Third Night · Chapter 7
Sourceसप्तमो’ध्यायः व्यास उवाच— कथ्यते सपदि मन्त्र-वर्ययोः साधनꣳ सकल-सिद्धि-साधनम् । यद् विधाय मुनयो महीयसाꣳ सिद्धिम् ईयुर् इह नारदादयः ॥१॥ विप्रꣳ प्रध्वस्त-काम-प्रभृति-रिपु-घटꣳ निर्मलाङ्गꣳ गरिष्ठाꣳ भक्तिꣳ कृष्णाङ्घ्रि-पङ्केरुह-युगल-रजोरागिणीम् उद्वहन्तम् । वेत्तारꣳ वेद-शास्तागम-विमल-पथाꣳ सम्मतꣳ सत्सु दान्तꣳ विद्याꣳ यः सꣳविवित्सुः प्रवण-तनु-मना देशिकꣳ सꣳश्रयेत ॥२॥ सन्तोषयेद् अकुटिलाद्रेतरान्तरात्मा तꣳ स्वैर् धनैश् च वपुषाप्य् अनुकूलवाण्या । अब्द-त्रयङ्कमलन्âभधिया’तिधीरस् तुष्टे विवक्षतु गुराव् अथ मन्त्र-दीक्षाम् ॥३॥ प्रपञ्च-सार-प्रथिता तु दीक्षा सꣳस्मार्यते सम्प्रति-सर्व-सिद्ध्यै । ऋते यया सन्तत-जापिनो’पि सिद्धिꣳ न वै दास्यति मन्त्र-पूगः ॥४॥ अथ पुरो विदधीत भुवꣳ स्थलीम् अधि यथाविधि वास्तु-बलिꣳ बुधः । अचल-दोर्-मितम् अत्र तु मण्डपꣳ मसृण-वेदिकम् आरचयेत् ततः ॥५॥ त्रिगुण-तन्तु-युजा कुश-मालया परिवृतꣳ प्रकृति-ध्वज-भूषितम् । मुख-चतुष्क-पयस्-तरु-तोरणꣳ सित-वितान-विराजितम् उज्ज्वलम् ॥६॥ वसु-त्रिगुणिताङ्गुल-प्रमित-खात-तारायातꣳ वसोर् वसुपतेर् अथो ककुभि-धिष्ण्यम् अस्मिन् बुधः । करोतु वसु-मेखलꣳ वसु-गणार्ध-कोणꣳ प्रतीच्य्- अवस्थित-गजा-धर-प्रतिम-योनि-सꣳलक्षितम् ॥७॥ ततो मण्डपे गव्य-गन्धाम्बु-सिक्ते लिखेन् मण्डलꣳ सम्यग् अष्ट-च्छदाब्जम् । स-वृत्त-त्रयꣳ राशि-पीठाङ्घ्रि-वीथि- चतुर्धार-शोभोपशोभास्र-युक्तम् ॥८॥ ततो देशिकः स्नान-पूर्वꣳ विधानꣳ विधायात्म-पूजावसानꣳ विधिज्ञः । स्व-वामाग्रतः शङ्खम् अप्य् अर्घ्य-पाद्या- चमाद्यानि पात्राणि समूरितानि ॥९॥ विधायान्यतः पुष्प-गन्धाक्षताद्यꣳ कर-क्षालनꣳ पृष्ठतश् चापि पात्रम् । प्रदीपावली-दीपिते सर्वम् अन्यत् स्व-दृग्-गोचरे साधनꣳ चाददीत ॥१०॥ वायव्याशादीश-पर्यन्तम् अर्च्य- पीठस्योदग्-गौरवी पङ्क्तिर् आदौ । पूज्यो’न्यत्राप्य् आम्बिकेयः कराब्जैः पाशꣳ दन्तꣳ शृण्य-भीती दधानः ॥११॥ आराध्याधार-शक्त्य्-आद्य्-अमर-चरण-पावध्यथो मध्य-भागे धर्मादीन् वह्निर् अक्षः-पवन-शिव-गतान् दिक्ष्व् अधर्मादिकाꣳश् च । मध्ये शेषाब्ज-बिम्ब-त्रितय-गुण-गणात्मादिकꣳ केशराणाꣳ वह्नेर् मध्ये च शक्तीर् नव-समभियजेत् पीठ-मन्त्रेण भूयः ॥१२॥ ततः शालीन् मध्येकमलम् अमलाꣳस् तण्डुल-वरान् अपि न्यस्येद् दर्भाꣳस् तद् उपरि च कूर्चाक्षत-युतान् । न्यसेत् प्रादक्षिण्यात् तद्-उपरि कृशानोर् दश कला- य-काराद्य्-अर्णाद्या यजतु च सुगन्धादिभिर् इमाः ॥१३॥ न्यसेत् कुम्भꣳ तत्र त्रिगुणित-लसत्-तन्तु-कलितꣳ जपꣳस् तारꣳ धूपैः सुपरिमलितꣳ जोङ्कटमयैः । कभाद्यैः कुम्भे’स्मिन् ठ-ड-वसितिभिर् वर्ण-युगलैः तथान्यस्याभ्यर्च्यास् तद्-अनु ख-मणेर् द्वादश कलाः ॥१४॥ एवꣳ सङ्कल्प्याग्निम् आधार-रूपꣳ भानुꣳ तद्वत् कुम्भ-रूपꣳ विधिज्ञैः । न्यस्येत् तस्मिन्न् अक्षताद्यैः समेतꣳ कूर्चꣳ स्वर्णै रत्न-वर्यैः प्रदीप्तम् ॥१५॥ अथ क्वाथ-तोयैः क्षकारादि-वर्णैर् अकारावसानैः समापूरयेत् तम् । स्वमन्त्र-त्रिजापावसानꣳ पयोभिर् गवाꣳ पञ्च-गव्यैर् जलैः केवलैर् वा ॥१६॥ कलश-जले’स्मिन् वसु-युग-सङ्ख्याः स्वर-गण-पूर्वा न्यसतु तथैव । उडुप-कलास् ताः सलिल-सुगन्धा- क्षत-सुमनोभिस् तद्-अनु यजेत ॥१७॥ उदीच्य-कुष्ट-कुङ्कुमाम्बु-लोह-सज्जटामुरैः । सशीतम् इत्य् उदीरितꣳ हरेः प्रियाष्ट-गन्धकम् ॥१८॥ क्वाथ-तोय-परिपूरितोदरे सꣳविलोड्य विधिनाष्ट-गन्धकम् । सोम-सूर्य-शिखिनाꣳ पृथक्-कलाः सेच-कर्म विनियोजयेत् क्रमात् ॥१९॥ तद्वद् आक्षर-भवास् तु कादिभिष् टादिभिः पुनर् उकारजाः कलाः । पादिभिर् मलिपिजास् तु बिन्दुजाः षादिभिः स्वर-गणेन नाद-जाः ॥२०॥ समावाहनान्ते’सुसꣳस्थापनात् प्राक् ऋचस् तत्र तत्राभिजप्या बुधेन । समभ्यर्च्य तास् ताः पृथक् तच् च पाथो’ पयेन् मूल-मन्त्रेण कुम्भे यथावत् ॥२१॥ सहकार-बोधि-पनस-स्तवकैः शतमन्यु-वल्लिक्-कलितैः कलशम् । पिदधातु पुष्प-फल-तण्डुलकैर् अभिपूर्णयापि शुभ-चक्रिकया ॥२२॥ अभिवेष्टयेत् तद्-अनु कुम्भ-मुखꣳ नव-निर्मलाꣳशुक-युगेन बुधः । समलङ्कृते’त्र कुसुमादिभिर् अप्य् अभिवाहयेत् परतरꣳ च महः ॥२३॥ सकली-विधाय कलश-स्थम् अमुꣳ हरिम् अर्ण-तत्त्व-मनु-विन्यसनैः । परिपूजयेद् गुरुर् अथावहितः परिवार-युक्तम् उपचार-गणैः ॥२४॥ दत्त्वासनꣳ स्वागतम् इत्य् उदीयः तथाध्यपाद्याचमनीयकानि । स्थानꣳ च वासश् च विभूषणानि साङ्गाय तस्मै विनियोज्य मन्त्री ॥२५॥ गात्रे पवित्रैर् अथ गन्ध-पुष्पैः पूर्वꣳ यजेन् न्यास-विधानतो’स्य । सृष्टि-स्थिती स्वाङ्ग-युगꣳ च वेणुꣳ मालाम् अभिज्ञान-वराश्म-मुख्यौ । मूलेन चार्ध्यार्चनवत् प्रपूज्य समर्चयेद् आवरणानि भूयः ॥२७॥ दिक्ष्व् अथ दाम-सुदामौ वसुदामः किङ्किणी च सम्पूज्याः । तेजो-रूपास् तद्-बहिरङ्गानि च केशरेषु समभियजेत् ॥२८॥ हुतवह-निरृति-समीर-शिव-दिक्षु हृदादि-वर्म-पर्यन्तम् । पूर्वादि-दिक्ष्व् अथास्त्रꣳ क्रमेण गन्धादिभिः सुशुद्ध-मनाः ॥२९॥ मुक्तेन्दु-कान्त-कुवलय- हरि-नील-हुताश-सभाः प्रमदाः । अभय-वर-स्फुरित-कराः प्रसन्न-मुख्यो’ङ्ग-देवताः स्मर्याः ॥३०॥ रुक्मिण्य्-आद्या महिषीर् अष्टौ सम्पूजयेद् दलेषु ततः । दक्षिण-कर-धृत-कमला वसु-भरित-सुपात्र-मुद्रितान्य-कराः ॥३१॥ रुक्मिण्याख्या सत्या स-नाग्निजित्य्-आह्वया सुनन्दा च । भूयश् च मित्रविन्दा सुलक्ष्मणा ऋक्षजा सुशीला च ॥३२॥ तपनीय-मरकताभाः सुसित- विचित्राम्बरा द्विशस् त्व् एताः । पृथु-कुच-भरालसाङ्ग्या विविध- मणि-प्रकर-विलसिताभरणाः ॥३३॥ ततो यजेद् दलाग्रेषु वसुदेवꣳ च देवकीम् । नन्द-गोपꣳ यशोदाꣳ च बलभद्रꣳ सुभद्रिकाम् । गोपान् गोपीश् च गोविन्द-विलीन-मति-लोचनान् ॥३४॥ ज्ञान-मुद्राभय-करौ पितरौ पीत-पाण्डरौ । दिव्य-माल्याम्बरालेप-भूषणे मातरौ पुनः ॥३५॥ धारयन्त्यौ च वरदꣳ पायसापूर्ण-पात्रकम् । अरुणाश्यामले हार-मणि-कुण्डल-मण्डिते ॥३६॥ बलः शङ्खेन्दु-धवलो मुसलꣳ लाङ्गलꣳ दधत् । हालालोलो नील-वासा हेलावान् एक-कुण्डलः ॥३७॥ कलाय-श्यामला भद्रा सुभद्रा भद्र-भूषणा । वराभय-युता पीत-वसना रूढ-यौवना ॥३८॥ वेणु-वीणा-वेत्र-यष्टि-शङ्ख-शृङ्गादि-पाणयः । गोपा गोप्यश् च विविध-प्रभृतात्त-कराम्बुजाः । मन्दारादीꣳश् च तद्-बाह्ये पूजयेत् कल्प-पादपान् ॥३९॥ मन्दार-सन्तानक-पारिजात- कल्प-द्रुमाख्यान् करिचन्दनꣳ च । मध्ये चतुर्दिक्ष्व् अपि वाञ्छितार्थ- दानैक-दक्षान् फल-नम्र-शाखान् ॥४०॥ इति श्री-नारद-पञ्चरात्रे ज्ञानामृत-सारे तृतीय-रात्रे सप्तमो’ध्यायः ॥७॥ …
saptamo’dhyāyaḥ vyāsa uvāca— kathyate sapadi mantra-varyayoḥ sādhanaṁ sakala-siddhi-sādhanam | yad vidhāya munayo mahīyasāṁ siddhim īyur iha nāradādayaḥ ||1|| vipraṁ pradhvasta-kāma-prabhṛti-ripu-ghaṭaṁ nirmalāṅgaṁ gariṣṭhāṁ bhaktiṁ kṛṣṇāṅghri-paṅkeruha-yugala-rajorāgiṇīm udvahantam | vettāraṁ veda-śāstāgama-vimala-pathāṁ sammataṁ satsu dāntaṁ vidyāṁ yaḥ saṁvivitsuḥ pravaṇa-tanu-manā deśikaṁ saṁśrayeta ||2|| santoṣayed akuṭilādretarāntarātmā taṁ svair dhanaiś ca vapuṣāpy anukūlavāṇyā | abda-trayaṅkamalanâbhadhiyā’tidhīras tuṣṭe vivakṣatu gurāv atha mantra-dīkṣām ||3|| prapañca-sāra-prathitā tu dīkṣā saṁsmāryate samprati-sarva-siddhyai | ṛte yayā santata-jāpino’pi siddhiṁ na vai dāsyati mantra-pūgaḥ ||4|| atha puro vidadhīta bhuvaṁ sthalīm adhi yathāvidhi vāstu-baliṁ budhaḥ | acala-dor-mitam atra tu maṇḍapaṁ masṛṇa-vedikam āracayet tataḥ ||5|| triguṇa-tantu-yujā kuśa-mālayā parivṛtaṁ prakṛti-dhvaja-bhūṣitam | mukha-catuṣka-payas-taru-toraṇaṁ sita-vitāna-virājitam ujjvalam ||6|| vasu-triguṇitāṅgula-pramita-khāta-tārāyātaṁ vasor vasupater atho kakubhi-dhiṣṇyam asmin budhaḥ | karotu vasu-mekhalaṁ vasu-gaṇārdha-koṇaṁ pratīcy- avasthita-gajā-dhara-pratima-yoni-saṁlakṣitam ||7|| tato maṇḍape gavya-gandhāmbu-sikte likhen maṇḍalaṁ samyag aṣṭa-cchadābjam | sa-vṛtta-trayaṁ rāśi-pīṭhāṅghri-vīthi- caturdhāra-śobhopaśobhāsra-yuktam ||8|| tato deśikaḥ snāna-pūrvaṁ vidhānaṁ vidhāyātma-pūjāvasānaṁ vidhijñaḥ | sva-vāmāgrataḥ śaṅkham apy arghya-pādyā- camādyāni pātrāṇi samūritāni ||9|| vidhāyānyataḥ puṣpa-gandhākṣatādyaṁ kara-kṣālanaṁ pṛṣṭhataś cāpi pātram | pradīpāvalī-dīpite sarvam anyat sva-dṛg-gocare sādhanaṁ cādadīta ||10|| vāyavyāśādīśa-paryantam arcya- pīṭhasyodag-gauravī paṅktir ādau | pūjyo’nyatrāpy āmbikeyaḥ karābjaiḥ pāśaṁ dantaṁ śṛṇya-bhītī dadhānaḥ ||11|| ārādhyādhāra-śakty-ādy-amara-caraṇa-pāvadhyatho madhya-bhāge dharmādīn vahnir akṣaḥ-pavana-śiva-gatān dikṣv adharmādikāṁś ca | madhye śeṣābja-bimba-tritaya-guṇa-gaṇātmādikaṁ keśarāṇāṁ vahner madhye ca śaktīr nava-samabhiyajet pīṭha-mantreṇa bhūyaḥ ||12|| tataḥ śālīn madhyekamalam amalāṁs taṇḍula-varān api nyasyed darbhāṁs tad upari ca kūrcākṣata-yutān | nyaset prādakṣiṇyāt tad-upari kṛśānor daśa kalā- ya-kārādy-arṇādyā yajatu ca sugandhādibhir imāḥ ||13|| nyaset kumbhaṁ tatra triguṇita-lasat-tantu-kalitaṁ japaṁs tāraṁ dhūpaiḥ suparimalitaṁ joṅkaṭamayaiḥ | kabhādyaiḥ kumbhe’smin ṭha-ḍa-vasitibhir