Third Night · Chapter 1
Sourceप्रथमो’ध्यायः श्री-शिव उवाच— शृणु नारद वक्ष्यामि मन्त्र-यन्त्र-क्रियादिकान् । पुरा व्यासेन ये प्रोक्ताः शुकꣳ प्रति महामते ॥१॥ प्रातः-कृत्य-विधिर् यो’त्र तथा स्नान-विधिर् मुने । तथा पूजादिकꣳ सर्वꣳ मन्त्राक्षर-समुद्भवम् ॥२॥ मन्त्रार्थश् च यथा येन ज्ञायते पुरुषेण हि । पुरा कैलास-शिखरे सुख-सेव्ये निरन्तरम् ॥३॥ पार्वती माꣳ पुरा भक्त्या परिपप्रच्छ यत् शिवम् । तत् तत् शृणु महाबाहो ममैकाग्र-मना मुने ॥४॥ पार्वत्य् उवाच— देव-देव महादेव सꣳसारार्णव-तारक । वक्तुम् अर्हसि देवेश मन्त्र-तन्त्र-विधिꣳ गुरो ॥५॥ श्री-राधायाश् च कृष्णस्य तथा पूजा-विधिꣳ मम । मन्त्रार्थꣳ च तथा योगान् नाम्नाम् अष्टोत्तरꣳ शतम् ॥६॥ सहस्रꣳ च तथा नाम्नाꣳ प्रब्रूहि मम साम्प्रतम् । यद्य् अस्ति मयि कारुण्यꣳ यद्य् अस्ति मयि दोहदम् ॥७॥ तदा प्रब्रूहि राधाया नाम्नाम् अष्टोत्तरꣳ शतम् । सहस्रꣳ च तथा देव मन्त्र-यन्त्र-विधिꣳ मम ॥८॥ श्री-महादेव उवाच— शृणु देवि प्रवक्ष्यामि मन्त्र-यन्त्र-विधिꣳ प्रिये । शुकꣳ प्रति पुरा प्रोक्तꣳ वेदव्यासेन धीमता ॥९॥ तत् ते’हꣳ सम्प्रवक्ष्यामि शृणुष्वैक-मनाः प्रिये । यावतो मन्त्र-वर्णास् तु श्री-कृष्णस्य परात्मनः ॥१०॥ श्री-व्यास उवाच— कलात्त-माया-लवकात्त-मूर्तिः कल-क्वणद्-वेणु-निनाद-रम्यः । श्रितो हृदि व्याकुलयꣳस् त्रिलोकीꣳ श्रिये’स्तु गोपी-जन-वल्लभो वः ॥११॥ गुरु-चरण-सरोरुह-द्वयोत्थान् महित-रजः-कणकान् प्रणम्य मूर्ध्ना । गदितम् इह विविच्य नारदाद्यैर् यजन-विधिꣳ कथयामि शार्ङ्ग-पाणेः ॥१२॥ सर्वेषु वर्णेषु तथाश्रमेषु नारीषु नानाह्वय-जन्मभेषु दाता फलानाम् अभिवाञ्छितानाꣳ द्राग् एव गोपालक-मन्त्र एषः ॥१३॥ शृणु वत्स प्रवक्ष्यामि पूजनꣳ शार्ङ्ग-धन्वनः । यन् नारदाय कथितꣳ ब्रह्मणा पद्म-योनिना ॥१४॥ प्रातः-कृत्यादिकꣳ वक्ष्ये तथा पूजा-विधिꣳ सुत । जगत्-कल्प-तरोर् वत्स शृणुष्व गदतो मम ॥१५॥ नूनम् अच्युत-कटाक्ष-पातेन कारणꣳ भवति भक्तिर् अञ्जसा । तच्-चतुष्टय-फलाप्तये ततो भक्तिमान् अधिकृतो हरौ गुरौ ॥१६॥ स्नातो निर्मल-शुद्ध-सूक्स्म-वसनो धौताङ्घ्रि-पाण्याननः स्वाचान्तः सपवित्र-मुद्रित-करः श्वेतोर्ध्व-पुण्ड्रोज्ज्वलः । प्राची-दिग्-वदनो निबद्ध्य-सुदृढꣳ पद्मासनꣳ स्वस्तिकꣳ वासीनः स्व-गुरून् गणाधिपम् अथो वन्देत बद्धाञ्जलिः ॥१७॥ ततो’स्त्र-मन्त्रेण विशोध्य पाणी त्रिताल-दिग्-बन्ध-हुताश-शालान् । विधाय भूतात्मकम् एतद्-अङ्गꣳ विशोधयेच् छुद्ध-मतिः क्रमेण ॥१८॥ इडा-वक्त्रे धूम्रꣳ सतत-गति-बीजꣳ सलवकꣳ स्मरेत् पूर्वꣳ मन्त्रो सकल-भुवनोच्छोषण-करम् । स्वकꣳ देहꣳ तेन प्रतत-वपुषापूर्य-सकलꣳ विशोष्य व्यामुञ्चेत् पवनम् अथ मार्गण-खमणेः ॥