Passage 1
जनक उवाच— कृपा मयि परा तस्या यदाभूत्सा ममात्मजा। परन्तु तत्त्वविज्ञाने मूढकल्पोऽस्मि भूपते॥१॥
Janaka said: “Her supreme grace came to me when she became my daughter; yet, O king, I remain almost ignorant of her true reality.
Passage 2
शुकेन योगिमुख्येन तन्माहात्म्यं निवेदितम्। श्रुत्वापि मूढकल्पोऽहं वात्सल्ये मग्नमानसः॥२॥
“Śuka, foremost of yogins, explained her greatness to me. Even after hearing him, however, my mind remained immersed in parental affection and I scarcely understood.
Passage 3
जानामि सीतां रामस्य सहजानन्दिनीं प्रियाम्। प्रमोदवनराजेशीं परब्रह्मस्वरूपिणीम्॥३॥
“I know that Sītā is Rāma's beloved Sahajānandinī, sovereign of Pramoda-vana and the embodiment of the Supreme Brahman.
Passage 4
तथापि पितृभावेन ग्रस्तज्ञानस्य मे प्रभो। दुर्वाससा ते यत्प्रोक्तं तत्तत्त्वं वद राघव॥४॥
“Nevertheless, Lord Rāghava, my understanding is overwhelmed by a father's affection. Tell me the truth that Durvāsas disclosed to you.
Passage 5
अपि मे ब्रूहि तत्त्वं मन्त्रं तन्त्रपुरःसरम्। यज्ज्ञात्वा मोहपाशेन नावृतः स्यां कदाचन॥५॥
“Please teach me that reality together with its mantra and tantra, knowing which I shall never again be bound by the noose of delusion.
Passage 6
किं मन्त्रं किं पुनस्तन्त्रं किं च तन्मन्त्रसाधनम्। केन ज्ञानेन विज्ञाता सहजानन्दिनी भवेत्॥६॥
“What is the mantra, what is its tantra, and how is that mantra practiced? Through what knowledge may Sahajānandinī truly be known?
Passage 7
एतन्मे वद राजर्षे मतं दुर्वाससो मुनेः। क्रोधनः स मुनिः प्रष्टुमशक्यो यन्मया ध्रुवम्॥७॥
“Royal sage, tell me Durvāsas's teaching. That wrathful seer was surely not someone whom I could question myself.
Passage 8
व्रजे गोपालबालानां विरहोच्छेदनं विधिम्। प्रोवाच किं ते दुर्वासा इति ज्ञात्वा भूरिशः॥८॥
“What did Durvāsas abundantly teach you as the means of ending the cowherd boys' separation in Vraja?”
Passage 9
राजोवाच— प्रश्रयावनतं दृष्ट्वा मां दुर्वासा महामुनिः। प्रोक्तवानखिलं तत्त्वं रहस्यं यद् गिरामपि॥९॥
The king said: “Seeing me bowed humbly before him, the great sage Durvāsas revealed the whole truth to me—a mystery even to sacred speech. The mantra and meditation
Passage 10
प्रणवो भुवनेशानी कमला काम एव च। सहजानन्दिनीङेन्तं स्वाहान्तो द्वादशाक्षरः॥१०॥
“The twelve-syllable mantra is formed from praṇava, the seed of Bhuvaneśānī, the seed of Kamalā, the seed of Kāma, and ‘Sahajānandinī’ in the dative, followed by svāhā.
Passage 11
हिरण्यगर्भ एतस्य मुनिश्छन्दोऽस्य चानुष्टुभम्। सहजानन्दिनी देवी देवता ब्रह्मरूपिणी॥११॥
“Hiraṇyagarbha is its seer and anuṣṭubh its meter; the deity is Goddess Sahajānandinī, who embodies Brahman.
Passage 12
लक्ष्मीर्बीजं त्रपा शक्तिः कामाढ्यं कीलकं स्मृतम्। षोढा कृत्वा मनुं कुर्यात् कराङ्गन्यासमेव च॥१२॥
“Lakṣmī is its seed, modesty its power, and the Kāma-enriched syllable is remembered as its pin. Having divided the mantra sixfold, one should perform nyāsa upon the hands and limbs.
Passage 13
ध्यानमस्याः प्रवक्ष्यामि यत्प्रोक्तं मेऽत्रिसूनुना। कलितं योगिमुख्यैस्तु विचित्तकमले पुरा॥१३॥
“I shall teach her meditation as Atri's son taught it to me and as foremost yogins formerly envisioned it within the wondrous lotus of the heart.
Passage 14
प्रमोदवनसद्यान्तरशोकवनवासिनी। मणिहेमलसद्दिव्यात्सिंहासनविराजिता॥१४॥
“She dwells in an aśoka grove within Pramoda-vana and shines upon a celestial throne gleaming with jewels and gold.
Passage 15
तस्योपरि महापद्मे मत्तभ्रमरसेविते। अष्टपत्रे शुभे दिव्ये सख्यष्टकसमन्विता॥१५॥
“Upon it is an auspicious, celestial eight-petaled lotus served by intoxicated bees, where she is accompanied by her eight companions.
Passage 16
रक्तांशुकपरीधाना वराभयलसत्करा। महोपनिषदां वृन्दैः स्तूयमाना समन्ततः॥१६॥
“Clad in red garments, her hands shine with the gestures of boon and fearlessness, while hosts of great Upaniṣads praise her on every side.
Passage 17
कटाक्षालोकमात्रेण सञ्जीवितमनोभवा। तडित्पुञ्जलसत्कान्तिः कोटिचन्द्रसमानना॥१७॥
“A mere ray from her sidelong glance revives the god of love. Her beauty gleams like a mass of lightning and her face equals ten million moons.
Passage 18
कोटिसूर्येन्दुवह्न्याभा तेजोरूपा सनातनी। दक्षबाहुलतापाशावष्टब्धरघुपुङ्गवा॥१८॥
“The eternal Goddess is pure radiance, brilliant as ten million suns, moons, and fires; the vine of her right arm binds the foremost Rāghava like a noose.
Passage 19
सस्मितेक्षणकल्लोलैर्मोदयन्ती रघूद्वहम्। अनेककोटिब्रह्माण्डसृष्टिस्थितिलयात्मिका॥१९॥
“With waves of smiling glances she delights the scion of Raghu. She is the creation, preservation, and dissolution of countless millions of universes.
Passage 20
इच्छाज्ञानक्रियाशक्तिरूपिणी ब्रह्मरूपिणी। एवंभूता सदा ध्येया प्रमोदवननायिका॥२०॥
“She embodies the powers of will, knowledge, and action and is herself the form of Brahman. The sovereign of Pramoda-vana should always be meditated upon in this way. Inner worship and kuṇḍalinī
Passage 21
प्रातरुत्थाय शिरसि ध्यायेद् गुरुमनन्तकम्। सहस्रदलपद्मान्तःपूर्णामृतकरप्रभम्॥२१॥
“Rising in the morning, one should meditate above the head upon the eternal guru, radiant like a full nectar-bearing moon within the thousand-petaled lotus.
Passage 22
वराभयकरं शान्तं सर्वदेवतरूपिणम्। प्रसन्नमुखपाथोजं गन्धमाल्याम्बरावृतम्॥२२॥
“Peaceful, embodying all the gods, and displaying boon and fearlessness, the guru has a gracious lotus face and is adorned with fragrance, garlands, and garments.
Passage 23
चन्द्रबिम्बे हंसपीठे संस्मरेद् भृशमादरात्। पञ्चतत्त्वमयैः शस्तैर्गन्धाद्यैः परिपूजयेत्॥२३॥
“One should recollect the guru reverently upon the haṃsa-seat in the lunar disc and worship with fragrance and other excellent offerings composed of the five elements.
Passage 24
इत्थं मानसपूजान्ते सहजां हृदि भावयेत्। यथोक्तध्यानमार्गेण सच्चिदानन्दविग्रहाम्॥२४॥
“At the end of this mental worship, one should contemplate Sahajā in the heart, following the meditation already taught, as the embodiment of being, consciousness, and bliss.
Passage 25
ततो योन्या नमस्कृत्य पूजयेन्मानसार्चया। ततः क्षमापयेद् देवीं श्लोकमेनमुदीरयन्॥२५॥
“One should then bow with the yoni gesture and worship mentally, afterward asking the Goddess's forgiveness by reciting the following verse.
Passage 26
रामप्रेमानन्दसन्दोहरूपे प्रत्यक्चैतन्यप्रकाशाखिलाङ्गि। विश्वव्यापिन्यद्वितीये परेशि क्षन्तव्यो मे देवि पूजापराधः॥२६॥
“‘O embodiment of the massed bliss of love for Rāma, whose every limb shines with inward consciousness, all-pervading, nondual Supreme Lady, Goddess, please forgive my faults in worship.’
Passage 27
इत्युदीर्याखिलं विश्वं तन्मयं भावयेद् हृदि। ततो मूलाधारपद्मे भावयेत् कुण्डलीमयीम्॥२७॥
“Having said this, one should inwardly envision the entire universe as pervaded by her, then contemplate her as Kuṇḍalinī in the mūlādhāra lotus.
Passage 28
चतुर्दलं तत्र पद्मं सिन्दूरारुणसुन्दरम्। तत्कर्णिकागतं दिव्यं स्वयंभूलिङ्गमुद्यतम्॥२८॥
“There is a lovely four-petaled lotus, vermilion-red, with the luminous self-born liṅga rising in its pericarp.
Passage 29
शङ्खावर्तक्रमात्तस्य वेष्टिनी दृष्टसूत्रतः। सार्धत्रिवलयाकारां सर्वतत्त्वस्वरूपिणीम्॥२९॥
“According to the revealed teaching, she coils around it in the spiral of a conch, forming three and a half circles and embodying every principle.
Passage 30
सूर्यकोटिप्रतीकाशां चन्द्रकोटिसुशीतलाम्। कोटिपावकविद्योतां जीवशक्तिं सनातनीम्॥३०॥
“She is radiant as ten million suns, cooling as ten million moons, and flashing like ten million fires—the eternal power of life.
Passage 31
तां चेतयित्वा प्रणवेन मूलमन्त्रेण वा चक्रविभेदरीत्या। नीत्वा सहस्रच्छदनं समन्तात्प्रकाशमानां महसां भरेण॥३१॥
“Awakening her with praṇava or the root mantra, one should lead her through the successive wheels to the thousand-petaled lotus, where she shines on every side with a flood of splendor.
Passage 32
उल्लासिताशेषसरोरुहान्तःप्रसर्पदंशुप्रकरप्रसाराम्। संयोजयेच्चिन्मयधाम्नि तस्मिन् स्रवत्सुधापूरविलीनगात्राम्॥३२॥
“Her spreading mass of rays illumines the interior of every lotus. One should unite her with that abode of consciousness, her body dissolving in the flood of nectar that streams from it.
Passage 33
संयोगजन्मामृतवारिधारासंस्नातसर्वावयवानवद्यः। तिष्ठेच्चिरं चिन्मयसामरस्यप्रमोदधाराविनिमग्नचित्तः॥३३॥
“Bathed in the nectar-stream born from their union, every limb made pure, one should remain for a long time with the mind immersed in the current of bliss arising from conscious unity.
Passage 34
ततस्तां भुजगीरूपां मूलप्रकृतिरूपिणीम्। जीवशक्तिं यथास्थानं स्थापयेत्सुखितान्तरः॥३४॥
“Then, inwardly content, one should return that serpent-formed power of life, the embodiment of primordial nature, to her own place. The haṃsa discipline
Passage 35
ततः स्मरेत् कामपि हंसविद्यां चिद्रूपदीपाकृतिमप्रमेयाम्। हंसो मुनिश्छन्द उदीर्यतेऽस्या अव्यक्तगायत्रसमाह्वयं च॥३५॥
“Next one should recollect the ineffable haṃsa knowledge, a lamp formed of consciousness. Haṃsa is declared its seer and the unmanifest Gāyatrī its meter.
