Narada Purana — Purva Bhaga — Chapter 87
NarP 1 87.1
सनत्कुमार उवाच अवतारत्रयं लक्ष्म्याः कथित ते द्विजोत्तम । दुर्गायाश्चाभिधास्यामि सर्वलोकोपकारकान्
sanatkumāra uvāca avatāratrayaṃ lakṣmyāḥ kathita te dvijottama / durgāyāścābhidhāsyāmi sarvalokopakārakān
Sanatkumāra said: The three descents of Lakṣmī have been told to you, best of the twice-born; and I shall declare those of Durgā, which do good to all the worlds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.2
प्रणवः श्रीः शिवायुग्मं वाणीवैरोचनीपदम् । वज्राद्यं क्षुधिता सूक्ष्मा मृता स्वाग्नीन्दुसंयुता
praṇavaḥ śrīḥ śivāyugmaṃ vāṇīvairocanīpadam / vajrādyaṃ kṣudhitā sūkṣmā mṛtā svāgnīndusaṃyutā
The praṇava (oṃ), śrī, the pair of śivā, the words vāṇī and vairocanī, then beginning with vajra: 'kṣudhitā', 'sūkṣmā', 'mṛtā', joined with its own fire and moon —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.3
प्रतिष्ठाप्य शिवा फट् च स्वाहान्तो ऽत्यष्टिवर्णवान् । भैरवो ऽस्य मुनिः सम्राट् छन्दो मन्त्रस्य देवता
pratiṣṭhāpya śivā phaṭ ca svāhānto 'tyaṣṭivarṇavān / bhairavo 'sya muniḥ samrāṭ chando mantrasya devatā
— having set down śivā and phaṭ, ending in svāhā, it has the syllable-count of the atyaṣṭi metre. Bhairava is its seer, samrāṭ its metre, and the deity of the mantra (is)
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.4
छिन्नमस्ता रमा बीजं स्वाहा शक्तिरुदीरिता । आं खड्गाय हृदाख्यातमीं खड्गाय शिरः स्मृतम्
chinnamastā ramā bījaṃ svāhā śaktirudīritā / āṃ khaḍgāya hṛdākhyātamīṃ khaḍgāya śiraḥ smṛtam
Chinnamastā; ramā (śrīṃ) is the seed, svāhā is declared the power. 'āṃ khaḍgāya' is stated as the heart, 'īṃ khaḍgāya' is held to be the head.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.5
ॐ वज्राय शिखा प्रोक्ता ऐं पाशाय तनुच्छदम् । औमङ्कुशाय नेत्रं स्याद्विसर्गो वसुरक्षयुक्
oṃ vajrāya śikhā proktā aiṃ pāśāya tanucchadam / aumaṅkuśāya netraṃ syādvisargo vasurakṣayuk
'oṃ vajrāya' is called the crest-lock, 'aiṃ pāśāya' the body-covering (armour), 'auṃ aṅkuśāya' would be the eye; the visarga joined with 'vasu' and 'rakṣa' —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.6
मायायुग्मं चास्त्रमङ्गं मनवः प्रणवादिकाः । स्वाहान्ताश्चैवमङ्गानि कृत्वा ध्यायेद्थांबिकाम्
māyāyugmaṃ cāstramaṅgaṃ manavaḥ praṇavādikāḥ / svāhāntāścaivamaṅgāni kṛtvā dhyāyedthāṃbikām
— and the pair of māyā (syllables) is the weapon-limb. The mantras begin with the praṇava and end in svāhā; having made the limbs thus, one should meditate on the Mother.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.7
भानुमण्डलसंस्थानां प्रविकीर्णालकं शिरः । छिन्नं स्वकं स्फआरमुखं स्वरक्तं प्रपिबद्गलत्
bhānumaṇḍalasaṃsthānāṃ pravikīrṇālakaṃ śiraḥ / chinnaṃ svakaṃ sphaāramukhaṃ svaraktaṃ prapibadgalat
(He should meditate on) her who abides in the disc of the sun, her hair flying loose, her own severed head, its mouth gaping, drinking her own blood as it streams down;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.8
उपरिस्थां रतासक्तरतिमन्मथयोर्निजे । डाकिनीवर्णिनीसख्यौ दृष्ट्वा मोदभराकुलाम्
uparisthāṃ ratāsaktaratimanmathayornije / ḍākinīvarṇinīsakhyau dṛṣṭvā modabharākulām
standing above Rati and Manmatha, who are joined in intercourse on their own (couch), and overcome by a flood of delight at the sight of her two companions Ḍākinī and Varṇinī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.9
ध्यात्वैवं प्रजपेल्लक्षचतुष्कं तद्दशांशतः । पालाशैर्विल्वजैर्वापि जुहुयात्कुसुमैः फलैः
dhyātvaivaṃ prajapellakṣacatuṣkaṃ taddaśāṃśataḥ / pālāśairvilvajairvāpi juhuyātkusumaiḥ phalaiḥ
Having meditated thus, one should recite (the mantra) four hundred thousand times, and offer as oblation a tenth part of that with palāśa or bilva flowers and fruits.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.10
आधारशक्तिमारभ्य परतत्त्वान्तपूजिते । पीठे जयाख्या विजया जिता चापि पराजिता
ādhāraśaktimārabhya paratattvāntapūjite / pīṭhe jayākhyā vijayā jitā cāpi parājitā
On the seat, which is worshipped beginning from Ādhāraśakti and ending with the supreme principle, (are) she named Jayā, Vijayā, Jitā, and Parājitā,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.11
नित्या विलासिनी षष्ठी दोग्ध्य घोरा च मङ्गला । दिक्षु मध्ये च संपूज्या नव पीठस्य शक्तयः
nityā vilāsinī ṣaṣṭhī dogdhya ghorā ca maṅgalā / dikṣu madhye ca saṃpūjyā nava pīṭhasya śaktayaḥ
Nityā, Vilāsinī, Ṣaṣṭhī, Dogdhrī, Ghorā and Maṅgalā: the nine powers of the seat, to be worshipped in the directions and in the centre.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.12
सर्वबुद्धिप्रदे वर्णनीये सर्वभृगुः सदृक् । सिद्धिप्रदे डाकिनीये तारो वज्रः सभौतिकः
sarvabuddhiprade varṇanīye sarvabhṛguḥ sadṛk / siddhiprade ḍākinīye tāro vajraḥ sabhautikaḥ
'sarvabuddhiprade varṇanīye' — the whole bhṛgu (sa) likewise; 'siddhiprade ḍākinīye', then tāra (oṃ), vajra together with the bhautika (letter),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.13
खड्गीशो रोचनीयेन्ते भगं धेहि नमोन्तकः । तारादिपीठमन्त्रो ऽयं वेदरामाक्षरो मतः
khaḍgīśo rocanīyente bhagaṃ dhehi namontakaḥ / tārādipīṭhamantro 'yaṃ vedarāmākṣaro mataḥ
khaḍgīśa, and at the end 'rocanīye bhagaṃ dhehi', closing with namaḥ — this seat-mantra beginning with tāra is held to be of thirty-four syllables.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.14
समर्प्यासनमेतेन तत्र संपूजयेच्छिवाम् । त्रिकोणमध्यषट्कोणपद्मभूपुरमध्यतः
samarpyāsanametena tatra saṃpūjayecchivām / trikoṇamadhyaṣaṭkoṇapadmabhūpuramadhyataḥ
Having offered the seat with this (mantra), one should there worship Śivā, from the middle (outward) — the triangle, then the hexagram, the lotus, and the earth-enclosure.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.15
बाह्यावरणमारभ्य पूजयेत्प्रतिलोमतः । भूपुरे बाह्यभागेषु वज्रादीनि प्रपूजयेत्
bāhyāvaraṇamārabhya pūjayetpratilomataḥ / bhūpure bāhyabhāgeṣu vajrādīni prapūjayet
Beginning with the outer enclosure, one should worship in reverse order; in the earth-enclosure, in its outer sections, one should worship the thunderbolt and the rest (weapons).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.16
तदन्तः सुरराजादीन्पूजयेद्धरितां पतीन् । भूपुरस्य चतुर्द्वार्षु द्वारपालान्यजेदथ
tadantaḥ surarājādīnpūjayeddharitāṃ patīn / bhūpurasya caturdvārṣu dvārapālānyajedatha
Within that, one should worship the king of the gods and the others, the lords of the directions; then, at the four gates of the earth-enclosure, one should worship the gate-guardians.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.17
करालविकरालाख्यावतिकालस्तृतीयकः । महाकालश्चतुर्थः स्यादथ पद्मेष्टशक्तयः
karālavikarālākhyāvatikālastṛtīyakaḥ / mahākālaścaturthaḥ syādatha padmeṣṭaśaktayaḥ
Karāla and Vikarāla by name, Atikāla the third, and Mahākāla would be the fourth; then, in the lotus, the eight Śaktis.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.18
एकलिङ्गा योगिनी च डाकिनी भैरवी तथा । महाभैरवकेन्द्राक्षी त्वसिताङ्गी तु सप्तमी
ekaliṅgā yoginī ca ḍākinī bhairavī tathā / mahābhairavakendrākṣī tvasitāṅgī tu saptamī
Ekaliṅgā, Yoginī, Ḍākinī, and Bhairavī, Mahābhairava, Kendrākṣī, and Asitāṅgī the seventh,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.19
संहारिण्यष्टमी चेति षट्कोणेष्वङ्गमूर्तयः । त्रिकोणगा छिन्नमस्ता पार्श्वयोस्तु सखीद्वयम्
saṃhāriṇyaṣṭamī ceti ṣaṭkoṇeṣvaṅgamūrtayaḥ / trikoṇagā chinnamastā pārśvayostu sakhīdvayam
and Saṃhāriṇī the eighth — thus the limb-forms in the six angles (of the hexagram); in the triangle stands Chinnamastā, and at her two sides the pair of companions.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.20
डाकिनीवर्णनीसंज्ञं तारावाग्भ्यां प्रपूजयेत् । एवं पूजादिभिः सिद्धे मन्त्रे मन्त्री मनोरथान्
ḍākinīvarṇanīsaṃjñaṃ tārāvāgbhyāṃ prapūjayet / evaṃ pūjādibhiḥ siddhe mantre mantrī manorathān
The two named Ḍākinī and Varṇanī one should worship with (the syllables) Tārā and Vāg. When the mantra has been mastered thus by worship and the rest, the mantra-adept (obtains) his desires.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.21
प्राप्नुयान्निखिलान्सद्यो दुर्लभांस्तत्प्रसादतः । श्रीपुष्पैर्लभते लक्ष्मीं तत्फैलश्च समीहितम्
prāpnuyānnikhilānsadyo durlabhāṃstatprasādataḥ / śrīpuṣpairlabhate lakṣmīṃ tatphailaśca samīhitam
He would at once obtain all (his wishes), even those hard to win, by her grace. With śrī-flowers he gains wealth, and with their fruits what he desires.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.22
