Third Night · Chapter 3
Sourceतृतीयो’ध्यायः व्यास उवाच— अथ वक्ष्ये महामन्त्रꣳ शृणुष्वावहितो मुने । यꣳ लब्ध्वा न पुनर् गच्छेत् सꣳसृतिꣳ पामरो’पि हि ॥१॥ वक्ष्ये मनुꣳ त्रिभुवन-प्रथितात्म-भावम् अक्षीण-पुण्य-निचयैर् मुनिभिर् विमृग्यम् । पक्षीन्द्र-केतु-विषयꣳ वसु-धर्म-काम- मोक्ष-प्रदꣳ सकल-कर्मणि कर्म-दक्षम् ॥२॥ अतिगुह्यम् अबोध-तूल-राशि- ज्वलनꣳ वाग्-आधिपत्य-दꣳ नराणाम् । दुरितापहरꣳ विषापमृत्यु- ग्रह-रोगादि-निवारणैक-हेतुम् ॥३॥ जयदꣳ प्रधने’भयदꣳ विपिने सलिल-प्लवने सुख-तारणदम् । नर-सप्ति-रथ-द्विप-वृद्धि-करꣳ सुत-गो-धरणी-धन-धान्य-करम् ॥४॥ बल-वीर्य-शौर्य-निचय-प्रतिभा- स्वर-वर्ण-कान्ति-सुभगत्व-करम् । ब्रह्माण्ड-कोटि-मणिम् आदि-गुणा- ष्टकदꣳ किम् अत्र बहुनाखिल-दम् ॥५॥ शार्ङ्गी सो’तुर-दन्तः परो रामाक्षियुक् द्वितीयार्णम् । शूली सौरिर् बालो बलानुज-द्वयम् अथाक्षर-चतुष्टयम् ॥६॥ शूर-तुरीयः सानन आवृत्तः स्यात् सुशोभो’ष्तमो’ग्नि-सखः । तद्-दयिताक्षर-युग्मꣳ तद्-उपरिगस् त्व् एवम् उद्धरेन् मन्त्रम् ॥७॥ प्रकाशितो दशाक्षरो मनुस् त्व् अयꣳ मधु-द्विषः । विशेषतः पदारविन्द-युग्मꣳ भक्ति-वर्धनः ॥८॥ नारदो मुनिर् अमुष्य कीर्तितश् छन्द उक्तम् ऋषिभिर् विराड् इति । देवता-सकल-लोक-मङ्गलो नन्द-गोप-तनयः समीरितह् ॥९॥ अङ्गानि पञ्च हुत-भुग् दयिता-समेतैश् चक्रैर् अमुष्य मुख-वृत्त-विषूपपन्नैः । त्रैलोक्य-रक्षण-युजाप्य् असुरान्तकाख्य- पूर्वेण चेह कथितानि विभक्ति-युक्तैः ॥१०॥ हृदये नतिः शिरसि पावक-प्रिया स-वषट्-शिखाहुम् इति वर्मणि स्थितम् । स-फड्-अस्त्रम् इत्य् उदितम् अङ्ग-पञ्चकꣳ स-चतुर्थि-वौषड्-उदितꣳ दृशोर् यदि ॥११॥ मन्त्रार्णैर् दशभिर् उपेत-चन्द्र-खण्डैर् अङ्गानाꣳ दशकम् उदीरितꣳ नमो’न्तम् । हृद्-छीर्षꣳ तद्-अनु शिखातनुत्र-मन्त्रꣳ पार्श्व-द्वन्द्व-सकटि-पृष्ठम्-मूर्ध-युक्तम् ॥१२॥ रक्षे मन्त्रस्यास्य बीजꣳ च शक्ति- चक्री शक्री वाम-नेत्र-दीप्तः । स-प्रद्युम्नो बीजम् एतत्-प्रदीप्तꣳ मन्त्रः प्रद्युम्नो जगन्-मोहनो’यम् ॥१३॥ हꣳसो मेदो वक्र-वृत्ताभ्युपेतः पोत्री नेत्राद्य्-अन्वितो’सौ युगार्णा । प्रोक्ता शक्तिः सर्व-गीर्-वाण-वृन्दैर् वन्दस्याग्नेर् वल्लभा काम-देयम् ॥१४॥ विन्योगस्य मन्त्रस्य पुरुषार्थ-चतुष्टये । कृष्णꣳ प्रकृतिर् इत्य् उक्तो दुर्गाधिष्ठातृ-देवता ॥१५॥ गोपायेति सकलम् इदꣳ गोपायति परꣳ पुमाꣳसम् इति गोपी । प्रकृतेस् तस्या जातꣳ जन इति नदादिकꣳ पृथिव्य्-अन्तम् ॥१६॥ अनयोर् गोपी-जनयोः समीरणाद् आश्रितो व्याप्त्या । वल्लभ इत्य् उपदिष्टꣳ सान्द्रानन्दꣳ निरञ्जनꣳ ज्योतिः ॥१७॥ स्वाहेत्य् आत्मानꣳ गमयामीत्य् अतेजसे तस्मै । यः कार्य-कारणेशः परमात्मेत्य् अच्युतैकतास्य मनोः ॥