Third Night, Chapter 2 | Nārada Pañcarātra

Third Night · Chapter 2

द्वितीयो’ध्यायः अथ प्रातः-कृत्यम् व्यास उवाच— अथ कथयाम्य् अर्णानाꣳ मूर्तीः शक्तीः समस्त-भुवन-मयीः । केशव-कीर्ती नारायण-कान्ती माधवस् तथा तुष्टिः ॥१॥ गोविन्दः पुष्टि-युतो विष्णु-धृती सूदनश् च मध्वाद्यः । शान्तिस् त्रिविक्रमश् च क्रिया-युतो वामनो दया-युक्तः ॥२॥ श्रीधर-युता च मेधा हृषीक-नाथश् च हर्षया युक्तꣳ । अम्बुजनाभश्रद्धे दामोदर-सꣳयुता तथा लज्जा ॥३॥ लक्ष्मीः स-वासुदेवा सङ्कर्षणकः सरस्वती-युक्तः । प्राद्यो द्युम्नः प्रीति-समेतो’निरुद्धको रतिर् इमाः स्वरोपेताः ॥४॥ चक्रिजये गदिदुर्गे शार्ङ्गी प्रभयान्वितस् तथा खड्गी । सत्या शङ्खी-चण्डा हलिवाण्यौ मुसलियुग्-बलासिन्किआ ॥५॥ शूली विजया पाशी विरजा विश्वान्वितो’म्बुशीर् भूयः । विमदा मुकुन्द-युक्ता नन्दज-सुनन्दजे स्मृतिश् च नन्दि-युता ॥६॥ नर-ऋद्धी नरक-जिता समृद्धिर् अथ शुद्धि-युग् घरिः कृष्णः । बुद्धि-युतः सत्य-युत-भक्तिर् मति-युक्तः स्यात् ततः शौरिः ॥७॥ क्षमया शूरो रमया जनार्दनो मेच-भू-धरः क्लेदी । विश्वाद्य-मूर्ति-युक्ता क्लिन्ना वैकुण्ठ-युक् तथ्â वसुदा ॥८॥ पुरुषोत्तमश् च वसुधा बलिना च वरा बलानुजोपेता । भूयः परायणाख्या बालः सूक्ष्मा वृषघ्न-सन्ध्ये च ॥९॥ स-वृषा प्रज्ञा हꣳसः प्रभा वराहो निशा च विमलो’मोघा । नरसिꣳह-विद्युते च प्रणिगदिता मूर्तयो हलाꣳ शक्ति-युताः ॥१०॥ वर्णान् उक्त्वा सार्ध-चन्द्रान् पुरस्तान् मूर्तीः शक्तीर् ङे’वसाना नतिꣳ च । उक्त्वा न्यस्येत् यादिभि सप्त-धातून् प्राणꣳ जीवꣳ क्रोधम् अप्य् आत्मने’न्तान् ॥११॥ उद्यत्-प्रद्योतन-शत-रुचिꣳ तप्त-हेमावदातꣳ पार्श्व-द्वन्द्वे जलधि-सुतया विश्व-धात्र्या च जुष्टम् । नाना-रत्नोल्लसित-विविधाकल्पम् आपीत-वस्त्रꣳ विष्णुꣳ वन्दे दर-कमल-कौमोदकी-चक्र-पाणिम् ॥१२॥ ध्यात्वैवꣳ परम-पुमाꣳसम् अक्षरैर् यो विन्यस्योद्दिनम् अनु केशवादि-युक्तैः । मेधायुः-स्मृति-धृति-कीरित्-कान्ति-लक्ष्मी सौभाग्यैश् चिरम् उपबृꣳहितो भवेत् सः ॥१३॥ अमुम् एव रमा-पुरः-सरꣳ प्रभजेद् यो मनुजो विधिꣳ बुधः । समुपेत्य रमाꣳ प्रथीयसीꣳ पुनर् अन्ते हरिताꣳ व्रजत्य् असौ ॥१४॥ इत्य् अच्युती-कृत-तनुर् विदधीत तत्त्व- न्यासꣳ म-पूर्वक-पराक्षर-नत्य्-उपेतम् । भूयः पराय च तद्-आह्वयम् आत्मने च नत्य्-अन्त्यम् उद्धरतु तत्त्व-मनून् क्रमेण ॥१५॥ सकल-वपुषि बीजꣳ प्राणम् आयोज्य मध्ये न्यसतु मतिम् अहङ्कारꣳ मनश् चेति मन्त्री । क-मुख-हृदय-गुह्याङ्घ्रिष्व् अथो शब्द-पूर्वꣳ गुण-गणम् अथ कर्तादि-स्थितꣳ श्रोत्र-पूर्वम् ॥१६॥ वाग्-आदीन्द्रिय-वर्गम् आत्म-निलयेष्व् आकाश-पूर्वꣳ गणꣳ मूर्ध्यास्ये हृदये शिरे चरणयोर् हृत्-पुण्डरीकꣳ हृदि । बिम्बानि द्विषड्-अष्ट-युग्-दश-कला-व्याप्तानि सूर्योडु-राड् वह्नीनाꣳ च यतस् तु भूत-वसुम् उष्यन्त्य् आक्षरैर् मन्त्रवित् ॥१७॥ अथ परमेष्ठि-पुमाꣳसौ विश्व-निवृत्ती सर्व-हत्य्-उपनिषदꣳ न्यसेद् आकाशादि-स्थान-स्थानषोय-बलवार्थिः सलावः ॥१८॥ वासुदेवः सङ्कर्षणः प्रद्युम्नाश् चानिरुद्धकः नारायणश् च क्रमशह् परमेष्ठ्य्-आदिभिर् युतः ॥१९॥ ततः कोप-तत्त्वꣳ क्षरौ विन्दु-युक्तꣳ नृसिꣳहꣳ न्यसेत् सर्व-गात्रेषु तज्-ज्ञः । क्रमेणेति तत्त्वात्मको न्यास उक्तः स्वासान् निकृद्-विश्व-मूर्त्य्-आदिषु स्यात् ॥२०॥ इति कृतो’धिकृतो भवति ध्रुवꣳ सकल-वैष्णव-मन्त्र-जपादिषु । पवन-सꣳयवलतत्त्व-मनुना चरेत् तत्त्वम् इह जप्तुम् असौ मनुच्छति ॥२१॥ अथवाखिलेषु हरि-मन्त्र- जप-विधिषु मूल-मन्त्रतः । सꣳयमनम् अमलधीर् मरुतो विधिनाभ्यसꣳश् चरतु तत्त्व-सङ्ख्यया ॥२२॥ पुरतो जपस्य परतो’पि विहितम् अथ तत्-त्रयꣳ बुधैः । षोडश य इह समाचरेद् दिनेशः परिपूयते स खलु मासतो’ꣳ हꣳसः ॥२३॥ अयवाङ्ग-जन्म-ममुनानुसुसꣳयमꣳ सकलेषु कृष्णमनुजापकर्मसु । सहितैक-सप्त-कृति-वारम् अभ्यसेत् तनुयात् समस्त-दुरिताप-हारिणा ॥२४॥ अष्टाविꣳशति-सङ्ख्यम् इष्ट-फलदꣳ मन्त्रꣳ दशार्णꣳ जपन् नायच्छेत् पवनꣳ सुसꣳयत-मतिस् त्व् अष्टौ दशार्णेन चेत् । अभ्यस्यन्न् अविवारम् अन्यम् अनुभिर् वर्णानुरूपꣳ जपन् कुर्याद् रेचक-पूर्वकम् अनिपुणः प्राण-प्रयोगꣳ नरः ॥२४॥ रेचयेन् मारुतꣳ दक्षया दक्षिणः पूरयेद् वामया मध्य-नाड्या पुनः । धारयेद् ईरितꣳ रेचकादि-त्रयꣳ स्यात् कलादन्त-विद्याख्य-मात्रात्मकम् ॥२५॥ प्राणायामꣳ विधायेत्य् अथ निज-वपुषा कल्पयेद् योग-पीठम् । न्यस्येद् आधार-शक्ति-प्रकृति-कमठ-क्षमा-क्षीर-सिन्धून् । श्वेतद्वीपꣳ च रत्नोज्ज्वल-महित-महा-मण्डपꣳ कल्प-वृक्षम् । हृद्-देशे’ꣳश-द्वयोरू-द्वय-वदन-कटी-पार्श्व-युग्मेषु भूयः ॥२६॥ धर्माद्य्-अधर्मादि च पाद-गात्र- चतुष्टयꣳ हृद्य् अथ शेष-मन्त्रम् । सूर्येन्दु-वह्नीन् प्रणवआꣳश-युक्तान् स्वाद्य्-अक्षरैः सत्त्व-रजस्-तमाꣳसि ॥२७॥ प्राणायामꣳ विधायेत्य् अथ निज-वपुषा कल्पयेद् योग-पीठम् । न्यस्येद् आधार-शक्ति-प्रकृति-कमठ-क्षमा-क्षीर-सिन्धून् । श्वेतद्वीपꣳ च रत्नोज्ज्वल-महित-महा-मण्डपꣳ कल्प-वृक्षम् । हृद्-देशे’ꣳश-द्वयोरू-द्वय-वदन-कटी-पार्श्व-युग्मेषु भूयः ॥२८॥ धर्माद्य्-अधर्मादि च पाद-गात्र- चतुष्टयꣳ हृद्य् अथ शेष-मन्त्रम् । सूर्येन्दु-वह्नीन् प्रणवआꣳश-युक्तान् स्वाद्य्-अक्षरैः सत्त्व-रजस्-तमाꣳसि ॥२९॥ आत्मादि-त्रयम् आत्म-बीज-सहितꣳ व्योमाग्नि-माया-लवैर् ज्ञानात्मानम् अथाष्ट-दिक्षु परितो मध्ये च शक्तीर् नव । न्यस्त्वा पीठम् अनुꣳ च तत्र विधिवत् तत्-कर्णिका-मध्यगꣳ नित्यानन्द-चिति-प्रकाशम् अमृतꣳ सꣳचिन्तयेन् नाम तत् ॥३०॥ विमलोत्कर्षणी ज्ञाना क्रिया योगेति शक्तयः । प्रह्वी सत्या तथेशाना’नुग्रा नवमी तथा ॥३१॥ तारꣳ हृदयꣳ भगवान् विष्णुः सर्वान्वितश् च भूतात्मा ङे’न्ताः सवासुदेवाः सर्व्¨त्म-युतश् च सꣳयोगः ॥३२॥ योगावधौ च पद्मꣳ पीठात्मा ङे-युतो नतिश् चान्ते । पीठ-महामनुरक्तः पर्याप्तो’यꣳ सपर्यासु ॥३३॥ करयोर् युगलꣳ विधाय मन्त्रात्मकम् अभ्यान अभिराम्यमान-मार्गात् । सकलꣳ विदधीत मन्त्र-वर्णैः परमꣳ ज्योतिर् अनुत्तमꣳ हरेस् तत् ॥३४॥ इति श्री-नारद-पञ्चरात्रे ज्ञानामृत-सारे तृतीय-रात्रे प्रातः-कृत्ये द्वितीयो’ध्यायः ॥२॥ …