varṇa-yugalaiḥ tathānyasyābhyarcyās tad-anu kha-maṇer dvādaśa kalāḥ ||14|| evaṁ saṅkalpyāgnim ādhāra-rūpaṁ bhānuṁ tadvat kumbha-rūpaṁ vidhijñaiḥ | nyasyet tasminn akṣatādyaiḥ sametaṁ kūrcaṁ svarṇai ratna-varyaiḥ pradīptam ||15|| atha kvātha-toyaiḥ kṣakārādi-varṇair akārāvasānaiḥ samāpūrayet tam | svamantra-trijāpāvasānaṁ payobhir gavāṁ pañca-gavyair jalaiḥ kevalair vā ||16|| kalaśa-jale’smin vasu-yuga-saṅkhyāḥ svara-gaṇa-pūrvā nyasatu tathaiva | uḍupa-kalās tāḥ salila-sugandhā- kṣata-sumanobhis tad-anu yajeta ||17|| udīcya-kuṣṭa-kuṅkumāmbu-loha-sajjaṭāmuraiḥ | saśītam ity udīritaṁ hareḥ priyāṣṭa-gandhakam ||18|| kvātha-toya-paripūritodare saṁviloḍya vidhināṣṭa-gandhakam | soma-sūrya-śikhināṁ pṛthak-kalāḥ seca-karma viniyojayet kramāt ||19|| tadvad ākṣara-bhavās tu kādibhiṣ ṭādibhiḥ punar ukārajāḥ kalāḥ | pādibhir malipijās tu bindujāḥ ṣādibhiḥ svara-gaṇena nāda-jāḥ ||20|| samāvāhanānte’susaṁsthāpanāt prāk ṛcas tatra tatrābhijapyā budhena | samabhyarcya tās tāḥ pṛthak tac ca pātho’ payen mūla-mantreṇa kumbhe yathāvat ||21|| sahakāra-bodhi-panasa-stavakaiḥ śatamanyu-vallik-kalitaiḥ kalaśam | pidadhātu puṣpa-phala-taṇḍulakair abhipūrṇayāpi śubha-cakrikayā ||22|| abhiveṣṭayet tad-anu kumbha-mukhaṁ nava-nirmalāṁśuka-yugena budhaḥ | samalaṅkṛte’tra kusumādibhir apy abhivāhayet parataraṁ ca mahaḥ ||23|| sakalī-vidhāya kalaśa-stham amuṁ harim arṇa-tattva-manu-vinyasanaiḥ | paripūjayed gurur athāvahitaḥ parivāra-yuktam upacāra-gaṇaiḥ ||24|| dattvāsanaṁ svāgatam ity udīyaḥ tathādhyapādyācamanīyakāni | sthānaṁ ca vāsaś ca vibhūṣaṇāni sāṅgāya tasmai viniyojya mantrī ||25|| gātre pavitrair atha gandha-puṣpaiḥ pūrvaṁ yajen nyāsa-vidhānato’sya | sṛṣṭi-sthitī svāṅga-yugaṁ ca veṇuṁ mālām abhijñāna-varāśma-mukhyau | mūlena cārdhyārcanavat prapūjya samarcayed āvaraṇāni bhūyaḥ ||27|| dikṣv atha dāma-sudāmau vasudāmaḥ kiṅkiṇī ca sampūjyāḥ | tejo-rūpās tad-bahiraṅgāni ca keśareṣu samabhiyajet ||28|| hutavaha-nirṛti-samīra-śiva-dikṣu hṛdādi-varma-paryantam | pūrvādi-dikṣv athāstraṁ krameṇa gandhādibhiḥ suśuddha-manāḥ ||29|| muktendu-kānta-kuvalaya- hari-nīla-hutāśa-sabhāḥ pramadāḥ | abhaya-vara-sphurita-karāḥ prasanna-mukhyo’ṅga-devatāḥ smaryāḥ ||30|| rukmiṇy-ādyā mahiṣīr aṣṭau sampūjayed daleṣu tataḥ | dakṣiṇa-kara-dhṛta-kamalā vasu-bharita-supātra-mudritānya-karāḥ ||31|| rukmiṇyākhyā satyā sa-nāgnijity-āhvayā sunandā ca | bhūyaś ca mitravindā sulakṣmaṇā ṛkṣajā suśīlā ca ||32|| tapanīya-marakatābhāḥ susita- vicitrāmbarā dviśas tv etāḥ | pṛthu-kuca-bharālasāṅgyā vividha- maṇi-prakara-vilasitābharaṇāḥ ||33|| tato