१८॥ अथवा गोपीजन इति समस्त-जगद्-वन-शक्ति-समुदायः । तस्य स्वानन्यस्य स्वामी वल्लभ इति ह निर्दिष्टः ॥१९॥ अथवा व्रज-युवतीनाꣳ दयिताय जुहोमि माꣳ मदीयम् अपीत्य् अर्पयेत् समस्तꣳ ब्रह्मणि सुगणे समस्त-सम्पत्त्यै ॥२०॥ कृष्-शब्दः सत्तार्थो णश् चानन्दात्मकस् ततः कृष्णः । भक्ताघ-कर्षणाद् अपि तद्-वर्णत्वाच् च मन्त्र-मय-वपुषः ॥२१। गो-शब्द-वाचकत्वाज् ज्ञानꣳ तेनोपलभ्यते गोविन्दः । वेत्तीति शब्द-राशिꣳ गोविन्दो गो-विचारनाद् अपि च ॥२२॥ एते’भिख्ये’नुक्रमतस् तूर्य-विभक्त्या मन्त्रात् पूर्वꣳ मन्मथ-बीजाद् अथ पश्चात् । स्याताꣳ चेद् अष्टादश-वर्णो मनु-वर्यो गुह्याद् गुह्यो वाञ्छित-चिन्तामणिर् एषः ॥२३॥ पूर्व-प्रदिष्टे मुनि-देवते’स्य छन्दस् तु गायत्रम् उशन्ति सन्तः । अङ्गानि मन्त्रार्ण-चतुष्कैर् वर्मावसानानि युगार्णम् अस्त्रम् ॥२४॥ बीजꣳ शक्तिः प्रकृतिर् विनियोगश् चापि पूर्ववद् अमुष्य । पूर्वतरस्य मनोरथꣳ कथयामि न्यासम् अखिल-सिद्धि-करम् ॥२५॥ व्यापय्यार्थो हस्तयोर् मन्त्रम् अन्तर् बाह्ये पार्श्वे तार-रुद्धꣳ बुधेन । न्यासो वर्णैस् तार-युग्मान्तरस्थैर् बिन्दूत्तꣳसैर् हार्द-हृद्यैर् विधेयः ॥२६॥ शाखासु त्रीणि पर्वाण्य् अधि दशसु पृथग्-दक्षिणाङ्गुष्ठ-पूर्वꣳ वामाङ्गष्ठावसानꣳ न्यसतु विमल-धीः सृष्टिर् उक्ता करस्था । अङ्गुष्ठ-द्वन्द्व-पूर्वा स्थितिर् उभय-करे सꣳहृति-वाम-पूर्वा दक्षाङ्गुष्ठान्तिकैतत् त्रयम् अपि सृजति स्थित्य्-उपेतꣳ च कार्यम् ॥२७॥ ततः स्थिति-क्रमाद् बुधो दशाङ्गकानि विन्यसेत् । तद्-अङ्ग-पञ्चकꣳ तथा विधिः समीरितः करे ॥२८॥ पुटितैर् मनुनाथ मातृआर्णैर् अभिविन्यस्य स-बिन्दुभिः पुरोवत् । अणु-सꣳहृति-सृष्टि-मार्ग-भेदाद् दश-तत्त्व्वानि च मन्त्र-वर्ण-भाञ्जि ॥२९॥ सꣳहृतावन-गतो मनु-वर्यः सृष्टि-वर्त्मनि भवेत् प्रतियातः । उद्धृतिः खलु पुरोक्तवद् एषाꣳ न्यास-कर्म कथयाम्य् अधुनाहम् ॥३०॥ इति श्री-नारद-पञ्चरात्रे ज्ञानामृत-सारे तृतीय-रात्रे प्रातः-कृत्ये तृतीयो’ध्यायः ॥३॥ …
tṛtīyo’dhyāyaḥ vyāsa uvāca— atha vakṣye mahāmantraṁ śṛṇuṣvāvahito mune | yaṁ labdhvā na punar gacchet saṁsṛtiṁ pāmaro’pi hi ||1|| vakṣye manuṁ tribhuvana-prathitātma-bhāvam akṣīṇa-puṇya-nicayair munibhir vimṛgyam | pakṣīndra-ketu-viṣayaṁ vasu-dharma-kāma- mokṣa-pradaṁ sakala-karmaṇi karma-dakṣam ||2|| atiguhyam abodha-tūla-rāśi- jvalanaṁ vāg-ādhipatya-daṁ narāṇām | duritāpaharaṁ viṣāpamṛtyu- graha-rogādi-nivāraṇaika-hetum ||3|| jayadaṁ pradhane’bhayadaṁ vipine salila-plavane sukha-tāraṇadam | nara-sapti-ratha-dvipa-vṛddhi-karaṁ suta-go-dharaṇī-dhana-dhānya-karam ||4|| bala-vīrya-śaurya-nicaya-pratibhā- svara-varṇa-kānti-subhagatva-karam | brahmāṇḍa-koṭi-maṇim ādi-guṇā- ṣṭakadaṁ kim atra bahunākhila-dam ||5|| śārṅgī so’tura-dantaḥ paro rāmākṣiyuk dvitīyārṇam | śūlī saurir bālo balānuja-dvayam athākṣara-catuṣṭayam ||6|| śūra-turīyaḥ sānana āvṛttaḥ syāt suśobho’ṣtamo’gni-sakhaḥ | tad-dayitākṣara-yugmaṁ tad-uparigas tv evam uddharen mantram ||7|| prakāśito daśākṣaro manus tv ayaṁ madhu-dviṣaḥ | viśeṣataḥ padāravinda-yugmaṁ bhakti-vardhanaḥ ||8|| nārado munir amuṣya kīrtitaś chanda uktam ṛṣibhir virāḍ iti | devatā-sakala-loka-maṅgalo nanda-gopa-tanayaḥ samīritah ||9|| aṅgāni pañca huta-bhug dayitā-sametaiś cakrair amuṣya mukha-vṛtta-viṣūpapannaiḥ | trailokya-rakṣaṇa-yujāpy asurāntakākhya- pūrveṇa ceha kathitāni vibhakti-yuktaiḥ ||10|| hṛdaye natiḥ śirasi pāvaka-priyā sa-vaṣaṭ-śikhāhum iti varmaṇi sthitam | sa-phaḍ-astram ity uditam aṅga-pañcakaṁ sa-caturthi-vauṣaḍ-uditaṁ dṛśor yadi ||11|| mantrārṇair daśabhir upeta-candra-khaṇḍair aṅgānāṁ daśakam udīritaṁ namo’ntam | hṛd-chīrṣaṁ tad-anu śikhātanutra-mantraṁ pārśva-dvandva-sakaṭi-pṛṣṭham-mūrdha-yuktam ||12|| rakṣe mantrasyāsya bījaṁ ca śakti- cakrī śakrī vāma-netra-dīptaḥ | sa-pradyumno bījam etat-pradīptaṁ mantraḥ pradyumno jagan-mohano’yam ||13|| haṁso medo vakra-vṛttābhyupetaḥ potrī netrādy-anvito’sau yugārṇā | proktā śaktiḥ sarva-gīr-vāṇa-vṛndair vandasyāgner vallabhā kāma-deyam ||14|| vinyogasya mantrasya puruṣārtha-catuṣṭaye | kṛṣṇaṁ prakṛtir ity ukto durgādhiṣṭhātṛ-devatā ||15|| gopāyeti sakalam idaṁ gopāyati paraṁ pumāṁsam iti gopī | prakṛtes tasyā jātaṁ jana iti nadādikaṁ pṛthivy-antam ||16|| anayor gopī-janayoḥ samīraṇād āśrito vyāptyā | vallabha ity upadiṣṭaṁ sāndrānandaṁ nirañjanaṁ jyotiḥ ||17|| svāhety ātmānaṁ gamayāmīty atejase tasmai | yaḥ kārya-kāraṇeśaḥ paramātmety acyutaikatāsya manoḥ ||18|| athavā gopījana iti samasta-jagad-vana-śakti-samudāyaḥ | tasya svānanyasya svāmī vallabha iti ha nirdiṣṭaḥ ||19|| athavā vraja-yuvatīnāṁ dayitāya juhomi māṁ madīyam apīty arpayet samastaṁ brahmaṇi sugaṇe samasta-sampattyai ||20|| kṛṣ-śabdaḥ sattārtho ṇaś cānandātmakas tataḥ kṛṣṇaḥ | bhaktāgha-karṣaṇād api tad-varṇatvāc ca mantra-maya-vapuṣaḥ ||21| go-śabda-vācakatvāj jñānaṁ tenopalabhyate govindaḥ | vettīti śabda-rāśiṁ govindo go-vicāranād api ca ||22|| ete’bhikhye’nukramatas tūrya-vibhaktyā mantrāt pūrvaṁ manmatha-bījād atha paścāt | syātāṁ ced aṣṭādaśa-varṇo manu-varyo guhyād guhyo vāñchita-cintāmaṇir eṣaḥ ||23|| pūrva-pradiṣṭe muni-devate’sya chandas tu gāyatram uśanti santaḥ | aṅgāni mantrārṇa-catuṣkair varmāvasānāni yugārṇam astram ||24|| bījaṁ śaktiḥ prakṛtir viniyogaś cāpi pūrvavad amuṣya | pūrvatarasya manorathaṁ kathayāmi nyāsam akhila-siddhi-karam ||25|| vyāpayyārtho hastayor mantram antar bāhye pārśve tāra-ruddhaṁ budhena | nyāso varṇais tāra-yugmāntarasthair bindūttaṁsair hārda-hṛdyair vidheyaḥ ||26|| śākhāsu trīṇi parvāṇy adhi daśasu pṛthag-dakṣiṇāṅguṣṭha-pūrvaṁ vāmāṅgaṣṭhāvasānaṁ nyasatu vimala-dhīḥ sṛṣṭir uktā karasthā | aṅguṣṭha-dvandva-pūrvā sthitir ubhaya-kare saṁhṛti-vāma-pūrvā dakṣāṅguṣṭhāntikaitat trayam api sṛjati sthity-upetaṁ ca kāryam ||27|| tataḥ sthiti-kramād budho daśāṅgakāni vinyaset | tad-aṅga-pañcakaṁ tathā vidhiḥ samīritaḥ kare ||28|| puṭitair manunātha mātṛārṇair abhivinyasya sa-bindubhiḥ purovat | aṇu-saṁhṛti-sṛṣṭi-mārga-bhedād daśa-tattvvāni ca mantra-varṇa-bhāñji ||29|| saṁhṛtāvana-gato manu-varyaḥ sṛṣṭi-vartmani bhavet pratiyātaḥ | uddhṛtiḥ khalu puroktavad eṣāṁ nyāsa-karma kathayāmy adhunāham ||30|| iti śrī-nārada-pañcarātre jñānāmṛta-sāre tṛtīya-rātre prātaḥ-kṛtye tṛtīyo’dhyāyaḥ ||3|| …
English translation
CHAPTER III ON MAHA MANTRA
Vyasa Deva said :—O Muni ! Now I am describing to you about the Mahamantra ; listen. Getting which even a wretch has not to come again into this Samsara (cycle of birth and death). (1)
I will now speak the highest mantra, that spreads its own glories throughout the three worlds, that is desired by the Munis, whose punyams (merits) have not waned at all, that bestows dharma, artha, kama, and moksa and that is manifested by the devotion to God, who is perfect in all tha works, (2)
This mantra is very secret and serves to dispel the sins and the ignorance of men like masses of cottons and that is the great
cause of remedy in poisons, natural death, diseases and planetary affections, (3)