वाक्सिद्धिं मालतीपुष्पैश्चंपकैर्हवनात्सुखम् । घृताक्तं छागमांसं यो जुहुयात्प्रत्यहं शतम्
vāksiddhiṃ mālatīpuṣpaiścaṃpakairhavanātsukham / ghṛtāktaṃ chāgamāṃsaṃ yo juhuyātpratyahaṃ śatam
(He gains) mastery of speech with mālatī flowers, and happiness from oblation with campaka flowers. Whoever offers goat's flesh smeared with ghee a hundred times daily
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.23
मासमेकं तु वशगास्तस्य स्युः सर्वपार्थिवाः । करवीरसुमैः श्वतैर्लक्षसंख्यैर्जुहोति यः
māsamekaṃ tu vaśagāstasya syuḥ sarvapārthivāḥ / karavīrasumaiḥ śvatairlakṣasaṃkhyairjuhoti yaḥ
for one month — all rulers of the earth become subject to him. Whoever offers oblation with white karavīra flowers to the number of a hundred thousand
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.24
रोगजालं पराभूय सुखी जीवेच्छतं समाः । रक्तौ स्तत्संख्यया हुत्वा वशयेन्मन्त्रिणो नृपान्
rogajālaṃ parābhūya sukhī jīvecchataṃ samāḥ / raktau statsaṃkhyayā hutvā vaśayenmantriṇo nṛpān
overcomes the whole host of diseases and lives happily a hundred years. Offering red (lotuses) in that same number, the mantra-adept may subjugate kings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.25
फलैर्हुत्वामुयाल्लक्ष्मीमुदुंबरपलाशजैः । गोमायुमांसैस्तामेव कवितां पायसांधसा
phalairhutvāmuyāllakṣmīmuduṃbarapalāśajaiḥ / gomāyumāṃsaistāmeva kavitāṃ pāyasāṃdhasā
By offering fruits of the udumbara and palāśa he would obtain wealth; with jackal flesh that same (wealth); poetic skill with an offering of milk-rice.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.26
बन्धूककुसुमैर्भाग्यं कर्मिकारैः समीहितम् । तिलतण्डुलहोमेन वशयेन्निखिलाञ्जनान्
bandhūkakusumairbhāgyaṃ karmikāraiḥ samīhitam / tilataṇḍulahomena vaśayennikhilāñjanān
With bandhūka flowers, good fortune; with karṇikāra flowers, what he desires; by an oblation of sesame and rice-grains he may subjugate all people.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.27
नारीरजोभिराकृष्टैर्मृगमांसैः समीहितम् । स्तंभनं माहिषैर्मांसैः पङ्कजैः सघृतैरपि
nārīrajobhirākṛṣṭairmṛgamāṃsaiḥ samīhitam / staṃbhanaṃ māhiṣairmāṃsaiḥ paṅkajaiḥ saghṛtairapi
With a woman's menstrual blood, (he gains) attraction; with deer flesh, what he desires; with buffalo flesh, immobilization; likewise with lotuses together with ghee.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.28
चिताग्नौ परभृत्पक्षैर्जुर्हुयादरिमृत्यवे । उन्मत्तकाष्ठदीप्ते ऽग्नौ तत्फलं वायसच्छदैः
citāgnau parabhṛtpakṣairjurhuyādarimṛtyave / unmattakāṣṭhadīpte 'gnau tatphalaṃ vāyasacchadaiḥ
In the fire of a funeral pyre he should offer cuckoo feathers for an enemy's death; in a fire kindled with unmattaka wood, the same result with crow feathers.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.29
द्यूते वने नृपद्वारे समरे वैरिसंकटे । विजयं लभते मन्त्री ध्यायन्देवीं जपन्मनुम्
dyūte vane nṛpadvāre samare vairisaṃkaṭe / vijayaṃ labhate mantrī dhyāyandevīṃ japanmanum
In gambling, in the forest, at a king's door, in battle, in danger from foes, the mantra-adept obtains victory by meditating on the Goddess and reciting the mantra.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.30
भुक्त्यै मुक्त्यै सितां ध्यायेदुच्चाटे नीलरोचिषम् । रक्तां वश्ये मृतौ धूम्रां स्तंभने कनकप्रभाम्
bhuktyai muktyai sitāṃ dhyāyeduccāṭe nīlarociṣam / raktāṃ vaśye mṛtau dhūmrāṃ staṃbhane kanakaprabhām
For enjoyment and for liberation he should meditate on her as white; for driving away (an enemy), as dark blue in radiance; as red for subjugation, as smoke-coloured for death, as gold-hued for immobilization.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.31
निशि दद्याद्बलिं तस्यै सिद्धये मदिरादिना । गोपनीयः प्रयोगो ऽय प्रोच्यते सर्वसिद्धिदः
niśi dadyādbaliṃ tasyai siddhaye madirādinā / gopanīyaḥ prayogo 'ya procyate sarvasiddhidaḥ
At night he should give her an offering with liquor and the rest for success. This practice, which must be kept secret, is now declared; it grants every success.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.32
भूताहे कृष्णपक्षस्य मध्यरात्रे तमोघने । स्नात्त्वा रक्ताम्बरधरो रक्तमाल्यानुलेपनः
bhūtāhe kṛṣṇapakṣasya madhyarātre tamoghane / snāttvā raktāmbaradharo raktamālyānulepanaḥ
On the bhūta day of the dark fortnight, at midnight thick with darkness, having bathed, wearing red garments, with red garlands and red unguent,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.33
आनीय पूजयेन्नारीं छिन्नमस्तास्वरूपिणीम् । सुन्दरीं यौवनाक्रान्तां नरपञ्चकगामिनीम्
ānīya pūjayennārīṃ chinnamastāsvarūpiṇīm / sundarīṃ yauvanākrāntāṃ narapañcakagāminīm
he should bring a woman and worship her as embodying Chinnamastā — beautiful, in the full force of youth, one who has gone with five men,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.34
सुस्मितां मुक्तकबीरीं भूषादानप्रतोषिताम् । विवस्त्रां पूजयित्वैनामयुतं प्रजपेन्मनुम्
susmitāṃ muktakabīrīṃ bhūṣādānapratoṣitām / vivastrāṃ pūjayitvaināmayutaṃ prajapenmanum
(Her) smiling, with her braid unbound, gratified by the gift of ornaments, unclothed — having worshipped her thus, one should recite the mantra ten thousand times.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.35
बलिं दत्त्वा निशां नीत्वा संप्रेष्य धनतोषिताम् । भोजयेद्विविधैरन्नैर्ब्राह्मणान्भोजनादिना
baliṃ dattvā niśāṃ nītvā saṃpreṣya dhanatoṣitām / bhojayedvividhairannairbrāhmaṇānbhojanādinā
— tr. refused: cyber
NarP 1 87.36
अनेन विधिना लक्ष्मीं पुत्रान्पौत्रान्धनं यशः । नारीमायुः सुखं धर्ममिष्टं च समवाप्नुयात्
anena vidhinā lakṣmīṃ putrānpautrāndhanaṃ yaśaḥ / nārīmāyuḥ sukhaṃ dharmamiṣṭaṃ ca samavāpnuyāt
By this rite one would obtain prosperity, sons, grandsons, wealth, fame, a wife, long life, happiness, merit, and what is desired.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.37
तस्यां रात्रौ व्रतं कार्यं विद्याकामेन मन्त्रिणा । मनोरथेषु चान्येषु गच्छेत्तां प्रजपन्मनुम्
tasyāṃ rātrau vrataṃ kāryaṃ vidyākāmena mantriṇā / manoratheṣu cānyeṣu gacchettāṃ prajapanmanum
On that night the observance is to be performed by the practitioner of the mantra who desires knowledge; and in the case of other wishes (of the heart), he should approach her while muttering the mantra.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.38
उषस्युत्थाय शय्यायामुपविष्टो जपेच्छतम् । षण्मासाभ्यन्तरेमन्त्री कवित्वेन जयेत्कविम्
uṣasyutthāya śayyāyāmupaviṣṭo japecchatam / ṣaṇmāsābhyantaremantrī kavitvena jayetkavim
Having risen at dawn and seated upon his bed, he should recite (the mantra) a hundred times; within six months the mantra-adept would surpass (any) poet in poetic skill.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.39
शिवेन कीलिता चेयं तदुत्कीलनमुच्यते । मायां तारपुटां मन्त्री जपेदष्टोत्तरं शतम्
śivena kīlitā ceyaṃ tadutkīlanamucyate / māyāṃ tārapuṭāṃ mantrī japedaṣṭottaraṃ śatam
And this (mantra) has been pinned down by Śiva; the unpinning of it is (now) declared: the mantra-adept should recite Māyā (hrīṃ) flanked by Tāra (oṃ) one hundred and eight times.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.40
मन्त्रस्यादौ तथैवान्ते भवेत्सिद्धिप्रदा तु सा । उदिता छिन्नमस्तेयं कलौ शीघ्रमभीष्टदा
mantrasyādau tathaivānte bhavetsiddhipradā tu sā / uditā chinnamasteyaṃ kalau śīghramabhīṣṭadā
(Placed) at the beginning of the mantra and likewise at the end, she becomes the bestower of attainment. This Chinnamastā has (thus) been declared, who swiftly grants what is desired in the Kali age.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.41
अवतारान्तरं देव्या वच्मि ते मुनिसत्तम । ज्ञानामृतारुणा श्वेताक्रोधिनीन्दुसमन्विता
avatārāntaraṃ devyā vacmi te munisattama / jñānāmṛtāruṇā śvetākrodhinīndusamanvitā
— tr. refused: cyber
NarP 1 87.42
शान्तिस्तथाविधा चापि नीचसर्गान्वितास्तथा । वाग्भवं कामराजाख्यं शक्तिबीजाह्वयं तथा
śāntistathāvidhā cāpi nīcasargānvitāstathā / vāgbhavaṃ kāmarājākhyaṃ śaktibījāhvayaṃ tathā
Śānti too is of that same kind, and (these) likewise are joined with the low (vowel?) and the visarga; then the Vāgbhava (seed), that called Kāmarāja, and that named the Śakti-seed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.43
त्रिभिर्बीजैः पञ्चकूटात्मिका त्रिपुरभैरवी । ऋषिः स्याद्दक्षिणामूर्तिश्छन्दः पङ्क्तिरुदीरिता
tribhirbījaiḥ pañcakūṭātmikā tripurabhairavī / ṛṣiḥ syāddakṣiṇāmūrtiśchandaḥ paṅktirudīritā
— tr. refused: cyber
NarP 1 87.44