yajed dalāgreṣu vasudevaṁ ca devakīm | nanda-gopaṁ yaśodāṁ ca balabhadraṁ subhadrikām | gopān gopīś ca govinda-vilīna-mati-locanān ||34|| jñāna-mudrābhaya-karau pitarau pīta-pāṇḍarau | divya-mālyāmbarālepa-bhūṣaṇe mātarau punaḥ ||35|| dhārayantyau ca varadaṁ pāyasāpūrṇa-pātrakam | aruṇāśyāmale hāra-maṇi-kuṇḍala-maṇḍite ||36|| balaḥ śaṅkhendu-dhavalo musalaṁ lāṅgalaṁ dadhat | hālālolo nīla-vāsā helāvān eka-kuṇḍalaḥ ||37|| kalāya-śyāmalā bhadrā subhadrā bhadra-bhūṣaṇā | varābhaya-yutā pīta-vasanā rūḍha-yauvanā ||38|| veṇu-vīṇā-vetra-yaṣṭi-śaṅkha-śṛṅgādi-pāṇayaḥ | gopā gopyaś ca vividha-prabhṛtātta-karāmbujāḥ | mandārādīṁś ca tad-bāhye pūjayet kalpa-pādapān ||39|| mandāra-santānaka-pārijāta- kalpa-drumākhyān karicandanaṁ ca | madhye caturdikṣv api vāñchitārtha- dānaika-dakṣān phala-namra-śākhān ||40|| iti śrī-nārada-pañcarātre jñānāmṛta-sāre tṛtīya-rātre saptamo’dhyāyaḥ ||7|| …
English translation
CHAPTER VII
On enunciatin g the method i i
Ecitess, lending te euneoss ods of dealing with the best two
Vyasa spoke :— i Pa, ae :—Now 1 will speak, how the two chief mantras cca we tht out to success, loading to the best of all results. Se is atta practise of these great mantras, Narada and the
R§ : ained siddhi (success) in this world. (1)
n orde Pat order ‘° become a devotee of Sri Krgna one is to resort, Ey at team tp the best Rsi, the Brahman, who has controlled lotus feet of Sri ‘K Se MoE or gest ihe Oe ed & s rsna, who is thoroughly conversant with the recognised as ‘alan and who knows the clear path and who is ecogt : arned by the wise and literate persons and who lives in seclusion. \2) a te neehioent devotee, practising his spiritu “i and simplicity, should consider his spiri CM ire Brahma. And then serve bim en aa his service, by favourable wo , then, should give him i i initi
array, 3) 2 im instruction and initia ial initiation into Mantra, the Mantr # ‘ ered. This is the essence of essences in this wo ee cera itt illusion (prapafica). Unless one
$4, gets initiated, no mantra or host of mantras cap giv
ae even if he makes japam constantly. (4) n one’ i ¢ e’s front, the devotee is to prepare a piece of ground his altar of dimen-
(stavasthalt), level a portion of it, and prepare
sions of seven hands. (5)
ba is to plant then a bright flag symbolising Prakrti and a
a Paneyy on the outer gate of the altar enclosed by three-fold g, made of Kusa grass and ‘having four exits (door
ways) (6)
al contemplation tual precepter aS for three years, rds and deeds. te him with
a Diksa is being rld consisting receives due e him