This mantra gives victory in battles, fearlessness in forests, Safety in deluge with water, increases horses, chariots, and
elephants and gives sons, cows, earth, wealth and grains to the devotees. (4)
It gives strength, vigor. heroic valour, beauty of the bodies like those ofthe Devas, Prosperity, eight psychic powers, anima, etc. innumerable Brahmfandas and what not ? (5)
The manira is this :—“Gopijanaballabhaya Svaha.”’ (5-7)
(1) at (2) # (3) & (4) a (S) + (6) wt (7) ar (8) a
(9) eater (10)
Notes.—Sarngi+Soturadantah=1-+21—=t—Go.
Paro Ramaksiyuk=9-+ €—1=pi.Sali— ja,
Saurirbalo=na va.
Balanujadvayam=two=I’s—=lla.
SP me
ee
fhe Third Night, Ch, HI ‘ 173
Sara turiya=fourth from pa=bdha.
Sanana avrtta syat=a.
Sagumostamognisakhah=ya (the eighth letter),
Taddayitaksara Yugmam=Svaha.
Thus the ten-lettered mahamantra of Madhusidana is spoken. This increases the bhakti to the lotus feet of Sri Krsna. (8)
the Chanda is Virat and
Narada is the Rsi of the mantra ; d the benefactor
the Devata is Srikrgna, the son of Nandagopa ani of all the worlds. (9) Then the devotee is to perform. the Pajicangany: of five limbs). (1) acakraya svaha hrdayaya namah, with fingers but the thumb).
dasa (the nyasa (touching the heart
(2) vicakraya svaha Sirase svaha (touching the head with
hands karasakha).
(3) sucakraya svaha Sikhayai vasat (touching the first wherein is enclosed the thumb).
a sviha kavacdya hum (touching
gikha with
(4) trailokyarakganarthay with two hands from head to foot). raya phat (snapping the
(5) asurantakacakraya svaha ast thus closing the ten
fingers over head and below, quarters). Vasat is to be used for the eyes, into account). (10-11) Note :—This is the ny’sa daily to be
by the Hrit mantra, places Paramatma w. : i it. By Sikha mantra he draws rupa etc. of his body into his heart.
By Vama mantra he draws the mind away from all other things and puts it to Paramatma of the nature of samvit. This is denominated netra sanjia (waa at) And by this the three fold
pains of the devotee are removed.
(here the eyes are not taken
performed. The devotee ithin his heart and sees
Karanga nyasas are also being noted here.
(1) acakraya svaha Angustabhyam namah.
