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Twelfth Skandha · Chapter 7

Chapter 7

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Twelfth Skandha · Chapter 7

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मन्त्रदीक्षाविधिवर्णनम् नारद उवाच श्रुतं सहस्रनामाख्यं श्रीगायत्र्याः फलप्रदम् । स्तोत्रं महोन्नतिकरं महाभाग्यकरं परम् ॥ १ ॥ अधुना श्रोतुमिच्छामि दीक्षालक्षणमुत्तमम् । विना येन न सिध्येत देवीमन्त्रेऽधिकारिता ॥ २ ॥ ब्राह्मणानां क्षत्रियाणां विशां स्त्रीणां तथैव च । सामान्यविधिना सर्वं विस्तरेण वद प्रभो ॥ ३ ॥ श्रीनारायण उवाच शृणु दीक्षां प्रवक्ष्यामि शिष्याणां भावितात्मनाम् । देवाग्निगुरुपूजादावधिकारो यया भवेत् ॥ ४ ॥ दिव्यं ज्ञानं हि या दद्यात्कुर्यात्पापक्षयं तु या । सैव दीक्षेति सम्प्रोक्ता वेदतन्त्रविशारदैः ॥ ५ ॥ अवश्यं सा तु कर्तव्या यतो बहुफला मता । गुरुशिष्यावुभावत्राप्यतिशुद्धावपेक्षितौ ॥ ६ ॥ गुरुस्तु विधिवत्प्रातः कृत्यं सर्वं विधाय च । स्नानसन्ध्यादिकं सर्वं यथाविधि विधाय च ॥ ७ ॥ कमण्डलुकरो मौनी गृहं यायात्सरित्तटात् । यागमण्डपमासाद्य विशेत्तत्रासने वरे ॥ ८ ॥ आचम्य प्राणानायम्य गन्धपुष्पविमिश्रितम् । सप्तवारास्त्रमन्त्रेण जप्तं वारि सुसाधयेत् ॥ ९ ॥ वारिणा तेन मतिमानस्त्रमन्त्रं समुच्चरन् । प्रोक्षयेद्‌द्वारमखिलं ततः पूजां समाचरेत् ॥ १० ॥ ऊर्ध्वोदुम्बरके देवं गणनाथं तथा श्रियम् । सरस्वतीं नाममन्त्रैः पूजयेद्‌गन्धपुष्पकैः ॥ ११ ॥ द्वारदक्षिणशाखायां गङ्‌गां विघ्नेशमर्चयेत् । द्वारस्य वामशाखायां क्षेत्रपालं च सूर्यजाम् ॥ १२ ॥ देहल्यां पूजयेदस्त्रदेवतामस्त्रमन्त्रतः । सर्वं देवीमयं दृश्यमिति सञ्चिन्त्य सर्वतः ॥ १३ ॥ दिव्यानुत्सारयेद्विघ्नानस्त्रमन्त्रजपेन तु । अन्तरिक्षगतान्विघ्नान्पादघातैस्तु भूमिगान् ॥ १४ वामशाखां स्पृशन्पश्चात्प्रविशेद्दक्षिणाङ्घ्रिणा । प्रविश्य कुम्भं संस्थाप्य सामान्यार्घ्यं विधाय च ॥ १५ ॥ तेन चार्घ्यजलेनापि नैर्ऋत्यां दिशि पूजयेत् । वास्तुनाथं पद्मयोनिं गन्धपुष्पाक्षतादिभिः ॥ १६ ॥ ततः कुर्यात्पञ्चगव्यं तेन चार्घ्योदकेन च । तोरणस्तम्भपर्यन्तं प्रोक्षयेन्मण्डपं गुरुः ॥ १७ ॥ सर्वं देवीमयं चेदं भावयेन्मनसा किल । मूलमन्त्रं जपन्भक्त्या प्रोक्षणं स्याच्छराणुना ॥ १८ ॥ शरमन्त्रं समुच्चार्य ताडयेन्मण्डपक्षमाम् । हुंमन्त्रं तु समुच्चार्य कुर्यादभ्युक्षणं ततः ॥ १९ ॥ धूपयेदन्तरं धूपैर्विकिरान् विकिरेत्ततः । मार्जयेत्तांस्तु मार्जन्या कुशनिर्मितया पुनः ॥ २० ॥ ईशानदिशि तत्पुञ्जं कृत्वा संस्थापयेन्मुने । पुण्याहवाचनं कृत्वा दीनानाथांश्च तोषयेत् ॥ २१ ॥ विशेन्मृद्वासने पश्चान्नमस्कृत्य गुरुं निजम् । प्राङ्मुखो विधिवद्ध्यात्वा देयमन्त्रस्य देवताम् ॥ २२ ॥ भूतशुद्ध्यादिकं कृत्वा पूर्वोक्तेनैव वर्त्मना । ऋष्यादिन्यासकं कुर्याद्देयमन्त्रस्य वै मुने ॥ २३ ॥ न्यसेन्मुनिं तु शिरसि मुखे छन्दः समीरितम् । देवतां हृदयाम्भोजे गुह्ये बीजं तु पादयोः ॥ २४ ॥ शक्तिं विन्यस्य पश्चात्तु तालत्रयरवात्ततः । दिग्बन्धं कारयेत्पश्चाच्छोटिकाभिस्त्रिभिर्नरः ॥ २५ ॥ प्राणायामं ततः कृत्वा मूलमन्त्रमनुस्मरन् । मातृकां विन्यसेद्देहे तत्प्रकारस्तथोच्यते ॥ २६ ॥ ॐ अं नम इति प्रोच्य न्यसेच्छिरसि मन्त्रवित् । एवमेव तु सर्वेषु न्यसेत्स्थानेषु वै मुने ॥ २७॥ मूलमन्त्रं षडङ्गं च न्यसेदङ्गेषु सत्तमः । अङ्गुष्ठादिष्वङ्गुलीषु हृदयादिषु च क्रमात् ॥ २८ ॥ नमः स्वाहावषड्युक्तैर्हुंवौषट्फट्पदान्वितैः । प्रणवादियुतैर्मन्त्रैः षड्भिरेव षडङ्गकम् ॥ २९ ॥ वर्णन्यासादिकं पश्चान्मूलमन्त्रस्य योजयेत् । स्थानेषु तत्तत्कल्पोक्तेष्विति न्यासविधिः स्मृतः ॥ ३० ॥ ततो निजे शरीरेऽस्मिंश्चिन्तयेदासनं शुभम् । दक्षांसे च न्यसेद्धर्मं वामांसे ज्ञानमेव च ॥ ३१ ॥ वामोरौ चापि वैराग्यं दक्षोरावथ विन्यसेत् । ऐश्वर्यं मुखदेशे तु मुने ध्यायेदधर्मकम् ॥ ३२ ॥ वामपार्श्वे नाभिदेशे दक्षपार्श्वे तथा पुनः । नञादीश्चापि ज्ञानादीन्पूर्वोक्तानेव विन्यसेत् ॥ ३३ ॥ पादा धर्मादयः प्रोक्ताः पीठस्य मुनिसत्तम । अधर्माद्यास्तु गात्राणि स्मृतानि मुनिपुङ्गवैः ॥ ३४ ॥ मध्येऽनन्तं हृदि स्थाने न्यसेन्मृद्वासने स्थले । प्रपञ्चपद्मं विमलं तस्मिन्सूर्येन्दुपावकान् ॥ ३५ ॥ न्यसेत्कलायुतान्मन्त्री संक्षेपात्ता वदाम्यहम् । सूर्यस्य द्वादश कलास्ता इन्दोः षोडश स्मृताः ॥ ३६ ॥ दश वह्नेः कलाः प्रोक्तास्ताभिर्युक्तांस्तु तान्स्मरेत् । सत्त्वं रजस्तमश्चैव न्यसेत्तेषामथोपरि ॥ ३७ ॥ आत्मानमन्तरात्मानं परमात्मानमेव च । ज्ञानात्मानं न्यसेद्विद्वानित्थं पीठस्य कल्पना ॥ ३८ ॥ अमुकासनाय नम इति मन्त्रेण साधकः । आसनं पूजयित्वा तु तस्मिन्ध्यायेत्पराम्बिकाम् ॥ ३९ ॥ कल्पोक्तविधिना मन्त्री देयमन्त्रस्य देवताम् । मानसैरुपचारैश्च पूजयेत्तां यथाविधि ॥ ४० ॥ मुद्राः प्रदर्शयेद्विद्वान्कल्पोक्ता मोदकारिकाः । याभिर्विरचिताभिस्तु मोदो देव्यास्तु जायते ॥ ४१ ॥ श्रीनारायण उवाच ततः स्ववामभागाग्रे षट्कोणोपरि वर्तुलम् । चतुरस्रयुतं सम्यङ्‌मध्ये मण्डलमालिखेत् ॥ ४२ ॥ मध्ये त्रिकोणं संलिख्य शङ्खमुद्रां प्रदर्शयेत् । षडङ्गानि च षट्कोणेष्वर्चयेत्कुसुमादिभिः ॥ ४३ ॥ अग्न्यादिषु तु कोणेषु षडङ्गार्चनमाचरेत् । आधारपात्रमादाय शङ्खस्य मुनिसत्तम ॥ ४४ ॥ अस्त्रमन्त्रेण सम्प्रोक्ष्य स्थापयेत्तत्र मण्डले । मं वह्निमण्डलायोक्त्वा ततो दशकलात्मने ॥ ४५ ॥ अमुकदेव्या अर्घ्यपात्रस्थानाय नम इत्यपि । मन्त्रोऽयमुक्तः शङ्खस्याप्याधारस्थापने बुधैः ॥ ४६ ॥ आधारे पूर्वमारभ्य प्रदक्षिणक्रमेण तु । दश वह्निकलाः पूज्या वह्निमण्डलसंस्थिताः ॥ ४७ ॥ ततो वै मूलमन्त्रेण प्रोक्षितं शङ्खमुत्तमम् । स्थापयेत्तत्र चाधारे मूलमन्त्रमनुस्मरन् ॥ ४८ ॥ अं सूर्यमण्डलायोक्त्वा द्वादशान्ते कलात्मने । अमुकदेव्यर्घ्यपात्राय नम इत्युच्चरेत्ततः ॥ ४९ ॥ शं शङ्खाय पदं प्रोच्य नम इत्येतदुच्चरेत् । प्रोक्षयेत्तेन तं शङ्खं तस्मिन्द्वादश पूजयेत् ॥ ५० ॥ सूर्यस्य द्वादश कलास्तपन्याद्या यथाक्रमम् । विलोममातृकां प्रोच्य मूलमन्त्रं विलोमकम् ॥ ५१ ॥ जलैरापूरयेच्छङ्खं तत्र चेन्दोः कलां न्यसेत् । ॐ सोममण्डलायोक्त्वान्ते षोडशकलात्मने ॥ ५२ ॥ अमुकार्घ्यामृतायेति हृन्मन्त्रान्तो मनुः स्मृतः । पूजयेन्मनुना तेन जलं तु सृणिमुद्रया ॥ ५३ ॥ तीर्थान्यावाह्य तत्रैवाप्यष्टकृत्वो जपेन्मनुम् । षडङ्गानि जले न्यस्य हृदा संपूजयेदपः ॥ ५४ ॥ अष्टकृत्वो जपेन्मूलं छादयेन्मत्स्यमुद्रया । ततो दक्षिणदिग्भागे शङ्खस्य प्रोक्षणीं न्यसेत् ॥ ५५ ॥ शङ्खाम्बु किञ्चिन्निक्षिप्य प्रोक्षयेत्तेन सर्वतः । पूजाद्रव्यं निजात्मानं विशुद्धं भावयेत्ततः ॥ ५६ ॥ श्रीनारायणाय उवाच ततः स्वपुरतो वेद्यां सर्वतोभद्रमण्डलम् । संलिख्य कर्णिकामध्यं पूरयेच्छालितण्डुलैः ॥ ५७ ॥ आस्तीर्य दर्भांस्तत्रैव न्यसेत्कूर्चं सलक्षणम् । आधारशक्तिमारभ्य पीठमन्वन्तमर्चयेत् ॥ ५८ ॥ निर्व्रणं कुम्भमादायाप्यस्त्राद्भिः क्षालितान्तरम् । तन्तुना वेष्टयेत्तं तु त्रिगुणेनारुणेन च ॥ ५९ ॥ नवरत्‍नोदरं कूर्चयुतं गन्धादिपूजितम् । स्थापयेत्तत्र पीठे तु तारमन्त्रेण देशिकः ॥ ६० ॥ ऐक्यं कुम्भस्य पीठस्य भावयेत्पूरयेत्ततः । मातृकां प्रतिलोमेन जपंस्तीर्थोदकैर्मुने ॥ ६१ ॥ मूलमन्त्रं च सञ्जप्य पूरयेद्‌देवताधिया । अश्वत्थपनसाम्राणां कोमलैर्नवपल्लवैः ॥ ६२ ॥ छादयेत्कुम्भवदनं चषकं सफलाक्षतम् । संस्थापयेत मतिमान् वस्त्रयुग्मेन वेष्टयेत् ॥ ६३ ॥ प्राणस्थापनमन्त्रेण प्राणस्थापनमाचरेत् । आवाहनादिमुद्राभिर्मोदयेद्देवतां पराम् ॥ ६४ ॥ ध्यायेत्तां परमेशानीं कल्पोक्तेन प्रकारतः । स्वागतं कुशलप्रश्नं देव्या अग्रे समुच्चरेत् ॥ ६५ ॥ पाद्यं दद्यात्ततोऽप्यर्घ्यं ततश्चाचमनीयकम् । मधुपर्कं च साभ्यङ्गं देव्यै स्नानं निवेदयेत् ॥ ६६ ॥ वाससी च ततो दद्याद्‌रक्ते क्षौमे सुनिर्मले । नानामणिगणाकीर्णानाकल्पान्कल्पयेत्ततः ॥ ६७ ॥ मनुना पुटितैर्वर्णैर्मातृकाया विधानतः । देव्या अङ्गेषु विन्यस्य चन्दनाद्यैः समर्चयेत् ॥ ६८ ॥ गन्धः कालागुरुभवः कर्पूरेण समन्वितः । काश्मीरं चन्दनं चापि कस्तूरीसहितं मुने ॥ ६९ ॥ कुन्दपुष्पादिपुष्पाणि परदेव्यै समर्पयेत् । धूपोऽगुरुपुरुव्रातोशीरचन्दनशर्कराः ॥ ७० ॥ मधुमिश्राः स्मृता देव्याः प्रिया धूपात्मना सदा । दीपाननेकान्दत्त्वाथ नैवेद्यं दर्शयेत्सुधीः ॥ ७१ ॥ प्रतिद्रव्यं जलं दद्यात्प्रोक्षणीस्थं न चान्यथा । ततः कुर्यादङ्गपूजां कल्पोक्तावरणानि च ॥ ७२ ॥ साङ्गां देवीमथाभ्यर्च्य वैश्वदेवं ततश्चरेत् । दक्षिणे स्थण्डिलं कृत्वा तत्राधाय हुताशनम् ॥ ७३ ॥ मूर्तिस्थां देवतां तत्रावाह्य संपूज्य च क्रमात् । तारव्याहृतिभिर्हुत्वा मूलमन्त्रेण वै ततः ॥ ७४ ॥ पञ्चविंशतिवारं तु पायसेन ससर्पिषा । हुनेत्पश्चाद्व्याहृतिभिः पुनश्च जुहुयान्मुने ॥ ७५ ॥ गन्धाद्यैरर्चयित्वा च देवीं पीठे तु योजयेत् । वह्निं विसृज्य हविषा परितो विकिरेद्‌बलिम् ॥ ७६ ॥ देवतायाः पार्षदेभ्यो गन्धपुष्पादिसंयुतान् । पञ्चोपचारान्दत्त्वाथ ताम्बूलं छत्रचामरे ॥ ७७ ॥ दद्याद्देव्यै ततो मन्त्रं सहस्रावृत्तितो जपेत् । जपं समर्प्य चैशान्यां विकिरे दिशि संस्थिते ॥ ७८ ॥ कर्करीं स्थापयेत्तस्यां दुर्गामावाह्य पूजयेत् । रक्ष रक्षेति चोच्चार्य नालमुक्तेन वारिणा ॥ ७९ ॥ अस्त्रमन्त्रं जपन्देशं सेचयेत्तु प्रदक्षिणम् । कर्करीं स्थापयेत्स्थाने पूजयेच्चास्त्रदेवताम् ॥ ८० ॥ पश्चाद्‌गुरुस्तु शिष्येण सह भुञ्जीत वाग्यतः । तस्यां रात्रौ तु तद्वेद्यां निद्रां कुर्यात्प्रयत्‍नतः ॥ ८१ ॥ श्रीनारायण उवाच ततः कुण्डस्य संस्कारं स्थण्डिलस्य च वा मुने । प्रवक्ष्यामि समासेन यथाविधि विधानतः ॥ ८२ ॥ मूलमन्त्रं समुच्चार्य वीक्षयेदस्त्रमन्त्रतः । प्रोक्षयेत्ताडनं कुर्यात्तेनैव कवचेन तु ॥ ८३ ॥ अभ्युक्षणं समुद्दिष्टं तिस्रस्तिस्रस्ततः परम् । प्रागग्रा उदगग्राश्च लिखेल्लेखाः समन्ततः ॥ ८४ ॥ प्रणवेन समभ्युक्ष्य पीठं देव्याः समर्चयेत् । आधारशक्तिमारभ्य पीठमन्त्रावसानकम् ॥ ८५ ॥ तस्मिन्पीठे समावाह्य शिवौ परमकारणौ । गन्धाद्यैरुपचारैश्च पूजयेत्तौ समाहितः ॥ ८६ ॥ देवीं ध्यायेदृतुस्नातां संसक्तां शङ्‌करेण तु । कामातुरां तयोः क्रीडां किञ्चित्कालं विभावयेत् ॥ ८७ ॥ अथ वह्निं समादाय पात्रेण पुरतो न्यसेत् । क्रव्यादांशं परित्यज्य पूर्वोक्तैर्वीक्षणादिभिः ॥ ८८ ॥ संस्कृत्य वह्निं रं बीजमुच्चार्य तदनन्तरम् । चैतन्यं योजयेत्तस्मिन्प्रणवेनाभिमन्त्रयेत् ॥ ८९ ॥ सप्तवारं ततो धेनुमुद्रां सन्दर्शयेद्‌गुरुः । शरेण रक्षितं कृत्वा तनुत्रेणावगुण्ठयेत् ॥ ९० ॥ अर्चितं त्रिः परिभ्राम्य प्रादक्षिण्येन सत्तमः । कुण्डोपरि जपंस्तारं जानुस्पृष्टमहीतलः ॥ ९१ ॥ शिवबीजधिया देव्या योनौ वह्निं विनिक्षिपेत् । आचामयेत्ततो देवं देवीं च जगदम्बिकाम् ॥ ९२ ॥ चित्पिङ्‌गल हनदहपचयुग्मं ततः परम् । सर्वज्ञाज्ञापय स्वाहा मन्त्रोऽयं वह्निदीपने ॥ ९३ ॥ अग्निं प्रज्वलितं वन्दे जातवेदं हुताशनम् । सुवर्णवर्णममलं समिद्धं विश्वतोमुखम् ॥ ९४ ॥ मन्त्रेणानेन तं वह्निं स्तुवीत परमादरात् । ततो न्यसेद्वह्निमन्त्रं षडङ्गं देशिकोत्तमः ॥ ९५ ॥ सहस्रार्चिः स्वस्तिपूर्ण उत्तिष्ठपुरुषः स्मृतः । धूमव्यापी सप्तजिह्वो धनुर्धर इति क्रमात् ॥ ९६ ॥ जातियुक्ताः षडङ्गाः स्युः पूर्वस्थानेषु विन्यसेत् । ध्यायेद्वह्निं हेमवर्णं त्रिनेत्रं पद्मसंस्थितम् ॥ ९७ ॥ इष्टशक्तिस्वस्तिकाभीर्धारकं मङ्गलं परम् । परिषिञ्चेत्ततः कुण्डं मेखलोपरि मन्त्रवित् ॥ ९८ ॥ दर्भैः परिस्तरेत्पश्चात्परिधीन्विन्यसेदथ । त्रिकोणवृत्तषट्कोणं साष्टपत्रं सभूपुरम् ॥ ९९ ॥ यन्त्रं विभावयेद्वह्नेः पूर्वं वा संलिखेदथ । तन्मध्ये पूजयेद्वह्निं मन्त्रेणानेन वै मुने ॥ १०० ॥ वैश्वानर ततो जातवेदः पश्चादिहावह । लोहिताक्षपदं प्रोक्त्वा सर्वकर्माणि साधय ॥ १०१ ॥ वह्निजायान्तको मन्त्रस्तेन वह्निं तु पूजयेत् । मध्ये षट्स्वपि कोणेषु हिरण्या गगना तथा ॥ १०२ ॥ रक्ता कृष्णा सुप्रभा च बहुरूपातिरक्तिका । पूजयेत्सप्तजिह्वास्ताः केसरेष्वङ्गपूजनम् ॥ १०३ ॥ दलेषु पूजयेन्मूर्तीः शक्तिस्वस्तिकधारिणी । जातवेदाः सप्तजिह्वो हव्यवाहन एव च ॥ १०४ ॥ अश्वोदरजसंज्ञोऽन्यः पुनर्वैश्वानराह्वयः । कौमारतेजाः स्याद्विश्वमुखो देवमुखः स्मृतः ॥ १०५ ॥ ताराग्नये पदाद्याः स्युर्नत्यन्ता वह्निमूर्तयः । लोकपालांश्चतुर्दिक्षु वज्राद्यायुधसंयुतान् ॥ १०६ ॥ श्रीनारायण उवाच ततः स्रुक्स्रुवसंस्कारावाज्यसंस्कार एव च । कृत्वा होमं ततः कुर्यात्स्रुवेणादाय वै घृतम् ॥ १०७ ॥ दक्षिणाद्‌घृतभागात्तु वह्नेर्दक्षिणलोचने । जुहुयादग्नये स्वाहेत्येवं वै वामतोऽन्यतः ॥ १०८ ॥ सोमाय स्वाहेति मध्याद्‌घृतमादाय सत्तम । अग्नीषोमाभ्यां स्वाहेति मध्यनेत्रे हुनेत्ततः ॥ १०९ ॥ पुनर्दक्षिणभागात्तु घृतमादाय वै मुखे । अग्नये स्विष्टकृत्स्वाहेत्यनेनैव हुनेत्ततः ॥ ११० ॥ सताराभिर्व्याहृतिभिर्जुहुयादथ साधकः । जुहुयादग्निमन्त्रेण त्रिवारं तु ततः परम् ॥ १११ ॥ ततस्तु प्रणवेनैवाप्यष्टावष्टौ घृताहुतीः । गर्भाधानादिसंस्कारकृते तु जुहुयान्मुने ॥ ११२ ॥ गर्भाधानं पुंसवनं सीमन्तोन्नयनं ततः । जातकर्म नामकर्माप्युपनिष्क्रमणं तथा ॥ ११३ ॥ अन्नाशनं तथा चूडा व्रतबन्धस्तथैव च । महानाम्न्यं व्रतं पश्चात्तथौपनिषदं व्रतम् ॥ ११४ ॥ गोदानोद्वाहकौ प्रोक्ताः संस्काराः श्रुतिचोदिताः । ततः शिवं पार्वतीं च पूजयित्वा विसर्जयेत् ॥ ११५ ॥ जुहुयात्पञ्च समिधो वह्निमुद्दिश्य साधकः । पश्चादावरणानां चाप्येकैकामाहुतिं हुनेत् ॥ ११६ ॥ घृतं स्रुचि समादाय चतुर्वारं स्रुवेण च । पिधाय तां तु तेनैव मुने तिष्ठन्निजासने ॥ ११७ ॥ वौषडन्तेन मनुना वह्नेस्तु जुहुयात्ततः । महागणेशमन्त्रेण जुहुयादाहुतीर्दश ॥ ११८ ॥ वह्नौ पीठं समभ्यर्च्य देयमन्त्रस्य देवताम् । वह्नौ ध्यात्वा तु तद्वक्त्रे पञ्चविंशतिसंख्यया ॥ ११९ ॥ मूलमन्त्रेण जुहुयाद्वक्त्रैकीकरणाय च । वह्निदेवतयोरैक्यं भावयन्नात्मना सह ॥ १२० ॥ एकीभूतं भावयेत्तु ततस्तु साधकोत्तमः । षडङ्‌गं देवतानां च जुहुयादाहुतीः पृथक् ॥ १२१ ॥ एकादशैव जुहुयादाहुतीर्मुनिसत्तम । एतेन नाडीसन्धानं वह्निदेवतयोर्मुने ॥ १२२ ॥ एकैकक्रमयोगेनाप्यावृत्तीनां तथैव च । एकैकक्रमयोगेन घृतेन जुहुयान्मुने ॥ १२३ ॥ ततः कल्पोक्तद्रव्यैस्तु जुहुयादथवा तिलैः । देवतामूलमन्त्रेण गजान्तकसहस्रकम् ॥ १२४ ॥ एवं हुत्वा ततो देवीं सन्तुष्टां भावयेन्मुने । तथैवावृतिदेवीश्च वह्न्याद्या देवता अपि ॥ १२५ ॥ ततः शिष्यं च सुस्नातं कृतसम्यादिकक्रियम् । वस्त्रद्वययुतं स्वर्णाभरणेन समन्वितम् ॥ १२६ ॥ कमण्डलुकरं शुद्धं कुण्डस्यान्तिकमानयेत् । नमस्कृत्य ततः शिष्यो गुरूनथ सभासदः ॥ १२७ ॥ कुलदेवं नमस्कृत्य विशेत्तत्राथ विष्टरे । गुरुस्ततस्तु तं शिष्यं कृपादृष्ट्या विलोकयेत् ॥ १२८ ॥ तच्चैतन्यं निजे देहे भावयेत्सङ्‌गतं त्विति । ततः शिष्यतनुस्थानामध्वनां परिशोधनम् ॥ १२९ ॥ कुर्यात्तु होमतो विद्वान्दिव्यदृष्ट्यवलोकनात् । येन जायेत शुद्धात्मा योग्यो देवाद्यनुग्रहे ॥ १३० ॥ श्रीनारायण उवाच तनौ ध्यायेत्तु शिष्यस्य षडध्वनः कमेण तु । पादयोस्तु कलाध्वानमन्धौलिङ्गे तत्त्वाध्वकं पुनः ॥ १३१ ॥ नाभौ तु भुवनाध्वानं वर्णाध्वानं तथा हृदि । पदाध्वानं तथा भाले मन्त्राध्वानं तु मूर्धनि ॥ १३२ ॥ शिष्यं स्पृशंस्तु कूर्चेन तिलैराज्यपरिप्लुतैः । शोधयाम्यमुमध्वानं स्वाहेति मनुमुच्चरन् ॥ १३३ ॥ ताराढ्यं जुहुयादष्टवारं प्रत्यध्वमेव हि । षडध्वनस्ततस्तांस्तु लीनान् ब्रह्मणि भावयेत् ॥ १३४ ॥ पुनरुत्पादयेत्तस्मात्सृष्टिमार्गेण वै गुरुः । आत्मस्थितं तच्चैतन्यं पुनः शिष्ये तु योजयेत् ॥ १३५ ॥ पूर्णाहुतिं ततो हुत्वा देवतां कलशे नयेत् । पुनर्व्याहृतिभिर्हुत्वा वह्नेरङ्गाहुतीस्तथा ॥ १३६ ॥ एकैकशो गुरुर्दत्त्वा विसृजेद्वह्निमात्मनि । ततः शिष्यस्य नेत्रे तु बध्नीयाद्वाससा गुरुः ॥ १३७ ॥ नेत्रमन्त्रेण तं शिष्यं कुण्डतो मण्डलं नयेत् । पुष्पाञ्जलिं मुख्यदेव्यां कारयेच्छिष्यहस्ततः ॥ १३८ ॥ नेत्रबन्धं निराकृत्य वेशयेत्कुशविष्टरे । भूतशुद्धिं शिष्यदेहे कुर्यात्प्रोक्तेन वर्त्मना ॥ १३९ ॥ मन्त्रोदितांस्तथा न्यासान्कृत्वा शिष्यतनौ ततः । मण्डले वेशयेच्छिष्यमन्यस्मिन्कुम्भसंस्थितान् ॥ १४० ॥ पल्लवाञ्छिष्यशिरसि विन्यसेन्मातृकां जपेत् । कलशस्थजलैः शिष्यं स्नापयेद्देवतात्मकैः ॥ १४१ ॥ वर्धनीजलसेकं च कुर्याद्‌रक्षार्थमञ्जसा । ततः शिष्यः समुत्थाय वाससी परिधाय च ॥ १४२ ॥ कृतभस्मावलेपश्च संविशेद्‌गुरुसन्निधौ । ततो गुरुः स्वकीयात्तु हृदयान्निर्गतां शिवाम् ॥ १४३ ॥ प्रविष्टां शिष्यहृदये भावयेत्करुणानिधिः । पूजयेद्‌गन्धपुष्पाद्यैरैक्यं वै भावयंस्तयोः ॥ १४४ ॥ ततस्त्रिंशो दक्षकर्णे शिष्यस्योपदिशेद्‌गुरुः । महामन्त्रं महादेव्याः स्वहस्तं शिरसि न्यसन् ॥ १४५ ॥ अष्टोत्तरशतं मन्त्रं शिष्योऽपि प्रजपेन्मुने । दण्डवत्प्रणमेद्‌भूमौ तं गुरुं देवतात्मकम् ॥ १४६ ॥ सर्वस्वमर्पयेत्तस्मै यावज्जीवमनन्यधीः । ऋत्विग्भ्यो दक्षिणां दत्त्वा ब्राह्मणांश्चापि भोजयेत् ॥ १४७ ॥ सुवासिनीः कुमारीश्च बटुकांश्चैव सर्वशः । दीनानाथान्दरिद्रांश्च वित्तशाठ्यविवर्जितः ॥ १४८ ॥ कृतार्थतां स्वस्य बुद्ध्वा नित्यमाराधयेन्मनुम् । इति ते कथितः सम्यग्दीक्षाविधिरनुत्तमः ॥ १४९ ॥ विमृश्यैतदशेषेण भज देवीपदाम्बुजम् । नान्यस्तु परमो धर्मो ब्राह्मणस्यात्र विद्यते ॥ १५० ॥ वैदिकः स्वस्वगृह्योक्तक्रमेणोपदिशेन्मनुम् । तान्त्रिकस्तन्त्ररीत्या तु स्थितिरेषा सनातनी ॥ १५१ ॥ तत्तदुक्तप्रयोगांस्ते ते ते कुर्युर्न चान्यथा । श्रीनारायण उवाच इति सर्वं मयाख्यातं यत्पृष्टं नारद त्वया ॥ १५२ ॥ अतः परं पराम्बाया भज नित्यं पदाम्बुजम् । नित्यमाराध्य तच्चाहं निर्वृतिं परमां गतः ॥ १५३ ॥ व्यास उवाच इति राजन्नारदाय प्रोक्त्वा सर्वमनुत्तमम् । समाधिमीलिताक्षस्तु दध्यौ देवीपदाम्बुजम् ॥ १५४ ॥ नारायणस्तु भगवान् मुनिवर्यशिखामणिः । नारदोऽपि ततो नत्वा गुरुं नारायणं परम् । जगाम सद्यस्तपसे देवीदर्शनलालसः ॥ १५५ ॥ इति श्रीमद्देवीभागवते महापुराणेऽष्टादशसाहस्र्यां संहितायां द्वादशस्कन्धे मन्त्रदीक्षाविधिवर्णनं नाम सप्तमोऽध्यायः ॥ ७ ॥