dvitīyo’dhyāyaḥ atha prātaḥ-kṛtyam vyāsa uvāca— atha kathayāmy arṇānāṁ mūrtīḥ śaktīḥ samasta-bhuvana-mayīḥ | keśava-kīrtī nārāyaṇa-kāntī mādhavas tathā tuṣṭiḥ ||1|| govindaḥ puṣṭi-yuto viṣṇu-dhṛtī sūdanaś ca madhvādyaḥ | śāntis trivikramaś ca kriyā-yuto vāmano dayā-yuktaḥ ||2|| śrīdhara-yutā ca medhā hṛṣīka-nāthaś ca harṣayā yuktaṁ | ambujanābhaśraddhe dāmodara-saṁyutā tathā lajjā ||3|| lakṣmīḥ sa-vāsudevā saṅkarṣaṇakaḥ sarasvatī-yuktaḥ | prādyo dyumnaḥ prīti-sameto’niruddhako ratir imāḥ svaropetāḥ ||4|| cakrijaye gadidurge śārṅgī prabhayānvitas tathā khaḍgī | satyā śaṅkhī-caṇḍā halivāṇyau musaliyug-balāsinkiā ||5|| śūlī vijayā pāśī virajā viśvānvito’mbuśīr bhūyaḥ | vimadā mukunda-yuktā nandaja-sunandaje smṛtiś ca nandi-yutā ||6|| nara-ṛddhī naraka-jitā samṛddhir atha śuddhi-yug ghariḥ kṛṣṇaḥ | buddhi-yutaḥ satya-yuta-bhaktir mati-yuktaḥ syāt tataḥ śauriḥ ||7|| kṣamayā śūro ramayā janārdano meca-bhū-dharaḥ kledī | viśvādya-mūrti-yuktā klinnā vaikuṇṭha-yuk tathâ vasudā ||8|| puruṣottamaś ca vasudhā balinā ca varā balānujopetā | bhūyaḥ parāyaṇākhyā bālaḥ sūkṣmā vṛṣaghna-sandhye ca ||9|| sa-vṛṣā prajñā haṁsaḥ prabhā varāho niśā ca vimalo’moghā | narasiṁha-vidyute ca praṇigaditā mūrtayo halāṁ śakti-yutāḥ ||10|| varṇān uktvā sārdha-candrān purastān mūrtīḥ śaktīr ṅe’vasānā natiṁ ca | uktvā nyasyet yādibhi sapta-dhātūn prāṇaṁ jīvaṁ krodham apy ātmane’ntān ||11|| udyat-pradyotana-śata-ruciṁ tapta-hemāvadātaṁ pārśva-dvandve jaladhi-sutayā viśva-dhātryā ca juṣṭam | nānā-ratnollasita-vividhākalpam āpīta-vastraṁ viṣṇuṁ vande dara-kamala-kaumodakī-cakra-pāṇim ||12|| dhyātvaivaṁ parama-pumāṁsam akṣarair yo vinyasyoddinam anu keśavādi-yuktaiḥ | medhāyuḥ-smṛti-dhṛti-kīrit-kānti-lakṣmī saubhāgyaiś ciram upabṛṁhito bhavet saḥ ||13|| amum eva ramā-puraḥ-saraṁ prabhajed yo manujo vidhiṁ budhaḥ | samupetya ramāṁ prathīyasīṁ punar ante haritāṁ vrajaty asau ||14|| ity acyutī-kṛta-tanur vidadhīta tattva- nyāsaṁ ma-pūrvaka-parākṣara-naty-upetam | bhūyaḥ parāya ca tad-āhvayam ātmane ca naty-antyam uddharatu tattva-manūn krameṇa ||15|| sakala-vapuṣi bījaṁ prāṇam āyojya madhye nyasatu matim ahaṅkāraṁ manaś ceti mantrī | ka-mukha-hṛdaya-guhyāṅghriṣv atho śabda-pūrvaṁ guṇa-gaṇam atha kartādi-sthitaṁ śrotra-pūrvam ||16|| vāg-ādīndriya-vargam ātma-nilayeṣv ākāśa-pūrvaṁ gaṇaṁ mūrdhyāsye hṛdaye śire caraṇayor hṛt-puṇḍarīkaṁ hṛdi | bimbāni dviṣaḍ-aṣṭa-yug-daśa-kalā-vyāptāni sūryoḍu-rāḍ vahnīnāṁ ca yatas tu bhūta-vasum uṣyanty ākṣarair mantravit ||17|| atha parameṣṭhi-pumāṁsau viśva-nivṛttī sarva-haty-upaniṣadaṁ nyased ākāśādi-sthāna-sthānaṣoya-balavārthiḥ salāvaḥ ||18|| vāsudevaḥ saṅkarṣaṇaḥ pradyumnāś cāniruddhakaḥ nārāyaṇaś ca kramaśah parameṣṭhy-ādibhir