174 NdGrada Paficaratram
(2) vicakraya svaha tarjanibhyam namah.
(3) sucakraya syaha madhyamabhyém namah.
(4) trailokya-raksana-cakraya svaha andmikabhyam namah.
(5) asurantakacakraya kanisthabhyam namah.
Then with each letter of the ten lettered mantra, with candrabindu attached perform the anganyasa of the ten parts of the body (1) Heart, (2) Sirsa, (3) Sikha, (4) Kavaca, (5) Astra, (6-7) Both the sides, (8) Hip, (9) Back and (10) Head. The words namah etc., are to be used. (12)
Note :—(1) Gam Hrdayaya namah.
(2) Pim Sirase namah and so on.
Kavaca—all over body.
Astra—ten quarters.
Klim is another vija mantra, enchanting the whole world. It is used for safety and preservation. (13)
Note :—Cakri is the letter ka. Sakra (Sakri) is the letter La. Vamanetra is T.
Pradyumna is anusvara.
So it is klim,
Hrim Svaha, So the whole mantra is Klim Hrim Svaha—the,
four lettered mantra, (14)
Hamsa is the letter @ “ha’’, Medah is the letter 7 ri,
Vakravrtta is the lower half of the circle. Potri netra is dot.
The application (viniyoga) of this mantra is for the four fold aims of human existence dharma, artha, kama and moksa. Sri Krsna is the prakrti here and Durga is said to be the Presiding Deity. (15)
The word Gopi is used because she protects the whole universe ; she protects the Supreme Purusa as well. The world
Pree ee Te ee
——
The Third Night, Ch. III 175
‘Jana’ is used as it is born from the prakrti of Gopi. From the Heavens to the earth, clouds, rivers, oceans, all are born from the Gopis. (16)
In as much as the Supreme Person is the life.of the Gopis and Janas and as He pervades them all, the word ‘pallabha’ is used indicating the dense mass of bliss, the spotless light. (17)
And lastly ‘“Svaha” is used to indicate that Jivatma, the embomed differentiated spirit, is surrendered wholly to the light of the Paramatma, the supreme spirit, Sri Krsna, one who is s-condless and who is the Lord of all causes and effects. (18)
Or Gopi indicates the cosmic preservating force and Ballabha
is the Lord of that force. Or Gopis are the women of Braja and §ri Krsna is their Lord. And I am_ performing this Homa
cereniony of self-surrender to Sri Krsna, the Husband of the Gopis of Vrindavana, Saying this, ane is to surrender one’s property to Saguna Brahma for the attainment of all properties. (19)
reality, being, entity, The name Krsna takes Krsna has colour, that fall mautram. (20)
The word kris denotes satta— existence, and the letter 1 after that indicates bliss. away all the sins of the bhaktas and specifies that He has got a body made up ©
The word “Go”? means Jnina—knowledge. One who is realised by knowledge is Gobinda. Or He who knows all the letters (uttered by Bhaktas for prayer and worship) and so the inner feelings of Bhaktas is Govinda or He who pastures and tends cows is Sri Krsna Govinda. Then the highest eighteen-lettered mantra is spoken Klim Krsna Govindaya Gopijanaballabhaya svaha. at ge ora mt fe aa aa a aa cr wa ea a 12345 6 7 #5201) 12 13 14.15 16 17 18
This is the secret of the secret mantra. Jt-is the desired cinta-
mini (the philosopher’s stone). (21) is the Devata ; Gayatri is its
Narada is the Muni. Sri Krsna are performed from
cchanda. The four lettered anganyasas
176 : Narada Pajicaratram:
Hydaya the Kavaca. The Vija, Sakti, Prakrti and Viriyoga are the same as before. So the sages say. (22)
Now I am describing the all-siddhi giving nyasa of the aforesaid mantra. On hand, head, outside and the two sides one is to make vyapaka nyasa and with bindu and Om twice one will have to make the nydsa of the mantra for interna} friendship. (23)
The steady intelligent devotee should take the aforesaid sthiti mantra (i.e. eighteen lettered) on the ten Sakhis ii.e. arm, fingers) up to the thumb of the right hand (i.e. perform karanyasa) ; hereby srstinydsa is performed, Moreover on the left hand _ he is to form sambhrti nydsa (in the reverse order) by the three first words of the above mantra. (24)
Note :—By Tepeating ‘‘om’’ in the beginning and in the end of the mantra and adding ‘“‘namah”’ lastly one is to make the nydsa beginning form the right thumb and ending with the left thumb. This is called Srsti-nyasa. Similarly beginning from the left thumb and ending with the right thumb and making nydsa of the mantra is called the sathhrti or samhara-nyasa. Similarly beginning from the middle finger, the nydsa is called the sthitinyasa.