mantradīkṣāvidhivarṇanam nārada uvāca śrutaṃ sahasranāmākhyaṃ śrīgāyatryāḥ phalapradam | stotraṃ mahonnatikaraṃ mahābhāgyakaraṃ param || 1 || adhunā śrotumicchāmi dīkṣālakṣaṇamuttamam | vinā yena na sidhyeta devīmantre'dhikāritā || 2 || brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ strīṇāṃ tathaiva ca | sāmānyavidhinā sarvaṃ vistareṇa vada prabho || 3 || śrīnārāyaṇa uvāca śṛṇu dīkṣāṃ pravakṣyāmi śiṣyāṇāṃ bhāvitātmanām | devāgnigurupūjādāvadhikāro yayā bhavet || 4 || divyaṃ jñānaṃ hi yā dadyātkuryātpāpakṣayaṃ tu yā | saiva dīkṣeti samproktā vedatantraviśāradaiḥ || 5 || avaśyaṃ sā tu kartavyā yato bahuphalā matā | guruśiṣyāvubhāvatrāpyatiśuddhāvapekṣitau || 6 || gurustu vidhivatprātaḥ kṛtyaṃ sarvaṃ vidhāya ca | snānasandhyādikaṃ sarvaṃ yathāvidhi vidhāya ca || 7 || kamaṇḍalukaro maunī gṛhaṃ yāyātsarittaṭāt | yāgamaṇḍapamāsādya viśettatrāsane vare || 8 || ācamya prāṇānāyamya gandhapuṣpavimiśritam | saptavārāstramantreṇa japtaṃ vāri susādhayet || 9 || vāriṇā tena matimānastramantraṃ samuccaran | prokṣayed‌dvāramakhilaṃ tataḥ pūjāṃ samācaret || 10 || ūrdhvodumbarake devaṃ gaṇanāthaṃ tathā śriyam | sarasvatīṃ nāmamantraiḥ pūjayed‌gandhapuṣpakaiḥ || 11 || dvāradakṣiṇaśākhāyāṃ gaṅ‌gāṃ vighneśamarcayet | dvārasya vāmaśākhāyāṃ kṣetrapālaṃ ca sūryajām || 12 || dehalyāṃ pūjayedastradevatāmastramantrataḥ | sarvaṃ devīmayaṃ dṛśyamiti sañcintya sarvataḥ || 13 || divyānutsārayedvighnānastramantrajapena tu | antarikṣagatānvighnānpādaghātaistu bhūmigān || 14 vāmaśākhāṃ spṛśanpaścātpraviśeddakṣiṇāṅghriṇā | praviśya kumbhaṃ saṃsthāpya sāmānyārghyaṃ vidhāya ca || 15 || tena cārghyajalenāpi nairṛtyāṃ diśi pūjayet | vāstunāthaṃ padmayoniṃ gandhapuṣpākṣatādibhiḥ || 16 || tataḥ kuryātpañcagavyaṃ tena cārghyodakena ca | toraṇastambhaparyantaṃ prokṣayenmaṇḍapaṃ guruḥ || 17 || sarvaṃ devīmayaṃ cedaṃ bhāvayenmanasā kila | mūlamantraṃ japanbhaktyā prokṣaṇaṃ syāccharāṇunā || 18 || śaramantraṃ samuccārya tāḍayenmaṇḍapakṣamām | huṃmantraṃ tu samuccārya kuryādabhyukṣaṇaṃ tataḥ || 19 || dhūpayedantaraṃ dhūpairvikirān vikirettataḥ | mārjayettāṃstu mārjanyā kuśanirmitayā punaḥ || 20 || īśānadiśi tatpuñjaṃ kṛtvā saṃsthāpayenmune | puṇyāhavācanaṃ kṛtvā dīnānāthāṃśca toṣayet || 21 || viśenmṛdvāsane paścānnamaskṛtya guruṃ nijam | prāṅmukho vidhivaddhyātvā deyamantrasya devatām || 22 || bhūtaśuddhyādikaṃ kṛtvā pūrvoktenaiva vartmanā | ṛṣyādinyāsakaṃ kuryāddeyamantrasya vai mune || 23 || nyasenmuniṃ tu śirasi mukhe chandaḥ samīritam | devatāṃ hṛdayāmbhoje guhye bījaṃ tu pādayoḥ || 24 || śaktiṃ vinyasya paścāttu tālatrayaravāttataḥ | digbandhaṃ kārayetpaścācchoṭikābhistribhirnaraḥ || 25 || prāṇāyāmaṃ tataḥ kṛtvā mūlamantramanusmaran | mātṛkāṃ vinyaseddehe tatprakārastathocyate || 26 || oṃ aṃ nama iti procya nyasecchirasi mantravit | evameva tu sarveṣu nyasetsthāneṣu vai mune || 27|| mūlamantraṃ ṣaḍaṅgaṃ ca nyasedaṅgeṣu sattamaḥ | aṅguṣṭhādiṣvaṅgulīṣu hṛdayādiṣu ca kramāt || 28 || namaḥ svāhāvaṣaḍyuktairhuṃvauṣaṭphaṭpadānvitaiḥ | praṇavādiyutairmantraiḥ ṣaḍbhireva ṣaḍaṅgakam || 29 || varṇanyāsādikaṃ paścānmūlamantrasya yojayet | sthāneṣu tattatkalpokteṣviti nyāsavidhiḥ smṛtaḥ || 30 || tato nije śarīre'smiṃścintayedāsanaṃ śubham | dakṣāṃse ca nyaseddharmaṃ vāmāṃse jñānameva ca || 31 || vāmorau cāpi vairāgyaṃ dakṣorāvatha vinyaset | aiśvaryaṃ mukhadeśe tu mune dhyāyedadharmakam || 32 || vāmapārśve nābhideśe dakṣapārśve tathā punaḥ | nañādīścāpi jñānādīnpūrvoktāneva vinyaset || 33 || pādā dharmādayaḥ proktāḥ pīṭhasya munisattama | adharmādyāstu gātrāṇi smṛtāni munipuṅgavaiḥ || 34 || madhye'nantaṃ hṛdi sthāne nyasenmṛdvāsane sthale | prapañcapadmaṃ vimalaṃ tasminsūryendupāvakān || 35 || nyasetkalāyutānmantrī saṃkṣepāttā vadāmyaham | sūryasya dvādaśa kalāstā indoḥ ṣoḍaśa smṛtāḥ || 36 || daśa vahneḥ kalāḥ proktāstābhiryuktāṃstu tānsmaret | sattvaṃ rajastamaścaiva nyasetteṣāmathopari || 37 || ātmānamantarātmānaṃ paramātmānameva ca | jñānātmānaṃ nyasedvidvānitthaṃ pīṭhasya kalpanā || 38 || amukāsanāya nama iti mantreṇa sādhakaḥ | āsanaṃ pūjayitvā tu tasmindhyāyetparāmbikām || 39 || kalpoktavidhinā mantrī deyamantrasya devatām | mānasairupacāraiśca pūjayettāṃ yathāvidhi || 40 || mudrāḥ pradarśayedvidvānkalpoktā modakārikāḥ | yābhirviracitābhistu modo devyāstu jāyate || 41 || śrīnārāyaṇa uvāca tataḥ svavāmabhāgāgre ṣaṭkoṇopari vartulam | caturasrayutaṃ samyaṅ‌madhye maṇḍalamālikhet || 42 || madhye trikoṇaṃ saṃlikhya śaṅkhamudrāṃ pradarśayet | ṣaḍaṅgāni ca ṣaṭkoṇeṣvarcayetkusumādibhiḥ || 43 || agnyādiṣu tu koṇeṣu ṣaḍaṅgārcanamācaret | ādhārapātramādāya śaṅkhasya munisattama || 44 || astramantreṇa samprokṣya sthāpayettatra maṇḍale | maṃ vahnimaṇḍalāyoktvā tato daśakalātmane || 45 || amukadevyā arghyapātrasthānāya nama ityapi | mantro'yamuktaḥ śaṅkhasyāpyādhārasthāpane budhaiḥ || 46 || ādhāre pūrvamārabhya pradakṣiṇakrameṇa tu | daśa vahnikalāḥ pūjyā vahnimaṇḍalasaṃsthitāḥ || 47 || tato vai mūlamantreṇa prokṣitaṃ śaṅkhamuttamam | sthāpayettatra cādhāre mūlamantramanusmaran || 48 || aṃ sūryamaṇḍalāyoktvā dvādaśānte kalātmane | amukadevyarghyapātrāya nama ityuccarettataḥ || 49 || śaṃ śaṅkhāya padaṃ procya nama ityetaduccaret | prokṣayettena taṃ śaṅkhaṃ tasmindvādaśa pūjayet || 50 || sūryasya dvādaśa kalāstapanyādyā yathākramam | vilomamātṛkāṃ procya mūlamantraṃ vilomakam || 51 || jalairāpūrayecchaṅkhaṃ tatra cendoḥ kalāṃ nyaset | oṃ somamaṇḍalāyoktvānte ṣoḍaśakalātmane || 52 || amukārghyāmṛtāyeti hṛnmantrānto manuḥ smṛtaḥ | pūjayenmanunā tena jalaṃ tu sṛṇimudrayā || 53 || tīrthānyāvāhya tatraivāpyaṣṭakṛtvo japenmanum | ṣaḍaṅgāni jale nyasya hṛdā saṃpūjayedapaḥ || 54 || aṣṭakṛtvo japenmūlaṃ chādayenmatsyamudrayā | tato dakṣiṇadigbhāge śaṅkhasya prokṣaṇīṃ nyaset || 55 || śaṅkhāmbu kiñcinnikṣipya prokṣayettena sarvataḥ | pūjādravyaṃ nijātmānaṃ viśuddhaṃ bhāvayettataḥ || 56 || śrīnārāyaṇāya uvāca tataḥ svapurato vedyāṃ sarvatobhadramaṇḍalam | saṃlikhya karṇikāmadhyaṃ pūrayecchālitaṇḍulaiḥ || 57 || āstīrya darbhāṃstatraiva nyasetkūrcaṃ salakṣaṇam | ādhāraśaktimārabhya pīṭhamanvantamarcayet || 58 || nirvraṇaṃ kumbhamādāyāpyastrādbhiḥ kṣālitāntaram | tantunā veṣṭayettaṃ tu triguṇenāruṇena ca || 59 || navarat‍nodaraṃ kūrcayutaṃ gandhādipūjitam | sthāpayettatra pīṭhe tu tāramantreṇa deśikaḥ || 60 || aikyaṃ kumbhasya pīṭhasya bhāvayetpūrayettataḥ | mātṛkāṃ pratilomena japaṃstīrthodakairmune || 61 || mūlamantraṃ ca sañjapya pūrayed‌devatādhiyā | aśvatthapanasāmrāṇāṃ komalairnavapallavaiḥ || 62 || chādayetkumbhavadanaṃ caṣakaṃ saphalākṣatam | saṃsthāpayeta matimān vastrayugmena veṣṭayet || 63 || prāṇasthāpanamantreṇa prāṇasthāpanamācaret | āvāhanādimudrābhirmodayeddevatāṃ parām || 64 || dhyāyettāṃ parameśānīṃ kalpoktena prakārataḥ | svāgataṃ kuśalapraśnaṃ devyā agre samuccaret || 65 || pādyaṃ dadyāttato'pyarghyaṃ tataścācamanīyakam | madhuparkaṃ ca sābhyaṅgaṃ devyai snānaṃ nivedayet || 66 || vāsasī ca tato dadyād‌rakte kṣaume sunirmale | nānāmaṇigaṇākīrṇānākalpānkalpayettataḥ || 67 || manunā puṭitairvarṇairmātṛkāyā vidhānataḥ | devyā aṅgeṣu vinyasya candanādyaiḥ samarcayet || 68 || gandhaḥ kālāgurubhavaḥ karpūreṇa samanvitaḥ | kāśmīraṃ candanaṃ cāpi kastūrīsahitaṃ mune || 69 || kundapuṣpādipuṣpāṇi paradevyai samarpayet | dhūpo'gurupuruvrātośīracandanaśarkarāḥ || 70 || madhumiśrāḥ smṛtā devyāḥ priyā dhūpātmanā sadā | dīpānanekāndattvātha naivedyaṃ darśayetsudhīḥ || 71 || pratidravyaṃ jalaṃ dadyātprokṣaṇīsthaṃ na cānyathā | tataḥ kuryādaṅgapūjāṃ kalpoktāvaraṇāni ca || 72 || sāṅgāṃ devīmathābhyarcya vaiśvadevaṃ tataścaret | dakṣiṇe sthaṇḍilaṃ kṛtvā tatrādhāya hutāśanam || 73 || mūrtisthāṃ devatāṃ tatrāvāhya saṃpūjya ca kramāt | tāravyāhṛtibhirhutvā mūlamantreṇa vai tataḥ || 74 || pañcaviṃśativāraṃ tu pāyasena sasarpiṣā | hunetpaścādvyāhṛtibhiḥ punaśca juhuyānmune || 75 || gandhādyairarcayitvā ca devīṃ pīṭhe tu yojayet | vahniṃ visṛjya haviṣā parito vikired‌balim || 76 || devatāyāḥ pārṣadebhyo gandhapuṣpādisaṃyutān | pañcopacārāndattvātha tāmbūlaṃ chatracāmare || 77 || dadyāddevyai tato mantraṃ sahasrāvṛttito japet | japaṃ samarpya caiśānyāṃ vikire diśi saṃsthite || 78 || karkarīṃ sthāpayettasyāṃ durgāmāvāhya