Passage 36
हंसात्मिका राजति देवतास्या हं बीजमुक्तं स इतीह शक्तिः। तत्कीलकं सोऽहमिति प्रसिद्धं वेदादितत्त्वं स्वर इत्युदात्तः॥३६॥
“Its deity shines as the essence of haṃsa; ‘haṃ’ is its seed and ‘sa’ its power. ‘So 'ham’ is known as its pin, its principle is primordial revelation, and its accent is udātta.
Passage 37
मोक्षैकहेतोर्विनियोग उक्तः कुर्यात् षडङ्गं विहितस्थलेषु। सूर्यात्मसोमात्मनिरञ्जनात्मज्योतिर्निराभासतराभिधाना॥३७॥
“Its application is said to be the sole cause of liberation. One should perform its six-limbed nyāsa in the prescribed places, using the names Sun-Self, Moon-Self, Stainless Self, Light, and the supremely Unmanifest.
Passage 38
तथैव चाव्यक्तमनन्तमेतास्तद्देवताः सङ्गदिताः पुराणैः। ध्यानं परं रूपमनन्तमाद्यं स्वानन्दबोधाकृति हंसरूपम्॥३८॥
“The Unmanifest and Infinite are likewise named among its deities in the Purāṇas. Its supreme meditation is the beginningless, infinite haṃsa-form, the embodiment of awareness of one's own bliss.
Passage 39
दिग्वक्त्रं दिक्श्रवणं खं च नाभिः सूर्येन्दुनेत्रं वसुधातलाङ्घ्रि। अशेषलोकावयवं समन्तात्सचेतनं तत्पुरुषप्रतीकम्॥३९॥
“The directions are its faces and ears, space its navel, sun and moon its eyes, and the earth its feet. All worlds form its limbs; it is the conscious image of the Cosmic Person.
Passage 40
ध्यायन्ति यद्योगिन आत्मबुद्ध्या त्रिनेमिचेष्टावदुपासनीयम्। तं षट्शते रन्ध्राधिकैकविंशत्सहस्रसङ्ख्याकमशेषजाप्यम्॥४०॥
“Yogins contemplate it through awakened self-knowledge as the power moving the three-spoked wheel. Its complete daily repetition numbers twenty-one thousand six hundred.
Passage 41
आरभ्य सूर्योदयमाद्वितीयोदयं दिवारात्रिकृतस्वभावात्। गणेश्वरे ब्रह्मणि विष्णुरुद्रजीवेश्वरश्रीगुरुपूज्यपाद्ये॥४१॥
“From one sunrise until the next, by the natural movement of day and night, it worships Gaṇeśa, Brahmā, Viṣṇu, Rudra, the indwelling Lord, and the venerable feet of the glorious guru.
Passage 42
श्वासक्रियावर्तितहंसमन्त्रमयं जपं भूप उपाददीत। स्वात्मानमत्यग्रविभाविभातं सिद्धासनाध्यासनदिव्यरूपम्॥४२॥
“King, one should undertake the haṃsa repetition turned by the action of the breath, envisioning one's own self as intensely radiant and divinely seated in siddhāsana.
Passage 43
अन्तःसमाधिप्रभवप्रबोधसुपाटले चेतसि भावयानः। पुरस्तथा पार्श्वयुगे च पृष्ठेऽप्युपर्यधः श्रीसहजां विजानन्॥४३॥
“One should hold her within the heart made clear by the awakening born of inner samādhi, knowing glorious Sahajā before, behind, on both sides, above, and below.
Passage 44
कृत्वा नमस्कारशतं च भूयो विभक्तमात्मानमनुस्मरेत। श्वासानुसारेण पदं धरण्यां निधाय तस्यै प्रणतिं च कुर्यात्॥४४॥
“After making a hundred prostrations, one should again recollect the self as offered to her, place a foot upon the earth in harmony with the breath, and bow to the Earth.
Passage 45
नमो भुवे सागरमेखलाय समस्तशैलस्तनमण्डलाय। श्रीरामपत्न्यै जगतां जनन्यै श्रीस्वेष्टदेव्यै सहजाजनन्यै॥४५॥
“‘Homage to Earth, girdled by the ocean, whose breasts are all the mountains; homage to Śrī Rāma's wife, mother of the worlds, my own chosen Goddess and Mother Sahajā.
Passage 46
नमो नमस्तेऽस्तु पुनर्नमस्ते संसारयात्राप्रतिपादिकायै। मर्यादसंस्पर्शमिमं क्षमस्व निजेष्टदेवीं विधिनार्चयिष्ये॥४६॥
“‘Homage to you, homage again, you who support the journey of embodied life. Forgive this respectful touch; I shall now duly worship my chosen Goddess.’ Purification and sacred bathing
Passage 47
इत्येवं कृतसङ्कल्पः समुत्थाय सुसंयतः। देहशौचविधानेन विदध्यान्मन्त्रसिद्धये॥४७॥
“Having formed this resolve, one should rise in perfect restraint and perform the bodily purifications required for accomplishment of the mantra.
Passage 48
ततो जलेन विश्रान्तो बहिः शरीरशोधनम्। क्रियेत दन्तधावनक्रिया क्रमोदिताध्वना॥४८॥
“After attending to natural needs and washing externally with water, one should cleanse the teeth according to the prescribed sequence.
Passage 49
जाती शैखरिकातिसौरभलसच्चाम्पेयजम्बूमुखे- ष्वेकं कञ्चिदुदञ्चितक्षितिरुहं सङ्गम्य सम्प्रार्थितम्। वेदादिस्थतडित्पदोत्तरधृतस्वाहान्तमन्त्रेण संछेदये त्वत्काष्ठं तपनाङ्गुलं सुललितं दन्तावलोधावने॥४९॥
“One should approach a suitable, upward-growing tree—jasmine, apāmārga, fragrant campaka, rose-apple, or another approved species—request its leave, and cut a graceful twelve-finger tooth-stick with the prescribed Vedic mantra ending in svāhā.
Passage 50
तं कामबीजेन ततोऽभिमन्त्र्य संक्षालयित्वोभयदन्तपङ्क्ती। जिह्वां लिखेद् दीपशिखानुकारां वाग्वादिनीमन्त्रमुदीर्य भूप॥५०॥
“Consecrate it with the Kāma seed, clean both rows of teeth, and scrape the tongue with a flame-shaped cleaner while reciting the Vāgvādinī mantra, O king.
Passage 51
प्रक्षाल्य निक्षिप्य च दन्तकाष्ठं श्रीबीजतोयेन मुखं विशोध्य। मूलेन कुर्याच्च सकृद्विशुद्धिं खानि स्पृशेदाचमनं विधाय॥५१॥
“Wash and discard the tooth-stick, purify the mouth with water consecrated by Śrī's seed, sip water, touch the sense-openings, and purify once with the root mantra.
Passage 52
वृं विनिर्माय मलापकर्षणं श्रीखण्डयुक्तामलकीसुकल्कम्। स्नायात्ततः सरयूनिर्मलोदकैः सङ्कल्प्य वेदोदिततान्त्रिकाभ्याम्॥५२॥
“Prepare a cleansing paste of āmalakī mixed with sandalwood, then resolve to bathe in the pure waters of Sarayū according to both Vedic and Tantric rule.
Passage 53
अस्त्राभिमन्त्रितमुदं करयोगृहीत्वा क्षिप्त्वा चास्त्रमनुना शिखया विशोध्य। उच्चार्य मूलमभिमन्त्र्य तनौ विलिप्यन्मूर्धादिपादयुगलान्तमुपासकेन्द्रः॥५३॥
“The excellent worshiper takes water consecrated by the weapon mantra, sprinkles it, purifies the crest with that mantra, consecrates the paste with the root mantra, and applies it from the head down to both feet.
Passage 54
सम्मुखीकरणनाममुद्रया प्राणरोधनपुरःसरं ततः। सन्निमज्ज्य सकृदुत्थितः पुनः संस्थितः पयसि नाभिमात्रके॥५४॥
“After restraining the breath and displaying the gesture called ‘bringing-face-to-face,’ one submerges once, rises again, and stands in navel-deep water.
Passage 55
प्राणायामत्रितयकरणाच्चानुकृत्वा षडङ्गं चक्राकारे पयसि पुरतः कल्पयित्वा च तीर्थम्। सूर्यं प्रार्थ्याङ्कुशकलनया भेदयित्वा च तीर्थं कुर्यात्तीर्थावहनविधिना तत्र तीर्थप्रवेशम्॥५५॥
“Perform three rounds of breath restraint and six-limbed nyāsa, envision a circular tīrtha in the water before oneself, invoke the sun, open the tīrtha with the goad gesture, and bring the sacred current into that place by the rite of invocation.
Passage 56
श्रीतीर्थशक्तिं तपनस्य मण्डलात्तत्र प्रविष्टां विधिवद्विचिन्तयेत्। पञ्चाशद्वर्णां सुविचिन्त्य सरयूं सम्मन्त्रयेत्तन्मनुना च सप्तधा॥५६॥
“One should duly contemplate the glorious power of the tīrtha entering from the solar orb, envision Sarayū as composed of the fifty letters, and consecrate her seven times with her mantra.
Passage 57
आलोड्य च भुवनेश्या सुधापूर्णां तत्सुधीकृतम्। अवगुण्ठ्य कवचमनुना संरक्ष्यास्त्रेण तर्पयेत् सहजाम्॥५७॥
“Stir the water with Bhuvaneśī's mantra until filled with nectar, veil it with the armor mantra, protect it with the weapon mantra, and offer libations to Sahajā.
Passage 58
साङ्गां सावरणां तां समस्तपरिवारवर्गसहितां च। अभिमन्त्रितेन पयसा सन्तर्प्य च सप्तधा त्रिधा शतधा॥५८॥
“With the consecrated water, satisfy the Goddess together with her limbs, enclosures, and entire retinue—seven times, three times, or one hundred times.
Passage 59
स्नायात्तच्चरणारविन्दविगलत्पीयूषपूरद्रवैः सन्तापत्रयहारिभिर्विधुहरब्रह्मादिभिः सेवितैः। ब्रह्माण्डोदरमध्यवर्तिविलसत्सम्पूर्णतीर्थास्पदै- रद्यो मार्जितसर्वमानसमलैस्तीर्थौघसारैर्जलैः॥५९॥
“Bathe in waters envisioned as the essence of every tīrtha, a flood of nectar streaming from her lotus feet. Served by Viṣṇu, Śiva, Brahmā, and the other gods, they remove the three afflictions, contain every sacred current within the cosmic egg, and instantly wash away all impurity of mind.
Passage 60
मन्त्रस्नानमथोच्यते पदयुगं प्रक्षाल्य मन्त्रं पठ- न्नाचान्तो विधिवत्पुनर्दश दिशः स्थानं च संशोधयेत्। अस्त्रं न्यस्य समस्तहस्ततलयोः श्रीमूलमन्त्रक्रमात् कुर्यान्न्यासविधीन् स्वमन्त्रविहितानित्युक्तवान् द्विजः॥६०॥
“The mantra-bath is now taught. Wash both feet, recite the mantra, sip water properly, purify the ten directions and the place, place the weapon mantra in both palms, and perform the nyāsas prescribed by one's mantra in the sequence of the glorious root formula. Thus spoke the sage.
Passage 61
स्नानं मानसमुच्यते शतगुणं मन्त्रादपि स्नानतो देवीं श्रीसहजेश्वरीं विततव्योम्नि स्थितां भावयेत्। स्नायात्तच्चरणारविन्दनखरज्योत्स्नामलैर्वारिभिः सत्तीर्थैर्निजदेहसूक्ष्मविवराविष्टैस्तनुं क्षालयेत्॥६१॥
“Mental bathing is said to be a hundred times greater even than mantra bathing. Envision glorious Lady Sahajā pervading boundless space and bathe in the pure moonlight-water of her lotus toenails, letting those supreme sacred currents enter every subtle channel of the body.
Passage 62
विचिन्तितश्रीसहजापदाम्बुजभीमस्तजांशुप्रकरप्रदाहजैः। पयोभिरासिच्य तनुं सुनिर्मलः षट्चक्ररूपां मनुजो विचिन्तयेत्॥६२॥
“Made utterly pure by bathing the body in waters that cool the burning splendor from the contemplated lotus feet of glorious Sahajā, one should envision the body as the six wheels.