192 Narada Pajicaratram
Now make arrangements for worship. First mark out an altar of twenty four fingers dimensions with windows and ditches. Then fix in it, in the prominent position and in the proper direction, the seats of Vasu and Vasupati and make the corners and the Boundary lines (girdles) look like a yoni. (7)
Witbin the mandapa (the pavilion) sprinkled with five gavyas, (paficagavyas) equal quantities of cow-dung, cow urine, curd, honey and ghee, sandalpastes and honey, draw the complete diagram duly on the plate, the three circles, the Rasipitha (shewing the R4sis) and Samundras (the oceans) in the four directions. “ (8)
The devotee well conversant with the rules should then make arrangements for worshipping one’s own self (Atmapija) and place on his left side all the articles viz ; conchshell, padya (water for washing foot), arghya (Durva grass and rice) and dcamaniya (water for sipping etc.) (9)
On high right side the devotee should keep flowers, sandalpaste, and atap rice etc. and on his back he should place the pot fot washing his hands etc. He is then to light the flame and do personally and under his direct supervision all other attendant ceremonies, (10)
Commencing from the north-west up to the north-east corner, the devotee should finish his pooja of the great rows of devatas (the gods) on the northern side of the altar and then he is to worship Ganega on the other side holding in His four hands noose, goad, nourishment (pusti) and sign of no fear for the devotees. (11)
Worship Adhara-Sakti and others at the feet 3 then worshipping Agni in the middie, Vayu in the north and Dharma and others in the north-east, utter the Pitha mantra. Then worship
Trigunatmaja in the last lotus petal and worship within the filaments of the lotus. Akirnavasa and others. (12)
Then throw Durva gras with atap rice, other sorts of best Tice, kusagrass, lotus, paddy (dhaua) and lotus flowers within that (the
The Third Night, Ch. VIT 193
altar) and circumambulating the place of worship, complete the worship of the ten Kalas of Pavitra Agni with scents and other articles, uttering the mantras commencing with Ya and ending ina. (13)
Then make ghata sthapana (fix the waterjar) encircling it with three fold threed; igniting perfumes such as aguru, dhip, etc; and uttering the two mantras “Kabhadyai Kuntismistha uvasitibbhi etc.” worship next the other Devatds and then worship the sun. (14)
Similar youth intelligent devotee is Kirca vija them and offering gold, jewel in the sape of 4dhara basin on receptacle, sape of water jar). (15)