pūjayet | rakṣa rakṣeti coccārya nālamuktena vāriṇā || 79 || astramantraṃ japandeśaṃ secayettu pradakṣiṇam | karkarīṃ sthāpayetsthāne pūjayeccāstradevatām || 80 || paścād‌gurustu śiṣyeṇa saha bhuñjīta vāgyataḥ | tasyāṃ rātrau tu tadvedyāṃ nidrāṃ kuryātprayat‍nataḥ || 81 || śrīnārāyaṇa uvāca tataḥ kuṇḍasya saṃskāraṃ sthaṇḍilasya ca vā mune | pravakṣyāmi samāsena yathāvidhi vidhānataḥ || 82 || mūlamantraṃ samuccārya vīkṣayedastramantrataḥ | prokṣayettāḍanaṃ kuryāttenaiva kavacena tu || 83 || abhyukṣaṇaṃ samuddiṣṭaṃ tisrastisrastataḥ param | prāgagrā udagagrāśca likhellekhāḥ samantataḥ || 84 || praṇavena samabhyukṣya pīṭhaṃ devyāḥ samarcayet | ādhāraśaktimārabhya pīṭhamantrāvasānakam || 85 || tasminpīṭhe samāvāhya śivau paramakāraṇau | gandhādyairupacāraiśca pūjayettau samāhitaḥ || 86 || devīṃ dhyāyedṛtusnātāṃ saṃsaktāṃ śaṅ‌kareṇa tu | kāmāturāṃ tayoḥ krīḍāṃ kiñcitkālaṃ vibhāvayet || 87 || atha vahniṃ samādāya pātreṇa purato nyaset | kravyādāṃśaṃ parityajya pūrvoktairvīkṣaṇādibhiḥ || 88 || saṃskṛtya vahniṃ raṃ bījamuccārya tadanantaram | caitanyaṃ yojayettasminpraṇavenābhimantrayet || 89 || saptavāraṃ tato dhenumudrāṃ sandarśayed‌guruḥ | śareṇa rakṣitaṃ kṛtvā tanutreṇāvaguṇṭhayet || 90 || arcitaṃ triḥ paribhrāmya prādakṣiṇyena sattamaḥ | kuṇḍopari japaṃstāraṃ jānuspṛṣṭamahītalaḥ || 91 || śivabījadhiyā devyā yonau vahniṃ vinikṣipet | ācāmayettato devaṃ devīṃ ca jagadambikām || 92 || citpiṅ‌gala hanadahapacayugmaṃ tataḥ param | sarvajñājñāpaya svāhā mantro'yaṃ vahnidīpane || 93 || agniṃ prajvalitaṃ vande jātavedaṃ hutāśanam | suvarṇavarṇamamalaṃ samiddhaṃ viśvatomukham || 94 || mantreṇānena taṃ vahniṃ stuvīta paramādarāt | tato nyasedvahnimantraṃ ṣaḍaṅgaṃ deśikottamaḥ || 95 || sahasrārciḥ svastipūrṇa uttiṣṭhapuruṣaḥ smṛtaḥ | dhūmavyāpī saptajihvo dhanurdhara iti kramāt || 96 || jātiyuktāḥ ṣaḍaṅgāḥ syuḥ pūrvasthāneṣu vinyaset | dhyāyedvahniṃ hemavarṇaṃ trinetraṃ padmasaṃsthitam || 97 || iṣṭaśaktisvastikābhīrdhārakaṃ maṅgalaṃ param | pariṣiñcettataḥ kuṇḍaṃ mekhalopari mantravit || 98 || darbhaiḥ paristaretpaścātparidhīnvinyasedatha | trikoṇavṛttaṣaṭkoṇaṃ sāṣṭapatraṃ sabhūpuram || 99 || yantraṃ vibhāvayedvahneḥ pūrvaṃ vā saṃlikhedatha | tanmadhye pūjayedvahniṃ mantreṇānena vai mune || 100 || vaiśvānara tato jātavedaḥ paścādihāvaha | lohitākṣapadaṃ proktvā sarvakarmāṇi sādhaya || 101 || vahnijāyāntako mantrastena vahniṃ tu pūjayet | madhye ṣaṭsvapi koṇeṣu hiraṇyā gaganā tathā || 102 || raktā kṛṣṇā suprabhā ca bahurūpātiraktikā | pūjayetsaptajihvāstāḥ kesareṣvaṅgapūjanam || 103 || daleṣu pūjayenmūrtīḥ śaktisvastikadhāriṇī | jātavedāḥ saptajihvo havyavāhana eva ca || 104 || aśvodarajasaṃjño'nyaḥ punarvaiśvānarāhvayaḥ | kaumāratejāḥ syādviśvamukho devamukhaḥ smṛtaḥ || 105 || tārāgnaye padādyāḥ syurnatyantā vahnimūrtayaḥ | lokapālāṃścaturdikṣu vajrādyāyudhasaṃyutān || 106 || śrīnārāyaṇa uvāca tataḥ sruksruvasaṃskārāvājyasaṃskāra eva ca | kṛtvā homaṃ tataḥ kuryātsruveṇādāya vai ghṛtam || 107 || dakṣiṇād‌ghṛtabhāgāttu vahnerdakṣiṇalocane | juhuyādagnaye svāhetyevaṃ vai vāmato'nyataḥ || 108 || somāya svāheti madhyād‌ghṛtamādāya sattama | agnīṣomābhyāṃ svāheti madhyanetre hunettataḥ || 109 || punardakṣiṇabhāgāttu ghṛtamādāya vai mukhe | agnaye sviṣṭakṛtsvāhetyanenaiva hunettataḥ || 110 || satārābhirvyāhṛtibhirjuhuyādatha sādhakaḥ | juhuyādagnimantreṇa trivāraṃ tu tataḥ param || 111 || tatastu praṇavenaivāpyaṣṭāvaṣṭau ghṛtāhutīḥ | garbhādhānādisaṃskārakṛte tu juhuyānmune || 112 || garbhādhānaṃ puṃsavanaṃ sīmantonnayanaṃ tataḥ | jātakarma nāmakarmāpyupaniṣkramaṇaṃ tathā || 113 || annāśanaṃ tathā cūḍā vratabandhastathaiva ca | mahānāmnyaṃ vrataṃ paścāttathaupaniṣadaṃ vratam || 114 || godānodvāhakau proktāḥ saṃskārāḥ śruticoditāḥ | tataḥ śivaṃ pārvatīṃ ca pūjayitvā visarjayet || 115 || juhuyātpañca samidho vahnimuddiśya sādhakaḥ | paścādāvaraṇānāṃ cāpyekaikāmāhutiṃ hunet || 116 || ghṛtaṃ sruci samādāya caturvāraṃ sruveṇa ca | pidhāya tāṃ tu tenaiva mune tiṣṭhannijāsane || 117 || vauṣaḍantena manunā vahnestu juhuyāttataḥ | mahāgaṇeśamantreṇa juhuyādāhutīrdaśa || 118 || vahnau pīṭhaṃ samabhyarcya deyamantrasya devatām | vahnau dhyātvā tu tadvaktre pañcaviṃśatisaṃkhyayā || 119 || mūlamantreṇa juhuyādvaktraikīkaraṇāya ca | vahnidevatayoraikyaṃ bhāvayannātmanā saha || 120 || ekībhūtaṃ bhāvayettu tatastu sādhakottamaḥ | ṣaḍaṅ‌gaṃ devatānāṃ ca juhuyādāhutīḥ pṛthak || 121 || ekādaśaiva juhuyādāhutīrmunisattama | etena nāḍīsandhānaṃ vahnidevatayormune || 122 || ekaikakramayogenāpyāvṛttīnāṃ tathaiva ca | ekaikakramayogena ghṛtena juhuyānmune || 123 || tataḥ kalpoktadravyaistu juhuyādathavā tilaiḥ | devatāmūlamantreṇa gajāntakasahasrakam || 124 || evaṃ hutvā tato devīṃ santuṣṭāṃ bhāvayenmune | tathaivāvṛtidevīśca vahnyādyā devatā api || 125 || tataḥ śiṣyaṃ ca susnātaṃ kṛtasamyādikakriyam | vastradvayayutaṃ svarṇābharaṇena samanvitam || 126 || kamaṇḍalukaraṃ śuddhaṃ kuṇḍasyāntikamānayet | namaskṛtya tataḥ śiṣyo gurūnatha sabhāsadaḥ || 127 || kuladevaṃ namaskṛtya viśettatrātha viṣṭare | gurustatastu taṃ śiṣyaṃ kṛpādṛṣṭyā vilokayet || 128 || taccaitanyaṃ nije dehe bhāvayetsaṅ‌gataṃ tviti | tataḥ śiṣyatanusthānāmadhvanāṃ pariśodhanam || 129 || kuryāttu homato vidvāndivyadṛṣṭyavalokanāt | yena jāyeta śuddhātmā yogyo devādyanugrahe || 130 || śrīnārāyaṇa uvāca tanau dhyāyettu śiṣyasya ṣaḍadhvanaḥ kameṇa tu | pādayostu kalādhvānamandhauliṅge tattvādhvakaṃ punaḥ || 131 || nābhau tu bhuvanādhvānaṃ varṇādhvānaṃ tathā hṛdi | padādhvānaṃ tathā bhāle mantrādhvānaṃ tu mūrdhani || 132 || śiṣyaṃ spṛśaṃstu kūrcena tilairājyapariplutaiḥ | śodhayāmyamumadhvānaṃ svāheti manumuccaran || 133 || tārāḍhyaṃ juhuyādaṣṭavāraṃ pratyadhvameva hi | ṣaḍadhvanastatastāṃstu līnān brahmaṇi bhāvayet || 134 || punarutpādayettasmātsṛṣṭimārgeṇa vai guruḥ | ātmasthitaṃ taccaitanyaṃ punaḥ śiṣye tu yojayet || 135 || pūrṇāhutiṃ tato hutvā devatāṃ kalaśe nayet | punarvyāhṛtibhirhutvā vahneraṅgāhutīstathā || 136 || ekaikaśo gururdattvā visṛjedvahnimātmani | tataḥ śiṣyasya netre tu badhnīyādvāsasā guruḥ || 137 || netramantreṇa taṃ śiṣyaṃ kuṇḍato maṇḍalaṃ nayet | puṣpāñjaliṃ mukhyadevyāṃ kārayecchiṣyahastataḥ || 138 || netrabandhaṃ nirākṛtya veśayetkuśaviṣṭare | bhūtaśuddhiṃ śiṣyadehe kuryātproktena vartmanā || 139 || mantroditāṃstathā nyāsānkṛtvā śiṣyatanau tataḥ | maṇḍale veśayecchiṣyamanyasminkumbhasaṃsthitān || 140 || pallavāñchiṣyaśirasi vinyasenmātṛkāṃ japet | kalaśasthajalaiḥ śiṣyaṃ snāpayeddevatātmakaiḥ || 141 || vardhanījalasekaṃ ca kuryād‌rakṣārthamañjasā | tataḥ śiṣyaḥ samutthāya vāsasī paridhāya ca || 142 || kṛtabhasmāvalepaśca saṃviśed‌gurusannidhau | tato guruḥ svakīyāttu hṛdayānnirgatāṃ śivām || 143 || praviṣṭāṃ śiṣyahṛdaye bhāvayetkaruṇānidhiḥ | pūjayed‌gandhapuṣpādyairaikyaṃ vai bhāvayaṃstayoḥ || 144 || tatastriṃśo dakṣakarṇe śiṣyasyopadiśed‌guruḥ | mahāmantraṃ mahādevyāḥ svahastaṃ śirasi nyasan || 145 || aṣṭottaraśataṃ mantraṃ śiṣyo'pi prajapenmune | daṇḍavatpraṇamed‌bhūmau taṃ guruṃ devatātmakam || 146 || sarvasvamarpayettasmai yāvajjīvamananyadhīḥ | ṛtvigbhyo dakṣiṇāṃ dattvā brāhmaṇāṃścāpi bhojayet || 147 || suvāsinīḥ kumārīśca baṭukāṃścaiva sarvaśaḥ | dīnānāthāndaridrāṃśca vittaśāṭhyavivarjitaḥ || 148 || kṛtārthatāṃ svasya buddhvā nityamārādhayenmanum | iti te kathitaḥ samyagdīkṣāvidhiranuttamaḥ || 149 || vimṛśyaitadaśeṣeṇa bhaja devīpadāmbujam | nānyastu paramo dharmo brāhmaṇasyātra vidyate || 150 || vaidikaḥ svasvagṛhyoktakrameṇopadiśenmanum | tāntrikastantrarītyā tu sthitireṣā sanātanī || 151 || tattaduktaprayogāṃste te te kuryurna cānyathā | śrīnārāyaṇa uvāca iti sarvaṃ mayākhyātaṃ yatpṛṣṭaṃ nārada tvayā || 152 || ataḥ paraṃ parāmbāyā bhaja nityaṃ padāmbujam | nityamārādhya taccāhaṃ nirvṛtiṃ paramāṃ gataḥ || 153 || vyāsa uvāca iti rājannāradāya proktvā sarvamanuttamam | samādhimīlitākṣastu dadhyau devīpadāmbujam || 154 || nārāyaṇastu bhagavān munivaryaśikhāmaṇiḥ | nārado'pi tato natvā guruṃ nārāyaṇaṃ param | jagāma sadyastapase devīdarśanalālasaḥ || 155 || iti śrīmaddevībhāgavate mahāpurāṇe'ṣṭādaśasāhasryāṃ saṃhitāyāṃ dvādaśaskandhe mantradīkṣāvidhivarṇanaṃ nāma saptamo'dhyāyaḥ || 7 ||