१९॥ तेनैव मार्गेण विलीन-मारुतꣳ बीजꣳ विचिन्त्यारुणम् आशुशुक्षणे । आपूर्यꣳ देहꣳ परिदह्य वामती मुञ्चेत् समीरꣳ सह भस्मना बहिः ॥२०॥ ट-परम् अतीव शुद्धम् अमृताꣳशु-पथेन विधुꣳ नयतु ललाट-चन्द्रम् अमुतः सकलार्णमयीम् । ल-पर-जपान् निपात्य रचयेच् च तया सकलꣳ वपुर् अमृतौघ-वृष्टिम् अथ वक्त्र-कराङ्गम् इदम् ॥२१॥ शिरो-वदन-वृत्त-दृक्-श्रवण-घोण-गण्डोष्ठदद्- द्वये च स-शिरोमुखे’च इति च क्रमाद् विन्यसेत् । हलश् च कर-पाद-सन्धिषु तद्-अग्रकेष्व् आदरात् स-पार्श्व-युग-पृष्ठ-नाभ्य्-उदरकेषु याद्यान् अथ ॥२२॥ हृदय-कक्ष-ककुत्-कर-मूल-दोः- पद-युगोदर-वक्त्र-गतान् बुधः । हृदय-पूर्वम् अनेन पथान्वहꣳ न्यसतु शुद्ध-कलेवर-सिद्धये ॥२३॥ इत्य् आरचय्य वपुर् अर्ण-शतार्धकेन सार्ध-क्षपेश-स-विसर्गक-सोभयैस् तैः । विन्यस्य केशव-पुरःसर-मूर्ति-युक्तैः कीर्त्यादि-शक्ति-सहितैर् न्यसतु क्रमेण ॥२४॥ इति श्री-नारद-पञ्चरात्रे ज्ञानामृत-सारे तृतीय-रात्रे प्रातः-कृत्ये प्रथमो’ध्यायः ॥१॥ …
prathamo’dhyāyaḥ śrī-śiva uvāca— śṛṇu nārada vakṣyāmi mantra-yantra-kriyādikān | purā vyāsena ye proktāḥ śukaṁ prati mahāmate ||1|| prātaḥ-kṛtya-vidhir yo’tra tathā snāna-vidhir mune | tathā pūjādikaṁ sarvaṁ mantrākṣara-samudbhavam ||2|| mantrārthaś ca yathā yena jñāyate puruṣeṇa hi | purā kailāsa-śikhare sukha-sevye nirantaram ||3|| pārvatī māṁ purā bhaktyā paripapraccha yat śivam | tat tat śṛṇu mahābāho mamaikāgra-manā mune ||4|| pārvaty uvāca— deva-deva mahādeva saṁsārārṇava-tāraka | vaktum arhasi deveśa mantra-tantra-vidhiṁ guro ||5|| śrī-rādhāyāś ca kṛṣṇasya tathā pūjā-vidhiṁ mama | mantrārthaṁ ca tathā yogān nāmnām aṣṭottaraṁ śatam ||6|| sahasraṁ ca tathā nāmnāṁ prabrūhi mama sāmpratam | yady asti mayi kāruṇyaṁ yady asti mayi dohadam ||7|| tadā prabrūhi rādhāyā nāmnām aṣṭottaraṁ śatam | sahasraṁ ca tathā deva mantra-yantra-vidhiṁ mama ||8|| śrī-mahādeva uvāca— śṛṇu devi pravakṣyāmi mantra-yantra-vidhiṁ priye | śukaṁ prati purā proktaṁ vedavyāsena dhīmatā ||9|| tat te’haṁ sampravakṣyāmi śṛṇuṣvaika-manāḥ priye | yāvato mantra-varṇās tu śrī-kṛṣṇasya parātmanaḥ ||10|| śrī-vyāsa uvāca— kalātta-māyā-lavakātta-mūrtiḥ kala-kvaṇad-veṇu-nināda-ramyaḥ | śrito hṛdi vyākulayaṁs trilokīṁ śriye’stu gopī-jana-vallabho vaḥ ||11|| guru-caraṇa-saroruha-dvayotthān mahita-rajaḥ-kaṇakān praṇamya