Passage 63
एकं नरः स्नानमुपास्य जायते गङ्गादितीर्थावलिपावनोचितः। विशुद्धचित्तो विरजा धृताम्बरो मूलेन कुर्यात्तिलकं हरेः पदम्॥६३॥
“By performing even one such bath, a person becomes fit to purify the whole succession of tīrthas beginning with Gaṅgā. Pure in mind, stainless, and clothed, one should make Hari's footprint as a tilaka with the root mantra.
Passage 64
ॐ स्वाहेति त्रिराचम्य गृहीत्वा वामकरे जलम्। लं वं रं यं हमित्येतैर्मूलमन्त्रैर्विशोधयेत्॥६४॥
“Sip water three times with ‘oṃ svāhā,’ hold water in the left hand, and purify it with the elemental root syllables laṃ, vaṃ, raṃ, yaṃ, and haṃ.
Passage 65
क्षालयेन्मूर्धदेशं स्वं गलितोदकबिन्दुभिः। कृत्वा दक्षकरे वारि समाकृष्य च वामया॥६५॥
“Wash the crown of the head with falling drops, then draw water from the left hand into the right.
Passage 66
देहान्तःपापसन्दोहं तेन संक्षाल्य तत्क्षणात्। रेचयेत् कलुषीभूतं दक्षया नासया सुधीः॥६६॥
“With it, instantly wash away the mass of sin within the body; then the wise practitioner exhales the impurity through the right nostril.
Passage 67
पुरो ज्वलद्वज्रशिलामध्ये वारि विनिःक्षिपेत्। ॐ घृणिः सूर्य आदित्य ॐ इत्यर्घं निवेदयेत्॥६७॥
“Cast the water upon the blazing vajra-stone envisioned before oneself and offer arghya with the formula, ‘Oṃ, Radiance, Sun, Āditya, Oṃ.’
Passage 68
सूर्यायार्घ्यं त्रिधा दत्त्वा सहजायै त्रिधा ततः। अर्घ्यं दद्यान्मूलमन्त्रसमुच्चारणपूर्वकम्॥६८॥
“Offer arghya three times to the sun and then three times to Sahajā, reciting the root mantra before each offering.
Passage 69
ॐ सहजायै विद्महे रामपत्न्यै च धीमहि। तन्नः सीते प्रचोदयात् गायत्रीं शतधा जपेत्॥६९॥
“Repeat the Gāyatrī one hundred times: ‘Oṃ. May we know Sahajā; may we meditate upon Rāma's wife. May that Sītā inspire us.’
Passage 70
देवानृषीन् पितॄंश्चापि सन्तर्प्य सहजेश्वरीम्। साङ्गां सावरणां तोयैर्मूलमन्त्रेण तर्पयेत्॥७०॥
“Having offered water to the gods, sages, and ancestors, one should satisfy Lady Sahajā, together with her limbs and enclosures, using water consecrated by the root mantra. Entering the sanctuary and performing nyāsa
Passage 71
कृतसन्ध्यातर्पणश्च तत आदाय पाणिना। पुष्पाणि जलकुम्भं च पाददृष्टिर्गृहं व्रजेत्॥७१॥
“After twilight worship and libations, take flowers and a water-pot in hand and walk toward the sanctuary with the gaze fixed upon the feet.
Passage 72
प्रक्षाल्य पादावाचम्य सहजापूजनालये। द्वारदेवीः क्रमेणैव पूजयेद् गन्धमुख्यकैः॥७२॥
“Wash the feet, sip water, and at Sahajā's shrine worship the goddesses of the doorway in sequence, principally with fragrance.
Passage 73
आदौ गणेशं विघ्नेशं शङ्खपद्मौ ततः परम्। गङ्गां च यमुनां चैव सावित्रीं च सरस्वतीम्॥७३॥
“First worship Gaṇeśa, Lord of obstacles, then Śaṅkha and Padma, Gaṅgā and Yamunā, and Sāvitrī and Sarasvatī.
Passage 74
अणिमाद्या महासिद्धीर्लक्ष्मीनारायणौ तथा। देहलीं वास्तुपुरुषं कालं पञ्चमुखं तथा॥७४॥
“Worship the great powers beginning with minuteness, Lakṣmī and Nārāyaṇa, the threshold, the Vāstu Puruṣa, Time, and the Five-faced Lord.
Passage 75
प्रतीहारीं वेत्रहस्तां सुप्रसन्नमुखस्मिताम्। त्वरितां पूजयेद् भूयो निधीशं वाक्पतिं तथा॥७५॥
“Then worship the smiling, gracious gatekeeper holding her staff, Tvaritā, the lord of treasures, and the lord of speech.
Passage 76
सङ्कोच्य वामचरणं विघ्नेभ्यो निर्गमं ददत्। प्रविशेत् सहजादेव्याः पूजासद्म शशिप्रभम्॥७६॥
“Drawing back the left foot and driving obstacles away, enter Goddess Sahajā's moon-bright sanctuary.
Passage 77
तत्र त्रिकोणवृत्तोपर्यासनं विनिवेश्य तु। वाचंयमश्चोपविशेत् सिद्धासनपुरःसरम्॥७७॥
“Place the seat upon a triangle and circle, sit in siddhāsana, and observe silence.
Passage 78
उत्सारयेच्च त्रिविधान् विघ्नानक्षतमोक्षणैः। विचिन्त्य वह्निप्राकारं परितो बाहुबीजतः॥७८॥
“Dispel the three kinds of obstacle by casting unbroken rice and envision a rampart of fire on every side with the protective seed.
Passage 79
ततो भूतानि संशोध्य शरीरस्थानि साधकः। निदह्य पापपुरुषं प्राणान् संस्थापयेत्तनौ॥७९॥
“The practitioner then purifies the elements within the body, burns the embodiment of sin, and reestablishes the vital currents in the body.
Passage 80
सहजानन्दिनीभूत्वा सहजानन्दिनीं यजेत्। सहजानन्दिनीभक्तिं प्राप्तुकाम उदारधीः॥८०॥
“The noble-minded aspirant who desires devotion to Sahajānandinī should become one with Sahajānandinī and then worship her.
Passage 81
आत्मानं रक्षयित्वा च मूलमन्त्रेण साधकः। कुर्यान्न्यासविधीन् सर्वान् मन्त्रसाधनकामुकः॥८१॥
“Having protected the self with the root mantra, the practitioner seeking mantra accomplishment should perform every prescribed nyāsa.
Passage 82
प्रणवं शिरसि न्यस्य द्वितीयं बीजमानने। तृतीयं च चतुर्थं च बाह्वोर्न्यस्येद् विचक्षणः॥८२॥
“Place praṇava upon the head, the second seed upon the face, and the third and fourth syllables upon the two arms.
Passage 83
ततश्च स्तनयोर् न्यस्य पञ्चमं षष्ठमक्षरम्। सप्तमं हृदि विन्यस्य न्यसेज्जङ्घाद्वयेऽक्षरम्॥८३॥
“Place the fifth and sixth syllables upon the breasts, the seventh upon the heart, and the following syllables upon both lower legs.
Passage 84
एकादशं द्वादशं च न्यसेत्पादद्वये सुधीः। एकैकं मातृकावर्णं मूलमन्त्रपुटीकृतम्॥८४॥
“The wise practitioner places the eleventh and twelfth syllables upon the two feet, then places each letter of the alphabet enclosed within the root mantra.
Passage 85
न्यसेत् समस्तगात्रेषु मन्त्ररूपत्वकामुकः। शीर्षे मुखे नेत्रयुगे कर्णयोर्नासिकाद्वये॥८५॥
“Seeking to become the form of the mantra, place the letters throughout the body—upon head, face, eyes, ears, and nostrils.
Passage 86
गण्डयोर्दन्तपङ्क्त्योश्च ओष्ठयोश्च यथाविधि। जिह्वामूले च ग्रीवायां स्वरान् षोडश विन्यसेत्॥८६॥
“Duly place the sixteen vowels upon the cheeks, rows of teeth, lips, root of the tongue, and neck.
Passage 87
काद्यान् दक्षिणबाहौ च पञ्चस्थानेषु विन्यसेत्। चाद्यांस्तथा वामबाहौ टाद्यान् दक्षपदे न्यसेत्॥८७॥
“Place the consonants beginning with ka in five positions on the right arm, those beginning with ca on the left arm, and those beginning with ṭa on the right leg.
Passage 88
ताद्यान् वामपदे न्यस्य पफौ कुक्षिद्वये न्यसेत्। बकारं पृष्ठवंशे भकारं नाभिमण्डले॥८८॥
“Place the series beginning with ta on the left leg, pa and pha upon the two flanks, ba along the spine, and bha upon the navel.
Passage 89
मकारं चोदरे न्यस्य यकारं हृदये न्यसेत्। रकारं दक्षिणे स्कन्धे लकारं ककुदि न्यसेत्॥८९॥
“Place ma upon the belly, ya upon the heart, ra upon the right shoulder, and la upon the upper back.
Passage 90
वकारं वामस्कन्धे च हृदादिदक्षदोष्णि शम्। हृदादिवामबाहौ षं हृदादिदक्षपादके॥९०॥
“Place va upon the left shoulder, śa from the heart through the right arm, ṣa from the heart through the left arm, and the next letter through the right leg.
Passage 91
सकारं विन्यसेद्धीमान् हृदादिवामपादके। हंकारं विन्यसेल्लं च हृदयादावधोऽङ्गके॥९१॥
“The wise practitioner places sa from the heart through the left leg and places ha and la downward from the heart through the lower body.
Passage 92
हृदयादाशिरोऽन्तं च क्षकारं विन्यसेदिति। क्रमो क्रमाद्विधायेत्थं साक्षान्मन्त्रमयो भवेत्॥९२॥
“Place kṣa from the heart up to the head. Performing the sequence in this order, one directly becomes the form of the mantra.
Passage 93
अमुं न्यासविधिं कृत्वा वाक्पतिर्जायते नरः। अमुना न्यासवर्येण सङ्ग्रामे रामलक्ष्मणौ॥९३॥
“By performing this nyāsa a person becomes a master of speech. Through this excellent placement Rāma and Lakṣmaṇa, in battle—
Passage 94
वज्राङ्गतां परिप्राप्य रावणादीन् विजिग्यिरे। अमुना न्यासवर्येण दक्षशापात् पुरा शशी॥९४॥
“—attained adamantine bodies and conquered Rāvaṇa and the others. By this same supreme nyāsa the moon once overcame Dakṣa's curse.
Passage 95
विजित्य राजयक्ष्माणं सम्पूर्णकलतामगात्। ततश्च प्राणानायम्य मूलमन्त्रेण वै त्रिधा॥९५॥
“Defeating the wasting disease, the moon regained the fullness of all his digits. One should then restrain the breath three times with the root mantra.
Passage 96
कराङ्गन्यासमाचार्य जपेन्मूलं समाहितः। तेजोमयं जयफलं सहजानन्दिनीपदे॥९६॥
“After nyāsa upon hands and limbs, repeat the root mantra with concentration and offer its radiant fruit of victory at Sahajānandinī's feet. Contemplating Pramoda-vana and the Goddess
Passage 97
समर्पयेत्ततो रामभक्तिं याचेत बुद्धिमान्। ततः प्रमोदविपिनं भावयेदतिगह्वरम्॥९७॥
“The wise worshiper should make the offering, ask for devotion to Rāma, and then envision the deeply secluded Pramoda forest.
Passage 98
सन्तानकतरुच्छन्नं पारिजातद्रुमावृतम्। कल्पवृक्षसमाकीर्णं कुसुमाकरसेवितम्॥९८॥
“It is shaded by santānaka trees, enclosed by pārijātas, filled with wish-fulfilling trees, and served by spring.
Passage 99
नानापुष्पलताकीर्णं वहत्त्रिविधमारुतम्। श्रीखण्डवाटिकारम्यं मलयानिलसेवितम्॥९९॥
“Many flowering vines cover it and three kinds of breeze move through it. It is lovely with sandalwood groves and caressed by winds from Malaya.