yutaḥ ||19|| tataḥ kopa-tattvaṁ kṣarau vindu-yuktaṁ nṛsiṁhaṁ nyaset sarva-gātreṣu taj-jñaḥ | krameṇeti tattvātmako nyāsa uktaḥ svāsān nikṛd-viśva-mūrty-ādiṣu syāt ||20|| iti kṛto’dhikṛto bhavati dhruvaṁ sakala-vaiṣṇava-mantra-japādiṣu | pavana-saṁyavalatattva-manunā caret tattvam iha japtum asau manucchati ||21|| athavākhileṣu hari-mantra- japa-vidhiṣu mūla-mantrataḥ | saṁyamanam amaladhīr maruto vidhinābhyasaṁś caratu tattva-saṅkhyayā ||22|| purato japasya parato’pi vihitam atha tat-trayaṁ budhaiḥ | ṣoḍaśa ya iha samācared dineśaḥ paripūyate sa khalu māsato’ṁ haṁsaḥ ||23|| ayavāṅga-janma-mamunānususaṁyamaṁ sakaleṣu kṛṣṇamanujāpakarmasu | sahitaika-sapta-kṛti-vāram abhyaset tanuyāt samasta-duritāpa-hāriṇā ||24|| aṣṭāviṁśati-saṅkhyam iṣṭa-phaladaṁ mantraṁ daśārṇaṁ japan nāyacchet pavanaṁ susaṁyata-matis tv aṣṭau daśārṇena cet | abhyasyann avivāram anyam anubhir varṇānurūpaṁ japan kuryād recaka-pūrvakam anipuṇaḥ prāṇa-prayogaṁ naraḥ ||24|| recayen mārutaṁ dakṣayā dakṣiṇaḥ pūrayed vāmayā madhya-nāḍyā punaḥ | dhārayed īritaṁ recakādi-trayaṁ syāt kalādanta-vidyākhya-mātrātmakam ||25|| prāṇāyāmaṁ vidhāyety atha nija-vapuṣā kalpayed yoga-pīṭham | nyasyed ādhāra-śakti-prakṛti-kamaṭha-kṣamā-kṣīra-sindhūn | śvetadvīpaṁ ca ratnojjvala-mahita-mahā-maṇḍapaṁ kalpa-vṛkṣam | hṛd-deśe’ṁśa-dvayorū-dvaya-vadana-kaṭī-pārśva-yugmeṣu bhūyaḥ ||26|| dharmādy-adharmādi ca pāda-gātra- catuṣṭayaṁ hṛdy atha śeṣa-mantram | sūryendu-vahnīn praṇavaāṁśa-yuktān svādy-akṣaraiḥ sattva-rajas-tamāṁsi ||27|| prāṇāyāmaṁ vidhāyety atha nija-vapuṣā kalpayed yoga-pīṭham | nyasyed ādhāra-śakti-prakṛti-kamaṭha-kṣamā-kṣīra-sindhūn | śvetadvīpaṁ ca ratnojjvala-mahita-mahā-maṇḍapaṁ kalpa-vṛkṣam | hṛd-deśe’ṁśa-dvayorū-dvaya-vadana-kaṭī-pārśva-yugmeṣu bhūyaḥ ||28|| dharmādy-adharmādi ca pāda-gātra- catuṣṭayaṁ hṛdy atha śeṣa-mantram | sūryendu-vahnīn praṇavaāṁśa-yuktān svādy-akṣaraiḥ sattva-rajas-tamāṁsi ||29|| ātmādi-trayam ātma-bīja-sahitaṁ vyomāgni-māyā-lavair jñānātmānam athāṣṭa-dikṣu parito madhye ca śaktīr nava | nyastvā pīṭham anuṁ ca tatra vidhivat tat-karṇikā-madhyagaṁ nityānanda-citi-prakāśam amṛtaṁ saṁcintayen nāma tat ||30|| vimalotkarṣaṇī jñānā kriyā yogeti śaktayaḥ | prahvī satyā tatheśānā’nugrā navamī tathā ||31|| tāraṁ hṛdayaṁ bhagavān viṣṇuḥ sarvānvitaś ca bhūtātmā ṅe’ntāḥ savāsudevāḥ sarv¨tma-yutaś ca saṁyogaḥ ||32|| yogāvadhau ca padmaṁ pīṭhātmā ṅe-yuto natiś cānte | pīṭha-mahāmanuraktaḥ paryāpto’yaṁ saparyāsu ||33|| karayor yugalaṁ vidhāya mantrātmakam abhyāna abhirāmyamāna-mārgāt | sakalaṁ vidadhīta mantra-varṇaiḥ paramaṁ jyotir anuttamaṁ hares tat ||34|| iti śrī-nārada-pañcarātre jñānāmṛta-sāre tṛtīya-rātre prātaḥ-kṛtye dvitīyo’dhyāyaḥ ||2|| …