Nixt fill it with decoction water uttering the mantras beginning with ‘“Ksa” and ending with the leetter “ya”? and by the time one’s own mantra is repeated these times, all cow milk or with only paficagavya till it is filed. (16)
to invoke, uttering the fiery sand aksata etc., Agni and Sarya (Sun in the
as on the sixteen parts
of a broader mind and t scented
Now all the Bhaktas are to make Nyas of the aforesaid Devas and this becoming making his self enlarged and parting himself with swee water should worship the Ansa and upanga Devas (secondary and tertiary Devas). (17)
The object of the Nyasa assignment of the se bodies, to the several Devas a religious ceremony which constants in touching certain parts of the body according to rules prescribed jn the §Astras, is to destroy all the Dogas (bad residues) and thus to bring about mantra siddhi (successful issue of the mantra) Thus all Bhitis (powers) are attained ; successes are wrought out earlier. There are many Nyasas e.g.
(1) Visvamatrka nyasas, (2) Dasarna gola mantra ten times), (3) Vyapaka nyas@, (4) Vibhiti panjara nydsa on the two han shoulders, mouth, throat, eyes, heart, nave toes, ears, cheek, angas (shoulders), hips, thighs,
yveral parts of the
ka nyadsa (repeating
ds, the two thighs, head, |, knees, the tips of the shanks, and the
194 Narada Pajicaratram
regs (by this all the Vibhutis are obtained 3; (5) Samhara Nyasa (repeating the mantra varnas) in an inverse order), (6) Srsti Nyasa, (7) Sthiti nyasas, (8) Daéa tattva nyasas to earth, water, fire, air, vyom, ahamkara, mahat, prakrti, Purusa, and Paramatma.
Rsi nyasa, Sadanga Nyasa (1) heart, (2) head, (3) tuft of hair on the head, (4) on all parts of the bodies (kavaca), (5) three eys, (6) karatalaprsthabhyam (having performed Digbandhana, close up all the quarters against the entrance of bad influences).
Kara Nyasa, Anga nyasa.
Om gam angusrabhyam namah (Thumbs).
Om Gim tarjanibhyam svaha ; index finger.
Om Gum madhyamabhyam vasat ; middle finger.
. Om Gaim anamikabhyam Hum ; (ring finger). Om Gaum Kanistikabhyam vausat (little finger). Om Gah Karatalaprsthabhyam astraya phat (palm and back of hand), Anga ny4sa or assignment of bodily members. Gam hrdaydya namab. Gim Sirage svaha, Gum Sikhayai vasa. Gaim Kavacdya Hum. Gaum netratrayaya vausat. Gah astraya phat.
The various Succeeding steps in every Pijad are (1) Nyasas, (2) Dhyana, (3) offering of upacaras, (4) Japa, (5) Prayer, (6) asking forgiveness, and (7) Prandma.
Dhyana (mental picture making).