Passage 100
प्रमत्तकोकिलोद्घुष्टं प्रकूजच्छुकसारिकम्। गुञ्जद्भ्रमरगुञ्जाढ्यं मयूरकलनादितम्॥१००॥
“Intoxicated cuckoos call, parrots and mynahs cry sweetly, bees hum in swarms, and peacocks utter melodious notes.
Passage 101
सुवर्णरत्ननिःश्रेणिसरसीशतशीतलम्। रत्नार्ककिरणोद्द्योतसम्फुल्लकमलाकरम्॥१०१॥
“Hundreds of cool lakes have stairways of gold and jewels; lotuses open in the rays of jewel-like suns.
Passage 102
सर्वर्तुगुणसंसेव्यं सर्वानन्दनिकेतनम्। तन्मध्ये भावयेद् दिव्यमशोकतरुकाननम्॥१०२॥
“Every season's excellence serves this abode of all bliss. At its center one should envision a celestial grove of aśoka trees.
Passage 103
कल्पद्रुमलताकुञ्जमण्डपान्तरगह्वरम्। तत्र चिन्तामणिमयं योगपीठं विभावयेत्॥१०३॥
“Within is a secluded bower-hall of wish-fulfilling trees and vines. There one should envision a sacred seat made of wish-fulfilling gems.
Passage 104
कोटिसूर्येन्दुसङ्काशं नानारत्नविचित्रितम्। रत्नप्रभावता तेन रमणीयतमं सदा॥१०४॥
“It resembles ten million suns and moons, is adorned with many jewels, and is forever supremely lovely through their radiance.
Passage 105
तत्र श्रीसोमसवनं वटवृक्षं विचिन्तयेत्। हरिन्मणिमयैः पत्रैः परिच्छन्नं समन्ततः॥१०५॥
“There envision the glorious Soma-savana banyan, covered on every side by leaves made of emerald.
Passage 106
सुवर्णस्तम्भरुचिरं सुवर्णविटपार्चितम्। माणिक्यसमसंशोणपल्लवव्रजपूरितम्॥१०६॥
“Its trunk shines like gold, golden branches adorn it, and clusters of shoots red as rubies fill its canopy.
Passage 107
चिन्तामणिप्रसूनाढ्यं सुधापाकलसत्फलम्। विचित्ररत्नकिरणविलसन्मञ्जरीकुलम्॥१०७॥
“It abounds in wish-fulfilling jewel-flowers and fruits ripened with nectar; its clusters of blossoms glow with rays from marvelous gems.
Passage 108
मन्दानिललसत्पर्णं सुधासीकरवर्षणम्। तन्मूले भावयेद् दिव्यं रत्नसिंहासनोत्तमम्॥१०८॥
“Its leaves tremble in the gentle breeze and shower drops of nectar. At its base envision a sublime celestial throne of jewels.
Passage 109
मणिमाणिक्यकिरणव्रातसंछन्नमद्भुतम्। तस्योपरि महापद्ममष्टपत्रं मनोहरम्॥१०९॥
“Wondrously enveloped in masses of rays from jewels and rubies, the throne bears an enchanting great lotus of eight petals.
Passage 110
तत्र क्लृप्तासनां देवीं सहजानन्दिनीं स्मरेत्। श्रीरामप्रेमनिरतां प्रेमानन्दस्वरूपिणीम्॥११०॥
“Recollect Goddess Sahajānandinī seated there, wholly absorbed in love for Śrī Rāma and embodying the bliss of divine love.
Passage 111
दिव्यवेषसखीहस्तचामरद्वयमध्यगाम्। शीर्षसुवर्णदण्डाढ्यमाणिक्यच्छत्रधारिणीम्॥१११॥
“She sits between two fly-whisks held by companions in celestial dress and bears above her head a ruby parasol upon a golden staff.
Passage 112
रत्नमाणिक्यभूषाढ्यां रामालिङ्गितविग्रहाम्। पादाम्बुजनखज्योत्स्नापरब्रह्मप्रकाशिनीम्॥११२॥
“Adorned abundantly with jewels and rubies, her body embraced by Rāma, she reveals Supreme Brahman through the moonlight of her lotus toenails.
Passage 113
दिव्यस्वर्गवधूमौलिविलुण्ठत्पादपल्लवाम्। शक्तिभिर्दुर्विभाव्याभिः समन्तात्पर्युपासिताम्॥११२॥
“Celestial women of heaven roll their crowned heads at her tender feet, while inconceivable powers worship her on every side.
Passage 114
सिद्धिभिश्चाणिमाद्याभिः सुदूरात्सुनिषेविताम्। कोटिलक्ष्मीप्रकाशैश्च स्वात्मरूपैरुपासिताम्॥११३॥
“The powers beginning with minuteness serve her from afar, and manifestations of ten million Lakṣmīs worship her as forms of her own self.
Passage 115
अभिन्नदेवलोकेशैरुग्ररूपैरुपासिताम्। सर्वावताररूपैश्च मत्स्याद्यैः सुनिषेविताम्॥११४॥
“Lords of the divine worlds, inseparable from her and fierce in form, worship her; every avatāra beginning with Matsya serves her well.
Passage 116
कोटिलक्ष्मीशिरोमौलिगिराचार्यैः समन्ततः। शब्दब्रह्मस्वरूपैश्च समन्तात्पर्युपासिताम्॥११५॥
“Ten million Lakṣmīs bow their crowned heads around her, while masters of sacred speech who embody sonic Brahman worship her on all sides.
Passage 117
तनुप्रभाभरव्याप्तकोटिब्रह्माण्डमण्डपाम्। चराचरजगद्योनिं चराचरजगन्मयीम्॥११६॥
“The flood of her bodily radiance fills the halls of ten million universes. She is the womb and substance of the entire moving and unmoving world.
Passage 118
किङ्कुर्वाणसखीदूतीचेटीगणनिषेविताम्। सर्वाङ्गभूषाललितां कटाक्षोज्जीवितस्मराम्॥११७॥
“Companies of companions, messengers, and maidservants wait eagerly upon her. Ornaments beautify every limb, and her sidelong glance revives Love.
Passage 119
भ्रुकुटीतर्जितोद्भूतकलां कालस्य कालिनीम्। कालशक्तिप्रदां लोके कालागोचरकेलिनीम्॥११८॥
“A frown of her brow calls the power of Time into being, yet she is the death of Time. She grants Time its power in the world while her play remains beyond its reach.
Passage 120
कालस्य कलनारूपां कलनादमनोहराम्। प्रेमानन्दमयीं साक्षाद्भावयेत्पीठनायिकाम्॥११९॥
“Contemplate the Lady of the sacred seat directly as love-bliss itself, the power by which Time measures, yet enchanting through the music of her ornaments.
Passage 121
नित्यं निधुवनानन्दं श्रीरामाङ्कविलासिनीम्। महापद्मसमुल्लासिकर्णिकामध्यवासिनीम्॥१२०॥
“She perpetually delights upon Śrī Rāma's lap in the bliss of the love-bower and dwells in the radiant center of the great lotus's pericarp.
Passage 122
श्यामाधामादिभिर्विश्वक् सखीभिः सङ्ख्ययाष्टभिः। निषेवितपदाम्भोजां तन्मात्रदरदृष्टिभिः॥१२१॥
“Eight companions led by Śyāmā and Dhāmā surround her, serving her lotus feet with gazes fixed upon her alone. Worship of the seat and yantra
Passage 123
पीठं सम्पूजयेत् तस्याः कुसुमाक्षतचन्दनैः। प्रत्येकं पीठशक्तीश्च भावयित्वार्चयेत् क्रमात्॥१२२॥
“Worship her sacred seat with flowers, unbroken rice, and sandalwood, envisioning and honoring each of its powers in sequence.
Passage 124
आधारशक्तिं प्रकृतिं च कूर्मं कालाग्निरुद्रं भुजगेशशेषम्। वाराहमाद्यं धरणीं सुधाब्धिं माणिक्यपोतं विकचारुणाब्जम्॥१२३॥
“Honor the foundational power, primordial Nature, the Tortoise, Kālagni Rudra, Śeṣa lord of serpents, the primordial Boar, Earth, the nectar ocean, the ruby vessel, and the blossoming red lotus.
Passage 125
मणिद्वीपं ततो वेश्म चिन्तामणिमयं महत्। पारिजाततरुं मूले विततां रत्नवेदिकाम्॥१२४॥
“Then honor the jeweled island, the great mansion of wish-fulfilling gems, the pārijāta tree, and the broad jeweled terrace at its foot.
Passage 126
मणिपीठं महायोगपट्टासनमनन्तरम्। तस्योपरि सखीवृन्दं गोपालगणमेव च॥१२५॥
“Next honor the jeweled throne and great yoga-seat, and above it the company of companions and the host of cowherds.
Passage 127
सौभाग्यवस्तुवसनालङ्कारादिकमेव च। कुरङ्गपोतान् हंसांश्च मयूरान् कोकिलानपि॥१२६॥
“Honor all auspicious objects, garments, ornaments, young deer, swans, peacocks, and cuckoos.
Passage 128
शुकांश्च सारिकांश्चापि परितो मत्तवारणान्। क्रीडतस्तुरगांश्चापि नरयानानि भूरिशः॥१२७॥
“Honor parrots and mynahs, intoxicated elephants on every side, playful horses, and abundant human conveyances.
Passage 129
नरनारीगणांश्चापि गानस्तुतिपरायणान्। तेषां मध्ये महादिव्यरूपवेशवयोऽन्विताम्॥१२८॥
“Honor the companies of men and women devoted to song and praise, and at their center behold her endowed with supremely celestial form, attire, and youth.
Passage 130
किशोरीं कामिनीरत्नमौलिभूतां कृपावतीम्। कोटिलक्ष्म्यंशिनीं सीतां सहजानन्दिनीं स्मरेत्॥१२९॥
“Recollect youthful Sītā Sahajānandinī, compassionate, the crown-jewel of all loving women, from whose fraction arise ten million Lakṣmīs.
Passage 131
अथ यन्त्रं प्रवक्ष्यामि यथोक्तमत्रिसूनुना। सहजानन्दिनी यत्र नित्यं सन्निहिता परा॥१३०॥
“I shall now teach the yantra as Atri's son taught it, where supreme Sahajānandinī is eternally present.
Passage 132
बिन्दुं चतुष्कोणमथो वसुच्छदं कलाम्बुजं तद्द्विगुणं तथाम्बुजम्। ततोऽपि भूयो द्विगुणं सरोरुहं लसच्चतुःषष्टिसखीजनाकुलम्॥१३१॥
“It contains a central point, a quadrangle, an eight-petaled lotus, then a lotus with twice that number, followed by another twice as large, radiant with sixty-four companions.
Passage 133
ततोऽपि भूयो द्विगुणं सरोरुहं ततश्च जाग्रद्रविमण्डलत्रयम्। ततस्त्रिरेखं धरणीपुरं भवेद् यन्त्रं मनोज्ञं सहजात्मकं विदुः॥१३२॥
“Beyond it is another lotus with twice as many petals, then three blazing solar circles and a three-lined earth enclosure. The wise know this charming diagram as the yantra of Sahajā.
Passage 134
पुरतः सन्निवेश्याथ यन्त्रराजं मनोहरम्। पूजयेद् गन्धपुष्पाद्यैर्यथासम्पन्नवस्तुभिः॥१३३॥
“Place the lovely king of yantras before oneself and worship it with whatever fragrances, flowers, and other proper articles are available.
Passage 135
अथवा वितते पट्टे सौवर्णे राजते तथा। ताम्रे वा विलिखेद् यन्त्रमष्टगन्धेन मानवः॥१३४॥
“Alternatively, one may draw the yantra with eightfold fragrance upon an outspread cloth or upon a plate of gold, silver, or copper.