English translation

1-3. Narada said I have heard the one thousand nannes or nama stotras equivalent in its fruits to S’ri Gayatri, highly potent in making a good fortune and tending to a splendid increase of the wealth and prosperity. Now I want to hear about how initiations in Mantrams are performed, without which nobody, be he a Brahmin, a Ksattriya, a Vais’ya or a S’udra, is entitled to have the Devi Mantra. O Lord! Kindly describe the ordinary (Samanya) and the special (vis’esa) rules thereof.

4-41. Narayana said O Narada! Listen. I am now telling you about the rules of initiation (Diksa) of the disciples, pure in heart. When they are initiated, they become entitled then and not before that, to worship the Devas, the Fire and the Guru. That method of instruction, and religious act and ceremony is called the Diksa (initiation) by which the Divine Knowledge is imparted; and at once flashes in the heart and mind of the initiated that Knowledge and all his sins are then destroyed. So the Pundits of the Vedas and the Tantras, say. (The Divine Knowledge is like lightning, fire, arising and permeating the body, mind, and spirit.) This Diksa ought to be taken by all means. This gives excellent merits and pure results. Both the Guru and the S’isya (disciple) ought to be very pure and true. (This is the first essential requisite. Then the results are instantaneous). First of all, the Guru is to perform all the morning duties, he is to take his bath and perform his Sandhya Vandanams. He is to return home from the banks of the river with his Kamandalu and observe maunam (silence). Then, in order to give Diksa, he is to enter into the assigned room (Yaga Mandapa) and take his seat on an Asana that is excellent and calculated to please all. He is to perform Achanara and do Pranayama. Then he should take water in his Arghya vessel and putting scents and flowers in that, charge that water with

Phatkara mantra (that is, condense electricity Spirit in that). Then uttering the Phat mantra, he is to sprinkle the water on the doorways of the worshiproom and begin his Puja. Firstly, on the top of the door at one end invoke the Deity Gananatha by His mantra, at the other end invoke Sarasvati by Her mantra and at the middle, invoke Laksmi Devi by Her mantra duly and worship them, with flowers. Then, on the right side worship Ganga and Bighnes’a; and on the left side worship Ksettrapala and Yamuna, the daughter of the Sun. Similarly, on the bottom of the door, worship the Astra Devata by the Phat mantra. Then consider the whole Mandapa as inspired with the presence of the Devi, and see the whole place as pervaded by Her through and through. Then, repeat the Phat mantra and destroy the Celestial obstacles as well as those from the middle space (Antariksa); strike the ground thrice with the left heel and thus destroy the Terrene obstacles. Then touching the left branch on the left side of the choukat, put the right foot forward and enter into the Mandapa. Then instal the S’anti Kumbha (the peace jar) and offer the ordinary Arghya (Samanyargha). Next worship the Vastunatha and Padmayoni with flowers and Atapa rice and the Arghya water, on the south-west and then purify the Pancha Gavya. Next sprinkle all the Mandapa and the entrance gate with that Arghya water. And, while sprinkling with Arghya water, consider the whole space right through as inspired with the presence of the Devi and repeat the Mula Mantra with devotion and sprinkle with Phat mantra. The Karta, then, uttering the mantra “Phat,” is to drive away all the evils from the Mandapa and uttering the mantra “Hum” sprinkle water, all around, thus pacifying the atmosphere and bringing peace into the hearts of all present.