देवता देशिकैरुक्ता देवी त्रिपुरभैरवी । नाभेराचरणं न्यस्य वाग्भवं मन्त्रवित्पुनः
devatā deśikairuktā devī tripurabhairavī / nābherācaraṇaṃ nyasya vāgbhavaṃ mantravitpunaḥ
The deity, as declared by the teachers, is the goddess Tripurabhairavī. Placing the vāgbhava (seed-syllable) from the navel down to the feet, the knower of the mantra then, (further,)
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.45
हृदयान्नाभिपर्यन्तं कामबीजं प्रविन्यसेत् । शिरसो हृत्प्रदेशान्तं तार्तीयं विन्यसेत्ततः
hṛdayānnābhiparyantaṃ kāmabījaṃ pravinyaset / śiraso hṛtpradeśāntaṃ tārtīyaṃ vinyasettataḥ
should place the kāma seed-syllable from the heart as far as the navel; then he should place the third one from the head to the region of the heart.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.46
आद्यं द्वितीयं करयोस्तार्तीयमुभयं न्यसेत् । मूलाधारे हृदि न्यस्य भूयो बीजत्रयं क्रमात्
ādyaṃ dvitīyaṃ karayostārtīyamubhayaṃ nyaset / mūlādhāre hṛdi nyasya bhūyo bījatrayaṃ kramāt
One should place the first and the second (seed-syllables) on the two hands, and the third on both; and having placed (them) in the root-support (mūlādhāra) and in the heart, (one should place) again the three seeds in order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.47
नवयोन्यात्मकं न्यासं कुर्याद्बीजैस्त्रिभिः पुनः । बालोदितप्रकारेण मूर्तिन्यासमथाचरेत्
navayonyātmakaṃ nyāsaṃ kuryādbījaistribhiḥ punaḥ / bāloditaprakāreṇa mūrtinyāsamathācaret
With the three seed-syllables one should again perform the placement consisting of the nine wombs (yoni); then one should carry out the placement of the (divine) forms in the manner stated for Bālā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.48
स्वस्वबीजादिकं पूर्वं मूर्ध्नीशानमनोभवम् । न्यसेद्वक्त्रे तत्पुरुषं मकरध्वजमात्मवित्
svasvabījādikaṃ pūrvaṃ mūrdhnīśānamanobhavam / nyasedvaktre tatpuruṣaṃ makaradhvajamātmavit
First (placing) each with its own seed-syllable and the rest, the knower of the Self should place on the head Īśāna-Manobhava (Īśāna together with Manobhava), and on the face that Puruṣa, Makaradhvaja.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.49
हृद्यघोरकुमारादिकन्दर्प्पं तदनन्तरम् । गुह्यदेशे प्रविन्यस्येद्वामदेवादिमन्मथम्
hṛdyaghorakumārādikandarppaṃ tadanantaram / guhyadeśe pravinyasyedvāmadevādimanmatham
In the heart, Aghora-Kumāra and the rest, (that is) Kandarpa; then, next, in the secret region he should place Vāmadeva and the rest, (that is) Manmatha.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.50
सद्योजातं कामदेवं पादयोर्विन्यसेत्ततः । ऊर्द्ध्वंप्राग्दक्षिणोदीच्यपश्चिमेषु मुखेषु तान्
sadyojātaṃ kāmadevaṃ pādayorvinyasettataḥ / ūrddhvaṃprāgdakṣiṇodīcyapaścimeṣu mukheṣu tān
Then one should place Sadyojāta, (as) Kāmadeva, on the two feet; and (one should place) those (mantras) on the faces — the upper, eastern, southern, northern and western.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.51
प्रविन्यसेद्य धापूर्व भृगुर्व्योमाग्निसंस्थितः । सद्यादिपञ्चह्रस्वाद्या बीजमेषां प्रकीर्तितम्
pravinyasedya dhāpūrva bhṛgurvyomāgnisaṃsthitaḥ / sadyādipañcahrasvādyā bījameṣāṃ prakīrtitam
One should install (them) as before: Bhṛgu (the syllable sa) joined with sky (ha) and fire (ra); their seed-syllable is declared to be (this) together with the five short (vowels) beginning with those of Sadyojāta and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.52
षड्दीर्घयुक्तेनाद्येन बीजेनाङ्गक्रिया मता । पञ्चबाणांस्ततो न्यस्येन्मन्त्री त्रैलोक्यमोहनान्
ṣaḍdīrghayuktenādyena bījenāṅgakriyā matā / pañcabāṇāṃstato nyasyenmantrī trailokyamohanān
With the first seed-syllable joined to the six long vowels, the rite of the limbs (aṅga-nyāsa) is held (to be performed); then the mantra-adept should install the five arrows, the beguilers of the three worlds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.53
द्रामाद्यां द्राविणीं मूर्ध्निं द्रामाद्यां क्षोभणी पदे । क्लींवशीकरणीं वक्त्रे गुह्ये बॢं बीजपूर्विकाम्
drāmādyāṃ drāviṇīṃ mūrdhniṃ drāmādyāṃ kṣobhaṇī pade / klīṃvaśīkaraṇīṃ vaktre guhye bḷṃ bījapūrvikām
(He should place) Drāviṇī, preceded by drāṃ, on the head; Kṣobhaṇī, preceded by drāṃ, on the foot; Vaśīkaraṇī with klīṃ on the mouth; on the secret parts, (the next) preceded by the seed bḹṃ.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.54
आकर्षणीं हृदि पुनः सर्वान्तभृगुसंस्थिताम् । संमोहनीं क्रमादेवं बाणन्यासो ऽयमीरितः
ākarṣaṇīṃ hṛdi punaḥ sarvāntabhṛgusaṃsthitām / saṃmohanīṃ kramādevaṃ bāṇanyāso 'yamīritaḥ
(Then) Ākarṣaṇī on the heart, and again Saṃmohanī placed at the end of all, at the bhṛgu (i.e. the syllable bhṛgu/sa?) — thus in order this is declared to be the placement of the arrows (bāṇa-nyāsa).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.55
भालभ्रूमध्यवदने घण्टिकाकण्ठहृत्सु च । नाभ्यधिष्ठानयोः पञ्च ताराद्याः सुभगादिकाः
bhālabhrūmadhyavadane ghaṇṭikākaṇṭhahṛtsu ca / nābhyadhiṣṭhānayoḥ pañca tārādyāḥ subhagādikāḥ
On the forehead, between the brows, on the face, on the uvula, on the throat and on the heart, and on the navel and on the (svādhiṣṭhāna) seat — the five (goddesses) beginning with Subhagā, preceded by the tāra (praṇava).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.56
मस्तकाविधि नाभेश्च मन्त्रिणा सुभगा भगा । भगसर्पिण्यथ परा भगमालिन्यनन्तरम्
mastakāvidhi nābheśca mantriṇā subhagā bhagā / bhagasarpiṇyatha parā bhagamālinyanantaram
From the head down to the navel (they are to be placed) by the practitioner (of mantras): Subhagā, Bhagā, then Bhagasarpiṇī, then Parā, then next Bhagamālinī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.57
अनङ्गानङ्गकुसुमा भूयश्चानङ्गमेखला । अनङ्गमदना सर्वा मदविभ्रममन्थरा
anaṅgānaṅgakusumā bhūyaścānaṅgamekhalā / anaṅgamadanā sarvā madavibhramamantharā
Anaṅgā, Anaṅgakusumā, and further Anaṅgamekhalā, Anaṅgamadanā — all (of them) languid with the tremor of intoxication.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.58
प्रधानदेवता वर्णभूषणाद्यैरलङ्कृताः । अक्षस्रक्पुस्तकाभीतिवरदाढ्यकरांबुजाः
pradhānadevatā varṇabhūṣaṇādyairalaṅkṛtāḥ / akṣasrakpustakābhītivaradāḍhyakarāṃbujāḥ
The principal deities are adorned with (their) colours, ornaments and the rest, their lotus-hands rich with a rosary, a book, the fear-dispelling and the boon-granting (gestures).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.59
वाक्कामब्लूं स्त्रीं सरान्ते ताराः पञ्च प्रकीर्तिताः । ततः कुर्याद्भूषणाख्यं न्यासमुक्तदिशा मुने
vākkāmablūṃ strīṃ sarānte tārāḥ pañca prakīrtitāḥ / tataḥ kuryādbhūṣaṇākhyaṃ nyāsamuktadiśā mune
Vāk (aiṃ), Kāma (klīṃ), blūṃ, strīṃ, with the arrow (sa?) at the end — these five tāras are proclaimed. Then, O sage, one should perform the placement called (the placement) of the ornaments, in the manner stated.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.60
एवं न्यस्तशरीरो ऽसौ ध्यायेत्त्रिपुरभैरवीम् । सहस्रभानुसंकाशामरुणक्षौमवाससीम्
evaṃ nyastaśarīro 'sau dhyāyettripurabhairavīm / sahasrabhānusaṃkāśāmaruṇakṣaumavāsasīm
With the body thus consecrated by placements, he should meditate on Tripurabhairavī, resembling a thousand suns, wearing reddish silk garments,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.61
शिरोमालामसृग्लिप्तस्तनीं जपवटीं करैः । विद्यामभीतिं च वरं दधतीं त्रीक्षणाननाम्
śiromālāmasṛgliptastanīṃ japavaṭīṃ karaiḥ / vidyāmabhītiṃ ca varaṃ dadhatīṃ trīkṣaṇānanām
her breasts smeared with blood from a garland of heads, holding in her hands a rosary, the scripture (vidyā), the fear-dispelling and the boon-granting (gestures), her face with three eyes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.62
दीक्षां प्राप्य जपेन्मन्त्रं तत्त्वलक्षं जितेन्द्रियः । पुष्पैर्भानुसहस्राणि जुहुयाद्बह्मवृक्षजैः
dīkṣāṃ prāpya japenmantraṃ tattvalakṣaṃ jitendriyaḥ / puṣpairbhānusahasrāṇi juhuyādbahmavṛkṣajaiḥ
Having received initiation, with senses subdued, he should recite the mantra a lakh of tattvas (i.e. twenty-five lakhs), and should offer as oblation a thousand suns' worth (of flowers) grown on the brahma tree (palāśa).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.63
त्रिमध्वक्तैः प्रसूनैर्वा करवीरसमुद्भवैः । पद्मं वसुदलोपेतं नवयोन्यष्टकर्णिकम्
trimadhvaktaiḥ prasūnairvā karavīrasamudbhavaiḥ / padmaṃ vasudalopetaṃ navayonyaṣṭakarṇikam