Passage 136
ततश्च मूलमन्त्रान्ते पुष्पाञ्जलिं विनिःक्षिपेत्। अथान्तर्यजनं कृत्वा बाह्यं यजनमाचरेत्॥१३५॥
“At the end of the root mantra cast a handful of flowers; having completed the inner worship, begin the external rite.
Passage 137
सहस्रदलमारभ्य कण्ठान्तं साधकोत्तमः। पात्राणि भावयेत् प्रेमामृतपूर्णानि वै क्रमात्॥१३६॥
“From the thousand-petaled lotus down to the throat, the excellent practitioner envisions the ritual vessels in sequence, filled with the nectar of divine love.
Passage 138
सामान्यार्घ्यं तथा कुम्भं गुर्वर्चनभाजनम्। श्रीपात्रं च विशेषार्घ्यं सर्वदैवत्यमेव च॥१३७॥
“These are the vessel for the common arghya, the water-pot, the vessel for worship of the guru, the Śrī vessel, and the special arghya embodying all deities.
Passage 139
पञ्चैतानि प्रविन्यस्येत्तत्तत्स्थानेषु साधकः। सामान्यार्घ्यं विशुद्ध्याख्ये चक्रे षोडशपत्रके॥१३८॥
“The practitioner places these five in their respective locations, setting the common arghya in the sixteen-petaled wheel called Viśuddhi.
Passage 140
कुम्भं च विन्यसेद्योगी महाबिन्दुसरोवरे। गुरुपात्रं भ्रुवोर्मध्ये आज्ञाचक्रे मनोहरे॥१३९॥
“The yogin places the water-pot in the lake of the great bindu and the guru's vessel between the brows in the lovely Ājñā wheel.
Passage 141
श्रीपात्रं पूर्णचन्द्रान्तरमृतापूरपूरितम्। विशेषार्घ्यं यत्र गुरोः पादुकाख्यं परं पदम्॥१४०॥
“Place the Śrī vessel within the full moon, filled with a flood of nectar, and set the special arghya where the guru's supreme station called the pādukā abides.
Passage 142
मनसा विन्यसेत्पाद्यं बुद्ध्यार्घ्यं प्रविधाय च। अहङ्कारेणाचमनं मधुपर्कं च चेतसा॥१४१॥
“Mentally place the water for her feet, fashion arghya from awakened intelligence, make sipping-water from the ego principle, and madhuparka from the mind.
Passage 143
विज्ञाने स्नानपात्रं च प्रविन्यस्य यथाविधि। पञ्चप्राणादिषु तथा गन्धादीन् पञ्च विन्यसेत्॥१४२॥
“Duly establish the bathing vessel in discriminative knowledge and place fragrance and the four other offerings in the five vital currents.
Passage 144
अथ वृत्त्या करेणैव पूजयेद् हृदयाशये। प्रमोदविपिनादीनि हृदैव परिचिन्तयेत्॥१४३॥
“Then worship within the heart through the mind's own functions, contemplating Pramoda-vana and all the sacred places solely in the heart.
Passage 145
गुहायां प्रमोदवनं निहितं बहुविस्तृतम्। पूज्यपूजकयोस्तस्मिन्नेकाधिकरणं तथा॥१४४॥
“The vast Pramoda forest lies within the heart-cave; there the worshiped and the worshiper share a single locus.
Passage 146
अन्तरात्मा परः पूज्यः सहजानन्दिनी स्वयम्। पूजकश्च सदा तत्र जीवात्माहंपदार्थकः॥१४५॥
“The supreme inner Self, Sahajānandinī herself, is the one worshiped; the worshiper there is the individual self expressed by ‘I.’
Passage 147
तयोस्तत्रैव विषये नित्यं सन्निहिता स्थितिः। नाह्वानं स्थापनं नो वा नाप्यत्र सन्निरोधनम्॥१४६॥
“Both are eternally present in that same domain; no invocation, installation, or confinement is required there.
Passage 148
सम्मुखीकरणं नैव तत्र क्वचिदपेक्षितम्। नित्यं यत्र स्थितः साक्षादीश्वरो जीवबुद्धिदृक्॥१४७॥
“Nor is any rite of bringing the deity face-to-face needed, for the Lord is always directly present there as the witness of individual awareness.
Passage 149
तमेनमर्चयेद् भक्त्या नित्यं मानसवस्तुभिः। गन्धैः पुष्पैस्तथा धूपदीपैर्नैवेद्यवस्तुभिः॥१४८॥
“Worship that indwelling Lord devotedly and perpetually with mental offerings—fragrance, flowers, incense, lamp, and food.
Passage 150
बुद्धिरूपां तदा देवीं मत्पीठेऽर्चयेन्मुदा। ततस्तां बहिरावाह्य चक्रपीठे समर्चयेत्॥१४९॥
“Joyfully worship the Goddess as awakened intelligence upon the inner seat; then invoke her outwardly and worship her upon the yantra-seat.
Passage 151
यावन्मानसपूजायां न भवेत्सुस्थिरा मतिः। तावत्कथं विधीयेत बाह्यपूजनमुत्तमम्॥१५०॥
“Until the mind becomes firmly established in mental worship, how can the highest external worship be performed?
Passage 152
पुष्पाञ्जलिं समादाय करकच्छपिकास्थितम्। वहन्नासापुटात्तस्मिन् परतत्त्वं समानयेत्॥१५१॥
“Hold a flower offering in hands shaped like a tortoise and, through the current of the nostril, bring the supreme Reality into it.
Passage 153
सहस्रदलमध्यान्तर्गतं यच्च शिरसि स्थितम्। परमात्मस्वरूपेण विश्वं व्याप्य च संस्थितम्॥१५२॥
“That Reality abides within the thousand-petaled lotus above the head and, as the Supreme Self, pervades the entire universe.
Passage 154
तत्तत्त्वं सहजानन्दस्वेष्टदेवीस्वरूपकम्। हृदि सन्नीय सम्पूज्य मानसैरुपचारकैः॥१५३॥
“Bring that Reality—the form of one's chosen Goddess, Sahajānandā—into the heart and worship her with mental offerings.
Passage 155
पुष्पाञ्जलौ ततः प्राणं ध्यात्वा चक्रे निधापयेत्। तत आवाहनं कुर्यात् स्थापनं सन्निधापनम्॥१५४॥
“Contemplate her living presence within the flowers, place them upon the yantra, and perform invocation, installation, and establishment of presence.
Passage 156
सन्निरोधनमेवापि सम्मुखीकरणं तथा। सकलीकरणं चैव अवगुण्ठनमेव च॥१५५॥
“Then perform confinement, bringing face-to-face, integration of the limbs, and veiling.
Passage 157
अमृतीकरणं चैव तत आप्यायनं तथा। परमीकरणं चापि प्राणप्रतिष्ठितिस्तथा॥१५६॥
“Follow these with immortalization, replenishment, elevation to supreme status, and establishment of the living presence.
Passage 158
सर्वत्रैवाभिपूर्णाया देवताया प्रपूजने। सादरं सम्मुखीभावमावाहनमिहोच्यते॥१५७॥
“When worshiping the deity who is already full and present everywhere, ‘invocation’ means respectfully bringing her into a face-to-face relation.
Passage 159
विभोर्निवेशनं यन्त्रे स्थापनं कथितं बुधैः। तत्र प्रपूज्यमानां तु गृहीत्वानुग्रहादिके॥१५८॥
“The wise call placing the all-pervading Lord in the yantra ‘installation.’ Recognizing the Goddess worshiped there as able to bestow grace and all other blessings—
Passage 160
कर्तुं सामर्थ्यमस्यास्तु तत्सान्निध्यं प्रचक्षते। आकर्मकाण्डपर्यन्तं सान्निध्यं हि विभोश्च यत्॥१५९॥
“—is called establishing her presence. The all-pervading One remains present through the rite's completion.
Passage 161
सन्निरोध उदीष्टो भक्तितो मन्त्रवित्तमैः। आनन्दायतनं तत्त्वं सच्चिदानन्दलक्षणम्॥१६०॥
“The best knowers of mantra call lovingly retaining her there ‘confinement.’ Her Reality is the abode of bliss, characterized by being, consciousness, and bliss.
Passage 162
तदत्र सकलं व्याप्तं ध्येयं स्यादवगुण्ठनम्। सकलीकरणं नाम सर्वैस्तेजोभिरेकताम्॥१६१॥
“Meditating that this whole place is pervaded by that Reality is ‘veiling.’ Uniting all the limb-deities and their radiances with the whole is called ‘integration.’
Passage 163
अङ्गानामङ्गिना बह्नौ विदध्यादमृतीकृतम्। क्षमा तस्यापराधानां विज्ञेया परमीकृतिः॥१६२॥
“One makes the limbs immortal within their possessor through the inner fire; ‘elevation to the supreme’ is understood as her forgiveness of the worshiper's offenses.
Passage 164
अपरिच्छिन्नतत्त्वस्य परिच्छिन्नत्वभावनम्। तेऽपराधाः समुद्दिष्टा इति शास्त्रविनिश्चयः॥१६३॥
“The offense is precisely imagining limitation in the unlimited Reality; this is the settled judgment of scripture.
Passage 165
पीठे देवीं प्रतिष्ठाप्य सकलीकृत्य वा पुनः। मूलमन्त्रेण दर्भोदकैस्त्रिवारं प्रोक्षयेद् बुधः॥१६४॥
“Having established and integrated the Goddess upon the seat, the wise worshiper sprinkles her three times with darbha-water using the root mantra.
Passage 166
आप्यायनमिदं प्रोक्तं मन्त्रविद्भिर्विचक्षणैः। जीववाग्वित्तदृग्रूपश्रोत्रघ्राणप्राणप्रतिष्ठया॥१६५॥
“Discerning mantra-knowers call this ‘replenishment.’ Through the installation of life, speech, mind, sight, form, hearing, smell, and breath—
Passage 167
देवतां सहजानन्दरूपिणीं रामवल्लभाम्। तन्त्रपीठे प्रतिष्ठाप्य ततः सम्पूजयेद् बुधः॥१६६॥
“—the wise practitioner establishes Rāma's beloved, the Goddess embodying spontaneous bliss, upon the Tantric seat and then worships her. The sixteen offerings
Passage 168
पाद्यार्घ्याचमनीयं च स्नानं वसनभूषणम्। गन्धपुष्पधूपदीपनैवेद्यासनानि च॥१६७॥
“The offerings are water for the feet, arghya, sipping-water, bath, garments, ornaments, fragrance, flowers, incense, lamp, food, and a seat—
Passage 169
ताम्बूलमथ च स्तोत्रं तर्पणं च नमस्क्रिया। प्रयोजयेदर्चनायामुपचारांस्तु षोडश॥१६८॥
“—followed by betel, hymn, libation, and prostration. These sixteen services should be employed in worship.
Passage 170
उपचारेषु यत्किञ्चिद् दुर्लभं साधनं भवेत्। तत्सर्वं मनसा ध्यात्वा पुष्पक्षेपेण कल्पयेत्॥१६९॥
“Whenever an article required for service is unavailable, envision it mentally and offer it by casting a flower.
Passage 171
सहजावामभागे तु दद्यान्मूलेन चासनम्। पौष्पं दारुमयं वास्त्रं कौशं तैजसमेव च॥१७०॥
“At Sahajā's left offer a seat with the root mantra. Seats are of five kinds: flower, wood, cloth, kuśa, and metal.
Passage 172
आसनं पञ्चधा प्रोक्तं देवताप्रीतिकारकम्। सुगन्धिपुष्परचितं पौष्पं तत्समुदाहृतम्॥१७१॥
“These five seats are said to please the deity. One made from fragrant flowers is called the flower seat.
Passage 173
निष्कण्टकं दारुमयं चन्दनादिविनिर्मितम्। वास्त्रं कार्पासकौशेयकम्बलादि प्रकीर्तितम्॥१७२॥
“A wooden seat should be thornless and fashioned from sandalwood or another approved timber. A cloth seat may be cotton, silk, wool, or similar material.
Passage 174
सप्तविंशतिदर्भाणां वेण्यग्रे ग्रन्थिभूषिता। विष्टरं सद्यज्ञेषु लक्षणं परिकीर्तितम्॥१७३॥
“The kuśa seat is a braid of twenty-seven darbha blades, adorned with a knot at its tip; this is the form prescribed in sacred rites.
