvarṇo bījahīno vā sārddhasaptākṣaro 'pi vā
One of two letters would be 'devoid of essence' (sattvahīna); one of four syllables is 'squint-eyed' (kekara); one of six letters, or even one of seven and a half syllables, is 'devoid of seed' (bījahīna).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.46
सार्द्धद्वादशवर्णो वा धूमितो र्निदितस्तु सः । सार्द्धबीजत्रययुतो मन्त्रो विंशतिवर्णवान्
sārddhadvādaśavarṇo vā dhūmito rniditastu saḥ / sārddhabījatrayayuto mantro viṃśativarṇavān
Or one of twelve and a half letters is 'smoke-covered' (dhūmita); but that (mantra) is 'censured' (nindita) which, joined with three and a half seed-syllables, has twenty letters.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.47
त्रिंशद्वर्णश्चैकविंशद्वर्णश्चार्लिङ्गितस्तु सः । यो मन्त्रो दन्तवर्णस्तु मोहितः स तु कीर्तितः
triṃśadvarṇaścaikaviṃśadvarṇaścārliṅgitastu saḥ / yo mantro dantavarṇastu mohitaḥ sa tu kīrtitaḥ
One of thirty letters and one of twenty-one letters — that is 'embraced' (āliṅgita); but the mantra that has as many letters as the teeth (thirty-two) is declared 'bewildered' (mohita).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.48
चतुर्विशतिवर्णो वा सप्तविंशतिवर्णवान् । क्षुधार्तः स तु विज्ञेयो मन्त्रसिद्धिविवर्जितः
caturviśativarṇo vā saptaviṃśativarṇavān / kṣudhārtaḥ sa tu vijñeyo mantrasiddhivivarjitaḥ
Or one of twenty-four letters, or one having twenty-seven letters — that is to be known as 'hunger-stricken' (kṣudhārta), lacking mantra-attainment.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.49
एकादशाक्षरो वापि पञ्चविंशतिवर्णकः । त्रयोर्विंशतिवर्णो वा स मनुर्दृप्तसंज्ञकः
ekādaśākṣaro vāpi pañcaviṃśativarṇakaḥ / trayorviṃśativarṇo vā sa manurdṛptasaṃjñakaḥ
Or one of eleven syllables, or one of twenty-five letters, or one of twenty-three letters — that mantra bears the name 'arrogant' (dṛpta).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.50
षड्विंशत्यक्षरो वापि षट्त्रिंशद्वर्णङ्को ऽपि वा । एकोन त्रिंशदर्णो वा मन्त्रो हीनाङ्गकः स्मृतः
ṣaḍviṃśatyakṣaro vāpi ṣaṭtriṃśadvarṇaṅko 'pi vā / ekona triṃśadarṇo vā mantro hīnāṅgakaḥ smṛtaḥ
Or one of twenty-six syllables, or one marked with thirty-six letters, or one of twenty-nine letters — that mantra is held to be 'defective-limbed' (hīnāṅga).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.51
अष्टाविंशतिवर्णो वा तथैकत्रिंशदर्णकः । अतिक्रूरः स विज्ञेयो ऽखिलकर्मसु गर्हितः
aṣṭāviṃśativarṇo vā tathaikatriṃśadarṇakaḥ / atikrūraḥ sa vijñeyo 'khilakarmasu garhitaḥ
Or one of twenty-eight letters, and likewise one having thirty-one letters — that is to be known as 'over-cruel' (atikrūra), condemned in all rites.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.52
चत्वारिंशत्समारभ्य त्रिषष्ट्यन्तस्तु यो मनुः । व्रीडितः स तु विज्ञेयः सर्वकर्मसु न क्षमः
catvāriṃśatsamārabhya triṣaṣṭyantastu yo manuḥ / vrīḍitaḥ sa tu vijñeyaḥ sarvakarmasu na kṣamaḥ
But the mantra that begins with forty and ends with sixty-three (letters) is to be known as 'ashamed' (vrīḍita); it is not fit for any rites.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.53
पञ्चषष्ट्यक्षरा मन्त्रा ज्ञेया वै शान्तमानसाः । पञ्चषषअट्यर्णमारभ्य नवनन्दाक्षरावधि
pañcaṣaṣṭyakṣarā mantrā jñeyā vai śāntamānasāḥ / pañcaṣaṣaaṭyarṇamārabhya navanandākṣarāvadhi
Mantras of sixty-five syllables are indeed to be known as 'of calm mind' (śāntamānasa). Beginning from sixty-five letters up to the limit of ninety-nine syllables,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.54