By sarbhara-nyasa, the defects and evils are removed ; by srsti-nydsa, learning is aquired by pure minded persons ; and by sthiti-nyasa, the house-holders get the fruits of their desires. These three nyasas ought to be done by all. When unable, one must do one nyasa at least. The householders do Spsti nyasa, the Vanaprasthas do sthiti-nyasa ; and the dispassionate munis do the samhara ny4sa.
Next the wise devotee should perform only the sthiti-nydsa, the Dasanga-nydsa as well as afgapancaka-nydsa and karanyasa. (25)
The devotee is to make the nydsas on the armpit joint, on the elbow, on the wrist, on the bases of the fingers, and on the tips of the fingers. The nyasas beginning with the armpits are called srstinydsas ; those beginning with the wrist are called sthiti-nyadsas; and
The Third Night, Chap. III , 177
those beginning with the tips of the fingers are called samhara nydsas. These three fold anga nyasas ought to be done. ;
Now karaniga nydasas are being spoken. Acakraya svahé angustha bhyam namah, vicakraya svaha tarjanibhbyam namah, Sucakraya svaha madbyamabhyam namah, Trailokyaraksanacakraya svaha anamikabhyam namab, Asurantaka cakraya svaha Kanisthabhyam namah. Uttering these words respectively, these respective fingers are to be touched. The left side is of the nature of Laksmi and full of nectar; the right side is of the nature of Purusa and full of venom. By the union of these two hands, the highest tattva is revealed. By this nydsa, all the things are purified. After this paficanga nyasas are to be performed. This has been explained before. (acakraya svaha hbrdaya, namah, ete.
Now about the eighteen lettered mantra :~ By the five padas i.e., (1) Klim, (2) Krsnaya, (3) Govindaya, (4) Gopijana vallabhaya and (5) svaha, the paficanganyasas are to be done. See the end of this chapter.
By using matrka letters in the beginning and in the end, one should perform each letter of the above mantra, with bindu attached ; then according to anu, (samhati) samkrti (sthiti) and _srsti nyasas, the letters of the mantra are to be divided. (26)
When the highest mantra after being sambrta (i erg attae be sambrti nydsa) is being again employed in srsti Byasa, c manner. |
mantras are to be construed in the aforesaid
Now I will describe the nydsa kriya (the method of doing
nydsa). (27)
Here ends the Third Chapter of the Third Night in §ri Narada Pafica Ratra. y in the skull), between
Also on Brahma-randhra (the cavit, on throat, on heart,
the eye brevs, on the hollow of the tongue, navel, miladhara (2 digits over the anus), on the two nostrils, on
178 Narada Pajicaratram
the two eyes, on the two ears, the nydsa of the eighteen lettered mantra is to be performed. Then uttering the whole mantra, the Vyapaka nydsa (all over the body) is to be made thrice. Then on the head, mouth, heart, navel and muladhara the nyasas of keSava etc., are to be done by the five padas in the ascending and descending order respectively. The nydsas of letters are to be made first ; then kesavadi nydsas are to be done.)
eo ) -—_- ores
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 172–178 (scan pages 189–195). 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.