Passage 175
तैजसं स्यात्सुवर्णादि लोहसीसादिवर्जितम्। एके चर्ममपीच्छन्ति मृगव्याघ्रादिकाजिनम्॥१७४॥
“A metal seat may be gold or another noble metal, but not iron or lead. Some also permit a hide, such as deer or tiger skin.
Passage 176
पाद्यं तु पादयोर्दद्यान्नमोमन्त्रेण मन्त्रवित्। श्यामाकदूर्वाकमलविष्णुक्रान्ताजलान्वितम्॥१७५॥
“The mantra-knower offers water at her feet with the homage formula, adding śyāmāka grain, dūrvā, lotus, viṣṇukrāntā, and water.
Passage 177
स्वाहामन्त्रेण देवेश्या अर्घ्यं दद्याच्छिरोपरि। गन्धपुष्पाक्षतयवकुशाग्रतिलसर्षपम्॥१७६॥
“Offer arghya above the Goddess's head with the svāhā formula, containing fragrance, flowers, unbroken rice, barley, kuśa tips, sesame, and mustard.
Passage 178
अर्पयेत् सहजेशान्या एतदर्घ्यं प्रकल्पयेत्। आचमनं मुखे दद्यात् स्वधामन्त्रेण वै मुखे॥१७७॥
“Prepare and offer this arghya to Lady Sahajā, then present sipping-water at her mouth with the svadhā formula.
Passage 179
जातीलवङ्गकङ्कोलैर्भवेदाचमनं शुभम्। माक्षिकं शर्करा सर्पिर्दधिक्षीरयुतं तथा॥१७८॥
“Auspicious sipping-water contains jasmine, clove, and cubeb. The madhuparka contains honey, sugar, ghee, yogurt, and milk.
Passage 180
मधुपर्कं कल्पयित्वा प्रदद्याद्विधिपूर्वकम्। सर्वतः क्षौद्रमधिकं दधि सर्पिः सितासमम्॥१७९॥
“Prepare and duly offer the madhuparka, using honey in the greatest proportion and equal amounts of yogurt, ghee, and sugar.
Passage 181
जलं तत्सर्वतः स्वल्पं मधुपर्क उदाहृतः। पुनराचमनं दद्यादद्भिरेव स्वधाणुना॥१८०॥
“Water forms the smallest portion of madhuparka. Afterward offer sipping-water again with the svadhā mantra.
Passage 182
गन्धादिभिः कारयेत्स्नानं वाससी परिधापयेत्। भूषणानि ततो दद्याद्रत्नाद्याभरणानि च॥१८१॥
“Bathe her with fragrant substances, clothe her in two garments, and then offer ornaments fashioned from jewels and other precious materials.
Passage 183
चन्दनं मलयोत्पन्नमनाघ्रातं सुशीतलम्। कर्पूरागुरुकस्तूरीहिमाम्बुक्षोदितं शुभम्॥१८२॥
“Offer very cool sandalwood from Malaya, previously unsmelled, auspiciously ground with camphor, agarwood, musk, and cold water.
Passage 184
अनन्यार्पितमच्छिद्रं पूतं पुण्यं नवं शुभम्। गुणं चन्दनसंयुक्तं नानागन्धमनोहरम्॥१८३॥
“Offer fresh, whole, pure, auspicious flowers not previously offered to another, joined with sandalwood and delightful with many fragrances.
Passage 185
पत्रं वा यदि वा पुष्पं फलं नेष्टमधोमुखम्। दुःखदं तत्समाख्यातं यथोत्पन्नं तथार्पणम्॥१८४॥
“A leaf, flower, or fruit should not be offered face downward; that is said to bring sorrow. Present each as it naturally grew.
Passage 186
विना पुष्पाञ्जलिमयं नियमः परिकीर्तितः। अङ्गुष्ठतर्जनीभ्यां तु वरं पुष्पं निवेदयेत्॥१८५॥
“This rule applies apart from a gathered flower offering. An individual excellent flower is presented between thumb and forefinger.
Passage 187
जटामांसी लोहबाणं चन्दनागुरुकं तथा। कर्पूरैः कुङ्कुमायुक्तैर्धूपं दद्यान्मनोहरम्॥१८६॥
“Offer delightful incense of spikenard, resinous aromatics, sandalwood, agarwood, camphor, and saffron.
Passage 188
धूपभाजनमस्त्रेण प्रक्षाल्याभ्यर्च्य हृदाणुना। अस्त्रेण पूजितां घण्टां वादयन् धूपयेद् बुधः॥१८७॥
“Purify the incense vessel with the weapon mantra, worship it with the heart mantra, and offer incense while ringing the bell consecrated by the weapon mantra.
Passage 189
घृतप्रदीपः प्रथमस्तिलतैलसमुद्भवः। सार्षपः फलनिर्यासजातो वा वारिजोद्भवः॥१८८॥
“The first lamp burns ghee; others use sesame oil, mustard oil, oil expressed from fruits, or oil obtained from aquatic plants.
Passage 190
दधिजश्चान्द्रजश्चैव दीपाः सप्त प्रकीर्तिताः। तैजसं राजसं वापि मृत्तिकं दारुजं तथा॥१८९॥
“Together with oils derived from curd and moon-born plants, seven kinds of lamp are taught. Their vessels may be gold, silver, clay, or wood.
Passage 191
अश्मजं वापि दीपेषु पात्रमेवं प्रकल्पयेत्। सर्णं वादरकं जीर्णं वस्त्रं मलिनमेव वा॥१९०॥
“A stone lamp-vessel may also be used. Never make a wick from damaged, thorn-torn, worn, or dirty cloth—
Passage 192
उपभुक्तं न दद्यात्तु वर्तिकार्थं कदाचन। वर्त्या कर्पूरगर्भिण्या सर्पिषा तिलजेन वा॥१९१॥
“—nor from cloth already used. Prepare the wick with camphor at its core and fuel it with ghee or sesame oil.
Passage 193
आरोप्य दर्शयेद् दीपानुच्चैः सौरभशालिनः। पारावतभ्रमाकारं दीपं नेत्रादि दर्शयेत्॥१९२॥
“Raise and display the fragrant lamps. Circle a lamp shaped like a circling dove before her eyes and other limbs.
Passage 194
दक्षिणे सर्पिषा दीपस्तिलतैलेन वामतः। सिता वर्तिर्दक्षिणतो रक्ता वर्तिस्तु वामतः॥१९३॥
“Place the ghee lamp on the right and sesame-oil lamp on the left, using a white wick on the right and a red wick on the left.
Passage 195
दीपकालेऽञ्जनं चापि प्रदद्यान्नेत्ररञ्जनम्। तैजसेषु च पात्रेषु सौवर्णे राजते तथा॥१९४॥
“At the time of the lamp offering, present collyrium to beautify her eyes. Food may be offered in vessels of gold or silver—
Passage 196
ताम्रे वा प्रस्तरे वापि पद्मपत्रेष्वथवा पुनः। यज्ञदारुमये वापि नैवेद्यं कल्पयेद् बुधः॥१९५॥
“—or copper, stone, lotus leaves, or wood approved for sacrifice.
Passage 197
सर्वाभावे तु माहेयं स्वहस्तघटितं यदि। यद्योग्यमर्घ्यपात्रेण तन्निधाय निवेदयेत्॥१९६॥
“If none of these is available, use a clean earthen vessel made by one's own hand, or place the food in any suitable arghya vessel and offer it.
Passage 198
पायसं कृसरं दद्याच्छर्करागुडसंयुतम्। आज्यं दधिमधुग्मिश्रं सहजायै स्वभक्तितः॥१९७॥
“Devotedly offer Sahajā milk-rice and seasoned grain with sugar and jaggery, along with ghee, yogurt, and honey.
Passage 199
कन्दुपक्वं स्नेहपक्वं घृतसंयुक्तपायसम्। मनःप्रियं च नैवेद्यं दद्यात् स्वादुतमं मुहुः॥१९८॥
“Offer foods baked in an oven or cooked in oil, milk-rice with ghee, and again and again the sweetest dishes pleasing to the mind.
Passage 200
ताम्बूलं च सकर्पूरं नालिकेरं सशर्करम्। पायसं संस्कृतं चैवमार्द्रकं लवणान्वितम्॥१९९॥
“Offer betel with camphor, coconut with sugar, well-prepared milk-rice, and fresh ginger with salt.
Passage 201
सतण्डुलं तिलं चैव श्रीफलं फलमुत्तमम्। करञ्जं बकुलं चैव तालं खर्जूरमेव च॥२००॥
“Offer rice, sesame, the excellent śrīphala, karañja, bakula fruit, palmyra, and dates.
Passage 202
अन्यानि च सुगन्धीनि स्वादूनि च फलानि च। निधाय स्वर्णजे पात्रे साधारं तत्र मण्डले॥२०१॥
“Place other fragrant and delicious fruits in a golden vessel set upon its support within the yantra.
Passage 203
निधाय चतुरस्रे च संस्कुर्याच्छास्त्रमार्गतः। अस्त्रमन्त्रेण सम्प्रोक्ष्य चक्रमुद्राभिरक्षितम्॥२०२॥
“Set it within a square and consecrate it according to scripture, sprinkle it with the weapon mantra, and protect it with the wheel gesture.
Passage 204
वायुबीजेन संशोध्य वह्निबीजेन तं दहेत्। अमृतीकृत्य तत्सर्वं मूलमन्त्रेण तत्पुनः॥२०३॥
“Purify it with the air seed, burn its impurity with the fire seed, and then immortalize everything with the root mantra.
Passage 205
स्पृशन् कराभ्यां विधिवदष्टधा चाभिमन्त्रयेत्। धेनुमुद्रां प्रदर्श्याथ गन्धपुष्पैः समर्चयेत्॥२०४॥
“Touch it with both hands and consecrate it eight times in the prescribed way; display the cow gesture and worship it with fragrance and flowers.
Passage 206
तत्त्वाख्यमुद्रया देव्यै नैवेद्यानि निवेदयेत्। चुलुकं विधिवद्दद्याद् ग्रासमुद्रां प्रदर्शयेत्॥२०५॥
“Present the food to the Goddess with the gesture called Tattva, offer a ritual sip of water, and display the five gestures of eating.
Passage 207
सुमञ्जुलां वामदोष्णा विकचोत्पलसन्निभाम्। प्रदर्शयन् दक्षिणेन प्राणादीनां प्रदर्शयेत्॥२०६॥
“With the left arm display the lovely gesture resembling a blossoming lotus, and with the right display the gestures of prāṇa and the other vital winds.
Passage 208
स्पृशेत्कनिष्ठोपकनिष्ठिके द्वे साङ्गुष्ठमूर्ध्ना प्रथमेह मुद्रा। तथापरा तर्जनिमध्यमे स्यादनामिकामध्यमिके च मध्या॥२०७॥
“For the first gesture, the thumb touches the tips of both little fingers; for the second, it joins the forefinger and middle finger; for the central gesture, the ring and middle fingers.
Passage 209
अनामिकातर्जनिमध्यमे स्यात्तद्वच्चतुर्थी सकनिष्ठिका च। स्यात्पञ्चमी तद्वदिति प्रतिष्ठाः प्राणादिमुद्रा निजमन्त्रयुक्ताः॥२०८॥
“For the fourth it joins ring, forefinger, and middle finger, also including the little finger; the fifth follows its prescribed form. Thus the gestures of the vital winds are made with their respective mantras.
Passage 210
प्राणापानसमानोदानव्यानास्तारपूर्वकाः। चतुर्थ्यग्निवधूयुक्ताः प्राणमन्त्राः स्मृता अमी॥२०९॥
“The mantras of prāṇa, apāna, samāna, udāna, and vyāna begin with praṇava, take the dative ending, and conclude with the bride of Fire, svāhā.