English translation

CHAPTER II

On the description of all World Powers (Bhuvanamaya

Saktis). Vyasa said : Now I will speak of the Martis and the Saktis (powers) comprising all the Bhuvanas (regions) as represented by the Matrika letters (as, am keSavaya kirtai namah etc). With (1) Kegava murti is kirti Sakti ; (2) with Narayana is Kanti, with, (3) Madhava, Tusti, with (4) Govinda is Pusti (1) With (5) Visnu is Dhriti, with, (¢) Madhusudana is (7) Trivikrama is Kriya, with (8) Vamana is Daya; (2)

With (9) Sridhara, Medha ; with (10) HrsikeSa, Harsa with (11) Padmanabha, Sraddha, with (12) Damodara is Lajja and Sakti. (3)

With (12) Vasudeva is Laksmi ; , Sarasvati, with (15) Pradyumna is Priti; With (16) Aniruddba 's

Rati united with svaravarna (vowels). (4)

With Cakriis Jaya ; with Gadadhara is Durga ; is Prabha ; with Khadgi is Sati, with Sankhi is Canda ; is Vani ; with Musali is Sakti delighting in war- (5)

With Sali is Vijaya ; with Varuna is Viraja ; with Anktst is Visva ; with Mukunda is Vinada ; with Nandaju is Sunanda. 6)