Or with flowers smeared with the three sweets, produced from the oleander. (He should draw) a lotus provided with eight petals, with nine wombs (triangles) and an eight-(part) pericarp,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.64
इच्छादिशक्तिभिर्युक्तं भैरव्याः पीठमर्चयेत् । इच्छा ज्ञाना क्रिया पश्चात्कामिनी कामदायिनी
icchādiśaktibhiryuktaṃ bhairavyāḥ pīṭhamarcayet / icchā jñānā kriyā paścātkāminī kāmadāyinī
joined with the powers beginning with Icchā; he should worship the seat of Bhairavī: Icchā, Jñānā, Kriyā, then Kāminī, Kāmadāyinī,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.65
रतिप्रिया मदानन्दा नवमी स्यान्मनोन्मनी । वरदाभयधारिण्यः संप्रोक्ता नव शक्तयः
ratipriyā madānandā navamī syānmanonmanī / varadābhayadhāriṇyaḥ saṃproktā nava śaktayaḥ
Ratipriyā, Madānandā, and the ninth would be Manonmanī — these nine powers are declared, bearing the boon-granting and fear-dispelling (gestures).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.66
वाग्भवं लोहितो रायै श्रीकण्ठो लोहितो ऽनलः । दीर्घवान्यै परा पश्चादपरायौ हसौ युतः
vāgbhavaṃ lohito rāyai śrīkaṇṭho lohito 'nalaḥ / dīrghavānyai parā paścādaparāyau hasau yutaḥ
The vāgbhava (aiṃ), the red one (ra) with 'rāyai'; Śrīkaṇṭha (ha), the red one (ra), fire (ra?) with the long vowel, 'vānyai'; then Parā, then Aparā, joined with ha and sa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.67
सदाशिवमहाप्रेतङेंतं पद्मासनं नमः । अनेन मनुना दद्यादासनं श्रीगुरुक्रमम्
sadāśivamahāpretaṅeṃtaṃ padmāsanaṃ namaḥ / anena manunā dadyādāsanaṃ śrīgurukramam
"Sadāśiva-mahāpreta... the lotus-seat, obeisance" — with this mantra one should offer the seat, (following) the sequence of the honoured teachers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.68
प्राङ्मध्ययोन्यन्तराले पूजयेत्कल्पयेत्ततः । पञ्चभिः प्रणवैर्मूर्तिं तस्यामावाह्य देवताम्
prāṅmadhyayonyantarāle pūjayetkalpayettataḥ / pañcabhiḥ praṇavairmūrtiṃ tasyāmāvāhya devatām
In the space within the eastern middle triangle one should worship, and then he should fashion the body (of the deity) with the five praṇavas, and having invoked the deity into it,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.69
पूजयेदगमोक्तेन विधानेन समाहितः । तारावाक्छक्तिकमला हसखूफ्रें हसौः स्मृताः
pūjayedagamoktena vidhānena samāhitaḥ / tārāvākchaktikamalā hasakhūphreṃ hasauḥ smṛtāḥ
he should, collected in mind, worship (her) by the procedure stated in the Āgama. Tāra, Vāk, Śakti, Kamalā, hasakhaphreṃ, hasauḥ are remembered (as the mantras).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.70
वामकोणे यजेद्देव्या रतिमिन्दुसमप्रभाम् । सृणिपाशधरां सौम्यां मदविभ्रमविह्वलाम्
vāmakoṇe yajeddevyā ratimindusamaprabhām / sṛṇipāśadharāṃ saumyāṃ madavibhramavihvalām
In the left corner one should worship Rati of the goddess, radiant like the moon, holding a goad and a noose, gentle, swooning with the tremor of intoxication.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.71
प्रीतिं तक्षिणकोणस्थां तप्तकाञ्चनसन्निभाम् । अङ्कुशं प्रणतं दोभ्यां धारयन्तीं समर्चयेत्
prītiṃ takṣiṇakoṇasthāṃ taptakāñcanasannibhām / aṅkuśaṃ praṇataṃ dobhyāṃ dhārayantīṃ samarcayet
He should worship Prīti, standing in the right corner, resembling molten gold, holding in her two arms a goad and (the gesture of) obeisance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.72
अग्रे मनोभवां रक्तां रक्तपुष्पाद्यलङ्कृताम् । इक्षुकार्मुकपुष्पेषुधारिणीं सस्मिताननाम्
agre manobhavāṃ raktāṃ raktapuṣpādyalaṅkṛtām / ikṣukārmukapuṣpeṣudhāriṇīṃ sasmitānanām
In front, Manobhavā, red, adorned with red flowers and the rest, holding a sugarcane bow and flower-arrows, her face smiling.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.73
अङ्गान्यभ्यर्चयेत्पश्चाद्यथापूर्वं विधानवित् । दिक्ष्वग्रे च निजैर्मन्त्रैः पूजयेद्बाणदेवताः
aṅgānyabhyarcayetpaścādyathāpūrvaṃ vidhānavit / dikṣvagre ca nijairmantraiḥ pūjayedbāṇadevatāḥ
Afterwards, one who knows the rite should worship the limbs (of the deity) as before; and in the directions and in front he should worship the arrow-deities with their own mantras.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.74
हस्ताब्जैर्धृतपुष्पेषुप्रणामामृतसप्रभाः । अष्टयोनिष्वष्टशक्तीः पूजयेत्सुभगादिकाः
hastābjairdhṛtapuṣpeṣupraṇāmāmṛtasaprabhāḥ / aṣṭayoniṣvaṣṭaśaktīḥ pūjayetsubhagādikāḥ
In the eight wombs (of the yantra) one should worship the eight powers, Subhagā and the rest, who hold flowers and arrows in their lotus-hands and shine with the nectar of (their) salutation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.75
मातरो भैरवाङ्कस्था मदविभ्रमविह्वलाः । अष्टपत्रेषु संपूज्या यथावत्कुसुमादिभिः
mātaro bhairavāṅkasthā madavibhramavihvalāḥ / aṣṭapatreṣu saṃpūjyā yathāvatkusumādibhiḥ
The Mothers, seated on the lap of Bhairava, swooning with the wanton play of intoxication, are to be worshipped duly on the eight petals with flowers and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.76
लोकपालांस्ततो दिक्षु तेषामस्त्राणि तद्बहिः । पूर्वजन्मकृतैः पुण्यैर्ज्ञात्वैनां परदेवताम्
lokapālāṃstato dikṣu teṣāmastrāṇi tadbahiḥ / pūrvajanmakṛtaiḥ puṇyairjñātvaināṃ paradevatām
Then the world-guardians in the (eight) directions, and outside them their weapons. Having known this supreme deity through merits made in a former birth—
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.77
यो भजेदुक्तमार्गेण स भवेत्संपदां पदम् । एवं सिद्धमनुर्मन्त्री साधयेदिष्टमात्मनः
yo bhajeduktamārgeṇa sa bhavetsaṃpadāṃ padam / evaṃ siddhamanurmantrī sādhayediṣṭamātmanaḥ
—whoever worships (her) by the stated method becomes a seat of prosperities. Thus, with the mantra perfected, the mantra-practitioner may accomplish his own desire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.78
जुहुयादरुणांभोञ्जैरदोषैर्मधुराप्लुतैः । लक्षसंख्यं तदर्द्धं वा प्रत्यहं भोजयेद्द्विजान्
juhuyādaruṇāṃbhoñjairadoṣairmadhurāplutaiḥ / lakṣasaṃkhyaṃ tadarddhaṃ vā pratyahaṃ bhojayeddvijān
He should offer oblations with red lotuses, unblemished, steeped in honey (or sweet substances), to the number of a hundred thousand or half of that; each day he should feed brahmins.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.79
वनिता युवती रम्याः प्रीणयेद्देवताधिया । होमान्ते धनधान्याद्यैस्तोषयेद्गुरुमात्मनः
vanitā yuvatī ramyāḥ prīṇayeddevatādhiyā / homānte dhanadhānyādyaistoṣayedgurumātmanaḥ
He should gratify lovely young women with the thought that they are the deity; at the end of the fire-offering he should satisfy his own guru with wealth, grain and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.80
एवं कृते जगद्वश्यो रमाया भवनं भवेत् । रक्तोत्पलैस्त्रिमध्वक्तैररुणैर्वा हयारिजैः
evaṃ kṛte jagadvaśyo ramāyā bhavanaṃ bhavet / raktotpalaistrimadhvaktairaruṇairvā hayārijaiḥ
When this is done the world becomes subject (to him) and he becomes the abode of Ramā (Lakṣmī). With red lotuses smeared with the three sweets, or with red (flowers) grown of the horse's enemy (oleander),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.81
पुष्पैः पयोन्नैः सघृतैर्हेमाद्विश्वं वशं नयेत् । वाक्सिद्धं लभते मन्त्री पलाशकुसुमैर्हुतैः
puṣpaiḥ payonnaiḥ saghṛtairhemādviśvaṃ vaśaṃ nayet / vāksiddhaṃ labhate mantrī palāśakusumairhutaiḥ
with flowers, with milk-rice mixed with ghee—by such offering he should bring the whole world under control. The mantra-practitioner obtains perfection of speech by offering palāśa blossoms.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.82
कर्पूरागुरुसंयुक्तं गुग्गुलं जुहुयात्सुधीः । ज्ञानं दिव्यमवाप्नोति तेनैव स भवेत्कविः
karpūrāgurusaṃyuktaṃ guggulaṃ juhuyātsudhīḥ / jñānaṃ divyamavāpnoti tenaiva sa bhavetkaviḥ
The wise man should offer guggulu combined with camphor and aloe-wood; (thereby) he attains divine knowledge, and by that very means he becomes a poet.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.83
क्षीराक्तैरमृताखण्डैर्हेमः सर्वापमृत्युजित् । दूर्वाभघिरायुषे होमः क्षीराक्ताभिर्दिनत्रयम्
kṣīrāktairamṛtākhaṇḍairhemaḥ sarvāpamṛtyujit / dūrvābhaghirāyuṣe homaḥ kṣīrāktābhirdinatrayam
An oblation of pieces of amṛta (guḍūcī) smeared with milk conquers all untimely death; an offering with dūrvā grass smeared with milk for three days is for long life.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.84
गिरिकर्णीभवैः पुष्पैर्ब्राह्मणान्वशयेद्धुतैः । कह्लारैः पार्थिवान्पुष्पैस्तद्वधूः कर्णिकारजैः
girikarṇībhavaiḥ puṣpairbrāhmaṇānvaśayeddhutaiḥ / kahlāraiḥ pārthivānpuṣpaistadvadhūḥ karṇikārajaiḥ