mūrdhnā | gaditam iha vivicya nāradādyair yajana-vidhiṁ kathayāmi śārṅga-pāṇeḥ ||12|| sarveṣu varṇeṣu tathāśrameṣu nārīṣu nānāhvaya-janmabheṣu dātā phalānām abhivāñchitānāṁ drāg eva gopālaka-mantra eṣaḥ ||13|| śṛṇu vatsa pravakṣyāmi pūjanaṁ śārṅga-dhanvanaḥ | yan nāradāya kathitaṁ brahmaṇā padma-yoninā ||14|| prātaḥ-kṛtyādikaṁ vakṣye tathā pūjā-vidhiṁ suta | jagat-kalpa-taror vatsa śṛṇuṣva gadato mama ||15|| nūnam acyuta-kaṭākṣa-pātena kāraṇaṁ bhavati bhaktir añjasā | tac-catuṣṭaya-phalāptaye tato bhaktimān adhikṛto harau gurau ||16|| snāto nirmala-śuddha-sūksma-vasano dhautāṅghri-pāṇyānanaḥ svācāntaḥ sapavitra-mudrita-karaḥ śvetordhva-puṇḍrojjvalaḥ | prācī-dig-vadano nibaddhya-sudṛḍhaṁ padmāsanaṁ svastikaṁ vāsīnaḥ sva-gurūn gaṇādhipam atho vandeta baddhāñjaliḥ ||17|| tato’stra-mantreṇa viśodhya pāṇī tritāla-dig-bandha-hutāśa-śālān | vidhāya bhūtātmakam etad-aṅgaṁ viśodhayec chuddha-matiḥ krameṇa ||18|| iḍā-vaktre dhūmraṁ satata-gati-bījaṁ salavakaṁ smaret pūrvaṁ mantro sakala-bhuvanocchoṣaṇa-karam | svakaṁ dehaṁ tena pratata-vapuṣāpūrya-sakalaṁ viśoṣya vyāmuñcet pavanam atha mārgaṇa-khamaṇeḥ ||19|| tenaiva mārgeṇa vilīna-mārutaṁ bījaṁ vicintyāruṇam āśuśukṣaṇe | āpūryaṁ dehaṁ paridahya vāmatī muñcet samīraṁ saha bhasmanā bahiḥ ||20|| ṭa-param atīva śuddham amṛtāṁśu-pathena vidhuṁ nayatu lalāṭa-candram amutaḥ sakalārṇamayīm | la-para-japān nipātya racayec ca tayā sakalaṁ vapur amṛtaugha-vṛṣṭim atha vaktra-karāṅgam idam ||21|| śiro-vadana-vṛtta-dṛk-śravaṇa-ghoṇa-gaṇḍoṣṭhadad- dvaye ca sa-śiromukhe’ca iti ca kramād vinyaset | halaś ca kara-pāda-sandhiṣu tad-agrakeṣv ādarāt sa-pārśva-yuga-pṛṣṭha-nābhy-udarakeṣu yādyān atha ||22|| hṛdaya-kakṣa-kakut-kara-mūla-doḥ- pada-yugodara-vaktra-gatān budhaḥ | hṛdaya-pūrvam anena pathānvahaṁ nyasatu śuddha-kalevara-siddhaye ||23|| ity āracayya vapur arṇa-śatārdhakena sārdha-kṣapeśa-sa-visargaka-sobhayais taiḥ | vinyasya keśava-puraḥsara-mūrti-yuktaiḥ kīrtyādi-śakti-sahitair nyasatu krameṇa ||24|| iti śrī-nārada-pañcarātre jñānāmṛta-sāre tṛtīya-rātre prātaḥ-kṛtye prathamo’dhyāyaḥ ||1|| …
English translation
The Third Night
CHAPTER I
On morning duties and bath and Pija, Mantra Kriya, etc. connected with Yoga.