With Nandi is Smrti ; with Nara is vrddhi ; with Narakajita is Sampddhi ; with Hari is Suddhi, with Sri Krsna is Bhakti; with

Satya is Buddhi ; with Sitvata is Buddhi Sakti, Mati (7) with Sura is Rama, with Janardana is

Visvamirti is Klinna ; with Vasudha Parayana : (8)

Santi, with

with (14) Sarbkarsana is

with Sarngi with Halt

With Sauri is Ksama ; Uma ; with Bhiidhara is Kledini with Purusottma is Vaikuntha ; with Vali is ana ; with Vali is Suksma ; with 5 Prajfid with Hamsa is Prabha* (9)

With Vala is Mrjopeta paray Vrsa is Prabandhya ; with Savrsa i with Varaha is Nisa ; with Vimala is Amogha ;

166 Narada Pajicardtram

With Narasimha is Vidyut ; These all the Miartis and Saktis have been described. These are to be applied thus :—am Kesgavaya kirtyai namah etc. Firstly the required letter with candrabindu is to be uttered ; then Murti in the ablative ; then Sakti in the ablative ; lastly namah word is to be added. (10)

One has to perform Nydsa to one’s seven dhiatus (/ e,, the seven parts of the body, forehead etc., tespectively) repeating Marti and Sakti with vija from the first. Next are to be used the words “atmane”’ “Vasudha’”’ “pranavija” and Krodhatmanes. (11)

Next comes the dhyana (meditation). I pay my obeisance to Visnu, shining like hundred rising suns, of colour fair as burnished gold, served on the two sides by Laksmi and Visvadhata, adorned with various precious gems and jewels, wearing yellow cloths and holding in His hands conch, disc, kaumodaki club, and Jotus.(12-13)

Thus meditating, lone who performs daily Kesavidi Nyasa united with the Parama letters, becomes more intelligent, longlived; memory increased, and one becomes stronger in fortitude; more renowned, handsome, wealthy, prosporous and fortunate. (14)

The wise man who using duly the Rama Vija (Strim =4t) first

worship that Deity, acquires vast wealth here, and, in the end, becomes like Hari. (1s)

Thus considering one’s body like the body of Acyuta, the devotee is to perform the Tattvanydsa according to rules. Here Namah is not to be used in the beginning and the first letter and last letter are not to be used. Paraya, name, Atmane, and namah

in the end are to be added ; thus the Tativa mantra is to be recovered. (16)

Note :—i.e., “Pam” Paraya manastatvatmane namah ‘‘Nam” Paraya Sabdatattvatmane namah, on the forehead—and so on.

Next the devotee (mantri is to perform nydsa all over his

body, of his mind, buddhi, ahathkara and citta, uttering vija and prana; on his mouth, breaste anus, feet, of the vija of sound (sabda vija) and of sattva, rajo and tamo gunas and on Srotra ete, of the vijas of those places. (17)

= a ee

The Third Night, Ch. 1I 167

Note :—The devotee is to make nyasa of the three tattvas on his heart, thus, var, 4 vija mati tattva, anahamk4ra and pam vija manastattva; next he is makenyasa on his head of sabdatattva using am 4 vija. On his mouth, dham % vija and of sparsa tattva ; on brdaya, dam @ vija and of rupatattva. On guhye tham 4 vija

and rasatattva; on the two feet tam a vija and gandhatattva; on the n the skin dham @ vija and

two ears vam % vija and srotratattva ; 0 on rasana

tvaktattva ; on the two ears gam vija and netratattva ; (tongue) sham vija and rasanatattva ; on the nose, tam vija and ghrdnatattva ; on vak indriyam, vija and vakyatattva ; on the two hands Jham vija and panitaitva ; on the two legs, jam a vija and padatattva ; on paya (anus), cham vija and payutattva ; on *§ is’ na (generative organ) cham vija and lingatattva. See the next note. Also the knower of mantra and atman should perform nyasa in due order of Akasa etc. on his head, mouth, heart, top of the head, feet and heart lotus, and heart, of his speech etc., and other organs, and of Sun, Moon and Fire of twelve, sixteen and ten kalas, Of the Bhutas and of the eight Vasus by means of Antya Aksaras letters, ¥, 4, 1, 3, ¥, 4, % 7 & (18) Note:—Again on the head = n vijam on akas: gham % vijam on vayutattva; on hrdaye “gam” tva ; on § is ne (generative organs) kham @ vijam on ja the two legs kam % vija on prthvitattva ; on hrdaye Sa to heart lotus tattva; On hrdaye ‘ham’ vijam on surymanéala tattva (sun); on hrdaye sam # vija on candramandala-tattva (moon) ; on hrdaye vam 4 vija and to vahni-mandala-tattva (fire) ; on top of head yam @ vija to Paramesthi tattva and Vasudeva ; on mouth yam 4 vija, pumstattva and sankarsan ;on hrdaye lam 4 vija, to viévatattva and Pradyumna ; 00 upastha (generative organ) vam @ vija, prakrti tattva and Aniruddha ; on feet lam 4 vija, sarvatattva and Narayana ; on all over the body “‘Ksraum’’ vija,

to kopatattva and Nrsimha.