ये मन्त्रास्ते तु विज्ञेयाः स्थानभ्रष्टा मुनीश्वर । त्रयोदशार्णा ये मन्त्रास्तिथ्यर्णाश्च तथा पुनः
ye mantrāste tu vijñeyāḥ sthānabhraṣṭā munīśvara / trayodaśārṇā ye mantrāstithyarṇāśca tathā punaḥ
those mantras are to be known as 'fallen from their place' (sthānabhraṣṭa), O lord of sages. Again, those mantras of thirteen letters, and those of the letters of the lunar days (fifteen),
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.55
विकसास्तें समाख्याताः सर्वतन्त्रविशारदैः । शतं सार्द्धशतं वापि शतद्वयमथापि वा
vikasāsteṃ samākhyātāḥ sarvatantraviśāradaiḥ / śataṃ sārddhaśataṃ vāpi śatadvayamathāpi vā
those are called 'blown open' (vikasa) by those skilled in all the tantras. A hundred, or a hundred and fifty, or even two hundred,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.56
द्विनवत्येकहीनो वा शतत्रयमथापि वा । ये मन्त्रा वर्णसंख्याका निःस्नेहास्ते प्रकीर्तिताः
dvinavatyekahīno vā śatatrayamathāpi vā / ye mantrā varṇasaṃkhyākā niḥsnehāste prakīrtitāḥ
or one less than ninety-two, or even three hundred — those mantras having (these) letter-counts are declared 'without affection' (niḥsneha).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 64.57
चतुःशतं समारभ्य सहस्रार्णावधि द्विज । अतिवृद्धाः प्रयोगेषु शिथिलास्ते समीरिताः
catuḥśataṃ samārabhya sahasrārṇāvadhi dvija / ativṛddhāḥ prayogeṣu śithilāste samīritāḥ
Beginning from four hundred up to a thousand letters, O twice-born one — these, being overgrown, are called 'slack' (śithila) in ritual applications.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.58
सहस्रवर्णदधिका मन्त्रास्ते पीडिताह्वयाः । तद्वर्द्ध्वं चैव ये मन्त्राः स्तोत्ररूपास्तु ते स्मृताः
sahasravarṇadadhikā mantrāste pīḍitāhvayāḥ / tadvarddhvaṃ caiva ye mantrāḥ stotrarūpāstu te smṛtāḥ
Mantras exceeding a thousand letters are named 'afflicted' (pīḍita); and those mantras beyond that are held to be of the nature of hymns of praise.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.59
एवं विधाः समाख्याता मनवो दोष संयुताः । दोषानेतानविज्ञाय मन्त्रानेताञ्जपन्ति ये
evaṃ vidhāḥ samākhyātā manavo doṣa saṃyutāḥ / doṣānetānavijñāya mantrānetāñjapanti ye
Thus have the mantras attended by defects been described. Those who, without knowing these defects, recite these mantras —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.60
सिद्धिर्न जायते तेषां कल्पकोटिशतैरपि । छिन्नादिदोषदुष्टानां मन्त्राणां साधनं ब्रुवे
siddhirna jāyate teṣāṃ kalpakoṭiśatairapi / chinnādidoṣaduṣṭānāṃ mantrāṇāṃ sādhanaṃ bruve
attainment does not arise for them even in hundreds of crores of aeons. I shall now tell the means of mastering mantras spoiled by defects such as being 'cut' (chinna).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.61
योनिमुद्रासने स्थित्वा प्रजपेद्यः समाहितः । यं कञ्चिदपि वा मन्त्रं तस्य स्युः सर्वसिद्धयः
yonimudrāsane sthitvā prajapedyaḥ samāhitaḥ / yaṃ kañcidapi vā mantraṃ tasya syuḥ sarvasiddhayaḥ
Whoever, being concentrated, sits on the seat of the womb-seal (yonimudrā) and recites whatever mantra it may be — for him there will be all attainments.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.62
सव्यपाष्णि गुदे स्थाप्य दक्षिणं च ध्वजोपरि । योनिमुद्राबन्ध एवं भवेदासनमुत्तमम्
savyapāṣṇi gude sthāpya dakṣiṇaṃ ca dhvajopari / yonimudrābandha evaṃ bhavedāsanamuttamam