Having thus pictured the Deity in dis heart,
offer to this luminous image mental Puja. Then tal-ing a flower in the hand Project this mental figure on the flower and place it on a flat copper plate used for worship. This flower now forms the external Tepresentation of the Deity and
external Pajas are offered to it (8) Japa means that one should repeat the mantra one hundred eight times. (17)
The following are the eight scented things or perfumes dear to
The Third Night, Ch, VII 195
Sti Bhagavan Hari Narayana. (1) Udicya, (2) Kugtha, (3) Kunkuma; (4) Jala, (5) Lauha, (6) Sajjata. (7) Asura, and Sasita. (18)
The intelligent devotee should duly put the above perfumes in a vessel filled with decoction water while doing paja work. He should then offer separately the respective portions to the
Moon, Sun and Fire. (19) Similarly with letters beginning with “Ka” the devotee should worship the Kalas born of the letter As; similarly with letters
beginning with ta etc., the devotee should worship the Kalas born of “U” and with letters ‘pa, etc., he should worship alipija Kala and with letters. ‘‘ya’? to worship Binduja Kala and the devotee is to worship with Suras (Devas) the Nadaja Kala. (20)
After invoking the Deity and before installing Him the devotee is to make japam according to the Vedas and to fill the jar
cher (kumbba) after duly and separately worshipping with
or pit e Deities thus
mila mantra (the chief first original mantra) th invoked within the jar. (21)
Cover the water jar with twigs of the mango, Yajia D (fig), jack trees, or a branch with seven leaves ; over them place flowers and fruits and rice etc., gold, or suspicious round things oF
discs, (22) Next he is to surround with new and clean jar and adorn it with flowers ; and then invoke
umura
cloths the above the Best Essence of
the Supreme in it. (23) Next uttering the Tattva mantras (making nydsa) and Knowing
Bhagavan Hari Sri Krsna as Full in all the Kalas, the devotee is to worship carefully Him with his family, an act which is the Supreme of all acts. (24)
Next Seat (Asana) and welcome are to be offered ; padya, arghya, Acamaniya, Snaniya, clothes, and ornaments are to be offered and the devotee learned in the mantras is to offer worship to every part of His Body. (25)
Next according to the rules of Nyasa, the worshipper is to worship every part of the body with holy scents and flowers. Then
then
[96 Narada Pajicaratram
he is to offer the more important worship of the flute resting in His two hands and to His creative and preservative aspect and offer garlands and ornaments repeating the mila mantra. After this act. the Avarana (attendant) Devotds are to be worshipped. (26)
On the other hand, Dama, Sudama, Vasudama, and Kinkini should be worshipped. After this the intelligent devotee should
worship the outward forces (tejaripa bahirangas) on the petals of the lotus. (27)
On the southeast, southwest, northwest and northeast corners, the women folk of blue fiery colour and looking like candrakanta gems are to be worshipped with mantras beginning with Hrday mantra (namah and ending in Kavaca (Hum). (28)
Remembering chiefly those Devatas residing in the nine parts of the body whose hands are ever ready to hold out the idea of fearlessness and the granting of boons, worship Rukmini and the other eight queens (of Krgna) on the eight petals. (29)
In the same way worship Rukmini Sati in whose right hand there is lotus and in the otber hand wealth-laden pot; and worship also Lagnajiti and Sunanda Devi. (30)
Similarly worship is to be given to Mitrabinda, the auspicious Susila Devi born of Rkga family shining like molten emeralds ornamented with beautiful white clothings variegated with jewellery, as if lazy owing to the weight of their heavy breasts and- decorated with various garlands and ornaments. (31)
Then worship on the extremities of the petals of the above
lotuses Vasudeva, Devaki, Nanda, Yasodd, Balabhadra and Subhadra. (32)
The Gopalas (cowherdsmen) and Gopis (their wives) seem as if absorbed in His mouth, and, with eyes closed, and in the
postures of Jfidna mudra, are worshipped like the pale white yellow coloured Pitrs. (33)
Then the Matrkas are to be worshipped with divine garlands, satul—alpaste, ornaments, sweet cakes and milk boiled with sugar. (34)
The Third Night, Ch. VIT 197
Then worship Baladeva, white like the Moon and conchshell, holder of plough and club, adorded with necklace aud ear rings of bluish and reddish colours. (35)
Then Bhadra and Subhadra are to be worshipped ; a little brisk, wearing blue apparel, with many ear rings ; and of a bluish colour and decked with beautiful ornaments. (36)
Then offer various articles of gift to the lands of the Gopas
and Gopis hoiding in their hands, flute, lute, cane, stick, conchshell horns etc ; wearing yellow clothes and making signs to give boons and the idea of fearlessness. Next worship outside the Mandara etc, and Kalpa vrksas (trees yielding fruits of all desires). (37-38)
Mandara, Santana, Kalpa vrksas (trees
all desired wealth, (39)
they are
Worship then all round the outside, Parijita, Kalpa drum and Haricandan, all yielding all desires) unparallelled in their giving having soft bending twigs and all dedicated.
nt of Sri
Here ends the Seventh Chapter in the Third Nis! Narada Paficaratra.
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 191–197 (scan pages 208–214). 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.