Then burn the Dhupa incense inside and scatter Vikira (water, sandal-paste, yava, ashes, Durba grass with roots, and Atapa rice). Then collect all these rice, etc., again with a broom made of Kus’a grass to the north east corner of the Mandapa; making the Sankalpa and uttering Svasti vachana (invocation of good), distribute and

satisfy the poor and orphans with feeding, clothing and money. Then he should bow down to his own Guru and take his seat humbly on the soft Asanam allotted to him with his face eastwards and meditate on the Deity (Ista Deva) of the mantra that is to be imparted to the disciple. After meditating thus, he is to do the Bhuta s’uddhi (purification of elements) and perform Nyasa, etc., of the Deya mantra (the mantra that is to be imparted to the disciple) according to the rules stated below, i.e., the Risi on the head; the chhandas in the mouth, the Ista Devata in the heart, Bija on the anus and S’akti Nyasa on the two legs. Then he is to make sound thrice by the clap of his palm and thus thwart off all the evils of the earth and the middle space and then make digbandhan (tieing up the quarters) by the mudra chhotika three times (snapping the thumb and forefinger together). Then perform the Pranayama with the Mula mantra of the would-be-lsta-Devata and do the Matrika Nyasa in one’s own body, thus Om Am namah s’irasi, Om Am namah on the face, Om Im namah on the right eye, Om Im namah on the left eye, and so on, assign all the letters duly to their respective places. Then perform the Karanga Nyasa on the fingers and the Sadanga Nyasa thus Speak: Om Hridayaya namah, touching on the heart, utter Om S’irase svaha, touching the head; Om S’ikhayai Vasat, touching the tuft; Om Kavachaya Hum, touching on the Kavacha,

“Om netratrayaya Vausat,” touching the eye, and “Om Astraya Phat” touching both the sides of the hand, the palm and its back. Then finish the Nayasa by doing the Varnanyasa of the Mula mantra in those places that are said in the cognate kalpas (i.e., throat, heart, arms, legs, etc.).

O Narada! Next consider within your body the seat of an auspicious Asana (a seat) and make the Nyasa of Dharma on the right side, Jhanam on the left side, of Vairagyam (dispassion) on the left thigh, prosperity and wealth on the right thigh, of non-Dharma in the mouth and of Non-Jhanam on the left side, Avairagyam (passion) on the navel, and poverty on the right side. Then think of the feet of the

Asana (the body) as Dharma, etc., and all the limbs as Adharma (non-Dharma). In the middle of the Asana (body), i.e., in the heart consider Ananta Deva as a gentle bed and on that a pure lotus representing this universe of five elements. Then make Nyasa of the Sun, Moon, and Fire on this lotus and think the Sun as composed of twelve Kalas (digits) the Moon composed of sixteen Kalas (digits) and the Fire as composed of ten Kalas. Over this make Nyasa of Sattva, Raja and Tamo Gunas, Atma, Antaratma, Paramatma and Jhanatma and then think of this as his Ista’s altar where the devotee is to meditate on his Ista Devata, the Highest Mother. Nyasa- assignment of the various parts of the body to different deities which is usually accompanied with prayers and corresponding gesticulations. Next the devotee is to perform the mental worship of the Deya Mantra Devata according to the rules of his own Kalpa; next he is to show all the Mudras, stated in the Kalpa for the satisfaction of the Deva. The Devas become very pleased when all these Mudras are shown to them.

42-46. O Narada! Now, on one’s left side, erect an hectagon; inside it a circular figure; inside this again a square and then draw within that square a triangle and over it show the S’ankha Mudra. After finishing the Puja of the Six Deities at the six corners of the hectagon. Fire, etc., take the tripod of the S’ankha (conch-shell) and sprinkling it with Phat mantra, place it within the triangle. Utter, then, the Mantra “Mam Vahniman dalaya Das’a Kalatmane Amuka Devya Arghyapatrasthanaya namah” and thus worshipping the S’ankhya vessel place it within the mandala. Then worship in the S’ankha patra, the ten Kalas of Fire, beginning from the East, then south-east and so on. Sprinkle the S’ankha, conchshell, with the Mula Mantra and meditating on it, place the S’ankha (conch shell) on the tripod. Repeating the mantra “Am Surya mandalaya Dvadas’akalatmane Amukodevya Arghyapatraya namah” worship in the Arghyapatra S’ankha, sprinkle water in the S’ankha with the Mantra “Sam S’ankhya namah.” Worship in due order the twelve Kalas of

the Sun Tapini, Tapini, Dhumra, etc., utter the fifty syllables of the Matrika in an inverse order (i.e., beginning, see the Sarada Tilaka, with Ksam, Ham, Sam, Sam, S’am, etc.,) and repeating the Mula Mantra also in an inverse order, fill the S’ankha, three-fourths, with water. Next perform in it the Nyasa of Chandrakala and uttering the Mantra “Urn Soma mandalaya Sodas’akalatmane Amukademtaya Arghya-mritaya namah,” worship in this conchshell. Next with Ankus’a mudra, invoke all the tirthas there, repeating the Mantra “Gange Cha Yamune chaiva, etc.,” and repeat eight times the Mula Mantra (the basic Mantra). Then perform the S’adamga Nyasa in the water and with the Mantra “Hrida namah, etc.,” worship and, repeating eight times the Mula Mantra, cover it with Matsyamundra. Next place on the right side of the S’ankha, the Proksani Patra (the Kos’a vessel from which water is taken for sprinkling) and put a little water in it. By this water sprinkle and purify all the articles of worship as well as one’s own body and consider one’s Atman as pure and holy.

47-81. After doing works thus far the until Vis’esarghya is placed, the devotee should erect Sarvato bhadra mandala within the altar and put the S’ali rice within its pericarp. Next spread Kus’a grass on that Mandala and put on one Kurcha, looking well and auspicious within it, made of twenty-seven Kus’a grass knotted with Venyagra granthi. Worship here the Adhara S’akti, Prakriti, Kurma, S’esa, Ksama, Sudhasindhu, Manimandala, Kalpa vriksa and Ista devata and the Pitha. (Durga Devi yoga pithaya namah). Then have an entire kumbha (waterjar) having no defect, wash it inside with Phat mantra, and encircle it with the red thread thrice as symbolising the three Gunas. Place within this jar the Nava ratna (nine jewels) with Kurcha and worshipping it with scents and flowers put them in the jar repeating the Pranava, and place that on the Pitha (seat). Next consider the Pitha and Kumbha (waterjar) as one and the same and pour waters from the Tirthas, repeating in an inverse order the Matrika Varnas (from Ksa to Ka) and fill it, thinking of the Ista Deva

and repeating the basic mantra, put the new and fresh twigs (Pallavas) of AsVattha, Panasa and mango trees, etc., in the jar and cover its mouth and place over it fruits, rice, and chasaka (honey) and wrap it with two red cloths. Then perform the Prana-Pratistha and invoke the Spirit of the Devi by the Pranasthapana Mantra and show the Mudras, Avahana, etc., and thus satisfy the Devi. Then do the Sodas’opachara Puja of the Devi after me- ditating on the ParamesVari according to the rules of the Kalpa.

First offer “welcome” in front of the Devi and then duly offer the Padya, Arghya, Achamaniya water, Madhuparka, and oils, etc., for the bath. Then offer nice red silken clothes and various jewels, ornaments; repeating the Matrika syllables electrified with the Deya Mantra, worship the whole body of the Devi with scents and flowers. Next offer to the Devi the sweet scent of Kalaguru mixed with camphor and the Kas’miri sandalpaste mixed with Kasturi and various nice scented flowers, for example, the Kunda flowers, etc. Then offer the Dhupa prepared from Aguru, Guggula, Us’ira, sandalpaste, sugar, and honey and know that the Dhupa is very pleasing to the Devi. Next offer various lights and offerings of fruits, vegetables and feeding. Be particular to sprinkle everything with the water of the Kosa, thus purifying, before it is offered to the Devi.

Then complete the Anga Puja, and the Avarana-Puja of the Devi, then perform the duty of VaisVadeva. On the right side of the Devi erect an altar (sthandila) six feet square and instal Agni (Fire) there. Invoke there the Deity, thinking of Her Form and worship Her with scents and flowers. Then with the Vyarhiti Mantra with Svaha prefixed and Mula (Deya) Mantra perform the Homa ceremony with oblations, charu and ghee, twenty five times. Next perform Homa again with Vyarhiti. Next worship the Devi with scents, etc., and consider the Devi and Pitha Devata as one and the same. Then take leave of (visarjana) the Agni (Fire). Offer valis (sacrifices) all round to the ParsVadas of the Devi with the remnant charu of the Homa.

Now again worship the Devi with five offerings and offer betel, umbrella, chamara and others and repeat the Mula mantra thousand times. After finishing the Japam, place Karkari (a water-jar with small holes at the bottom, as in a sieve) on the rice in the north-eastern corner and invoke the Devi there and worship Her. Uttering the mantra “Raksa Raksa” moisten the place with water coming out of Karkari, and repeat the Phat mantra. After re-worshipping the Devi, place Karkari in due position. Thus the Guru finishes the Adhivasa (foregoing) ceremony and takes his meals with the disciple and sleeps that night on that altar.

82-106. O Narada! Now I am describing briefly about the Homa Kunda (a round hole in the ground consecrated to the Deity) and the Samskara ceremony of the Sthandila (the sacrificial altar). Uttering, first, the Mula Mantra, see, fix your gaze on the Kunda; then sprinkle it with water and the Phat mantra and drive away the evil-spirits from there. Then with mantra “Hum” again sprinkle it with water.

Then draw within it three lines Pragagra and Udagagra (on the eastern and northern sides). Sprinkling it with water and the Pranava, worship within the Pitha, uttering the mantras from Adhara S’aktaye namah to Amuka Devi Yoga Pithaya namah. Invoke, in that Pitha, the Highest One, Who is S’iva S’iva with all one-ness of heart and worship Her with scents and offerings. Then think for a moment the Devi as having taken bath and as one with S’ankara. Bring then fire in a vessel and taking a flaming piece thereof throw that in the south-west corner. Then purifying it by the gaze and quitting the portions of Kravyadah, impart the Chaitanya by “Ram,” the Vahnivija repeat “Om” over it seven times. Shew, then, the Dhenumudra and protect it by Phat Kara and cover, veil, it with the mantra “Hum.”