a tattva; on mouth, a vija on tejastatlJatattva ; 0D m w vijam

cording to the Upanisads, of d sarvahati (Prakrti) Devi a, va, la, va, sa, la, a,

Next he is to perform nyasa, ac Paramesthi and Purusa, Visvanivrtti.an at the places Akaga etc. symbolised by sa, y

168 : Narada Paftcaratram

va, duly. He is to add Paramesthi to Vasudeva, Satmhkarsana, Pradyumna, Aniruddha and Narayana and perform nydsas on them in due order. Thus he obtains siddhis. (19)

Note :—See the previous note :—Ksraum_vija on all over the body to Kopatattva and Nrsthha. After tattvanyadsa, the devotee is to practise pranayama.

Then the devotee is to perform nydsa of Nrsithhadeva, using the words Ksraum kopatattvaya (the tattva of anger) on all over his body. Thus the Tattva nyasas are described. These nydsas and

the Kesava mirtyadi nydsas are to be performed duly one after another. (20)

When these nydsas are done duly, the devotee becomes really entitled to make Japam of all the Vaisnava mantras ; he should try to make Japam of the tattva mantra by controlling vayu with ya, va, la, tattva mantras (“‘ya”’ denoting vayu tatyva ; ‘‘va”— water tattva and ‘‘la”—Earth tattva). (21)

Note :—-He is to perform pranayama :—(1) Mantra Pranayama and yogic Pranayama.

Or by repeating Mula mantra (the chief mantra) the devotee should practice the controlling of Vayu duly, acccrding to the

Prescribed numbers of the tattvas, and mutter Japams of all, as duly sanctioned by Sastras. (22)

Note : --While practising pranayama with ten lettered mantra, one has to make recaka twenty eight times. Piraka is to be done with the left nostril ; then Kumbhaka is to be made duly. While practising pranayama with eighteen lettered mantra, one has to make recaka twelve times. By using Kama-vija, one after another, one recaka is to be done separately. Piraka is to be done by muttering seven times ; and kumbhaka is to be done by muttering twenty times. In all the Krsna mantras, operation is to be done by using Kama-vija Klim. Again in all the mantras after making Japam in due order of the letters, pranayama is to be practised. This is called mantra pranayama.

At the commencement and at the end of Japam, the made of

The Third Night, Ch. 11 169

operation is of three kinds ; the wise have thus declared. The devotee who daily practises this sixteen times, becomes, within one month, pure as Harhsa. (23)

Note :— Now the yogic pranayama is the left nostril for 32 matras. Retain for 64 ma

‘the right nostril for 16 matras. One breath (1”) is the measure of one mitra as long as it takes to turn the left hand round the left

knee, that period is called one matra. Prandyama again is sagarbha and nigarbha. Pranayama with muttering mantrams OF with m4atras is sagarbha ; without this, it is nigarbha.

Or the devotee, to prevent all sorts of evils, obstacles and difficulties, is to make Japam of well controlled Anga, Janma and name sixty four times by means of the above mantra. This is to be done in muttering all the Krsna mantras. (24)

Note :— By the help of pranayama, the highest tattva is seen. Pranayama is the highest tapas. The highest knowledge and the highest state are obtained by pranayama. pranayama is the highest yoga and it brings highest powers (aisvaryam). One year’s prac gives Brahmajfina. It removes all the dirts covering Jivatma. Without pranayama all other sadhanas are fruitless. At the eh, ing and at the end of pranayama, vayu travels in the aan Drawing air by the left nostril, retaining 1t, and giving it out y ‘f right nostril makes one pranayama. During which the aiante® a to be muttered 32 times. Morning and evening daily practise pranayama 16 times.

being said :—Fill with tras and exhale by

able to hold in vayu for

twenty-eight times of the that eight times, then he 1s

In case the devotee becomes incap controlling citta and to make japam, tensyllabled mantra or even to mutter to exhale only (i.e., to make the use of recake vayu only}. (25)