By offering flowers of the girikarṇī he should subdue brahmins; with kahlāra flowers, kings; and likewise their wives with karṇikāra flowers.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.85
मल्लिकाकुसुमैर्हुत्वा राजपुत्रान्वशं नयेत् । कोरण्टकुसुमैर्वैंश्यान्वृषलान्पाटलोद्भवैः
mallikākusumairhutvā rājaputrānvaśaṃ nayet / koraṇṭakusumairvaiṃśyānvṛṣalānpāṭalodbhavaiḥ
By offering jasmine flowers he should bring princes under control; with koraṇṭa flowers vaiśyas, and śūdras with those grown of the pāṭala.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.86
अनुलोमां विलोमान्तस्थितसाध्याह्वयान्वितम् । मन्त्रमुच्चार्य जुहुयान्मन्त्री मधुरलोलितैः
anulomāṃ vilomāntasthitasādhyāhvayānvitam / mantramuccārya juhuyānmantrī madhuralolitaiḥ
Uttering the mantra forward, together with the name of the target placed at the end in reverse order, the practitioner should offer oblations with (substances) smeared with honey.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.87
सर्षपैर्मधुसंमिश्रैर्वशयेत्पार्थिवान् क्षणात् । अनेनैव विधानेन तत्पत्नीस्तत्सुतानपि
sarṣapairmadhusaṃmiśrairvaśayetpārthivān kṣaṇāt / anenaiva vidhānena tatpatnīstatsutānapi
With mustard seeds mixed with honey he should subdue kings in an instant; by this same procedure (he subdues) also their wives and their sons.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.88
जातिबिल्वभवैः पुष्पैर्मधुरत्रयसंयुतैः । नरनारीनरपतीन्होमेन वशयेत्क्रमात्
jātibilvabhavaiḥ puṣpairmadhuratrayasaṃyutaiḥ / naranārīnarapatīnhomena vaśayetkramāt
With flowers grown of jasmine and bilva, joined with the three sweets, he should by oblation subdue men, women and kings respectively.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.89
मालतीबकुलोद्भूतैः पुष्पैश्चन्दनलोलितैः । जुहुयात्कवितां मन्त्री लभते वत्सरान्तरे
mālatībakulodbhūtaiḥ puṣpaiścandanalolitaiḥ / juhuyātkavitāṃ mantrī labhate vatsarāntare
With flowers grown of mālatī and bakula, smeared with sandal, the practitioner should offer oblation; within a year he obtains poetic power.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.90
मधुरत्रघयसंयुक्तैः फलैर्बिल्वसमुद्भवैः । जुहुयाद्वाशयेल्लोकं श्रियं प्राप्नोति वाञ्छिताम्
madhuratraghayasaṃyuktaiḥ phalairbilvasamudbhavaiḥ / juhuyādvāśayellokaṃ śriyaṃ prāpnoti vāñchitām
He should offer fruits grown of the bilva joined with the three sweets; he subdues the people and obtains the prosperity he wishes for.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.91
साज्यमन्नं प्रजुहुयाद्भवेदन्नसमृद्धिमान् । कस्तूरीकुङ्कुमोपेतं कर्पूरं जुहुयाद्वशी
sājyamannaṃ prajuhuyādbhavedannasamṛddhimān / kastūrīkuṅkumopetaṃ karpūraṃ juhuyādvaśī
He should offer cooked rice with ghee; he becomes rich in food. The self-controlled one should offer camphor together with musk and saffron:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.92
कन्दर्पादधिकं सद्यः सैन्दर्यमधिगच्छति । लाजान्प्रजुहुयान्मन्त्री दधिक्षीरमधुप्लुतान्
kandarpādadhikaṃ sadyaḥ saindaryamadhigacchati / lājānprajuhuyānmantrī dadhikṣīramadhuplutān
he at once attains beauty greater than Kandarpa's. The practitioner should offer parched grains soaked in curds, milk and honey:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.93
विजित्य रोगानखिलान्स जीवेच्छरदां शतम् । पादद्वयं मलयजं पादं कुङ्कुमकेसरम्
vijitya rogānakhilānsa jīveccharadāṃ śatam / pādadvayaṃ malayajaṃ pādaṃ kuṅkumakesaram
having conquered all diseases he lives a hundred autumns. Two parts sandalwood, one part saffron filaments,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.94
पादं गोरोचनान्तानि त्रीणि पिष्ट्वाहिमांभसा । विदध्यात्तिलकं भाले यान्पश्येद्यैर्विलोक्यते
pādaṃ gorocanāntāni trīṇi piṣṭvāhimāṃbhasā / vidadhyāttilakaṃ bhāle yānpaśyedyairvilokyate
Having ground the three—a quarter part (of the third) up to gorocanā—with cold water, one should make a mark on the forehead; whomever (he) then looks at, or by whomever (he) is looked at,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.95
यान्स्पृशेत्स्पृश्यते यैर्वा वश्याः स्युस्तस्य ते ऽचिरात् । कर्पूरकपिचोराणि समभागानि कल्पयेत्
yānspṛśetspṛśyate yairvā vaśyāḥ syustasya te 'cirāt / karpūrakapicorāṇi samabhāgāni kalpayet
whomever he touches, or by whomever he is touched—they become subject to him before long. (Next) one should prepare camphor and kapicora in equal parts.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.96
चतुर्भुजा जटामांसी तावती रोचना मता । कुङ्कुमं समभागं स्याद्दिग्भातं चन्दनं मतम्
caturbhujā jaṭāmāṃsī tāvatī rocanā matā / kuṅkumaṃ samabhāgaṃ syāddigbhātaṃ candanaṃ matam
Jaṭāmāṃsī (spikenard) is (to be taken as) four parts, and gorocanā is held to be as much; saffron should be in equal part, and sandal is held to be ten parts.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.97
अगुरुर्नवभागं स्यादितिभागक्रमेण च । हिमाद्भिः कन्यया पिष्टमेतत्सर्वं सुसाधितम्
agururnavabhāgaṃ syāditibhāgakrameṇa ca / himādbhiḥ kanyayā piṣṭametatsarvaṃ susādhitam
Aloewood should be nine parts, and thus in the sequence of (these) proportions; all this, ground with cold water by a maiden, is well prepared.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.98
आदाय तिलकं भाले कुर्य्याद्भूमिपतीन्नरान् । वनितामदगर्वाढ्या मदोन्मत्तान्मतन्दजान्
ādāya tilakaṃ bhāle kuryyādbhūmipatīnnarān / vanitāmadagarvāḍhyā madonmattānmatandajān
Taking (it) up (and) making the mark on the forehead, one may (subdue) kings, men, women rich in the pride of intoxication, those maddened with drink, and (mata-ndaja?)—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.99
सिंहव्याघ्रान्महासर्पान्भूतवेतालराक्षसान् । दर्शनादेव वशयेत्तिलकं धारयन्नरः
siṃhavyāghrānmahāsarpānbhūtavetālarākṣasān / darśanādeva vaśayettilakaṃ dhārayannaraḥ
lions, tigers, great serpents, spirits, vetālas and rākṣasas—the man wearing the mark subdues them by mere sight.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.100
इत्येषा भैरवी प्रोक्ता ह्यवतारान्तरं शृणु । वाङ्माया कमला तारो नमोन्ते भगवत्यथ
ityeṣā bhairavī proktā hyavatārāntaraṃ śṛṇu / vāṅmāyā kamalā tāro namonte bhagavatyatha
Thus this Bhairavī (mantra) has been declared; now hear another incarnation (of the goddess): the speech-syllable, māyā, kamalā, tāra, then "namaḥ" at the end, "O Bhagavatī",
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.101
श्रीमातङ्गेश्वरि वदेत्सर्वजनमनोहरि । सर्वादिसुखराज्यन्ते सर्वादिसुखरञ्जनी
śrīmātaṅgeśvari vadetsarvajanamanohari / sarvādisukharājyante sarvādisukharañjanī
then he should say "śrī-mātaṅgeśvarī, charmer of all people", (then) "sarvādisukharājya" at the end, "delighter in all the foremost pleasures",
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.102
सर्वराजवशं पश्चात्करिसर्वपदं वदेत् । स्त्रीपुरुषवशं सृष्टिविद्याक्रोधिनिकान्विता
sarvarājavaśaṃ paścātkarisarvapadaṃ vadet / strīpuruṣavaśaṃ sṛṣṭividyākrodhinikānvitā
then he should say "subduer of all kings" and the whole phrase beginning with "kari"; "subduer of women and men"—(the goddess) is joined with the sṛṣṭi-syllable, the vidyā, and krodhinī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.103
सर्वं दुष्टमृगवशं करिसर्वपदं ततः । सर्वसत्त्ववशङ्करिसर्वलोकं ततः परम्
sarvaṃ duṣṭamṛgavaśaṃ karisarvapadaṃ tataḥ / sarvasattvavaśaṅkarisarvalokaṃ tataḥ param
"Subduer of every wicked beast"—then the whole "-kari" phrase; "subduer of all beings", then after that "of all the world",
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.104
अमुकं मे वशं पश्चादानयानलसुन्दरी । अष्टाशीत्यक्षरो मन्त्रो मुन्याद्या भैरवीगताः
amukaṃ me vaśaṃ paścādānayānalasundarī / aṣṭāśītyakṣaro mantro munyādyā bhairavīgatāḥ
then "bring so-and-so under my sway, O Fire-Beauty"—the mantra has eighty-eight syllables; the seer and the rest are as given for Bhairavī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.105
न्यासान्मन्त्री तनौ कुर्याद्वक्ष्यमाणान्यथाक्रमम् । शिरोललाटभ्रूमध्ये तालुकण्ठगलोरसि
nyāsānmantrī tanau kuryādvakṣyamāṇānyathākramam / śirolalāṭabhrūmadhye tālukaṇṭhagalorasi
The mantra-adept should perform the placements, to be stated in order, upon the body: on the head, the forehead, between the brows, the palate, the throat, the neck, the chest,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.106
अनाहते भुजद्वन्द्वे जठरे नाभिमण्डले । स्वाधिष्ठाने गुप्तदेशे पादयोर्दक्षवामयोः
anāhate bhujadvandve jaṭhare nābhimaṇḍale / svādhiṣṭhāne guptadeśe pādayordakṣavāmayoḥ