Then turn the fire, thus worshipped with sandalpaste, etc., thrice over the Kunda and with both the knees on the ground and repeating the Pranava, consider the Agni as the Virya of S’iva and throw it on

the yoni of the Devi in the Pitha. Then offer Achamana, etc., to the Deva and the Devi and worship. Then light the flame with the mantra “Chit Pingala Hana Hana Daha Daha Pacha Pacha Sarvajha Jhapaya Svaha.” Then utter the stotra to the Agni Deva with great love, repeating the mantra “Agnim Prajvalitam vande Jatavedam Hutas’anam suvarna varnamamalam samiddham Visvatomukham.” Then perform the Sadamganyasa to the Agni Deva “Om Sahasrarchchise namah, Om Svasti Purnaya Svaha,” “Om Uttistha purusaya vasat,” “Om Dhuma vyapine Hum Om Sapta Jihvaya vausat” “Om Dhanur dharaya Phat.” Repeating the above six mantras, perform the Nyasa on the heart, etc., the six places. Now meditate on the Agni as of a golden colour, three-eyed, seated on a lotus and holding in His four hands signs of granting boons, S’akti, Svastika and sign of “no fear,” also meditate on Agni, as the seat of the greatest auspiciousness. Then moisten the Kunda on the top of the belt (mekhala) with water. Next spread the Kus’a grass all around and draw the Agni yantra over it, i.e., triangle, hectagon, circle, eight- petalled figure and Bhupura; rather have this drawing before the Agnisthapana. Now meditate this only. Then, within the Yantra, recite “VaisVanara Jataveda Lohitaksa sarvakarmani Sadhaya Svaha” and worship Agni. Then worship in the centre and in the hectagon at the corners worship the Saptajihva (seven tongues Hiranya, Gagana, Rakta, Krisna, Suprabha, Bahurupa, Atiraktika) and next worship within the pericarp of the lotus the Anga Devatas. Then recite the following mantras within the eight petals “Om Agnaye Jatavedase namah,” “ Om Agnaye Saptajihvaya namah,” “ Om Agnaye Havyavahanaya namah,” “Om Agnaye AsVodarajaya namah,”

“Om Agnaye VaisVanaraya namah,” “Om Agnaye Kaumara tejase namah,” “Om Agnaye VisVamukhaya namah,” “Om Agnaye Devamukhaya namah” and considering the forms to hold S’akti and Svastik, worship them. Then consider Indra and the other Lokapalas (Regents of the several quarters) situated in the east, south-east, and so on together with their weapons, the thunderbolt and the other weapons, and thus worship them.

107-134. O Narada! Next purify the sacrificial ladles, etc., sruk, sruva, etc., and ghee; then, taking ghee by sruva, go on with the Homa ceremony. Divide the ghee of the Ajyasthali (the vessel in which the ghee for the Homa purposes is kept) in three parts; take ghee from the right side and saying “Om Agnaye Svaha” offer oblations on the right eye of the Agni; take ghee from the left side and saying “Om Somaye Svaha” offer oblations on the left eye of the Agni; take ghee from the centre and saying,

“Om Agnisomabhyam Svaha,” offer oblations on the central eye of the Agni. Take ghee again from the right side and saying “Om Agnaye Svistakrite Svaha” offer oblations to the mouth of the Agni. Then the devotee is to repeat “Om Bhuh Svaha,”

“Om Bhuvah Svaha,” “Om Svah Svaha” and offer thrice the oblations; next he is to offer oblations thrice with the Agni mantra. After this, O Muni! for impregnation and each of the ten Samskaras, natal-ceremony, tonsure, etc., he is to repeat the Pranava Mantra and offer the eight oblations of ghee on each occasion. Now hear of the tenfold Samskaras (1) Impregnation, (2) Pumsavan (a ceremony performed as soon as a woman perceives the foetus to be quick), (3) Simantonnayana (a ceremony observed by women in the fourth, sixth or the eighth month of pregnancy), (4) data Karma (ceremony at the birth of a child), (5) Namakarana, (naming the child), (6) Niskramana (a ceremony performed when a new-born child is first taken out of the house into the open air usually in the fourth month), (7) Annapras’ana (when the rice is put in the mouth of the child), (8) Chudakarana (the ceremony of the first tonsure), (9) Upanayana (holding the sacrificial thread; (10) Godana and Udvaha (gift of cows and marriage). These are stated in the Vedas. Next worship S’iva Parvati, the Father and the Mother of Agni and take leave of them. Next in the name of Agni, offer five Samidhas (fuel) soaked in ghee and offer one oblation of ghee to each of the Avarana Devatas.

Then take the ghee by the S’ruk and covering it with the S’ruva, offer ten oblations to Agni, and Maha Ganes’a with mantras ending in Vausat,

The Maha Ganes’a mantras run as follows (1) Om, Om Svaha (2) Om S’rim Svaha, (3) Om S’rim Hrim Svaha, (4) Om S’rim Hrim Klim Svaha, (5) Om S’rim Hrim Klim Glaum Svaha, (6) Om S’rim Hrim Klim Glaum Gam Svaha, (7) Om S’rim Hrim Klim Glaum ityantah Gam Ganapataye Svaha, (8) Om Vara Varada ityantah Svaha, (9) Sarvajanam me Vas’am ityanto Svaha and (10) Anaya Svaha ityantah.

Next perform in the Agni the Pitha Puja and meditate on the Deya Istadeva and worship him. Next offer twenty-five oblations to his face, repeating the Mula Mantra. Then think of that and Agni Deva as one and the same, and then again as one with Atman. Then offer oblations to each of the Sadamga Devatas separately. Then search for the Nadis (veins) of Vahni and Ista Devata and offer twenty one oblations. Then offer oblations to each of the two Devatas separately. Next offer one thousand and eight oblations to the Ista Deva with Til soaked in ghee or with the materials enumerated in the Kalpa. O Muni! Thus finishing the Homa ceremony, consider that the Ista Deva (the Devi), Agni and the Avarana Deities are all satisfied. Then, by the command of the Guru, the disciple is to take his bath and perform his Sandhya, etc., and put on new clothes (cloth and chadar) and golden ornaments. He is to come then, to the Kunda with Kamandalu in his hand and with a pure heart. He is to bow down to the elders and superiors seated in the assembly and take his seat in his Asana. S’ri Guru Deva then would look at the disciple with kind eyes and think the Chaitanya of the disciple within his own (the Guru’s) body. Then the Guru Deva would perform the Homa and look at the disciple with a divine gaze, so that the disciple becomes pure-hearted and able to get the favours of the Devas. Thus the

Guru must purify all the Adhvas (the passages) of the body of the disciple.

Then the Guru is to touch respectively the feet, generative organ, navel, heart, forehead, and the head of the disciple with Kurcha (a bundle of Kus’a grass) and til soaked in ghee, in his left hand and offer at each touch eight oblations, repeating the mantra “Om adya S’isyasya Kaladhvanam S’odhayami Svaha, etc.” Thus the Guru would purify Kaladhva (in the feet) Tattvadhva (in the generative organ), Bhuvanadhva (in the navel), Varnadhva (in the heart), Padadhva (in the fore-head) and Mantradhva (on the head), the six Adhvas and think these all to be dissolved in Brahma (Brahmalma).

135-155. Then, again, the Guru would think all these to be re-born from Brahma and transfer the Chaitanya of the disciple that was in him to the disciple. Then the Guru must offer Purnahuti and consider the Ista Devata, placed in the fire by the visarjana mantra for the Homa purposes, as entered into the water-jar. He is to perform again the Vyarhiti Homa and offer all the Amgahutis (oblations to all the limbs) of the fire and take leave of the fire withdrawing the Deity from the jar, into his own body. Uttering then the Vausat Mantra he would tie the eyes of the disciple with a piece of cloth and would bring him from the Kunda to the mandala and make the disciple offer puspanjali (flowers in his palm) to the Ista deva. Then he would take away the bandage or piece of cloth from his eyes and ask him to take his seat in the seat Kusasana. Thus the Guru, after having purified the elements of the body of the disciple and performed the Nyasa of the Deya Mantra, would make the disciple sit in another mandala. Then he would touch the head of the disciple with the twigs (Pallavas) of the Kunda and repeat the Matrika Mantra and make him have his bath with the water of the jar which is considered as the seat of the Ista Deva. Then, for the protection of the disciple, he would sprinkle (abhiseka) him with the water of the Vardhani vessel

placed already in the north-east corner. Then the disciple would get up and put on the pair of new clothes and besmear his whole body with ashes and sit close by the Guru. When the merciful Guru would consider that the S’iva S’akti has now passed out of his own body and that Divine Force, the Devi, has entered into the body of the disciple, i.e., charged the disciple with the pass. Thinking now the disciple and the Devata to be one and the same, the Guru would now worship the disciple with flowers and scents. The Guru would then place his right hand on the head of the disciple and repeat clearly in his right ear the Maha Mantra of the Maha Devi. The disciple is to repeat also the Maha Mantra one hundred and eight times and fall prostrate on the ground before the Guru and thus bow down to the Guru, whom the disciple now thinks as the incarnate of the Deva.

The disciple, the devotee of the Guru, would now give as a Daksina all his wealth and property for his whole life to the Guru. Then he would give Daksina to the priests and make charities to the virgins; the Brahmanas, the poor and the destitute and the orphans. Here he is not to be miserly in any way in the expenditure. O Narada! Thus the disciple would consider himself blessed and he would daily remain engaged in repeating the Maha Mantra. Thus I have described to you above

The most excellent Diksa. Thinking all these, you are to remain ever engaged in worshipping the lotus feet of the Great Devi. There is no Dharma higher than this in this world for the Brahmanas. The followers of the Vedas would impart this Mantra according to the rules stated respectively in their own Grihya Sutras; and the Tantrikas would also do the same according to their own Tantras. The Vaidiks should not follow the Tantra rules and the Tantriks are not to follow the Vaidik rules. Thus all the S’astras say. And this is the Sanatan Creed. Narayana said O Narada! I have described all about the ordinary Diksa that you questioned me. Now the essence in brief is this that you would remain always merged in worshipping

the Para S’akti, the Highest Force, the Maha Devi. What more shall I say than this that I have got the highest pleasure and the Nirvana, the peace, that passeth all understanding, from my daily worshipping That Lotus Feet duly. Vedavyasa said O Maharaja! O Janamejayan! After having said this Diksatattva, the highest Yogi Bhagavan Narayana, meditated by the Yogis, closed his eyes and remained merged in Samadhi, in the meditation of the Lotus Feet of the Devi.

Knowing this Highest Tattva, Narada, the chief of the Risis, bowed down at the feet of the Great Guru Narayana and went away immediately to perform the tapasya so that he also might see the Maha Devi.

Here ends the Seventh Chapter of the Twelfth Book on the Diksa vidhi or on the rules of Initiation in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 31982, revision 365027 (2023-01-12T23:24:06Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk12ch07.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.