Passage 211
क्षणं विमृश्य मतिमान् दद्याद् गण्डूषकं ततः। अमृतापिधानमसि स्वाहेति मनुनामुना॥२१०॥
“After pausing contemplatively for a moment, the wise worshiper offers water for rinsing the mouth with the formula, ‘You are the covering of nectar, svāhā.’
Passage 212
अन्ते च चुलुकं दत्त्वा दद्यात्ताम्बूलमुत्तमम्। एलालवङ्गकर्पूरजातीफलसमन्वितम्॥२११॥
“At the end offer a sip of water and excellent betel prepared with cardamom, clove, camphor, and nutmeg.
Passage 213
तमालदलकर्पूरपूगभागतरङ्गितम्। विशेषार्घ्याम्बुना सिञ्च्य दद्यात्सर्वोपचारकान्॥२१२॥
“Let it be rich with betel leaf, camphor, and pieces of areca nut. Sprinkle it with water from the special arghya and complete every service.
Passage 214
ततश्च मूलमन्त्रेण त्रिवारं तर्पयेत् सुधीः। गृहीत्वाज्ञां महादेव्याः परिवारान् समर्चयेत्॥२१३॥
“Then the wise worshiper offers libations three times with the root mantra, receives the great Goddess's permission, and worships her retinue.
Passage 215
षडध्वमर्चयेद् विधी ततः श्रीरघुपुङ्गवम्। प्रमोदवनमेवापि पूजयेद् गन्धपुष्पकैः॥२१४॥
“Duly worship the six cosmic paths, then glorious Rāma, foremost of Raghu's line, and Pramoda-vana with fragrance and flowers.
Passage 216
माता श्रीराजनी पूज्या पिता श्रीनन्दनस्तथा। सहजा मोदिनी सीता जानकीति चतुष्टयम्॥२१५॥
“Worship her mother Śrī Rajanī and father Śrī Nandana, then the four forms named Sahajā, Modinī, Sītā, and Jānakī.
Passage 217
चतुरस्रे समापूज्य धूपदीपौ निवेदयेत्। श्यामाधामादिका अष्टौ पूज्या अष्टपत्रके॥२१६॥
“Having worshiped them in the square, offer incense and lamp. In the eight-petaled lotus worship the eight companions beginning with Śyāmā and Dhāmā.
Passage 218
ततस्ता द्विगुणाः सख्यः सम्पूज्या अरुणांशुकाः। षोडशाब्जे महापद्मे ताः प्रसिद्धा महाव्रजे॥२१७॥
“In the great sixteen-petaled lotus worship twice that number of companions, clad in crimson and renowned in the great Vraja.
Passage 219
ततस्ता द्विगुणाः पूज्या द्वात्रिंशत्पत्रपङ्कजे। ततोऽपि द्विगुणाः सख्यः सम्पूज्या अरुणांशुकाः॥२१८॥
“In the thirty-two-petaled lotus worship twice sixteen, and beyond them twice again as many crimson-clad companions.
Passage 220
ततोऽपि द्विगुणाः पूज्याश्चतुःषष्टिदलाम्बुजे। ततोऽपि द्विगुणाः पूज्या अष्टविंशाधिकं शतम्॥२१९॥
“Worship those sixty-four in their lotus, and then twice that number—one hundred twenty-eight companions.
Passage 221
आह्वा नामानि सर्वासामादिव्रजनिकेतने। प्रसिद्धान्येव जातानि रूपं च सहजात्मकम्॥२२०॥
“The names of all these companions are renowned in primordial Vraja, and the essential nature of every form is Sahajā herself.
Passage 222
वराभयकराः सर्वाः पूज्या दिव्यविभूषणाः। तद्बहिर्भूपुरे पूज्या इन्द्राद्या दश गोदुहाः॥२२१॥
“All are adorned with celestial ornaments and display boon and fearlessness. Outside them, in the earth enclosure, worship the ten guardians beginning with Indra.
Passage 223
तदायुधानि दिव्यानि क्रमतः परिपूजयेत्। अशोकविपिनं पूज्यं पूज्यः कल्पतरुस्तथा॥२२२॥
“Worship their celestial weapons in sequence, then the aśoka grove and the wish-fulfilling tree.
Passage 224
पुष्पवाणं रतिं चैव तन्मध्ये परिपूजयेत्। चिन्तामणिमयं पीठं हेमसिंहासनं तथा॥२२३॥
“At the center worship the flower-arrowed god and Rati, the wish-fulfilling jewel seat, and the golden throne.
Passage 225
प्रीतिं च पूजयेच्छ्रीमत्सहजानन्दिनीपुरः। कदम्बविपिनं पूज्यं वसन्तं परिपूजयेत्॥२२४॥
“Worship Prīti before glorious Sahajānandinī, then the kadamba grove and the season of spring.
Passage 226
ततो ग्रीष्मादिकान् रम्यान् षडृतून् परिपूजयेत्। गौरवर्णा रतिः प्रोक्ता प्रीतिः श्यामा प्रकीर्तिता॥२२५॥
“Then worship the six lovely seasons beginning with summer. Rati is described as fair in complexion and Prīti as dark.
Passage 227
सहजायास्ततो वामे रामान्तरितविग्रहाम्। कृष्णां नाम व्रजेशानीं पूजयेद् गोपदारिकाम्॥२२६॥
“At Sahajā's left worship the cowherd maiden named Kṛṣṇā, Lady of Vraja, whose form conceals Rāma within it.
Passage 228
इत्थं सम्पूज्य सहजानन्दिनीं रासनायिकाम्। रसेश्वरीं रामयोषां साङ्गां सावरणां तथा॥२२७॥
“Thus worship Sahajānandinī, heroine of rāsa, queen of rasa and beloved of Rāma, together with all her limbs and enclosures.
Passage 229
गन्धपुष्पं तथा धूपं नैवेद्यं भूय एव हि। पूजान्ते ध्यानमातन्य ततो होमं तु कारयेत्॥२२८॥
“Again offer fragrance, flowers, incense, and food. At worship's end extend the meditation and then perform the fire offering. Fire offerings and their stated applications
Passage 230
सौरभेयघृताहुत्या नित्यहोमो विधीयते। काम्यहोमं प्रवक्ष्यामि यथोक्तं मुनिना पुरा॥२२९॥
“The daily homa uses offerings of fragrant cow ghee. I shall now teach the purpose-specific offerings as the sage formerly prescribed them.
Passage 231
मालतीजातिवल्लीभिर्घृतपूर्णे हुताशने। होमयेत् प्रयतो मन्त्री वागीशत्वफलाप्तये॥२३०॥
“To attain mastery of speech, the disciplined mantra-practitioner offers mālatī and jasmine vines into a fire nourished with ghee.
Passage 232
जपापुष्पैर्घृतयुतैः करवीरैश्च होमतः। मोहयेत्त्रिजगद्योषाः सहजामन्त्रजाप्यतः॥२३१॥
“By offering hibiscus and oleander with ghee while repeating Sahajā's mantra, the rite is said to enchant the women of the three worlds.
Passage 233
कर्पूरं कुङ्कुमं चैव मृगनाभिविमिश्रितम्। हवनात् कुरुते मन्त्री मन्त्रिणे विजयं ध्रुवम्॥२३२॥
“An offering of camphor and saffron mixed with musk is said unfailingly to bring the practitioner victory.
Passage 234
पाटले हवनाल्लक्ष्मीं चञ्चलां स्थिरयेद् गृहे। श्रीखण्डचन्दनं चन्द्रमगुरुं मन्त्रहोमतः॥२३३॥
“An offering of pāṭala flowers is said to make fickle Lakṣmī remain in one's home; sandalwood and agarwood are also used in mantra-homa.
Passage 235
नरनागेन्द्रदेवानां पुरन्ध्रीर्वशमानयेत्। क्षीरं मधु दधि प्राज्यमाज्यं चैव विधानतः॥२३४॥
“The text ascribes attraction of human, nāga, and divine women to duly made offerings of milk, honey, yogurt, abundant food, and ghee.
Passage 236
पृथग्धुत्वा लक्षेदायुर्धनमारोग्यमिन्दिराम्। क्रमेण हवनात् क्षीरमधुभ्यां मृत्युनाशनम्॥२३५॥
“Offered separately in one hundred thousand oblations, these are said in sequence to grant longevity, wealth, health, and prosperity; milk and honey offerings are said to avert untimely death.
Passage 237
दधिमाक्षिकहोमेन सौभाग्यं धनमाप्नुयात्। सितया केवलं होमो वैरिस्तम्भनकारकः॥२३६॥
“Yogurt-and-honey homa is said to bring fortune and wealth, while sugar alone is prescribed for immobilizing an enemy.
Passage 238
होमो दधिमधुक्षीरलाजाभिर्मन्त्रपूर्वकः। महादुष्टवशीकारो होमो नीलोत्पलैर्भवेत्॥२३७॥
“A mantra-homa may use yogurt, honey, milk, and parched grain; blue-lotus offerings are said to subdue a greatly harmful adversary.
Passage 239
होमेन श्वेतकमलैर्लभते भारतीं श्रियम्। लभेद्धनं च सौभाग्यं कन्हारगणहोमतः॥२३८॥
“White-lotus homa is said to bring eloquence and prosperity; groups of water lilies are said to bring wealth and good fortune.
Passage 240
मातुलिङ्गौघहवनात् क्षत्रियान् वशयेत् क्षणात्। नारङ्गहोमतश्चैव वैश्यान् वशयति ध्रुवम्॥२३९॥
“The text assigns citron offerings to influencing kṣatriyas and orange offerings to influencing vaiśyas.
Passage 241
कूष्माण्डहोमतः शूद्रान् वशयेन्नात्र संशयः। द्राक्षाफलैर्लक्षहोमात् सिद्ध्यष्टकमवाप्नुयात्॥२४०॥
“Pumpkin offerings are assigned to influencing śūdras, while one hundred thousand grape offerings are said to obtain the eight accomplishments.
Passage 242
रम्भाफलानि लक्षं तु हुत्वा भूमिपतीन् दश। वशीकुर्यान्महामन्त्री नात्र कार्या विचारणा॥२४१॥
“The text says that a great mantra-practitioner offering one hundred thousand bananas can bring ten kings under influence.
Passage 243
खार्जूरलक्षहोमेन वशयेद् विंशतिं नृपान्। पक्वतालफलं हुत्वा लक्षमन्त्रं यथाविधि॥२४२॥
“One hundred thousand date offerings are said to influence twenty kings; one hundred thousand ripe palmyra offerings are prescribed next.
Passage 244
चतुःसमुद्रां धरणीं वशयेच्चात्र संशयः। पक्वैः सस्यैः फलैर्होमो लक्षमात्रेण भूपतीन्॥२४३॥
“That rite is said to influence the four-ocean earth. One hundred thousand offerings of ripe crops and fruits are likewise assigned to rulers.
Passage 245
क्षत्रियांश्चैव वैश्यांश्च वशयेन्नात्र संशयः। तिलाज्यहवनात् सर्वकार्यसिद्धिर्भवेद् ध्रुवम्॥२४४॥
“The text says these influence kṣatriyas and vaiśyas, while sesame and ghee offerings certainly accomplish every undertaking.
Passage 246
राजिकालवणाभ्यां तु होमो दुष्टान् वशं नयेत्। गुग्गुलस्याहुतीर्दत्त्वा सर्वरोगं विनाशयेत्॥२४५॥
“Mustard and salt offerings are assigned to subduing harmful persons; guggulu offerings are said to destroy every disease.
Passage 247
कुङ्कुमैर्हवनात् सद्यस्त्रैलोक्यं वशगं भवेत्। चन्दने हवनात् सर्वान् वैरिणो वशमानयेत्॥२४६॥
“Saffron offerings are said to bring the three worlds under influence at once, and sandalwood offerings to subdue all adversaries.
Passage 248
रक्ते च चन्दने हुत्वा स्त्रीपुंसौ वशयेद् भुवि। कर्पूरहवनाद् वाचं वशयेन्नात्र संशयः॥२४७॥
“Red sandalwood is assigned to influencing women and men, while camphor homa is said to bring speech under one's command.