on the anāhata (heart center), the pair of arms, the belly, the region of the navel, the svādhiṣṭhāna, the private region, and on the right and left feet,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.107
मूलाधारे गुदे न्यस्येत्पदान्यष्टादश क्रमात् । गुणैकद्विचतुः षड्भिर्वसुपर्वनवाष्टभिः
mūlādhāre gude nyasyetpadānyaṣṭādaśa kramāt / guṇaikadvicatuḥ ṣaḍbhirvasuparvanavāṣṭabhiḥ
and at the mūlādhāra, the anus, he should place the eighteen words in order—with three, one, two, four, six, eight, six, nine, eight (syllables),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.108
नन्दपङ्क्त्यष्टवेदाग्निचन्द्रयुग्मगुणा क्षिभिः । यदुकॢप्तिरियं प्रोक्ता मन्त्रवर्णैर्यथाक्रमम्
nandapaṅktyaṣṭavedāgnicandrayugmaguṇā kṣibhiḥ / yadukḷptiriyaṃ proktā mantravarṇairyathākramam
with nine, ten, eight, four, three, one, two, three and sixteen—this arrangement has been declared with the mantra's syllables in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.109
रत्याद्या मृलहृदयभ्रुमध्येषु विचक्षणः । वाक्शक्तिलक्ष्मीबीजाद्या मातङ्ग्यन्ताः प्रविन्यसेत्
ratyādyā mṛlahṛdayabhrumadhyeṣu vicakṣaṇaḥ / vākśaktilakṣmībījādyā mātaṅgyantāḥ pravinyaset
The discerning one (should place) Rati and the rest on the root(-center), the heart and between the brows; and (the deities) beginning with the seeds of speech, śakti and Lakṣmī and ending with Mātaṅgī he should install
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.110
शिरोवदनहृद्गुह्यपादेषु विधिना न्यसेत् । हृल्लेखां गगनां रक्तां भूयो मन्त्री करालिकाम्
śirovadanahṛdguhyapādeṣu vidhinā nyaset / hṛllekhāṃ gaganāṃ raktāṃ bhūyo mantrī karālikām
on the head, the face, the heart, the genitals and the feet, according to the rule; (then) the mantra-adept (should install) Hṛllekhā, Gaganā, Raktā, and again Karālikā,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.111
महोच्छुष्मां स्वनामादिवर्णबीजपुरः सराः । मातङ्ग्यन्ताः षडङ्गानि ततः कुर्वीत साधकः
mahocchuṣmāṃ svanāmādivarṇabījapuraḥ sarāḥ / mātaṅgyantāḥ ṣaḍaṅgāni tataḥ kurvīta sādhakaḥ
(and) Mahocchuṣmā—each preceded by the seed-syllable formed of the first letter of her own name and ending with "mātaṅgī"; then the practitioner should perform the six limb-rites.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.112
वर्णैश्चतुर्विंशतिभिर्हृत्त्रयोदशभिः शिरः । शिखाष्टादशभिः प्रोक्ता वर्म तावद्भिरक्षरैः
varṇaiścaturviṃśatibhirhṛttrayodaśabhiḥ śiraḥ / śikhāṣṭādaśabhiḥ proktā varma tāvadbhirakṣaraiḥ
With twenty-four syllables the heart (-mantra), with thirteen the head, with eighteen the crest-lock is declared, with as many syllables the armour,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.113
स्यात्त्रयोदशभिर्नेत्रं द्वाभ्यामस्त्रं प्रकीर्तितम् । बाणन्यासं ततः कुर्याद्भैरवीप्रोक्तवर्त्मना
syāttrayodaśabhirnetraṃ dvābhyāmastraṃ prakīrtitam / bāṇanyāsaṃ tataḥ kuryādbhairavīproktavartmanā
with thirteen the eye (-mantra) should be, and with two the weapon is proclaimed; then he should perform the placement of the arrows by the method stated for Bhairavī.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.114
मातङ्गीपदयोश्चान्यं मन्मथान्वदनांशयोः । पार्स्वकट्योर्नाभिदेशे कटिपार्श्वांशके पुनः
mātaṅgīpadayoścānyaṃ manmathānvadanāṃśayoḥ / pārsvakaṭyornābhideśe kaṭipārśvāṃśake punaḥ
And another at the two feet of Mātaṅgī — the Manmathas (are placed) on the face and the shoulders; on the sides and hips, on the region of the navel, and again on hip, side and shoulder.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.115
बीजत्रयादिकान्मन्त्री मन्मथं मकरध्वजम् । मदनं पुष्पधन्वानं पञ्चमं कुसुमायुधम्
bījatrayādikānmantrī manmathaṃ makaradhvajam / madanaṃ puṣpadhanvānaṃ pañcamaṃ kusumāyudham
Beginning with the three seed-syllables, the reciter (should place) Manmatha, Makaradhvaja, Madana, Puṣpadhanvan, and fifth Kusumāyudha,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.116
षष्ठं कन्दर्पनामानं मनोभवरतिप्रियौ । मातङ्ग्यन्तास्ततो न्यस्येत्स्थानेष्वेतेषु मन्त्रवित्
ṣaṣṭhaṃ kandarpanāmānaṃ manobhavaratipriyau / mātaṅgyantāstato nyasyetsthāneṣveteṣu mantravit
sixth, the one named Kandarpa, and Manobhava and Ratipriya — (all) ending in the word 'mātaṅgī'; the knower of mantras should then place (them) in these places.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.117
कुसुमा मेखला चैव मदना मदना तुरा । मदनवेगा सम्भवा च भुवनपालेन्दुरेखिका
kusumā mekhalā caiva madanā madanā turā / madanavegā sambhavā ca bhuvanapālendurekhikā
Kusumā, and Mekhalā, Madanā, Madanāturā, Madanavegā, and Sambhavā, Bhuvanapālā, Indurekhikā —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.118
अनङ्गपदपूर्वाश्च मातङ्ग्यन्ताः समीरिताः । विन्यस्तव्यास्ततो मूले ऽधिष्ठाने मणिपूरके
anaṅgapadapūrvāśca mātaṅgyantāḥ samīritāḥ / vinyastavyāstato mūle 'dhiṣṭhāne maṇipūrake
these are declared as preceded by the word 'anaṅga' and ending in 'mātaṅgī'; they are then to be placed in the root (centre), in the adhiṣṭhāna, in the maṇipūraka,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.119
हृत्कण्ठास्ये भ्रुवोर्मध्ये मस्तके चापि मत्रिणा । आद्ये लक्ष्मीसरस्वत्यौ रतिः प्रीतिश्च कृत्तिका
hṛtkaṇṭhāsye bhruvormadhye mastake cāpi matriṇā / ādye lakṣmīsarasvatyau ratiḥ prītiśca kṛttikā
in the heart, throat and mouth, between the brows, and also on the head, by the practitioner. First, Lakṣmī and Sarasvatī, then Rati and Prīti and Kṛttikā,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.120
शान्तिः पुष्टिः पुनस्तुष्टिमार्तगंपदशेखरा । मूलमन्त्रं पृथङ्न्यस्येन्निजमूर्द्धनि मन्त्रवित्
śāntiḥ puṣṭiḥ punastuṣṭimārtagaṃpadaśekharā / mūlamantraṃ pṛthaṅnyasyennijamūrddhani mantravit
Śānti, Puṣṭi, and again Tuṣṭi — (each) crowned with the word 'mārtagaṃ(?)'; the knower of mantras should place the root-mantra separately on his own head.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.121
आधारदेशे ऽधिष्ठाने नाभौ पश्चादनाहते । कण्ठदेशे भ्रवोर्मध्ये बिन्दौ भूयः कला पदोः
ādhāradeśe 'dhiṣṭhāne nābhau paścādanāhate / kaṇṭhadeśe bhravormadhye bindau bhūyaḥ kalā padoḥ
At the seat of the base (ādhāra), at the adhiṣṭhāna, at the navel, then at the anāhata, at the throat, between the brows, at the bindu, again at the kalā and the pada,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.122
निरोधिकायामर्द्धेन्दुनादे नादान्तयोः पुनः । उन्नतांसेषु वक्त्रे च ध्रुवमण्डलके शिवे
nirodhikāyāmarddhendunāde nādāntayoḥ punaḥ / unnatāṃseṣu vaktre ca dhruvamaṇḍalake śive
at the nirodhikā, at the half-moon, at the nāda, again at the two nādāntas, on the raised shoulders, on the face, on the disc of the Pole-star, and on Śiva —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.123
मातङ्ग्यन्ताः प्रविन्यस्ये द्वामां ज्येष्ठमतः परम् । रौद्रीं प्रशान्तां श्रद्धाख्यां पुनर्माहेश्वरीमथ
mātaṅgyantāḥ pravinyasye dvāmāṃ jyeṣṭhamataḥ param / raudrīṃ praśāntāṃ śraddhākhyāṃ punarmāheśvarīmatha
(these), ending in 'mātaṅgī', he should place; thereafter Vāmā, Jyeṣṭhā, Raudrī, Praśāntā, her called Śraddhā, and then again Māheśvarī,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.124
क्रियाशक्तिं सुलक्ष्मीं च सृष्टिं संज्ञां च मोहिनीम् । प्रमथाश्वासिनीं विद्युल्लतां चिच्छक्तिमप्यथ
kriyāśaktiṃ sulakṣmīṃ ca sṛṣṭiṃ saṃjñāṃ ca mohinīm / pramathāśvāsinīṃ vidyullatāṃ cicchaktimapyatha
Kriyāśakti and Sulakṣmī, Sṛṣṭi and Saṃjñā and Mohinī, Pramathā, Āśvāsinī, Vidyullatā, and also Cicchakti,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.125
ततश्च सुन्दरीं निन्दां नन्दबुद्धिमिमाः क्रमात् । शिरोभालहृदाधारेष्वेता बीजत्रयाधिकाः
tataśca sundarīṃ nindāṃ nandabuddhimimāḥ kramāt / śirobhālahṛdādhāreṣvetā bījatrayādhikāḥ
and then Sundarī, Nindā, Nandā and Buddhi — these in order; on the head, forehead, heart and base (ādhāra) these, prefixed with the three seed-syllables
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.126
मातङ्ग्याद्याः प्रविन्यस्येद्यथावद्देशिकोत्तमः । मातङ्गीं महदाद्यां तां महालक्ष्मीपदादिकाम्
mātaṅgyādyāḥ pravinyasyedyathāvaddeśikottamaḥ / mātaṅgīṃ mahadādyāṃ tāṃ mahālakṣmīpadādikām
and beginning with 'mātaṅgī', the best of teachers should duly place. Mātaṅgī beginning with 'mahat', and her beginning with the word 'mahālakṣmī',
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.127
सिद्धलक्ष्मीपदाद्यां च मूलमाधारमण्डलम् । न्यसेत्तेनैव कुर्वीत व्यापकं देशिकोत्तमः
siddhalakṣmīpadādyāṃ ca mūlamādhāramaṇḍalam / nyasettenaiva kurvīta vyāpakaṃ deśikottamaḥ