Sri Siva said :—O great minded Narada ! What Vyasa told before about maatra, yantra, etc. to Suka Deva, I will now speak to you- Listen. (1)
O Muni! On the top of the pleasant Mount Kailasa, Parvati before asked Me with devotion about the morning rites and ceremonies, how baths are to be performed, the modes of all sorts of worship and all the mantra syllables and how the meanings of mantras become known to men. Now listen to Me, for all these auspicious answers, (2-4)
Parvati said :—‘O Maha Deva, the Deva of the Devas ! eliverer from this ocean-like Samsara ! Thou art the only one capable to expound the meanings of the Mantras and the Tantras. Kindly explain to me, if Thou hast kindness towards Me, the modes of worship of Sri Radha and Sri Krsna and as well as of Mine; the meanings of the mantras, the yoga prakarana, one hundred and eight names, as well as one thousand names. (5-7)
BB
O Deva ! also tell me one hundred and eight names, as well as one thousand names of Sri Radhika and Her mantras and yantras (5)
Sri Mahadeva said :—A Dear one! I am telling about mantras and tantras, vidhis (rules) already told in ancient times by Vyasa Deva to his son Suka Deva. I will also describe all the mantra letters of Sri Krsna. Listen with attention. (9-10)
StI Vyasa said i—May he blessing of Gopijanaballabha Sri Krsna, (seated within your hearts) come down on you and Promote your welfare, May4 is a mere Kala (part) of Him, Whose Form is such as puts an end to hell ; He is beautiful with His flute
The Third Night, Ch. £ 163
producing so very sweet sounds and He is the agitator of the three worlds. (11)
Bowing down with devotion before the holy dust arising out of the lotus feet of Sri Guru, I speak here about the rules of worship of Sri Krsna spoken already by Narada and other Rsis. (12)
To all the Varnas (castes) and to all the Agramas and in many : matters pertaining to women and in the sacrificial ceremonies on worshipping the Devas, the Gcpala-mantra (Glaum 7 or Klim ait) bestows very quickly the desired fruits. (13)
O Child! I will now speak on the mode of Krsna, holding Sarnga bow, as was narrated by Bra born, to Narada. (14)
O Suta ! now hear about the morning duties and the mode of worshipping Sri Krsna the Kalpa Tree of the Universe. 5)
Bhakti (devotion) is the only means to win the gracious side long look of Sri Krsna. The devotee, devoted to his guru for attaining the four fold ends of human existence, iS entitled to serve Sri Hari, (16)
After finishing one’s bath, one’should put on pur and dried) silken cloth and wash one’s hands, feet, mark on one’s forehead and hands the bright Urdhvapundra of white colour. Then with folded palms he should sit on Padmasana or Svastikésana and salute his own Gurus and the Ganadhipatt Devas, (who are the lords of their Ganas.) (17)
Then with phat mantra he should purify his two hands, and clapping thrice and performing Dikbandhana (closing all the quarters against any evil) he should think of his body of the nature of elements as offered to the several centres of fire in the body ; then the pure minded devotee should purify the several limbs of his body in the due order. (18)
Then he should draw in air through his left nostril thinking of sa ias va kam, the Vayu vija, going upwards, that dries up all the worlds and is of dhimra (smoky) colour » he is to fill up all his
worship of Sri hmd, the louts
e, clean (washed and mouth, and
164 Ndrada Pajicaratram
body with this inhaled air and perform Kumbhak (holding the air in the body) and consider himself pure ; and then exhale slowly the air through his right nostril. (19)
He is to think along the path in that nostril of the red coloured vija of fire (<) and when the whole body is filled with air, to consider that his sinful personality (papa puruga) has been burnt
up; and is going away in ashes reduced, along with the exhaled air. (20)
Then the devotee is to carry the Kundalini, which is of the nature of all vijas (seed letters) to the moon on the head (forehead), very pure, full of nectar, that is situated above the left nostril ; afterwards, owing to the muttering of the mantra “la pa ra’’ when the Kundalini descends again, he is to breathe out and consider his body, face, hands, and other limbs as flooded with nectar. (21)
Note :—The Kundalini serves always Sri Krsna.
He is to perform nyasa i.e., to assign his forehead, cavity of the mouth, eyes, ears, nose, cheeks, lips, teeth, head and mouth, to the different deities, uttering the vowels (Svara varna); and to assign the fore ends of the joints of hands and feet, their sides, back and navel and belly to the different deities uttering letters from ka to ma; hext uttering ya, ra, la, ya, etc., he is to make nyasa to his breast, armpits, wrists, arms, the two feet, and mouth uttering their names (as hrdaya, etc.) These he has to do for the perfection of the pure body (mentally) ; and the wise persons do this daily. (22-23)
Thus distributing the fifty seed letters called Matrikas to the different pertions of the body, he is to perform nydsas to Keégava, Kirti, etc., with these vijas united with chandravindu and visarga ; (see the next chapter). This is called the Kesava kirti nydsa, (24)
Note :—The portion of the forehead above the eye-brows is called Sivasthana.
Here ends the first chapter of the Third Night in Narada Paficaratram,
Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 162–164 (scan pages 179–181). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.