Passage 249
कस्तूरीहोमतो वश्या भवेयू राजमन्त्रिणः। तिलतण्डुलहोमाच्च शान्तिर्भवति भूयसी॥२४८॥
“Musk homa is said to influence royal ministers; sesame and rice offerings are said to bring abundant peace.
Passage 250
शर्करागुडहोमादेः सर्वकार्यार्थसाधनम्। सिताघृतान्वितं हुत्वा पायसं जातवेदसि॥२४९॥
“Sugar and jaggery offerings are said to accomplish every aim. Milk-rice mixed with sugar and ghee is offered into the fire—
Passage 251
वशीकुर्यात् त्रिभुवनं धान्यसिद्धिश्च जायते। सोपस्करैश्च वटकैरुपसर्गान् विनाशयेत्॥२५०॥
“—to influence the three worlds and secure grain. Seasoned fried cakes are said to eliminate afflictions.
Passage 252
जपाकुसुमहोमेन जगद्वश्यं प्रजायते। मोगरैर्बाणपुष्पैश्च तथा बकुलपुष्पकैः॥२५१॥
“Hibiscus homa is said to influence the world; mogra, arrow-flowers, and bakula blossoms are also prescribed.
Passage 253
हवनाल्लभते भूयः सौभाग्यं नात्र संशयः। साङ्गधूपस्य होमेन सौभाग्यं निस्तुलं लभेत्॥२५२॥
“Such offerings are said to yield great fortune, and complete compounded incense an incomparable good fortune.
Passage 254
जम्बूफलानां होमेन स्त्रियो वश्या भवन्ति हि। कूष्माण्डहोमतो वश्या भवेयुर्दैत्यकन्यकाः॥२५३॥
“Rose-apple offerings are assigned to influencing women, and pumpkin offerings to influencing daughters of the daityas.
Passage 255
इक्षुदण्डस्य होमेन लक्ष्मीं लभते नात्र संशयः। इक्षुदण्डैः सुखावाप्तिस्तद्रसस्य तु होमतः॥२५४॥
“Sugarcane-stalk offerings are said to bring Lakṣmī, while offerings of sugarcane juice bring happiness.
Passage 256
नारिकेलजलैर्वापि वशयेद् राजकन्यकाः। केवलं घृतहोमात्तु वरदाः सर्वसिद्धयः॥२५५॥
“Coconut water is assigned to influencing princesses; a pure ghee offering is said to make every accomplishment grant its boon.
Passage 257
अथ होमीयवस्तूनां मानमुक्तं मनीषिणा। पुष्पं समग्रं जुहुयात्तिलांश्च शतसङ्ख्यया॥२५६॥
“The sage next teaches the measures for homa articles: offer a flower whole and sesame seeds in groups of one hundred.
Passage 258
तथैव राजिकाश्चापि लाजा मुष्टिप्रमाणतः। घृतं गव्यप्रमाणं च चुलुकं पय आहुतिः॥२५७॥
“Use the same measure for mustard, a fistful for parched grain, the prescribed small measure for ghee, and a palmful of milk for each offering.
Passage 259
अन्नग्रासमिदं हव्यं खण्डैः स्थूलफलं हुनेत्। रम्भाफलं चतुःखण्डमखण्डं लघु चेद् भवेत्॥२५८॥
“Cooked food is offered in mouthfuls and large fruits in pieces. Cut a large banana into four; offer a small one whole.
Passage 260
नारिकेलस्य खण्डं च स्थूलं कुर्यान्मनःप्रियम्। प्रतिपर्वेक्षुदण्डं च द्राक्षाफलमशेषतः॥२५९॥
“Use a pleasing large piece of coconut, one section of sugarcane, and grapes whole.
Passage 261
तालं चैव खार्जूरं गुग्गुलं च तथैव हि। क्रमुकस्यार्धशो होमः कुङ्कुमं चन्द्रसञ्ज्ञकम्॥२६०॥
“Offer palmyra fruit and dates as prescribed, guggulu likewise, half an areca nut, and the moon-measure of saffron.
Passage 262
कस्तूरी गुञ्जया हव्यं चन्दनं क्रमुकोन्मितम्। एवं होमं विनिर्वर्त्य यथेष्टं फलमाप्नुयात्॥२६१॥
“Offer musk in the weight of a guñjā berry and sandalwood in the measure of an areca nut. Completing homa in this way, one obtains the desired result. The sufficiency of Sahajānandinī's mantra
Passage 263
सहजानन्दिनीमन्त्रसाधनात् किं न जायते। एकेनैवाखिलं कार्यं जायते मन्त्रतो भुवि॥२६२॥
“What does the practice of Sahajānandinī's mantra not accomplish? Through this one mantra every undertaking on earth can be fulfilled.
Passage 264
किमर्थमन्यमन्त्राणां साधनं क्रियते जनैः। ऐहिकामुष्मिकं सर्वं तन्मन्त्रेणैव जायते॥२६३॥
“Why should people practice other mantras? This mantra alone grants every good of this world and the next.
Passage 265
सहजानन्दिनीरामौ परित्यज्य कदाचन। न देवतान्तरं सेव्यं स्वर्गमोक्षाद्यवाप्तये॥२६४॥
“Never abandon Sahajānandinī and Rāma to serve another deity for the sake of heaven, liberation, or any other attainment.
Passage 266
तुलसीपत्रजां मालां वैजयन्तीं विधाय तु। ये रोपयन्ति सहजानन्दिनीरामवक्षसि॥२६५॥
“Those who fashion a victory garland from tulasī leaves and place it upon the breasts of Sahajānandinī and Rāma—
Passage 267
पूजान्ते सुलभस्तेषां तत्प्रसादोऽतिदुर्लभः। पद्माक्षमालया जप्त्वा सहजानन्दिनीमनुम्॥२६६॥
“—readily receive at worship's end their grace, which is otherwise exceedingly difficult to obtain. Repeat Sahajānandinī's mantra upon a lotus-seed rosary—
Passage 268
दशांशं चानले हुत्वा सुरभीघृतधारया। तत्क्षणाद् देवतां वश्यां कुरुते नात्र संशयः॥२६७॥
“—and offer one tenth that number into fire with a stream of cow ghee; the text says this brings the deity's favor immediately.
Passage 269
चतुर्णामपि बीजानां साधनं पृथगीरितम्। प्रणवं लक्षमावर्त्य कुशग्रन्थित्रजो बुधः॥२६८॥
“The four seeds also have separate disciplines. The wise practitioner repeats praṇava one hundred thousand times using a rosary knotted from kuśa.
Passage 270
किंशुके हवनं कुर्यात् सर्वज्ञो जायते भुवि। तत्र ध्येया महेशानी ब्रह्मविष्णुशिवात्मिका॥२६९॥
“One then offers kiṃśuka blossoms and is said to become all-knowing on earth. The meditation is upon Great Goddess as the essence of Brahmā, Viṣṇu, and Śiva.
Passage 271
नानायुधधरा साक्षाद् विश्ववन्द्यस्वरूपिणी। एवं द्वितीयबीजं च लक्षमावर्तयेद् बुधः॥२७०॥
“She directly bears many weapons and embodies the One worshiped by the universe. The wise then repeat the second seed one hundred thousand times.
Passage 272
रुद्राक्षमालया पश्चात्तिलाज्यहवनं चरेत्। यद्यत् कामयते कामं तत्तदाप्नोति मानवः॥२७१॥
“Using a rudrākṣa rosary and afterward offering sesame and ghee, the person is said to obtain each desired aim.
Passage 273
तत्र ध्येया च सहजा कर्णस्वर्णोरुकुण्डला। पीनवक्षोरुहा स्थूलमुक्ताहारविभूषणा॥२७२॥
“In this practice contemplate Sahajā wearing splendid golden earrings, with full breasts and a necklace of large pearls.
Passage 274
मल्लीकुसुमधम्मिल्ललीलालोलविलोचना। चन्द्रानना रक्तकाञ्ची सर्वाभरणभूषिता॥२७३॥
“Jasmine adorns her coiffure, her eyes move playfully, her face is the moon, her girdle is red, and every ornament beautifies her.
Passage 275
तथा तृतीयबीजं च लक्षमावर्तयेद् बुधः। स्रजा पद्माक्षमय्या च पद्माक्षैर्होममाचरेत्॥२७४॥
“The wise repeat the third seed one hundred thousand times with a lotus-seed rosary and make fire offerings of lotus seeds.
Passage 276
महतीं श्रियमाप्नोति तत्र ध्यानं विशिष्यते। श्वेताम्बुजस्थिता ध्येया जातरूपसमाकृतिः॥२७५॥
“This is said to bring immense prosperity. The special meditation envisions her seated upon a white lotus with a body like refined gold.
Passage 277
तथैव तुरीयबीजं च लक्षमावर्तयेद् बुधः। स्रजा विद्रुममय्या तु होमं रक्ताम्बुजैश्चरेत्॥२७६॥
“Likewise repeat the fourth seed one hundred thousand times with a coral rosary and offer red lotuses into the fire.
Passage 278
ध्यानं कुर्याद् विशेषेण रक्तभूषाम्बरावृताम्। रक्ताशोकलताकुञ्जमण्डपान्तरगोचराम्॥२७७॥
“The special meditation envisions her covered in red ornaments and garments, within a bower-hall of red aśoka vines.
Passage 279
महासौभाग्ययुक्तः सन् कामवन्मोहयेज्जगत्। य इत्थं साधनं कुर्यात् कामबीजस्य मानवः। इति ते सहजामन्त्रसाधनं सम्यगीरितम्॥२७८॥
“A person who practices the Kāma seed in this way is said to gain immense good fortune and enchant the world like Kāma. Thus I have taught you the complete discipline of Sahajā's mantra.
Passage 280
नातः परं कर्म जगत्त्रयेऽपि विराजते यत्र भवन्ति सद्यः। आयासतो वै खलु सिद्धयोऽष्टौ भुक्तिश्च मुक्तिश्च करस्थितैव॥२७९॥
“No practice in the three worlds surpasses this: through its discipline the eight accomplishments arise, while enjoyment and liberation rest directly in one's hand.
Passage 281
प्राप्य मोक्षपदे सीतां सहजानन्दिनीं हरेः। वल्लभां सुमहोदारां कामार्थान् को नु याचते॥२८०॥
“Having attained Sītā Sahajānandinī, Hari's supremely generous beloved at the station of liberation, who would still ask for objects of desire?
Passage 282
यत्काम्यमपि चात्रोक्तं देवतान्तरवारणात्। सहजायामेव नृणां चित्तस्यावेशसिद्धये॥२८१॥
“Whatever purpose-specific results were taught here were stated only to turn people away from other deities and establish their minds wholly in Sahajā.
Passage 283
एवमाराध्य तां साक्षात्करुणामृतपुष्कलाम्। प्रार्थयेत् परमं प्रेम श्रीरामपदगोचरम्॥२८३॥
“Having worshiped her in this way—she who overflows with the nectar of compassion—one should pray for supreme love directed toward Śrī Rāma's feet.” Colophon इति श्रीमदादिरामायणे ब्रह्मभुशुण्डसंवादे पूर्वखण्डे दशरथतीर्थयात्रायां मिथिलागमने द्विचत्वारिंशदधिकशततमोऽध्यायः ॥ १४२ ॥ Thus ends Chapter 142, “The Coming to Mithilā during Daśaratha's Pilgrimage,” in the Pūrva-khaṇḍa of the glorious Ādi Rāmāyaṇa, in the dialogue between Brahmā and Bhuśuṇḍa. Witness control note Chapter 142 begins below the Chapter 141 colophon on source leaf 1043 and ends above the Chapter 143 heading on source leaf 1064 (physical PDF pages 1044–1065). The witness prints passages 1–112, repeats printed marker 112 for the next independent unit, and then continues 113–281. The second printed 112 is registered editorially as passage 113, so all subsequent editorial passage numbers are one greater than their printed markers. A separate unnumbered two-line verse follows printed passage 281 immediately before the colophon; it is registered editorially as passage 283. The complete chapter therefore contains 283 independent units. All twenty-two scan pages were reviewed directly, and the English is a fresh translation from the scan-controlled Sanskrit.