Placing the left heel at the anus and the right one above the organ — thus is the binding of the womb-seal; it becomes the highest seat.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.63
अन्यो ऽप्यत्र प्रकारो ऽस्ति योनिमुद्रानिबन्धने । तदग्रे सरहस्यं ते कथयिष्यामि नारद
anyo 'pyatra prakāro 'sti yonimudrānibandhane / tadagre sarahasyaṃ te kathayiṣyāmi nārada
There is also another method here for binding the womb-seal; that, together with its secret, I shall tell you further on, Nārada.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.64
पारंपर्यक्रमप्राप्तो नित्यानुष्टानतत्परः । गुर्वनुज्ञारतः श्रीमानभिषेकसमन्वितः
pāraṃparyakramaprāpto nityānuṣṭānatatparaḥ / gurvanujñārataḥ śrīmānabhiṣekasamanvitaḥ
(He is) one who has received (the mantra) through the sequence of the lineage, intent upon the daily observances, devoted to (following) his teacher's permission, fortunate, and possessed of (ritual) consecration.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.65
सुंदरः सुमुखः शान्तः कुलीनः सुलभो वशी । मन्त्रतन्त्रार्थतत्त्वज्ञो निग्रहानुग्रहक्षमः
suṃdaraḥ sumukhaḥ śāntaḥ kulīnaḥ sulabho vaśī / mantratantrārthatattvajño nigrahānugrahakṣamaḥ
Handsome, of pleasant face, calm, of good family, easy of access, self-controlled, knowing the truth of the meaning of mantra and tantra, competent both to restrain and to show favour;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.66
निरपेक्षो मुनिर्दान्तो हितवादी विचक्षणः । तत्त्वनिष्कासने दक्षो विनयी च सुवेषवान्
nirapekṣo munirdānto hitavādī vicakṣaṇaḥ / tattvaniṣkāsane dakṣo vinayī ca suveṣavān
free of (worldly) expectation, a sage, restrained, speaking what is beneficial, discerning, skilled in drawing out the essential truth, well-mannered and well-attired;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.67
आश्रमी ध्याननिरतः संशयच्छित्सुवुद्धिमान् । नित्यानुष्टानसंयुक्तस्त्वाचार्यः परिकीर्तितः
āśramī dhyānanirataḥ saṃśayacchitsuvuddhimān / nityānuṣṭānasaṃyuktastvācāryaḥ parikīrtitaḥ
observing a (proper) stage of life, devoted to meditation, a cutter of doubts, of good understanding, joined to the daily observances — such a one is declared to be the ācārya.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.68
शान्तो विनीतः शुद्धात्मा सर्वलक्षणसंयुतः । शमादिसाधनोपेतः श्रद्धावान् सुस्थिराशयः
śānto vinītaḥ śuddhātmā sarvalakṣaṇasaṃyutaḥ / śamādisādhanopetaḥ śraddhāvān susthirāśayaḥ
Calm, well-behaved, pure of self, endowed with all the (good) marks, provided with the means beginning with tranquillity, possessed of faith, of very steady disposition;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.69
शुद्धदेहो ऽन्नपानद्यैर्द्धार्मिकः शुद्धमानसः । दृढव्रतसमाचारः कृतज्ञः पापभीरुकः
śuddhadeho 'nnapānadyairddhārmikaḥ śuddhamānasaḥ / dṛḍhavratasamācāraḥ kṛtajñaḥ pāpabhīrukaḥ
pure of body through food, drink and the rest, righteous, pure of mind, firm in vow and conduct, grateful, afraid of sin;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 64.70
गुरुध्यानस्तुतिकथासेवनासक्तमानसः । एवंविधो भवेच्छिष्यस्त्वन्यथा गुरुदुःखदः
gurudhyānastutikathāsevanāsaktamānasaḥ / evaṃvidho bhavecchiṣyastvanyathā guruduḥkhadaḥ
his mind attached to meditation on the guru, to (his) praise, to (his) story and to serving (him) — of such a kind should the disciple be; otherwise he gives the guru pain.
AI translation rendered from the Sanskrit, not a published edition