He will have to exhale air by his right nostril ; then ibale again by his left nostril and to retain by the middle nadi, muttering the mantra sixteen, sixty four and thirty two times. Thus the rules of pranayama “of nature of puraka, kumbhaka, and

recaka_ will be complete. (26)

Thus completing pranayama, the devotee is to think of Yoga

pitha (the yoga seat in his own body. And having recourse to Adhara Sakti, the devotee is to think of tortoise and earth, milky ocean, within that, sveta dvipa, within that éveta dvipa full of jewels, the house and pitha mad of jewels, mahdmandapa (the great hall), Kalpavrksa (the heavenly tree yielding all desires) and make nydsa of these within his heart, shoulders, thinghs, mouth, hip avd two sides. (27)

Note .—Thus finishing pranayama, the devotee is to make Pithanyasa in his owa body. Adharaéakti, prakrti, karma (tortoise), boar, earth, milky ocean, and within that $§vetadvipa, within the sveta dvipa the Jewel room ratnagehapitha give all desired fruits. Within that house there is kalpavrksa_ shining greatly with all sorts of gems and jewels. Then dharma, Jnan, vairagyam, and aisvaryam are to be made nyasa of on the right shoulder, right hip, left shoulder and left hip. Those four again are to be made nyasa of on the two sides of the mouth and on the two sides of the navel, utteriag “nam” After this pitha nydsa, the devotee is to make “viSvamaya padma nydsa, in his own heart (the lotus of the universe). It has eight leaves comprising

prakrti. On this fifty letters representing fifty petals are to be made nyd4sa of.

Next the devotee is to perform nyasa on feet, body, and hridaya (heart) of the last named four mantras by using dharma, ete., (Ae., Jaana, Vairagyam and Aisvaryam, adharma etc.) After this he is to make nyasa of the Sun, Moon and Fire with sattva,

Tajas and tamo gunas with letters, beginning with ‘om’ letter. (28)

Note :—The nyasa is to be made of the three mandalas by: three pranavas, uttering dasakalatmane, Dvadasakalatmane, and sodasakalatmane namah. The three amsas (parts) of pranava are the letters a,u, and m. Taken collectively they represent saccidinanda Brahma. Taken Separately they represent Brahma, Visnu and MaheSa. In the aforesaid mandalas, sattva, raja, and tamo gunas are to be made nyasa of. Next the four Atmis are to be made nyasa of. Atma, Antaratm4, Paramatma, and Jianatma

The Third Night, Ch. II ITE

are the four atmis. Atma is Jagara, sthila visvatma and vigvaripaka. Its seed mantra is the letter “‘a’’ and it is situated within the heart. So the nydsa of this 4tma, the impeller of speech in the heart, ought to be made within the heart. See the next note. Lastly, On eight quarters, four sides, and in the middle, the devotee is to make nyisa of akasa, fire, and nine Saktis (included jtma. ‘Jhus he would Krsna, manifesting ain com-

in maya) and of pitha mantra with vija of meditate onthe nectar like name of Sri nityanandajnana (knowledge and eternal bliss) and rem pletely absorbed in meditation. (29)

s called antaratma. It

f the inner indriyas. his seed Ictter.

emains in

Note :—The Atma that is more inner i

is all moind, taijas and doing the works 0 Its seed letter is ‘a’ and nydsa is to be made using t

Note :—The seed mantra of Paramatma is the letter “pa”. He is Satokargsana, Prasyumna. and Aniruddha. Vasudeva, 1S Jnanatms. He is self born, prajia, and remains in- citsukham, on the disappearance of the three vrttis. Para Prakrti is the Kala © Citsvaripa. Om is the seed mantra. The eight prakrtis are eight saktis. They are enumerated below.

Vimala, Utkargini, Jana, Kriya) oga, prahvi, Anugra are said to be the nine Saktis. (30) gaktis, the great mantra ane Vasudevaya”” is be Next “Sarvatma

Satya, Isana,

After making nydsa of the nine “namo Bhagavate visnave sarvabhutatm uttered as the crowning nyasam in the heart. Yogapadmapithitmane namah” is to be uttered as forming the great mantra of pitha. Tous nyasa is completed. (31-32)

The devotee is to realise with folded palms, and with great ithin his heart, the unequalled

devotion, yielding Eternal Bliss w! . Light of Sri Hari by means of mantravarna (letters representing mantras. (33) Here ends the second chapter of the Third Night on morning duties in Narada Pajicaratra.

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 165–171 (scan pages 182–188). 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.