and her beginning with the word 'siddhalakṣmī' — he should place the root(-mantra) on the maṇḍala of the base; with that same (mantra) the best of teachers should perform the pervasive placing (vyāpaka-nyāsa).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.128
एवं न्यस्तशरीरो ऽसौ चिन्तयेन्मन्त्रदेवताम् । श्यामां शुकोक्तिं शृण्वन्तीं न्यस्तैकाङ्घ्रिशिरोरुहाम्
evaṃ nyastaśarīro 'sau cintayenmantradevatām / śyāmāṃ śukoktiṃ śṛṇvantīṃ nyastaikāṅghriśiroruhām
With his body thus (ritually) placed, he should meditate on the deity of the mantra: dark, listening to the parrot's speech, with one foot set (forward) and her hair (loosened),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.129
शशिखण्डधरां वीणां वादयन्तीं मधून्मदाम् । रक्तांशुकां च कह्लारमालाशोभितचूलिकाम्
śaśikhaṇḍadharāṃ vīṇāṃ vādayantīṃ madhūnmadām / raktāṃśukāṃ ca kahlāramālāśobhitacūlikām
bearing the crescent of the moon, playing the vīṇā, intoxicated with honey-wine, clad in red cloth, her crest adorned with a garland of white lotuses,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.130
शङ्खपत्रां तु मातङ्गीं चित्रकोद्भासिमस्तकाम् । अयुतं प्रजपेन्मन्त्रं तद्दशांशं मधूकजैः
śaṅkhapatrāṃ tu mātaṅgīṃ citrakodbhāsimastakām / ayutaṃ prajapenmantraṃ taddaśāṃśaṃ madhūkajaiḥ
with conch(-shaped) leaf-ornaments — Mātaṅgī, her forehead bright with a painted mark. One should recite the mantra ten thousand times, and (offer) a tenth of that with (offerings) made of madhūka
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.131
पुष्पैस्त्रिमधुरोपेतैर्जुहुयान्मन्त्रसिद्धये । त्रिकोणकर्णिकं पद्ममष्टपत्रं प्रकल्पयेत्
puṣpaistrimadhuropetairjuhuyānmantrasiddhaye / trikoṇakarṇikaṃ padmamaṣṭapatraṃ prakalpayet
flowers mixed with the three sweets — he should offer (them) into the fire for the mantra's success. He should draw a lotus with a triangular pericarp and eight petals,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.132
अष्टपत्रावृतं बाह्ये वृतं षोडशभिर्दलैः । चतुरस्रीकृतं बाह्ये कान्त्या दृष्टिमनोहरम्
aṣṭapatrāvṛtaṃ bāhye vṛtaṃ ṣoḍaśabhirdalaiḥ / caturasrīkṛtaṃ bāhye kāntyā dṛṣṭimanoharam
surrounded outside by eight petals, (and that) surrounded by sixteen petals, made four-cornered on the outside, charming to the eye with its beauty.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.133
एतस्मिन्पूजयेत्पीठे नवशक्तीः क्रमादिमाः । विभूतिपूर्वाः पूर्वोक्ता मातङ्गीपदपश्चिमाः
etasminpūjayetpīṭhe navaśaktīḥ kramādimāḥ / vibhūtipūrvāḥ pūrvoktā mātaṅgīpadapaścimāḥ
On this seat he should worship the nine powers, these in order: those beginning with Vibhūti, mentioned before, with the word 'mātaṅgī' at the end.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.134
सर्वान्ते शक्तिकमलासनाय नम इत्यथ । वाक्सत्यलक्ष्मी बीजाद्य उक्तः पीठार्चने मनुः
sarvānte śaktikamalāsanāya nama ityatha / vāksatyalakṣmī bījādya uktaḥ pīṭhārcane manuḥ
At the very end (one says) "Homage to the lotus-seat of Śakti"; thus the mantra to be used in the worship of the pedestal is declared, beginning with the seed-syllables of speech, truth, and Lakṣmī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.135
मूलेन मूर्तिं संकल्प्य तस्यामावाह्य देवताम् । अर्चयेद्विधिनानेन वक्ष्यमाणेन मन्त्रवित्
mūlena mūrtiṃ saṃkalpya tasyāmāvāhya devatām / arcayedvidhinānena vakṣyamāṇena mantravit
Having formed the image (mentally) with the root-mantra and invoked the deity into it, the knower of mantras should worship according to this procedure, which will be stated.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.136
रत्याद्यास्त्रिषु कोणेषु पूजयेत्पूर्ववत्सुधीः । हृहृल्लेखाः पञ्चपूज्या मध्ये दिक्षु च मन्त्रिणा
ratyādyāstriṣu koṇeṣu pūjayetpūrvavatsudhīḥ / hṛhṛllekhāḥ pañcapūjyā madhye dikṣu ca mantriṇā
The wise one should worship Rati and the others in the three corners as before; the five hṛllekhās are to be worshipped by the mantrin in the centre and in the (cardinal) directions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.137
पाशाङ्कुशाभयाभीष्टधारिण्यो भूतसप्रभाः । अङ्गानि पूजयेत्पश्चाद्यथापूर्वं विधानवित्
pāśāṅkuśābhayābhīṣṭadhāriṇyo bhūtasaprabhāḥ / aṅgāni pūjayetpaścādyathāpūrvaṃ vidhānavit
(They are) bearers of the noose, the goad, (the gesture of) fearlessness and the desired boon, with a radiance like that of the elements(?); afterwards the knower of the rite should worship the limbs (of the mantra) as before.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.138
बाणानभ्यर्चयेद्दिक्षु पञ्चमं पुरतो यजेत् । दलमध्ये ऽथ संपूज्या अनङ्गकुसुमादिकाः
bāṇānabhyarcayeddikṣu pañcamaṃ purato yajet / dalamadhye 'tha saṃpūjyā anaṅgakusumādikāḥ
He should worship the arrows in the (four) directions and sacrifice to the fifth in front; then in the middle of the petals Anaṅgakusumā and the rest are to be worshipped.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.139
पाशाङ्कुशाभयाभीष्टधारिण्यो ऽरुणविग्रहाः । पत्राग्रेषु पुनः पूज्या लक्ष्म्याद्या वल्लकीकराः
pāśāṅkuśābhayābhīṣṭadhāriṇyo 'ruṇavigrahāḥ / patrāgreṣu punaḥ pūjyā lakṣmyādyā vallakīkarāḥ
(They are) bearers of the noose, the goad, (the gesture of) fearlessness and the desired boon, ruddy in body; again, on the tips of the petals Lakṣmī and the others, with lutes in their hands, are to be worshipped.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.140
बहिरष्टदलेष्वर्च्या मन्मथाद्या मदोद्धताः । अपराङ्गा निषङ्गाद्याः पुष्पास्त्रेषुधनुर्द्धराः
bahiraṣṭadaleṣvarcyā manmathādyā madoddhatāḥ / aparāṅgā niṣaṅgādyāḥ puṣpāstreṣudhanurddharāḥ
Outside, on the eight petals, Manmatha and the rest are to be worshipped, excited with passion; the further limbs, Niṣaṅga and the rest, bear flower-arrows, arrow-quiver(?) and bow.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.141
पत्रस्था मातरः पूज्या ब्राह्माद्याः प्रोक्तलक्षणाः । तदग्रेष्वर्चयेद्विद्वानसिताङ्गादिभैरवान्
patrasthā mātaraḥ pūjyā brāhmādyāḥ proktalakṣaṇāḥ / tadagreṣvarcayedvidvānasitāṅgādibhairavān
The Mothers stationed on the petals, Brāhmī and the rest, with the characteristics already stated, are to be worshipped; on the tips of those (petals) the learned one should worship the Bhairavas, Asitāṅga and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.142
पुनः षोडश पत्रेषु पूज्याः षोडश शक्तयः । वामाद्याः कलवीणाभिर्गायन्त्यः श्यामविग्रहाः
punaḥ ṣoḍaśa patreṣu pūjyāḥ ṣoḍaśa śaktayaḥ / vāmādyāḥ kalavīṇābhirgāyantyaḥ śyāmavigrahāḥ
Again, on the sixteen petals sixteen Śaktis are to be worshipped, Vāmā and the rest, dark-bodied, singing with sweet lutes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.143
चतुरस्रे चतुर्दिक्षु चतस्रः पूजयेत्पुनः । मातङ्ग्याद्यामदोन्मत्ता वीणोल्लसितपाणयः
caturasre caturdikṣu catasraḥ pūjayetpunaḥ / mātaṅgyādyāmadonmattā vīṇollasitapāṇayaḥ
Again, in the square, in the four directions, he should worship four (goddesses): Mātaṅgī and the rest, mad with intoxication, with lutes shining in their hands.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.144
आग्नेयकोणे विघ्नेशं दुर्गां नैशाचरेः यजेत् । वायव्ये बटुकान् पश्चादीशाने क्षेत्रपं यजेत्
āgneyakoṇe vighneśaṃ durgāṃ naiśācareḥ yajet / vāyavye baṭukān paścādīśāne kṣetrapaṃ yajet
In the southeast corner he should worship the Lord of Obstacles, in the southwest Durgā; then in the northwest the Baṭukas, and in the northeast he should worship the Kṣetrapa.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.145
लोकपाला बहिः पूज्या वज्राद्यैरायुधैः सह । मन्त्रे ऽस्मिन्संधिते मन्त्री साधयेदिष्टमात्मनः
lokapālā bahiḥ pūjyā vajrādyairāyudhaiḥ saha / mantre 'sminsaṃdhite mantrī sādhayediṣṭamātmanaḥ
Outside, the world-guardians are to be worshipped together with their weapons, the thunderbolt and the rest. When this mantra has been mastered, the mantrin may accomplish his own desire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.146
मल्लिकाजातिपुन्नागैर्हेमाद्भाग्यालयो भवेत् । फलौर्बिल्यसमुद्भूतैस्तत्पत्रैर्वा हुताद्भवेत्
mallikājātipunnāgairhemādbhāgyālayo bhavet / phalaurbilyasamudbhūtaistatpatrairvā hutādbhavet
From an oblation of mallikā, jāti and punnāga (flowers) he becomes an abode of good fortune; or (it) comes about from an oblation of bilva fruits or its leaves.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.147
राजपुत्रस्य राज्याप्तिः पङ्कजैः श्रियमाप्नुयात् । उत्पलैर्वशयेद्विश्वं क्षारैर्मध्वाश्रितैः स्त्रियम्
rājaputrasya rājyāptiḥ paṅkajaiḥ śriyamāpnuyāt / utpalairvaśayedviśvaṃ kṣārairmadhvāśritaiḥ striyam
A prince obtains a kingdom; with lotuses one would obtain prosperity; with blue lotuses one may subjugate the whole world; with salts mixed with honey, a woman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.148
वञ्जुलस्य समिद्भोमो वृष्टिं वितनुते ऽचिरात् । क्षीराक्तैरमृताखण्डैर्हेमान्नाशयति ज्वरम्
vañjulasya samidbhomo vṛṣṭiṃ vitanute 'cirāt / kṣīrāktairamṛtākhaṇḍairhemānnāśayati jvaram
An oblation of vañjula firewood brings rain before long; with unbroken amṛtā (plants) smeared with milk, the oblation destroys fever.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.149
दूर्वाभिरायुराप्नोति तन्दुलैर्धनवान्भवेत् । कदंबैर्वश्यमाप्नोति सर्वं त्रिमधुरप्लुतम्
dūrvābhirāyurāpnoti tandulairdhanavānbhavet / kadaṃbairvaśyamāpnoti sarvaṃ trimadhuraplutam
With dūrvā grass he obtains long life; with rice grains he becomes wealthy; with kadamba (flowers) he obtains the power of subjugation — everything (being) steeped in the three sweets.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.150
नन्द्यावर्तभवैः पुष्पैर्हेमो वाक्सिद्धिदायकः । निंबप्रसूनैर्जुहुयादीप्सितश्रीसमृद्धये
nandyāvartabhavaiḥ puṣpairhemo vāksiddhidāyakaḥ / niṃbaprasūnairjuhuyādīpsitaśrīsamṛddhaye
An oblation with flowers of the nandyāvarta gives mastery of speech; one should offer neem blossoms for the increase of the prosperity one desires.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.151
पलाशकुसुमैर्हेमात्तेजस्वी जायते नरः । चन्दनागुरुकस्तूरी चन्द्रकुङ्कुमरोचनाः
palāśakusumairhemāttejasvī jāyate naraḥ / candanāgurukastūrī candrakuṅkumarocanāḥ
From an oblation with palāśa flowers a man becomes full of splendour. Sandal, aguru, musk, camphor, saffron and gorocanā —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.152
वश्याय च प्रियत्वाय हुताश्च तिलकीकृताः । निर्गुण्डीमूलहोमेन निगडान्मुच्यते नरः
vaśyāya ca priyatvāya hutāśca tilakīkṛtāḥ / nirguṇḍīmūlahomena nigaḍānmucyate naraḥ
— these, offered in the fire and made into a forehead-mark, (serve) for subjugation and for winning affection. By an oblation of nirguṇḍī root a man is freed from fetters.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.153
निंबतैलान्वितैर्लोणैर्हेमः शत्रुविनाशनः । हरिद्राचूर्णसंमिश्रैर्लवणैः स्तंभयेज्जगत्
niṃbatailānvitairloṇairhemaḥ śatruvināśanaḥ / haridrācūrṇasaṃmiśrairlavaṇaiḥ staṃbhayejjagat
An oblation of salt mixed with neem oil destroys enemies; with salt mixed with turmeric powder one may immobilize the world.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.154
मातङ्गीसिद्धविद्यैषा प्रोक्ता ते द्विजसत्तम । अवतारान्तरं भूयो वर्णयामि निशामय
mātaṅgīsiddhavidyaiṣā proktā te dvijasattama / avatārāntaraṃ bhūyo varṇayāmi niśāmaya
This is the accomplished lore (vidyā) of Mātaṅgī, declared to you, O best of the twice-born. Again I shall describe another descent (of the Goddess); listen.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.155
दीपकाप्रीतिचन्द्राढ्या द्विधा चेद्रञ्जितापुनः । वतिवह्निप्रियामन्त्रो धूमावत्या गजाक्षरः
dīpakāprīticandrāḍhyā dvidhā cedrañjitāpunaḥ / vativahnipriyāmantro dhūmāvatyā gajākṣaraḥ
(The letter) dīpaka, joined with prīti and the moon, and then doubled and coloured again; the mantra of Dhūmāvatī has the syllable of the elephant (i.e. dhū) together with vati, the beloved of fire (svāhā).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.156
पिप्पलादो मुनिश्छन्दो निवृद्धूमावतीश्वरी । बीजेन षड्दीर्घजातियुक्तेन परिकल्पयेत्
pippalādo muniśchando nivṛddhūmāvatīśvarī / bījena ṣaḍdīrghajātiyuktena parikalpayet
Pippalāda is the seer, nivṛt the metre, Dhūmāvatī the presiding deity; one should perform the (ritual placement) with the seed-syllable joined with the six long vowels.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.157
ततो धूमावतीं ध्यायेच्छत्रुनिग्रहकारिणीम् । विवर्णां चञ्चलां दुष्टां दीर्घां च मलिनांबराम्
tato dhūmāvatīṃ dhyāyecchatrunigrahakāriṇīm / vivarṇāṃ cañcalāṃ duṣṭāṃ dīrghāṃ ca malināṃbarām
Then one should meditate on Dhūmāvatī, who subdues enemies: colourless, unsteady, malignant, tall, and clad in soiled garments,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.158
विमुक्तकुन्तलां सूक्ष्मां विधवां विरलद्विजाम् । कङ्कध्वजरथारूढां प्रलंबितपयोधरम्
vimuktakuntalāṃ sūkṣmāṃ vidhavāṃ viraladvijām / kaṅkadhvajarathārūḍhāṃ pralaṃbitapayodharam
with loosened hair, thin, a widow, with gap-toothed teeth, mounted on a chariot with a heron banner, with hanging breasts,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.159
सूर्यहस्तां निरुक्षाङ्कधृतहस्तांबरान्विताम् । प्रवृद्धलोमां तु भृशं कुटिलाकुटिलेक्षणाम्
sūryahastāṃ nirukṣāṅkadhṛtahastāṃbarānvitām / pravṛddhalomāṃ tu bhṛśaṃ kuṭilākuṭilekṣaṇām
with a winnowing-basket in her hand, holding in her hand a garment marked (?), with much-grown body hair, and with exceedingly crooked, ever-shifting eyes,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.160
क्षुत्पिपासार्दितां नित्यं भयदां कलहप्रियाम् । एवंविधां तु संचिन्त्य नमः स्वाहा फडन्तकम्
kṣutpipāsārditāṃ nityaṃ bhayadāṃ kalahapriyām / evaṃvidhāṃ tu saṃcintya namaḥ svāhā phaḍantakam
afflicted by hunger and thirst, always causing fear, fond of quarrel — having thus meditated (on her), (one utters the mantra) ending in namaḥ, svāhā, phaṭ.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.161
बीजं साध्योपरि न्यस्य तस्मिन्स्थाप्य शवं जपेत् । अवष्टभ्य शवं शत्रुनाम्नाथ प्रजपेन्मनुम्
bījaṃ sādhyopari nyasya tasminsthāpya śavaṃ japet / avaṣṭabhya śavaṃ śatrunāmnātha prajapenmanum
Placing the seed-syllable over (the name of) the target and setting a corpse upon that, he should recite; pressing down the corpse, he should then recite the mantra with the enemy's name.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.162
सोष्णीषकञ्चुको विद्वान्कृष्णे भूते दिवानिशम् । उपवासी श्मशाने वा विपिने शून्यमन्दिरे
soṣṇīṣakañcuko vidvānkṛṣṇe bhūte divāniśam / upavāsī śmaśāne vā vipine śūnyamandire
The knowing one, wearing turban and jacket, in the dark fortnight, day and night, fasting, either in a cremation ground, in a forest, or in an empty house,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.163
मन्त्रस्य सिद्ध्यै यतवाग्ध्यायन्देवीं निरन्तरम् । सहस्रादूर्द्धूतः शत्रुर्ज्वरेण परिगृह्यते
mantrasya siddhyai yatavāgdhyāyandevīṃ nirantaram / sahasrādūrddhūtaḥ śatrurjvareṇa parigṛhyate
for the mantra's success, with speech restrained, meditating on the Goddess without interruption — beyond a thousand (recitations) the enemy is shaken up and seized by fever.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.164
पञ्चगव्येन शान्तिः स्याज्ज्वरस्य पयसापि वा । मन्त्राद्या क्षरमालिख्य शत्रूनाम ततः परम्
pañcagavyena śāntiḥ syājjvarasya payasāpi vā / mantrādyā kṣaramālikhya śatrūnāma tataḥ param
The fever's quelling comes about by the five products of the cow, or else by milk. Having written the first syllable of the mantra, and after that the enemy's name,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.165
द्वितीयं मनुवर्णं च शत्रुनामैवमालिखेत् । सर्वं मनुदिक्सहस्रजपाच्छवमृतिर्भवेत्
dvitīyaṃ manuvarṇaṃ ca śatrunāmaivamālikhet / sarvaṃ manudiksahasrajapācchavamṛtirbhavet
and then the second syllable of the mantra, he should thus write the enemy's name (again); the whole thing, by reciting a thousand times in the direction of the mantra (?), brings about death like a corpse's.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 87.166
दग्ध्वा कङ्कं श्यशानाग्नौ तद्भस्मादाय मन्त्रवित् । विरोधिनाम्नाष्टशतं जप्तमुच्चाटनं रिपोः
dagdhvā kaṅkaṃ śyaśānāgnau tadbhasmādāya mantravit / virodhināmnāṣṭaśataṃ japtamuccāṭanaṃ ripoḥ
Having burnt a heron in the cremation fire, the knower of the mantra takes its ash; (the mantra) recited one hundred and eight times with the adversary's name effects the driving away of the foe.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 87.167
श्मशानभस्मना कृत्वा शवं तस्योपरि न्यसेत् । विरोधिनामसंरुद्धं कृष्णे पक्षे समुच्चरेत्
śmaśānabhasmanā kṛtvā śavaṃ tasyopari nyaset / virodhināmasaṃruddhaṃ kṛṣṇe pakṣe samuccaret
Having made a corpse with cremation-ground ash, he should place (the name?) upon it; in the dark fortnight he should utter (the mantra) with the adversary's name enclosed (within it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain