ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད།
The Tantra of Caṇḍamahāroṣaṇa
Caṇḍamahāroṣaṇatantram
དཔལ་གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་དཔའ་བོ་གཅིག་པ་ཞེས་བྱ་བ།
dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba
The Glorious Caṇḍamahāroṣaṇa Tantra “The Sole Hero”
Ekallavīrākhyaśrīcaṇḍamahāroṣaṇatantram
Toh 431
Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304.b–343.a.
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
v 2.1 2016
84000: Translating the Words of the Buddha is a global non-profit initiative that aims to translate all of the Buddha’s words into modern languages, and to make them available to everyone.
Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read this translation are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it with others who may or may not fulfill the requirements lies in the hands of readers.
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Summary
s.1Written around the tenth or the eleventh century C.E., in the late Mantrayāna period, The Tantra of Caṇḍamahāroṣaṇa represents the flowering of the Yoginītantra genre. The tantra offers instructions on how to attain the wisdom state of Buddha Caṇḍamahāroṣaṇa through the practice of the four joys. The tantra covers a range of practices and philosophical perspectives of late tantric Buddhism, including the development stage, the completion stage, the use of mantras, and a number of magical rites and rituals. The text is quite unique with its tribute to and apotheosis of women and, in this regard, probably has few parallels anywhere else in world literature. It is written in the spirit of great sincerity and devotion, and it is this very spirit that mitigates, and at the same time empowers, the text’s stark imagery and sometimes shocking practices. This text certainly calls for an open mind.
Acknowledgements
ac.1This translation was produced by Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. The translation was then compared against the Tibetan translation found in the Degé Kangyur by James Gentry, and edited by Andreas Doctor.
The Dharmachakra Translation Committee is also indebted to Professor Harunaga Isaacson and Dr. Péter Szántó for their help in obtaining facsimiles of some of the manuscripts, and to Professor Isaacson for making available some of his personal materials.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
i.1Like most Buddhist tantras, the Caṇḍamahāroṣaṇatantra (CMT) is regarded within the Vajrayāna tradition as a divinely revealed text, with its teachings delivered directly from the level of the sambhogakāya, that is, the bliss body of Lord Buddha. In such tantras, the sambhogakāya deity who delivers the original discourse varies—it could be Avalokiteśvara, Vajrapāṇi, or others. In this case, it is Lord Vajrasattva. The teaching itself takes the form of a dialogue between Vajrasattva and his consort. Lord Vajrasattva here assumes the identity of the deity Acala (Immovable One), which is another name for the deity of the title, Caṇḍamahāroṣaṇa (Fierce Great Angry One). His consort is Vajradhātvīśvarī (Goddess of the Vajra Realm).
i.2As is the case with all tantras, the person who put the CMT into writing chose to remain anonymous in conformity with the tradition, which no doubt saw the author merely as a medium for conveying this secret teaching. However, in the search for the earthly origin of this text, the circumstantial evidence seems to point to a Nepalese origin, most likely Newar. Of the more than one hundred extant manuscripts of the CMT, ranging in date from 1380 up to the twentieth century, all were written in Nepal, as were the only two known manuscripts of the CMT commentary, the Padmāvatī.
i.3Although the tradition of this tantra and its title deity never became widespread or popular outside the Kathmandu Valley, it flowered and thrived for almost a millennium among Kathmandu’s Newar Buddhist community, leaving a rich legacy still evident today. There is at least one active shrine of Caṇḍamahāroṣaṇa in the Kathmandu Valley; it is part of the sacred Hiraṇyavarṇa Mahāvihāra complex in Patan. Most shops that sell Buddhist art in Kathmandu offer a selection of Caṇḍamahāroṣaṇa paintings, and the CMT is still being taught by Newari Bajracharyas—themselves part of its unbroken spiritual heritage—such as Yagnyaman Pati Bajracharya, who traces his family line back to the eighth-century Buddhist master Vilāsavajra.
i.4The CMT appears to have drawn on a number of earlier scriptures, including the Guhyasamājatantra (Toh 442), the Hevajratantra (Toh 417), the Siddhaikavīratantra (Toh 544),1 and the Cittaviśuddhiprakaraṇa of Āryadeva (Toh 1804). In turn, it influenced other works, such as the Vidyādharavinodatantra.2 However, among all the works devoted to the deity Caṇḍamahāroṣaṇa, the CMT is unquestionably the most important. Other works centered on this deity include sādhana, dhāraṇī, and stotra compositions—all of them, as their genres might suggest, much shorter than the CMT.
i.5One should note, however, that the CMT was not the first scripture to introduce its main deity. There is at least one earlier occurrence of the name Caṇḍamahāroṣaṇa, found in the first chapter of the Siddhaikavīratantra as part of the mantra oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.3 Moreover, the deity himself seems to predate the name Caṇḍamahāroṣaṇa. Under his other name, Acala, he has a tantra devoted to himself, the Acalakalpa. This is one of the core Kriyātantras of the Tathāgatakula group, predating the CMT by a few or even several hundred years. The name Acala is also found in the Vairocanābhisambodhi 4 (Toh 494), one of the two known Caryātantra texts extant in Sanskrit.5 Although the cult of this deity under the name Caṇḍamahāroṣaṇa was more or less confined to the Kathmandu valley, it spread farther afield under the name Acala, reaching as far as Japan, where the practice of Acala (“Fudō” in Japanese) became important in Shingon Buddhism.6
i.6The text of the CMT exists in the original Sanskrit and in translations. Only parts of the Sanskrit text have been edited and published.7 Since no previous edition exists of the complete text, we had to reconstruct the Sanskrit text of the remaining chapters from manuscripts, revising the existing editions in the process. The resulting Sanskrit text of the complete tantra that appears as the appendix to this translation is a half-critical, half-diplomatic edition chiefly based on the oldest and the most correct of the CMT manuscripts.8
The Tibetan canonical translation was the work of the translator Trakpa Gyaltsen (grags pa rgyal mtshan, 1148–1216) and the Indian scholar Ratnaśrī. It was completed at the monastery of Sakya (sa skya), in the year of the Snake, most likely 1209.9 This date, therefore, sets the terminus ante quem for the composition of the CMT. This translation, which is the only one known to exist in Tibetan, is included in all the major editions of the Tibetan Kangyur.10
i.7There are also two partial translations from recent years: an English translation by Christopher George11 and a German translation by Peter Gäng.12 George translated chapters 1–8, whereas Gäng translated the whole tantra except chapters 17–21, which he abridged into one short chapter. The translation presented here is therefore the first complete translation of this text since the Tibetan appeared. In general, it follows the Sanskrit edition, although it does at times incorporate the Tibetan; such instances are listed in the endnotes. However, as there are literally hundreds of minor differences between the Sanskrit and the Tibetan, not all variations have been noted; only major discrepancies have been included.
i.8The translation also attempts to reflect the exegesis found in the Padmāvatī, the only extant commentary on the CMT, which was written by one Mahāsukhavajra. The Padmāvatī is preserved in two Nepali manuscripts, one of which is a direct copy of the other. The older of the two, used for this translation, can be dated to 1297. This commentary has never been edited or translated, except the part corresponding to chapters 9–12 of the CMT, which was edited by Harunaga Isaacson to accompany his edition of the root text of these four chapters. Professor Isaacson’s edition, along with text-critical and analytical notes, was kindly made available for the present translation. The Padmāvatī covers select chapters only, and even then tends to skip lengthy parts of the text. This Sanskrit text, which was never translated into Tibetan, is in many places corrupt and fraught with ambiguities, and the manuscript is unfortunately not always legible. Nevertheless, a provisional transcript of the complete text was prepared to help interpret the root text in the course of this translation.
i.9The text of the CMT presumes the reader’s prior knowledge and understanding of Buddhism’s main principles, including the tenets of Vajrayāna. Further, it requires that the reader has faith and devotion, which is so indispensable for the intuitive grasp of, and the eventual awakening to, the true nature of things—the nature that is described as empty (śūnya). According to the CMT, this awakening is irreversible and is therefore termed indestructible awakening (vajrabodhi). It can only take place when all dualistic concepts, such as “pure” and “impure,” fall away. And it is here that the seemingly revolting practices found in our text become significant: they are a call to give up our deluded dualistic notions, while at the same time constituting a touchstone for the direct experience of reality, a reality where even what may seem revolting to the conceptual mind can now be experienced as the deity. The inclusion of such “extreme” practices is a testimony to the fact that the CMT presents us not with mere sophistries, but with practices rooted in actual experience.
i.10One needs to assume that the practice of Caṇḍamahāroṣaṇa is secret to the same extent that all the Yoginītantra deity practices are. The CMT distinguishes between two types of conduct: the first, which is for everybody to see and which accords with Buddhism’s ten wholesome practices, is described as open (prakaṭa), and the other, which is secret, is termed inverted (viparīta). The motto of inverted conduct is:
By passion, passion is killed;
A conflagration is killed by fire.
One should destroy poison with poison,
Applying the instructions. (CMT, 12.6)
i.11The text clearly states that the master must not give instructions on the “inverted” practices to someone who has not first been initiated into the maṇḍala of Caṇḍamahāroṣaṇa. The initiation itself would not be effective unless the pupil has realized the empty nature of mind, and the practices must not be undertaken by someone who has not achieved sufficient control over his prāṇa-mind (vāyucitta). However, as there are currently no lineage masters who could give the Caṇḍamahāroṣaṇa empowerment or even the reading authorization (Tib. lung) for the formal Caṇḍamahāroṣaṇa sādhanas, or who could give instruction in other Caṇḍamahāroṣaṇa practices found in the CMT, it would be difficult, if not impossible, to become initiated into these practices. As for simply reading the CMT, one should proceed at one’s own risk—with the prerequisite, at the least, of an open and respectful frame of mind.
i.12To facilitate the arising of nondual awareness, the tantras, especially those of the Yoginī class, bring in another essential element. This is the overwhelming intensity of experience that obliterates mental acts of self-reference. When this experience is founded on an exclusively benevolent frame of mind, such as the feeling of great affection (mahārāga), there is a chance that dualistic fixations can melt away, bringing on an irreversible change. This brings us closer to the specific content of the Caṇḍamahāroṣaṇatantra, namely its sexual practices. When used skillfully, sexuality becomes a powerful tool. The ritual union engages the two partners on all levels—the physical level; the level of the five senses (the senses constituting a bridge between the body and consciousness); and all the different levels of consciousness. The partners, perceiving each other as deities, generate strong love and devotion for one another. Their union allows for an intense experience, which brings the mind effortlessly into focus and sharpens the awareness. After the intensity peaks, there is a brief natural gap, when the three kleśas—desire, aversion, and indifference, which normally drive one’s conceptual thinking—completely cease. All that is needed at this point is recognition. This recognition can be arrived at and stabilized through the repeated practice of ritual union.
i.13The theory and practice of this union as presented in the CMT revolves around the four joys (caturānandāḥ). One observes these four as they arise during the ritualized lovemaking, and one learns to discern the “gap”—an ineffable state of nondual awareness at the point at which supreme joy (paramānanda) gives way to innate joy (sahajānanda). This gap can be discerned during the innate joy phase, which, as the commentary tells us, corresponds in the male to the period between the moment when semen reaches the tip of the penis, to the moment when all of the semen has entered the vagina. Once this gap—an interruption in the continuum of the subject, the object, and grasping—is recognized, one gradually learns to prolong this state of mind until one attains stability. The four joys are, in fact, the foundation stone for the practice of the deity Caṇḍamahāroṣaṇa, and also the central theme of the soteriological part (roughly the first sixteen chapters) of the CMT.
i.14Readers not familiar with the social customs of the period might feel surprised at the young age of girls—sometimes as low as twelve—accepted as consorts in the practice of sexual yoga. Sexual initiation early in life was the norm of the day and certainly not unique to the tantras. In India, the ancient norm-setting law books (smṛtiśāstras), which remained authoritative throughout the entire Indian phase of Vajrayāna Buddhism, were concerned not so much with the youngest age at which sexual activity was permissible, but rather with the oldest before which the girl must become sexually active in order not to miss her first opportunity to conceive. One law book warns of consequences if this opportunity is missed: “When she reaches twelve…, the forefathers (pitṛ) of the girl who has not yet been given in marriage will themselves drink her menstrual discharge every month” (Parāśarasmṛti, 7:5–6). Another book concurs: “A girl who sees her own menstrual blood in her father’s house shall be known as an outcaste” (Viṣṇusmṛti, 24:41). The purpose of the sexual act as espoused in different literary genres may have varied (from the reproductive in the smṛtiśāstras to the soteriological in the Yoga- and Yoginītantras), but the early sexual initiation is evidenced throughout the whole spectrum of Indian literature. That said, one must add that the age most often recommended by the tantras was actually not twelve but sixteen; this is paralleled by the age of the deity forms visualized during the sādhana.
i.15The sexual practices, however, are far from being the only content of the CMT, which is varied and rich. This tantra aims to be a guide, complete in itself, which takes care of both our soteriological and mundane needs. Since the CMT includes all the standard elements of a classical Buddhist tantra of the later period, it may be unnecessary to describe, or even list, all these elements here. Instead a brief mention of some of its salient features might be of benefit. (For a full list of topics, please consult the chapter headings in the contents section.)
i.16One such feature is the exalted position of women. This thread, present throughout the text, starts from the premise that the man and the woman are deities—Caṇḍamahāroṣaṇa and Vajradhātvīśvarī, respectively—and both should worship each other as such. The text, however, dwells on the service rendered by a man to a woman, rather than the other way around. The woman is the one who grants the ultimate beatitude and the final awakening, and she is the one who deserves infinite gratitude and devout service. This may be best illustrated by a quotation:
Women are heaven, women are the Dharma,
And women are truly the supreme austerity.
Women are the Buddha, women are the Saṅgha,
Women are the Perfection of Wisdom. (CMT, 8.14)
i.17The word used for “service” is sevā, which in Sanskrit means “attending to” (as a servant would to a master). It also means “sexual intercourse,” which—being in itself a form of service—here takes a ritualized form. Again a quotation summarizes it all:
For a woman, the man is a deity;
For a man, the woman is a deity.
They should honor each other
By uniting the vajra and the lotus. (CMT, 10.9)
i.18The content of the CMT thus ranges from soteriological, through magical (which combines soteriological and mundane elements), to practical. Consequently the text becomes, in turn, a manual of deity practice with its development (utpatti) and completion (utpanna) stages, a compendium of magical practices comprising the four types of tantric (not necessarily “enlightened”) activity, and a do-it-yourself manual offering instruction on various practical subjects, some as mundane as waterproofing cloth or dying one’s hair. Among the different types of magic, prominence is given to the rites of enthrallment (vaśīkaraṇa); and among the magical remedies, to those enhancing sexual experience during lovemaking. The CMT is also a rich source of materia medica; it contains a wealth of ritual prescriptions and recipes in which magic blends with folk medicine.
i.19The plant names and other materia medica presented a particular difficulty during the translation work. There are discrepancies between the traditional sources as regards plant names, and sometimes several plant species contend for the same name. Modern scholars of āyurveda or ethnobotany do not always agree among themselves concerning the correct identification of some plants. A certain amount of care was taken, however, to identify every plant by the names found in the Sanskrit and the Tibetan texts. A number of reference works and specialized websites were consulted, but, needless to say, not all the plants and substances have been identified reliably, and some could not be identified at all. Some passages in the sections containing such recipes still remain unclear.
i.20The mantras and dhāraṇīs have been translated, for the most part, as they often take the form of a request or a prayer, and their semantic content is usually related to the ritual in which they are employed. This particularly applies to the longer formulae, such as garland mantras or dhāraṇīs. However, because they are meant to be recited in their original Sanskrit form, which is believed to possess liturgical and magical significance, their full Sanskrit text has been given in notes. Translation of these formulae, again, presented a problem, and the reader should note that many words that are not standard Sanskrit have not been identified with certainty, and some have not been identified at all.
i.21Technical Sanskrit terms that do not have English equivalents have either been translated descriptively, or the original term was used with a link to the glossary. As the ritual jargon of the tantras is often incompatible with modern English in terms of semantics and usage, the reader will find that certain English words in our translation have been used in a somewhat unconventional way. For example, in our translation the direct object of the verb to incant can be not only the mantra but also, just as in Old English, the object over which the spell or the mantra is to be recited. Although there is a significant precedent for this particular usage in modern English, in genres ranging from academic works to the Harry Potter novels, this could still seem “incorrect” to many readers.
i.22As already mentioned, the CMT includes instructions that are not intended as spiritual per se. Among the methods of the do-it-yourself type, the tantra distinguishes a special category that it refers to as kutūhala, that is, “curious” or “odd.” As this name suggests, these methods—such as setting a cow bone ablaze, making things glow at night, or causing iron to appear as copper—might have been included in the tantra because of their curiosity rather than their practical value. Obtaining the necessary requisites for some of these practices might require killing animals or performing other acts conventionally regarded as unwholesome. A few of these practices might appear, by society’s norms, as frivolous, if not gratuitously harmful. These “odd” elements are, however, neither unique to the CMT (many tantras include a chapter or section devoted to them), nor do they purport to be part of this tantra’s main message. The aim and purpose of the CMT’s profound teachings lies in the realization of nondual awareness through the practice of the four joys. As such its unique beauty is in the love and devotion experienced in the union of the two partners—the wisdom and the means.
The Translation
The Tantra of Caṇḍamahāroṣaṇa
Chapter 1
Introduction
1.1 [F.304.b] Oṁ, homage to Caṇḍamahāroṣaṇa!
Thus have I heard at one time. Lord Vajrasattva dwelt within the vulva of the goddess of the Vajra Realm, which is the essence of body, speech, and mind of all tathāgatas. He dwelt there together with many hosts of vajra yogins and yoginīs, namely: White Acala vajra yogin, Yellow Acala vajra yogin, Red Acala vajra yogin, Green Acala vajra yogin, Delusion Vajrī vajra yoginī, Calumny Vajrī vajra yoginī, Passion Vajrī vajra yoginī, and Envy Vajrī vajra yoginī. He dwelt there with trillions of yogins and yoginīs, headed by those just mentioned.
1.2Then Lord Vajrasattva, having entered the absorption of Black Acala, spoke:
“Freed from existence and nonexistence,
Solely devoted to the four joys,
I am naturally without mental elaboration
And devoid of all mental constructs.
“I am endowed with five forms
In order to benefit the fools
Who don’t know me as present
In the body of every man.”
1.4Then the blessed goddess of the Vajra Realm, having entered the absorption of Hatred Vajrī, said this:
“Inseparable from emptiness and compassion,
Abiding in pleasure with divine lust,
Devoid of all mental constructs am I,
Free from mental elaboration and undistracted.
“I am endowed with five forms
In order to benefit those women
Who don’t know me as present
In the body of every woman.”
1.6The lord Black Acala deeply kissed and firmly embraced Hatred Vajrī, [F.305.a] and said:
“Goddess, goddess! Very enjoyable,
Secret and extremely hard to come by,
More essential than the essence, supreme,
Beautifully taught by all the buddhas—
“Hear it: I will teach this great tantra,
The lord of kings of tantras, the supreme,
Called Sole Hero,
For beings’ swift accomplishment.
“This tantra must not be revealed
To one who has not seen its maṇḍala.
Nor should one explain this king of tantras
To someone who has entered a different maṇḍala.
“To the one who has entered the maṇḍala of Caṇḍaroṣa,
Who is abiding in absorption,
Who possesses supreme faith and diligence, O fierce goddess,
To him one should explain this tantra.
“To the one who is devoted to the teacher, compassionate,
Wholly engaged in the Mantrayāna,
And always devoted to Caṇḍamahāroṣaṇa,
To him should one explain this tantra.
“However, should any yogin,
Despite knowing this, corrupted by greed,
Explain the supreme tantra of Caṇḍamahāroṣaṇa
To someone who has not seen his maṇḍala,
“He will be seized by severe illnesses,
Soiled by stool and urine,
And experience the suffering of death
Within six months.
“Then, seized by the messengers of Yama,
Overpowered by the noose of Time,
To hell will he, the evil one, be led,
Even if he is protected by buddhas.
“If, after the exhaustion of his karma,
Having experienced suffering for a hundred thousand years,
He attains a human birth,
He will be destroyed in that birth by a bolt of lightning.
“So therefore, a lay vow-holder who knows the path of mantras
Should draw a beautiful maṇḍala.
He should cause the disciples—
Only those previously examined—to enter there,
“And should then explain this tantra,
Difficult to find in the three worlds.
Anyone who would explain it to one who hasn’t studied
Will follow a downward course.
“He will suffer inflammation of the mouth,
Even though he may be equal to buddhas.
Or else, if a disciple without faith
Listens to the explanation out of a mere desire to know,
“His head will be split by a thunderbolt,
Without any doubt, during the rainy season.
This truth, O goddess,
I have taught, O beautiful-faced one,
1.20This concludes the first chapter, the introduction to the tantra, in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 2
The Maṇḍala
2.1Then the blessed Hatred Vajrī tightly embraced Lord Caṇḍamahāroṣaṇa and said:
“What is the size of the maṇḍala,
And with what materials should it be drawn?
And also, what is to be written in its center?
Tell me, O lord!”
2.2The lord then said:
“The size of the maṇḍala
Should be one cubit, two cubits,
Three cubits, four or five—
But not more than five cubits in measure.
“It should be made with powders of whatever substances
And of different colors,
With four corners, four doors,
And adorned with four archways.
“One should draw the door the size of
One-eighth of the whole maṇḍala,
The portico the same size as the door,
And the cupola one-half of that.
“And also, of such measure, the side, the altar,
The garland, the half-garland, and the paṭṭikā.
The rajobhuva, however, outside of the base line,
Should be one-half of the paṭṭikā.
“One should draw the row of vajras of the same size
And also the eight pillars.
One should make the chief gateway
Three times as big as the door.
“A double vajra should be drawn below,
Surrounded by the vajra-enclosure.
The maṇḍala of Caṇḍamahāroṣaṇa
Should be adorned with wish-fulfilling trees, and so on.
“One should also demarcate an inner enclosure
In the round shape of a circle.
In its eight directions, starting from the east,
One should draw a multicolored lotus of eight petals,
“With the space in the middle being the ninth.
In the center of the ninth, a deep-blue sword should be drawn
Marked with a vajra and placed together with
A vajra-knife and a skull cup.
“In the east, one should draw
A sword of white color marked with a wheel.
In the south, one should draw
A yellow sword, inlaid with a jewel.
“In the west, one of red color,
Marked with a red lotus.
In the north, one should draw
A plain sword of dark-green color.
“In the southeast corner, one should draw
A white knife, marked with a wheel.
In the southwestern corner, one should draw
A yellow one, nicely marked with a jewel. [F.306.a]
“In the northwestern corner, similarly,
A red one, nicely marked with a red lotus, should be drawn.
In the northeastern corner,
A dark-green one with a blue lotus.
“One should arrange all these signs
In position above the sun and the moon.
I have taught this maṇḍala of powders
To accomplish the benefit of the world.
“Alternatively one should prepare a maṇḍala
In the form of a canvas-picture, nicely painted.
The maṇḍala should be drawn as before.
In the center, one should draw Black Acala,
“Embraced by Hatred Vajrī.
In the east, one should draw White Acala;
Similarly Yellow Acala in the south.
In the west, one should draw Red Acala;
“In the north, one should draw Green Acala.
In the southeast, white Delusion Vajrī;
In the southwest, one should draw
Yellow Calumny Vajrī.
“In the northwest, one should draw
The red goddess Passion Vajrī;
In the northeast, draw dark-green Envy Vajrī.
So one should draw the canvas-maṇḍala.
2.19“Now comes the maṇḍala tutelage mantra:
“Oṁ, Blessed Caṇḍamahāroṣaṇa, together with your retinue, come, come! Jaḥ hūṁ vaṁ hoḥ! Assume tutelage over this maṇḍala! Hūṁ phaṭ! Svāhā!13
“With this mantra, one should summon, induct, bind, and enthrall Caṇḍamahāroṣaṇa, and then worship him.
2.20“Now comes the worship mantra:
“Oṁ, Black Acala, accept this flower! Hūṁ phaṭ!14
Oṁ, White Acala, accept this flower! Hūṁ phaṭ!
Oṁ, Yellow Acala, accept this flower! Hūṁ phaṭ!
Oṁ, Red Acala, accept this flower! Hūṁ phaṭ!
Oṁ, Green Acala, accept this flower! Hūṁ phaṭ!
2.21“Oṁ, Hatred Vajrī, accept this flower! Hūṁ phaṭ!15
Oṁ, Delusion Vajrī, accept this flower! Hūṁ phaṭ!
Oṁ, Calumny Vajrī, accept this flower! Hūṁ phaṭ!
Oṁ, Passion Vajrī, accept this flower! Hūṁ phaṭ!
Oṁ, Envy Vajrī, accept this flower! Hūṁ phaṭ!
“The flowers, and likewise the light, the incense,
The perfumes, and the food—
With these five offerings,
One should worship the maṇḍala.
“When, however, White Acala is in the center,
Together with Delusion Vajrī,
The maṇḍala should be known as his.
So would be the case with Yellow Acala and so forth.
“One should prepare the five maṇḍalas
According to the division of the five yogins,
With one-pointed mind,
Having made an effort to do the prior worship first.
“Only after offerings to the maṇḍala have been made, [F.306.b]
Can one offer refreshments of wine and meat
To the yoginī embraced by the yogin
And praise her again and again.”
2.26This concludes the chapter on the maṇḍala, the second in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 3
Empowerment
3.1Then the goddess said:
“How should the student be prepared,
And how should he be engaged in this tantra?
How are his doubts resolved?
Please explain this, O great lord!”
3.2The lord then said:
“First one should give him the triple refuge,
The five disciplines, and the fast.
Then the five empowerments,
The secret empowerment, and lastly the wisdom-consort empowerment.
“Then the disciple will be fit.
One should explain this tantra to him alone;
One should keep others far away,
Otherwise one will go to Raurava Hell.
“This is the verse of the triple refuge:
“I go to the Buddha, my refuge,
Until I attain the essence of awakening.
I go to the Dharma, my refuge,
And to the Saṅgha, with undivided faith.
“This is the verse of the five disciplines:
“Killing and also stealing,
Seducing another’s wife, false speech—
I abandon all of that like a snake.
Also the fifth, the intoxicants.
“This is the verse of the observance of the fast:
“I will not kill living beings,
Nor steal another’s property.
I will practice celibacy
And avoid false words.
“I will never drink wine—
The cause of intoxication—
And will avoid dance, song,
And ornaments, along with merriment,16
“High bed, grand bed,
And also eating at inappropriate times.
In this way, I will keep pure
The eightfold vow of the fast,
“In agreement with the instructions for the arhats,
Just as instructed by the Buddha.
When I have conquered the wicked Māra in this way
And attained the ultimate buddhahood,
“I shall become a refuge for all beings
Suffering in saṃsāra.17
For as long as I circle in saṃsāra,
For so long, I, a male offspring of the buddhas, [F.307.a]
3.12“This is the water empowerment:
“Visualizing the disciple to be pure and spotless like a crystal, one should draw some water from the victory jar with a mango blossom and sprinkle the disciple with it, with the words ‘Oṁ āḥ, for the one possessed of the glory of the pledge of the empowerment of all the tathāgatas, hūṁ.’18
3.13“This is the crown empowerment:
“One should first fashion a cloth crown that resembles a crown with many gems. Then one should visualize the disciple as a universal emperor, place the crown on his head, and sprinkle him as before. The mantra is ‘Oṁ, Caṇḍamahāroṣaṇa, enter, enter into his heart! Hūṁ phaṭ!’19
3.14“This is the sword empowerment:
“One should place a sword made of iron or the like in the disciple’s right hand and sprinkle him as before. ‘Oṁ, strike, strike! Kill, kill all the enemies! O sword of knowledge! Hūṁ phaṭ!’20
3.15“This is the noose empowerment:
“One should place a noose made of copper or the like in his left hand, which should display the threatening gesture. Then sprinkle him as before. ‘Oṁ, seize, seize! Pull, pull all the evildoers with the noose! Bind, bind! To you, O great truth,21 to you, O Dharma,22 svāhā!’23
3.16“This is the name empowerment:
“One should invite the disciple, crowned with the seal of Caṇḍamahāroṣaṇa, to sit down, visualizing him in Caṇḍamahāroṣaṇa’s form. One should recite, ‘Oṁ, blessed lord Black Acala, you are an accomplished being! Hūṁ phaṭ!’24 Then one should anoint him as before. In this way, the name empowerment of the five Acalas, according to the color division of black and so forth, should be given to the sādhaka. This is the fivefold empowerment.
3.17“To women, however, instead of the crown empowerment, a vermillion empowerment should be given:
“Visualizing the disciple in the form of the fierce great goddess, one should recite, ‘Oṁ, goddess, enter, enter into her heart! Hūṁ phaṭ!’25 One should place in her right hand a knife of iron or other material, and recite, ‘Oṁ, knife, cut, cut the flesh of all the māras! Hūṁ phaṭ!’26 [F.307.b] In her left hand, one should place a human skull, or one made of wood, and so on, and recite, ‘Oṁ, skull, hold, hold the blood of all the enemies! Hūṁ phaṭ!’27 Then one should invite her to assume the goddess’s posture, and visualize her in the goddess’s form. One should recite, ‘Oṁ, blessed Hatred Vajrī, you are an accomplished being! Hūṁ phaṭ!’28 In this way, with the names of the five yoginīs according to the division of colors starting with the black, one should anoint women. To them, however, in place of the wisdom empowerment, the skillful means empowerment should be given.
3.18“Now comes the secret empowerment.
“The disciple should first offer clothes and so forth to the teacher before presenting him with a girl who is young and beautiful and dear to his heart.
“ ‘This girl that I offer you
Grants all the pleasures of love;
Accept her for the sake of your pleasure.
Please have compassion, O lord.’
3.19“The disciple should then bow to the teacher, leave the room, and recite the mantra, ‘Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!’
“The teacher should make offerings to himself with wine, meat, and so forth, and then satiate the wisdom consort. He should unite with her and place the semen and blood obtained from this in the fold of a leaf or such. He should then summon the disciple. Using his ring finger and thumb, the teacher should take the substance and use it to write the syllables hūṁ and phaṭ on the disciple’s tongue. He should then ask the disciple to recite, ‘Ah, pleasure.’29
“Then the teacher should say, ‘Today I will cause the buddha-knowledge to arise, through which lord buddhas of the past, future, and present attain nonabiding nirvāṇa. But you must not speak of this in front of anyone who has not seen the maṇḍala. If you do speak of it, then…’
3.20“Placing the sword against the disciple’s heart, the teacher should continue as follows:
“ ‘This sword, which is in Caṇḍamahāroṣaṇa’s hand,
Is very sharp indeed.
Whoever breaches the samaya,
This sword is dedicated to cutting him up. [F.308.a]
“In billions of lives,
There will be people with swords in their hands,
Cutting off all his limbs,
Eager to chop off his head—
“For you also, it will be the same
If you break the samaya.’
Then the student should say:
‘So be it.’
3.23“The teacher should fasten a blindfold across the disciple’s eyes and invite him to throw a flower onto the maṇḍala. As the teacher removes the blindfold, he should then point out the maṇḍala to the disciple and explain its symbolism. Then he should offer the same wisdom consort to the disciple, saying:
“ ‘She is your delightful supporter;
She is to be served as taught by the buddhas.
A fool who transgresses against this
Will not attain the highest accomplishment.’
3.25“Next the teacher should whisper into the disciple’s ear about the division of the four joys. Then the teacher should go out. The wisdom consort should undress and, lying on her back, point to her secret place, saying:
“ ‘My dear, are you eager
To eat my impurities,
Even if they were feces, urine, and blood,
And suck the interior of my vagina?’
3.27“The sādhaka should say:
“ ‘Why wouldn’t I be eager, O mother,
To eat your impurities?
I should practice devotion to women
Until I attain the essence of awakening.’
3.28“And she should say:
“ ‘Ah, whoever serves,
According to procedure, this lotus of mine,
Which is endowed with every pleasure,
To him I will grant accomplishment.
“ ‘Do what needs to be done in the lotus,
Steadily, applying forethought,
For Caṇḍamahāroṣaṇa himself
Dwells here—the great bliss.’
3.30“Then the sādhaka, visualizing himself in the form of Caṇḍamahāroṣaṇa and visualizing the wisdom consort in the form of Hatred Vajrī, should make love and note the four joys. When this is completed, he should offer the gaṇacakra feast with wine and meat, with the teacher as the guest of honor.
“This was the wisdom empowerment.”
This concludes the chapter on empowerments, the third in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero. [F.308.b]
Chapter 4
Deity
4.1Then the goddess said:
“How should he meditate,
The meditator on Caṇḍamahāroṣaṇa?
What mantra should he recite?
Please tell me, O great lord!”
4.2The lord then said:
“In a place pleasing to the mind
And free from all distractions,
One whose mind is in equipoise
Should prepare a pleasant seat.
“First one should cultivate loving kindness;
Second, compassion;
Third, sympathetic joy;
And, to complete the lot, equanimity.
“Then one should visualize the seed syllable in one’s heart,
Standing on the sun, which is on the moon, which is on the lotus.
One should visualize Caṇḍamahāroṣaṇa in front,
Arisen from light rays of the seed syllable.
“The wise practitioner should mentally worship him
With flowers, incense, and the rest.
In front of him, he should confess his sins
And rejoice in the virtues of all beings.
“One should take the triple refuge, supplicate the buddhas not to enter nirvāṇa,
And request them to turn the wheel of Dharma.
Having then offered one’s body,
One should dedicate the merit.
“One should form a firm resolution
And turn one’s mind to awakening.
Then one should pay homage to Caṇḍamahāroṣaṇa,
And, again, absorb him with the rays of light.
“ ‘Oṁ, I am of the nature of vajra, which is the wisdom of emptiness.’30
“One should carefully visualize
The syllable hūṁ burned by the light rays,
Then visualize it burning like camphor,
And then one should not visualize even the light rays.
“Having visualized everything, for a short while,
To be like space,
One should visualize one’s own body
To be translucent like a pure crystal.
“One after the other one should visualize
Four syllables—yaṁ raṁ vaṁ laṁ—
Transforming into, respectively,
Wind, fire, water, and earth.
“Having then visualized the syllable bhruṁ,
One should visualize the temple-palace
That has four corners, four doors,
And is adorned with eight pillars. [F.309.a]
“One should visualize at its center
A multicolored lotus with eight petals,
Arisen from the seed syllable paṁ,
And on it, the moon, born from the syllable aṁ.
“On it again, the sun born from the syllable raṁ,
And above it the syllable hūṁ.
One should visualize, born from this,
Akṣobhya in union with Māmakī.
“The lord of yogins should enter there,
Through the crown aperture of Akṣobhya,
By the method of a shooting star,
Intent on the vagina of Māmakī.
“Having then become the essence of semen,
He should fall inside her vagina.
However, he should subsequently emerge from there
In the complete form of Caṇḍamahāroṣaṇa.
“One should kill Akṣobhya, the father,
With the sword, and later eat him.
One should then visualize him
Being eaten also by Māmakī.
“Then, having seized Māmakī, the mother,
One should make love to her.
One should visualize oneself embraced by her,
In her form of Hatred Vajrī.
“His right hand is terrifying with a sword in it,
His left is holding a noose;
He is making a threatening gesture with his index finger,
And bites his lower lip with his fangs.
“Kicking with his right foot,
He is smashing the four Māras.
His left knee is on the ground.
Squint eyed, he inspires fear.31
“He points a threatening gesture at Vasudhā,
Kneeling on the cap of his left knee.32
He has Akṣobhya for his crest jewel;
He is of blue color and wears a jewel diadem.
“A princely youth, Wearing Five Braids of Hair,33
Adorned with all the ornaments,
He appears to be sixteen years old,
And his eyes are red—he, the powerful one.
“One should meditate with a steadfast mind:
‘I am the accomplished being, Caṇḍamahāroṣaṇa.’
Then, by a churning method,34
One should emanate White Acala in the east.
“One should emanate Delusion Vajrī in the southeast,
Of the color of autumnal white lotus.
One should emanate Yellow Acala in the south,
And Calumny Vajrī in the southwest.
“One should emanate Red Acala in the west,
And the red Passion Vajrī in the northwest.
In the north, one should emanate Green Acala,
And in the northwest, green Envy Vajrī.
“Later one should invite
The manifestation of wisdom. [F.309.b]
Subsequently these goddesses rouse the lord
With songs coming from their own throats.
4.27“From Delusion Vajrī:
“ ‘Lord, do not abandon loving kindness
And do not become void by nature!
If separated from you, I will perish,
And so will all beings—each and every one of them.’
4.28“From Calumny Vajrī:
“ ‘Do not abandon the mind of compassion!
O lord, do not become void,
Lest my suffering body
Becomes devoid of life!’
4.29“From Passion Vajrī:
“ ‘Why, O virtuous one, should you abandon sympathetic joy
And enter the void?
You have made a promise!
The entire world rests in your heart.’
4.30“From Envy Vajrī:
“ ‘If you consider me, youthful as I am,
The view of the void is fruitless.
Abandon the nature of void!
Please make love to me!’
“Having heard these four songs as if in a dream,
Caṇḍamahāroṣaṇa quickly rises, instantaneously complete.
One should visualize him in his exact previous form,
In sexual embrace.
“Then, having killed White Acala,
One should make love to Delusion Vajrī.
Assuming the form of White Acala,
One should, in turn, kill Yellow Acala.
“One should make love to Calumny Vajrī,
Oneself having turned into Yellow Acala.
Having, in the same way, killed Red Acala,
One should make love to Passion Vajrī.
“Having turned into Red Acala,
One should, in turn, kill Green Acala.
One should then make love to Envy Vajrī,
Having oneself turned into Green Acala.
“Having impassioned the four goddesses,
One should absorb the entire maṇḍala. [F.310.a]
The devotee should ardently visualize
Just oneself, embraced.
“He should then assume an identity as follows:
‘I am an accomplished one without any doubt.’
A yogin of black complexion
Should meditate on Black Acala.
“A yogin of white complexion
Should meditate on White Acala.
A yogin of yellow complexion
Should meditate on Yellow Acala.
“A yogin of red complexion
Should meditate on Red Acala.
A yogin of green complexion
Should meditate on Green Acala.
“A woman who is of black complexion
Should meditate on Hatred Vajrī.
A woman who is of white complexion
Should meditate on Delusion Vajrī.
“A woman who is of yellow complexion
Should meditate on Calumny Vajrī.
A woman who is of red complexion
Should meditate on Passion Vajrī.
“A woman who is of green complexion
Should meditate on Envy Vajrī.
Every man is a vajra yogin,
And every woman is a vajra yoginī.
“One should do all these assignations
According to the division of colors—the black and so forth.
Alternatively, following the division of the types of action,
There would be the fivefold assignation as follows:
“Black color is for killing and hatred;
White is for the tranquility of mind.
Yellow is for paralyzing and enriching;
Red is for enthralling and attracting.
“Dark green is said to be for expelling.
As for the division corresponding to one’s caste,
The musician is black, the brahmin is white,
And the butcher is known to be yellow.
“The dancer is red,
The washerman is regarded as green—so it goes.
One of black nature should make love
To a black girl with elongated eyes.
“One of white nature should make love to a white girl;
One of distinctly yellow nature, to a yellow girl.
One of red nature should make love to a red girl;
One of green nature, for his part, to a green girl.
“Or else, whatever girl one finds,
Engaged in meditation according to that,35
One should make love to her with a steadfast mind,
In such a way that nobody knows.
“They are girls who can grant true accomplishment
After merely a fortnight’s application.
Their sexual fluid is vajra—
One should lick it all with one’s tongue.
“One should drink their urine as one pleases, [F.310.b]
Placing one’s face on their vulva.
Or, indeed, placing the face on the lotus of their anus,
One should eat, as one pleases, their feces.
“One must not feel any disgust, not even a little,
Otherwise one will lose one’s accomplishment.
This private food is the best,
Eaten by all the buddhas.”
4.51This concludes the deity chapter, the fourth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 5
Mantra
5.1“Now I will teach the complete collection of mantras.” So saying, the lord entered the absorption called Victory over All Māras, and presented the collection of mantras.
“The root mantra: Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ! 36
The second root mantra: Oṁ, Acala, hūṁ phaṭ! 37
The third root mantra: Oṁ hūṁ phaṭ!
The heart mantra: Hūṁ
The second heart mantra: Āṁ
The third heart mantra: Haṁ.”
5.2“The garland mantra:
“Oṁ hrāṁ hrīṁ hrauṁ, in your fierce form, expel, expel! Drive away, drive away! Pull, pull! Shake, shake! Blow up, blow up! Strike, strike! Swallow, swallow! Bind, bind! Crush, crush! Paralyze, paralyze! Delude, delude! Bind the mouths of all the enemies, bind! Frighten off all the ḍākinīs, grahas, bhūtas, piśācas, vyādhis, yakṣas, frighten! Kill, kill! Order death, order! O Rurucaṇḍaruk, protect such and such, protect! The general of a fierce army orders all this. Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!”38
5.3“The second garland mantra:
“Homage to all the tathāgatas, the fulfillers of all wishes! You whose faces are completely motionless, naṭṭa, naṭṭa! Moṭṭa, moṭṭa! Saṭṭa, saṭṭa! Tuṭṭa, tuṭṭa! Remain, remain! Enter, enter! Āḥ, great crazed youth, dhūṇa, dhūṇa! Tiṇa, tiṇa! Eat, eat! Kill the obstacle makers, kill! Devour the rogues, devour! Accomplish everything, accomplish! Kiri, kiri! Great Vajra of Poison, phaṭ! Hūṁ, hūṁ, hūṁ, you with a threefold, ruddy curl between your eyebrows, hūṁ, hūṁ, hūṁ! Acala, ceṭa! Phaṭ! Injure, injure, hūṁ, hūṁ! Asamantikā, trāṭ! Great Strength, sāṭaya! Bring near, trāṁ, māṁ, hāṁ! May the worlds be purified! May the vajrin be pleased! Homage be to those possessing an unassailable strength! Set ablaze, trāṭ! Impatient One, homage to you, svāhā!”39
5.4“The third garland mantra: [F.311.a]
“Homage to all the tathāgatas, the fulfillers of all wishes in every way, trāṭ! Unfailing Caṇḍamahāroṣaṇa, split, split, hūṁ! Confuse, confuse, hūṁ, trāṭ, hāṁ, māṁ!”40
5.5“These were the mantras common to the five Acalas. There are, however, mantras specific to each of them:
“Oṁ, Black Acala, hūṁ, phaṭ!41
Oṁ, White Acala, hūṁ, phaṭ!42
Oṁ, Yellow Acala, hūṁ, phaṭ!43
Oṁ, Red Acala, hūṁ, phaṭ!44
Oṁ, Green Acala, hūṁ, phaṭ!”45
5.6“There are also mantras common to the goddesses:
“The root mantra: Oṁ, Vajrayoginī, hūṁ, phaṭ!46
The second root mantra: Oṁ, Prajñāpāramitā, hūṁ, phaṭ!47
The third root mantra: Oṁ, Vauherī, hūṁ, phaṭ!48
The garland mantra: Oṁ, Picu, Picu! Increaser of wisdom, burn, burn!
Increaser of knowledge, dhiri, dhiri! Increaser of Intelligence, svāhā!”49
5.7“There are also individual mantras:
“Oṁ, Hatred Vajrī, hūṁ, phaṭ!50
Oṁ, Delusion Vajrī, hūṁ, phaṭ!51
Oṁ, Calumny Vajrī, hūṁ, phaṭ!52
Oṁ, Passion Vajrī, hūṁ, phaṭ!53
Oṁ, Envy Vajrī, hūṁ, phaṭ!54”
5.8“This is the common mantra of the oblation offering:
“Oṁ, homage to the blessed lord Caṇḍamahāroṣaṇa, to him who frightens the gods, demigods, and humans, to him who destroys the entire army of māras, to him whose head is adorned with a jewel crest! Take this oblation, take! Kill all my obstacle makers, kill! Restrain the Four Māras, restrain! Frighten, frighten! Shake, shake! Chop, chop! Break, break! Destroy, destroy! Burn, burn! Wither, wither! Split, split! Smash the evil beings that obstruct my thoughts, smash! Turn them into ashes, turn! Phaṭ, phaṭ! Svāhā!”55
5.9This concludes the chapter on mantras, the fifth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 6
Completion Stage
6.1Then the goddess Prajñāpāramitā embraced the lord tightly, rubbing her lotus against his vajra, and said:
“How should one meditate
According to the practice of the completion stage?
Please elaborate on this question
For the good of the yoginīs.”
6.2The lord then said:
“Immersed in the practice of the completion stage
And wholly devoted to his practice, a yogin
Should visualize my form,
With one-pointed mind, day and night.
“He should visualize his woman [F.311.b]
In your form, incisively.
Through intensive practice like this,
He will achieve mastery.
“The mother, and also the daughter,
The younger sister, the niece,
Or any other female relative,
And likewise a female musician or a brahmin,
“A sweeper, a dancer,
A washerwoman, a prostitute,
A lay vow holder, and also a yoginī,
Or a female kāpālika,
“Or another woman, as available,
Well-endowed with feminine beauty—
One should make love following the prescribed way,
In such a way that the secret is not disclosed.
“Should the secret be disclosed, angry Caṇḍamahāroṣaṇa
Will kill the practitioner
And will make him fall into Avīci Hell,
Terrifying him with a sword and a noose.
“There will be no attainment for him in this world,
Nor in the afterlife.
Therefore one should maintain absolute secrecy
And stay out of the range of anyone’s sight.
“Like the mantra of the ḍākinī,
The sādhana of Caṇḍamahāroṣaṇa should be kept secret—
It was for the sake of insatiable lovers
That I, the Buddha, taught it.
“In a place pleasing to the mind,
Free from all distractions,
One should secretly start out with her—
The one who is pleasing to the mind.
“Thinking, ‘I am the buddha Acala,
A perfected being, and my beloved is Prajñāpāramitā,’
The wise practitioner should visualize
Their respective divine forms deeply in his mind.56
“Ensuring that one’s hermitage is private
And provided with food and other requisites as available,
One should meditate incisively,
Engaging in the union of two lovers.
“One should place the woman in front
And make her sit facing oneself.
With mutual passion, the two
Should gaze at each other intensely.
“Then, focusing on the pleasure of gazing,
One should remain with one’s mind focused one-pointedly.
At precisely that time, she should say the following words,
Which bring on an intensification of pleasure:
“ ‘You are my son, my husband;
You are regarded as my brother and father.
I am your mother, wife,
Sister, and niece.
“ ‘In your seven incarnations as a man,
You have been my lowly servant. [F.312.a]
I have bought you with cowrie shells;
I should be regarded as your owner.’
“One should fall to her feet,
With one’s hands joined in fervent supplication.
One should say at that point the supreme words
That intensify the pleasure:
“ ‘You are my mother, my father’s wife.
You are also my niece,
My younger sister, and my daughter-in-law.
You are my sister and my maternal aunt.
“ ‘I am your slave in every respect,
Filled with ardent devotion.
Please look at me with compassion, O mother,
With glances of your loving gaze.’
“Then she should embrace the man
And kiss him again and again.
She should place the three syllables on his head
And the sweet juice from her mouth in his mouth.57
“She should make him suck her lotus
And look at him with eyes of love.
She should apply color to her lips
And press with her breast against his chest.
“Looking at his face facing her,
She should scratch him in the right place.
She should say to him these words:
‘Eat my Vairocana,
“ ‘Drink the water of Akṣobhya, O son;
Be my slave as well as my father.
For my part, I am your master
And also your mother of royal descent.
“ ‘Go for refuge to my feet,
O child, continually.
Since you have been brought up by me,
You have become priceless.
“ ‘Be grateful, O child!
Give me the pleasure derived from the vajra!
Look at my three-petaled lotus,
Adorned in the middle with a stamen.
“ ‘Ah, this is the field of Sukhāvatī,
Adorned with the red buddha,
Giving pleasure to impassioned lovers,
Tranquil and free from all mental constructs.
“ ‘As I lie on my back,
Intoxicated from passion,
You should place my feet on your shoulders
And look me up and down.
“ ‘Then you should insert your throbbing vajra
Into the opening in the center of my lotus.
You should give one thousand strokes,
Many hundreds of thousands, many millions of thousands
“ ‘In my three-petaled lotus,
Endowed with a fleshy circle.
You should place your vajra there
And offer pleasure to the mind. [F.312.b]
“ ‘O wind, wind, my fine lotus
Is the unsurpassed quintessence of the quintessence,
Awakened by the tip of the vajra,
It is red like a bandhūka flower.’
“One should concentrate on her while she says that,
Reaching an erection with one-pointed mind.
One should meditate on the pleasure arising thence,
Motionless, with the incisiveness of mind.
“One should give this reply to her:
‘Wait a moment, my dear,
As I consider for a while
The nature of your female body.
“ ‘The foul-mouthed ones, steeped in evil acts,
Who out of enmity, revile, in this world,
A woman, the sole mother of the three worlds,
A gentle giver of true pleasure,
“ ‘They, because of this alone, will remain
In a far-off, deep hell called Terrible,
Tormented forever, crying,
Their bodies burned by many fires, for three eons.
“ ‘On the other hand, women’s virtue,
Which embraces all beings, should be spoken of—
Be it the compassion or the protectiveness,
Which is established in their minds.
“ ‘Whether one is a friend or a stranger,
She nourishes one with alms.
If she has such nature,
The woman is no other than Vajrayoginī.
“ ‘Be it her sight, her touch, or her caress
By a mere remembrance of her
When she is far away,
At that moment, pleasure is obtained.
“ ‘The five objects of senses, as found in women,
Are endowed with divine forms.
After marrying her,
Men enjoy pleasure.
“ ‘So hail to you, who is free from faults,
Adorned with all good qualities,
Virtuous, virtuous, of great virtue,
Be gracious to me, O mother!’
“Then, gazing intensely at her,
One should bite one’s lower lip with one’s teeth.
Then, making the sound sīt,58
The yogin should undress her.
“One should perform the position the arising of pleasure,
The position rocking of a swing,
The position holding the knees,
And the position rubbing the thighs.
“The position moving the feet,
And the position pressing the ground;
The position even teeth,
And the position called variegated. [F.313.a]
“The position honeycomb,
And the position mounted on a device with the feet upward.
Similarly the tortoise position,
And the one called good in every respect.
“There, with the woman squatting
In the middle of the bed,
One should make her clasp her arms
Firmly around one’s shoulders.
“One should extend one’s own arms
To the middle of her waist59
And insert one’s vajra into her lotus—
This position is called the arising of pleasure.
“With their arms joined,
Entwined like braids in union,
One should make the two of them rock gently—
This position is called the rocking of a swing.
“One should put her knees, joined together,
Against one’s chest, and place one’s hands as
In the rocking of a swing position—
This position is called holding the knees.
“One should put the soles of her feet
Against the base of one’s thighs,
With the hands placed as in the arising of pleasure position—
This position is called the kneading of the thighs.
“With the soles of her feet on one’s navel,
Then on one’s chest, and then the flanks;
And with the hands as in the rocking position—
This position is called moving the feet.
“One should place her buttocks on the ground,
Opposite one’s lap
And place the hands as in the arising of pleasure position—
This position is called pressing the ground.
“Placing her in a squatting position,
One should make her extend her two feet.
This position is known as even teeth;
One should make her extend them one at a time.
“One should position her two feet into a pointed shape
And join them to one’s left flank,
Then the right flank, and then the front.
Then, with one’s chest, one should touch her back.
“One should massage her with one’s hands and so on.
This position is called variegated.
Having again assumed the position of the arising of pleasure,
One should lay her on her back.
“And with one’s right hand, one should
Insert one’s vajra into the lotus.
Holding her under her knees,
One should push one’s elbows upward.
“When their hands are entwined together like a braid of hair—
This position is known as honeycomb.
When one puts her two feet
Firmly on one’s shoulders—
“This position is called mounted on a device,
As it employs repetitive thrusting motion.
With her left foot on one’s shoulder, [F.313.b]
And the right foot at the base of one’s left thigh,
“Or with her right foot on one’s shoulder,
And her left foot at the base of one’s right thigh—
This position is called with the feet upward;
It offers genuine pleasure and dispels suffering.
“One should place the soles of her feet
Evenly in the middle of one’s chest,
And should press with one’s arms against her knees—
This is called tortoise position.
“One should place the soles of her feet
On one’s eyes, ears, and head—
This position is called good in every respect;
It gives complete sexual satisfaction.
“One should perform all these various positions,
Up to the variegated.
One should press against her firmly with one’s chest,
As this is the practice of Caṇḍamahāroṣaṇa.
“One should kiss her mouth
For as long as one likes, again and again;
One should lift up her face and look at her,
Saying sweet nothings of one’s choice.
“One should lick her tongue
And drink the saliva produced in her mouth.
One should eat the gunk licked off her teeth,
Cultivating the feeling of pleasure.
“One should press one’s mouth gently onto her teeth and tongue,
And her lower and upper lips.
With one’s tongue, one should clean
Her nostrils and the corners of her eyes.
“Also her teeth and her armpits—
One should eat all the filth produced there.
One should kiss her head, eyes, neck, ears,
Flanks, armpits, hands, and breasts.
“One should scratch her,
Avoiding her two eyes.
One should rub the nipples with one’s hand,
Then suck and bite them.
“As she lies on her back,
One should kiss her beautiful abdomen,
Recollecting again and again,
‘I was in this very place before.’
“One should touch her lotus with one’s hand,
While saying, ‘O wind, this is beautiful.’
One should give kisses and rub her there with one’s fingers;
Then, taking one’s hand away, one should look at it.
“Smelling the scent, one should clean
The woman’s orifice with one’s tongue.
‘As I have entered through this,
So also have I emerged many times.’
“Words such as the above should one say in that situation.
This very path is a nose-rope that,
If applied without knowledge,
Will lead to the six destinies.
“However, if applied with knowledge
It will lead to the accomplishment of Caṇḍamahāroṣaṇa. [F.314.a]
Therefore, making the sound of pleasure sīt,60
One should eat the semen61 or blood that is in the lotus.
“Looking at her face,
Again and again
One should scratch her thighs with fingernails
And rub her feet like a slave.
“One should place the three syllables on her head
And give a light blow with a fist on her chest.
Then, after the variegated, the yogin,
With a focused mind, should do other positions.62
“One should intently pay attention there,
With the mind focused one-pointedly on pleasure.
One may ejaculate or not, as one pleases,
With the mind focused solely on pleasure.
“If one does ejaculate, one should lick the lotus,
Falling down to one’s knees.
One should consume the semen and the blood
That are in the lotus using one’s tongue.
“One should drink these substances through one’s nose,
Using a straw, in order to increase one’s power.
Having cleaned the lotus with one’s tongue,
One should make the wisdom get up and then kiss her.
“Having embraced her, one should later
Eat fish and meat.
One should drink milk or wine
In order to make one’s desire arise again.
“Then, when the fatigue has worn off,
One should comfort her and make her excited.
Again, by the method previously described,
One should start the union.
“By doing this practice,
Great bliss is attained.
One who knows this practice attains,
In this very birth, the level of Caṇḍamahāroṣaṇa.
“I have taught this practice
In order to grant accomplishment to the passionate ones.
One should place the right shin, with ease,
Above the left shin—
“This is called sattvaparyaṅka posture;
It grants complete sexual satisfaction.
When one places, with ease, the left shin
On top of the right shin—
“This is called lotus posture;
It grants complete sexual satisfaction.
Assuming the lotus posture,
One should extend, above one’s left shin,
“With ease, one’s right shin—
This is known as vajra posture.
One should place the soles of one’s feet on the ground,
Each in the same way, parallel—
“This posture, known to give complete sexual satisfaction,
Is called the squatting posture.
One should place the soles of one’s feet on the ground,
With the feet at an oblique angle, extended sideways63— [F.314.b]
“This is known as the half-moon posture;
It gives complete sexual satisfaction.
One should place both knees flatly on the ground,
With the buttocks between the ankles—
“This is called bow posture;
It gives heavenly sexual pleasure.
Sattva, lotus, and vajra
Are considered postures.
“Squatting, half-moon, and bow
Are regarded as seats.
One should make the woman sit in the half-moon posture,
And then, without pausing,
“Fall down and lick her lotus,
Marking the three syllables on her secret place.64
Having again made her assume the bow posture,
One should lower one’s face
“To the center of her anus and lick it,
Stroking it also with one’s nose.65
One should meditate on the thence-derived pleasure,
As this is the practice of Caṇḍamahāroṣaṇa.
“Subsequently the yogin will become liberated,
Free from all mental constructs.
One should make one’s mind free from indifference
And make love to the mother.
“Merit is acquired through passionate affection;
Sins are acquired by indifference.
There is no greater evil than the absence of passion,
And no merit greater than pleasure.
6.92The goddess rejoiced in her heart, paid homage to and saluted the lord, saying, “O lord, is this means of accomplishment exclusively for humans, or is it also for other beings?”
The lord said:
“Those who are impassioned with affection,
Who reside in all quarters of the universe—
Gods, demigods, humans, nāgas—
They also succeed as practitioners.”
6.93When Śiva and other gods heard this, they grasped Gaurī, Lakṣmī, Śacī, Ratī, and other goddesses, and started to meditate. At that moment, all of them instantaneously attained the level of Caṇḍamahāroṣaṇa and began to wander on the earth. Among them, Śiva became accomplished as Vajraśaṃkara; [F.315.a] Viṣṇu as Vajranārāyaṇa; Indra as Vajrapāṇi; Kāmadeva as Vajrānaṅga. In this way, the main gods, as numerous as grains of sand in the Ganges, became accomplished.
Endowed with the qualities of the five sensual desires,
Fulfilling the aims of all beings,
All possessed of different forms—
They are victors adept in magic.
Just as a lotus, growing out of mud,
Is not soiled by dirt or mud,
So also they, arisen through experiencing passion,
Are not soiled by faults.
6.96This concludes the chapter on the practice of the completion stage, the sixth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 7
Revitalizing the Body
7.1Then the goddess said:
“The fatigue of any person practicing
Sexual intercourse would be great.
Please deign to explain, O lord,
For everybody’s sake, how to remove this fatigue.”
7.2The lord said:
“When one has noticed, with one’s own senses,
That the pleasure given by the woman has died out,
One should eat fish and meat,
And drink wine, being focused.
“Other food too, as available,
Boiled grain66 and so on, milk and water.
First he should give to the woman,
And eat only what has been left by her.
“One should always eat
From her dish of leftovers.
One should drink the water with which she washes her mouth
And the water with which she washes her lotus.
“One should take the the water with which she washes her anus67
And rinse one’s mouth with it, and so on.
One should also eat her vomit
And her excreta,
“And one should drink water born from her vulva,
And eat lumps of her phlegm.68
Just as, after applying compost,
The tree will bear more fruit,
“In exactly the same way, by partaking of these impurities,
People will obtain the genuine fruit of pleasure.
For such people, there is neither
Old age, nor disease, nor death.
“Whoever applies himself to these impurities will succeed,
Even if he does not practice yoga.
One should never think whether
Something is edible or not. [F.315.b]
“Likewise a yoga adept should not think in terms of something being
Proper or improper to do, or someone being suitable or unsuitable for making love to.
There is neither merit nor sin;
One should not think about higher realms or liberation.
“Instead one should remain of one nature
With innate joy, well focused.69
The yogin who practices yoga in this way,
Wholly devoted to his meditation,
“And maintaining the right identification
Through the practice of being one with Caṇḍamahāroṣaṇa,
Would not be stained by sin
Even if he were to kill one hundred brahmins.
“One should therefore meditate on Caṇḍamahāroṣaṇa,
A protector such as described,
And violent acts,
That would lead ordinary people to hell,
“Will, when joined with this skillful means,
Lead him to liberation without a doubt.
All this is preceded by mind;
And judged nonvirtuous or virtuous.
“Forms created by the mind
Vary according to one’s place of birth,
In the same way that, if one eats a poison
Not incanted with the mantra, one’s life will wane,
“But after incanting the same poison with a mantra,
One’s happiness and lifespan will increase.”
Then, at that moment,
The supreme goddess, Perfection of Wisdom,
With a knife and a skull cup in her hands,
And with Caṇḍamahāroṣaṇa as the seal upon her head,
Vajra-fierce, very angry,
Spoke these highest words:
“Meditating on my form
And identifying perfectly with me,
She will not be stained by sin,
Even if she should kill one hundred brahmins.
“Having assumed my form,
With great wrath alone in her mind,
The yoginī may kill fish and birds,
And she will not be stained.
“For all women are generally
Without compassion, fickle and irritable,
With their thoughts on the profits derived from killing—
For their sake, this explanation was made.”
7.20Thus concludes the chapter on revitalizing the body, the seventh in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 8
Caṇḍamahāroṣaṇa’s Nature
8.1Then the lord made full prostrations to the goddess and said: [F.316.a]
“How should a yogin
Perceive your form, dear?
And by what means should the goddess
Be honored by the yogins?”
8.2The goddess then said:
“Whenever a female form is seen
In the world of the three abodes,
It should be regarded as my form,
Be it of low or respectable family.
“A goddess or demigoddess,
Or a yakṣiṇī, a rākṣasī,
A nāginī, a bhūtinī,
A kiṃnarī, or a human girl,
“A gandharvī, even a female hell-being,
A she-animal, a female hungry ghost,
A woman from the priestly, warrior, or merchant caste,
Or a peasant woman, or one of endless other groups,
“A scribe, a princess,
A woman of distinction, a tax collector,
A merchant, a guard, a prostitute,
A boat-woman, a leather worker,
“A kulatriṇī,70 a hatriṇī,71 a musician,
A sweeper, also a tribeswoman,
A washerwoman, a wine merchant,
A perfume seller, a laborer,
“A barber, a dancer,
A bronze smith, a goldsmith,
A fisherwoman, a marriage arranger,
Also a pot maker, a garland maker,
“A female kāpālika, also a conch worker,
A parasol maker, a house builder,72
A cowherd, a fletcher, a betel seller,
A butcher, a stoneworker,
“A carpenter,73 also a hairdresser,
A woman of any mixed caste,
A mother, a sister, a wife,
A maternal aunt, a niece,
“A paternal aunt, also a mother-in-law,
And any other woman of any caste,
A lay vow-holder, also a yoginī,
Or a widow, or a female ascetic.
“These and all other women
Possess my form.
They exist for the welfare of all beings,
Each identified by her own individual function.
“Among them, whichever woman one may obtain,
She should be served by the yogin,
With kisses, embrace, and the like,
And with the union of the vajra and the lotus.
“Women who are served will, for their part, instantly grant
Accomplishment to all those seeking
To benefit living beings.
One should therefore serve women.
“Women are heaven, women are the Dharma,
And women are truly the supreme austerity.
Women are the Buddha, women are the Saṅgha, [F.316.b]
Women are the Perfection of Wisdom.
“They can be divided according to the five colors,
With their names assigned accordingly—
A woman who is of blue color
Has been proclaimed as Hatred Vajrī.
“A woman who is white
Is known to be Delusion Vajrī;
A woman who is yellow
Is the goddess Calumny Vajrī.
“A woman who is pink
Is said to be Passion Vajrī;
A woman who is dark-green
Is said to be Envy Vajrī.
“There is only one goddess, wisdom,
Abiding in five forms.
One should worship her with flowers, incense, and so forth,
Clothes, prose, poetry, body ornaments,
“Conversation, bowing,
Folding one’s hands,
Beholding and touching her,
Thinking of her and talking to her,
“With kissing, embrace, and the like,
One should regularly worship Vajrayoginī.
If one is able, one should honor her physically,
If not, one should do so verbally or mentally.
“Worshiped by him, pleased,
I shall grant complete attainment.
I am none other than the form
Found in every woman’s body.
“Apart from worshiping women,
There can be no other worship of me.
By this propitiation, I will be satisfied
For the sake of the practitioner’s accomplishment.
“Everywhere, always and invariably,
I will be within his sight.
One should make love to one’s woman
Visualizing her in my complete form.
“By the union of vajra and lotus,
I grant awakening.
Therefore, if someone wholly dedicated
To propitiating me in all forms
“Should commit theft,
Or kill living beings,
Or if one should speak false words,
Break deity statues,74
“Or eat food belonging to the Saṅgha,
To a stupa, or to someone else,
The practitioner who is dedicated to propitiating me
Will not be stained by sin.
“He may crush, with his fingernail,
A louse in his clothes, even kill it—
Through this very means
A lay vow-holder will propitiate me.
“He should neither be afraid of nonvirtue,
Nor of difficult rebirths—in hell and so on.
He should, however, be afraid of people
For as long as he does not obtain power.75
“There is no evil whatsoever,
Nor is there any merit—
The conventional distinction between virtue and nonvirtue
Is for ordinary people, to be guarded in their minds.
“Since everything is only mind, [F.317.a]
And its duration is only momentary,
Who is it that goes to hell,
And who is it that goes to heaven?
“Just as one meets one’s death in distress,
Thinking that it is caused by poison
Even when there is no poison,
So too one goes to heaven or the lower realms.
“Nirvāṇa is attained by the wise ones
As the result of a complete understanding of the way things are.
Nirvāṇa has the nature of emptiness,
Like that of a candle blown out by the wind.
“But when it is interrupted, one goes on suffering;
One does not attain the level of awakening.
Therefore, having renounced everything,
A vow-holder should only propitiate me.
8.35Then the lord said to the goddess, Perfection of Wisdom:
“Of what form is Caṇḍamahāroṣaṇa,
And of what kind is his accomplishment?”
8.36The goddess said:
“The yoginīs are said to be of five types,
Corresponding to the five colors.
And they have their respective husbands,
According to the division of five colors.
“And in truth, each of them is Caṇḍamahāroṣaṇa—
They will now be described by me, the yoginī.
The husband who is of blue color
Is known as Blue Acala.
“The husband who is of white color—
He is called White Acala.
The husband who is of yellow color—
He is said to be Yellow Acala.
“The husband who is of pink color—
He is said to be Red Acala.
The husband who is of dark-green color—
He is said to be Green Acala.
“There is only one Caṇḍamahāroṣaṇa,
Abiding in five forms.
He is called Caṇḍamahāroṣaṇa,
As his accomplishment is unflagging.
“Until the farthermost reaches of space,
There is, in the divine form, his presence.
Just as the accomplishment of Caṇḍamahāroṣaṇa is described here,
So too can the accomplishment of Caṇḍī be gained.”
8.42Thus concludes the chapter on Caṇḍamahāroṣaṇa’s nature, the eighth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero. [F.317.b]
Chapter 9
Meditation
9.1Then the goddess said, “How, O lord, should the wisdom and the means, the woman and the man, cultivate their identification with the deities?”
The lord said:
“A yogin should place the woman in front
And look deeply in her eyes.
He should make his body straight
And meditate with one-pointed mind.
“Because of the nature of the four bodies,
There is no separation, not even in the slightest.
However, without understanding,
A distinction is perceived between wisdom and means.
“Death is said to be the dharmakāya;
Sambhogakāya is the intermediate state after death;
Nirmāṇakāya has the form of the six modes of existence;
The pleasure of sex76 is Great Bliss.
“This male form, in the three realms,
Has the nature of the four bodies;
The female form, in the three realms,
Also has the nature of the four bodies.
“The man is the Buddha,
Because he has the nature of the four bodies.
The woman, present in all directions,
Is the Perfection of Wisdom.
“The man should do the deity-identification in the following way:
‘I am an accomplished one,
Abiding in my own nature—
The nature of Caṇḍamahāroṣaṇa.
“ ‘My lover is an accomplished being in every way,
Having fully assumed the form of Caṇḍī.’
In this way should one meditate with reverence,
For a long time, understanding this reality.
“Having abandoned all activity,
Wholly devoted to serving women,77
One should remain with one’s mind focused solely on pleasure,
Until one attains accomplishment.
“When the yogin has attained accomplishment,
He will become pure and unassailable.
He is invisible to people
When merged with the prāṇa-mind.
“Omniscient, omnipresent, all-pervading,
Free from all afflictions,
For him there is no disease, nor old age;
Death does not exist for him.
“Poison has no effect on him,
Nor does water, nor wind.
Neither weapons nor enemy hordes
Can ever prevail over him.
“Yet all the objects of desire arise for him
Merely through a mental wish.
At that moment, one becomes, effortlessly,
The same as a wish-fulfilling gem. [F.318.a]
“In all the realms of the world,
Wherever one may happen to be,
There palaces will arise for him
With all desired things.
“Delightful, heavenly women,
Adorned with beauty and youth,
As numerous as stars in the sky,
Will without doubt be his.
“The gods, such as Brahmā, Viṣṇu, and Śiva,
Indra, Kāmadeva, and so forth,
Will be his servants;
And so will all the beings living in the six realms.
“Just as the yogins attain accomplishment,
In exactly the same way do the yoginīs.
The men have the form of Vajradhara,
The women that of the vajra-woman.”
9.17Then the goddess said, “In what way, O lord, does Great Bliss arise in the body through the union of wisdom and means?”
The lord said:
“The lalanā channel, with the nature of wisdom,
Is located on the left.
And the rasanā, with the nature of means,
Is located on the right.
“In the center between the lalanā and the rasanā
Is located the avadhūtī.
When the wind in the avadhūtī has become
Of the same essence with semen,
“It will descend from the fontanel of the skull,
Passing through the opening of the penis, inside the vagina of the woman.
By the union of the wisdom and the means,
Caṇḍālī, who is located at the navel,
“Burns like a lamp—through this
The best semen is caused to flow.
Through this arises a lesser bliss,
If the effort applied is small.
“With big effort, the bliss is intense—
For this is the nature of things.
Whoever can engender this bliss
Through regular practice,
9.23This concludes the chapter on meditation, the ninth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 10
In Praise of Women
10.1Then the goddess said, “Is it possible, O lord, to attain the level of Caṇḍamahāroṣaṇa even without a woman? [F.318.b] Or is it not possible?”
The lord replied, “It is not possible, O goddess.”
The goddess said, “Is it impossible, O lord, because bliss does not arise?”
The lord said:
“The highest awakening is not attained
Merely by the arising of bliss.
Only by the arising of a particular kind of bliss
Can it be reached, not otherwise.
“And this bliss is not felt without doing what needs to be done—
It is produced only through the right cause.
And the cause is union with a woman;
There is no other cause, ever.
“Among all illusions,
Only the illusion of a woman is praised.
Whoever would transgress against her
Will not attain accomplishment.
“Therefore separation from women
Must never take place.
So if there should occur suffering,
Death, bondage, or fear—
“One should put up with all of this,
Rather than abandon a woman,
Since all women can cause one
To attain buddhahood by means of the four joys.
“Without modesty, fickle, impudent,
Wholly in pursuit of desires—
Yet they alone grant accomplishment;
They should be served with all one’s being.
“What can be said of the nature of woman—
They can even die from love
By merely being separated from their husbands.
What more can be said than this?
“Therefore all women should be viewed
As goddesses on all occasions.
Even wood, stone, and other objects
Should be imagined, in one’s mind, as such.
“For a woman, the man is a deity;
For a man, the woman is a deity.
They should honor each other
By uniting the vajra and the lotus.
“No other god should one worship,
Allowing him to take control.
Therefore the yogin, filled with compassion,
Should set up the maṇḍala in front;
“Then he should lead the woman there
In her form, which is none other than Perfection of Wisdom.
One must worship her with flowers,
Lamps, incense, and so forth.
“Later one should pay obeisance to her,
Prostrating with one’s whole body.78
Then one should circumambulate her clockwise— [F.319.a]
This will complete the worship of Caṇḍī.
“In the same way, a woman should worship a man—
With respect, and with the mind filled with devotion.
She should perform the worship, in reciprocity,
As has been taught by the victorious ones.
“One must not scold a woman,
Nor can one abandon her when being asked for a favor.
One should speak nice words
And give her things according to need.
“One should praise her with all one’s heart,
So that she does not perceive one as a villain.
One must never abandon a woman wherever one may be,
After hearing this teaching of the Buddha.
“Whoever should act otherwise,
That evildoer will end up in hell.
Apart from causing his own death,
Does he achieve anything by separating himself from women?
“This practice of Caṇḍamahāroṣaṇa
Can never be accomplished by religious austerities.
It would be fruitless due to the net of delusion—
The pure mind would be blocked.
“A lover must not abandon lust,
Lest he would be living a lie.
By living a lie, evil is incurred;
And from evil, a rebirth in hell.
“He who lives a lie will meet his death,
There is no doubt.
Through this lust alone, accomplishment is won—
Only through lust—by the sons of the victorious ones.79
“So one should not torment oneself with austerities,
Abandoning the five sense-objects.
One should notice beauty as it comes along,
And listen to the sound.
“One should smell the odor
And savor the supreme taste.
One should experience the sensation of touch,
Pursuing the five types of sense-objects.
“One will quickly become awakened,
Being wholly devoted to Caṇḍaroṣa.
There is no greater deception,
And no greater delusion,
“Than a man spending his entire youth
Without bringing enjoyment to women.
No reward will be yours to see,
But you will have incurred the greatest loss.
“Those who are wholly devoted to desire
Serve their lovers regularly.
Having seen that the seat of Caṇḍaroṣa
Is nestled within the vulva of a woman,
“How would they be able to sleep, eat, or laugh,
If they abandoned it?
In order to destroy the wickedness of the world,
The son of Māyādevī—the wise teacher—
“Abandoned his 84,000 wives [F.319.b]
And his entire harem,
And went to the bank of Nairañjanā.
He manifested the accomplishment of a buddha
“By turning away the advancing Māras,
But this was not so from the perspective of the absolute truth.80
This was not so, since it was in the female quarters, that the Buddha,
Experiencing pleasure in the company of Gopā, became accomplished.
“It is from the union of the vajra and the lotus
That true pleasure is derived.
Awakening is attained through pleasure,
And there is no pleasure in being separated from women.
“However, he who enacts separation
In order to remove the wickedness of the world—
Namely the victorious master of illusory displays—
Enacts his part in that very form
“Through which the people will come
To him, the awakened one, for guidance.
By criticizing women
In all the sūtra and Abhidharma literature,
“He would teach different levels of training,
His words concealing the truth.
He would also explain nirvāṇa
As being the result of the cessation of the five aggregates.”
10.32Then the blessed lady Prajñāpāramitā said, “Who is that blessed one, the son of Māyādevī, and who is Gopā?”
The blessed lord said:
“I am the son of Māyādevī,
Who has now become Caṇḍaroṣaṇa.
And you are the blessed lady Gopā,
In the form of Prajñāpāramitā.
“As many women as there are,
All are known to possess your form.
Men, on the other hand, are all said
To be endowed with my form.
10.35The Blessed Lady then said, “Why, O lord, do the listeners and their like belittle women?”
The blessed lord said:
“They all abide in the realm of desire—
Those who are called listeners and so forth.
They do not know the path to liberation
And always see the woman as an ordinary being.
“In a situation where saffron and so on is close by
And easy to obtain,
It is not fit for a welcome offering.
What is far away, however, is suitable for a great welcome offering.
“Because of their ignorance that had no beginning,
Those people are devoid of faith;
They do not turn their minds to the truth— [F.320.a]
I, for my part, have concealed it very well.
“But still, during this dark age,
If there is any being among the infinite numbers,
Counted one by one,
For whom devotion and exertion are paramount,
“It is for the sake of that being that I have explained all this—
For the sake of its swift attainment of awakening.”
10.40Thus concludes the chapter on the praiseworthiness of women, the tenth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 11
The Universality of Caṇḍamahāroṣaṇa
11.1Then the blessed lady said, “Are you, O lord, with or without passion?”
The blessed lord said:
“I am everyone, and I pervade everything,
Creating everything and destroying everything.
I possess all forms, I am the awakened one;
I am the creator, the destroyer, a powerful lord full of bliss.
“Through whatever form
Beings may be guided,
In that very form, I abide
For the benefit of the world.
“Sometimes I am the Buddha, sometimes a siddha,
Sometimes the Dharma, sometimes the Saṅgha,
Sometimes a hungry ghost, sometimes an animal,
Sometimes I assume the form of a hell being.
“Sometimes I am a god, sometimes a demigod,
Sometimes I assume a human form,
Sometimes the form of an inanimate object—
I possess all forms, there is no doubt.
“I am a woman and also a man,
Sometimes I have a genderless form.
Sometimes I am affectionate, sometimes hateful,
Sometimes deluded, sometimes pure,
“Sometimes I have an impure form.
I exist essentially as mind;
It is my mind that is perceived—
Nothing else exists at all.
“I can be categorized as a thing or a no-thing;
I am one that can be generated, and also one who generates.
I am an obstacle and I am an accomplishment,
Abiding in every form.
“I am birth and I am death,
I am disease and I am old age.
I am virtue and I am nonvirtue,
And I am the karmic result of these two.
“This entire world consists of the Awakened One,
And all these forms are of myself— [F.320.b]
They should be known as forms, in essence the same,
By the yogins reflecting on truth.”
11.10Then the blessed lady said, “Are these forms only of you?”
The blessed lord said:
“Such forms are of yourself, as well;
All that has been explained.
All this is permeated by you—
The inanimate and animate worlds.”
11.11Thus concludes the chapter of the universality of Caṇḍamahāroṣaṇa, the eleventh in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 12
Mantra Rituals
12.1Then the blessed lady said:
“Please explain about applying mantras—
The pacifying and the enriching;
The practices of enthralling and summoning;
The killing, the driving away, and so forth.
“The removing of poison, the removing of disease,
The stopping of a fire or a sword.
Also the victory in battle
And the most eminent scholarship.
“The sādhana of yakṣiṇīs that inducts them into service,
The sādhanas of dūtas and bhūtas—
These skills and arts of many types—
Please explain them to me, O lord, with a firm motive.”
12.4The blessed lord said:
“One established in the absorption of Caṇḍaroṣaṇa
Should take up the practice of mantra.
First one should practice the essence—
It comprises ten letters with inherent vowels—
“It is called the root mantra;
It brings the accomplishment of all mantras.81
Wherever it is written,
Good fortune will be present.
“Whoever has others recite it for him,
His sins will be completely removed.
By merely remembering this mantra,
The māras will flee in the ten directions.
12.8“At that moment, all wicked beings—bhūtas, pretas, vyāḍas, yakṣas, kumbhāṇḍas, mahoragas, and so forth—are made to flee. All the vyāḍas become frightened; all the grahas are burned by the power of the mantra’s light rays. All the siddhas82 come into one’s presence.
12.9“Now comes the sādhana. One should recite the mantra 100,000 times, completing in this way the preliminary practice. Then, starting on the first day of the dark fortnight, one should recite every day at the three junctions of the day until the full-moon day. Then at the end, one should recite the whole night, offering a great pūjā from sunset until sunrise. This mantra will then be mastered. From then on, one can accomplish all actions.
12.10“Now comes the sādhana of Lord Caṇḍamahāroṣaṇa. One should commission someone to paint the lord on canvas, as before in the center of the four-cornered maṇḍala. One should have the conviction that the lord is of the nature of the ten syllables. Sitting in front of the image, starting on the first day of the dark fortnight, one should recite the mantra one thousand times at each of the three junctions. Then at the end, at the time of the full moon, one should offer a pūjā according to one’s means, and then recite from sunset till sunrise. Then terrors will arise, but one should not fear. One should recite quickly, very quickly. Then the lord Caṇḍamahāroṣaṇa will come himself. One should then make a welcome offering of water for his feet, prostrate oneself, and stand up.
12.11“Lord Caṇḍamahāroṣaṇa will ask: ‘What boon shall I grant you?’ The sādhaka should reply: ‘Grant me the state of awakening.’ Then the lord will enter his body. As soon as he enters, the sādhaka obtains the bodily form of a sixteen-year-old and the six superknowledges. He becomes the master of the thirteenth bodhisattva level, living in a celestial mansion, with a retinue of hundreds of thousands apsaras gracing him. He obtains an alluring form, becomes omniscient and just like the lord Caṇḍamahāroṣaṇa.
12.12“Alternatively one should request, according to one’s wish, the magical power of the sword, the ointment for invisibility, magical pills, shoes for sky-travel, foot ointment for fast walking, a kingdom, superhuman potency for sensual gratification, knowledge of spells, wealth, poetic skill, learning, yakṣas, yakṣiṇīs, longevity elixir, philosopher’s stone, the knowledge of alchemy, and so forth—the lord will give all of this. [F.321.a]
12.13“Or else one could commission someone to paint Sole Hero on a canvas and practice as before. Here in the painting of Sole Hero, Black Acala is embraced by Hatred Vajrī; White Acala by Delusion Vajrī; Yellow Acala by Calumny Vajrī; Red Acala by Passion Vajrī; and Green Acala should be painted embraced by Envy Vajrī. Or else the lord should be painted alone, without a consort.
12.14“As another option, the blessed lady should be painted on the canvas alone in the center, between the five Acalas. Then, imagining oneself as having the form of her husband, one should make her the object of one’s practice as previously described. Or, imagining one’s own wife as having the form of the goddess, one should do the practice. Being accomplished, she can grant even the state of awakening, let alone other accomplishments.
12.15“Or one should do the practice of the lord standing with his left leg outstretched and the right slightly bent, and holding a sword and a noose. Or one should do the practice of innate Caṇḍamahāroṣaṇa, sitting in the sattvaparyaṅka posture and holding a sword and a noose in his hands, with his wisdom consort of the same color pressed against his chest. The resulting accomplishment will be as previously described, and so also would be the accomplishment involving the lord painted on canvas. Alternatively one can also perform this practice using statues made of wood and so on.
12.16“When the practice involves the sword, one should, when the moon is in the asterism of Puṣya, clean the sword—one made of either quality iron or hard wood—with the five products of a cow, and then anoint it with every fragrance. One should grasp it with both hands and recite the mantra at the three junctions of the day for one month. At the end of the month, one should offer extensive worship and recite for the entire night. In the morning, the sword will burst into flames. One then becomes the holder of the magical power of the sword, with the bodily form of a sixteen-year-old with curled hair. One enjoys the five sense objects until the end of saṃsāra. [F.321.b]
12.17“In the same way, one should practice with a vajra scepter, a wheel, a trident, and so on. And so also with a noose made of copper and so on. Similarly, with a vase,83 shoes, a brahmanical cord, clothes, a parasol, a Prajñāpāramitā text, a tantra text, and so forth. So too one can practice with a paṭaha drum, a mardala drum, a lute, and so forth. In the same way, one should practice with a golden yakṣa, starting with Jambhala, Maṇibhadra, Pūrṇabhadra, and Cibikuṇḍalin. They will carry out one’s every command.84
12.18“In the same way, one should practice with a gandharva made of bamboo; a garuḍa made of anthill clay; the gods Brahmā, Viṣṇu, Maheśvara, Indra, Kāmadeva, and so forth, made of deodar tree; a rākṣasa drawn with charcoal from the charnel ground; a preta drawn with potash of a burnt goldfish; a human made of beeswax; Gaṇapati made of ivory; the piśāca Pīlupāla made of the wood of toothbrush tree; the ḍākinīs Gaurī, Caurī, and so forth, drawn with potash of burnt pravāla fish ; the vetālas Rāmadeva, Kāmadeva, and so forth, made of human bone; the nāgas Vāsuki and so forth, also the nāginīs, made of nāgakesara wood; and the yakṣiṇīs Hārītī, Surasundarī, Naṭṭā, Ratipriyā, Śyāmā, Naṭī, Padminī, Anurāginī, Candrakāntā, Brahmaduhitā, Vadhū, Kāmeśvarī, Revatī, Ālokinī, Naravīrā, and so forth, made of the wood of the aśoka tree. One should practice with these.
12.19“One should practice with the chief queen and the king made of banyan wood, [F.322.a] and with the group of apsarases— Tilottamā, Śaśidevī, Kañcanamālā, Kuṇḍalahāriṇī, Ārambhā, Urvaśī, Śrībhūṣaṇī, Ratī, Śacī, and so forth, made of deodar wood. In the same way, one should do the practice of the nine planets—the sun, the moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu, and Ketu. Similarly the practice of the bodhisattvas, starting with Avalokiteśvara, Vajrapāṇi, and Mañjuśrī. Likewise the practice of the buddhas, starting with Vipaśyin and Śikhin. So too the practice of the bhūtas, starting with Aparājita. Also the messengers, starting with Yamāri. Similarly the servants, starting with Vajrakaṃkāla. In the same way, one should do the practice of all beings—women and men. All of them will carry out one’s orders.
12.20“Now if one does not succeed the first time, one should do it for the second time. If this is likewise unsuccessful, one should do it for the third time. If one does not succeed even then due to previously committed evil acts, then, standing astride with one’s left knee and right foot on the ground, one should recite the mantra until one succeeds. After this, even a slayer of a brahmin would succeed.
12.21“For the above practices of Caṇḍamahāroṣaṇa, the following mantras apply:
“ ‘Oṁ, Caṇḍamahāroṣaṇa, come, come! Hūṁ phaṭ!’85
“If practicing with the sword and so on, one should add: ‘Make such and such respond to my practice!’86
“When placing the feet astride, one should add: ‘Kill such and such, kill!’87
12.22“In this way, with a single recitation, one burns even the five inexpiable actions. One should add: ‘Destroy all my evil!’88
“In this way, by a mere utterance, one effects the protection from all fears. One should add: ‘Protect me, protect!’89 [F.322.b] In this way, one effects protection in every respect.90
12.23“Then, visualizing the iron as if ablaze, one should incant mustard seeds, mung beans, or māṣa pulses with one’s personal mantra 108 times. One should then strike them as they are being seized by ḍākinīs and other beings.91 They will all flee. At the time of striking, one should add the mantra: ‘Make the ḍākinīs and the rest go away!’92
12.24“Then one should write the mantra with chalk inside an eight-petaled lotus and cover it with a lid in a pair of vessels of unbaked clay. One should wrap this in a fisherman’s net and have it suspended in a doorway—this effects protection of children. One should add the mantra: ‘Protect the child, protect!’93
12.25“One should make a beeswax effigy of the target, four finger-widths high. One should inscribe the mantra on birch bark, place it in the effigy’s heart, and strike the spot with black mustard seeds or similar substances. One should then nail the mouth with a thorn—the mouth of the opponent will be sealed. One should then add the mantra: ‘Nail the mouth of such and such!’94
12.26“One should bury the effigy at a crossroads. Similarly one should nail the feet, which will stop the target from moving about. One should add the mantra: ‘Nail the feet of such and such!’95 One should nail the heart, as this will immobilize the target’s body. One should then add the mantra: ‘Nail the heart of such and such!’96
12.27“Whichever limbs one nails with a nail of human bone, or an iron one, or a withered thorn,97 those limbs will become weak and in great pain. One should add the mantra: ‘Nail such and such body part of such and such a person!’98
12.28“By burying the effigy at someone’s entrance door, one will make the resident homeless. One should add the mantra: ‘Make such and such homeless!’99 By throwing incanted ashes from a charnel ground at someone’s doorway, one will expel him. One should add the mantra: ‘Expel such and such!’100
12.29“Having incapacitated the effigy with thorns, one should recite the mantra. One should add the mantra: ‘Kill such and such!’101[XII.29]-->
12.30“Having used one’s personal mantra to incant a sword or the like 108 times, one should engage in battle. One will meet with victory. [F.323.a] For whatever purpose one dedicates an oblation, that purpose will have a successful outcome.
12.31“Having incanted a peacock’s feather with 108 recitations of one’s personal mantra, one should brush the place affected by a bad disease or sickness. One should add the mantra: ‘Destroy such and such disease of such and such a person!’102 There will be an appeasement of all ailments.
12.32“In the same way, one should rub a snakebite wound with the palms of the hands. One should add the mantra: ‘Destroy the poison in such and such!’103 This will destroy the poison.
12.33“Likewise one should contemplate a person who is one’s target as enthralled, being at one’s service, paying a visit at one’s own place, naked, with disheveled hair, in front of oneself. Visualizing him as fallen to one’s feet, one should recite the mantra. Then the enthrallment will take place. One should add the mantra: ‘Bring such and such to the state of enthrallment!’104
12.34“In the same way as before, one should recite the mantra while contemplating him as being drawn toward oneself. The target will be brought into one’s presence. One should add the mantra: ‘Draw such and such into my presence!’105
12.35“Visualizing oneself as being completely flush with valuables and grain, one should recite the mantra. One should add the mantra: ‘Bring prosperity to me!’106
12.36“One should write this mantra107 with a thorn on a betel leaf, in the center of a space delimited by two intersecting triangles, and chew the betel together with five grains of black pepper. One should add the mantra: ‘Destroy all the fevers!’108
12.37“At the time of a lunar or solar eclipse, one should fill a bowl with rice cooked with milk or curd, adding sugar and clarified butter. One should place that on top of seven leaves from the bodhi tree and cover it with another seven leaves. Holding it up with both hands, one should recite the mantra for as long as one is not liberated. By eating it, one will live for five hundred years.
12.38“Following the same procedure, one should imbue with efficaciousness yellow orpiment, the pigment of bovine gallstones, realgar, or lampblack. If it bursts into flames, one will become a vidyādhara by applying it as a tilaka on one’s forehead or an ointment. If it produces smoke, one will attain invisibility. If it releases heat, an enthrallment will take place.
12.39“Alternatively one should commission someone to make, from the wood of cobra’s saffron, the king of nāgas, Ananta. Having submerged him, face down, in water, one should recite the mantra while looking into the sky. One should employ the mantra: ‘Seize Ananta, seize! Cause him to send rain!’109 [F.323.b] The god will then send rain.
12.40“Then one should take Ananta out of the water, bathe him in milk, and release him. Then, gazing at the clouds, one should recite the mantra.110 One should add the mantra: ‘Stop all the wind and rain!’111
12.41“These were the rites belonging to the first root mantra, which consists of ten letters with their inherent vowels. These rites belong also to the second and third root mantras. And only these rites belong to the heart mantras.
12.42“One should write the first garland mantra with a thorn on an umbrella tree leaf and wrap it using blue cloth and blue string. Placing one’s left foot on the head, arm, throat, or shoulder of a person suffering from fever, one should tie this amulet there,112 saying, ‘With my angry mind, I will destroy the fever of such and such a person.’ This will destroy all fevers.
12.43“At the time of tying the amulet, one should make the sick person face east and lustrate him with a bowl full of grilled fish, rice, wine, and so forth. One should say, ‘After eating this, may all fevers and diseases quickly go away. Lord Caṇḍamahāroṣaṇa is ordering this. If you don’t go away, then the lord, angered, will chop you up with a sharp sword into smithereens as small as sesame seeds.’113 After saying this, one should offer an oblation in the southwestern quarter. The sick person will then become well.
12.44“In the same way, an oblation should be offered in the event of any disease, attacks by ḍākinīs, or other misfortunes. One effects protection from all types of fear merely by reciting the mantra. Moreover, saying the root mantra will accomplish all. Only this ritual belongs to the second garland mantra.
12.45“One should incant a cake of leftovers with the third garland mantra and offer it. This will bring fulfillment of wishes. One should incant a cake of rice and offer it at evening twilight in a secluded place. Then any objective one aims for will be accomplished. The remaining part of the ritual is as before. [F.324.a] Following the method previously described, one should start on the first day of the bright fortnight and proceed as before until the day of the full moon.
12.46“The preliminary practice is completed with ten thousand recitations of the garland mantras. These rites, as was the case with the rites belonging to the root mantra, call for deity-specific mantras. Just as the mantra rituals of the lord are to be performed, so also are they to be performed for the goddesses. In particular, through reciting, poetic and scholarly skills will quickly arise.
12.47“Now comes the ritual involving the third root mantra. One should climb on to one’s bed and, holding one’s penis with the left hand, recite 108 times. Whoever’s name one includes in the mantra, she will arrive. One should make love to her. The mantra to recite is: ‘Oṁ, Vauherī, may such and such come to me! Hūṁ phaṭ!’
12.48“Having drawn a vulva on the ground with red chalk, one should cover the drawing with one’s left hand and recite the mantra 108 times. Whoever’s name one includes in the mantra, she will arrive.
12.49“One should incant mustard seeds seven times and strike a person with them; he will become free from disease. One can also perform this mentally. Having incanted water, one should strike; blood will flow. Having incanted clothes, one should put them on; one will become dear to all people. Any person into whose food or drink one puts incanted salt will become enthralled.114
12.50“Any person around whose neck one ties a rope made of cow’s hair, having first incanted this rope, will become a cow. Whoever’s name one recites while facing the sun, one will bring that person into one’s presence. Any person around whose neck one ties a rope made of cat’s hair will become a cat. By using a rope made of crow’s sinews, that person will become a crow. With a rope of man’s hair, a woman will become a man. With a rope of woman’s hair, a man will become a woman.
12.51“In this way, with whoever’s hair the rope is made, the target will turn into that respective form. Whoever’s name one should recite, one will draw that person’s blood. Whoever one looks at with unblinking eyes while reciting the mantra, that person will become enthralled.115
“These were the rites belonging to the mantra of the goddess. [F.324.b]
12.52“One should offer an oblation with the oblation mantra. All the obstacles in the form of calamities, disease, and the like, will be pacified. In whatever endeavor one may be involved, one should offer an oblation, and one will succeed in it. A bowl with white flowers, another one with milk, another with perfumed water, and another with rice—these four bowls and an offering of the main and auxiliary fruits—one should incant them in the quiet of the night by reciting 108 times, ‘Oṁ, Caṇḍamahāroṣaṇa, take this oblation, take! Accomplish my task! Hūṃ phaṭ!’116 Having incanted, one should offer them in solitude. One’s wishes will come true.
12.53“Then, with 108 recitations of the root mantra of the lord, one should rub white mustard oil inside the vagina of a pregnant woman and also make her drink it. She will give birth with ease. By dressing a wound with this oil alone, the wound will heal. All these things can also be achieved by ingesting this oil.
12.54“One should write the first garland mantra on birch bark, in the center of a sixteen-petaled lotus. One should wrap it with a blue cord and wear it on one’s body. One will be protected at all times. One should write the mantra with the pigment of bovine gallstones or red lac.
12.55“This method can also be employed with the second garland mantra. So also can the methods described in other tantras and practice manuals be employed here. In the same way, all endeavors of a yogin, who relies on meditative cultivation, will be successful.”
12.56Thus concludes the chapter on all the rites involving mantras, twelfth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 13
Conduct
13.1The goddess then said:
“What conduct should be followed by a yogin?
Tell me, O lord!
And what practice ought to be done?
By what means is accomplishment speedily attained?”
13.2The lord said:
“Killed should be the evil ones—
Those who disparage the Buddha’s teaching.
Having seized their wealth,
One should perform the benefit of beings. [F.325.a]
“All widows should indeed be attended upon;
Female ascetics, one’s mother or daughter.
One should consume fish and meat,
And drink wine, in a state of mental equilibrium.
“Using deception, one devoted to concentration
Should keep one’s own and others’ offenses secret.
One free from dualistic mental constructs
Will succeed by applying this secret discipline.
“By whatever wickedness
Beings go to lower states of existence,
By the very same wickedness
A yogin quickly attains success.”
13.6The goddess Hatred Vajrī then asked the lord, “How, O lord, would you explain the inverted conduct?”
The lord then said:
“By passion, passion is killed;
A conflagration is killed by fire.
One should destroy poison with poison,
Applying the instructions.
“Contemplating the world to be devoid of independent existence,
Cultivating the thought, ‘I am an accomplished one,’
One should keep all one’s practice very secret,
So that nobody knows.
“Having extinguished all one’s negativity,
One succeeds by means of the inverted conduct alone.
A yogin, solely devoted to yoga,
Who does not keep it secret,
“Will not have success
In this inverted conduct.
There is neither evil nor virtue,
Since both are, by nature, devoid of independent existence.
“In order to destroy the wickedness of the world,
I have not disclosed this earlier.
Only now do I teach it in truth,
In the form of Caṇḍamahāroṣaṇa, O beloved.
“In order to induct beings into the ranks of yogins—
A cause serving the purpose of all beings—
I will now explain the conduct that is for all to see.
Listen now, O beloved!
“One should not kill living beings
Or take another’s property.
One should never steal another’s wife117
Or speak untruthful words.
“For the sake of abandoning the vices of the world,
A wise one should never drink wine.
It is with decorum that one should take up
This public level of training.
“That which has just been taught is the outward conduct;
Now, however, the secret practice will be taught.
One should place a diadem on one’s head [F.325.b]
And a pair of earrings on one’s ears.
“Having prepared different adornments,
One should wear them on one’s body—
Anklets should be placed around one’s ankles,
And likewise a girdle around one’s waist.
“In one’s right hand, one should hold a sword;
In the left, a noose.
On the head, a crown-seal should be placed,
Representing the five buddhas.
“One should attach to one’s head the five strips of colored cloth
And shave off one’s hair and beard.
One should procure a girl who is older than ten years118
And embark upon one’s practice.119
“One should prepare this girl
According to the previously explained division of families.
One should always bedeck her with adornments
Suitable for a girl.
“One should place in her right hand a kartri knife,
And in the left, a skull cup.
A paramour of a select category should arrange such requisites
On his partner’s body according to the division of families.
“One should take a wisdom-consort from one’s own spiritual family,
Or any other spiritual family, keeping a focused mind.
One should collect the objects of worship as one wishes
And commence the practice itself.
“In the absence of jewels and the like,
One should make do with other precious things.
Alternatively one should create things mentally
If they cannot be physically obtained.
“One should practice the five pledges
According to the fivefold family division.
Using the method as previously described,
One should make love with both lovers taking part.
“The yogin will succeed in every way;
No other action needs to be performed.
After the union of the wisdom and the means,
One should scratch her and inscribe the three syllables.
“One should give kisses and embraces,
As well as all of one’s semen.
The perfection of giving becomes thus fulfilled—
There is no doubt.
“One’s body, speech, and mind wholly engaged
And controlled in concordance with one’s intense pleasure—
This should be known as the perfection of discipline.
The nail-wound, patiently endured—
“The suffering of the inscribed three syllables—
This alone is the perfection of patience.
With reverence and for a long time
Should one make love, with a focused mind—
“This should be known as the perfection of diligence,
Because of engaging one’s mind in the pleasure of it.
As this is the reality of everything,
It is regarded as the perfection of concentration. [F.326.a]
“Meditating on a woman’s form—
This is proclaimed to be the perfection of wisdom.
Merely by this single method of exquisite pleasure,
The six perfections become fulfilled.
“If the five perfections are merit,
The knowledge is wisdom—so it is said.
When united in the union of exquisite bliss,
The yogin has completed the two accumulations already.
“One who is endowed with merit and wisdom
Will succeed in an instant,
Just like a fruit growing on a creeper
Is endowed with a flower.
“A full awakening will happen within a moment
With the two accumulations already completed.
One becomes master of the thirteen stages,
There is no doubt.
“The stages should be known as Joyful,
Pure, Beacon of Light,
Resplendent, Invincible,
Facing Directly, Going Far, Immovable,
“Auspicious Intelligence, Cloud of Dharma,
All Luminous,
Matchless, Possessed of Wisdom—
These are the thirteen names.”
13.34This concludes the chapter on practice, the thirteenth in the glorious tantra of Caṇḍamahāroṣaṇa called the Sole Hero.
Chapter 14
The Name Acala
14.1Then in that gathering, a vajra yogin called Samantabhadra said this to the Blessed One, “May I ask, O lord, why do we use the names Acala (Immovable), as well as Ekallavīra (Sole Hero) and Caṇḍamahāroṣaṇa (Great Fierce Angry One)?”
The Blessed One replied:
“Because of the union of wisdom and skillful means,
It is immovable and by nature blissful.
It is the wisdom and skillful means itself,
And therefore cannot be swayed by dispassion.
“For this very reason is it called Acala—
One with the nature of Vajrasattva,
Two-armed and single-faced, tranquil,
Pellucid, of invincible mind,120
“Holding a sword and a noose in his two hands,
Supremely devoted to embracing the Wisdom,
Sitting in sattvaparyaṅka posture
On top of a lotus, a moon, and a sun.
“He will remain until the end of saṃsāra,
Abiding happily in divine bliss! [F.326.b]
It is for this reason that he is called Acala
And is worshiped by all the buddhas.
“Cultivating themselves just as this Acala,
All the victorious ones of the three times
Enact, verily, the benefit of beings
Until all is destroyed by the final deluge.”
14.6Samantabhadra then said:
“What is expressed by the syllable a
What by the syllable ca,
And what by the syllable la?
Of what are they an abridgement?”
14.7The Blessed One said:
“By the syllable a is expressed
The unfabricated innate nature.
The syllable ca expresses joy,
Supreme joy, the joy of cessation, and innate joy.
“This syllable expresses
The nature of the thus-named four joys.
The la expresses the playfulness of a wanton woman,
The exquisite pleasure of lovemaking.
“The syllable a expresses wisdom,
The syllable ca expresses means,
The syllable la, because of its indicating pleasure,
Expresses the union of wisdom and means.
“He himself is the sole hero,
One and alone.121
Because he destroys dispassion, he is a hero
Called Ekalla (Alone).
“Caṇḍa means that he is exceedingly fierce,
Known as Mahāroṣaṇa (Great Angry One).
Roṣaṇa should be understood as angry—
The one who crushes all the māras.
“Strong dispassion indeed goes by the name Caṇḍa (Fierce One),
Because it destroys affection and so forth.
Roṣaṇa is angry at him—
At this enemy, dispassion, difficult to tame.
“Focused in absorption,
Controlling the brahmanical cord with one’s left ankle,
With fangs showing between the lips, angry,
One should destroy dispassion.
“By means of the above mudrā, the yogin,
Tightly embracing the wisdom,
Will attain the accomplishment of Buddha,
Having completely destroyed dispassion.”
14.15This concludes the chapter on how to construe the name Acala, the fourteenth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 15
Purities
15.1Then the blessed lady, Delusion Vajrī, said, “How can Sole Hero be actualized? Tell me, O supreme lord!” [F.327.a]
The lord then said:
“Starting from the syllable ā,
One should instantly visualize Black Acala.
Then, merely by the power of stability,
The yogin will certainly become a buddha.
“One should meditate on White Acala,
Or the yellow one, or the red one.
Or one should meditate on the green one,
Embraced by Hatred Vajrī, and so forth.
“One should visualize him alone,
Assuming him to be the central figure among the five Acalas.
The wisdom should belong to his spiritual family,
Or alternatively one should visualize her as being from another spiritual family.
“By this method, the yogin
Will swiftly attain success, there is no doubt.
Or else one should visualize him, with a focused mind,
Without the wisdom-consort.
“When the power of this meditation manifests in full,
One will obtain the kingdom of awakening.”
15.6Then the Blessed Lady said:
“Concerning the purities of the deity’s domain—
I would like to hear about it, O guide.
Also the purities of the previously described maṇḍalas—
Please tell me about them, O lord.”
15.7The lord then said:
“I will now explain about
The purities that purify everything.
15.8“On that topic, the four corners are the four immeasurable states. The four doors are the four truths. The four gateways are the four concentrations. The eight pillars are the noble eightfold path. The single chamber is the one-pointedness of mind. The lotus is the vulva. Its various colors are the various emanations. The nine deities122 are the nine sections of scripture. The redness in the cardinal directions is the great affection. The colors yellow, dark-green, white, and black in the intermediary directions are the priestly, merchant, warrior, and peasant castes. The moon and the sun are semen and menstrual blood. The sword in the center is the emblem of Black Acala. The knives and double vajras in the cardinal directions represent their respective deities, starting with White Acala in the east. [F.327.b] In the intermediate directions, they represent their respective goddesses, starting with Delusion Vajrī in the southeast. These are the purities of the maṇḍala.
15.9“Now the purities of meditation are described.
“First the worship with offerings, which is the accumulation of merit, is the pure aspect of action.
Emptiness, which is the accumulation of wisdom, is an apotheosis of death.
The luminous body represents the body of the intermediate state.
The full extent of the temple-palace represents the Buddha’s abode.
The lotus represents the vulva.
The moon and the sun represent semen and menstrual blood.
15.10The syllable hūṁ is the consciousness in the intermediate state, in between the mother and the father. Akṣobhya is the father, Māmakī is the mother. Seeing their mutual passion, one feels aversion for the father and attraction for the mother. Because of delusion, one enters as the consciousness of a new being. One emerges from the womb as a newborn. One kills the father in order to take his place, and seizes the mother because of motherly love received in one’s former births, and also for the sake of exquisite pleasure. One, too, begets sons and daughters, who are, respectively, White Acala, Delusion Vajrī, and so forth. The sons, for their part, are patricides, wholly intent on fornication, and nothing but enemies. One should therefore kill them. As for the daughters, one should make love to them because of motherly love received in one’s former births, and also for the sake of exquisite pleasure.
15.11“The sword is wisdom, and the noose is skillful means. Or the noose is wisdom, and the sword is skillful means. Their both being of the same essence is represented by the threatening gesture. The left-downward glance signifies protecting the seven underground paradises. The right-upward glance signifies protecting the seven egg-of-Brahmā worlds. The left knee resting on the ground signifies protecting the earth. The right foot thrust forward signifies frightening all the māras—Brahmā is the māra of the aggregates, Śiva is the māra of the afflictions, Viṣṇu is the māra of death, and Śakra is the māra of the divine son.
15.12“Every mortal girl represents earth. A young man represents enjoyment. [F.328.a ]The lotus seat signifies lasting for a long time. The sun-and-moon seat signifies being conceived in the womb. The male form born from sperm and menstrual blood is existence, whereas the female form is nonexistence. Blue Acala is consciousness, White is form, Yellow is sensation, Red is perception, and Green is formation.
15.13“Alternatively Blue Acala is space, White is water, Yellow is earth, Red is fire, and Green is wind—as for the blessed lords, so too it is for the blessed ladies.
15.14“Alternatively Blue Acala is the very pure wisdom of the sphere of phenomena, White is the mirror-like wisdom, Yellow is the wisdom of equality, Red is the wisdom of discrimination, and Green is the action-accomplishing wisdom.
“There is only one victorious teacher
Abiding in five forms.
Prajñāpāramitā, too, is one
Abiding in five forms.”
15.16This concludes the chapter on purities, fifteenth in the glorious tantra of Caṇḍamahāroṣaṇa called the Sole Hero.
Chapter 16
Dependent Origination
16.1Then the Blessed Lady said:
“How does the world come into being?
How does it meet its end?
How does accomplishment come about?
Tell me, O supreme lord!”
16.2The Blessed One then said:
“Formations have ignorance for their cause.
Consciousness has formations for its cause.
Name and form have consciousness for their cause.
The six cognitive fields have name and form for their cause.
Contact has the six cognitive fields for its cause.
Sensation has contact for its cause.
Craving has sensation for its cause.
Grasping has craving for its cause.
Becoming has grasping for its cause.
Birth has becoming for its cause.
Old age, death, grief, lamentation, pain, despair, and turmoil have birth for their cause—in this way arises this whole great heap of suffering. [F.328.b]
“In the same way, when ignorance ceases, there is the cessation of formations.
When formations cease, there is the cessation of consciousness.
When consciousness ceases, there is the cessation of name and form.
When name and form cease, there is the cessation of the six cognitive fields.
When the six cognitive fields cease, there is the cessation of contact.
When contact ceases, there is the cessation of sensation.
When sensation ceases, there is the cessation of craving.
When craving ceases, there is the cessation of grasping.
When grasping ceases, there is the cessation of becoming.
When becoming ceases, there is the cessation of birth.
When birth ceases, old age, death, grief, lamentation, pain, despair, and turmoil also cease—in this way, this entire great heap of suffering ceases.
“The world arises dependently;
It ceases always dependently.
When one understands these two modes
And contemplates them as nondual, one will become accomplished.”
16.5Then the Blessed Lady said, “May the Blessed One present the analysis of ignorance, and so forth.”
Then the Blessed One said:
“This wheel has three divisions
Corresponding to the three times.
The Dharma is said by the victorious ones
To have twelve forms.
16.6“With regard to this, ignorance is to be unaware of what to abandon and what to adopt. The meaning is that, directly after death, the insubstantial mind assumes a physical shape.
16.7“From this ignorance arise formations of which there are three types: (1) the formations of the body are exhalation and inhalation, (2) the formations of speech are speculative knowledge and analytical knowledge, and (3) the formations of mind are attachment, hatred, and delusion. Ignorance, combined with these formations, exhales and inhales; it wanders to and apprehends material objects, and it analyzes and apprehends that which is immaterial; it becomes infatuated, hostile, or bewildered. [F.329.a]
16.8“From these formations arises consciousness, which is sixfold: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When combined with these six, ignorance sees, hears, smells, tastes, feels, and cogitates.
16.9“From this consciousness arise name and form. Name is the four aggregates, starting with sensation. Form is form alone. With these two put together and rolled into one, we have what is called name and form. The meaning is that ignorance takes on the form of the five aggregates that are grasped onto. Among these, sensation is threefold: pleasurable, painful, and neutral. Perception is the internal description of things after apprehending their particular forms. The formations are the primary and subsidiary mental states that apprehend the particular circumstances of general things. The consciousnesses have already been described. Form has the nature of four elements: (1) earth is characterized by heaviness and hardness; (2) water, by liquidity and fluidity; (3) fire, by heat and the ability to heat; and (4) wind, by its changing course, diffusiveness, and its being set into motion easily.
16.10“From name and form arise six cognitive fields—eye, ear, nose, tongue, body, and mind fields. When combined with these six, ignorance sees and so forth, as explained previously.
16.11“From these cognitive fields arises contact—meeting with forms, sounds, smells, tastes, tactile sensations, and the sphere of mentally cognized features.
“From contact arises craving, which is the desire for happiness.
“From craving arises grasping, which is seeking out the desired object.
“From grasping arises becoming, which is entry into the womb.
“From becoming arises birth, which is one’s visible emergence. This is the acquisition of the five perpetuating aggregates. [F.329.b]
16.12“From this birth arises old age, which is being old and worn-out, and death, which is the cessation of mind and its contents.123 Then, reflecting on old age and death, one becomes overcome with grief. One laments, ‘I have not striven for liberation.’ Plagued by diseases, one is overcome by pain. Thinking about it again and again, one falls into depression. Even though one is already depressed, one is further assailed by misfortunes and becomes exasperated.
16.13“The meaning is as follows. A being in the intermediate state after death possesses the full range of the six cognitive fields up to their furthest limit, which entails the fields governed by ignorance and so forth. Although remaining in just one place, that being will look at the three worlds and see a woman and a man making love. Driven by the karma created in his previous lives, he will perceive the couple making love in a form that corresponds to his future form of existence. Upon seeing them, the meeting occurs with great intensity.
16.14“At that point, if one is going to be a man, one sees oneself in the form of a man. One feels extreme passion for one’s future mother and is overcome by intense hatred for one’s future father. The passion and the hatred are sensations of pleasure and pain respectively. Wondering how to have sex with the female, one is bewildered by that sensation, which is neither painful nor pleasurable.
16.15“Then, out of great craving, which is impelled by the wind of one’s previous karma, one decides to make love to her. Upset, one thinks, ‘Who is that man having sex with my woman?’ Thinking this, one enters through the fontanel of one’s future father just like a falling star. Because one resides in the mind—the mind that abides in the father’s semen—one perceives oneself making love to one’s future mother and grasps at the pleasure. At that point, one has become essentially identical to the semen. Because of being excited with great passion, one passes through the central channel and emerges from the father’s penis. Passing through the channel of the goddess of the Vajra Realm located in the orifice of the mother’s vulva, one is established in the birth channel of the womb. [F.330.a] Subsequently a new life begins by internalizing the secretions.
16.16“In due order, the stages of conceptus, embryonic nucleus, compacted matter, lump, and fetus with limbs unfold, and eventually one is born within nine or ten months, emerging through the same way that one entered. Thus a birth takes place.
16.17“If, however, one is going to be a woman, one feels passion for the future father and hatred for the future mother. One then sees oneself as having a female form. Entering through the fontanel of the future mother, one falls into the vagina, becomes fused with the semen, and remains in her birth channel. Then, in the same way as before, one emerges and is born.
16.18“So in this way, people are born into the world through ignorance and the rest. And these people are only the five aggregates. These five aggregates circle unhappily around in saṃsāra. But those who seek liberation should not occupy themselves with this suffering.
16.19“After the cessation of ignorance and the remaining links, the aggregates will also cease.124 This cessation, however, would be an empty state125 of no value to the seekers of liberation, who should not occupy themselves with useless things.126
16.20“For such seekers, existence is not liberation, but nor is nonexistence.127 They should instead practice the secret union of wisdom and means that is devoid of both existence and nonexistence. This union has the nature of great bliss;128 it is the glorious lord Acala himself; it is the mind that has the single form of the four joys; it abides in neither existence nor nirvāṇa; it is liberation.129
“The world comes into being through passion;
It meets its end when passion ends.130
By knowing the meaning of Acala fully through passion,
The accomplishment of Buddha will blossom forth.
“The mind that rejoices in the essence of pleasure
And does not stray during union with the wisdom-consort,
That mind, shaking off the great demon of cessation,131
Is referred to by the name Acala.” [F.330.b]
16.23This concludes the chapter on dependent origination, sixteenth in the glorious tantra of Caṇḍamahāroṣaṇa called the Sole Hero.
Chapter 17
Increasing the Semen
17.1Then the Blessed Lady said:
“Lord, this sexual union
Can increase and vitalize
The semen, menstrual blood, penis, vagina, and breasts,
Since it prevents the development of diseases.
“As there are methods for bringing the woman’s mind to the state of enthrallment,
And also for treating barrenness,132
For arresting the semen, and causing the menstrual blood to flow—
Please explain these methods.”
17.3The Blessed One then said:
“Well done! Well done, O goddess,
That you have made this request to me!
“I will explain various methods,
So please listen for the sake of mundane accomplishments.
At the beginning, one should purify one’s body,
And afterward, start the rites.
“A dye placed on a white cloth
Will stand out the most.
One should prepare an infusion of the three myrobalan fruits,
Barley potash, and dhak;
“By eating it and drinking molasses,
One will clear worms and indigestion completely.
Mixing the sap of umbrella tree, sesame oil,
The juice of buffalo spinach, and sea salt,
“One should drink it and rub it on, exposing the body to strong sunshine;
Once the whole body is covered, all lice will die.
The sap of the umbrella tree and sesame oil—
One should drink them mixed with salt.
“If one walks in strong sunshine,
Salt will diminish.
Some juice of buffalo spinach
Mixed with sea salt
“Should be kept in the shade
And consumed to remove excess bile.
The sap of the umbrella tree, sesame oil,
And cow’s milk from the root of the udder—
“By drinking them, one will remove fat;
There is no doubt.
One should drink the sap from the blossom of the white gourd melon
Seasoned with salt;
“Coriander will destroy tiny worms;133
Honey removes phlegm.
One should use these, one after the other, over two days;134
Later one should start the treatment.135
“Only this will produce the result;
Doing it any other way will be fruitless, my beloved.
One should powder some bark of the silk-cotton tree
And eat it together with the hot scum of boiled rice.
“One should incant it seven times and eat it
Either early in the morning or at mealtime.
Doing this every day for the rest of one’s life [F.331.a]
Will increase one’s semen or blood.
“The mantra is: ‘Oṁ, Caṇḍamahāroṣaṇa, prepare this divine nectar for me! Hūṁ phaṭ!’136
“Fermented coconut,
Also freshly churned buffalo butter,
The fat of a pig
Mixed with the scum of vāsya137
“If one rubs them on the penis, the ears,
The breasts, and the vulva,
Or rubs them on the whole body,
The organs will surely become healthy and strong.
“One should cut the nail on one’s index finger
And smear the finger with the above substances.
One should insert138 the finger inside the vagina until one makes it throb—
This will strengthen the vagina.
“One should cook the resin139 from the bark of a pomegranate tree
Together with mustard oil—
When this is applied to a woman’s breasts, they will become healthy and strong.
One should also apply a sternutatory of the infusion of muṇḍirī.
“Should one smear the penis, or breasts, or ears
With the paste prepared from white mustard,
Sweet flag, winter cherry, and large eggplant—
These organs will become healthy and strong.
“Similarly, when a preparation
Of gajapippalī and white butterfly pea
Is smeared onto the penis together with freshly churned buffalo butter,
The penis will become healthy and strong.
17.19“When śevāla and black hellebore140 are smeared onto the penis with freshly churned buffalo butter, the penis will become healthy and strong.
17.20“One should grind the root of winter cherry together with downy datura, and mix it with freshly churned buffalo butter. One should leave the mixture for one day and night in a hollowed fruit of downy datura.
“Then, after rubbing the penis firmly
With buffalo dung,141
One should smear and rub it with the previously described preparation
For three days, and it will become healthy and strong.
17.21“One should clarify buffalo butter in the powder of crushed fireflies and apply it to the interior of the vagina. A loose vagina will become firm.
17.22“One should cook seeds of red lotus, seeds and fibers of blue lotus, khaskhas grass, and nut grass in sesame oil. By rubbing this mixture on the vagina, one will remove bad smells and the defects of looseness, wrong shape, or small size.
17.23“One should rinse the vagina with an infusion from the bark of the nimb tree. One should also fumigate it with nimb bark. The vagina will become young, fragrant, and endowed with the qualities of good fortune and so forth.
17.24“One should take five parts of yellow orpiment, one part of the potash of dhak, one part of the potash of barley, one part of the potash of plantain, [F.331.b] and blend them with water. By merely smearing the paste around the vulva, the armpits, or the penis, one will remove unwanted hair.
17.25“Subsequently one should leave white mustard oil, mixed with the powdered tail of the halāhala snake, standing for seven days. One should rub it in around the penis and so on. Hair will not grow again.
17.26“If one rubs the breasts and so on with the sweat and the fat of a buffalo, pig, elephant, and crab, the breasts will become healthy and strong.
17.27“One should blend the flowers of jasmine with sesame oil, and rub this on the vulva. It will become refreshed.
17.28“Rubbing the nipples with the mixture of freshly churned buffalo butter, sweet flag, costus, country mallow, and veronicalolia will make them healthy and strong. After rinsing them with warm water, they will resemble a swollen penis.142
17.29“One should drink the root of vernonia with clarified butter. Then one will become pregnant during the fertile period of the monthly cycle.
17.30“One should drink the root of winter cherry with clarified butter. Then one will become pregnant.
17.31“One should drink, together with honey, country mallow, Indian mallow, white sugar, and sesame. Then one will become pregnant.
17.32“One should blend the root of country mallow with water and drink it. This will stop excessive flow of menstrual blood.
17.33“If one smears barley flour, cow’s urine, oleogum resin, and Indian licorice on the body together with clarified butter, the whole body will become healthy.
17.34“After tying the root of sensitive plant to one’s ear during the fertile period of one’s cycle, one will become pregnant.
17.35“If one eats the leaf of water spinach, one’s semen will increase. It will also be increased by eating sweetened curds, or by ingesting semen and menstrual blood. Likewise one will increase semen by rolling woman’s feces and urine into a pill and swallowing it.
17.36“In the evening, one should consume the powder of emblic myrobalan with water, or with clarified butter, or honey. Then one’s vision will become youthful, and one will be intelligent. One should eat the powder of emblic myrobalan and ground sesame with clarified butter and honey. Then the effect will be the same.
17.37“One should eat bastard rosewood143 and the root of the rice plant together with winter cherry, sesame, and barley, having sweetened them with sugar to be of the same taste. Then one will become youthful again.
17.38“One should eat powdered bark of the arjuna tree with milk and so on. After doing this for one year, one’s lifespan will be extended to three hundred years. [F.332.a]
17.39“One should drink one pala of the juice of emblic myrobalan with one karṣa of powdered bawchan seed early in the morning. Having digested this mixture, one should drink milk. Within one month, one’s lifespan will increase to five hundred years.
17.40“One should drink one karṣa of powdered bawchan seed with buttermilk, water, sour gruel, or milk. Then within six months, one will regain one’s youth.
17.41“One should eat powdered black nightshade with clarified butter. Then one will obtain the form of a sixteen-year-old within twenty-one days.
17.42“One should prepare one pala of powdered sunn hemp seeds and one pala of red rice, using two cups of milk from a single-colored cow. First one should reduce the milk to one cup, then add the sunn hemp seeds and the rice. After cooking this mixture one should eat it. When it has been digested, one should drink some milk. One will be free from excess wind and heat. Just as this method must be applied for twenty-one days, so too should the following method. Then the hair and so forth will fall out and grow again. One will be free from wrinkles and gray hair, and will live for five hundred years.
17.43“One should eat a ‘cat’s paw’ of the root of red uccaṭā144 together with clarified butter and honey. The result will be exactly the same.
17.44“One should prepare a pill, one karṣa in weight, from powdered emblic myrobalan, yellow myrobalan, false daisy, long pepper, black pepper, and iron, together with honey and sugar. One should then swallow a single pill each day.145 Within a month, one’s lifespan will increase to three hundred years.
17.45“One should eat one pala of aloe vera together with clarified butter and curds. Within seven days, one’s lifespan will increase to three hundred years.
17.46“One should eat a preparation of barley, sesame, winter cherry, veronicalolia, and kidney beans, with twice the amount of sugar. One will become very strong.
17.47“One should eat powdered stinkvine with thrice the amount of yellow myrobalan. Or alternatively, with water or the like. One will become very strong.
17.48“One should always visualize oneself in the form of the deity and empower the medicine by incanting it with the mantra.” [F.332.b]
17.49This concludes the chapter on the increasing of semen, the seventeenth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 18
Preventing Disease
18.1Then the lord said:
“One should blend the root of castor-oil plant with sour gruel, and rub it on the head. This will cure headache.
18.2“One should fill the ear with lukewarm urine of a goat, cow, or human, with added salt. This will cure ear diseases. Alternatively one should place a dried spider into sesame oil.146
18.3“One should make a pill from clearing nut, long pepper, emblic myrobalan, turmeric, and sweet flag, mixed with dew water. If one anoints the eyes with it, all eye diseases will be cured. Alternatively one should anoint them with honey and long pepper.
18.4“By applying earwax with honey to the eyes, one will cure night blindness.
18.5“By applying an ointment of clearing nut with honey to the eyes, one will cure all eye diseases. One should blend sesame oil, salt, and the root of doob grass with sour gruel in a metal dish, and recite the mantra. That will cure pain in the eyeballs.147
18.6“One should sniff loofah fruit and drink the root of cubeb with rice water. One should also administer a sternutatory. One’s nose will stop bleeding.
18.7“By chewing the root of śephālikā,148 one will remove uvular swelling.149
18.8“With the root of Indian licorice, one will kill worms in one’s teeth.
18.9“One should cook clarified butter and milk, and crab’s feet. Rubbing this on one’s feet will kill the worms in one’s teeth.
18.10“One should grind radish seeds, perfumed cherry, red sandalwood, and costus. Rubbing it in will remove itching150 and so forth.
18.11“One should drink one pala of a broth from dried deer meat in goat’s milk. This will cure phthisis.
18.12“Eating a dish of buffalo curds and rice porridge will stop dysentery. So will eating a dish of tamarind fruit and rice porridge.
18.13“One should drink two parts of the bark of ivory tree and one part of black pepper, sugar, and Indian heliotrope with buttermilk. This will cure stomach bloat. [F.333.a]
18.14“Eating emblic myrobalan, long pepper, leadwort, and fresh ginger with old sugar, clarified butter, and honey in equal parts, will cure night cough and asthma. So will eating yellow myrobalan with honey.
18.15“Eating porridge of barley with the leaves of cutch tree will cure diseases of the abdomen.
18.16“One should drink fresh ginger and cumin seeds with curds or the scum of boiled rice, together with salt. One will cure urinary infections.
18.17“One should either eat sugar with barley potash in equal parts, or drink an infusion of the root of drumstick tree. Then kidney stones will be passed.
18.18“One should drink yellow myrobalan, leadwort, and fresh ginger, with sour cream. This will cure diseases of the spleen.
18.19“One should eat cumin seeds with sugar. This will cure fever and remove excess wind.
18.20“One should drink barley potash with curds. This will cure constipation and flatulence.
18.21“One should drink lukewarm milk cream having added the three spices, the fruit of false black pepper, and salt. The fire will burn and the parasites will die.
18.22“Eating yellow myrobalan with sugar will cure hemorrhoids. Eating yellow myrobalan with dry ginger will cure constipation and flatulence.
18.23“One should grind doob grass with turmeric and apply it. Then any boils will disappear. With this preparation, one will cure cutaneous eruptions and blisters, swellings caused by dog bites, and so on.
18.24“One should grind the root of negro coffee with sour gruel and drink it. For the same effect, one should drink sugar and white mustard oil. This will cure asthma.
18.25“Eating the bark of arjuna tree together with clarified butter will cure heart palpitations.
18.26“One should roast bel fruit and eat it with sugar. This will cure dysentery.
18.27“Drinking citron juice with sugar will cure aches and pains.
18.28“One should apply an errhine of sugar with dry ginger. Then all the mucus will disappear.
18.29“One should apply an ointment of umbrella tree with honey to the eyes. This will cure all eye diseases.
18.30“One should blend together sour gruel, sesame oil, sea salt, and the root of doob grass [F.333.b] in a metal dish, and apply this to the eyes. This will cure pain in the eyeballs.
18.31“One should eat sugar with clarified butter. This will cure excess wind, bile, and phlegm, as well as leprosy, and other diseases.
18.32“One should eat the powder of the three myrobalan fruits with clarified butter and honey. This will remove all diseases.
18.33“In the evening, one should ingest powdered yellow myrobalan with clarified butter and honey. This will remove excess wind and phlegm.
18.34“One should dry out and pulverize the root, bark, leaf, flower, and fruit of Malabar nut, sweet flag, Indian pennywort, and long pepper, and make them into a pill with salt and honey. One should take it in the evening. This will remove excess wind and phlegm, and one’s voice will become melodious.
18.35“One should prepare a pill of Indian pennywort, sweet flag, dry ginger, long pepper, yellow myrobalan, Malabar nut, and catechu with honey, and eat it. The result will be the same.
18.36“One should eat, in equal parts, ajowan, dry ginger, and yellow myrobalan with salt. This will cure all indigestion.
18.37“One should drink the juice of moonseed with honey to cure diseases causing excess urine within three months.
18.38“One should drink milk and ground long pepper together with clarified butter and honey to cure fever, heart diseases, cough, and so on.
18.39“One should grind the roots of sensitive plants and wild indigo with cold rice porridge,151 and smear this on a wound. One should also eat the root of moonseed. This will heal bleeding piles.
18.40“One should eat dry ginger with barley potash. This will stimulate appetite.
18.41“One should drink seeds of Indian sesbania with black pepper over the period of three days. This will cure smallpox.
18.42“One should make a crust around one’s head with the three varieties of myrobalan, indigo plant, black earth, false daisy, the seeds of mango tree, the seeds of tamarind tree, rust of iron, and sour gruel. Then the hair should be fumigated and rubbed with bdellium. Finally one should tie the hair and leave it for seven days. Then one’s hair will be dyed red.
18.43“One should cook clarified butter of a cow with peacock’s bile and the juice of false daisy, [F.334.a] and use this as an errhine. After seven days, one’s hair will become red.
18.44“One should prepare an infusion of hogweed and raṇḍa152 in sixteen parts of water, reducing it by boiling to just one part. Having boiled the water away, one should add powdered white Indian licorice.153 Then one should cook it with one cup of sesame oil. After applying this to the hair, the hair will become red.
18.45“One should pulverize and blend together bhūmividārī,154 the three spices, and sulphur. One should place the mixture in the center of a wick. Having turned the burning wick downward, one should gradually take white mustard oil.155 By applying two drops of this errhine regularly, one will remove wrinkles and gray hair.
18.46“If one applies an ointment of costus together with the liquid essence of the above ingredients, it will alleviate pains.
18.47“One should place in a kiln a lump consisting of one tolaka of quicksilver, sessile joyweed, and purslane, together with one māṣaka of freshly churned butter and ground sulphur—this lump should be sealed in a crucible together with some sand. After heating it up, the quicksilver will fuse with the other ingredients. Ingesting this will cure consumption and so on.156
18.48“One should obtain the first excrement of a newly born calf and prepare a pill. One should then grind the root of Indian valerian and enclose the pill in it. After eating one pill, one can eat poison without it taking any effect.
18.49“One should grind seeds of black plum, seeds of citron, and seeds of flea tree, and then cook them in goat’s milk. One should eat this preparation with ghee. It will take a fortnight before one feels hungry again.
18.50“Applied with a paste of emblic myrobalan, costus, blue lotus, Indian spikenard, and country mallow, thin hair will become thick.
18.51“One should heat up a dog’s tooth above a smoky fire, add to it milk and clarified butter, and rub it on. Hair will grow even where it doesn’t normally grow.
18.52“One should dip one’s penis, for some time, in coconut juice, and then apply the powder of sūrasūnna.157 This will cure diseases of the male organ. [F.334.b]
18.53“If one mixes false daisy root with one’s seminal fluid and applies it to the penis during the month of Puṣya, the same thing will happen. Likewise if one mixes the creeper of white Indian oleander with the blood of a lizard and then mixes it with śmathai and false daisy, and applies it to the penis, it will have the same effect.”158
18.54This concludes the chapter on preventing diseases, the eighteenth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 19
Retention of Semen and Similar Practices
19.1Then the lord said:
“One should make a pill from the root of white butterfly pea with semen, and make a tilak mark on a woman’s forehead. Then she will become enthralled.
19.2“One should smear one’s penis with tubeflower, sweet flag, and honey, and make love to a woman. One will enthrall her.
19.3“One should administer to a woman costus and the root of vernonia, together with betel. Similarly one can administer tubeflower, false black pepper, sweet flag, costus, and cobra’s saffron, together with betel. She will become enthralled.159
19.4“One should blend together donkey’s semen and lotus filaments, rub this onto one’s penis,160 and make love to a woman. Then she will become enthralled.
19.5“One should obtain the tongue from a toothless calf and cow’s bile, and blend it with menstrual blood. By giving a woman a tilak on the forehead, one will enthrall her. One will produce the same effect by using the root of false daisy and one’s semen.161
19.6“One should smear the vine of white Indian oleander mixed with the blood of a wolf and a vulture.162 One should then fumigate an effigy of the desired woman and strike it with the vine. She will become enthralled.
19.7“A woman whose head is sprinkled with a preparation from a peacock’s crest, a crow’s tongue, and the pollen from a garland worn by a dead person, will become enthralled. The result will be the same if one makes love to her after smearing one’s penis with the root of dwarf morning glory.163
19.8“One should obtain, when the moon is in the asterism of Puṣya, the fruit of downy datura; when it is in Āśleṣa, the bark; when in Hasta, the leaves; when in Citrā, the flowers; when in Mūla, the root. One should take an equal portion of each and make a pill with honey. One should wrap it in cloth and dry it. One should offer it to a woman together with betel. With added shell-powder, she will become enthralled. [F.335.a]
19.9“A woman, if her name is written with goat’s milk using the right paw of a dog in heat—‘May such and such come’—will arrive.
19.10“One should heat up a peacock’s feather in a smokeless fire together with five impure substances,164 and serve it to a woman in her food and so on. She will become enthralled.
19.11“One should dig out, when the moon is in the asterism of Puṣya, the root of butterfly pea and rub it onto a cloth. One should then place lampblack collyrium together with human fat in a human skull. By applying this oily ointment, one will enthrall a woman or a man.
19.12“One should serve to a woman the root of vernonia together with the five impurities. This will bring her into a state of enthrallment.
19.13“One should serve to a woman false black pepper, crape jasmine, and costus, together with wine. One will remove her lack of fidelity.
19.14“One should apply to the eye realgar, powder of cobra’s saffron, perfumed cherry, and the pigment of bovine gallstones. The enthrallment will take place.
19.15“One who wears a tilak made with musk, sensitive plant, downy datura, and vernonia, will bring the threefold universe to a state of enthrallment.
19.16“Having placed on one’s penis red flowers of Indian oleander, one should recite one thousand times the mantra: ‘Oṁ, O fickle-minded165 one! Cili, cili! Culu, culu! Release your fluid, release! Svāhā!’166
“To make a woman confused and enthralled, make an effigy of her; in front of it recite the mantra, including her name; and pierce the effigy with a copper needle.
19.17“First one should do ten thousand recitations of the mantra without the name as the preliminary practice. Then, adding the name, one should recite: ‘Hail, Caṇḍālī! Enthrall such and such! Svāhā!’167
“That practice should number ten thousand recitations. One should then incant, on the fourteenth day of the dark fortnight, the ashes from a charnel ground with 108 recitations of this mantra, and place these ashes on the woman’s head. She will become enthralled.
“One should take a ram’s penis
And fasten it to one’s hips with strings from a charnel ground;
Alternatively one should fasten a lizard’s tail.
Then one will be able to retain one’s semen.
“Focused one-pointedly on genuine pleasure,
While performing coitus with firm application,
And always immobilizing one’s prāṇa-mind168
By so doing, one will achieve the ultimate retention of semen.
“One should fasten to one’s hips the root of white marsh barbel,
Or one should fasten the northern169 root-branch of downy datura,170
Or the root of wild indigo—
Then one will be able to retain one’s semen.171
“If one eats the root of sunn hemp
Or the root of spiked ginger lily,
Or surasunnaka,172 before coitus,
One will be capable of the ultimate retention of semen. [F.335.b]
“Having hollowed out a seed of pongam oil tree,
One should fill it completely with quicksilver.
After tying it to one’s hips with strings,
The retention of semen will be supreme.
19.23“One should light up a lamp made with pig’s fat, with a wick made of the white thread173 of giant milkweed dyed red with lac.174 This will arrest the semen.
19.24“Alternatively one should heat up safflower oil175 and rub it on the soles of one’s feet. This will arrest the semen.176
19.25“By applying an ointment of the root of white panicled foldwing, the filamens of white lotus, and honey, one will arrest the semen.
19.26“One should wrap the root of dwarf morning glory177 in a lotus leaf and fasten it to one’s hips. This will arrest the semen.178
19.27“One should grind yellow orpiment, collyrium made from the vitriol of copper, quicksilver, long pepper, sea salt, costus, and pigeon’s droppings. After rubbing this onto one’s penis in the upward direction, one will be able to arrest one’s semen.179
19.28“One should obtain an upward-growing ox horn,180 grind it, and rub it onto one’s penis. This will cause an erection.
19.29“One should pulverize the root of cowitch together with goat’s urine, smear it on one’s penis, and rub it in. One should give the penis an upward jolt three times.181 The penis will become erect. Rinsing with warm water will cause detumescence.
19.30“One should enclose quicksilver inside a cowrie shell and place it in one’s mouth. This will arrest the semen.
19.31“One should steep bitter cucumber in goat’s urine for seven days. After applying this to the penis, it will become erect.
19.32“One should grind the root of oṣaṇī,182 the root of black nightshade, and the downy datura seeds in camphor juice. After applying this to the penis, one should make love to a woman. Then she will drip. One should blend sea salt, borax, camphor, and the powder of loofah together with honey, and apply it to the penis. The result will be the same.
19.33“One should blend pigeon’s droppings with honey, and after applying this to the penis, make love to a woman. Then she will drip.
19.34“During lovemaking, one should feed the root of black nightshade with betel to a woman. Then she will drip.
19.35“One should mix ripe tamarind fruit and sugar-cane juice with salt, and smear this onto one’s index finger. Then insert the finger into the vagina and excite the ‘nerve of Vajradhātvīśvarī’ until the woman drips.
19.36“After applying an ointment of camphor, borax, quicksilver, and gajapippalī, the woman will drip.
19.37“One should chew up the root of rāmadūtī183 together with the leaves, put this on the penis, and make love. Then she will drip. [F.336.a]
19.38“One should grind the root of Indian sesbania, blending it with rice water. By applying this to the vagina during coition, the woman will surely not conceive.
19.39“One should grind the seeds of dhak and apply the paste. Subsequently, if the woman drinks the juice of red leadwort with honey and clarified butter, she will surely not conceive.184
19.40“One should insert into the loose vagina the powder from locusts and moths. The vagina will then become firm.”
19.41This concludes the chapter on the retention of semen and related issues, the nineteenth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 20
Mantras and Yantras
20.1Then the goddess requested the lord:
“I would like to learn about other things,
Which are equally interesting, O lord!
Namely about the proficiency in mantra and yantra,
Which have been described as being of many types.
“Also everything about the practice of winds
And the signs of death.
Also about the nature of the body as an instrument—
Please do me this favor, right now!”
20.3The lord then said:
“Well done, O goddess, well done! It is good that
You have asked me about this.
Accordingly I will now deliver
A complete summary of the disciplines.
20.4“ ‘Oṁ, you with a flaming mouth and fangs bared, laugh, laugh! The vajra of the halāhala poison, the good vajra, break forth, break! Disperse, disperse! Stop all the rain and wind, stop! Rent asunder, rent! Yaḥ, yaḥ, yaḥ, dry up all the water, dry! Hūṁ phaṭ!’185 While reciting this mantra, one should direct one’s angry gaze into the sky. One will stop the wind and disperse the clouds.
20.5“Here is the mantra of playing in the cemetery: ‘Oṁ, you who shout pheṭ! Pheṁ pheṁ, ha ha, hā hā, pheṭ!’186
20.6“Here is the mantra for entering a city area: ‘Oṁ, O lord of all magical powers for nullifying opposing yantras and mantras! Frighten off all the ḍākinīs, frighten! Bind, bind! Nail swiftly, nail!’187
20.7“To make snakes flee, one should incant some clay with this mantra and place it on the ground: ‘Oṁ, hili hili, phuḥ phuḥ!’188
20.8“With this mantra, tigers will flee: ‘Mammā, mammā!’
“With this mantra, elephants will flee: ‘Vedu ā, vedu ā!’
“With this mantra, rhinoceros will flee: ‘Terli ā, terli ā!’ [F.336.b]
20.9“With this mantra, dogs will flee when threatened with one’s left index finger: ‘Oṁ hrīṁ, protector Baṭuka, Caṇḍamahāroṣaṇa! Hūṁ phaṭ!’189
20.10“With this mantra, buffalos will flee: ‘Oṁ, Yamāntaka, hrīḥ strīḥ, hūṁ hūṁ hūṁ, phaṭ phaṭ! Frighten away, frighten away! O fierce one, very fierce! Hūṁ phaṭ!’190
20.11“With this mantra, any serious diseases will go away: ‘Oṁ, when crushing Yama, crush, crush! Caṇḍamahāroṣaṇa, hūṁ phaṭ!’191
20.12“To make pain go away, one should administer water incanted with this mantra: ‘Oṁ, when there is crying or wailing, this is for removing it. Hūṁ phaṭ!’192
20.13“By tying this mantra into one’s knotted hair, one will be protected: ‘Oṁ, when there is terror, this is for confusing. Hūṁ phaṭ!’193
20.14“To nail the mouth of the adversary, one should make an effigy from beeswax, four fingers in size, write this mantra on birch bark with yellow orpiment, and stuff it into the effigy’s mouth. One should then nail the effigy and bury it at a crossroad. Then say: ‘Oṁ, whether he is moving or not, nail the mouth of such and such! Hūṁ phaṭ!’194
20.15“To stop the target from moving about, proceed as before and stick this mantra into the effigy’s heart, and nail its feet: ‘Oṁ, when destroying all the Māras, nail the feet of such and such! Hūṁ phaṭ!’195
20.16“To stop a hostile army from advancing, stuff this mantra into the effigy as before. Then nail the eight limbs of the general of the hostile army. One should bury the effigy with its face down in the middle of a hearth and say: ‘Oṁ, you with contorted face, when breaking the enemy’s army, break, break! Immobilize, immobilize! Bind such and such together with his army with a noose, bind! Hūṁ phaṭ! Khaḥ gaḥ, ha hā, hi hī, pheṁ pheṁ! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!’196
20.17“To cause the enemy to burn with fever, one should draw the target, eight fingers tall on a cloth from a cemetery, with poison and mustard, encircle the drawing with the garland mantra, and stuff it into the heart of a beeswax effigy. One should then place the effigy inside a piece of common milk hedge wood. The mantra is: ‘Oṁ, burn, burn! Cook, cook! Torment, torment! Send the fever, send! Make them burn, do! Dry up, dry! Seize, seize! Burn, burn! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ! Svāhā!’197 And further: ‘Oṁ, Caṇḍamahāroṣaṇa, let the fever seize such and such! Hūṁ phaṭ!’198 Reciting this, one should burn the effigy in the charnel ground fire, or in a fire of cutch tree or jujube wood. One will cause the enemy to burn with fever. [F.337.a]
20.18“To obliterate the yantra of an enemy, one should write this mantra on a rag from a cemetery, wrap a blue string around it, and wear it on one’s arm, neck, head, or hips. Then say: ‘Oṁ, conquer, conquer and vanquish! Defeat the yantra! Hī hī, hā hā, break, break! Remove, remove! Act quickly, act! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!’199
20.19“To kill the target within a week, one should write this mantra on a rag from a cemetery as before, put it inside the effigy, and nail it with a peg one finger long, made of bone or iron. One should then bury the effigy face down in a cemetery and say: ‘Oṁ, Caṇḍamahāroṣaṇa, swallow, swallow! Kha kha! Eat, eat! Make such and such wither, do! Mara mara! Kill such and such, kill! Hūṁ phaṭ!’200
20.20“To banish the target, one should take a crow’s nest from a nimb tree and burn the nest in a fire from the charnel ground. One should incant the nest’s ashes with 108 repetitions of the above mantra, and throw the ashes at the door of the target’s house. One should visualize the target mounted on a camel, fettered in shackles, and tied up with lassos, being led in the southern direction. Then say: ‘Oṁ, Caṇḍamahāroṣaṇa! Banish such and such! Hūṁ phaṭ!’201
20.21“To sow hatred among others, one should take some dust from where two dogs are fighting and strike the effigies of the two targets. Then say: ‘Oṁ, when causing hate, Vajra of Hatred, sow hatred between such-and-such and such-and-such! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ 202!’
20.22“To immobilize the enemy with ease, one should draw on birch bark a tortoise, six fingers in size, with yellow orpiment, and write the syllable hrī on its four feet, the syllable plī in the center of its face, and the syllable hri at its navel. One should then depict feces at the tortoise’s anus and draw the sādhaka farther up on the tortoise’s back.203 One should surround this with the garland mantra and commence worship with offerings and praise. One should place the tortoise on top of a sacrificial brick, covering the brick with the tortoise’s belly. One should wrap a red string around the whole thing and throw it down by one’s feet.204 [F.337.b] One should kick it with one’s left foot while repeating ‘Please bring such and such under my control’ seven times. Then say: ‘Oṁ, Caṇḍamahāroṣaṇa, hrīṁ hrīṁ hroṁ! In your wrathful form, kill! Slay, slay! Strike, strike! Smash, smash! Haha, haha! Lunge forward, lunge! Disperse, disperse! Nail, nail! Crush, crush! Immobilize such and such, immobilize! Hūṁ phaṭ!’205
20.23“This mantra cures the closing of the eyes: ‘Oṁ, cili, mili, when playing, hūṁ, phaṭ!’206
20.24“To stop the milk from flowing in cows, one should incant a peg made of cow’s bone, seven fingers long, with 108 recitations of this mantra, and bury it in a cow pen. Then say: ‘Oṁ cchrīṁ cchrīṁ cchrīṁ! Parch, parch! Stop the flow, stop! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!’207
20.25“To destroy merchandise, one should incant a vajra made of clay from an anthill with 108 recitations of this mantra and bury it in a shop. Then say: ‘Oṁ, Vajriṇī, let your vajra fly!—so commands the master of gods. Set alight, set! Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!’208
20.26“To make a city shake, one should draw the lord on birch bark. He has two arms, is red in color, holds in his hands a noose and a goad, is intoxicated with lust, and terrifying. One should inscribe the letters of the mantra with elephant’s rut fluid, wine, lac, blood, menstrual blood, or saffron, arranged as follows: oṁ on the head, hrīṁ in the heart, klīṁ in the navel, and traṁ on the penis. One should then surround the drawing with the garland mantra and wrap everything with a red string. One should then throw it into a hollow filled with clarified butter and honey between the skulls of a woman and a man. Then enclose the whole thing in beeswax, wrap a red string around it, and bury it at a central location. Stepping on it with one’s left foot, one should recite the mantra 25,000 times. The mantra is: ‘Oṁ hrīṁ klīṁ traṁ yūṁ, when crushing Yama, be harsh, be! Shake, shake! For the consummation of all sense pleasures, hūṁ hūṁ phaṭ phaṭ! Svāhā!’209
20.27“To enthrall a woman, one should pulverize intestinal worms into a fine powder and make it into a pill by adding semen and blood from the ring finger. One should incant the pill with the mantra and put it into the target’s food or drink. The mantra is: ‘Oṁ, summon, summon! Bewilder, bewilder! Enthrall such and such, enthrall! Svāhā!’210
“Two tremulous leaves, two wings of a bee,211
Two human teeth, a garland from a dead man—
When her limbs212 have been sprinkled with this powder,
She runs, her body swooning with every step. [F.338.a]
20.29“To destroy any poison, say: ‘Oṁ, White Vulture, devour the poison and the harmful anger! Khaḥ khaḥ, ha ha, saḥ saḥ! Oṁ, the general of the great, fierce army commands. Svāhā!’213 Alternatively one can recite the mantra: ‘Oṁ, Śaṃkāriṇī, dhraṁ hāṁ hūṁ haṁ haḥ!’214
20.30“To stop snakes from entering one’s residence, place clay incanted with this mantra, or a piece of paper with this mantra, at the door.215 The mantra is: ‘Oṁ, enemy of snakes! Destroyer of Vāmana, phaṭ!’216
20.31“Giving a woman fragrant white flowers incanted with this mantra will enthrall her: ‘Oṁ, Āṇā, blind in one eye,217 enthrall such and such! Svāhā!’218
20.32“By rinsing the eyes with water incanted with this mantra, one will cure blindness: ‘Homage to Vītarāga, O Maitreyasiṃhalocanī, svāhā!’219
20.33“With this mantra, a saphara fish will not be able to approach: ‘Oṁ, saphara, khaḥ! Eat the powder!’220
20.34“With this mantra, one will destroy the poison of snakes, scorpions, crabs, and the like: ‘May the poison sink into the earth with the speed of the sun’s chariot, the power of Vāsudeva, and the flapping of garuḍa’s wings!’221
20.35“To prevent theft, one should cast a clod of earth incanted with this mantra seven times into the four directions: ‘Oṁ, Cāmuṇḍā, the unconquered, never conquered by another! Protect, protect! Svāhā!’222 One should then place one clod in one’s own home and recite: ‘Oṁ, the snapping one, the immobilizing one, the bewildering one, the one who suppresses all rogues! Svāhā!’223
20.36“Giving a flower, or something similar, incanted with this mantra will enthrall the target: ‘Homage to Fierce Great Anger. Kill, kill! Culu, culu! Remain, remain! Bind, bind! Bewilder, bewilder! Strike to kill, strike! Hūṁ phaṭ!’224[XX.36]-->
20.37“With this mantra written on a leaf of umbrella tree, one will destroy all fever: ‘Homage to the Three Jewels, oṁ ṭaḥ! When one is delirious, svāhā!’”225
20.38This concludes the chapter on various yantras and mantras used for inserting in effigies, the twentieth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 21
Magical Practices
21.1Then the lord said:
“One should perform all the following rituals with this mantra while visualizing Caṇḍamahāroṣaṇa: ‘Oṁ, Caṇḍamahāroṣaṇa, you who are a teacher of all magic! Teach all the magical methods to remove obstacles! Hūṁ phaṭ!’226
21.2“One should saturate a thickly woven cloth with the sap of cluster fig. Then one should blend sesame oil with oleogum resin, and throw it onto this cloth. One should make a wick from it. The lamp, with its glow, will burn steadily under water.227
21.3“By rubbing two flat pieces of stone228 together at night time while saying ‘Hūṁ,’ one will produce the brilliance of lightning. [F.338.b]
21.4“One should light a wick that has been dyed red with lac mixed with powdered dead leeches. Upon seeing it, women will become naked.
21.5“Anointing ears and eyes with clarified butter affords protection for oneself.
21.6“One should cut off the tail of a halāhala snake. Naked and with loose hair, one should dance for as long as the snake writhes. One should obtain four māṣakas of powder from the crushed tail, and the root, bark, leaves, flowers, and fruit of downy datura, one māṣaka of each part. One should light a lamp whose wick is made of cloth that has been dyed red with lac mixed with the above ingredients. All who see this lamp will dance. As before, this affords protection for oneself.
21.7“One should blend together the root of toothbrush tree and the root of belleric myrobalan, and leave this mixture in a house. A quarrel will ensue.
21.8“One should throw the pollen, obtained from the center of a flower of downy datura, into the center of a pleasantly scented flower. With a mere whiff of it, one will get a headache. One will obtain relief by applying an errhine of sour gruel.
21.9“A peacock’s feather, fumigated with and wrapped in the placenta of a bitch, will remove vitiligo if rotated to the right.229 This can be undone if it is rotated to the left.
21.10“One should write the mantra with blood from the heart of a crow, on a leaf of a mango tree, with a stylus made from the crow’s pinion. The person into whose excrement one throws this leaf will be eaten by a crow. The mantra to say is ‘Oṁ, the deceitful angry crow hen! Cause such and such to be eaten by a crow! Svāhā!’230
21.11“One should make a hole in the ground in the shape of a vulva. Then throw into the hole a woman’s feces composed of Indian stinging nettle, and bury it. The woman’s path will become difficult.
21.12“After rubbing into the hair the milky sap of common milk hedge and sesame oil, the hair will become white. One will remedy this by shaving.
21.13“One should obtain the placenta of a female cat and the placenta of a woman.231 After fumigating with these two, any spots232 on the wall will no longer be seen. This can be undone by censing with honey incense.
21.14“One should amply infuse yellow orpiment in the sweat and foam from camel’s jowls, and camel’s urine. One should then rub it on one’s hand and draw the hand in. Vitiligo will disappear. This can be remedied by washing the hand.
21.15“After fumigating the affected skin with the placenta of a woman, one will remove vitiligo. This can be undone by fumigating with bdellium.
21.16“By anointing the eyes with the fat of a frog, one will perceive the rafters of one’s house as snakes.
21.17“When the flame of a lamp is extinguished, it can be relit after adding sulphur powder. [F.339.a ]
21.18“After smearing the feet with muṇḍirī, śevāla,233 leech, and the fat of a frog, and wrapping the feet in a banana leaf, one does not get burned when walking on glowing charcoal embers.
21.19“One should eat the root of common milk hedge with sugar. This will induce sleep.
21.20“One should tie the root of black nightshade to one’s hair. This will induce sleep.
21.21“One should grind together the root of Indian bowstring hemp, the root of droṇapuṣpaka, turmeric, and rice, and rub this onto one’s body. One will win the water trial.
21.22“By burying an asafetida pill at the root of a silk-cotton tree, one will cause its flowers to fall.
21.23“To cause vomiting, one should serve gamboge with wine or betel.
21.24“To make blood flow, one should feed the target sap of common milk hedge, seeds of giant milkweed, and powdered woodworm with sugar.
21.25“To make a horse stop eating, one should rub its nose with the powder of a female shrew mouse. This can be remedied by rinsing the nasal passages with sandalwood.
21.26“To avoid being struck by weapons, one should fasten the root of umbrella tree to one’s head, the root of date tree to one’s hand, and the root of toddy palm tree to one’s face. One should dig out a northern offshoot of each of these roots when the moon is in the asterism of Puṣya. Then, naked and with loose hair, one should grind these three roots and drink a little bit of their concoction.
21.27“One should fashion a pair of shoes out of deerskin and fill them with the seeds of midnight horror. One will not sink in water.
21.28“One should chew up oṣaṇī 234 and keep it on one’s tongue. If one licks235 a heated plowshare, it will not burn one.
21.29“Drinking Indian heliotrope mixed with quicksilver and potash will induce miscarriage.
21.30“As protection from the danger of arrows and thieves, one should pull out the root of white wild indigo when the moon is in the asterism of Puṣya. Then one should soak it in the clarified butter of a cow and fasten it to one’s head or other body parts.
21.31“When putting on leather shoes smeared with the fat of a vulture and an owl, one will be able to travel long distances.
21.32“At sundown on an auspicious day, one should consecrate a mustard fruit not cut with a knife and, naked and with loose hair, hold it in one’s left hand. One should not put it on the ground. Protection will be afforded by saying the garland mantra of the lord. [F.339.b]
21.33“With whoever’s blood one would wet this mustard fruit, that person’s blood will be spilled with many weapons. His flesh will be made into utthānaka,236 the bone marrow into oil, and the ashes into nourishment for the crops. In the cup made from his skull, one should sprinkle fat, blood, flesh, and so forth with his blood. One should repeatedly enact protection and oblation acts, assiduously performing fumigation, anointment, and the like.237
21.34“Having put in the mouth the transformed mustard fruit, one should imagine oneself as having his nature. One will become like him.238
21.35“By enclosing the mustard fruit in the three metals, one will become invisible. Here the three metals are prepared as follows: seven-and-a-half māṣaka, two-and-a-half māṣaka, four māṣaka, as well as five māṣaka are sun, moon, and fire, respectively.239
21.36“One should draw, on a human skull, the figure of the target with the pigment of bovine gallstones and blood. One should enclose there, using a second skull, her name written in combination with the mantra and anointed with perfumed water. One should wrap the sacred cord of a deceased Brahmin around the two skulls, seal this with beeswax, and recite the mantra. One should heat it up at night in the embers of a funeral pyre until the wax has melted. Then one will summon even a celestial girl. The mantra to recite is: ‘Oṁ, pull, pull! Bewilder, bewilder! Bring such and such, jaḥ! Svāhā!’240
21.37“One should grind the fruit of elephant wood-apple into powder and infuse it with buffalo curds seven times. One should add that powder to buttermilk kept in a new vessel. In a moment, it will turn to curds.
21.38“One should crush the fruit of elephant wood-apple and use it to smear a new vessel. In there, one should let the milk separate. The curd will be fat free.
21.39“One should let the milk that has been poured into a pot of unbaked clay set. When the curd has formed, one should carefully break the pot. The curds will be in the shape of the pot.
21.40“After dousing a new pot repeatedly with the sap of giant milkweed, the water poured in there will appear as buttermilk.
21.41“During the ten days after a woman has given birth for the first time, one should obtain some ash and put it under water using the pair of cupped hands, one below and one above. If the ash streaks upward, the water jar will dry up. If the ash streaks downward, the water jar will remain full.
21.42“On a Sunday, one should pull out the root of sessile joyweed and the root of chaff tree. One should then smear the ends of two sticks, each with one of the roots, and wear them on one’s hips. One will then be fit for battle. [F.340.a]
21.43“When throwing water onto a thickly woven cloth smeared with vaṅga, seeds of āra,241 and country mallow, the water will not drip. Riding in a coracle made of wicker and cloth smeared with this mixture, one will not sink in water.
21.44“One should blend powdered earthworms and fireflies with sesame oil. Things smeared with this mixture will glow at night.
21.45“One should mix emblic myrobalan with salt in a copper dish. After rubbing an iron dish with it, the dish will look like copper.
21.46“After applying sulphur242 powder to a heated cow bone, a flame will blaze up.
21.47“One should fix a laghu 243 flower, or something similar, on top of a ṛṇṭaka 244 seed. After putting water inside the flower, it will drip.
21.48“One should place a bee in a sparrow’s nest made from kuṇṭḥīrā 245 and then release it into the air. The bee will be confused.
21.49“A dried fish will revive when placed in water after being soaked in the oil of marking nut.”
21.50Thus concludes the chapter on magical marvels, the twenty-first in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 22
Controlling Prāṇa
22.1The lord then said:
“Prāṇa is in the heart, apāna in the anus,
Samāna in the navel area,
Udāna in the area of the throat,
And vyāna in the entire body.
“The most important among them is
The prāṇa, located in the heart.
Through the cycle of breathing in and out,
It sustains the life of all beings.
“With the system of sixteen saṃkrānti,
Each breath is one daṇḍa in duration.
With the passing of the four maṇḍalas,
There are 21,600 breaths.
“Breathing through the right nostril—
This is called the maṇḍala of fire.
Breathing through the left nostril—
This is called the maṇḍala of wind.
“Breathing, equally, through the left and right nostrils—
This is the maṇḍala of the earth.
That same one, flowing gently,
Is the maṇḍala of water.
“Lalanā is the left channel;
Rasanā is positioned on the right.
Avadhūtī is in the central area—
It conducts prāṇa in the moment of innate joy.
“Creation takes place during the surge of energy after inhalation,
Concordant with the motionless nature of the resting breath;
Destruction takes place when the air has been exhaled.
This continues for as long as one is alive.246
“When the air enters, this is known as kumbhaka;
When it is retained, this is called pūraka.
When it is exhaled, this is known as recaka;
When there is no movement, this is stambhaka. [F.340.b]
“One should take Caṇḍamahāroṣaṇa for the object of one’s absorption
And begin the practice with a consort.
One should keep track of air as it enters
By counting breaths up to one hundred thousand or more.
“One will succeed at that very moment,
As Lord Buddha has explained.
He who counts the air by its unit,
While tightly embracing the wisdom,
“Will succeed within a fortnight,
In the form of Caṇḍamahāroṣaṇa.
Endowed with divine knowledge,
He will acquire the five superknowledges.
“Remaining in the absorption of Caṇḍamahāroṣaṇa
And embracing one’s consort tightly,
One should press at her heart with one’s heart,
And unite one’s secret part with her secret part.
“Uniting the two mouths,
Without thoughts and wholly devoted to bliss,
One should visualize the moon
Together with the sun, in one’s heart.247
“Merely through bringing on the state of stillness,
One will know the past, the future, and the present,
And also the thoughts of others.
I am telling the truth.
“Similarly, through the same method,
One should cultivate the stillness inside the ears.
One will be able to hear sounds from every place,
As if they were nearby.
“Just so, having empowered the eyes,
One will see far into the triple universe.
Similarly, by focusing on the nose,
One will be able to perceive all smells.
“Focusing, likewise, on the tongue,
One will perceive distant tastes;
And focusing on the tip of one’s sex organ,
One will experience touching every woman.
“By focusing, in the same way, in the center of one’s head, one will increase all one’s abilities.
“Wherever one merges
One’s mind with prāṇa
And arrests it there, at that very place
That same mind will be reflected.
“Pacifying, enriching, and enthralling;
Likewise summoning, killing,
And expelling—anything at all
Will one accomplish through meditation alone.
“One should combine the practice of kumbhaka and so forth
With the four gazes:
Leftward gaze combined with kumbhaka
Should effect enthralling.
“Rightward gaze, known as one that pulls in,
Should be combined with pūraka.
A gaze that rests on the forehead—
The killing one—should be combined with recaka. [F.341.a]
“A gaze that rests on the tip of the nose—
One that drives the enemies away—is combined with stambhaka.
When doing kumbhaka, one gazes at a distant flower;
When doing pūraka, one gazes at a bush of common milk hedge.
“When doing recaka, one gazes at a resinous tree;248
When doing stambhaka, one gazes at swaying grass.249
One should allow six months for this practice of each
In combination with the respective previously described gaze.
“Possessed of all abilities, one will be successful
If one can arrest the movements of the mind.
By arresting the mind, prāṇa is arrested;
And by arresting the prāṇa,
“The mind will become arrested,
For their movements are reciprocally related
In the single union of wisdom and means,
Which is the meeting of the vajra and the lotus.
“Through enjoying the pleasure with one’s mind arrested,
One will succeed—a master over suffering.250
The buddhas, Vajrasattva and so forth,
Become helpers of such a mantra adept.
“What need then to mention worldly gods,
The celebrated Śiva and so forth.
The lord, the Acala of Reality,
Is well concealed by me in all the tantras.
“Those who have honored him
Have become buddhas, equal to the sky.
Those of great magical powers
Will be as numerous as the grains of sand in the Ganges.
“This even goes for the buddhas of the present time
Endowed with buddha knowledge.
Therefore a yogin should always
Meditate regularly on Lord Acala.
“He who does not know Acala
Will have a fruitless life.
For without him, no success,
Not even a small one, can be achieved.”
22.33Thus concludes the chapter on prāṇa practices, twenty-second in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 23
Signs of Death
23.1Then the lord said:
“If one feels a prickling sensation in one’s navel when pricking the soles of the feet, death will come within three days. If one feels a prickling sensation in one’s eyes when pricking the soles of the feet, it will come within three months. If one feels a prickling sensation in one’s nose when pricking the soles of one’s feet, it will come within three months.
23.2“If one sneezes at the time of bowel evacuation, it will come within a year. If one feels a prickly sensation in the hollow of one’s navel, it will come within five years. If one is not able to see the tip of one’s tongue, it will come within three days. If one feels a prickly sensation at the tips of one’s earlobes, it will come within four months; between one’s eyebrows, it will come within a day. If one sneezes during an orgasm or just after, one will die within a month. Similarly if one feels a prickly sensation in all four of the smallest fingers and toes, one will die within a month.
23.3“Also if one feels a prickly sensation in one’s chest and throat, one will die within three fortnights; [F.341.b] in the soles of the feet or hands and the top of the head, one will die within three days. If during an orgasm, one hears the sound of a bell in one’s ears, one will die within three months. If one feels separate prickles at the root of one’s ears, between the eyebrows, and at the front of one’s head, one will die after one day. If one feels a prickling sensation from one’s toes to the navel, one will die within six months.
23.4“If the flesh at the tip of the nose starts to sag, one will die within seven days. If the flesh of one’s cheeks starts to crack, one will die within five months. If no eye discharge can be seen, one will die within five months. If the nostrils become crooked, one will die within seven days. If one’s chest becomes hollow, one will die within a fortnight. If a line appears across the center of one’s tongue, one will die within two days. If no redness is seen in the fingernails, one will die within six months. If one’s teeth dry up, one will die within six months.
23.5“If one cannot see the star Arundhatī, one will die within six months. If one sees, in the cold season and so on, a distorted image with holes everywhere, one will die within a fortnight. If one feels cold after uttering the sound haḥ, and hot after uttering the sound phūḥ, one will die within ten days. If no line can be seen across the base of the ring finger, one will die within eighteen days. If one cannot hear sounds during the rubbing of one’s body, and if one’s entire body feels cold, one will die within ten days. If one’s chest and feet dry up as soon as one has finished bathing, one will die within two months. If one’s body becomes malodorous, one will die within three days.
23.6“If one’s body becomes paralyzed, one will die within one day. If the stream of one’s urine swirls counterclockwise, one will die within six months. If one’s navel should become inverted, one will die within five days. If one cannot see the tip of one’s nose, one will die within five months. If one doesn’t see flashes of light when pressing one’s eyes with one’s fingers, one will die within one hundred days. If one cannot hear sounds in one’s ears, one will die within one year. If one cannot see one’s own reflection in another person’s eyes, one will die within a fortnight.
23.7“Knowing these signs, one should contemplate deceiving death and think of the hereafter.”
23.8This concludes the chapter on the signs of death, twenty-third in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 24
Nature of the Body
24.1Then the lord said:
“After the mother and the father unite,
The moon has the nature of the five elements and
The sun has the nature of the five elements.
Through the meeting of these two,
“A being is born again—
One of the nature of wisdom and means.
Bones and sinews will be formed from the moon;
And flesh, and other matter, from the sun.
“It becomes a body, which is devoid of self,
And is produced by the beings’ karma.
By nature it is like a magical display,
Similar to a city of gandharvas.
24.5This concludes the chapter on the nature of the body, twenty-fourth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Chapter 25
Deity Practice
25.1Then the goddess said:
“I want to hear more
About the arising of the perfection of wisdom.
Please grant me this favor, my lord;
Speak briefly, without elaborating too much.”
25.2The lord then said:
“I will now teach
The arising of Perfection of Wisdom—
The goddess who sits in sattvaparyaṅka posture,
With the body of a sixteen-year-old.
“She is blue, greatly exalted in merit,
Crowned with Akṣobhya.
In her raised right hand, she holds a red lotus;
In her left hand, which is in the playful attitude,
“There is a treatise on lovemaking.251
She sits on a moon that rests on a lotus,
With firm, swollen breasts, boldly confident,
With elongated eyes, speaking alluringly.
“One should meditate on this goddess
While focused on the innate Acala.
As for the yoginī Viśvavajrī,
Arisen from the gnosis of the syllable hūṁ,
“One should visualize her in one’s heart—
One will surely attain success.252
Alternatively one should meditate on the white Sarasvatī,
Arisen from the syllable dhīḥ,
“And crowned with Vairocana.
Or the yellow Vajradhātvīśvarī,
Arisen from vaṁ, crowned with Ratnasambhava.
Or the red Kurukullā—
“The goddess crowned with Amitābha
And arisen from the gnosis of the syllable hrīṁ.
Or the green Tārā,
Arisen from the gnosis of the syllable tāṁ,
“Crowned with Amoghasiddhi.
The man, for his part, in the form as previously described,
Should sit in the sattvaparyaṅka posture,
Maintaining a gentle frame of mind.
“Holding a sword and a noose, full of splendor,
Enacting the embrace—a skilled practitioner
Should find a girl from his own spiritual family or that of another,
And meditate while holding her.
“Through this, there is no doubt
That a yogin will succeed by means of a consort.
Alternatively one should make a lifelike effigy
And do practice with ‘her’—made of clay and so on.
“Immersed in absorption of innate Caṇḍamahāroṣaṇa,
One should recite the mantra, with one-pointed mind.
“And these are the respective mantras to be recited:
“ ‘Oṁ, Viśvavajrī, come, come! Hūṁ svāhā!’253
‘Oṁ, Vajrasarasvatī, come, come! Dhīḥ svāhā!’254 [F.342.b]
‘Oṁ, Vajradhātvīśvarī, come, come! Vaṁ svāhā!’255
‘Oṁ, Kurukullā, come, come! Hrīṁ svāhā!’256
‘Oṁ, Tārā, come, come! Tāṁ svāhā!’257
“Now I will teach
The maṇḍala of the Sole Hero.
It has four corners, four doors,
And is adorned with four gateways.
“It should be colored yellow,
With a four-petaled lotus in the center.
Its southeastern petal should be white,
The southwestern red,
“The northwestern yellow,
And the northeastern green.
In the center, one should draw
Acala of black color,
“Situated, optionally, on a sun disk.
He could be white, yellow, red, or green.
One should imagine him
To be identical in nature with the five buddhas.
“In the southeast corner is Locanā.
She holds, in her left and right hands,
A moon and an aśoka twig,
And has the radiance of the autumn moon.
“In the southwest is the supreme goddess Pāṇḍarā,
Holding a bow and an arrow, who is of red color.
In the northwest corner
Is Māmakī of yellow color,
“With a vase and a bunch of rice twigs in her hands.
In the northeast corner is green Tārā,
Making a boon-granting gesture with her right hand
And holding a blue lotus in her left.
“All of them have a seat of a moon disk
And sit in the ardhaparyaṅka posture.258
One should place Passion Vajrī at the eastern gate,
Standing on a seat fashioned from Indra.
“She holds a sword and a skull and is of red complexion.
In the south, one should place the blue Hatred Vajrī;
Holding a kartri knife, she makes a threatening gesture
And stands on a seat fashioned from Yama.
“In the west, one should place Conceit Vajrī,
Holding a sickle and a vajra,
Dressed in peacock’s feathers,
And standing on top of Varuṇa.
“In the north, one should place Delusion Vajrī,
With a threatening gesture,
Holding an aśoka twig,
And standing on yellow Kubera.259[XXV.24]-->
25.25“Standing on seats of sun disks,260 all of them have their left leg outstretched and the right slightly bent. All are angry and have their hair hanging loose.
“The four yellow vases
Should be placed in the corners.
By merely visualizing him,
One is provided with the company of eight yoginīs.
25.28“Now I will teach another meditation on Caṇḍamahāroṣaṇa.
“In the center of a multicolored lotus,
One should visualize the lord Caṇḍamahāroṣaṇa.
In the southeast, the red Rāmadeva;
And in the southwest,
“The yellow Kāmadeva.
The green vetāla by name of Māhilla [F.343.a]
Should be visualized in the northwest,
And the black asura by name of Kokila in the northeast.
“They have a kartri knife and a skull cup in their hands;
Their right leg is outstretched and the left slightly bent.
To the west of the lord
Is the goddess Parṇaśāvarī.
25.31“By meditating on just that and offering grilled fish and so on, one can hold all the gods captive.262
“One should visualize oneself in union
With yellow wisdom holding a white lotus in her left hand.
Caṇḍamahāroṣaṇa, for his part, should be visualized as blue,
And the wisdom, alternatively, as red or black.263
“The yogin, adept in meditation,
Will succeed right at that time.
In this way, one should meditate on
The White Acala and so forth with firm application.
“Even without the seed syllable, one should meditate
With one’s mind focused one-pointedly.
Whether drinking, eating, sleeping,
Standing, walking, or running.
“In whatever situation he may be,
The yogin should visualize the divine form.
Or he should cultivate only bliss,
Savored while coupling with the yoginī.
“One should meditate deeply
Until one attains mastery.
When mastery is attained,
The yogin will succeed through mahāmudra.”
25.37This concludes the chapter on deity practice,264 twenty-fifth in the glorious Caṇḍamahāroṣaṇa tantra called the Sole Hero.
Colophon
c.1Lord Vajrasattva spoke this tantra, and the assemblies of yogins and yoginīs rejoiced at his words.
This completes the tantra of Caṇḍamahāroṣaṇa called the Sole Hero. That dharmas arise based on causes, and those causes and their cessation, the Thus-Gone One has explained. This is the teaching of the Great Ascetic.265
Appendix
Appendix Prologue
app.1 Sigla:
Manuscripts
A – Ekallavīranāmacaṇḍamahāroṣaṇatantram. Royal Asiatic Society, London. Ref.: Cowell 46/31.
B – Ekallavīranāmacaṇḍamahāroṣaṇatantram. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/687, Reel no. A 994/4.
Gt – Caṇḍamahāroṣaṇatantram. University of Göttingen Library, Göttingen. Ref.: Bandurski Xc 14/43–45.
P – Padmāvatīnāmā Pañjikā by Mahāsukhavajra. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/502, Reel no. B 31/7.
Published Editions
G – George 1974
Po – Poussin 1897
T – Dpal gtum po khro bo chen po'i rgyud kyi rgyal po dpa' bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol 80 (rgyud ’bum, nga), folios 304b–343a.
Critical apparatus:
[ ] – square brackets indicate text supplied by the editor.
conj. – conjectured
em. – emended
om. – omitted
†† – daggers indicate unsolved text.
· – “middle dot” indicates an absence of sandhi.
app.3The following is a half-critical, half-diplomatic edition. One of the sources used for the first eight chapters was the Sanskrit text included in George (1974), and for chapter 16, the Sanskrit text in Poussin (1897). Most of the readings adopted here that depart from these two editions have been reported, but on the whole, variant readings have been reported only selectively. The edition follows mainly Manuscript A, our most reliable source.
The abbreviation “Mss” can denote any combination of the above listed manuscripts. Unreported emendments include the standardization of Sanskrit sibilants or sandhi emendments. Sometimes the sandhi has not been applied, for example, in mantras where it would not be pronounced, or metri causa. Some of such instances have been marked with “ · ” (the “middle dot”). We apologize for any editorial errors and other shortcomings.
Chapter A1
oṁ namaś caṇḍamahāroṣaṇāya ||
evaṃ mayā śrutam ekasmin samaye bhagavān vajrasattvaḥ sarvatathāgatakāyavākcittahṛdayavajradhātvīśvarībhage vijahāra | anekaiś ca vajrayogiyoginīgaṇaiḥ | tadyathā | śvetācalena vajrayoginā | pītācalena ca vajrayoginā | raktācalena ca vajrayoginā | śyāmācalena ca vajrayoginā | mohavajryā ca vajrayoginyā | piśunavajryā ca vajrayoginyā | rāgavajryā ca vajrayoginyā | īrṣyāvajryā ca vajrayoginyā | evaṃpramukhair yogiyoginīkoṭiniyutaśatasahasraiḥ ||
atha bhagavān vajrasattvaḥ kṛṣṇācalasamādhiṃ samāpadyedam udājahāra |
bhāvābhāvavinirmuktaś caturānandaikatatparaḥ |
niṣprapañcasvarūpo 'haṃ sarvasaṃkalpavarjitaḥ ||
māṃ na jānanti ye mūḍhāḥ sarvapumvapuṣi sthitam |
teṣām ahaṃ hitārthāya pañcākāreṇa saṃsthitaḥ ||
atha bhagavatī vajradhātvīśvarī dveṣavajrīsamādhiṃ samāpadyedam udājahāra |
śūnyatākaruṇābhinnā divyakāmasukhasthitā |
sarvakalpavihīnāhaṃ niṣprapañcā nirākulā ||
māṃ na jānanti yā nāryaḥ sarvastrīdehasaṃsthitām |
tāsām ahaṃ hitārthāya pañcākāreṇa saṃsthitā ||
atha bhagavān kṛṣṇācalo gāḍhena bhagavatīṃ dveṣavajrīñ cumbayitvā samālingya cāmantrayate sma |
devi devi mahāramyaṃ rahasyaṃ cātidurlabham |
sārāt sārataraṃ śreṣṭhaṃ sarvabuddhaiḥ subhāṣitam ||
śṛṇu vakṣye mahātantraṃ tantrarājeśvaraṃ param |
nāmnā caikalavīraṃ tu sattvānām āśusiddhaye ||
aprakāśyam idaṃ tantram adṛṣṭamaṇḍalasya hi |
nānyamaṇḍalapraviṣṭasya tantrarājaṃ tu darśayet ||
maṇḍale caṇḍaroṣasya praviṣṭo yaḥ samāhitaḥ |
śraddhāyatnaparaś caṇḍe tasya tantraṃ tu deśayet ||
gurau bhaktaḥ kṛpāluś ca mantrayānaparāyanaḥ |
bhaktaś caṇḍeśvare nityaṃ tasya tantraṃ pradarśayet ||
evaṃ buddhvā tu yaḥ kaścid yogī lobhaviḍambitaḥ |
caṇḍasya maṇḍalādṛṣṭe deśayet tantram uttamam ||
sa mahāvyādhibhir grasto viṣṭhāmūtramalīkṛtaḥ |
ṣaṇmāsābhyantare tasya mṛtyuduḥkhaṃ bhaviṣyati ||
yamadūtais tato grastaḥ kālapāśavaśīkṛtaḥ |
narakaṃ nīyate pāpī yadi buddhair api rakṣitaḥ ||
yadi karmakṣayād duḥkhaṃ bhuktvā ca lakṣavatsaraṃ |
mānuṣyaṃ prāpyate janma tatra vajreṇa bhidyate ||
tasmāc ca maṇḍalaṃ cāru vartayen mantravidvratī |
praveśya tatra vai śiṣyān pūrvam eva parīkṣitān ||
tato hi deśayet tantraṃ triṣu lokeṣu durlabham |
aśrutaṃ deśayet yo 'pi so 'pi gacchaty adhogatim ||
mukhapāko bhavet tasya yadi buddhasamo 'pi hi |
śraddhāhīno 'thavā śiṣyaḥ śṛṇute jijñāsanāya ca ||
bhidyate mūrdhni vajreṇa vṛṣṭikāle na saṃśayaḥ |
tathyam etan mayā devi bhāṣitaṃ ca varānane ||
tantre caikalavīre 'smin sugupte caṇḍaroṣaṇe ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre tantrāvatāraṇapaṭalaḥ prathamaḥ ||
Chapter A2
atha bhagavatī dveṣavajrī bhagavantaṃ caṇḍamahāroṣaṇaṃ gāḍham āliṅgyāha |
maṇḍalasya kiyan mānaṃ vartanīyañ ca kena hi |
likhitavyañ ca tathā tatra madhye kiṃ brūhi me prabho ||
atha bhagavān āha |
maṇḍalasya bhaven mānaṃ caikahastaṃ dvihastakam |
trihastaṃ vā catuḥpañca pañcamānaṃ na cādhikam ||
pakṣaṃ cāpi tathā vedīhārārdhahārapaṭṭikām |
mūlasūtrabahis tasyās tu266 ardhenaiva rajobhuvam ||
vajrāvalīṃ tu tenaiva aṣṭastambhāṃś ca kalpayet |
dvārāt triguṇitaṃ kuryāt dvāratoraṇam uttamam ||
viśvavajram adho likhyaṃ vajraprākāraveṣṭitam |
kalpavṛkṣādibhir yuktaṃ caṇḍaroṣaṇamaṇḍalam ||
puṭam ekaṃ ca kartavyaṃ cakravat parimaṇḍalam |
tasya pūrvādike viśvapadmaṃ aṣṭau samālikhet ||
navamaṃ madhyame tasya madhye khaḍgaṃ sunīlakam |
vajreṇāṅkitaṃ taṃ ca vajrakarttikapālayutam ||
pūrve cakrāṅkitaṃ khaḍgaṃ śvetavarṇaṃ samālikhet |
dakṣiṇe pītavarṇaṃ tu yutaṃ ratnena saṃlikhet ||
paścime raktavarṇaṃ tu raktapadmena cihnitam |
uttare khaḍgamātraṃ tu śyāmavarṇaṃ samālikhet ||
cakreṇa cihnitaṃ karttiṃ agnikoṇe sitāṃ likhet |
nairṛte pītavarṇāṃ tu likhed ratnasucihnitam ||
candrasūryoparisthaṃ tu sarvacihnaṃ prakalpayet |
rajomaṇḍalam idaṃ proktaṃ mayā lokārthasādhane ||
athavā maṇḍalaṃ kuryāt paṭarūpeṇa sulikhitam |
pūrvavat maṇḍalaṃ likhyaṃ madhye kṛṣṇācalaṃ likhet ||
sampuṭaṃ dveṣavajryā vai pūrve śvetācalaṃ likhet |
tathā pītācalaṃ savye pṛṣṭhe raktācalaṃ likhet ||
vāyavye lohitāṃ devīṃ rāgavajrīṃ samālikhet |
aiśāne īrṣyāvajrīṃ śyāmāṃ likhed vai paṭamaṇḍalam ||
atha maṇḍalādhiṣṭhānamantraṃ bhavati |
oṁ śrīcaṇḍamahāroṣaṇa sarvaparivārasahita āgaccha āgaccha jaḥ hūṁ vaṁ hoḥ atra maṇḍale adhiṣṭhānaṃ kuru hūṁ phaṭ svāhā ||
anenākṛṣya praveśya baddhvā vaśīkṛtya pūjayet ||
atha pūjāmantraṃ bhavati |
oṁ kṛṣṇācala puṣpaṃ pratīccha hūṁ phaṭ |
oṁ śvetācala puṣpaṃ pratīccha hūṁ phaṭ |
oṁ pītācala puṣpaṃ pratīccha hūṁ phaṭ |
oṁ raktācala puṣpaṃ pratīccha hūṁ phaṭ |
oṁ śyāmācala puṣpaṃ pratīccha hūṁ phaṭ ||
oṁ dveṣavajri puṣpaṃ pratīccha hūṁ phaṭ |
oṁ mohavajri puṣpaṃ pratīccha hūṁ phaṭ |
oṁ piśunavajri puṣpaṃ pratīccha hūṁ phaṭ |
oṁ rāgavajri puṣpaṃ pratīccha hūṁ phaṭ |
oṁ īrṣyāvajri puṣpaṃ pratīccha hūṁ phaṭ ||
puṣpaṃ dīpaṃ tathā dhūpaṃ gandhaṃ naivedyam eva ca |
pūjāṃ pañcopahāreṇa kuryād vai maṇḍalasya hi ||
maṇḍalaṃ pariveṣṭyaiva yoginīṃ yogisampuṭām |
bhojayen madyamāṃsaiś ca vandayec ca muhur muhuḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre maṇḍalapaṭalo dvitīyaḥ ||
Chapter A3
atha bhagavaty āha |
kathaṃ śiṣyo bhavet bhavyo yojitavyo 'tra tantrake |
nirviśaṅkaś ca kartavyaḥ kathaya tvaṃ mahāprabho ||
atha bhagavān āha |
ādau triśaraṇaṃ dadyāt pañcaśikṣāś ca poṣadham |
tataḥ pañcābhiṣekaṃ tu guhyaṃ prajñāṃ ca śeṣataḥ ||
tato bhavyo bhavec chiṣyas tantraṃ tasyaiva deśayet |
dūrato varjayed anyam anyathā rauravaṃ vrajet ||
tatreyaṃ triśaraṇagāthā |
buddhaṃ gacchāmi śaraṇaṃ yāvad ābodhimaṇḍataḥ |
dharmaṃ gacchāmi śaraṇaṃ saṅghaṃ cāvetyaśraddhayā ||
tatreyaṃ pañcaśikṣāgāthā |
māraṇaṃ caurikāṃ cāpi parapatnīṃ mṛṣāvacaḥ |
tyajāmi sarpavat sarvaṃ pañcamaṃ madyaṃ eva ca ||
tatreyaṃ poṣadhagāthā |
na sattvaṃ ghātayiṣyāmi na hariṣye parasvakaṃ |
brahmacaryaṃ cariṣyāmi varjayiṣye mṛṣāvacaḥ ||
viśuddhaṃ dhārayiṣyāmi yathā buddhena deśitaṃ |
tena jitvā śaṭhamāraṃ prāpya buddhatvam uttamam ||
bhaveyaṃ bhavakhinnānāṃ śaraṇaṃ sarvadehinām |
saṃsarāmi bhave yāvat tāvat sugatajaḥ pumān ||
bhaveyaṃ sādhusaṃsargī dhīmān lokahite rataḥ ||
tatrāyam udakābhiṣekaḥ |
śiṣyaṃ śuddhaṃ sphaṭikasaṃkāśaṃ nirmalaṃ dhyātvā vijayakalaśād udakam ākṛṣya sahakārapallavena oṁ āḥ sarvatathāgatābhiṣekasamayaśriye hūṁ ity anenābhiṣiñcet ||
tatrāyaṃ makuṭābhiṣekaḥ |
vastrādighaṭitaṃ makuṭaṃ sarvaratnam ivākalayya śiṣyaṃ cakravartinam iva dhyātvā tacchirasi makuṭaṃ dattvā pūrvavad abhiṣiñcayet | oṁ caṇḍamahāroṣaṇa āviśa āviśa asya hṛdaye hūṁ phaṭ ||
tatrāyaṃ khaḍgābhiṣekaḥ |
lohādimayaṃ khaḍgaṃ tasya dakṣiṇahaste dattvā pūrvavad abhiṣiñcayet | oṁ hana hana māraya māraya sarvaśatrūñ jñānakhaḍga hūṁ phaṭ ||
tatrāyaṃ pāśābhiṣekaḥ |
tāmrādimayaṃ pāśam tasya tarjanīyute vāmahaste dattvā pūrvavad abhiṣiñcet | oṁ gṛhṇa gṛhṇa kaṭṭa kaṭṭa sarvaduṣṭān pāśena bandha bandha mahāsatya te dharma te svāhā ||
tatrāyaṃ nāmābhiṣekaḥ |
śiṣyaṃ caṇḍamahāroṣaṇamudrayopaveśya tadākāreṇa ca tam ālambya | oṁ he śrībhagavan kṛṣṇācala siddhas tvaṃ hūṁ phaṭ | tataḥ pūrvavad abhiṣiñcet | evaṃ sādhakasya kṛṣṇādivarṅabhedena pañcācalanāmnābhiṣeko deyaḥ | iti pañcābhiṣekaḥ ||
ap3.17strīṇāṃ tu makuṭābhiṣekaṃ tyaktvā sindūrābhiṣekaṃ dadyāt | paṭu267 mahādevīrūpāṃ śiṣyām ālambya | oṁ bhagavati āviśa āviśa asyā hṛdaye hūṁ phaṭ | lauhādikarttikān tasyā dakṣiṇahaste dadyāt | oṁ karttike sarvamārāṇāṃ māṃsaṃ kartaya kartaya hūṁ phaṭ | vāmahaste nṛkapālaṃ dārvādikṛtaṃ dadyāt || oṁ kapāla sarvaśatrūṇāṃ raktaṃ dhāraya dhāraya hūṁ phaṭ | tato bhagavatīmudrayopaveśya tadākāreṇa cālambya | oṁ he śrīdveṣavajri siddhā tvaṃ hūṁ phaṭ | evaṃ striyaḥ kṛṣṇādivarṇabhedena pañcayoginīnāṃ nāmnābhiṣiñcet | āsāṃ tu prajñābhiṣekasthāne upāyābhiṣeko deya iti ||
atha guhyābhiṣeko bhavati |
śiṣyo guruṃ vastrādibhiḥ sampūjya tasmai svamanovāñchitāṃ rūpayauvanamaṇḍitāṃ niryātayet |
iyaṃ niryātitā tubhyaṃ sarvakāmasukhapradā |
mayā kāmasukhārthaṃ te gṛhṇa nātha kṛpaṃ kuru ||
ap3.19tato guruṃ namaskṛtya śiṣyo bahir nirgacchet | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ iti mantraṃ japan tiṣṭhet | guruḥ punar madyamāṃsādibhir ātmānaṃ pūjayitvā, prajñāṃ ca saṃtarpya, sampuṭībhūya, tadudbhūtaṃ śukraśoṇitaṃ parṇapuṭādāv avasthāpya, śiṣyam āhūya, tasya jihvāyām anāmikāṅguṣṭhābhyāṃ dravyaṃ gṛhītvā, hūṁ phaṭ kāraṃ likhet | tato 'ho sukham iti pāṭhayec ca | tata evaṃ vadet | adyāhaṃ tena buddhajñānam utpādayāmi yenātītānāgatā pratyutpannā buddhā bhagavanto 'pratiṣṭhitanirvāṇaṃ prāptāḥ | kiṃ tu na tvayedam adṛṣṭamaṇḍalapurato vaktavyam | atha vadasi tadā ||
tasya śiṣyasya hṛdaye khaḍgaṃ arpayitvedaṃ paṭhet |
atitīkṣṇo hy ayaṃ khaḍgaś caṇḍaroṣakare sthitaḥ |
bhedayet samayaṃ yas tu tasya chedanatatparaḥ ||
ap3.23tato 'ndhapaṭṭaṃ bandhayitvā maṇḍale puṣpaṃ pātayet | tato 'ndhapaṭṭaṃ muktvā maṇḍalaṃ pradarśayet | yasya yac cihnaṃ tad bodhayet | tatas tām eva prajñāṃ śiṣyasya samarpayet ||
iyaṃ te dhāraṇī ramyā sevyā buddhaiḥ prakāśitā |
atikrāmati yo mūḍhaḥ siddhis tasya na cottamā ||
ap3.25tato guruḥ karṇe kathayet caturānandavibhāgam | tato bahir nirgacched guruḥ | prajñā tu nagnībhūyotkuṭakena guhyaṃ tarjanyā darśayati ||
kiṃ tvaṃ utsahase vatsa madīyāśucibhakṣaṇam |
viṇmūtraṃ caiva raktaṃ ca bhagasyāntaḥ pracūṣaṇam ||
sādhakena vaktavyam |
kiṃ cāhaṃ notsahe mātas tvadīyāśucibhakṣaṇam |
kāryā bhaktir mayā strīṇāṃ yāvad ābodhimaṇḍataḥ ||
sā cāha |
aho madīyaṃ yaṃ padmaṃ sarvasukhasamanvitam |
sevayed yo vidhānena tasyāhaṃ siddhidāyinī ||
kuru padme yathākāryam dhairyaṃ dhairyaprayogataḥ |
svayaṃ caṇḍamahāroṣaḥ sthito hy atra mahāsukham ||
ap3.30tataḥ sādhaka ātmānaṃ caṇḍamahāroṣaṇākāreṇa dhyātvā prajñāṃ ca dveṣavajrīrūpeṇa sampuṭaṃ kṛtvā caturānandān lakṣayet | tato niṣpanne guruṃ pramukhaṃ kṛtvā madyamāṃsādibhir gaṇacakraṃ268 kuryāt | iti prajñābhiṣekaḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre 'bhiṣekapaṭalas tṛtīyaḥ ||
Chapter A4
atha bhagavaty āha |
bhāvitavyaṃ kathaṃ caṇḍaroṣaṇabhāvakena hi |
japtavyaṃ kīdṛśaṃ mantraṃ vada tvaṃ parameśvara ||
atha bhagavān āha |
mano 'nukūlake deśe sarvopadravavarjite |
āsanaṃ kalpayet tatra yathālabdhaṃ samāhitaḥ ||
prathamaṃ bhāvayen maitrīṃ dvitīye karuṇāṃ vibhāvayet |
tṛtīye bhāvayen muditām upekṣāṃ sarvaśeṣataḥ ||
tato hṛdi bhāvayed bījaṃ padmacandraraviṣṭhitam |
raśmibhiḥ purato dhyāyān niṣpannaṃ caṇḍaroṣaṇam ||
pūjayen manasā taṃ ca puṣpadhūpādibhir budhaḥ |
tadagre deśayet pāpaṃ sarvapuṇyaṃ pramodayet ||
triśaraṇaṃ gamanaṃ kuryād yācanādhyeṣaṇām api |
ātmānaṃ ca tato dattvā puṇyaṃ ca pariṇāmayet ||
praṇidhānaṃ tataḥ kṛtvā bodhau cittaṃ tu nāmayet |
namaskāraṃ tataḥ kuryāt raśmibhiḥ saṃharet punaḥ ||
paṭhitvā mantram etad dhi śūnyatādhyānam ācaret ||
oṁ śūnyatājñānavajrasvabhāvātmako 'ham ||
cintayed raśmibhir dagdhaṃ sa hūṁkāraṃ prayatnataḥ |
karpūradāhavad dhyātvā raśmiṃ cāpi na kalpayet ||
sarvam ākāśasaṃkāśaṃ kṣaṇamātraṃ vibhāvya ca |
śuddhasphaṭikavat svaccham ātmadehaṃ vibhāvayet ||
agrato bhāvayet paścāt yaṁ raṁ vaṁ laṁ catuṣṭayam |
niṣpannaṃ bhāvayet tena vātavahnijalorvikām ||
bhruṁkāraṃ ca tato dhyātvā kūṭāgāraṃ prakalpayet |
caturasraṃ caturdvāraṃ aṣṭastambhopaśobhitam ||
dhyāyet tanmadhyake padmaṃ viśvaṃ aṣṭadalānvitam |
paṁkārabījasambhūtaṃ tatra aṁkārajaṃ vidhum ||
raviṃ raṁkārajātaṃ ca tadūrdhvaṃ hūṁkṛtiṃ punaḥ |
tajjam akṣobhyakaṃ dhyāyān269 māmakyā saha sampuṭam ||
tataḥ śukrarasībhūtaḥ patet tasyā bhagodare |
niṣpannaṃ caṇḍarūpaṃ tu niḥsarec ca bhagāt tataḥ ||
hanyāt khaḍgena cākṣobhyaṃ pitaraṃ paścāt prabhakṣayet |
māmakyāpi tatas taṃ ca bhakṣitaṃ vai prakalpayet ||
khaḍgograkaraṃ savye vāme pāśasamanvitam |
tarjanyā tarjayantaṃ ca daṃṣṭroṣṭhaṃ tu nipīditam ||
vasudhāṃ tarjayantaṃ ca vāmajānvagrataḥ sthitam |
akṣobhyakṛtamaulaṃ tu nīlaṃ ratnakirīṭinaṃ ||
pañcacīraṃ kumāraṃ ca sarvālaṅkārabhūṣitam |
dvirāṣṭavarṣākāraṃ ca raktacakṣurdvayaṃ vibhum ||
bhāvayet sthiracittena siddho 'haṃ caṇḍaroṣaṇaḥ |
tato manthānayogena pūrve śvetācalaṃ sṛjet ||
mohavajrīṃ sṛjed agnau śaratpuṇḍra270 samaprabhām |
pītācalaṃ sṛjet savye piśunavajrīṃ ca nairṛte ||
raktācalaṃ sṛjet pṛṣṭhe raktāṃ ca rāgavajrikām |
vāyavye cottare śyāmācalaṃ śyāmāṃ īśānake ||
īrṣyāvajrīṃ sṛjet paścāt sa prajñodgatim āvahet |
codayanti tato devyaḥ svakaṇṭhoditagītibhiḥ ||
mohavajryāḥ |
mā karuṇācia iṭṭahi pahu mā hohi tu śunna |
mā mojju deha sudukkhia hoi hai jīva vihuna ||
piśunavajryāḥ |
kī santu harisa vihohia śunnahi karasi paveśa |
tojju nimantaṇa karia manua cchai lohāśeṣa ||
rāgavajryāḥ |
yovanavuṇttim upekhia niṣphala śunnae ditti |
śunnasahāva vigoia karahi tu mea sama ghiṭṭi ||
īrṣyāvajryāḥ |
svapneneva271 idaṃ śrutvā dravāj jhaṭiti utthitaḥ |
pūrvakenaiva rūpeṇa dhyāyāt taṃ sampuṭātmakam ||
tataḥ śvetācalaṃ hatvā mohavajrīṃ prakāmayet |
rūpaṃ śvetācalaṃ kṛtvā punaḥ pītācalaṃ haret ||
kāmayet piśunavajrīṃ tu kṛtvā pītācalatmakam272 |
hatvā raktācalaṃ tadvat kāmayed rāgavajrikām ||
kṛtvā raktācalātmakaṃ hanyāc chyāmācalaṃ punaḥ |
īrṣyāvajrīṃ tataḥ kāmya kṛtvā śyāmācalātmakam ||
anurāgya caturdevīṃ saṃharet sarvamaṇḍalam |
sampuṭaṃ caikam ātmānaṃ bhāvayen nirbharaṃ yatī ||
ahaṃkāraṃ tataḥ kuryāt siddho 'haṃ naiva saṃśayaḥ |
kṛṣṇavarṇo hi yo yogī sa kṛṣṇācalabhāvakaḥ ||
kṛṣṇavarṇā tu yā nārī dveṣavajrīṃ vibhāvayet |
śvetagaurā tu yā nārī mohavajrīṃ vibhāvayet ||
pītavarṇā tu yā nārī piśunavajrīṃ vibhāvayet |
raktagaurā tu yā nārī rāgavajrīṃ vibhāvayet ||
kṛṣṇo hi māraṇe dveṣe śvetaḥ śāntau matāv api |
pītaḥ stambhane puṣṭau vaśyākṛṣṭe tu lohitaḥ ||
śyāma uccāṭane khyāto yad vā jātiprabhedataḥ |
kṛṣṇo ḍombaḥ śito vipraḥ pītaś cāṇḍālako mataḥ ||
raktas tu naṭakaḥ śyāmaḥ smṛto rajaka ity api |
kṛṣṇakanyāṃ viśālākṣīṃ kāmayet kṛṣṇabhāvakaḥ ||
śitakanyāṃ śitātmā tu pītakanyāṃ supītakaḥ |
rakto hi raktakanyāṃ tu śyāmakanyāṃ tu śyāmakaḥ ||
yāṃ tām athavā gṛhya yattadā bhāvanāparaḥ |
kāmayet sthiracittena yathā ko 'pi na budhyate ||
etāḥ susiddhidāḥ kanyāḥ pakṣamātraprayogataḥ |
āsāṃ śukraṃ bhaved vajraṃ jihvayā sarvam ālikhet ||
yāvadicchaṃ pibet mūtraṃ tāsām arpya bhage mukham |
gudapadme cārpya vai viṣṭhāṃ yāvadicchaṃ prabhakṣayet ||
na kartavyā ghṛṇālpāpi siddhibhraṃśo 'nyathā bhavet |
nijāhāram idaṃ śreṣṭhaṃ sarvabuddhaiḥ prabhakṣitam ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre devatāpaṭalaś caturthaḥ ||
Chapter A5
ap5.1athātaḥ sampravakṣyāmi sarvamantrasamuccayam | atha bhagavān sarvamāraparājayaṃ nāma samādhiṃ samāpadyedaṃ mantrasamuccayam āha |
oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mūlamantraḥ ||
oṁ acala hūṁ phaṭ | dvitīyamūlamantraḥ ||
oṁ hūṁ phaṭ | tṛtīyamūlamantraḥ ||
hūṁ | hṛdayamantraḥ ||
āṁ | hṛdayamantro dvitīyaḥ ||
haṁ | tṛtīyahṛdayamantraḥ ||
ap5.2oṁ hrāṁ hrīṁ hrauṁ caṇḍarūpe caṭa caṭa pracaṭa pracaṭa kaṭṭa kaṭṭa prasphura prasphura prasphāraya prasphāraya hana hana grasa grasa bandha bandha jambhaya jambhaya stambhaya stambhaya mohaya mohaya sarvaśatrūṇāṃ mukhabandhanaṃ kuru kuru sarvaḍākinīnāṃ grahabhūtapiśācavyādhiyakṣānāṃ trāsaya trāsaya mara mara māraya māraya rurucaṇḍaruk rakṣa rakṣa devadattaṃ caṇḍamahāsenaḥ sarvam ājñāpayati | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mālāmantraḥ ||
ap5.3namaḥ sarvāśāparipūrakebhyaḥ sarvatathāgatebhyaḥ | sarvathācalakānanā naṭṭa naṭṭa moṭṭa moṭṭa saṭṭa saṭṭa tuṭṭa tuṭṭa tiṣṭha tiṣṭha āviśa āviśa āḥ mahāmattabālaka dhūṇa dhūṇa tiṇa tiṇa khāda khāda vighnān māraya māraya duṣṭān bhakṣa bhakṣa devadattaṃ273 kuru kuru kiri kiri mahāviṣa274 vajra phaṭ hūṁ hūṁ hūṁ | trivalita275 raṅgāgartaka276 hūṁ hūṁ hūṁ | acala ceṭa phaṭ sphāṭaya sphāṭaya hūṁ hūṁ asamantika277 trāṭ mahābala sāṭaya278 samānaya279 trāṁ māṁ hāṁ śuddhyantu lokāḥ | tuṣyatu vajrī | namo 'stv apratihatabalebhyaḥ | jvālaya trāṭ asaha namaḥ svāhā | dvitīyamālāmantraḥ ||
ap5.4namaḥ sarvāśāparipūrakebhyaḥ sarvatathāgatebhyaḥ sarvathā trāṭ amoghacaṇḍamahāroṣaṇa sphāṭaya280 sphāṭaya hūṁ bhramaya bhramaya hūṁ trāṭ hāṁ māṁ | tṛtīyo mālāmantraḥ ||
iti pañcācalānāṃ sāmānyamantrāḥ ||
viśeṣamantrās tu |
oṁ kṛṣṇācala hūṁ phaṭ ||
oṁ śvetācala hūṁ phaṭ ||
oṁ pītācala hūṁ phaṭ ||
oṁ raktācala hūṁ phaṭ ||
oṁ śyāmācala hūṁ phaṭ ||
devīnāṃ tu sāmānyamantrāḥ |
oṁ vajrayogini hūṁ phaṭ | mūlamantraḥ ||
oṁ prajñāpāramite hūṁ phaṭ | dvitīyamūlamantraḥ ||
oṁ vauheri hūṁ phaṭ | tṛtīyamūlamantraḥ ||
oṁ picu picu prajñāvardhani jvala jvala medhāvardhani dhiri dhiri buddhivardhani svāhā | mālāmantraḥ ||
viśeṣamantrās tu |
oṁ dveṣavajri hūṁ phaṭ ||
oṁ mohavajri hūṁ phaṭ ||
oṁ piśunavajri hūṁ phaṭ ||
oṁ rāgavajri hūṁ phaṭ ||
oṁ īrṣyāvajri hūṁ phaṭ ||
balimantraḥ sāmānyo 'yam |
oṁ namo bhagavate śrīcaṇḍamahāroṣaṇāya devāsuramānuṣyatrāsanāya samastamārabalavināśanāya ratnamakuṭakṛtaśirase imaṃ baliṃ gṛhṇa gṛhṇa mama sarvavighnān hana hana caturmārān nivāraya nivāraya trāsa trāsa bhrāma bhrāma chinda chinda bhinda bhinda nāśa nāśa tāpa tāpa śoṣa śoṣa cheda cheda bheda bheda duṣṭasattvān mama viruddhacittakān bhasmīkuru bhasmīkuru phaṭ phaṭ svāhā ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre mantrapaṭalaḥ pañcamaḥ ||
Chapter A6
ap6.1atha bhagavatī prajñāpāramitā bhagavantaṃ gāḍham āliṅgya padmena vajragharṣaṇaṃ kṛtvā prāha |
niṣpannakramayogena bhāvanā kīdṛśī bhavet |
yoginīnāṃ hitārthāya pṛcchitaṃ saphalīkuru ||
atha bhagavān āha |
niṣpannakramayogastho yogī yogaikatatparaḥ |
bhāvayed ekacittena mama rūpam aharniśam ||
kalpayet svastriyam tāvat tava rūpeṇa nirbharam281 |
gāḍhenaivātiyogena yathaiva sphuṭatāṃ vrajet ||
mātaraṃ duhitaraṃ cāpi bhaginīṃ bhāgineyikām |
anyāṃ ca jñātinīṃ sarvāṃ ḍombinīṃ brāhmanīṃ tathā ||
anyāṃ vā282 yathāprāptāṃ strīrūpeṇa susaṃsthitāṃ |
sevayet suvidhānena yathā bhedo na jāyate ||
bhede tu kupitaś caṇḍaroṣaṇo hanti sādhakaṃ |
avīcau pātayet taṃ ca khaḍgapāśena bhīṣayan283 ||
neha loke bhavet siddhiḥ paraloke tathaiva ca |
tasmāc ca guptam atyantaṃ kartavyaṃ nāpi284 gocaram ||
ḍākinīmantravad gopyaṃ caṇḍaroṣaṇasādhanaṃ |
atyantakāminām285 arthe mayā buddhena bhāṣitam ||
buddho 'haṃ cācalaḥ siddhaḥ prajñāpāramitā priyā |
bhāvayet svasvarūpeṇa gāḍhena cetasā sudhiḥ ||
nirjanaṃ cāśramaṃ kṛtvā yathālabdhānnavastukaḥ |
bhāvayen nirbharaṃ dvābhyāṃ anyonyadvandvayogataḥ ||
striyaṃ pratyakṣataḥ kṛtvā saṃmukhīṃ286 copaveśya hi |
dvābhyām anyonyarāgeṇa gāḍham anyonyam īkṣayet287 ||
tato dṛṣṭisukhaṃ dhyāyaṃs tiṣṭhed ekāgramānasaḥ |
tayā tatraiva vaktavyaṃ sukhottejaḥkaraṃ vacaḥ ||
tvaṃ me putro 'si bhartāsi tvaṃ me bhrātā pitā mataḥ |
tavāhaṃ jananī bhāryā bhaginī bhāgineyikā ||
saptabhiḥ puruṣair dāsas tvaṃ me kheṭāsa288 ceṭakaḥ |
tvaṃ me kapardakakrītas tavāhaṃ svāminī matā ||
patec caraṇayos tasyā nirbharaṃ samputāñjaliḥ |
vadet tatredṛśaṃ vākyaṃ sukhottejaḥkaraṃ param ||
tvaṃ me mātā pitur bhāryā tvaṃ me ca bhāgineyikā |
bhaginīputrabhāryā ca tvaṃ svasā tvaṃ ca māmikā ||
tavāhaṃ sarvathā dāsas tīkṣṇabhaktiparāyaṇaḥ |
paśya māṃ kṛpayā mātaḥ snehadṛṣṭinirīkṣaṇaiḥ ||
tataḥ sā puruṣaṃ śliṣṭvā cumbayitvā muhur muhuḥ |
dadāti tryakṣaraṃ maste vaktre vaktrarasaṃ madhu ||
padmaṃ coṣāpayet tasya darśayen netravibhramaṃ |
vaktre ca carcitaṃ dattvā kucena pīḍayet hṛdam ||
saṃmukhaṃ tanmukhaṃ dṛṣṭvā nakhaṃ dattvocitālaye289 |
vadet tasyedṛśaṃ vākyaṃ bhakṣa vairocanaṃ mama ||
madīyaṃ caraṇaṃ gaccha śaraṇaṃ vatsa nirantaram |
kṛtajño bhava bho vatsa dehi me vajrajaṃ sukham |
tridalaṃ paṅkajaṃ paśya madhye kiñjalkabhūṣitam ||
mām uttānena sampātya292 rāgavihvalamānasām |
skandhe pādayugaṃ dattvā mamādhordhvaṃ nirīkṣaya ||
sphuradvajraṃ tataḥ padmamadhyarandhre praveśaya |
dehi dhāpasahasraṃ tvaṃ lakṣyakoṭiṃ athārbudam ||
madīye tridale padme māṃsavartisamanvite |
svavajraṃ tatra prakṣipya sukhaiś cittaṃ prapūjaya ||
vāyu vāyu supadmaṃ me sārāt sāraṃ anuttaram |
vajrasyāgreṇa sambuddhaṃ raktaṃ bandhūkasaṃnibham ||
bruvantīm iti tāṃ dhyāyan stabdhībhūyaikacetasā |
bhāvayet tajjakaṃ saukhyaṃ niścalo gāḍhacittataḥ ||
tasyai293 pratyuttaraṃ dadyād vilamba tvaṃ priye kṣaṇam |
yāvat strīdehagaṃ rūpaṃ kṣaṇamātraṃ vicintaye ||
strīm ekāṃ jananīṃ khalu trijagatāṃ satsaukhyadātrīṃ śivām |
vidveṣād iha nindayanti mukharā ye pāpakarmasthitāḥ ||
te tenaiva durāvagāhanarake raudre sadā duḥkhitāḥ |
krandanto bahuvahnidagdhavapuṣas tiṣṭhanti kalpatrayam ||
kiṃ tu vācyo guṇaḥ strīṇāṃ sarvasattvaparigrahaḥ |
kṛpā vā yadi vā rakṣā strīṇāṃ citte pratiṣṭhitā ||
āstāṃ tāvat svajanaṃ parajanam api puṣṇāti bhikṣayā |
sā ced evaṃrūpā nānyathā strī vajrayoginyāḥ ||
āstāṃ tu darśanaṃ tasyāḥ spṛṣṭighṛṣṭiṃ ca dūrataḥ |
yasyāḥ smaraṇamātreṇa tatkṣaṇaṃ labhyate sukham ||
pañcaiva viṣayāḥ strīṇāṃ divyarūpeṇa saṃsthitāḥ
tām udvāhitāṃ kṛtvā sukhaṃ bhuñjanti mānavaḥ ||
tasmād bho doṣanirmukte sarvasadguṇamaṇḍite |
puṇye puṇye mahāpuṇye prasādaṃ kuru me 'mbike ||
tatas tāṃ gāḍhato dṛṣṭvā svauṣṭhaṃ dantena pīḍayet |
kurvan sītkārakaṃ yogī tāṃ ca kuryād vinagnikām ||
kuryāt sukhodayaṃ bandhaṃ bandhaṃ ca dolā294 cālanam |
bandhaṃ jānugrahaṃ caiva bandhaṃ cāpy ūrumardanam ||
pādacālanabandhaṃ ca bandhaṃ ca bhūmicāpitam295 |
bandhaṃ samadantakaṃ caiva bandhaṃ ca citrasaṃjñakam ||
bhramarījālaṃ bandhaṃ ca yantrārūḍhordhvapadakam |
tathaiva kūrmabandhaṃ ca sarvatobhadram eva ca ||
tatra paryaṅkamadhye tu striyaṃ cotkuṭukāsanāṃ |
kṛtvā bāhuyugaṃ skandhe svasya gāḍhena yojayet ||
svasya bāhuyugaṃ tasyāḥ kakṣamadhyād vinirgatam |
padme prakṣipya vajraṃ tu khyāto bandhaḥ296 sukhodayaḥ ||
dvayor hastayugaṃ veṇī baddham297 anyonyayogataḥ |
īṣac ca cālayed dvābhyāṃ khyāto 'yaṃ dolā298 cālanaḥ ||
tasyā jānudvayaṃ svasya hṛdi kṛtvā tu sampuṭam |
dolā299 cālanakaranyāsād bandho 'yaṃ jānukagrahaḥ ||
tasyāḥ pādatalau nābhau hṛdi pārśvadvaye 'pi hi |
dolācālanakaranyāsād bandho 'yaṃ pādacālanaḥ ||
tasyāḥ pūladvayaṃ bhūmau saṃsthāpya kroḍakoṭare |
sukhodayakaranyāsād bandho 'yaṃ bhūmicāpitaḥ ||
tām utkuṭukena saṃsthāpya dvipādaṃ ca prasārayet |
bandhaḥ samadantako jñeyaḥ pratyekaṃ cāpi sārayet ||
tasyāḥ pādayugaṃ vaktraṃ300 kṛtvā vāme prayojayet |
savye 'pi saṃmukhe cāpi hṛdā pṛṣṭhaṃ spṛśet tataḥ ||
hastādimardanaṃ kuryād bandho 'yam citrasaṃjñakaḥ |
punaḥ sukhodayaṃ kṛtvā tām uttānena pātayet ||
savyena ca kareṇaiva vajraṃ padme niveśayet |
tasyā jānutale gṛhya kaphaṇy ūrdhvaṃ niyojayet ||
anyonyaveṇihaste ca bhramarījālam iti smṛtam |
tasyāḥ pādayugaṃ dattvā svaskandhopari nirbharam ||
yantrārūḍho hy ayaṃ bandho veśāveśaprayogataḥ |
tasyā vāmaṃ padaṃ skandhe savyaṃ vāmorumūlataḥ ||
tasyāḥ savyaṃ padaṃ skandhe vāmaṃ savyorumūlataḥ |
ūrdhvapādo hy ayaṃ bandhaḥ satsukho duḥkhanāśanaḥ ||
tasyāḥ pādatale netre karṇe mūrdhni niyojayet |
bandho 'yaṃ sarvatobhadraḥ sarvakāmasukhapradaḥ ||
citraparyantakaṃ yāvat kuryāt sarvaṃ vicitrakam |
kroḍena pīdayet gāḍhaṃ caṇḍaroṣaṇayogataḥ ||
cumbayec ca mukhaṃ tasyā yāvadicchaṃ punaḥ punaḥ |
unnāmya vadanaṃ dṛṣṭvā yathecchaṃ vākyakaṃ vadan ||
jihvāṃ ca cūṣayet tasyāḥ pibel lālāṃ mukhodbhūtām301 |
bhakṣayec carcitaṃ dantamalaṃ saukhyaṃ vibhāvayet ||
dantakakṣāñ ca tajjātaṃ malaṃ sarvaṃ ca bhakṣayet |
mastaṃ netraṃ galaṃ karṇaṃ pārśvaṃ kakṣaṃ karaṃ stanam ||
cumbayitvā nakhaṃ dadyāt tyaktvā netradvayaṃ striyāḥ |
mardayet pāṇinā cuñcaṃ cūṣayed daṃśayet tataḥ ||
svayam uttānikāṃ kṛtvā cumbayet sundarodaram |
atraivāhaṃ sthitaḥ pūrvaṃ smṛtvā smṛtvā muhur muhuḥ ||
hastena sparśayet padmaṃ vāyu sundaram idaṃ302 bruvan |
dadyāc cumbanakhaṃ tatra paśyen niṣkṛṣya pāṇinā ||
ghrātvā gandhaṃ ca tad randhraṃ śodhayed rasanayā striyāḥ |
praviṣṭo 'haṃ yathānena niḥsṛtaś cāpy anekaśaḥ ||
vadet tatredṛśaṃ vākyaṃ panthāyaṃ nāsikarajjuḥ303 |
ayam eva ṣaḍgateḥ panthā bhaved ajñānayogataḥ ||
caṇḍaroṣaṇasiddhes tu bhaved jñānaprayogataḥ |
tataḥ padmagataṃ svedaṃ raktaṃ vā sukhasītkṛtaiḥ304 ||
bhakṣayec ca mukhaṃ tasyāḥ sampaśyaṃs ca punaḥ punaḥ |
sa nakhaṃ corukaṃ kṛtvā mardayed dāsavat pādau ||
mastake tryakṣaraṃ dadyād dhṛnmadhye laghumuṣṭikam |
tataś citrāt parān bandhān kuryād yogī samāhitaḥ ||
icchayā dhyāyakaṃ305 tatra dadyāt saukhyaikamānasaḥ |
yathecchaṃ prakṣaren no vā kṣaret saukhyaikamānasaḥ ||
kṣarite cālihet padmaṃ jānupātaprayogataḥ |
bhakṣayet padmagaṃ śukraṃ śonitaṃ cāpi jihvayā ||
nāsayā nalikāyogāt pibet sāmarthyavṛddhaye |
prakṣālya jihvayā padmaṃ prajñām utthāpya cumbayet ||
kroḍīkṛtya tataḥ paścād bhakṣayen matsyamāṃsakam |
pibed dugdhaṃ ca madyam vā punaḥ kāmapravṛddhaye ||
śramaṃ jīrya tataḥ306 paścād icchāyatu307 sukhādibhiḥ |
punaḥ pūrvakrameṇaiva dvandvam anyonyam ārabhet ||
rāgiṇāṃ siddhidānārthaṃ mayā yogaḥ prakāśitaḥ |
vāmajaṅghopari sthāpya savyajaṅghāṃ tu līlayā ||
khyāto 'yaṃ sattvaparyaṅkaḥ sarvakāmasukhapradaḥ |
savyajaṅghopari sthāpya vāmajaṅghāṃ tu līlayā ||
khyāto 'yaṃ padmaparyaṅkaḥ sarvakāmasukhapradaḥ |
padmaparyaṅkam ābadhya vāmajaṅghordhvam arpayet ||
līlayā savyajaṅghāṃ tu vajraparyaṅkakaḥ smṛtaḥ |
bhūmau pādatale sthāpya same saṃmukhadīrghake ||
sarvakāmapradaṃ jñeyaṃ caitad utkuṭukāsanam |
bhūmau pādatale sthāpya vakre tiryak sudīrghake ||
ardhacandrāsanaṃ jñeyaṃ etat kāmasukhapradam |
tiryak jānuyugaṃ bhūmau gulphamadhye tu pūlakam ||
kṛtvā dhanvāsanaṃ caitad divyakāmasukhapradam |
sattvaṃ padmaṃ tathā vajraṃ paryaṅkam iti kalpitam ||
utkūṭukaṃ cārdhacandraṃ ca dhanv āsanam idaṃ matam |
ardhacandrāsanāsīnāṃ striyaṃ kṛtvā nirantaram ||
patitvā saṃlihet padmaṃ gṛhṇan sulakṣatryakṣaram |
punar dhanvāsanaṃ kṛtvā svānanaṃ tadgudāntare ||
pātayitvā gudaṃ tasyāḥ saṃlihen nāsayāpi ca |
tadutpannaṃ sukhaṃ dhyāyāc caṇḍaroṣaṇayogataḥ ||
tato mukto bhavet yogī sarvasaṃkalpavarjitaḥ |
virāgarahitaṃ cittaṃ kṛtvā mātāṃ prakāmayet ||
anurāgāt prāpyate puṇyaṃ virāgād agham āpyate |
na virāgāt paraṃ pāpaṃ na puṇyaṃ sukhataḥ param ||
ap6.92atha bhagavatī pramuditahṛdayā bhagavantaṃ namaskṛtya abhivandya caivam āha || bho bhagavan kiṃ nṛṇām eva kevalam ayaṃ sādhanopāyo 'nyeṣām api vā ||
bhagavān āha |
atrānuraktā ye tu sarvadikṣu vyavasthitāḥ |
devāsurā narā nāgās te 'pi siddhyanti sādhakāḥ ||
ap6.93athaivaṃ śrutvā maheśvarādayo devā gaurīlakṣmīśacīratyādidevatīṃ gṛhitvā bhāvayitum ārabdhaḥ | atha tatkṣaṇaṃ sarve tallavaṃ309 tanmuhurtakaṃ caṇḍaroṣaṇapadaṃ prāptā vicaranti mahītale | tatra maheśvaro vajraśaṅkaratvena siddhaḥ | vāsudevo vajranārāyaṇatvena | devendro vajrapāṇitvena | kāmadevo vajrānaṅgatvena | evam pramukhā gaṅgānadībālukāsamā devaputrāḥ siddhāḥ ||
yathā paṅkodbhavaṃ padmaṃ paṅkadoṣair na lipyate |
tathā rāganayodbhūtā lipyante na ca doṣakaiḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre niṣpannayogapaṭalaḥ ṣaṣṭhaḥ ||
Chapter A7
atha bhagavaty āha |
maithunaṃ kurvato jantor mahān syāt pariśramaḥ |
tasya viśramaṇaṃ nātha jantvarthe vaktum arhasi ||
bhagavān āha |
straiṇyaṃ saukhyaṃ samālambya svapratyakṣe nirodhitam |
bhuñjīta matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||
anyabhakṣyaṃ yathālabdhaṃ bhaktādiṃ310 kṣīranīrakam |
strīṇāṃ prathamato dadyāt tadutsṛṣṭaṃ311 tu bhakṣayet ||
tasyā utsṛṣṭapattre312 tu bhoktavyaṃ ca nirantaram |
tasyāś cācamanaṃ nīraṃ padmaprakṣālanaṃ pibet ||
guda313 prakṣālanaṃ gṛhya mukhādiṃ kṣālayed vratī |
vāntaṃ tu bhakṣayet tasyā bhakṣayec ca catuḥsamam ||
pibec ca yonijaṃ vāri bhakṣayet kheṭapiṇḍakam |
yathā saṃkāram āsādya vṛkṣo bhoti phalādhikaḥ ||
tathaivāśucibhāgena314 mānavaḥ sukhasatphalaḥ |
na jarā nāpi rogaś ca na mṛtyus tasya dehinaḥ ||
sevayed aśuciṃ yo 'sau niryogo 'pi sa sidhyati |
bhakṣyaṃ vā yadi vābhakṣyaṃ sarvathaiva na kalpayet ||
kāryākāryaṃ tathā gamyam agamyaṃ caiva yogavit |
na puṇyaṃ ca vā pāpaṃ ca315 svargaṃ mokṣaṃ na kalpayet ||
sahajānandaikamūrtis tu tiṣṭhed yogī samāhitaḥ |
evaṃ yogayuto316 yogī yadi syād bhāvanāparaḥ ||
caṇḍaroṣaikayogena tad317 āhaṃkāradhārakaḥ |
yadi brahmaśataṃ hanyād api pāpair na lipyate ||
tasmād evaṃvidhaṃ nāthaṃ bhāvayec caṇḍaroṣaṇam |
yenaiva narakaṃ yānti jantavo raudrakarmaṇā ||
sopāyena tu tenaiva mokṣaṃ yānti na saṃśayaḥ |
manaḥpūrvagamaṃ sarvaṃ pāpapuṇyaṃ idaṃ matam ||
manasaḥ kalpanākāraṃ gatisthānādibheditam |
viṣaṃ nāmantritaṃ yadvad bhakṣaṇād āyuṣaḥ kṣayaḥ ||
tad eva mantritaṃ kṛṭvā sukham āyuś ca vardhate |
atha tasmin kṣaṇe devī prajñāpāramitā varā ||
madīyaṃ rūpakaṃ dhyātvā kṛtvāhaṃkāram uttamam |
yadi brahmaśataṃ hanyāt sāpi pāpair na lipyate ||
nirdayāś cañcalāḥ kruddhā māraṇārthārthacintakāḥ318 |
striyaḥ sarvā hi prāyeṇa tāsām arthe prakāśitam ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre dehaprīṇanapaṭalaḥ saptamaḥ ||
Chapter A8
atha bhagavān bhagavatīṃ pañcamaṇḍalair namaskṛtyāha |
tvadīyaṃ yoginā rūpaṃ jñātavyaṃ tu kathaṃ priye |
bhagavatī cārādhitā kena yogināṃ319 vā bhaviṣyati ||
atha bhagavaty āha |
yāvad dhi dṛśyate loke strīrūpaṃ bhuvanatraye |
tan madīyaṃ mataṃ rūpaṃ nīcānīcakulaṃ gatam ||
gandharvī nārakī caiva tiryakkanyātha pretikā |
brāhmaṇī kṣatriṇī vaiśyā śudrī320 cātyantavistarā ||
kāyasthī321 rājaputrī ca śiṣṭinī kara-uttinī |
vaṇijinī vāriṇī veśyā ca tariṇī322 carmakāriṇī ||
kulatriṇī323 hatriṇī ḍombī caṇḍālī śavariṇī tathā |
dhobinī śauṇḍiṇī gandhavāriṇī karmakāriṇī ||
ityādibahavaḥ sarvāḥ striyo madrūpasaṃgatāḥ |
sthitā vai sarvasattvārthaṃ svasvarūpeṇa niścitāḥ ||
sevitās tu striyaḥ siddhiṃ sarvasattvahitaiṣiṇām327 |
dadanti kṣaṇamātreṇa tasmāt saṃsevayet striyam ||
striyaḥ svargaḥ striyo dharmaḥ striya eva paraṃ tapaḥ |
striyo buddhaḥ striyaḥ saṅghaḥ prajñāpāramitā striyaḥ ||
ekaiva bhagavatī prajñā pañcarūpeṇa saṃsthitā |
puṣpadhūpādibhir vastraiḥ padyagadyāṅgaśobhanaiḥ ||
sambhāṣaṇanamaskāraiḥ sampuṭāñjalidhāraṇaiḥ |
darśanaiḥ sparśanaiḥ cāpi smaraṇais tadvacaḥkaraiḥ ||
cumbanāliṅganair nityaṃ pūjayed vajrayoginīṃ |
śaktau kāyena kartavyam aśaktau vākyacetasā ||
tenāhaṃ pūjitā tuṣṭā sarvasiddhiṃ dadāmi ca |
sarvastrīdeharūpaṃ tu tyaktvā nānyā bhavāmy aham ||
tyaktvā strīpūjanaṃ nānyaṃ madīyaṃ syāt prapūjanam |
anenārādhanenāhaṃ tuṣṭā sādhakasiddhaye ||
sarvatra sarvadā nityaṃ tasya dṛṣṭipathaṃ gatā |
madīyāśeṣarūpeṇa dhyātvā svastrīṃ ca kāmayet ||
caurīm api yadā kuryād yadi vā prāṇimāraṇam |
vaded vātha mṛṣāvākyaṃ bhañjayet pratimādikam ||
sāṅghikaṃ bhakṣayed vātha staupikaṃ paradravyakam |
na pāpair lipyate yogī mamārādhanatatparaḥ ||
nakhena cūrṇayed yūkāṃ vastrasthām api mārayet |
anenaiva prayogeṇa māṃ samārādhayed vratī ||
na kuryāc ca bhayaṃ pāpe nārakādau ca durgatau |
bhayaṃ kuryāt tu lokasya yāvac328 chaktir na labhyate ||
na pāpaṃ vidyate kiṃcid na puṇyaṃ kiṃcid asti hi |
lokānāṃ cittarakṣāyai pāpapuṇyavyavasthitiḥ ||
cittamātraṃ yataḥ sarvaṃ kṣaṇamātraṃ ca tatsthitiḥ |
narakaṃ gacchate ko 'sau ko 'sau svargaṃ prayāti hi ||
yathaivātaṅkato mṛtyuṃ svasaṃkalpaviṣaprabhavam329 |
viṣābhave 'pi saṃyāti tathā svargam adhogatim ||
evaṃbhūtaparijñānād nirvāṇaṃ cāpyate budhaiḥ |
nirvāṇaṃ śūnyarūpaṃ tu pradīpasyeva vātataḥ ||
tacchede ca pacet so 'pi na bodhipadam aśnute |
tasmāt sarvaṃ parityajya mām evārādhayed vratī ||
dadāmi kṣaṇamātreṇa caṇḍasiddhiṃ na saṃśayaḥ ||
atha bhagavān bhagavatīṃ prajñāpāramitām āha |
kim ākāro bhavec caṇḍas tasya siddhis tu kīdṛśī ||
bhagavaty āha |
pañcavarṇaprabhedena yoginyo yāḥ prakīrtitāḥ |
tāsāṃ ca svasvabhartāraḥ pañcavarṇaprabhedataḥ ||
caṇḍāś ca sarva evaite yoginyā tu mayoditāḥ |
nīlavarṇas tu yo bhartā sa ca nīlācalaḥ smṛtaḥ ||
śvetagauro hi yo bhartā sa śvetācalasaṃjñakaḥ |
pītavarṇo hi yo bhartā sa khyātaḥ pītakācalaḥ ||
raktagauro hi yo bhartā sa raktācala udāhṛtaḥ |
śyāmavarṇo hi yo bhartā sa khyātaḥ śyāmakācalaḥ ||
eka eva bhavec caṇḍaḥ pañcarūpeṇa saṃsthitaḥ |
eṣa caṇḍaḥ samākhyato 'sya siddhir dṛḍhatvataḥ ||
yāvad ākāśaparyantaṃ divyarūpeṇa saṃsthitiḥ |
caṇḍasiddhir yathaivoktā tathā caṇḍī prasidhyati ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre svarūpapaṭalo 'aṣṭamaḥ ||
Chapter A9
atha bhagavaty āha | kathaṃ bhagavan prajñopāyayor ahaṃkāro bhāvanīyaḥ |
bhagavān āha |
yogī strīm agrataḥ kṛtvānyonyadṛṣṭitatparaḥ |
ṛjukāyaṃ samādāya dhyāyed ekāgramānasaḥ ||
mṛtyur evocyate dharmaḥ sambhogas tv antarābhavaḥ |
nirmāṇaḥ ṣaḍgate rūpaṃ kāmabhogo mahāsukhaḥ ||
catuṣkāyasvabhāvo 'yaṃ puṃrūpas tu tridhātuke |
catuṣkāyasvabhāvā ca strīrūpā tu tridhātuke ||
pumān eva bhaved buddhaś catuṣkāyasvabhāvataḥ |
prajñāpāramitā strī ca sarvadikṣu vyavasthitā ||
sa tv itthaṃ ahaṃkāraṃ kuryāt siddho hy ahaṃ punaḥ |
caṇḍaroṣasvarūpeṇa nijarūpeṇa saṃsthitaḥ ||
siddhātmakāminī caṇḍīrūpam ādhāya sarvataḥ |
sādaraṃ bhāvayed itthaṃ dīrghakālaṃ tu tattvavit ||
sarvakarma parityajya vāmāsevaikatatparaḥ |
tiṣṭhet saukhyaikacittena yāvat siddhir na labhyate ||
siddhilabdho yadā yogī svacchāpratigho bhavet |
dṛśyate naiva lokais tu vāyucittavijṛmbhitaḥ ||
sarvajñaḥ sarvago vyāpī sarvakleśavivarjitaḥ |
na rogo na jarā tasya mṛtyus tasya na vidyate ||
viṣaṃ na kramate tasya na jalaṃ nāpi pāvakaḥ |
na śastraṃ śatrusaṃghās tu sambhavanti kadācana ||
manaḥkāṅkṣitamātreṇa sarvakāmasamudbhavaḥ |
tatkṣaṇaṃ bhoti cāyatnaiś cintāmaṇisamo bhavet ||
tasya divyastriyo ramyā rūpayauvanamaṇḍitāḥ |
bhaviṣyanti na saṃdeho yāvantaḥ svargatārakāḥ ||
brahmaviṣṇumaheśā ye śakrānaṅgādayaḥ surāḥ |
kiṃkarā bhonti sarve ca prāṇinaḥ ṣaḍgatisthitāḥ ||
yathaiva yoginaḥ siddhir yoginyās tu tathaiva hi |
narā vajradharākārā yoṣito vajrayoṣitaḥ ||
atha bhagavaty āha | kathaṃ bhagavan dehe prajñopāyayogena sukhaṃ mahad utpadyate |
bhagavan āha |
lalanā prajñāsvabhāvena vāme330 nāḍī vyavasthitā |
rasanā copāyarūpeṇa dakṣiṇe samavasthitā ||
śīraḥsandheḥ pated vajrarandhreṇa strībhagāntare |
prajñopāyasamāyogāc caṇḍālī nābhisaṃsthitā ||
dīpavaj jvalate tena drāvyate śukram uttamam |
tenotpadyate saukhyaṃ svalpaṃ svalpaprayogataḥ ||
tan mahac ca mahāyogāt tac ca vastusvabhāvataḥ331 |
tat sukhaṃ yena baddhaṃ syān nityaṃ abhyāsayogataḥ ||
sa śrīmāṃś caṇḍaroṣaḥ syād asminn eva hi janmani ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre dhyānapaṭalo navamaḥ ||
Chapter A10
ap10.1atha bhagavaty āha | kiṃ bhagavan strīvyatirekeṇāpi śakyate sādhayituṃ caṇḍamahāroṣaṇapadam utāho na śakyate |
bhagavān āha | na śakyate devi |
bhagavaty āha | kiṃ bhagavan sukhānudayān na śakyate |
bhagavān āha |
na sukhodayamātreṇa labhyate bodhir uttamā |
sukhaviśeṣodayād eva prāpyate sā ca nānyathā ||
sarvāsām eva māyānāṃ strīmāyaiva praśasyate |
tām evātikramed yo 'sau na siddhiṃ so 'dhigacchati ||
tasmān na strīviyogo 'yaṃ kartavyas tu kadācana |
evaṃ yadi bhaved duḥkhaṃ mṛtyur vā bandhanaṃ bhayam ||
sahyaṃ tat sarvam evedaṃ striyaṃ naiva tu saṃtyajet |
yasmād eva striyaḥ sarvāḥ sukhair buddhatvaprāpikāḥ ||
nirlajjāś cañcalā dhṛṣṭā nityaṃ kāmaparāyaṇāḥ |
siddhim etā dadanty eva sarvabhāvena sevitāḥ ||
strīṇām rūpaṃ tu kiṃ vācyaṃ mriyante cāpi premataḥ |
pater eva viyogena kiṃ vaktavyaṃ ataḥ param ||
tasmāt sarvāḥ striyo devyaḥ sarvathaiva prakalpayet |
manasaḥ kalpitāś cāpi kāṣṭhapāṣāṇakādibhiḥ ||
nānyaṃ pūjayed devaṃ sādhiṣṭhānam api svayam |
tasmād yogī kṛpāviṣṭo maṇḍalīkṛtya-m-agrataḥ ||
upaveśya striyaṃ tatra prajñāpāramitākṛtim |
puṣpeṇābhyarcayen nityaṃ dīpadhūpādibhis tathā ||
paścād vandanāṃ kuryāt pañcamaṇḍalayogataḥ |
tataḥ pradakṣiṇaṃ kuryāc caṇḍīpūjā kṛtā bhavet ||
strī pūjayet puruṣaṃ sādaraṃ bhakticetasā |
kuryād evaṃvidhāṃ pūjām anyonyaṃ coktaṃ jinaiḥ ||
nindayec ca striyaṃ naiva prārthite pariharen na ca |
vaktavyaṃ madhuraṃ vākyaṃ dātavyaṃ cānurūpataḥ ||
vandayet sarvabhāvena yathā duṣṭo na budhyate |
tyajen naiva striyaṃ kvāpi śrutvedaṃ buddhabhāṣitam ||
anyathātvaṃ kared yas tu sa pāpī narakaṃ aśnute |
maraṇam apy anyathā siddhaṃ strīviyogena kiṃ kṛtam ||
kāmaṃ na varjayet kāmī mithyājīvas tu jāyate |
mithyayā jīvanāt pāpaṃ pāpāt tu narake gatiḥ332 ||
labhate · antakālaṃ tu mithyājīvī na saṃśayaḥ |
ata eva sādhyate siddhiḥ kāmenaiva jinātmajaiḥ ||
pañcakāmāṃs tathā tyaktvā tapasātmānaṃ na pīḍayet |
rūpaṃ paśyed yathālabdhaṃ śṛṇuyāc chabdam eva ca ||
gandhasya jighraṇaṃ kuryād bhakṣayed rasam uttamam |
sparśasya sparśanaṃ kuryāt pañcakāmopasevanam ||
bhavec chīghrataraṃ buddhaś caṇḍaroṣaikatatparaḥ |
nātaḥ paraṃ vañcanāsti na ca moho 'py ataḥ param ||
mānuṣyaṃ yauvanaṃ sarvaṃ333 strīsukhaṃ nopabhogitam |
niṣphalaṃ vāpi334 dṛśyaṃ te vyayaṃ kṛtvā mahattaram ||
tyaktvā yānti kathaṃ nidrāṃ bhojanaṃ hāsyam eva ca |
lokakaukṛtyanāśārthaṃ māyādevīsutaḥ sudhīḥ ||
caturaśītisahasrāṇi tyaktvā cāntaḥpuraṃ punaḥ |
gatvā nirañjanātīraṃ buddhasiddhiprakāśakaḥ ||
yāto mārān nirākṛtya na caivaṃ paramārthataḥ |
yasmād antaḥpure buddhaḥ siddho gopānvitaḥ sukhī ||
vajrapadmasamāyogāt satsukhaṃ labhyate335 yataḥ |
sukhena prāpyate bodhiḥ sukhaṃ na strīviyogataḥ ||
atha bhagavatī prajñāpāramitāha | ko bhagavan māyādevīsutaḥ kā ca gopā |
bhagavān āha |
māyādevīsutaś cāhaṃ caṇḍaroṣaṇatāṃ gataḥ |
tvam eva bhagavatī gopā prajñāpāramitātmikā ||
yāvantas tu striyaḥ sarvāś tvadrūpeṇaiva tā matāḥ |
madrūpeṇa ca puṃsas tu sarva eva prakīrtitāḥ ||
dvidhābhāvagataṃ caitat prajñopāyātmakaṃ jagat ||
atha bhagavaty āha | kathaṃ bhagavan śrāvakādayo hi striyaṃ dūṣayanti |
bhagavān āha |
kāmadhātusthitāḥ sarve khyātā ye śrāvakādayaḥ |
mokṣamārgaṃ na jānanti striyaṃ paśyanti sarvadā ||
saṃnidhānaṃ bhaved yatra sulabhaṃ336 kuṅkumādikam |
na tatrārghaṃ samāpnoti dūrasthasya337 mahārghatā ||
anādyajñānayogena śraddhāhīnās tv amī janāḥ |
cittaṃ na kurvate tattve mayāpy etat pragopitam ||
tathāpy atra kalau kāle koṭimadhye 'tha kaścit |
ekaikasaṃkhyātaḥ sattvaḥ śraddhāyatnaparāyaṇaḥ ||
tasyārthe bhāśitaṃ sarvaṃ śīghrabodhiprasiddhaye ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre strīpraśaṃsāpaṭalo daśamaḥ ||
Chapter A11
atha bhagavaty āha | kiṃ tvaṃ bhagavan sarāgo 'si vītarāgo vā |
bhagavān āha |
sarvo 'haṃ sarvavyāpī ca sarvakṛt sarvanāśakaḥ |
sarvarūpadharo buddhaḥ kartā hartā prabhuḥ sukhī ||
kvacid buddhaḥ kvacit siddhaḥ kvacid dharmo 'tha saṃghakaḥ |
kvacit pretaḥ kvacit tiryak kvacin nārakarūpakaḥ ||
kvacid devo 'suraś caiva kvacin mānuṣarūpakaḥ |
kvacit sthāvararūpo 'haṃ viśvarūpī na saṃśayaḥ ||
ahaṃ strī puruṣaś cāpi napuṃsakarūpaḥ kvacit |
kvacid rāgī kvacid dveṣī kvacin mohī śuciḥ kvacit ||
kvacic cāśucirūpo 'haṃ cittarūpeṇa saṃsthitaḥ |
madīyaṃ dṛśyate cittam anyat kiṃcin na vidyate ||
vastvavastuprabhedo 'haṃ janyo 'haṃ janako 'pi hi |
vighno 'ham ahaṃ siddhiḥ sarvarūpeṇa saṃsthitaḥ ||
ahaṃ jātir ahaṃ mṛtyur ahaṃ vyādhir jarāpy aham |
ahaṃ puṇyaṃ ahaṃ pāpaṃ tatkarmaphalaṃ tv aham ||
jagad buddhamayaṃ sarvam idaṃ rūpaṃ mamaiva ca |
jñātavyaṃ samarasākārair yoginā tattvacintayā ||
atha bhagavaty āha | kiṃ bhagavaṃs tavaivedaṃ rūpam |
bhagavān āha |
tavāpy evaṃvidhaṃ rūpaṃ yathā sarvaṃ vibhāṣitam |
tvayā vyāptam idaṃ sarvaṃ jagat sthāvarajaṅgamam ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre viśvapaṭala ekādaśaḥ ||
Chapter A12
atha bhagavaty āha |
mantrāṇāṃ sādhanaṃ brūhi śāntikaṃ pauṣṭikaṃ tathā |
vaśyākṛṣṭiprayogaṃ ca māraṇoccāṭanādikam ||
viṣanāśaṃ vyādhināśaṃ vahnikhaḍgādistambhanam |
saṃgrāme vijayaṃ cāpi pāṇḍityam athottamam ||
yakṣiṇīsādhanaṃ ceṭaṃ dūtabhūtādisādhanam |
sāmarthyam anekavijñānaṃ niścitaṃ me vada prabho ||
atha bhagavān āha |
caṇḍaroṣaṇasamādhistho mantrasādhanam ārabhet |
prathamaṃ sādhayet sārdhadaśavarṇātmakaṃ hṛdam ||
mūlamantram iti khyātaṃ sarvamantraprasādhakam |
likhitaṃ tiṣṭhate yatra tatra svasti bhavet punaḥ ||
dhārayed vācayed yas tu tasya pāpaṃ samūlitam |
smaraṇād evāsya mantrasya mārā yānti diśo daśa ||
tasmāt sarvaprayatnena mantram etat prasādhayet ||
ap12.8atha tasmin kṣaṇe sarvabhūtapretavyāḍayakṣakumbhāṇḍamahoragādayo duṣṭasattvāḥ prapalāyitāḥ, sarvavyādhayo bhītāḥ, sarve ca grahādayo dahyante, mantraraśmiprabhāvataḥ sarvāś ca siddhayo 'bhimukhībhūtāḥ ||
ap12.9athāsya sādhanaṃ bhavati | lakṣaṃ japet | pūrvasevā kṛtā bhavet | tataḥ kṛṣṇapratipadam ārabhya pratidinaṃ trisandhyaṃ japed yāvat paurṅamāsīm | tato 'nte sakalāṃ rātriṃ japen mahatīṃ pūjāṃ kṛtvā sandhyātaḥ prabhṛti yāvat sūryodayam | tato 'yaṃ mantraḥ siddho bhavati | tataḥ prabhṛti sarvakarmāṇi karoti ||
ap12.10atha bhagavataḥ sādhanaṃ bhavati | paṭe bhagavantaṃ likhāpayet | pūrvavac caturasramaṇḍalamadhye daśātmakaṃ yathādhimokṣataḥ | tasyāgrataḥ kṛṣṇapratipadam ārabhya trisandhyaṃ sahasram ekaikaṃ japet | tato 'nte paurṅamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā sandhyākālāt prabhṛti sūryodayaṃ yāvat | tato bhayāny utpadyante | na bhetavyam | tvaritatvaritaṃ japet | tato bhagavān svayam evāgacchati | tato 'rghaṃ tasya pādayor dattvā patitvā sthātavyam ||
ap12.11tato bhagavān āha | bho te kiṃ varam dadāmīti | sādhakena vaktavyam | buddhatvaṃ me dehīti | tato bhagavāṃs tasya śarīre praviśati | praviṣṭamātre dviraṣṭavarṣākṛtiḥ ṣaḍabhijñas trayodaśabhūmīśvaro divyavimānacārī śatasahasrāpsarogaṇamaṇḍitaḥ kāmarūpī sarvajño bhagavatsadṛśo bhavati ||
ap12.12athavā khaḍgāñjanagulikāpādukāpādaleparājyakāmabhogaiśvaryavidyādhanakavitvapāṇḍityayakṣayakṣiṇīrasasparśadhātuvādādikaṃ yathābhimataṃ prārthayet | tat sarvaṃ bhagavān dadāti ||
ap12.13athavā paṭa ekallavīraṃ likhāpayitvā pūrvavat sādhayet | atraikallavīrapaṭe kṛṣṇācalo dveṣavajryāliṅgitaḥ, śvetācalo mohavajryā, pītācalaḥ piśunavajryā, raktācalo rāgavajryā, śyāmācala īrṣyāvajryāliṅgito likhāpayitavyaḥ | athavā prajñārahitaḥ kevalo bhagavān kāryaḥ ||
ap12.14athavā bhagavatī pañcānāṃ madhya ekā kāryā | tata ātmānaṃ tasyāḥ patirūpeṇa dhyātvā pūrvavat sādhanīyā | athavā svastriyaṃ devīrūpeṇa dhyātvā sādhayet | siddhā satī buddhatvam api dadāti kiṃ punar anyāḥ siddhīḥ ||
ap12.15athavā pratyālīḍhapadaṃ khaḍgapāśadharaṃ sādhayet | athavā sattvaparyaṅkiṇaṃ khaḍgapāśakarābhyāṃ338 kroḍīkṛtasvābhaprajñaṃ sādhayet sahajacaṇḍamahāroṣaṇam | pūrvavat siddhim | evaṃ bhagavataḥ paṭasiddhiḥ | athavā dārvādikṛtapratimāsādhanam apy evam eva kartavyam ||
ap12.16atha khaḍgasādhane manas tadā puṣye jātilohamayaṃ sāraṃ ca kāṣṭhamayaṃ vā yathābhimataṃ pañcagavyena prakṣālya sarvagandhaiḥ samālambhya pūrvavad dvābhyāṃ karābhyāṃ parigṛhya trisandhyaṃ māsam ekaṃ japet | māsānte mahatīṃ pūjāṃ kṛtvā sakalāṃ rātriṃ japet | prabhāte jvalitaḥ | khaḍgavidyādharo bhavati dviraṣṭavarṣākṛtir ākuñcitakuṇḍalakeśaḥ | āsaṃsāraṃ pañcakāmair vilasati ||
ap12.17evaṃ vajracakratriśūlādīn sādhayet | evaṃ tāmrādimayaṃ pāśaṃ sādhayet | evaṃ paṭapādukayajñopavītavastracchatraṃ ca prajñāpāramitāpustakatantrapustakādīn sādhayet | evaṃ paṭahamardalavīṇādīn sādhayet | evaṃ sauvarṇamayaṃ yakṣaṃ jambhalamāṇibhadrapūrṇabhadracibikuṇḍaliprabhṛtīn sādhayet | sarva ājñāṃ339 sampādayanti ||
ap12.18evaṃ veṇumayaṃ gandharvaṃ sādhayet, vālmīkamṛṇmayaṃ garuḍaṃ, devadārumayān devān brahmaviṣṇumaheśvarendrakāmadevādīn, śmaśānāṅgāralikhitaṃ rākṣasaṃ, dagdhagaḍamatsyakṣāralikhitaṃ pretaṃ, madanamayaṃ manuṣyaṃ, hastidantamayaṃ gaṇapatiṃ, śākhoṭakakāṣṭhamayaṃ pīlupālādipiśācaṃ, pravālamatsyakṣāralikhitaṃ gaurīcauryādiḍākinīṃ, manuṣyāsthimayaṃ rāmadevakāmadevādivetālaṃ, nāgakeśarakāṣṭhamayaṃ vāsukyādināgaṃ nāginīṃ ca, aśokakāṣṭhamayāṃ hārītī-surasundarī-naṭṭā-ratipriyā-śyāmā-naṭī-padminī-anurāginī-candrakāntā-brahmaduhitā-vadhū-kāmeśvarī-revatī-ālokinī-naravīrā-ādiyakṣiṇīṃ sādhayet ||
ap12.19vaṭakāṣṭhamayīṃ340 śrīdevīṃ rājānaṃ ca devadārumayaṃ tilottamā-śaśidevī-kāñcanamālā-kuṇḍalahāriṇī-ratnamālā-ārambhā-urvaśī-śrībhūṣaṇī-ratī-śacī-ādyapsarogaṇaṃ sādhayet | evaṃ sūryaṃ candraṃ maṅgalaṃ budhaṃ bṛhaspatiṃ śukraṃ śanaiścaraṃ rāhuṃ ketuṃ ca navagraham | evaṃ lokeśvaravajrapāṇimañjuśrīprabhṛtīn bodhisattvān | evaṃ vipaśyīśikhīprabhṛtīn buddhān sādhayet | evam aparājitādīn bhūtān | evaṃ yamāryādīn dūtān | evaṃ vajrakaṃkālādīn ceṭān | evaṃ sarvasattvān strīpuruṣān sādhayet | sarva ājñākarā bhavanti ||
ap12.20athaikavāre na sidhyati tadā punar dvitīyaṃ vāraṃ kuryāt | na tathā cet tadā tṛtīyaṃ vāram ārabhet | na tathāpi cet pūrvakṛtamahadaśubhāt tadā vāmajānunā savyapādenākramya tāvaj japed yāvat sidhyati | tato brahmaghnasyāpi sidhyati ||
ap12.21tatredaṃ caṇḍamahāroṣaṇasādhane mantravidarbhaṇam | oṁ caṇḍamahāroṣaṇa āgaccha · āgaccha hūṃ phaṭ | khaḍgādisiddhau tu amukaṃ me sādhayeti yojayet | pādākramaṇe tu · amukaṃ hana hana · iti yojayet ||
ap12.22ekavāroccāraṇena sarvāṇi pañcānantaryakṛtāny api dahati | sarvapāpaṃ me nāśayeti yojayet | evaṃ sarvabhayeṣūccāraṇamātreṇa rakṣāṃ karoti | rakṣa rakṣa mām iti yojayet | evaṃ sarvatra rakṣām āvahati ||
ap12.23atha prajvalantam iva lohaṃ dhyātvā sarṣapaṃ mudgaṃ māṣaṃ cāṣṭottaraśatavārān nijamantreṇāmantrya ḍākinyādigṛhītaṃ tāḍayet | sarve te 'pasaranti | tāḍanakāle ḍākinyādikam apasārayeti yojayet ||
ap12.24atha khaṭikāyā apakvaśarāvadvaye 'ṣṭadalapadmāntargataṃ mantraṃ kṛtvā sampuṭīkṛtya kaivartajālena veṣṭayitvā dvāre lambāpayet341 | bālānāṃ rakṣāṃ karoti | rakṣa rakṣa bālakam iti yojayet ||
ap12.25madanena caturaṅgulasādhyaputtalikāṃ kṛtvā taddhṛdi bhūrje mantram abhilikhya rājikādinā prakṣipet | tataḥ kaṇṭakena mukhaṃ kīlayet | prativādino mukhaṃ kīlitaṃ bhavati | devadattasya mukhaṃ kīlayeti yojyam ||
ap12.26catuṣpathe nikhanet | evaṃ pādau kīlayet | gatim āgatiṃ stambhayati | devadattasya pādau kīlayeti yojyam | hṛdayaṃ kīlayet | kāyaṃ stambhayati | devadattasya hṛdayaṃ kīlayeti yojyam ||
ap12.27mānuṣāsthikīlakena lauhena vā saṃkocakaṇṭakena vā yāny aṅgāni kīlayati tāni tasya khillitāni vyathābahulāni bhavanti | devadattasyāmukāṅgaṃ kīlayeti yojyam ||
ap12.28yasya gṛhadvāre nikhanet tam ucchādayati | devadattam ucchādayeti yojyam | abhimantritaśmaśānabhasmanā dvārapaṭalayor342 nikṣepād uccāṭayati | devadattam uccāṭayeti yojyam ||
ap12.29puttalikāṃ kaṇṭakaiḥ khillitāṃ kṛtvā japet | devadattaṃ mārayeti yojyam ||
ap12.30khaḍgādikam aṣṭottaraśatavārān nijamantrenābhimantrya yuddhaṃ kuryāt | jayam āsādayati | yat kāryam uddiśya baliṃ dadyāt tat tasya sidhyati ||
ap12.31pāparogādivyādhiṃ mayūrapiccham aṣṭottaraśatenābhimantrya nijamantreṇāpamārjayet | amukasyāmukarogaṃ nāśayeti yojayet | sarvavyādhiśāntir bhavati ||
ap12.32tathaiva daṣṭakam apamārjayed dhastatāludvayena | devadattasya viṣaṃ nāśayeti yojyam | nirviṣaṃ kurute ||
ap12.33evaṃ vaśībhūtam āyattaṃ svasthānam āgataṃ nagnaṃ muktakeśaṃ cāgrato dhyātvā pādapatitaṃ ca dṛṣṭvā japet | vaśo bhavati | amukaṃ ca vaśam ānayeti yojayet ||
ap12.34evaṃ pūrvavad ākṛṣṭaṃ dhyātvā japet | ākṛṣṭo bhavati | amukam ākarṣayeti yojyam ||
ap12.35ātmānaṃ dhanadhānyādiparipūrṇaṃ dhyātvā japet | puṣṭiṃ me kurv iti yojyam ||
ap12.36idaṃ mantraṃ trikoṇadvayasampuṭamadhye parṇapatre kaṇṭakena likhitvā pañcamarīcaiḥ saha tāmbūlaṃ bhakṣayet | sarvajvarāṇi nāśayeti yojyam ||
ap12.37candragrahe sūryagrahe vā kṣīrabhaktena dadhibhaktena vā pātraṃ pūrayitvā saśarkareṇa saghṛtena saptāśvatthapattropari sthāpayitvā saptapatrācchāditaṃ kṛtvā hastābhyām avaṣṭabhya tāvaj japed yāvan mukto na bhavati | taṃ bhakṣayet | pañcaśatāyur bhavati ||
ap12.38anenaiva krameṇa haritālaṃ gorocanaṃ manaḥśilāṃ vā sādhayet, kajjalaṃ vā | jvalite tilakenāñjanena vā vidyādharaḥ | dhūmāpite 'ntardhānam | uṣmāpite vaśīkaraṇam ||
ap12.39athavā nāgeśvarakāṣṭhamayam anantaṃ nāgarājaṃ kārayet | taṃ jalamadhye 'dhomukhīkṛtya japed ākāśaṃ paśyan | hara hara · anantaṃ śīghraṃ varṣāpayeti yojayet | devo varṣati ||
ap12.40athānantaṃ jalād uddhṛtya kṣīreṇa snāpayitvā visarjayet | atha meghaṃ vyavalokayañ japet | sarvavātavṛṣṭiṃ stambhayeti yojayet ||
ap12.41iti sārdhadaśākṣarakalpaḥ | evaṃ dvitīyatṛtīyamūlamantrayoḥ kalpaḥ | hṛdayamantrāṇām apy ayam eva kalpaḥ ||
ap12.42prathamamālāmantraṃ ketakīpattre kaṇṭakena likhitvā nīlavastrasūtrābhyām āveṣṭya jvaritasya śirasi bāhau kaṇṭhe vā pṛṣṭhe vāmapādaṃ dattvā bandhayet krodhacetasāmukasya jvaraṃ nāśayāmīti kṛtvā | sarvajvarāṇi nāśayati ||
ap12.43bandhanakāle rogiṇaṃ pūrvābhimukhīkṛtya dagdhamatsyabhaktamadyādipūrṇaśarāveṇa nirmañcayitvā,343 idaṃ bhuktvā, sarve jvarādayo 'pasarantu śīghraṃ bhagavān caṇḍamahāroṣaṇa evaṃ ājñāpayati | yadi nāpasariṣyatha tadā bhagavān kruddhas tīkṣṇena khaḍgena tilapramāṇaṃ kṛtvā chetsyati | ity uktvā nairṛtakoṇe dadyāt | tato bhadraṃ bhavati ||
ap12.44evaṃ sarvavyādhiḍākinyādyupadrave ca balir deyaḥ344 | sarvabhayeṣu paṭhitamātreṇa rakṣāṃ karoti | aparaṃ mūlamantroktaṃ sarvaṃ karoti | dvitīyamālāmantrasyāpy ayam eva vidhiḥ ||
ap12.45tṛtīyamālāmantreṇotsṛṣṭapiṇḍam abhimantrya dadyāt | varado bhavati | bhaktapiṇḍam abhimantrya vikālavelāyāṃ vivikte dadyād | yat kāryam uddiśya tat sarvaṃ sidhyati | śeṣakalpas tu pūrvavat | pūrvavad vidhinā śuklapratipadam ārabhya paurṇamāsīṃ yāvat pūrvavat kuryāt ||
ap12.46mālāmantrāṇāṃ daśasahasreṇa pūrvasevā bhavati | devānāṃ viśeṣamantrāṇāṃ mūlamantravat kalpaḥ | yathā bhagavato mantrakalpas tathā devīnāṃ | viśeṣas tu mālāmantrajāpāt kavitvaṃ pāṇḍityaṃ ca śīghram eva sampadyate ||
ap12.47tṛtīyamūlamantrasya kalpo bhavati | śayanam āruhya vāmahastena liṅgaṃ gṛhītvāṣṭaśataṃ japed yasyā nāmnā sāgacchati | kāmayet | mantraḥ oṁ vauheri amukī māyātu hūṃ phaṭ ||
ap12.48gairikayā bhagaṃ ālikhya bhūmau vāmahastenāvaṣṭabhyāṣṭaśataṃ japed yasyā nāmnā sāgacchati ||
ap12.49sarṣapaṃ saptābhimantritaṃ kṛtvā puruṣaṃ tāḍayet | nirvyādhir bhavati | manasā kalpayet | udakaṃ parijapya hanyāt | rudhiraṃ sravati | vastraṃ parijapyāvaguṇṭhayet | sarvajanapriyo bhavati | lavaṇaṃ parijapya yasya khāne pāne dadyāt taṃ vaśīkaroti ||
ap12.50govālarajjuṃ yasya gale badhnāty abhimantrya sa gaur bhavati | ādityābhimukho yasya nāmnā japet tam ākarṣayati | viḍālaromarajjuṃ yasya gale badhnāti sa viḍālo bhavati | kākasnāyurajjunā kāko bhavati | puruṣakeśarajjunā puruṣo bhavati | strīkeśarajjunā strī bhavati ||
ap12.51evaṃ yasya yasya keśaromādirajjuḥ kriyate tasya tasyaiva rūpaparivartanaṃ bhavati | yasya nāmnā japet tasya raktākṛṣṭiḥ | animiṣanayano yaṃ dṛṣṭvā japati sa vaśyo bhavati | iti devīmantrakalpaḥ ||
ap12.52balimantreṇa baliṃ dadyāt | sarvopadravavyādhivighnādiśāntir bhavati | yasmin kārye samutpanne balim upaharet tat tasya sidhyati | sitapuṣpaśarāvakṣīraśarāvasugandhijalaśarāvabhaktaśarāva iti śarāvacatuṣṭayaṃ phalopaphalikāṃ ca praśāntāyāṃ rātrau oṁ caṇḍamahāroṣaṇa imaṃ baliṃ gṛhṇa · amukakāryaṃ me sādhaya hūṃ phaṭ ity aṣṭottaraśatenābhimantrya nivedayet vivikte | tasyābhimataṃ sidhyati ||
ap12.53atha bhagavato mūlamantreṇāṣṭottaraśatajaptena kaṭutailena gurviṇyā bhagābhyantaraṃ mrakṣayet | pibec ca | sukhena prasūyate | anenaiva vraṇamrakṣaṇāc chāntir bhavati | sarvaṃ bhakṣaṇenāpi ||
ap12.54prathamamālāmantraṃ bhūrje ṣoḍaśadalakamalamadhye likhet | nīlasūtreṇa veṣṭayitvā śarīre dhārayet | sarvatra rakṣā bhavati | gorocanālaktena likhet ||
ap12.55dvitīyasyāpy ayaṃ vidhiḥ | evam anyatantrakalpoktam apy atraiva niyojayet | tathaiva sarvaṃ sidhyati bhāvanāsaktayoginaḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre sarvamantrakalpapaṭalo dvādaśamaḥ ||
Chapter A13
atha bhagavaty āha |
sthātavyaṃ yoginā kena saṃvareṇa vada prabho |
caryā ca kīdṛśī kāryā siddhiḥ kenāśu labhyate ||
bhagavān āha |
māraṇīyā hi vai duṣṭā buddhaśā[sa]nadūṣakāḥ |
teṣām eva dhanaṃ gṛhya sattvebhyo hitam ācaret ||
caṇḍāḥ sarvā hi vai sevyā yatinyo mātaraṃ sutīm|
bhakṣayet matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||
mithyayā svaparayor doṣaṃ cchādayed dhyānatatparaḥ |
sidhyate nirvikalpātmā guptaśikṣāprayogataḥ ||
yena yenaiva pāpena sattvā gacchanty adhogatim |
tena tenaiva pāpena yogī śīghraṃ prasidhyati ||
atha bhagavatī dveṣavajrī bhagavantam evam āha | kathaṃ bhagavan viparītasaṃvaraṃ bhāṣase |
atha bhagavān āha |
rāgeṇa hanyate rāgo vahnidāho 'tha vahninā |
viṣeṇāpi viṣaṃ hanyād upadeśaprayogataḥ ||
niḥsvabhāvaṃ jagad dhyātvā siddho 'ham iti bhāvayan |
suguptaṃ cācaret sarvaṃ yathā ko' pi na budhyate ||
viparītasaṃvare345 'smin346 siddhis tasya na vidyate |
pāpaṃ nāsti na puṇyaṃ ca niḥsvabhāvasvabhāvataḥ ||
lokakaukṛtyanāśārthaṃ mayā na prakaṭīkṛtam |
idānīṃ caivoktaṃ satyaṃ caṇḍarūpeṇa bho priye ||
na ca prāṇivadhaṃ kuryāt na parasvāpahāraṇam |
parastrīharaṇaṃ naiva347 naiva bhāṣen mṛṣā vacaḥ ||
madyaṃ naiva pībed dhīmān lokakaukṛtyahānaye |
prakaṭaṃ śikṣāpadaṃ hy etat sādaraṃ ca samārabhet ||
yad uktaṃ saṃvaraṃ hy etat caryedānīṃ hi kathyate |
ratnamaulaṃ śire kuryāt tāṭaṅkaṃ karṇayos tathā ||
nānālaṃkārakaṃ kṛtvā dhārayed ātmadehake |
pādayor nūpuraṃ kāryaṃ mekhalāṃ ca tathā kaṭau ||
savyahaste tathā khaḍgaṃ pāśaṃ vāme pradhārayet |
maulau ca mūdraṇaṃ kāryaṃ pañcabuddhaprayogataḥ ||
pañcacīraṃ tu kartavyaṃ śmaśrukeśaṃ vikhaṇḍayet |
daśābdordhvavayaḥsthāṃ tu gṛhya caryāṃ samācaret ||
pūrvoktakulabhedena kanyāṃ vai prakalpayet |
kanyāyogam348 alaṅkārair maṇḍayet tāṃ ca nityaśaḥ ||
savye karttiṃ ca vai dadyāt vāme caiva kapālakam |
kulabhedena vai kuryād varṇabhedopatis349 tanau ||
gṛhītvā svakulīṃ prajñāṃ parakulīṃ vā samāhitaḥ |
svecchayā tu samāgṛhya caryātmatāṃ samācaret ||
ratnāder abhāvena350 kuryād ārthā351 dinirmitam |
athavā cetasā kuryād yady alābhaḥ pravartate ||
viharet pañcasamayān352 kulapañcaprabhedataḥ |
pūrvoktenaiva yogena dvābhyāṃ dvaṃdvaṃ samārabhet ||
sidhyate sarvathā yogī nātra kāryā vicāraṇā |
prajñopāyasamāyogān nakhaṃ dadyāt tu tryakṣaram ||
cumbanāliṅganaṃ caiva sarvasvaṃ śukram eva ca |
dānapāramitā pūrnā bhavaty eva na saṃśayaḥ ||
tatparaṃ kāyavākcittaṃ saṃvṛtaṃ gāḍhasaukhyātaḥ |
śīlapāramitā jñeyā sahanāc ca nakhakṣatam ||
tryakṣaraṃ pīḍanaṃ caiva kṣāntipāramitā tv iyam |
sādaraṃ tu dīrghakālaṃ ratiṃ kuryāt samāhitaḥ ||
bhavet pañcapāramitā puṇyaṃ jñānaṃ prajñeti kathyate |
suratayogasamāyukto yogī sambhārasambhṛtaḥ ||
sidhyate kṣaṇamātreṇa puṇyajñānasamanvitaḥ |
yathā latāsamudbhūtaṃ phalaṃ puṣpasamanvitam ||
ekakṣaṇāc ca sambodhiḥ sambhāradvayasambhṛtā |
sa trayodaśabhūmīśo bhavaty eva na saṃśayaḥ ||
bhūmis tu muditā jñeyā vimalā cārciṣmatī tathā |
prabhākarī sudurjayābhimukhī dūraṅgamācalā ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre caryāpaṭalas trayodaśamaḥ ||
Chapter A14
ap14.1atha tasmin parṣadi samantabhadro nāma vajrayogī bhagavantam etad avocat | paripṛcchāmy ahaṃ nātha kim artham acalasaṃjñakam ekallavīrasaṃjñā ca caṇḍamaharoṣaṇeti ca |
atha bhagavān āha |
prajñopāyasamāyogān niścalaṃ sukharūpiṇam |
prajñopāyātmakaṃ tac ca virāgeṇa na cālitam ||
tenaivācalam ākhyātaṃ vajrasattvasvarūpiṇam |
dvibhujaikamukhaṃ śāntaṃ svaccham apratighamanaḥ ||
khaḍgapāśakarābhyāṃ tu prajñāliṅganatatparam |
sattvaparyaṅkam āsīnaṃ padmacandraravisthitam ||
ā saṃsāraṃ ca tiṣṭhed divyasaukhyena susthitam |
tenedam acalaṃ khyātaṃ sarvabuddhais tu sevitam ||
acalaṃ vai prabhāvitvā sarve traipathikā jināḥ |
sattvārthaṃ hi vai kurvanti yāvad āhṛtasamplavam ||
atha samantabhadra uvāca |
akāreṇa kim ākhyātaṃ cakāreṇa kim ucyate |
lakāreṇa kim ucyate kīdṛśaṃ nāma saṃgraham ||
bhagavān āha |
akāreṇākṛtrimaṃ sahajasvabhāvam ity uktam |
cakāreṇānandaparamānandaviramānanda- ||
caṇḍas tīvrataraś cāsau sa mahāroṣaṇaḥ smṛtaḥ |
roṣaṇaḥ krodhano jñeyaḥ sarvamāravimardanaḥ ||
vāmagulphena cāyantrya brahmasūtraṃ samāhitaḥ |
daṃṣṭroṣṭhapuṭaḥ kruddho virāgaṃ ca vināśayet ||
anayā mudrayā yogī prajñām āliṅgya nirbharam |
virāgaṃ sarvato hatvā buddhasiddhim avāpnute ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre 'calānvayapaṭalaś caturdaśamaḥ ||
Chapter A15
atha bhagavatī dveṣavajry uvāca | ekavīraḥ kathaṃ sidhyed brūhi tvaṃ parameśvara |
atha bhagavān āha |
jhaṭity ākārayogena kṛṣṇācalaṃ vibhāvayet |
tataḥ sthairyabalād eva yogī buddho na saṃśayaḥ ||
śvetaṃ cācalaṃ dhyāyāt pītaṃ vā raktam eva vā |
śyāmaṃ vācalaṃ dhyāyād dveṣavajryādisampuṭam ||
madhye pañcācalānāṃ vai gṛhītvaikaṃ vibhāvayet |
prajñāṃ tu tatkulīnāṃ tu anyāṃ vātha bhāvayet ||
sidhyate tena yogena yogī śīghraṃ na saṃśayaḥ |
prajñayā rahitaṃ vātha bhāvayet susamāhitaḥ ||
bhāvanābalaniṣpattau bodhirājyam avāpnute ||
atha bhagavaty āha |
viśuddhiṃ devatāyās tu śrotum icchāmi nāyaka |
pūrvoktāmaṇḍalānāṃ tu viśuddhiṃ me vada prabho ||
atha bhagavān āha |
athātaḥ saṃpravakṣyāmi viśuddhiṃ sarvaśodhanam ||
ap15.8tatra caturasraṃ caturbrahmavihārī | caturdvāraṃ catuḥsatyaṃ | catustoraṇaṃ caturdhyānam | aṣṭau stambhā āryāṣṭāṅgo mārgaḥ | ekapuṭaṃ cittaikāgratā | padmaṃ yoniḥ | viśvavarṇaṃ viśvanirmāṇāt | nava navāṅgapravacanāni | dikṣu raktaṃ mahārāgāt | vidikṣu pītaśyāmaśādvalakṛṣṇāni brahmavaiśyakṣatriyaśudrajātitvāt | candrasūryau śukraśoṇite | khaḍgo madhye kṛṣṇācalacihnam, kartrir viśvavajrāḥ purvādidikṣu śvetācalādīnām, āgneyādividikṣu mohavajryādīnām | iti maṇḍalaviśuddhiḥ ||
bhāvanāśuddhir ucyate |
prathamaṃ pūjā puṇyasambhāro viśiṣṭaṃ karma | śūnyatā jñānasambhāro maraṇaṃ viśiṣṭam | svacchadeho 'ntarābhavadehaḥ | kūṭāgāraparyantaṃ buddhabhuvanam | padmaṃ yoniś | candrasūryau śukraśoṇite ||
ap15.10hūṁ kṛtir mātuḥ pitur antarābhavacittam, akṣobhyaḥ pitā māmakī mātā | anayor anyonyānurāgaṇaṃ dṛṣṭvā pitari dveṣaṃ kṛtvā mātary anurāgaṃ ca, mohena sattvacittavat saṃkramet | padmān nirgataḥ potaḥ pitṛmāraṇaṃ tatpadaprāptaye mātṛgrahaṇaṃ janmāntaravātsalyād viśiṣṭasukhāya so 'pi putrāñ janayati duhitṝṃś ceti | śvetācalādayo mohavajryādayaś ca | putrāś ca pitṛmāraṇāḥ saṃśayanaparāḥ śatrava eveti tāvan mārayet | duhitṝṃś ca kāmayet janmāntaravātsalyād viśiṣṭasukhāya ||
ap15.11khaḍgaḥ prajñā pāśa upāya | athavā pāśaḥ prajñā khaḍga upāyaḥ | ubhayoḥ samarasīkaraṇaṃ tarjanī | vāmādhodṛṣṭiḥ saptapātālapālanam savyordhvadṛṣṭiḥ saptabrahmāṇḍapālanam | vāmabhūgatajānuḥ pṛthvīpālanam | savyasaṃprahārapadaṃ sarvamāratrāsanam | brahmā skandhamāraḥ | śivaḥ kleśamāraḥ | viṣṇur mṛtyumāraḥ | śakro devaputramāraḥ ||
ap15.12pṛthvī sakalamartyakanyā | upabhogaḥ kumāraḥ | dīrghasthitiḥ padmāsanaḥ | yonijaḥ, candrasūryāsanaḥ | śukraśoṇitajaḥ puruṣarūpaṃ bhāvaḥ, strīrūpam abhāvaḥ | nīlo vijñānaṃ, śveto rūpaṃ, pīto vedanā, raktaḥ saṃjñā, śyāmaḥ saṃskāraḥ ||
ap15.13athavā nīla ākāśaṃ, śveto jalaṃ, pītaḥ pṛthvī, rakto vahniḥ, śyāmo vātaḥ | yathā bhagavatāṃ tathā bhagavatīnām ||
ap15.14athavā nīlaḥ suviśuddhadharmadhātujñānam, śveta ādarśajñānam, pītaḥ samatājñānam, raktaḥ pratyavekṣaṇājñānam, śyāmaḥ kṛtyānuṣṭhānajñānam ||
ityekallavīrākhye śrīcaṇḍamahāroṣaṇatantre viśuddhipaṭalaḥ pañcadaśamaḥ ||
Chapter A16
atha bhagavaty āha |
katham utpadyate lokaḥ kathaṃ yāti kṣayaṃ punaḥ |
kathaṃ vā bhavet siddhir brūhi tvaṃ parameśvara ||
atha bhagavān āha |
avidyāpratyayāḥ saṃskārāḥ |
saṃskārapratyayaṃ vijñānam |
vijñānapratyayaṃ nāmarūpam |
nāmarūpapratyayaṃ ṣaḍāyatanam |
ṣaḍāyatanapratyayaḥ sparśaḥ |
sparśapratyayā vedanā |
vedanāpratyayā tṛṣṇā |
tṛṣṇāpratyayam upādānam |
upādānapratyayo bhavaḥ |
bhavapratyayā jātiḥ |
jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ | evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati ||
evam apy avidyānirodhāt saṃskāranirodhaḥ |
saṃskāranirodhād vijñānanirodhaḥ |
vijñānanirodhān nāmarūpanirodhaḥ |
nāmarūpanirodhāt ṣaḍāyatananirodhaḥ |
ṣaḍāyatananirodhāt sparśanirodhaḥ |
sparśanirodhād vedanānirodhaḥ |
vedanānirodhāt tṛṣṇānirodhaḥ |
tṛṣṇānirodhād upādānanirodhaḥ |
upādānanirodhād bhavanirodhaḥ |
bhavanirodhāj jātinirodhaḥ |
jātinirodhāj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante | evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati ||
pratītyotpadyate lokaḥ pratītyaiva nirudhyate |
buddhvā rūpadvayaṃ caitad advayaṃ bhāvya sidhyati ||
atha bhagavatī uvāca |
kathayatu bhagavān avidyādivivecanam |
atha bhagavān āha |
triparivartam idaṃ cakram atītādiprabhedataḥ |
dvādaśākāram ākhyātaṃ dharmaṃ sarvajinair iha ||
ap16.6tatrāvidyā heyopādeyājñānaṃ | maraṇānantaraṃ dhanva353 rūpaṃ cittaṃ śarīrākāraṃ bhavatīty arthaḥ ||
ap16.7tasmāt saṃskāro bhavati sa ca trividhaḥ | tatra kāyasaṃskāra āśvāsapraśvāsau | vāksaṃskāro vitarkavicārau | manaḥsaṃskāro rāgadveṣamohāḥ | ebhir yuktāvidyā śvasati praśvasati vitarkayati sthūlaṃ gṛhṇāti vicārayati sūkṣmaṃ gṛhṇāti | anurakto bhavati dviṣṭo mugdhaś ca ||
ap16.8tasmād vijñānaṃ bhavati | ṣaṭprakāraṃ cakṣurvijñānaṃ śrotra° ghrāṇa° jihvā° kāya° manovijñānaṃ ca | ebhir yuktāvidyā paśyati śṛṇoti jighrati bhakṣati spṛśati vikalpayati ||
ap16.9tasmān nāmarūpam | nāma catvāro vedanādayaḥ | rūpaṃ rūpam eveti | dvābhyām abhisaṃkṣipya piṇḍayitvā354 nāmarūpety uktam | upādāna355 pañcaskandharūpeṇāvidyā pariṇamatīty arthaḥ | tatra vedanā trividhā sukhā, duḥkhā, aduḥkhāsukhā356 ceti | saṃjñā vastūnāṃ357 svarūpagrahaṇāntarābhilāpaḥ358 | saṃskārāḥ sāmānyaviśeṣāvasthāgrāhinaś359 cittacaittāḥ | vijñānāni360 pūrvoktāny eva | rūpaṃ caturbhūtātmakam | pṛthivī gurutvaṃ kakkhaṭatvam361 | āpo dravatvam abhiṣyanditatvam362 | teja uṣmatvaṃ paripācanatvam | vāyur ākuñcanaprasāraṇa363 laghusamudīraṇatvam ||
ap16.10tasmāc chaḍāyatanāni cakṣuḥśrotraghrāṇajihvākāyamanāṃsi | ebhir yutā364 pūrvavat paśyatītyādi ||
tasmāt sparśaḥ |
rūpaśabdagandharasasparśadharmadhātusamāpattiḥ365 |
tatas tṛṣṇā sukhābhilāṣaḥ |
tata upādānaṃ tatprāpakaṃ366 karma |
tato bhavo garbhapraveśaḥ |
tato jātiḥ prakaṭīkaraṇābhiniṣpattiḥ | upādānapañcaskandhalābhaḥ367 ||
ap16.12tato jarā purātanībhāvaḥ | maraṇaṃ cittacaittanirodhaḥ | tato jarāmaraṇacintayan368 śokākulo bhavati | muktir mayā na paryeṣiteti369 paridevate | vyādhyādyupadrutaś370 ca duḥkhī bhavati | tad evaṃ371 punaḥ punar manasi yojayan372 daurmanasyī373 bhavati | durmanā api kenāpy upadruta374 upāyāsī bhavati ||
ap16.13ayam arthaḥ | avidyādiṣaḍāyatanaparyantenāntarābhavasattva ekatraiva sthitas trailokyaṃ paśyan paśyati strīpuruṣān anuraktān | tato 'tītajātikṛtakarmaṇā prerito yaj375 jātāv utpanno bhaviṣyati tajjātistrīpuruṣau ratau dṛṣṭvātīva tasya tayoḥ sparśa utpadyate ||
ap16.14tatra yadi puruṣo bhaviṣyati tadātmānaṃ puruṣākāraṃ paśyati | bhāvimātari paramānurāgo bhavati | bhāvipitari ca mahāvadviṣṭaḥ | rāgadveṣau ca sukhaduḥkhe376 vedane | tataḥ kenākāreṇānayā sārdhaṃ ratiṃ karomīti cintayann aduḥkhāsukha377 vedanatayā vyāmugdho bhavati ||
ap16.15tataḥ pūrvakarmavātaprerito mahātṛṣṇayā etāṃ ramāmīti kṛtvā kaṣṭena ko hi puruṣo mama striyaṃ kāmayate iti378 kṛtvā tārāsaṃkramaṇavad bhāvipitṛśiromārgeṇa praviśya tasya śukrādhiṣṭhitaṃ cittam adhiṣṭhāya bhāvimātaraṃ kāmayantam ātmānaṃ paśyati sukhakāraṇam upādadāti tataḥ śukreṇa samarasībhūya mahārāgānurāgeṇāvadhūtīnāḍyā pitur vajrān nirgatya mātuḥ padmasuṣirasthavajradhātvīśvarīnāḍyā kukṣau janmanāḍyāṃ sthitaḥ | kṣaraṇāntaritavat tato bhavo bhavati ||
ap16.16sa ca krameṇa kalalārbudaghanapeśīśākhāyuto navabhir daśabhir vā māsair yenaiva mārgeṇa praviṣṭas tenaiva mārgeṇa nirgato | jātir bhavati ||
ap16.17yadi vā strī bhaviṣyati tadā bhāvipitary anurāgo bhavati | bhāvimātari ca dveṣaḥ | tata379 ātmānaṃ strīrūpaṃ paśyati | bhāvimātṛśiromārgeṇa praviśya padme patitvā śukreṇa miśrībhūya tasyā eva janmanāḍyāṃ tiṣṭhati | tataḥ pūrvavan nirgacchati jāyate ||
ap16.18tad evam avidyādibhir lokā jāyante | lokāś ca pañca380 skandhā eva | te ca duṣṭhu381 saṃsāriṇaḥ pañca382 skandhāḥ | na ca duḥkhena kāryam asti mokṣārthinām ||
ap16.19avidyādi383 nirodhāt skandhābhāvaḥ384 śūnyatā tucchatā | na ca tucchena kāryaṃ mokṣārthinaḥ ||
ap16.20tasmān na bhāvo mokṣo nāpy abhāvaḥ | tasmād bhāvābhāvavirahitaṃ prajñopāyasampuṭam | mahāsukharūpiṇaṃ śrīmadacalanāthātmakaṃ caturānandaikamūrticittaṃ bhavanirvāṇāpratiṣṭhitaṃ mokṣaḥ ||
rāgeṇotpadyate loko rāgakṣayāt kṣayaṃ gataḥ |
acalārthaparijñānād buddhasiddhiḥ samṛdhyati ||
na calati prajñāsaṅge sukharasamuditaṃ tu yac cittam |
vidhunan viramasumāraṃ tad acalasaṃjñayā ca kathitam ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre pratītyasamutpādapaṭalaḥ ṣoḍaśamaḥ ||
Chapter A17
atha bhagavaty āha |
nāthedaṃ sampuṭaṃ śukraraktaliṅgabhagastane |
pravṛddhe śakyate kartuṃ vyādhivṛddhatvanāśanāt ||
strīmanovaśyatābhāvāt tadvad vyākaraṇād api |
śukrasya stambhanād raktadrāvaṇād brūhi yogakam ||
atha bhagavān āha |
sādhu sādhu kṛtaṃ devi yad aham adhyeṣitas tvayā |
vakṣye nānāvidhaṃ tac ca śṛṇu lokārthasiddhaye |
śarīraṃ śodhayed ādau paścāt karma samārabhet ||
śukle vastre kṛtaṃ varṇaṃ śreṣṭham ujjvalitaṃ bhavet |
triphalākvātham āgṛhya yavakṣāraṃ palāśakaṃ ||
bhakṣayitvā guḍaṃ pānāt kṛmyajīrṇapraṇāśanam |
ketakyāś ca rasaṃ tailaṃ hilamocīrasasaindhavam ||
pītvā liptvā ca tad raudre yūkānāśo vapurvṛtāt |
ketakyāś ca rasaṃ tailaṃ pibel lavaṇasamyuṭam ||
chāyāyāṃ ca sthitiṃ kṛtvā bhavet pittasya nāśanam |
ketakyāś ca rasaṃ tailān kūcamūlaṃ ca gopayaḥ ||
cūrṇanāśo bhaved dhanyāśleṣmāṇaṃ madhu naśyataḥ |
ekaikaṃ dvidinaṃ kuryāt paścād auṣadham ārabhet ||
tenaiva phaladaṃ tac ca niṣphalaṃ cānyathā priye |
śālmalīvalkalaṃ cūrṇet taptamaṇḍena bhakṣayet ||
saptadhā mantritaṃ kṛtvā prātar vā bhojanakṣaṇe |
pratyahaṃ yāvajjīvaṃ tu śukraśoṇitavardhanam ||
oṁ caṇdamahāroṣaṇa idaṃ divyāmṛtaṃ me kuru hūṁ phaṭ ||
†ṛṭitaṃ† nārikelaṃ ca navanītaṃ cāpi māhiṣaṃ|
vāsyamaṇḍena samyuktaṃ medaṃ śūkarasambhavaṃ ||
liṅgaṃ karṅastanānāṃ tu bhagasyāpi vimardanaiḥ |
sarvakāyavimardaiś ca vardhante te na saṃśayaḥ ||
nirnakhāṃ tarjanīṃ kṛtvā mrakṣayitvā ca tena vai |
yonimadhye tu prakṣipya sphāṇḍayed randhravardhanam ||
dāḍimasya tvacaḥ kalkaiḥ pacet sarṣapatailakam |
stanaṃ vimarditaṃ vardhen muṇḍirīkvāthanaśyataḥ ||
śvetasarṣapavacādyaśvagandhābṛhatīkṛtaiḥ |
kalkair saṃmardayel liṅgaṃ stanaṃ karṇaṃ ca vardhate ||
ap17.19śevālakaṭurohiṇīmāhiṣyanavanītena mardanāl liṅgavardhanaṃ ||
ap17.20dhustūrarasenāśvagandhāmūlaṃ piṣṭvā mahīṣyanavanītamiśritam, dhustūraphalakoṭare 'horātraṃ sthāpayet |
tato liṅgaṃ māhiṣyaśakṛtā dṛḍhaṃ mardayitvā |
pūrvoktena rātritrayaṃ liptvā mardayed vardhate ||
ap17.21indragopacūrṇe ghṛtaṃ sādhayitvā māhiṣaṃ yonyabhyantaraṃ lepayet | śithilā yonir gāḍhā bhavati ||
ap17.22padmabīja-utpalabījamṛṇāla-uśīramustakais tilatailaṃ pācayet | tena bhagābhyaṅgād daurgandhyaśithilyavaiṣamyonatvādikaṃ nāśayati ||
ap17.23nimbatvakkvāthena bhagaṃ prakṣālayet | nimbatvacā dhūpayec ca | saukumāraṃ sugandhi subhagādiguṇopetaṃ bhavati ||
ap17.24haritālabhāgāḥ pañca kiṃśukakṣārabhāgaikaṃ yavakṣārabhāgaikaṃ kadalīkṣārabhāgaikaṃ jalena piṣṭvā, lepamātreṇa bhagakakṣaliṅgānāṃ roma385 nāśanam ||
ap17.25tato halāhalasarpapucchacūrṇamiśritaṃ kaṭutailaṃ saptāhasthāpitaṃ, tena liṅgādikaṃ mrakṣayet | na punaḥ keśāḥ prādur bhavanti ||
ap17.26mahiṣaśūkarahastikarkaṭaśvedatailābhyāṃ mardanāt stanādīnāṃ vṛddhiḥ ||
ap17.27jātīpuṣpaṃ tilena piṣṭvā bhagam udvartayet | ucchvasitaṃ bhavati ||
ap17.28māhiṣanavanītavacākūṭhabālānāgabalābhir mardanāt stanavṛddhiḥ | taptodakakṣālanād vardhitaliṅgasadṛśaṃ bhavati ||
ap17.29daṇḍotpalāmūlaṃ gavyaghṛtena pibet | ṛtukāle garbhiṇī bhavati ||
ap17.30aśva386 gandhāmūlaṃ ghṛtena pibet | garbhiṇī bhavati ||
ap17.31balātibalāśitaśarkārātilaṃ mākṣikamadhuyuktaṃ pibet | garbhiṇī bhavati ||
ap17.32bālāmūlam udakena piṣṭvā pibet | raktapravāhaṃ nāśayati ||
ap17.33yavacūrṇaṃ gomūtraṃ sarjarasaṃ yaṣṭi387 madhu ghṛtenodvartanāt sarvagātraṃ bhadraṃ bhavati ||
ap17.34varāhakrāntāmūlam ṛtukāle karṇe bandhanād garbhiṇī bhavati ||
ap17.35kalambīśākaṃ bhakṣayec chukravṛddhiḥ | madhuradadhibhakṣaṇena śukravṛddhi | śukraśoṇitabhakṣaṇāc chukravṛddhiḥ | strīgūthaṃ strīmūtreṇa388 golayitvā pibec chukravṛddiḥ ||
ap17.36āmalakīcūrṇaṃ jalena ghṛtena madhunā vā vikāle 'valihet | cakṣuṣyaṃ tāruṇyaṃ bhavati prajñāṃ ca janayati | āmalakīcūrṇaṃ tilacūrṇaṃ ghṛtamadhunā bhakṣayet tathaiva phalam ||
ap17.37gorakhataṇḍulāmūlam aśvagandhātilayavān guḍena samarasīkṛtya bhakṣayet | yauvanaṃ janayati ||
ap17.38arjunatvakcūrṇaṃ dugdhādinā bhakṣayed | varṣaprayogena triśatāyuḥ ||
ap17.39āmalakīrasapalaikaṃ bākucīcūrṇakarṣaikaṃ pibet prātaḥ | jīrṇe kṣīrabhojanaṃ | māsena pañcaśatāyuḥ ||
ap17.40bākucīcūrṇakarṣaikaṃ takreṇa jalena kāñjikena dugdhena vā pibet | ṣaṇmāsena yauvanābhyupetaḥ ||
ap17.41muṇḍarīcūrṇaṃ ghṛtena bhakṣayet | trisaptāhena dviraṣṭavarṣākṛtiḥ ||
ap17.42sanabījacūrṇapalaikaṃ raktaśālipalaikam ekavarṇagāvīkṣīreṇa śarāvadvayena randhayet | prathamaṃ kṣīraśarāvam ekaṃ kṣayaṃ nītvā sanādikaṃ tatra dattvā pacet | tato bhakṣayet | jīrṇe dugdhena bhojayet | vātātapavarjitaḥ | saptāhatrayaṃ yāvad yathā kriyā, tathottarā kriyā | tataḥ keśādayaḥ patanti punar uttiṣṭhanti | tato valipalitarahito jīvati śatāni pañca ||
ap17.43raktoccaṭamūlaṃ ghṛtamadhunā biḍālapadamātraṃ bhakṣayet | tathaiva phalam ||
ap17.44āmalakīharītakībhṛṅgarājapippalīmarīcalohacūrṇāni madhuśarkarābhyām uḍumbarapramāṇaṃ guḍikāṃ kuryāt | tato gulikaikāṃ bhakṣayet | māsena triśatāyuḥ ||
ap17.45kumārīpalam ekaṃ ghṛtadadhiyuktaṃ bhakṣayet | saptāhena triśatāyuḥ ||
ap17.46yavatilāśvagandhānāgabalāmāṣān dviguṇaguḍena bhakṣayet | mahābalo bhavati ||
ap17.47bhadrālīguṇḍakaṃ triguṇaharītakyā evaṃ jalādinā bhakṣayet | mahābalaḥ syāt ||
ap17.48sarvatrātmānaṃ devatākāraṃ bhāvayet, mantreṇa cauṣadhaṃ samadhitiṣṭhet ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre śukrādivṛddhipaṭalaḥ saptadaśamaḥ ||
Chapter A18
ap18.1atha bhagavān āha | eraṇḍamūlaṃ kāñjikena389 piṣṭvā śiro mardayet | śiraḥśūlaṃ vināśayati ||
ap18.2chāgasya gor narasya vā koṣṇamūtraṃ sasaindhavaṃ karṇaṃ pūrayet | karṇaroganāśaḥ | śuṣkamarkaṭatailaṃ vā dadyāt ||
ap18.3katakaḥ pippalī āmalakī haridrā vacā śiśireṇa vaṭikāṃ kuryāt | tenāñjanāt sarvacakṣūroganāśaḥ | madhupippalyā vāñjayet ||
ap18.4karṇagūthaṃ madhunāñjayet | rātryandhanāśaḥ ||
ap18.5kaṭakamadhunāñjayet sarvākṣiroganāśaḥ | kāñjikena tailaṃ saindhavaṃ dūrvāmūlaṃ ca kāṃse nighṛṣya mantraṃ390 japec | cakṣuśūranāśaḥ ||
ap18.6ghoṣaphalaṃ ghrātvā kaṅkolamūlaṃ taṇḍulodakena pibet | nasyaṃ ca dadyāt | nāsikayā raktaṃ na sravati ||
ap18.7śephālikāmūlacarvaṇād galaśuṇḍīṃ vinaśyati ||
ap18.8guñjamūlena dantakīṭavināśaḥ ||
ap18.9goghṛtaṃ gavyadugdhaṃ karkaṭapadaṃ pacet | pādamrakṣaṇād dantakīṭako391 naśyati ||
ap18.10mūlakabījaṃ priyaṅguṃ ca raktacandanakuṣṭhaṃ piṣṭvodvartanān markaṭyādir vinaśyati ||
ap18.11hariṇamāṃsaśuṣkaṃ chāgakṣīreṇa pibet palam ekam | kṣayaroganāśaḥ ||
ap18.12māhiṣyadadhibhaktabhojanād atisāranāśaḥ | āmlabhaktāśanāt tathā ||
ap18.13kuṭajavalkalabhāgadvayaṃ marīcaguḍaśuṇḍīnām ekabhāgaṃ gavyatakreṇa pibet | grahaṇīnāśaḥ ||
ap18.14āmalakīpippalīcitrakam ārdrakaṃ purātanaguḍaṃ ghṛtaṃ madhu ca samaṃ bhakṣayet | vikālakāsaśvāsavināśanam | harītakīcūrṇaṃ madhunā tathā ||
ap18.15khadirīśākena yavayavāgūṃ bhakṣayet | kukṣiroganāśaḥ syāt ||
ap18.16ārdrakaṃ jīrakaṃ dadhinā maṇḍena vā pibet lavaṇasahitam | mūtrakṛcchravināśanam ||
ap18.17śarkarāyavakṣāraṃ samaṃ vā bhakṣayet | śaubhāñjanamūlakvāthaṃ vā pibet, aśmarī patati ||
ap18.18harītakīcitrakam ārdrakaṃ392 ca mastunā pibet, plīhanāśanam ||
ap18.19jīrakaṃ guḍena bhakṣayet | jvaro vāto vinaśyati ||
ap18.20yavakṣāraṃ dadhinā pibet | āmavātanāśaḥ ||
ap18.21kaṭutrayaṃ viḍaṅgasaindhavaṃ dattvā maṇḍaṃ koṣṇaṃ pibet | agnir dīpyati kṛmayo vinaśyanti ||
ap18.22harītakīṃ guḍena bhakṣayet | durnāmā vinaśyati | harītakīṃ śuṇṭhyā bhakṣayet | āmavātanāśaḥ ||
ap18.23dūrvāṃ haridrayā piṣṭvā lepāt kacchanāśaḥ | anenaiva dadrūvisphoṭakukkuradaṃṣṭrāpyātādikaṃ nāśayet ||
ap18.24kāsamardakamūlaṃ kāñjikena piṣṭvā, tathā guḍaṃ kaṭutailena pibet | śvāso vinaśyati ||
ap18.25arjunatvacaṃ ghṛtādinā bhakṣayet | hṛdayavyathānāśaḥ ||
ap18.26bilvaṃ dagdhvā guḍena bhakṣayet | raktātisāra393 nāśaḥ ||
ap18.27mātuluṅgarasaṃ guḍena pibet | śūlaṃ naśyati ||
ap18.28guḍaṃ śuṇṭhyā nasyaṃ dadyāt | sarvaśleṣmanāśaḥ ||
ap18.29ketakaṃ madhunāñjayet | sarvākṣiroganāśaḥ ||
ap18.30kāñjikaṃ tailaṃ saindhavaṃ dūrvāmūlaṃ ca kāṃse nighṛṣyāñjanāc cakṣuḥśūlanāśaḥ ||
ap18.31guḍaṃ ghṛtena bhakṣayet | vātapittaśleṣmakuṣṭhādayo vinaśyanti ||
ap18.32triphalācūrṇaṃ ghṛtamadhunā bhakṣayet | sarvaroganāśaḥ ||
ap18.33harītakīcūrṇaṃ394 ghṛtamadhunā vikāla ālihet | vātaśleṣmavināśanam ||
ap18.34vāsakapañcāṅgaṃ vacāṃ brahmīṃ pippalīṃ ca śuṣkacūrṇīkṛtya saindhavena madhunā ca vaṭīṃ kuryāt | tato bhakṣayet vikāle | vātaśleṣma vinaśyati | svaraṃ ca madhuraṃ bhavati ||
ap18.35brahmī395 vacāśuṇṭhīpippalīharītakīvāsakaṃ khadiraṃ ca madhunā guḍikāṃ kṛtvā bhakṣayet | tathaiva phalam ||
ap18.36yavānīśuṇṭhīharītakī396 saindhavān samān bhakṣayet | sarvājīrṇanāśaḥ ||
ap18.37guḍūcīrasaṃ madhunā pibet | pramehanāśo māsatrayaikena ||
ap18.38dugdhaṃ pippalīcūrṇaṃ ghṛtamadhubhiḥ pibet | jvarahṛdrogakāsādayo naśyanti ||
ap18.39lajjāluśarapuṅkhayor mūlaṃ vāsodakena pīṣṭvā397 lepayet | guḍūcīmūlaṃ bhakṣayet | nāḍīvraṇanāśanam ||
ap18.40śuṇṭhīṃ398 yavakṣāreṇa bhakṣayet | bubhukṣā bhavati ||
ap18.41jayantībījaṃ marīcena pibed dinatrayam | pāparoganāśaḥ ||
ap18.42triphalā nalikā kṛṣṇamṛttikā bhṛṅgarājakaḥ sahakārāmlabījaṃ lohacūrṇaṃ kāñjikaṃ | ebhir pāmanaṃ kuryāt, tato guggulena keśaṃ dhūpayitvā tena mardayet | tataḥ saptāhaṃ baddhvā sthāpayet | keśarañjanam ||
ap18.43mayūrapittabhṛṅgarājarasābhyāṃ gavyaghṛtaṃ paktvā nasyaṃ dadyāt | saptāhāt keśarañjanam ||
ap18.44punarnava399 raṇḍayoḥ kvāthaṃ kuryāt ṣoḍaśaguṇena jale bhāgaikaṃ sthāpayet | tato gālayitvā śvetaguṇḍacūrṇaṃ dadyāt | tatas tailaśarāvam ekaṃ bandhayet | anena keśābhyaṅgāt keśarañjanam ||
ap18.45bhūmividārītrikaṭugandhakaṃ samaṃ cūrṇīkṛtya, vartikāmadhye kṛtvā, jvaladadhomukhavartikākrameṇa kaṭutailaṃ gṛhya satataṃ bindudvayasya nasyena valipalitaṃ naśyati ||
ap18.46etena marditarasena kuṣṭhalepāc chāntir bhavati ||
ap18.47sadyo navanītamarditagandhakamāṣakasahitarasatolakāśāliṃcīloṇikāpiṇḍena ghaṭayantreṇābhyantare mūṣikāpihitena vālukāsahitena vahnidānād rasabandhaḥ | bhakṣaṇāt kṣayādināśaḥ ||
ap18.48govatsasya prathamaviṣṭhāṃ gṛhītvā guṭikāṃ kārayet | piṇḍatagaramūlaṃ piṣṭvā veṣṭayet || ekāṃ gulikāṃ bhakṣayitvā viṣaṃ bhakṣayet | na prabhavati ||
ap18.49jambūbījaṃ bījapūrabījaṃ śiriṣabījaṃ ca cūrṇayitvā ajakṣīreṇa, pāyasaṃ randhayet, ghṛtena bhakṣayet | pakṣaikaṃ yāvad bubhūkṣā na bhavati ||
ap18.50amalakī kuṣṭham utpalaṃ māṃsī balā, eṣāṃ lepena viralāḥ keṣāḥ ghanāḥ syuḥ ||
ap18.51kukkuradantam antardhūmena dagdhvā dugdhaghṛtānvitaṃ kṛtvā mrakṣayet | durjātā api keśā uttiṣṭhanti ||
ap18.52nārikelajale puruṣendriyaṃ katipayakṣaṇaṃ sthāpayitvā surasunnaguṇḍakaṃ dadyāt | puruṣavyādhir naśyati ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre vyādhivṛddhatvahānipaṭalo 'ṣṭādaśamaḥ ||
Chapter A19
atha bhagavān āha |
śvetāparajitāmūlaṃ śukreṇa vaṭikāṃ kṛtvā tilakena vaśībhavati strī ||
ap19.2brahmadaṇḍīvacāmadhunā liṅgam uddhṛtya striyaṃ kāmayed | vaśam ānayati ||
ap19.3daṇḍotpalāmūlaṃ kuṣṭhaṃ tāmbūlena dadyāt, tathā brahmadaṇḍī viḍaṅgaṃ vacā kuṣṭhaṃ nāgakeśaraṃ tāmbūlena dadyāt | vaśībhavati ||
ap19.4gardabhaśukraṃ kamalakeśaraṃ piṣṭvā dhvajaṃ liptvā kāmayet | vaśībhavati ||
ap19.5adaṃśanaśiśulolāṃ gṛhya gorocanāṃ svayambhūkusumena bhāvya tilakena, vaśīkaraṇam | bhṛṇgarājamūlam ātmaśukreṇāñjanāt tathā ||
ap19.6śvetakaravīralatāṃ vṛkabhāsaraktena mrakṣayet | śmaśānadhūmena dhūpayitvā striyaṃ hanyād | vaśībhavati ||
ap19.7mayūraśikhā kākajihvā mṛtasya nirmālyaṃśukacūrṇaṃ yasyāḥ śirasi dīyate, sā vaśībhavati | viṣṇukrāntāmūlena liṅgaṃ liptvā ramaṇāt tathā ||
ap19.8puṣyanakṣatreṇa dhusturasya phalaṃ saṃgrahet | āśleṣanakṣatreṇa valkalaṃ, hastena patraṃ, citrayā puṣpaṃ, mūlena mūlaṃ, samabhāgacūrṇaṃ madhunā vaṭikāṃ kuryāt | karpaṭe badhya śoṣayet | tāmbūlena dadyāt | śaṅkhacūrṇena vaśīkaraṇam ||
ap19.9unmattakukkuradakṣiṇayāṅgulyā mekākṣīreṇa yasyā nāma likhyate, amukī āyātv iti, sāgacchati ||
ap19.10nirdhūmāgnau tāpayen mayūraśikhāṃ pañcamalena khānādau dadyāt | vaśo bhavati ||
ap19.11aparājitāmūlaṃ puṣye utpādya karpaṭaṃ mrakṣya naratailena nṛkapāle kajjalaṃ pātayet | tailāñjanāt strīpuruṣavaśīkaroti ||
ap19.12daṇḍotpalāmūlaṃ pañcamalena dadyāt | vaśam ānayati ||
ap19.13viḍaṅgaṃ tagaraṃ kuṣṭhaṃ madirayā dadyāt | aniṣṭhāṃ nāśayati ||
ap19.14manaḥśilānāgakeśaracūrṇapriyaṅgugorocanābhir akṣim añjayet | vaśīkaraṇam ||
ap19.15kastūrīlajjādhusturakasahadevābhiḥ kṛtatilakaḥ trailokyaṃ vaśam ānayati ||
ap19.16oṁ calacitte cili cili culu culu reto muñca muñca svāhā | svaliṅgasyopari raktakaravīrakusumaṃ saṃsthāpya sahasram ekaṃ japet | nāmavidarbhitena yasyāḥ purato mantraṃ paṭhaṃs tāmraśucyāṃ viddhvā bhrāmyate sā vaśyā bhavati ||
ap19.17pūrvasevā daśasahasrāṇi nāmarahitaṃ kṛtvā, namaḥ caṇḍālī amukīṃ vaśīkuru svāhā | sevāyutaṃ | śmaśānabhasma kṛṣṇacaturdaśyām aṣṭottaraśatābhimantritaṃ kṛtvā strīśirasi dadyāt | vaśā bhavati ||
ajasya liṅgam ādāya kaṭyāṃ śmaśānasūtrakaiḥ |
karaṭakasyāthavā pucchaṃ bandhayec chukrastambhanam ||
satsukhaikamanāḥ kurvan maithunaṃ dhairyayogataḥ |
niśceṣṭavat sadā bhūtvā śukrastambhanam uttamam ||
mūlaṃ sitakokilākhyasya dhusturasyāthavottaraṃ |
śvetaśarapuṅkhamūlaṃ ca bandhayec chukrastambhanam ||
śaṇamūlaṃ śatīmūlaṃ yadi [vā] surasunnakaṃ |
bhakṣayen maithunāt pūrvam, śukrastambhanam uttamam ||
karañjaṃ korayitvā tu pāradena prapūrayet |
bandhanāc ca kaṭau sūtraiḥ śukrasya dharanōttamā ||
ap19.23śūkarasya tailena lākṣārañjitaśvetārka†bhūla†vartyā pradīpaṃ jvālayet | śukrastambhanam ||
ap19.24kusumbhatailaṃ vā pacet, tena pādatalaṃ mrakṣayet | śukrastambhanam ||
ap19.25sitakākajaṇghāmūlaśitapadmakeśaramadhubhir lepāc chukrastambhanam ||
ap19.26viṣṇukrāntāmūlaṃ padmapatreṇa veṣtayitvā kaṭau bandhayet | śukrastambhanam ||
ap19.27haritālarasāñjanapāradapippalīsaindhavakuṣṭhapārāvataviṣṭhāṃ ca piṣṭvāṅgorddhvavartanāc chukrastambhanam ||
ap19.28ūrdhvabalīvardhaśṛṅgaṃ gṛhya nighṛṣya liṅgaṃ lepayet | ūrdhvaliṅgo bhavati ||
ap19.29kapikacchumūlaṃ †darpiṣṭa†cchāgamūtreṇa piṣṭvā, liṅgaṃ lipya, sammardya, utpāṭayet vāratrayam | stambhaṃ bhavati | taptodakakṣālanāt śāntiḥ ||
ap19.30kapardakābhyantare pāradaṃ pūrayitvā mukhe sthāpayet | śukrastambhanam ||
ap19.31chāgamūtreṇa indravāruṇīṃ saptāhaṃ bhāvayet | tenodvartanāt stabdhaṃ bhavati liṅgam ||
ap19.32oṣaṇīmūlaṃ kāmācīmūlaṃ dhusturabījaṃ karpūrajalena piṣṭvā liṅgaṃ lepayitvā striyaṃ kāmayet | dravati | saindhavaṭaṅgaṇakarpūraghoṣakacūrṇaṃ madhunā piṣṭvā liṅgalepāt tathā ||
ap19.33pārāvatapurīṣaṃ madhunā piṣṭvā liṅgaṃ pralipya kāmayet | kṣarati ||
ap19.34kāmācīmūlaṃ tāmbūlena suratakṣaṇe striyaṃ bhakṣayet | kṣarati sā ||
ap19.35pakvatintiḍīrasikāṃ saindhavena miśrīkṛtya svatarjanyaṅgulīṃ400 lipya tasyā bhage prakṣipya vajradhātvīśvarīnāḍīṃ cālayet yāvat sā kṣarati ||
ap19.36karpūraṭaṅgaṇapāradahastipippalīmadhubhir lepāt kṣarati strī ||
ap19.37rāmadūtīmūlaṃ sapattraṃ carvayitvā liṅgaṃ prakṣipya kāmayet | kṣarati ||
ap19.38jayantyā mūlakaṃ piṣṭvā taṇḍulodakamiśritam, ratau yonipralepena, vandhyā nārī na saṃśayaḥ ||
ap19.39piṣṭvā palāśabījaṃ tu lepayet | madhusarpiṣā pānāc ca raktacitrasya vandhyā nārī na saṃśayaḥ ||
ap19.40śalabhapataṃgacūrṇaṃ ślathayonau dadyāt | gāḍhā bhavati ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre śukrastambhādipaṭala unaviṃśatitamaḥ ||
Chapter A20
atha bhagavatī bhagavantam etad avocat |
nānāvibhedanigaditaṃ mantrayantrādikauśalam |
aparaṃ śrotum icchāmi tathā kutūhalaṃ vibho ||
vāyuyogamaśeṣaṃ ca tathā kālasya lakṣaṇam |
svarūpaṃ dehayantrasya prasādaṃ kuru sampratam ||
atha bhagavān āha |
sādhu sādhu kṛtaṃ devi yat tvayādhyeṣito 'tra hi |
athātaḥ sampravakṣyāmi sarvavijñānasañcayam ||
ap20.4oṁ jvālākarālavadane hasa hasa halāhalavajre suvajre sphara sphara sphāraya sphāraya sarvameghavātavṛṣṭiṃ stambhaya stambhaya sphoṭaya sphoṭaya yaḥ yaḥ yaḥ sarvapānīyam śoṣaya śoṣaya hūṁ phaṭ | etan mantraṃ japann ākaśaṃ krośadṛṣṭyālokayet | vātameghādīn nāśayati ||
ap20.5oṁ phetkāra pheṁ pheṁ ha ha hā hā pheṭ | śmaśānakrīḍanamantraḥ ||
ap20.6oṁ sarvavidyādhipataye parayantramantranāśane sarvaḍākinīnāṃ trāsaya trāsaya bandha bandha sukhaṃ kīlaya kīlaya hūṁ phaṭ | iti nagarakṣetrapraveśanamantraḥ ||
ap20.7oṁ hili hili phuḥ phuḥ | ity anena mṛttikām abhimantrya dhūliṃ dadyāt | sarpaḥ palāyati ||
ap20.8mammā mammā | ity anena vyāghraḥ palāyate ||
vedu ā vedu ā | ity anena hastī palāyate ||
terli ā terli ā | ity anena gaṇḍaḥ401 palāyate ||
ap20.9oṁ hrīṁ baṭukanātha caṇḍamahāroṣaṇa hūṁ phaṭ | iti vāmatarjanyā koṭayan śvānaḥ palāyate ||
ap20.10oṁ yamāntaka hrīḥ strīḥ hūṁ hūṁ hūṁ phaṭ phaṭ trāsaya trāsaya caṇḍa pracaṇḍa hūṁ phaṭ | ity anena mahīṣaḥ palāyate ||
ap20.11oṁ yamamardane mardaya mardaya caṇḍamahāroṣaṇa hūṁ phaṭ | ity anena pāparogaḥ palāyate ||
ap20.12oṁ krośaṇe saṃkrośaṇe bhedanāya hūṁ phaṭ | [ity] abhimantryodakaṃ dadyāt | śūlaṃ palāyate ||
ap20.13oṁ trāsane mohanāya hūṁ phaṭ | ity anena śikhābandhanād rakṣā ||
ap20.14oṁ acale saṃcale amukasya mukhaṃ kīlaya hūṁ phaṭ | madanena caturaṅgulaputtalīṃ kṛtvā bhurje haritālena likhitvā tasyā mukhe prakṣipya kīlayet | catuḥpathe nikhanet | prativādimukhaṃ kīlayati ||
ap20.15oṁ sarvamārabhañjane amukasya pādau kīlaya hūṁ phaṭ | pūrvavad hṛdaye prakṣipya pādau kīlayet | gatim āgatiṃ stambhayati ||
ap20.16oṁ vikṛtānana parabalabhañjane bhañjaya bhañjaya stambhaya stambhaya vajrapāśena amukaṃ sasainyaṃ bandha bandha hūṁ phaṭ khaḥ gaḥ ha hā hi hī pheṁ pheṁ | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | pūrvavat prakṣipya senādhipater aṣṭāṅgāni kīlayet | culhyāṃ madhye adhomukhīkṛtya nikhanet | parasainyāgamanaṃ stambhayati ||
ap20.17oṁ daha daha paca paca matha matha jvara jvara jvālaya jvālaya śoṣaya śoṣaya gṛhṇa gṛhṇa jvala jvala | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ svāhā | śmaśānavastre viṣarājikayāṣṭāṅgulapramāṇaṃ devadattam abhilikhya mālāmantreṇa veṣṭayitvā madanaputtalikāhṛdi prakṣipya snuhī402 kāṣṭhamadhye prakṣipet | tataḥ oṁ caṇḍamahāroṣaṇa amukaṃ jvareṇa gṛhṇāpaya hūṁ phaṭ | iti japan śmaśānāgnau tāpayet | khadirabadarāgnau vā, śatruṃ jvālayati ||
ap20.18oṁ jaya jaya parājaya nirjitayantre hī hī hā hā sphoṭaya sphoṭaya ucchādaya ucchādaya śīghraṃ karma kuru kuru | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | śmaśānakarpaṭe likhitvā nīlasūtreṇa veṣṭya bāhau kaṇṭhe śirasi kaṭau vā dhārayet | parayantraṃ na bhavati ||
ap20.19oṁ caṇḍamahāroṣaṇa grasa grasa kha kha khāhi khāhi śoṣaya śoṣaya mara mara māraya māraya amukaṃ hūṁ phaṭ | śmaśānakarpaṭe likhitvā pūrvavat puttalikāyāṃ prakṣipyāṅgulapramāṇenāsthikīlakena lohakīlakena vā kīlayitvā śmaśāne adhomukhīkṛtya nikhanet | saptāhena mārayati ||
ap20.20oṁ caṇḍamahāroṣaṇa amukam uccāṭaya hūṁ phaṭ | nimbasthakākavāsaṃ gṛhītvā śmaśānāgninā dahayet | tadbhasmāṣṭaśatābhimantritaṃ gṛhapaṭale ca prakṣipet | uṣṭrāruḍhaṃ cārena pāśena baddhvā dakṣiṇaṃ diśaṃ nīyamānaṃ dhyāyāt | uccāṭayati ||
ap20.21oṁ dveṣaṇe dveṣavajre amukaṃ amukena vidveṣaya | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | yudhyamānakukkurayor dhūliṃ gṛhītvā sādhyapratikṛtidvayaṃ hanyāt | anyonyaṃ vidveṣayati ||
ap20.22oṁ caṇḍamahāroṣaṇa hrīṁ hrīṁ hroṁ ghorarūpe caṭa pracaṭa pracaṭa hana hana ghāṭaya ghāṭaya haha haha prasphura prasphura prasphāraya prasphāraya kīlaya kīlaya jambhaya jambhaya stambhaya stambhaya amukaṃ hūṁ phaṭ | bhūrje kūrmaṃ samālikhya tālakena ṣaḍaṅgulaṃ catuṣpādeṣu hṛīkāraṃ plīkāraṃ mukhamadhyataḥ | garte viṣṭhāṃ tato likhya sādhakaṃ tu pṛṣṭhataḥ param | mālāmantreṇa saṃveṣṭya pūjāstutyā samārabhet | iṣṭakopari saṃnyasya kūrmacaṭunā cchādayet | raktasūtreṇa saṃveṣṭya pāda†prāñcata† nikṣipet | tāḍayed vāmapādenāmukaṃ me vaśam ānaya saptavārān | śatruṃ sukhaṃ stambhayati ||
ap20.23oṁ cili mili lalite hūṁ phaṭ | cakṣuḥsaṃkocanaṃ naśyati ||
ap20.24oṁ cchrīṁ cchrīṁ cchrīṁ śoṣaya śoṣaya dhāraṃ bandha bandha | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | gavāsthikīlaṃ saptāṅgulapramāṇam aṣṭottaraśatābhimantritaṃ goṣṭhe nikhanet | kṣīraṃ na sravate ||
ap20.25oṁ vajriṇi vajraṃ pātaya surapatir ājñāpayati | jvālaya jvālaya oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | vālmīkamṛṇmayaṃ vajraṃ aṣṭottaraśatābhimantritaṃ paṇyāgāre gopayet | paṇyaṃ naśyati ||
ap20.26oṁ hrīṁ klīṁ traṁ yūṁ yamamathane ākaḍḍa ākaḍḍa kṣobhaya kṣobhaya sarvakāmaprasādhane hūṁ hūṁ phaṭ phaṭ svāhā | bhurjapattre likhed devaṃ dvibhujaṃ kuṅkumasaṃnibhaṃ pāśāṅkuśahastaṃ kāmotkaṭabhīṣaṇam | gajamadamadya403 laktaraktarajasvalākuṅkumair vidarbhayet mantrākṣarāṇi | oṁ śirasi hrīṁ hṛdi klīṁ nābhau traṁ meḍhre | tato mālāmantreṇāveṣṭya raktasūtreṇa saṃvṛtya strīpuruṣakapālasampuṭe prakṣipya ghṛtamadhupūrite madanena ca veṣṭayitvā raktasūtreṇa ca śiraḥsthāne nikhanet | vāmapādenākramya japet | pañcaviṃśatisahasreṇa purakṣobhā bhavati ||
ap20.27oṁ ākarṣa ākarṣa mohaya mohaya amukīṃ me vaśīkuru svāhā | udarakīṭaṃ sucūrṇaṃ kṛtvā śukrānāmikāraktābhyāṃ vaṭīṃ kṛtvābhimantrya khāne pāne dadyāt | vaśīkaroti ||
udbhrāntapattrau bhramarasya pakṣau
dvau rājadantau mṛtakasya mālyam |
anena cūrṇenāva404 cūrṇitāṅgī405
pade pade dhāvati mūrchitāṅgī ||
ap20.29oṁ śvetagṛdhṛṇi406 khāhi viṣaṃ ca ruṣaṃ ca407 khaḥ khaḥ ha ha saḥ saḥ | oṁ caṇḍamahāsenājñāpayati svāhā | athavā | oṁ saṃkāriṇi dhraṁ hāṁ hūṁ haṁ haḥ | sarvaviṣaṃ nāśayati ||
ap20.30oṁ nāgāri vāmanaharaḥ phaṭ | abhimantritamṛdā dvāre cīrikayā vā sarpāpraveśaḥ ||
ap20.31oṁ āṇe kāṇe amukiṃ vaśīkuru svāhā | sugandhiśvetapuṣpadānād vaśīkaraṇam ||
ap20.32namo vītarāgāya maitreyasiṃhalocani svāhā | udakenābhimantritena cakṣuḥkṣālanāt timiraṃ hanti ||
ap20.33oṁ saphara khaḥ | cūrṇaṃ khāda | nānuprabhavati ||
ap20.34ādityasya rathavegena vāsudevabalena ca garuḍapakṣapātena bhūmyāṃ gacchatu viṣaṃ svāhā | sarpavṛścikakarkaṭādiviṣaṃ nāśayati ||
ap20.35oṁ cāmuṇḍe 'jite 'parājite rakṣa rakṣa svāhā | saptābhimantritaṃ neṣṭukaṃ caturdiśi kṣipet | ekaṃ svasthāne sthāpayet | oṁ jambhanī stambhanī mohanī sarvaduṣṭapraśamanī svāhā | caurī na bhavati408 ||
ap20.36namaś caṇḍamahākrodhāya hulu hulu culu culu tiṣṭha tiṣṭha bandha bandha moha moha hana hana mṛte hūṁ phaṭ | puṣpādikaṃ parijapya dānād vaśam ānayati ||
ap20.37namo ratnatrayāya oṁ ṭaḥ suvismare svāhā | ketakīpattracīrikayā sarvajvarāṇi nāśayati ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre nānābhibhedanigati409 yantramantrapaṭalo viṃśatitamaḥ ||
Chapter A21
ap21.1atha bhagavān āha | oṁ caṇḍamahāroṣaṇa sarvamāyādarśaka sarvamāyāṃ nidarśaya nirvighne hūṁ phaṭ | anena caṇḍamahāroṣaṇaṃ dhyātvā sarvaṃ kuryāt410 ||
ap21.2uḍumbarakṣīreṇa karpaṭaṃ mrakṣayitvā nīrandhraṃ, satailasarjarasaṃ piṣṭvā, tasmin prakṣipya, vartiṃ kārayet | udakena dīpajvālanāj jvalati sthiram ||
ap21.3rātrau varaṭaprastharakhaṇḍadvayaṃ nighṛṣya hūṁkāreṇa vidyucchaṭāṃ darśayati ||
ap21.4mṛtajalukacūrṇasahitalākṣārañjitavartijvālanāt striyas tad dṛṣṭvā nagnā bhavanti ||
ap21.5ghṛtena karṇacakṣurmrakṣaṇād ātmarakṣā ||
ap21.6halāhalasarpasya lāṅgulaṃ chedayet | nagno muktaśikhaḥ yāval luṭati tāvan nartayet | taccūrṇamāṣakacatuṣṭayaṃ dhūstūrapañcāṅgaṃ pratyekaṃ māṣakaikam ebhiḥ sahitalākṣārañjitavastravartyo dīpajvālanāt sarve nṛtyanti taṃ dṛṣṭvā | pūrvavad ātmarakṣā ||
ap21.7śākhoṭakamūlaṃ baheḍīmūlam ekīkṛtya gṛhe sthāpayet | kalahaṃ bhavet ||
ap21.8dhūstūrapuṣpamadhyasthaguṇḍakaṃ sugandhipuṣpamadhye prakṣipyāghrātamātreṇa śiraḥśūlaṃ bhavati | kāñjikanasyena mokṣaḥ ||
ap21.9kukkurīgarbhaśayyā tayā dhūpitaṃ veṣṭitaṃ mayūrapicchaṃ savyena bhrāmitena citraṃ harati | avasavyena mokṣaḥ ||
ap21.10kākahṛdayarudhireṇāmrapattre tatpakṣalekhanyā likhitvā mantraṃ yasya viṣṭhāyāṃ prakṣipet, sa kākena khādyate | oṁ kākakuhanī kruddhanī devadattaṃ kākena bhakṣāpaya svāhā ||
ap21.11bhagākāraṃ gartaṃ kṛtvā strīviṣṭhāṃ vṛścikapātrikāsutāṃ prakṣipya gopayet | tasyāḥ mārgaṃ vyathate ||
ap21.12snuhīkṣīrabhāvitatilatailamrakṣaṇāt śiroruhāḥ śvetā bhavanti | muṇḍite mokṣaḥ ||
ap21.13virālīgarbhaśayyā nārīgarbhaśayyā dvābhyāṃ dhūpād bhittau citraṃ na dṛśyate | mākṣikadhūpena mokṣaḥ ||
ap21.14uṣṭrakapolaśvedaphenamūtre haritālaṃ bahudhā bhāvayitvā hastaṃ mrakṣyākarṣayet | citraṃ na dṛśyate | hastakṣālanān mokṣaḥ ||
ap21.15strīgarbhaśayyayā dhūpāc citraṃ prarodati | gugguladhūpena mokṣaḥ ||
ap21.16bhekatailena cakṣurañjanād gṛhavaṃśāḥ sarpāḥ dṛśyante ||
ap21.17dīpanirvāṇāgnau gandhakacūrṇadānāt punar jvalati ||
ap21.18muṇḍirīsevālajalaukabhekavasābhiḥ pādau mṛakṣayitvā kadalīpattreṇa veṣṭya jvaladaṅgāre bhramati na dahyate ||
ap21.19snuhīmūlaṃ guḍena bhakṣayet | nidrā bhavati ||
ap21.20kāmācīmūlaṃ śikhāyāṃ bandhayet | nidrā bhavati ||
ap21.21nāgadamanamūlaṃ droṇapuṣpakamūlaṃ haridrātaṇḍulaṃ ca piṣṭvodvartanād udakaparīkṣāyāṃ jayaḥ ||
ap21.22śālmalīmūle hiṅgugulikākhananāt puṣpapātanam ||
ap21.23kāṅguṣṭhaṃ madirayā dadyāt tāmbulena vā | virecanaṃ bhavati ||
ap21.24snuhīkṣīram arkabījaṃ ghuṇacūrṇaṃ guḍena bhakṣayet | raktaṃ patati ||
ap21.25chucchundarīcūrṇena ghoṭakasya nāsāṃ mrakṣayet | āhāraṃ na karoti | candanena prakṣālananasyābhyāṃ mokṣaḥ ||
ap21.26ketakīmūlaṃ śirasi bandhayet | kharjuramūlaṃ haste, tālamūlaṃ mukhe | puṣyanakṣatreṇotpāṭayed uttaradiśisthaṃ | nagno muktaśikho bhūtvā trayāṇāṃ ca kiṃcit piṣṭvā pibet | śastrāghātaṃ na bhavati ||
ap21.27śyonākabījapūrṇapādukādvayaṃ hariṇacarmaṇā kuryāt | jale na majjati ||
ap21.28oṣaṇīṃ carvayitvā jihvātale sthāpayet | taptaphālacāṭanān na dahati ||
ap21.29sūtakakṣārayutahastiśuṇḍīpānād garbhapatanam ||
ap21.30śvetaśarapuṇkhamūlaṃ puṣye uddhṛtya gavyaghṛtena bhāvya śirasādau bandhayet | kāṇḍapatanam caurabhayaṃ vārayati ||
ap21.31gṛdhravasā ulūkavasābhyāṃ carmapādukām āruhya, atidūre gamanāgamane bhavataḥ ||
ap21.32sarṣapaphalam aśastrahataṃ sudivase saṃdhyāyām adhivāsya nagno muktaśikho bhūtvā vāmapāṇinā gṛhṇīyād bhūmau na sthāpayet | rakṣā ca bhagavato mālāmantreṇa kāryā ||
ap21.33yasya yasya raktena bhāvayed bahuśas tadraktasiñcanaṃ tanmāṃsenotthānakaṃ tadasthisāreṇa tailakaṃ tadbhasmanā vardhitam uptaṃ tatkapālake tadvasāsṛṅmāṃsādiraktena secanaṃ taddhūpaneyanādīn yatnena kṛtvā punaḥ punaḥ rakṣā baliś ca kāryaḥ ||
ap21.34pariṇataphalaṃ mukhe kṣiptvā tadātmakaṃ bhāvayet | tādṛśo bhavati ||
ap21.35trilohaveṣṭitenāntardhānam | tatredaṃ trilohaṃ411 sārdhasaptatrayo māṣāḥ sārdhadvayacatuṣṭayapañcaguñjās trayo māṣā ravicandrahutāśanaiḥ | tāmramā 3 †tī† 2, rūpyamā 4(?) †tī† 2, suvarṇamā 3 †tī† 5(?) ||
ap21.36nṛkapāle gorocanāraktābhyāṃ sādhyākṛtim ālikhya tatraiva tannāma mantravidarbhitaṃ412 gandhodakaliptaṃ dvitīyakapālena sampuṭīkṛtya mṛtakasūtreṇāveṣṭya sikthakena granthya japet | cityāṅgāre tāpayet rātrau yāvat sikthako vinīyate | surakanyām apy ānayati | oṁ ākaṭa ākaṭa mohaya mohaya amukīm ākarṣaya jaḥ svāhā ||
ap21.37kapitthaphalaṃ cūrṇīkṛtya māhiṣyadadhnā bhāvayet saptavārān | nūtanabhāṇḍasthe takre taṃ guṇḍakaṃ kiṃcit prakṣipet | kṣaṇamātreṇa dadhi bhavati ||
ap21.38kapitthaphalaṃ piṣṭvā nūtanabhāṇḍaṃ lepayet | tatra dugdhaṃ yāvayet | manthurahitaṃ dadhi bhavati ||
ap21.39apakvaghaṭe dugdham āvartitaṃ yāvayet | jāte dadhau dhairyaśo413 ghaṭaṃ bhañjayet | dadhi ghaṭo bhavati ||
ap21.40arkakṣīreṇa navaghaṭaṃ vibhāvya bahudhā tatra kṣiptaṃ jalaṃ takram iva dṛśyate ||
ap21.41strīprathamaprasūtadaśadine bhasma gṛhītvā muṣṭidvayenādhordhvavinyāsena jale praviśet | tata urdhvarekhayā udakakumbhaḥ śuṣyati | adhobhasmarekhayā pūrayati ||
ap21.42ravidine sāniñcāmūlam apāmārgamūlam utpādya pṛthagmrakṣitadaṇḍāgrau kaṭidhāritau yudhyaḥ ||
ap21.43vaṅga-ārabīja-bālā-mrakṣitaghanakarpaṭe jalaprakṣepān na patati | tenaiva liptavetrapaṭikārohaṇāj jale na majjati ||
ap21.44bhūmilatākhadyotayoś cūrṇaṃ tailavimarditaṃ kṛtvā tena yal lipyate tad rātrau jvalati ||
ap21.45tāmrabhājane lavaṇenāmalakīṃ paṅkayitvā lohabhājanaṃ414 yena tāmram iva dṛśyate ||
ap21.46tapte gohaḍḍe manaḥśilācūrṇadānāj jvalati śikhā ||
ap21.47ṛṇṭakabījopari laghupuṣpādiṃ saṃsthāpya jaladānāt patati ||
ap21.48kuṇṭīrākṛtacaṭakakoṭane bhramaraṃ prakṣipyākāśe tyajeta415 | bhramati ||
ap21.49śuṣkamatsyo bhallātakatailenāvibhāvite jalasthaś calati ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre kutūhalapaṭala ekaviṃśatiḥ ||
Chapter A22
atha bhagavān āha |
hṛdi prāṇo gude 'pānaḥ samāno nābhideśake |
udānaḥ kaṇṭhadeśe tu vyānaḥ sarvaśarīragaḥ ||
eṣāṃ madhye pradhāno 'yaṃ prāṇavāyur hṛdi sthitaḥ |
śvāsapraśvāsabhedena jīvanaṃ sarvajantunām ||
vāmadakṣiṇasamasparśād bhaven māhendramaṇḍalam |
idam eva †succa†mandaṃ ca vāruṇaṃ maṇḍalaṃ bhavet ||
lalanā vāmanāḍī syād rasanā savye vyavasthitā |
avadhūtī madhyadeśe hi sahajānandakṣaṇe vahet ||
praveśād vaibhave sṛṣṭiḥ sthitiniścalarūpataḥ |
vināśo niḥsṛte vāyau yāvajjīvaṃ pravartate ||
praviśan kumbhako jñeyaḥ pūrakas tasya dhāraṇāt |
nirgamadrecako jñeyo niścalaḥ416 stambhako mataḥ ||
caṇḍaroṣaṃ samādhāya saprajñaṃ kṛta ārabhet |
praviśantaṃ gaṇayed vāyuṃ śatasahasrādisaṅkhyayā ||
sidhyate tatkṣaṇād eva buddhanāthavaco yathā |
vāyum ekaṃ gaṇed yas tu prajñām āliṅgya nirbharaṃ ||
caṇḍaroṣasamādhisthaḥ svastrīm āliṅgya nirbharaṃ |
hṛdayena ca hṛdaṃ gṛhya guhyaṃ guhyena sampuṭam ||
mukhena ca mukhaṃ kṛtvā niśceṣṭaḥ sukhatatparaḥ |
hṛdayāntargataṃ candraṃ sasūryaṃ tu prabhāvayet ||
tatsthairyabalenaiva sarvajñānī bhaven naraḥ ||
śamatvāharamātreṇa bhūtaṃ bhaviṣyaṃ ca vartamānaṃ |
paracittaṃ ca jānāti satyam etad vadāmy aham ||
tathā tenaiva yogena karṇamadhye vibhāvayet |
śṛṇute sarvadeśasthaṃ śabdaṃ saṃnihitaṃ yathā ||
tathā netre prabhāvitvā trailokyaṃ ca prapaśyati |
nāsāyāṃ ca tathā dhyātvā jānīte sarvagandhakam ||
jihvārthaṃ ca tathā dhyātvā dūraṃ svādaṃ pravidyate |
svaliṅgāgre tathā dhyātvā jānīte sarvasparśakam ||
śiromadhye tathā dhyātvā sarvasāmarthyavardhanam ||
śāntikaṃ pauṣṭikaṃ vaśyam ākṛṣṭiṃ māraṇam tathā |
uccāṭanaṃ ca sarvaṃ vai bhāvanayaiva prasidhyati ||
nāsy418 āgrasthitā dṛṣṭir uccāṭanī419 stambhakena hi |
kumbhako hi parāpuṣpe snuhīvṛkṣe ca pūrakaḥ ||
sarvasāmarthyayuktas tu sidhyate cittarodhataḥ |
cittasya rodhanād vāyo rodho vāyoś ca rodhanād ||
niruddho hi sukhaṃ bhuñjan sidhyate śocanaprabhuḥ |
vajrasattvādayo buddhāḥ sahāyās tasya mantriṇaḥ ||
kiṃ punar laukikā devāḥ kīrtitāḥ śaṅkarādayaḥ |
suguptaḥ sarvatantreṣu mayā tattvācalaḥ prabhuḥ ||
yasmai vārādhanaṃ kṛtvāgatā buddhā nabhopamāḥ |
gaṅgāvālukātulyā bhaviṣyanti maharddhayaḥ ||
vartamānāpi vai buddhā buddhajñānasamanvitāḥ |
tasmād yogī sadā nityaṃ cintayed acalaṃ prabhum ||
acalaṃ hi yo na jānāti tasya janmeha niṣphalam |
na hi tena vinā siddhiḥ kṣudramātrāpi labhyate ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre vāyuyogapaṭalo dvāviṃśatitamaḥ ||
Chapter A23
ap23.1atha bhagavān āha |
pādatālukāṃ vidhvā nābhivedhāt trirātreṇa mṛtyuḥ syāt | pādatālukāṃ vidhvā cakṣurvedhān māsatrayeṇa | pādatālukāṃ vidhvā nāsikāvedhena māsatrayeṇa ||
ap23.2kuṭiprāvakāle samaṃ hañchikayā421 varṣeṇa | nāpitagartivedhāt pañcavarṣeṇa | jihvāgrādarśane trivāsaraiḥ | karṇāgravedhāc caturmāsaiḥ | ūrṇāvedhād dinaikena | suratasya madhye 'nte vā hañchikayā māsena | samaṃ sarvakaniṣṭḥāvedhān māsena ||
ap23.3samaṃ hṛtkaṇṭhavedhāt pakṣatrayeṇa | samaṃ tālukātrayavedhāt tridinaiḥ | surate karṇayor ghaṇṭānādāt trimāsaiḥ | karṇamūlabhrūmadhyamastakāgreṣu pṛthak pṛthag vedhād dinaike | pādāṅguṣṭham ārabhya nābhiparyantavedhāc chaṇmāsena ||
ap23.4nāsāgramāṃsāśaithilyāt saptarātreṇa | kapolamāṃsacchedāt pañcamāsaiḥ | cakṣuḥsyandanādarśanāt pañcamāsaiḥ | nāsikāvakrāt saptadinaiḥ | hṛdayanimnāt pakṣena | jihvāmadhye kṛṣṭarekhayā dvirātreṇa | nakhe raktatādarśanāc chaṇmāsaiḥ | dantaśoṣāc chaṇmāsena ||
ap23.5arundhatyadarśanāc chaṇmāsena | śītādau kāle viparyayāt sarvatracchidradarśanāt pakṣeṇa | haḥkārasya śītāt phuḥkārasyoṣṇād daśāhena | anāmikāmūle kṛṣṭarekhādarśanenāṣṭādaśadinena | dehāpamārjana422 śabdāśruteḥ sarvāṅgaśītāc ca daśāhena | snātamātrasya hṛtpādaśoṣāt dvimāsena | gātradurgandhāt trirātreṇa ||
ap23.6gātrastabdhād dinaikena | vāmavartamūtrāc chaṇmāsena | nābher viparyayāt pañcāhena | nāsāgrādarśanāt423 pañcamāsena | netrāṅgulīpīḍane jyotiradarśanāc chatadinaiḥ | karṇadhvanyaśruteḥ varṣeṇa | paracakṣuṣi pratibimbādarśanāt pakṣeṇa ||
ap23.7evaṃ jñātvā tadvañcanaṃ paralokaṃ ca cintayet ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre mṛtyulakṣaṇapaṭalas trayoviṃśatitamaḥ ||
Chapter A24
atha bhagavān āha |
mātṛpitṛsamāyogāt pañcabhūtātmakaḥ śaśī |
pañcabhūtātmakaḥ sūryo dvayor mīlanayogataḥ ||
jāyate tatra vai sattvaḥ prajñopāyātmakaḥ punaḥ |
asthibandhā bhavec candrāt sūryān māṃsādisaṃbhavaḥ ||
ātmaśūnyo bhaved dehaḥ sattvānāṃ karmanirmitaḥ |
māyopamasvarūpo 'yaṃ gandharvanagaropamaḥ ||
śakracāpasamaś cāyaṃ jalacandropamo mataḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre dehasvarūpapaṭalaś caturviṃśatitamaḥ ||
Chapter A25
atha bhagavatī āha |
aparaṃ śrotum icchāmi prajñāpāramitodayam |
prasādaṃ kuru me nātha, saṃkṣiptaṃ nātivistaram ||
atha bhagavān āha |
athātaḥ sampravakṣyāmi prajñāpāramitodayam |
sattvaparyaṅkinīṃ devīṃ ṣoḍaśābdavapuṣmatīm ||
sthitaṃ vai kāmaśāstraṃ tu padmacandroparisthitām |
pīnonnatakucāṃ dṛptāṃ viśālākṣīṃ priyaṃvadām ||
sahajāca[la]samādhistho devīm etām tu bhāvayet |
hūṁkārajñānasambhūtāṃ viśvavajrīṃ tu yoginīm ||
bhāvayet kroḍato yogī dhruvaṃ siddhim avāpnute |
athavā bhāvayec chvetāṃ vāṇīṃ dhīḥkārasambhavām ||
mudritāṃ śāśvatenaiva pītāṃ vajradhātvīśvarīm |
ratneśamudritāṃ vaṁjāṃ raktāṃ vā kurukullikām ||
amitābhamudritāṃ devīṃ hrīṁkārajñānasambhavām |
tārāṃ vā śyāmavarṇāṃ ca tāṁkārajñānasambhavām ||
amoghamudritāṃ dhyāyāt pūrvarūpeṇa mānavaḥ |
sattvaparyaṅkasaṃsthas tu saumyarūpeṇa saṃsthitaḥ ||
khaḍgapāśadharaḥ śrīmān āliṅgābhinayaḥ kṛtī |
svakulīṃ parakulīṃ vā424 kanyāṃ gṛhya prabhāvayet ||
anena sidhyate yogī mudrayā naiva saṃśāyaḥ |
athavā pratikṛtīṃ kṛtvā sādhayen mṛtsnādisaṃskṛtām ||
sahajacaṇḍasamādhistho japed ekāgramānasaḥ ||
ap25.13tatrāyaṃ japyamantraḥ | oṁ vivajri āgaccha āgaccha hūṁ svāhā | oṁ vajrasarasvatī āgaccha āgaccha dhīḥ svāhā | oṁ vajradhātvīśvarī āgaccha āgaccha vaṁ svāhā | oṁ kurukulle āgaccha āgaccha hrīṁ svāhā | oṁ tāre āgaccha āgaccha tāṁ svāhā ||
pītavarṇaṃ tu kartavyaṃ madhye padmaṃ caturdalam |
tasya cāgnau dalaṃ śvetaṃ nairṛte raktasaṃnibham ||
vāyavye pītavarṇaṃ tu śyāmam aiśānakoṇake |
madhye vai kṛṣṇavarṇaṃ tu tatrācalaṃ prakalpayet ||
sūryasthaṃ vāthavā śvetaṃ pītaṃ vā raktam eva vā |
śyāmaṃ vā pañcabhir buddhair ekarūpaṃ vicintayet ||
nairṛte pāṇḍarādevīṃ dhanurbāṇadharāṃ parām |
raktāṃ vāyavyakoṇe tu māmakīṃ pītasaṃnibhām ||
ghaṭadhānyaśikhāhastāṃ śyāmām aiśānakoṇake |
tāriṇīṃ varadāṃ savye vāme nīlotpaladhāriṇīm ||
etāś candrāsanāḥ sarvā ardhaparyaṅkasaṃsthitāḥ |
rāgavajrīṃ nyaset pūrvadvāre śakrakṛtāsanām ||
khaḍgakarparadharāṃ raktāṃ dveṣavajrāṃ tu dakṣiṇe |
kartritarjanīkarāṃ nīlāṃ425 yamena kṛtaviṣṭarām ||
catvāro hi ghaṭāḥ koṇe kartavyāḥ pītasaṃnibhāḥ |
asya bhāvanamātreṇa yoginyaṣṭasamanvitaḥ ||
trailokyasthitaḥ strīṇāṃ sa bhartā parameśvaraḥ ||
athānyāṃ sampravakṣyāmi caṇḍamahāroṣaṇabhāvanāṃ |
viśvapadmodare devaṃ kalpayec caṇḍaroṣaṇam |
rāmadevaṃ427 bhave 'gnau raktavarṇaṃ tu nairṛte ||
kartrikarparakarāś caite saṃsthitālīḍhapādataḥ |
bhagavataḥ paścime devī sthitā vai parṇaśāvarī ||
asyaiva dhyānayogena dagdhamatsādipūjayā bandhayet sarvadevān ||
pītayā prajñayā yuktaṃ vāme428 ca śvetapadmayā |
nīlaṃ vai caṇḍaroṣaṃ tu raktayā kṛṣṇayāthavā ||
sidhyate tatkṣaṇaṃ yogī bhāvanāpariniṣṭhitaḥ |
evaṃ śvetācalādīṃś ca bhāvayed gāḍhayatnataḥ ||
bījenāpi vinā dhyāyād ekacittasamāhitaḥ |
piban bhuñjan svapan tiṣṭhan gacchañ caṅkramann api ||
sarvāvasthāsthito yogī bhāvayed devatākṛtim |
athavā kevalaṃ saukhyaṃ yoginīdvaṃdva429 nanditam ||
tāvad vibhāvayed gāḍhaṃ yāvat sphuṭatāṃ vrajeta |
gate tu prasphuṭe yogī mahāmudreṇa sidhyati ||
idam avocad bhagavān śrīvajrasattvas te ca yogiyoginīgaṇā bhagavato bhāṣitam abhyanandann iti ||
ity ekallavīranāmacaṇḍamahāroṣaṇatantraṃ samāptam ||
Notes
Bibliography
Tibetan Manuscript of the Root Text
dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304b–343a.
Sanskrit Manuscripts of the Root Text
Ekallavīranāmacaṇḍamahāroṣaṇatantram. London: Royal Asiatic Society. Ref.: Cowell 46/31.
Ekallavīranāmacaṇḍamahāroṣaṇatantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/687, Reel no. A 994/4.
Ekallavīratantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 5/170, Reel no. B 31/11.
Caṇḍamahāroṣaṇatantram. Göttingen: University of Göttingen Library. Ref.: Bandurski Xc 14/43–45.
Manuscripts of the Commentary
Mahāsukhavajra, Padmāvatīnāmā Pañjikā. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/502, Reel no. B 31/7.
Secondary Sources
de la Vallée Poussin, Louis. “The Buddhist ‘Wheel of Life’ from a New Source.” Journal of the Royal Asiatic Society of Great Britain and Ireland (New Series) 29, no. 3 (July 1897), pp 463–70.
Dharmachakra Translation Committee. The Tantra of Siddhaikavīra (Toh 544). 84000: Translating the Words of the Buddha, 2016. read.84000.co
Gäng, Peter, trans. Das Tantra des Grausig-Groß-Schreklichen. Berlin: Stechapfel, 1981.
George, Christopher S., trans. and ed. The Caṇḍamahāroṣaṇa Tantra, Chapters I–VIII: A Critical Edition and English Translation. New Haven, CT: American Oriental Society, 1974.
Isaacson, Harunaga (2010). The Caṇḍamahāroṣaṇatantra. Handout. Kathmandu: Rangjung Yeshe Institute, February 17, 2010.
______ (2006). Reflections on the Caṇḍamahāroṣaṇatantra. Handout. Kathmandu: Nepal Research Centre, August 25, 2006.
Snellgrove, David. Hevajra Tantra: A Critical Study. London: Oxford University Press, 1959.
Glossary
Āṇā
ANA
ཨཱཎཱ།
Āṇā
Unidentified; occurs in a mantra of enthrallment.
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Absorption
ting nge ’dzin
ཏིང་ངེ་འཛིན།
samādhi
State of mental absorption or one-pointed concentration.
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Śacī
dbang mo
དབང་མོ།
Śacī
The wife of Indra; also the name of an apsaras.
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Acala
mi g.yo ba
མི་གཡོ་བ།
Acala
Another name for Caṇḍamahāroṣaṇa.
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Accomplishment
dngos grub
དངོས་གྲུབ།
siddhi
An accomplishment that is the goal of sādhana.
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Action-accomplishing wisdom
bya ba grub pa’i ye shes
བྱ་བ་གྲུབ་པའི་ཡེ་ཤེས།
kṛtyānuṣṭhānajñāna
One of the five wisdoms corresponding to the tathāgata Amoghasiddhi.
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Śaśidevī
zla ba’i lha mo
ཟླ་བའི་ལྷ་མོ།
Śaśidevī
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Ajowan
la phug
ལ་ཕུག
yavānī
Trachyspermum ammi.
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Ṛṇṭaka
dheN+Du ka
དྷེཎྜུ་ཀ
ṛṇṭaka (?)
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Akṣobhya
mi bskyod pa
མི་བསྐྱོད་པ།
Akṣobhya
One of the five buddhas; in the system followed in the CMT, he is at the center of the maṇḍala.
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Śakra
brgya byin
བརྒྱ་བྱིན།
Śakra
One of the names of Indra.
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Śaṃkāriṇī
shaM kA ri NI
ཤཾ་ཀཱ་རི་ཎཱི།
Śaṃkāriṇī
A goddess invoked to counter the effects of poison.
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All Luminous
kun tu ’od
ཀུན་ཏུ་འོད།
samantaprabhā
The eleventh bodhisattva level.
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Aloe vera
gzhon nu ma
གཞོན་ནུ་མ།
kumārī
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Amitābha
’od dpag med
འོད་དཔག་མེད།
Amitābha
One of the five buddhas.
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Amoghasiddhi
don yod grub pa
དོན་ཡོད་གྲུབ་པ།
Amoghasiddhi
One of the five buddhas.
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Ananta
mtha’ yas
མཐའ་ཡས།
Ananta
One of the eight nāga kings.
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Anurāginī
rjes su chags ma
རྗེས་སུ་ཆགས་མ།
Anurāginī
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Aśoka tree
mya ngan med shing
མྱ་ངན་མེད་ཤིང་།
aśoka
Saraca indica.
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Aparājita
gzhan gyis mi thub pa
གཞན་གྱིས་མི་ཐུབ་པ།
Aparājita
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Apāna
thur sel
ཐུར་སེལ།
apāna
One of the five vital airs, centered in the anus.
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Apsaras
lha’i bu mo
ལྷའི་བུ་མོ།
apsaras
Celestial nymph.
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Ardhaparyaṅka
skyil krung phye pa
སྐྱིལ་ཀྲུང་ཕྱེ་པ།
ardhaparyaṅka
There are two versions of ardhaparyaṅka posture—one sitting, the other dancing. In the CMT, this term refers to the former.
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Arjuna tree
ardzu na
ཨརྫུ་ན།
arjuna
Terminalia arjuna.
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Arundhatī
a ru Na
ཨ་རུ་ཎ།
Arundhatī
The name of a star.
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Asafetida
shing kun
ཤིང་ཀུན།
hiṅgu
Ferula nartex (Boiss.), Ferula foetida (Regel.)
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Asura
lha ma yin
ལྷ་མ་ཡིན།
asura
A class of demi-gods.
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Auspicious Intelligence
legs pa’i blo gros
ལེགས་པའི་བློ་གྲོས།
sādhumātī
The ninth bodhisattva level.
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Avadhūtī
kun ’dar ma
ཀུན་འདར་མ།
avadhūtī
The prāṇa channel in the centre of the body.
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Avalokiteśvara
spyan ras gzigs
སྤྱན་རས་གཟིགས།
Avalokiteśvara
The deified bodhisattva of compassion; one of the original sixteen bodhisattvas.
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Avīci Hell
mnar med pa
མནར་མེད་པ།
Avīci
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Bandhūka
ban+d+hu
བནྡྷུ།
bandhūka
Pentapetes Phoenicea; bandhūka flower because of its rich red color is a standard of comparison for anything colored red.
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Bastard rosewood
ga ra ka
ག་ར་ཀ
gorakṣa
Dalbergia lanceolaria.
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Baṭuka
ba Tu ka
བ་ཊུ་ཀ
Baṭuka
This seems to be either another name for Caṇḍamahāroṣaṇa, or an epithet referring to him, meaning “youth”.
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Bawchan seed
bA gu tsi
བཱ་གུ་ཙི།
vākucī
Psoralea corylifolia , Psoralea plicata, Vernonia anthelmintica.
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Bdellium
gu gul
གུ་གུལ།
guggula
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Beacon of Light
’od byed pa
འོད་བྱེད་པ།
arciṣmatī
The third bodhisattva level.
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Beeswax
spra tshil
སྤྲ་ཚིལ།
madana · sikthaka
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Bel fruit
bil ba
བིལ་བ།
bilva
Aegle marmelos.
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Belleric myrobalan
ba ru ra
བ་རུ་ར།
baheḍī
Terminalia bellirica.
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Betel
go la
གོ་ལ།
tāmbūla
Piper betle.
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Bhūmividārī
bhu mi bi dA rI
བྷུ་མི་བི་དཱ་རཱི།
bhūmividārī
Same as bhūmisphoṭa (?); Agaricus campestris (?)
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Bhūta
’byung po
འབྱུང་པོ།
bhūta
A class of spirits.
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Bhūtinī
’byung mo
འབྱུང་མོ།
bhūtinī
A female bhūta.
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Bitter cucumber
iN+Da bAru NI
ཨིཎྜ་བཱརུ་ཎཱི།
indravāruṇī
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Black Acala
mi g.yo ba nag po
མི་གཡོ་བ་ནག་པོ།
Kṛṣṇācala
Acala corresponding to Buddha Akṣobhya in the center of the maṇḍala.
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Black earth
sa nag po
ས་ནག་པོ།
kṛṣṇamṛttikā
A type of soil (?)
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Black nightshade
ka ma ci · ka ma rtsa · muN+Da ri
ཀ་མ་ཅི། · ཀ་མ་རྩ། · མུཎྜ་རི།
kāmācī · kākamācī · sundarī
Solanum nigrum.
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Black pepper
pho ba ris
ཕོ་བ་རིས།
marīca
Piper nigrum.
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Black plum
dzam bu
ཛམ་བུ།
jambū
Syzygium cumini.
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Blue lotus
ut+pala
ཨུཏྤལ།
utpala
Nymphaea caerulea (?)
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Bodhisattva level
sa
ས།
bhūmi
Level of the realization of a bodhisattva; according to the general Mahāyāna, there are ten bodhisattva levels; according to Vajrayāna, thirteen.
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Bodhi tree
a shwad tha
ཨ་ཤྭད་ཐ།
aśvattha
Ficus religiosa, the species of fig tree under which the Buddha attained awakening.
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Borax
tsha la
ཚ་ལ།
ṭaṅgaṇa · ṭaṅgaṇakṣāra?
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Brahmā
tshangs pa
ཚངས་པ།
Brahmā
One of the three principal Hindu gods.
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Brahmaduhitā
tshangs pa’i bu mo
ཚངས་པའི་བུ་མོ།
Brahmaduhitā
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Buffalo spinach
hi la mi ci
ཧི་ལ་མི་ཅི།
hilamocī
Enhydra fluctuans.
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Butterfly pea
a pa ra dzi
ཨ་པ་ར་ཛི།
aparājitā
Clitoria ternatea.
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Butterfly pea
a pa ra dzi ta dkar po
ཨ་པ་ར་ཛི་ཏ་དཀར་པོ།
śvetāparajitā
Clitoria ternatea (?)
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Caṇḍī
gtum mo
གཏུམ་མོ།
Caṇḍī
Another name for Caṇḍamahāroṣaṇa’s consort.
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Caṇḍamahāroṣaṇa
gtum po khro bo chen po · gtum po khro bo · gtum po
གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོ། · གཏུམ་པོ་ཁྲོ་བོ། · གཏུམ་པོ།
Caṇḍamahāroṣaṇa · Caṇḍaroṣa · Caṇḍa
The chief deity of the CMT.
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Calumny Vajrī
phra ma rdo rje ma
ཕྲ་མ་རྡོ་རྗེ་མ།
Piśunavajrī
Consort of Yellow Acala.
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Camphor
ga bur · ka stu ra
ག་བུར། · ཀ་སྟུ་ར།
karpūra
Cinnamomum camphora.
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Candrakāntā
zla ’od ma
ཟླ་འོད་མ།
Candrakāntā
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Caryātantra
sbyod rgyud
སྦྱོད་རྒྱུད།
Caryātantra
The second class of tantra in most systems of tantra classification (the other classes being, in the fivefold classification, Kriyātantra, Yogatantra, Yogottaratantra, and Yoganiruttaratantra).
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Castor-oil plant
e raN+Da
ཨེ་རཎྜ།
eraṇḍa
Ricinus communis.
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Caurī
tsau ra
ཙཽ་ར།
Caurī
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Chaff tree
a pa mar+ga
ཨ་པ་མརྒ།
apāmārga
Achyranthes aspera.
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Channel
rtsa
རྩ།
nāḍi · nāḍī
A prāṇa channel in the subtle body.
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Churning method
srub pa’i sbyor ba
སྲུབ་པའི་སྦྱོར་བ།
manthānayoga
A method of generating a deity in visualization (out of male and female sexual fluids mixed in the vagina).
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Cibikuṇḍalin
bi ci kuN+Da li
བི་ཅི་ཀུཎྜ་ལི།
Cibikuṇḍalin
God of wealth.
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Citrā
nag pa
ནག་པ།
citrā
The twelfth (sometimes the fourteenth) lunar asterism.
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Citron
bI dza pU ra ka
བཱི་ཛ་པཱུ་ར་ཀ
bījapūra
Citrus medica.
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Citron
ma tu lung ka
མ་ཏུ་ལུང་ཀ
mātulunga
Citrus medica.
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Clay from an anthill
grog mkhar gyi sa
གྲོག་མཁར་གྱི་ས།
vālmīkamṛd
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Clearing nut
ka Ta kaM
ཀ་ཊ་ཀཾ།
kataka
Strychnos potatorum.
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Cloud of Dharma
chos kyi sprin
ཆོས་ཀྱི་སྤྲིན།
dharmameghā
The tenth bodhisattva level.
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Cluster fig
u dum bA ra
ཨུ་དུམ་བཱ་ར།
uḍumbara · udumbara
Ficus glomerata.
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Cāmuṇḍā
tsa muN+DA
ཙ་མུཎྜཱ།
Cāmuṇḍā
Normally regarded as a Hindu goddess (a form of Durgā), in the CMT she is invoked to protect from theft.
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Coconut palm
na ri ke la
ན་རི་ཀེ་ལ།
nārikela · nāḍikela
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Collyrium made from the vitriol of copper
mig sman
མིག་སྨན།
rasāñjana
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Common milk hedge
sha ri khaN+Da
ཤ་རི་ཁཎྜ།
snuhī
Euphorbia neriifolia.
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Costus
ru rta
རུ་རྟ།
kuṣṭha
Saussurea costus.
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Country mallow
ba lA · bA la
བ་ལཱ། · བཱ་ལ།
balā
Sida cordifolia.
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Cowitch
ka pi kats+tsha
ཀ་པི་ཀཙྪ།
kapikacchu · ātmaguptā
Mucuna pruriens.
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Cowrie shell
’gron bu
འགྲོན་བུ།
kapardaka
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Crape jasmine
ta ga ra
ཏ་ག་ར།
tagara
Tabernaemontana coronaria.
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Cubeb
kaM kA laM ko
ཀཾ་ཀཱ་ལཾ་ཀོ
kaṅkola
Piper cubeba florence.
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Cumin
zi ra
ཟི་ར།
jīraka
Cuminum cyminum.
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Cupola
’gram
འགྲམ།
kapolaka
A cupola covering each of the four gates of the maṇḍala.
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Cutch tree
seng ldeng
སེང་ལྡེང་།
khadira
Acacia catechu.
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Daṇḍa
dbyug gu
དབྱུག་གུ
daṇḍa
A staff; punishment; the duration of a single breath (from the moment of inhalation until the moment of the next inhalation).
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Date tree
khardzu ra
ཁརྫུ་ར།
kharjura · kharjūra
Phoenix sylvestre Roxb.
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Dedicate the merit
bsngo ba
བསྔོ་བ།
pariṇāma
Transformation; in the context of a sādhana, this is the dedication of merit.
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Delusion Vajrī
gti mug rdo rje ma
གཏི་མུག་རྡོ་རྗེ་མ།
Mohavajrī
Consort of White Acala.
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Dhak
pa lA sha
པ་ལཱ་ཤ།
palāśa · palāśaka · kiṃśuka
Butea monosperma, Butea frondosa.
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Dharmakāya
chos kyi sku
ཆོས་ཀྱི་སྐུ།
dharmakāya
The “body of phenomena,” one of the three (sometimes four) bodies of the Buddha.
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Dhāraṇī
gzungs
གཟུངས།
dhāraṇī
A magical formula invoking a particular deity for a particular purpose; dhāraṇīs are longer than most mantras, and their application is more specialized.
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Doob grass
dUr ba
དཱུར་བ།
dūrvā · dūrva
Cynodon dactylon.
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Double vajra
sna tshogs rdo rje
སྣ་ཚོགས་རྡོ་རྗེ།
viśvavajra
Two crossed vajras.
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Downy datura
dhu tu ra
དྷུ་ཏུ་ར།
dhustura · dhustūra · dhattūra · kanaka · unmattaka
Datura metel.
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Driving away
skrod pa
སྐྲོད་པ།
uccāṭana
A type of magical activity aiming to render a person homeless, or drive away non-human beings.
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Droṇapuṣpaka
dro na puSh+Ta
དྲོ་ན་པུཥྚ།
droṇapuṣpaka
Leucas cephalotes.
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Drumstick tree
sho bha dzna
ཤོ་བྷ་ཛན།
śaubhāñjana
Moringa oleifera.
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Dry ginger
sga · bca’ sga · sga skya
སྒ། · བཅའ་སྒ། · སྒ་སྐྱ།
śuṇṭhī · śuṇṭhi
Zingiber officinale.
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Dūta
pho nya
ཕོ་ཉ།
dūta
A class of nonhuman beings; the name literally means "messenger," which could imply that these beings can be employed as messengers through magical rites.
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Dwarf morning glory
biSh+Nu krAn+ta
བིཥྞུ་ཀྲཱནྟ།
viṣṇukrāntā
Evolvulus alsinoides.
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Earthworm
bhu la ta
བྷུ་ལ་ཏ།
bhūmilatā
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Effigy
gzugs brnyan
གཟུགས་བརྙན།
puttalikā
An effigy used in sympathetic magic.
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Egg-of-Brahmā
tshangs pa'i sgo nga
ཚངས་པའི་སྒོ་ང།
brahmāṇḍa
Metaphor, from the Purāṇas, for the world or universe.
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Elephant wood-apple
ka pi t+tha
ཀ་པི་ཏྠ།
kapittha
Limonia elephantianum (Correa), Feronia limonia (Linn).
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Emblic myrobalan
skyu ru ra
སྐྱུ་རུ་ར།
āmalakī
Phyllanthus emblica.
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Enriching
rgyas pa
རྒྱས་པ།
puṣṭi · poṣaṇa · pauṣṭika
One of the four main types of enlightened activity.
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Enthralling
dbang ba
དབང་བ།
vaśya · vaśa · vaśīkaraṇa
One of the four main types of enlightened activity.
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Enthrallment
dbang ba
དབང་བ།
vaśya · vaśa · vaśīkaraṇa
One of the four main types of enlightened activity.
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Envy Vajrī
phrag dog rdo rje ma
ཕྲག་དོག་རྡོ་རྗེ་མ།
Īrṣyāvajrī
Consort of Green Acala.
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Śevāla
se bA la
སེ་བཱ་ལ།
sevāla · śevāla
Blyxa octandra (?)
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Facing Directly
mngon du gyur pa
མངོན་དུ་གྱུར་པ།
abhimukhī
The sixth bodhisattva level.
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False black pepper
byi tang ka · bi DaM ga
བྱི་ཏང་ཀ · བི་ཌཾ་ག
viḍaṅga
Embelia ribes, or Embelia tsjeriam-cottam.
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False daisy
b+hr-ing ga rA dza
བྷྲྀང་ག་རཱ་ཛ།
bhṛṅgarāja
Eclipta prostrata.
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Fast
gso sbyong
གསོ་སྦྱོང་།
poṣadha
A ritual observance involving fasting.
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Female hell-being
dmyal ba mo
དམྱལ་བ་མོ།
nārakī
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Female hungry ghost
yi dwags mo
ཡི་དྭགས་མོ།
pretikā
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Fierce Great Anger
tsaN+De mahA kro d+ha
ཙཎྜེ་མཧཱ་ཀྲོ་དྷ།
Caṇḍamahākrodha
This seems to be an epithet of Caṇḍamahāroṣaṇa.
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Firefly
srin bu me khyer
སྲིན་བུ་མེ་ཁྱེར།
khajyotis · khadyota
fireflies
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First day of the bright fortnight
dkar po’i tshes gcig
དཀར་པོའི་ཚེས་གཅིག
śuklapratipad
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First day of the dark fortnight
nag po’i tshes gcig
ནག་པོའི་ཚེས་གཅིག
kṛṣṇapratipad
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Five aggregates
phung po lnga
ཕུང་པོ་ལྔ།
pañcaskandha
The five “aggregates” comprising a living being.
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Five buddhas
sangs rgyas lnga
སངས་རྒྱས་ལྔ།
pañcabuddha
The five, in the CMT system, are Akṣobhya (in the centre), Vairocana (in the east), Ratnasambhava (in the south), Amitābha (in the west), and Amoghasiddhi (in the north).
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Five disciplines
bslab pa lnga
བསླབ་པ་ལྔ།
pañcaśikṣā
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Five empowerments
dbang lnga
དབང་ལྔ།
pañcābhiṣeka
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Five impurities
dri ma lnga
དྲི་མ་ལྔ།
pañcamala
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Five inexpiable actions
mtshams med lnga
མཚམས་མེད་ལྔ།
pañcānantaryakṛta
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Five pledges
dam tshig lnga
དམ་ཚིག་ལྔ།
pañcasamaya
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Five products of a cow
ba’i rnam pa lnga
བའི་རྣམ་པ་ལྔ།
pañcagavya
Milk, curds, butter, urine and dung.
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Five sense objects
’dod yon lnga
འདོད་ཡོན་ལྔ།
pañcakāma
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Five superknowledges
mngon shes lnga
མངོན་ཤེས་ལྔ།
pañcābhijñā
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Flea tree
sha ri sa
ཤ་རི་ས།
śirīṣa
Albizzia lebbeck Benth. (Acacia Sirissa.)
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Fortnight
phyogs
ཕྱོགས།
pakṣa
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Four concentrations
bsam gtan gzhi
བསམ་གཏན་གཞི།
caturdhyāna
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Four gazes
lta stang bzhi
ལྟ་སྟང་བཞི།
caturdṛṣṭi
Four gazes employed for the four activities: enthralling, summoning, killing, and paralyzing.
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Four immeasurable states
tshad med pa’i gnas gzhi
ཚད་མེད་པའི་གནས་གཞི།
caturbrahmavihāra
Immeasurable loving kindness, compassion, sympathetic joy, and impartiality.
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Four joys
dga’ bzhi · dga’ ba bzhi
དགའ་བཞི། · དགའ་བ་བཞི།
caturānandāḥ
The four types of bliss arising during sexual intercourse, the full understanding of which leads to liberation.
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Four truths
bden pa bzhi
བདེན་པ་བཞི།
catuḥsatya
The four Noble Truths as taught by the Buddha, i.e. the truth of suffering, and so forth.
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Free from mental elaboration
sprod pa med pa
སྤྲོད་པ་མེད་པ།
niṣprapañca
Free from concepts or mental fabrications.
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Fresh ginger
sge gsher
སྒེ་གཤེར།
ārdraka
Zingiber officinale
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Gaṇacakra feast
tshogs kyi ’khor lo
ཚོགས་ཀྱི་འཁོར་ལོ།
gaṇacakra
A ritual feast for different classes of nonhuman beings.
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Gaṇapati
tshogs bdag
ཚོགས་བདག
Gaṇapati
One of the Hindu gods, often identified with Gaṇeśa.
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Gajapippalī
glang chen pi pi ling
གླང་ཆེན་པི་པི་ལིང་།
gajapippalī · hastipippalī
Scindapsis officinalis.
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Gamboge
sa skyur mo
ས་སྐྱུར་མོ།
kāṅguṣṭha · kāṅkuṣṭha
The solidified resin of Garcinia morella.
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Gandharvī
dri za mo
དྲི་ཟ་མོ།
gandharvī
Female gandharva.
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Gandharva
dri za
དྲི་ཟ།
gandharva
A class of semidivine beings sometimes referred to as heavenly musicians.
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Garland mantra
phreng ba’i sngags
ཕྲེང་བའི་སྔགས།
mālāmantra
A mantra that surrounds the central item in a diagram or magical drawing.
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Garuḍa
’khyung
འཁྱུང་།
garuḍa
A class of semi-divine bird-like beings.
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Gaurī
gau rI
གཽ་རཱི།
Gaurī
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Giant milkweed
ar ka
ཨར་ཀ
arka
Calotropis gigantea.
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Goddess of the Vajra Realm
rdo rje dbyings kyi dbang phyug ma
རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།
Vajradhātvīśvarī
Consort of Caṇḍamahāroṣaṇa. See also “Vajra realm.”
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Going Far
ring du song ba
རིང་དུ་སོང་བ།
dūraṅgamā
The seventh bodhisattva level.
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Gopā
go pA
གོ་པཱ།
Gopā
The name of Buddha’s wife as found in some texts, including the Lalitavistara; the name of Buddha's tantric consort.
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Graha
gza’
གཟའ།
graha
Eclipse; a class of spirits causing possession.
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Great Strength
stobs po che
སྟོབས་པོ་ཆེ།
Mahābala
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Great Vajra of Poison
ma hA bi Sha badz+ra
མ་ཧཱ་བི་ཥ་བཛྲ།
Mahāviṣavajra
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Green Acala
mi g.yo ba ljang gu
མི་གཡོ་བ་ལྗང་གུ
Śyāmācala
Acala corresponding to Buddha Amoghasiddhi in the north of the maṇḍala.
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Halāhala
ha la ha la
ཧ་ལ་ཧ་ལ།
halāhala
A species of snake, or the poison from this snake.
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Hasta
lag pa
ལག་པ།
hasta
Hand (body part); cubit (unit of length); the eleventh (sometimes thirteenth) lunar asterism.
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Hatred Vajrī
zhe sdang rdo rje ma
ཞེ་སྡང་རྡོ་རྗེ་མ།
Dveṣavajrī
Consort of Black Acala.
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Hatriṇī
hA Di
ཧཱ་ཌི།
hatriṇī
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Heart mantra
snying po’i sngags
སྙིང་པོའི་སྔགས།
hṛdayamantra
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Hell being
dmyal ba pa
དམྱལ་བ་པ།
nāraka
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Hogweed
pu nar pa
པུ་ནར་པ།
punarnava
Boerhaavia diffusa.
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Hārītī
’phrog ma
འཕྲོག་མ།
Hārītī
A yakṣiṇī; after conversion to Buddhadharma she became the protectress of children.
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Hungry ghost
yi dwags
ཡི་དྭགས།
preta
A class of beings suffering interminable hunger and thirst.
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Śikhin
gtsug gtor can
གཙུག་གཏོར་ཅན།
Śikhin
The second of the seven buddhas of the past.
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Immovable
mi g.yo ba
མི་གཡོ་བ།
acalā
The eighth bodhisattva level; see also Acala (the masculine form), another name of the deity Caṇḍamahāroṣaṇa.
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Impatient One
a sa ha
ཨ་ས་ཧ།
Asaha
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Incant
mngon par bsngags
མངོན་པར་བསྔགས།
abhimantr · parijap
To imbue something with power by reciting the mantra over it.
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Indian bowstring hemp
nA ga da ma na ka
ནཱ་ག་ད་མ་ན་ཀ
nāgadamana
Sansevieria roxburghiana.
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Indian heliotrope
ha sti shuN+Ti
ཧ་སྟི་ཤུཎྚི།
hastiśuṇḍī
Heliotropium indicum (?)
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Indian heliotrope
sgog skya
སྒོག་སྐྱ།
śuṇḍī
Heliotropium indicum.
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Indian licorice
g+huny+dza
གྷུཉྫ།
guñjā · guñja
Abrus precatorius.
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Indian mallow
a ti ba la
ཨ་ཏི་བ་ལ།
atibalā
Abutilon indicum.
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Indian oleander
ka ra bI ra
ཀ་ར་བཱི་ར།
karavīra
Nerium indicum.
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Indian pennywort
tshangs ma
ཚངས་མ།
brahmī · brāhmī
Bacopa monnieri.
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Indian sesbania
dza yan ti
ཛ་ཡན་ཏི།
jayantī
Sesbania sesban.
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Indian spikenard
spang spos
སྤང་སྤོས།
māṃsī · jaṭāmāṃsī
Nardostachys jatamansi, Nardostachys grandiflora.
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Indian stinging nettle
za’i lo ma
ཟའི་ལོ་མ།
vṛścikapattrikā · vṛścikapātrikā
Traquia involucrata.
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Indian valerian
puN+Da ta ga ra
པུཎྜ་ཏ་ག་ར།
piṇḍatagara
Valeriana wallichii (more likely), Tabernaemontana crispa (less likely).
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Indigo plant
rams
རམས།
nīlī · nalikā
Indigofera tinctoria.
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Indra
brgya byin
བརྒྱ་བྱིན།
Indra
One of the principal Hindu gods, the leader of the gods of the realm of Thirty-Three.
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Infusion
thang
ཐང་།
kvātha
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Innate joy
lhan cig skyes pa’i dga’ ba
ལྷན་ཅིག་སྐྱེས་པའི་དགའ་བ།
sahajānanda
The third of the four types of joy.
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Inverted conduct
sdom pa phyin ci log pa
སྡོམ་པ་ཕྱིན་ཅི་ལོག་པ།
viparītasaṃvara
Refers to unconventional practices of a tantric yogin.
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Invincible
shin tu sbyang dka’ ba
ཤིན་ཏུ་སྦྱང་དཀའ་བ།
sudurjayā
The fifth bodhisattva level.
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Śiva
dbang phyug
དབང་ཕྱུག
Śiva
One of the principal three Hindu gods.
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Ivory tree
cang skyer · dug mo nyung
ཅང་སྐྱེར། · དུག་མོ་ཉུང་།
kuṭaja
Holarrhena pubescens.
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Jambhala
dzam bha la
ཛམ་བྷ་ལ།
Jambhala
God of wealth.
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Jasmine
dza tI
ཛ་ཏཱི།
jātī
Jasminum grandiflorum.
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Joy
dga’ ba
དགའ་བ།
ānanda
Joy in general; the first of the four joys of sexual experience.
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Joyful
rab tu dga’ ba
རབ་ཏུ་དགའ་བ།
muditā
The first bodhisattva level.
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Joy of cessation
khyad par dga’ ba
ཁྱད་པར་དགའ་བ།
viramānanda
The fourth of the four types of joy.
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Jujube
rag chung
རག་ཆུང་།
badara
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Kañcanamālā
dbang phreng ma
དབང་ཕྲེང་མ།
Kañcanamālā
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Karṣa
zho
ཞོ།
karṣa
A unit of weight equal to 280 grains troy, or sometimes 176 grains troy.
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Kartri knife
gri gug
གྲི་གུག
kartri
A ritual knife meant for flaying skin.
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Ketu
du ba
དུ་བ།
Ketu
A comet or a falling star personified.
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Khaskhas grass
u shi ra
ཨུ་ཤི་ར།
uśīra
Vetiveris zizanioides.
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Kidney bean
sran ma
སྲན་མ།
māṣa
Phaseolus mungo, Vigna mungo.
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Killing
gsad pa
གསད་པ།
māraṇa
One of the four main types of enlightened activity.
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Ḍākinī
mkha’ ’gro ma
མཁའ་འགྲོ་མ།
ḍākinī
A class of female deities; a class of female nonhuman beings.
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Kiṃnarī
mi ’am ci mo
མི་འམ་ཅི་མོ།
kiṃnarī
A female kiṃnara.
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Kiṃnara
mi ’am ci
མི་འམ་ཅི།
kiṃnara
A class of semidivine beings known for their musical skills, depicted as half-horse and half-human, or half-bird and half-human.
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Kāmadeva
’dod lha
འདོད་ལྷ།
Kāmadeva
God of love; the name of a vetāla.
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Kāmeśvarī
’dod pa’i dbang phyug ma
འདོད་པའི་དབང་ཕྱུག་མ།
Kāmeśvarī
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Kokila
ko ki la
ཀོ་ཀི་ལ།
Kokila
An asura in one of the variants of the maṇḍala of Caṇḍamahāroṣaṇa.
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Kāpālika
thod pa can
ཐོད་པ་ཅན།
kāpālika
A class of wandering ascetics.
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Kriyātantra
bya rgyud
བྱ་རྒྱུད།
kriyātantra
The first class of tantra in most systems of tantra classification (the other classes being, in the fivefold classification, Caryātantra, Yogatantra, Yogottaratantra, and Yoganiruttaratantra).
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Kuṇḍalahāriṇī
kuN+Da la ha ri NI
ཀུཎྜ་ལ་ཧ་རི་ཎཱི།
Kuṇḍalahāriṇī
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Kubera
lus ngan
ལུས་ངན།
Kubera
The god of wealth.
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Kumbhāṇḍa
grul bum
གྲུལ་བུམ།
kumbhāṇḍa
A class of nonhuman beings.
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Kumbhaka
kum bha ka · bum pa can
ཀུམ་བྷ་ཀ · བུམ་པ་ཅན།
kumbhaka
Inhalation (one of the four stages during a single breath).
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Kuṇṭḥīrā
kun thir
ཀུན་ཐིར།
kuṇṭḥīrā
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Kurukullā
ku ru ku l+lA
ཀུ་རུ་ཀུ་ལླཱ།
Kurukullā
The Buddhist goddess of enthrallment related to or emanating from Tārā.
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Lac
rgya skyegs
རྒྱ་སྐྱེགས།
lākṣā
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Lakṣmī
dpal mo
དཔལ་མོ།
Lakṣmī
The Hindu goddess of prosperity.
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Lalanā
brkyang ma
བརྐྱང་མ།
lalanā
The prāṇa channel on the left side of the body.
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Large eggplant
bri ha ti
བྲི་ཧ་ཏི།
bṛhatī
Solanum indicum.
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Āśleṣa
skag
སྐག
āśleṣa
Seventh lunar asterism.
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Leadwort
ci tra ka
ཅི་ཏྲ་ཀ
citraka
Plumbago zeylanica.
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Locanā
spyan ma
སྤྱན་མ།
Locanā
A female deity in one of the variants of the maṇḍala of Caṇḍamahāroṣaṇa; also the name of the consort of Ratnasambhava.
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Locust
cha ga ba
ཆ་ག་བ།
śalaṃga
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Ālokinī
lta byed ma
ལྟ་བྱེད་མ།
Ālokinī
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Long pepper
pi pi ling
པི་པི་ལིང་།
pippalī
Piper longum.
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Loofah
gho Sha
གྷོ་ཥ།
ghoṣaka
Luffa aegyptiaca.
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Lotus
pad+ma
པདྨ།
padma
The lotus flower or plant; euphemistic name for the female genital organ.
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Māṣa
ma Sha
མ་ཥ།
māṣa
A unit of weight equal to 17 grains troy.
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Maṇḍala of powders
rdul tshon dkyil ’khor
རྡུལ་ཚོན་དཀྱིལ་འཁོར།
rajomaṇḍala
A maṇḍala created with colored powders.
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Maheśvara
dbang phyug chen po
དབང་ཕྱུག་ཆེན་པོ།
Maheśvara
One of the epithets of Śiva.
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Mahāmudra
phyag rgya chen po
ཕྱག་རྒྱ་ཆེན་པོ།
mahāmudra
A very advanced practice that combines wisdom and means.
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Mahoraga
lto ’phye chen po
ལྟོ་འཕྱེ་ཆེན་པོ།
mahoraga
A class of nonhuman beings.
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Mahāsukha
bde ba chen po
བདེ་བ་ཆེན་པོ།
Mahāsukha
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Maṇibhadra
nor bu bzang po
ནོར་བུ་བཟང་པོ།
Maṇibhadra
God of wealth.
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Maitreyasiṃhalocanī
mai tre ya siM ha lo tsa ne
མཻ་ཏྲེ་ཡ་སིཾ་ཧ་ལོ་ཙ་ནེ།
Maitreyasiṃhalocanī
A goddess invoked in a mantra to cure blindness.
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Mañjuśrī
’jam dpal
འཇམ་དཔལ།
Mañjuśrī
The deified bodhisattva of wisdom; one of the original sixteen bodhisattvas.
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Māṣaka
drug nam
དྲུག་ནམ།
māṣaka
A unit of weight equal to 26 grains of rice.
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Malabar nut
bA sha ka
བཱ་ཤ་ཀ
vāsaka · vāsā
Justicia adhatoda.
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Mango
amra
ཨམྲ།
sahakāra · āmra
Mangifera indica
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Mantrayāna
sngags kyi theg pa
སྔགས་ཀྱི་ཐེག་པ།
mantrayāna
The “Mantra Vehicle,” which is another name for Vajrayāna.
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Māṣa pulses
ma Sa
མ་Sཨ།
māṣa
Phaseolus radiatus.
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Mardala drum
rnga bo che
རྔ་བོ་ཆེ།
mardala
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Marking nut
bhalla ta ka
བྷལླ་ཏ་ཀ
bhallātaka
Semecarpus anacardium.
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Marsh barbel
ko ki lA kya
ཀོ་ཀི་ལཱ་ཀྱ།
kokilākṣa · kokilākhya
Hygrophila auriculata.
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Matchless
dpe med pa
དཔེ་མེད་པ།
nirupamā
The twelfth bodhisattva level.
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Mental construct
rnam par rtog pa
རྣམ་པར་རྟོག་པ།
saṃkalpa
Any type of dualistic concept or idea.
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Māhilla
maha’i NaM
མཧའི་ཎཾ།
Māhilla
A vetāla in one of the variants of the maṇḍala of Caṇḍamahāroṣaṇa.
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Midnight horror
sho na ka
ཤོ་ན་ཀ
śyonāka
Oroxylum indicum.
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Mirror-like wisdom
me long lta bu’i ye shes
མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས།
ādarśajñāna
One of the five wisdoms corresponding to the tathāgata Akṣobhya or Vairocana (depending on the system).
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Mūla
rtsa ba
རྩ་བ།
mūla
The root (literally and figuratively); also the seventeenth (sometimes the nineteenth) lunar asterism.
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Māmakī
mA ma kI
མཱ་མ་ཀཱི།
Māmakī
Consort of Ratnasambhava.
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Molasses
la si kaM
ལ་སི་ཀཾ།
rasikā
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Moon
ri bong can · zla ba
རི་བོང་ཅན། · ཟླ་བ།
śaśin · candra
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Moonseed
sle tres
སླེ་ཏྲེས།
guḍūcī
Tinaspora cordifolia.
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Moth
phye ma leb
ཕྱེ་མ་ལེབ།
pataṃga
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Māra
bdud
བདུད།
Māra
An obstacle maker; a personification of evil.
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Mudrā
phyag rgya
ཕྱག་རྒྱ།
mudrā
A position of hands, also the “source” deity visualized at the top of the head.
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Muṇḍirī
muN+Da rI
མུཎྜ་རཱི།
muṇḍirī · muṇḍīrī
Not identified, but perhaps Nardostachys jatamansi (?).
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Musk
gla ba
གླ་བ།
kastūrī
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Mustard
ske tshe
སྐེ་ཚེ།
rājikā · sarṣapa
Brassica juncea.
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Mustard
yungs kar
ཡུངས་ཀར།
sarṣapa
This plant has several edible varieties.
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Māyādevī
lha mo sgyu ’phrul
ལྷ་མོ་སྒྱུ་འཕྲུལ།
Māyādevī
Buddha’s mother.
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Naṭī
nu Di
ནུ་ཌི།
Naṭī
In the Tibetan, Śyāmā and Naṭi are confounded into one, sh+ya ma nu Di).
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Naṭṭā
gar ma
གར་མ།
Naṭṭā
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Nairañjanā
nai rany+dza nA
ནཻ་རཉྫ་ནཱ།
Nairañjanā
The river where the Buddha used to meditate.
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Naravīrā
na ra d+hi ra
ན་ར་དྷི་ར།
Naravīrā
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Negro coffee
kA sha mar d+ha
ཀཱ་ཤ་མར་དྷ།
kāsamarda · kāsamardaka
Cassia occidentalis.
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Nerve of Vajradhātvīśvarī
rdo rje dbying kyi dbang phyug ma’i rtsa
རྡོ་རྗེ་དབྱིང་ཀྱི་དབང་ཕྱུག་མའི་རྩ།
vajradhātvīśvarīnāḍī
The most sensitive spot of the woman’s genitals.
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Nāga
klu
ཀླུ།
nāga
A class of nonhuman beings, half-human and half-snake.
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Nāgakesara
nA ga ge sa ra
ནཱ་ག་གེ་ས་ར།
nāgakesara · nāgakeśara · nāgeśvara
Mesua ferrea; cobra’s saffron.
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Nāginī
klu mo
ཀླུ་མོ།
nāginī · nāgī
Female nāga.
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Nimb tree
nim ba
ནིམ་བ།
nimba
Azadirachta indica.
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Nine sections of scripture
gsung rab yan lag dgu
གསུང་རབ་ཡན་ལག་དགུ
navāṅgapravacana
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Nirmāṇakāya
sprul pa’i sku
སྤྲུལ་པའི་སྐུ།
nirmāṇakāya
The “body of transformation,” one of the three (sometimes four) bodies of the Buddha.
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Noble eightfold path
’phags pa’i lam yan lag brgyad
འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད།
āryāṣṭāṅgamārga
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Nut grass
mon lug
མོན་ལུག
mustaka
Cyperus rotundus.
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Oṣaṇī
do Sha Ni · oM Sha Ni
དོ་ཥ་ཎི། · ཨོཾ་ཥ་ཎི།
oṣaṇī
This has not been identified.
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Oleogum resin
spos dkar
སྤོས་དཀར།
sarjarasa
Vateria indica.
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One-pointed mind
yid rtse gcig
ཡིད་རྩེ་གཅིག
ekāgracitta
The mind focused one-pointedly.
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Ox horn
glang gi rwa
གླང་གི་རྭ།
balīvardhaśṛṅga
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Paṭaha drum
rnga pa Ta ha
རྔ་པ་ཊ་ཧ།
paṭaha
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Pacifying
zhi ba
ཞི་བ།
śānti · śāntika
Peace; one of the four main types of enlightened activity.
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Padminī
pad+ma can
པདྨ་ཅན།
Padminī
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Paṭṭikā
snam bu
སྣམ་བུ།
paṭṭikā
Curtains of pearl necklaces suspended from the walls of the inner rectangle of the maṇḍala.
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Pala
srang
སྲང་།
pala
As a unit of weight, it equals four karṣa; as a unit of capacity, it equals about seven cubic inches, but this may vary from source to source.
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Panicled foldwing
kA ka ji gha
ཀཱ་ཀ་ཇི་གྷ།
kākajaṅghā
Dicliptera paniculata .
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Parṇaśāvarī
lha mo par+Na sha ba ri
ལྷ་མོ་པརྞ་ཤ་བ་རི།
Parṇaśāvarī
A female deity in a variant of the maṇḍala of Caṇḍamahāroṣaṇa.
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Passion Vajrī
’dod chags rdo rje ma
འདོད་ཆགས་རྡོ་རྗེ་མ།
Rāgavajrī
Consort of Red Acala.
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Penis
ling ga · rdo rje
ལིང་ག · རྡོ་རྗེ།
liṅga · vajra
Liṅga and vajra have many other meanings (too many to list here).
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Perfection of Wisdom
shes rab kyi pha rol tu phyin ma
ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་མ།
Prajñāpāramitā
The perfection of wisdom personified.
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Perfumed cherry
pri yang ku
པྲི་ཡང་ཀུ
priyaṅgu
Callicarpa macrophylla.
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Piśāca
sha za
ཤ་ཟ།
piśāca
A class of spirits.
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Pigeon’s droppings
phug ron
ཕུག་རོན།
pārāvataviṣṭhā
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Pigment of bovine gallstones
gi wang
གི་ཝང་།
gorocanā
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Pūjā
mchod pa
མཆོད་པ།
pūjā
Worship that involves making offerings.
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Placenta
skyes pa’i mal stan
སྐྱེས་པའི་མལ་སྟན།
garbhaśayyā
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Pīlupāla
pI lu pa la
པཱི་ལུ་པ་ལ།
Pīlupāla
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Pongam oil tree
’jam ’bras
འཇམ་འབྲས།
karañja
Pongamia pinnata.
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Portico
sgo khyud
སྒོ་ཁྱུད།
niryūha
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Possessed of Wisdom
ye shes spyan
ཡེ་ཤེས་སྤྱན།
jñānavatī
The thirteenth bodhisattva level.
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Potash
k+Sha ra
ཀྵ་ར།
kṣara
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Prāṇa
srog rlung
སྲོག་རླུང་།
prāṇa
Vital air in general, and also the vital air (one of the five) centered around the heart.
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Pūrṇabhadra
gang ba bzang po
གང་བ་བཟང་པོ།
Pūrṇabhadra
God of wealth.
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Pūraka
pU ra ka
པཱུ་ར་ཀ
pūraka
Retention of breath after inhalation (one of the four stages during a single breath).
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Pratyekabuddha
rang sangs rgyas
རང་སངས་རྒྱས།
pratyekabuddha
“Solitary buddha,” so called because he attains nirvāṇa on his own.
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Pravāla fish
bra bA la’i nya
བྲ་བཱ་ལའི་ཉ།
pravāla
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Preliminary practice
sngon du bsnyen pa
སྔོན་དུ་བསྙེན་པ།
pūrvasevā
A period of formal practice, usually lasting six months, before the practitioner can employ the mantra for specific purposes.
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Preta
yi dags
ཡི་དགས།
preta
A class of spirits sometimes called hungry ghosts.
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Pure
dri ma med pa
དྲི་མ་མེད་པ།
vimalā
The second bodhisattva level.
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Purities
rnam par dag pa
རྣམ་པར་དག་པ།
viśuddhi
The pure category, usually beyond the mundane, represented by any ritual implement, iconographic feature, or any other tangible element of worship.
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Purslane
lo Ni ya
ལོ་ཎི་ཡ།
loṇikā · loṇiya
Portulaca oleracea, Portulaca quadrifida.
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Puṣya
rgyal
རྒྱལ།
puṣya
The sixth (sometimes the eighth) lunar asterism.
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Quicksilver
mngul chu
མངུལ་ཆུ།
pārada · rasa · sūta
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Raṇḍa
raN+Da
རཎྜ།
raṇḍa
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Rainbow
dbang po’i gzhu
དབང་པོའི་གཞུ།
śakracāpa, etc.
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Rajobhuva
rdul tshon sa
རྡུལ་ཚོན་ས།
rajobhuva
A particular part of the maṇḍala (?); the Tibetan reads “sand-colored ground”.
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Ārambhā
ram b+hA
རམ་བྷཱ།
Ārambhā
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Rasanā
ro ma
རོ་མ།
rasanā
The prāṇa channel on the right side of the body.
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Ratī
dga’ ma
དགའ་མ།
Ratī
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Ratipriyā
dga’ ma dang yid ’ong ma
དགའ་མ་དང་ཡིད་འོང་མ།
Ratipriyā
In the Tibetan, divided into two characters, “Rati” and “Priyā.”
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Ratnamālā
rin chen phreng ba ma
རིན་ཆེན་ཕྲེང་བ་མ།
Ratnamālā
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Ratnasambhava
rin chen ’byung gnas
རིན་ཆེན་འབྱུང་གནས།
Ratnasambhava
One of the five buddhas.
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Raurava Hell
mgu ’bod
མགུ་འབོད།
Raurava
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Śrībhūṣaṇī
dpal gyis rgyan ma
དཔལ་གྱིས་རྒྱན་མ།
Śrībhūṣaṇī
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Realgar
ldong ros
ལྡོང་རོས།
manaḥśilā
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Recaka
re tsa ka
རེ་ཙ་ཀ
recaka
Exhalation (one of the four stages during a single breath).
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Red Acala
mi g.yo ba dmar po
མི་གཡོ་བ་དམར་པོ།
Raktācala
Acala corresponding to Buddha Amitābha in the west of the maṇḍala.
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Red leadwort
ci tra dmar po
ཅི་ཏྲ་དམར་པོ།
raktacitraka · raktacitra
Plumbago rosea.
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Resplendent
’od ’phro ba
འོད་འཕྲོ་བ།
prabhākarī
The fourth bodhisattva level.
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Revatī
re ba tI
རེ་བ་ཏཱི།
Revatī
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Rāhu
sgra gcan
སྒྲ་གཅན།
Rāhu
The demon who causes an eclipse.
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Rākṣasī
srin mo
སྲིན་མོ།
rākṣasī
A female rākṣasa.
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Rākṣasa
srin po
སྲིན་པོ།
rākṣasa
A class of demons.
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Rāmadeva
rA ma de ba
རཱ་མ་དེ་བ།
Rāmadeva
The name of a vetāla.
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Rāmadūtī
rA ma du ti
རཱ་མ་དུ་ཏི།
rāmadūtī
This has not been identified.
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Root mantra
rtsa ba’i sngags
རྩ་བའི་སྔགས།
mūlamantra
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Rurucaṇḍaruk
ru ru caN+Da ru ka
རུ་རུ་ཅཎྜ་རུ་ཀ
Rurucaṇḍaruk
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Rust of iron
ljags kyi phye ma
ལྗགས་ཀྱི་ཕྱེ་མ།
lohacūrṇa
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Śrāvaka
nyan thos
ཉན་ཐོས།
śrāvaka
Disciples who heard the Buddha’s doctrine from his own lips; followers of the Hīnayāna school in general.
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Safflower
le brgan rtsi
ལེ་བརྒན་རྩི།
kusumbha
Carthamus tinctorius.
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Saṃkrānti
’pho ba
འཕོ་བ།
saṃkrānti
Unit of time related to the counting of breath.
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Samantabhadra
kun tu bzang po
ཀུན་ཏུ་བཟང་པོ།
Samantabhadra
A Buddhist deity; the name of a bodhisattva; also the name of the deity asking Vajrasattva questions at the time of the delivery of the CMT.
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Samaya
dam tshig
དམ་ཚིག
samaya
The bond with the master, deity, and the mantra, based on the pledge or commitment made during an empowerment.
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Sambhogakāya
longs sbyod rdzogs pa’i sku
ལོངས་སྦྱོད་རྫོགས་པའི་སྐུ།
sambhogakāya
The “body of bliss,” one of the three (sometimes four) bodies of the Buddha.
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Samāna
mnyam gnas
མཉམ་གནས།
samāna
One of the five vital airs, centered in the navel area.
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Saphara fish
saM pha ra
སཾ་ཕ་ར།
saphara
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Sarasvatī
dbyangs can ma
དབྱངས་ཅན་མ།
Sarasvatī
Goddess of learning; she is visualized as part of the Perfection of Wisdom practice.
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Sattvaparyaṅka posture
sems dpa’i dkyil krung
སེམས་དཔའི་དཀྱིལ་ཀྲུང་།
sattvaparyaṅka
Sitting posture when the right shank is placed on top of the left shank; there is also a standing version of this posture.
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Sādhaka
sgrub pa po
སྒྲུབ་པ་པོ།
sādhaka
One who performs a sādhana.
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Sādhana
sgrub thabs
སྒྲུབ་ཐབས།
sādhana
Practice involving mantra and visualization.
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Seal
rgyas btab
རྒྱས་བཏབ།
mudrita
Having a particular deity at the top of one’s head.
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Sea salt
rgyam tshwa
རྒྱམ་ཚྭ།
saindhava
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Seed
sa bon
ས་བོན།
bīja
Seed of a plant; the syllable from which a deity manifests.
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Semen
shu kra · khu ba
ཤུ་ཀྲ། · ཁུ་བ།
śukra
The word śukra may also refer to the female sexual fluid.
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Sensitive plant
ladz+dza lu
ལཛྫ་ལུ།
lajjālu · lajjā
Mimosa pudica.
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Sessile joyweed
sha ling tsa
ཤ་ལིང་ཙ།
śāliṃcī · śāliñcī · śāliñcā
Achyranthes triandra.
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Siddha
grub thob
གྲུབ་ཐོབ།
siddha
An accomplished being; a class of semidivine beings.
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Silk-cotton tree
shal ma la
ཤལ་མ་ལ།
śālmalī
Salmalia malabarica.
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Six cognitive fields
skye mched drug
སྐྱེ་མཆེད་དྲུག
ṣaḍāyatana
Each field comprises one of the six senses with its respective sense-consciousness and the range of objects accessible to it.
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Six destinies
’gro ba drug
འགྲོ་བ་དྲུག
ṣaḍgati
The possible six types of rebirth in any of the six realms of cyclic existence.
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Six perfections
pha rol tu phyin pa drug
ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
ṣaṭpāramitā
The six are generosity, morality, patience, diligence, concentration, and wisdom.
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Six superknowledges
mngon shes drug
མངོན་ཤེས་དྲུག
ṣaḍabhijñā
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Skillful means
thabs
ཐབས།
upāya
Also refers to the male partner in sexual yoga.
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Sole Hero
dpa’ bo gcig pa
དཔའ་བོ་གཅིག་པ།
Ekallavīra
Another name for Caṇḍamahāroṣaṇa; he is called “sole” because, apart from his consort, he is not accompanied by the deities of the maṇḍala.
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Sour gruel
rang skyur
རང་སྐྱུར།
kāñjika
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Spiked ginger lily
gol la
གོལ་ལ།
śatī · śaṭī
Hedychium spicatum.
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Sīt
sit
སིཏ།
sīt
In Indian culture, the sound expressive of sexual excitement or pleasure.
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Stambhaka
rengs ba can
རེངས་བ་ཅན།
stambhaka
The period after exhalation and before the next inhalation (one of the four stages during a single breath).
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Stinkvine
ba dra li
བ་དྲ་ལི།
bhadrālī
Paederia foetida.
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Stotra
bstod pa
བསྟོད་པ།
stotra
Hymn of praise.
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Sukhāvatī
bde ba chen
བདེ་བ་ཆེན།
Sukhāvatī
The realm of Amitābha.
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Sulphur
ghan dha ka
གྷན་དྷ་ཀ
gandhaka
Hyperanthera moringa.
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Summon
’gugs
འགུགས།
ākṛṣ
To draw; to magically bring someone into one’s presence.
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Sun
nyi ma
ཉི་མ།
sūrya, etc.
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Sunn hemp
sa na
ས་ན།
śana · śaṇa
Crotalaria juncea.
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Supreme joy
mchog dga’
མཆོག་དགའ།
paramānanda
The second of the four types of joy.
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Surasundarī
lha mo sun d+ha ri
ལྷ་མོ་སུན་དྷ་རི།
Surasundarī
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Surasunnaka
su ra su na
སུ་ར་སུ་ན།
surasunna
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Sweet flag
shu dag
ཤུ་དག
vacā
Acorus calamus.
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Tamarind
bse yab
བསེ་ཡབ།
āmla · tintiḍī · ciñcā
Tamarindus indica.
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Target
bsgrub bya
བསྒྲུབ་བྱ།
sādhya (if male) · sādhyā (if female)
Person or being who is the target of a particular sādhana or ritual.
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Tathāgatakula
de bzhin gshegs pa’i rigs
དེ་བཞིན་གཤེགས་པའི་རིགས།
Tathāgatakula
In the CMT system, this is the family of the buddha Akṣobhya, one of the five buddhas.
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Terrible
mi zad pa
མི་ཟད་པ།
Raudra
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Thirteen stages
sa bcu gsum
ས་བཅུ་གསུམ།
trayodaśabhūmi
Thirteen bodhisattva levels.
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Three abodes
’jig rten gsum po
འཇིག་རྟེན་གསུམ་པོ།
bhuvanatraya
The three realms of existence, namely the desire, the form, and the formless.
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Three metals
lcags gsum
ལྕགས་གསུམ།
triloha
The three usually are gold, silver and copper.
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Three myrobalan fruits
’bras bu gsum
འབྲས་བུ་གསུམ།
triphalā
The combination of Phyllanthus emblica, Terminala chebula, and Terminalia bellerica.
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Three spices
rtsa ba gsum
རྩ་བ་གསུམ།
kaṭutraya
Ginger, black pepper, and long pepper.
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Three syllables
yi ge gsum
ཡི་གེ་གསུམ།
tryakṣara
It is not clear which syllables are meant.
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Throbbing
sad pa
སད་པ།
sphurat (adjective)
Refers to the throbbing sensation in the vagina before and during orgasm; also to the throbbing of an erect penis.
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Tilak
thig le
ཐིག་ལེ།
tilaka
A mark between the eyebrows, usually made with vermillion.
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Tilottamā
til mchog ma
ཏིལ་མཆོག་མ།
Tilottamā
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Toddy palm
ta la
ཏ་ལ།
tāla
Borassus flabelifer.
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Tolaka
srang
སྲང་།
tolaka · tola
A unit of weight equal to 12 māṣas.
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Toothbrush tree
sha kho Ta
ཤ་ཁོ་ཊ།
śākhoṭaka
Streblus asper.
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Tārā
sgrol ma
སྒྲོལ་མ།
Tārā
The Buddhist goddess of compassion.
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Triple refuge
skyabs su ’gro ba gsum
སྐྱབས་སུ་འགྲོ་བ་གསུམ།
triśaraṇa
Refuge taken in the Buddha, his teaching, and the assembly of followers.
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Tubeflower
brah+ma daN+Da
བྲཧྨ་དཎྜ།
brahmayaṣṭī · brahmadaṇḍa · bhārṅgī
Clerodendrum indicum (Clerodendron siphonanthus).
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Tulā
srang
སྲང་།
tulā
A unit of weight equal to 100 palas.
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Turmeric
yung ba
ཡུང་བ།
haridrā
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Tutelage
lhag par gnas pa
ལྷག་པར་གནས་པ།
adhiṣṭhāna
It is marked by the moment when the wisdom deity (jñānasattva) descends into the maṇḍala.
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Two accumulations
tshogs gnyis
ཚོགས་གཉིས།
sambhāradvaya
The accumulations of merit and wisdom.
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Uccaṭā
u ts+tsha Ta
ཨུ་ཙྪ་ཊ།
uccaṭā
This plant could not be identified.
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Udāna
gyen rgyu
གྱེན་རྒྱུ།
udāna
One of the five vital airs, centered in the throat.
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Umbrella tree
ke ta ka
ཀེ་ཏ་ཀ
ketaka
Pandanus odoratissimus.
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Urvaśī
ur+bA shI
ཨུརྦཱ་ཤཱི།
Urvaśī
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Vadhū
mi’i bu mo
མིའི་བུ་མོ།
Vadhū
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Vaṅga
va dhU
བ༹་དྷཱུ།
vaṅga
Can be a name of several plants and substances.
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Vairocana
rnam par snang mdzad
རྣམ་པར་སྣང་མཛད།
Vairocana
One of the five buddhas; in the system followed in the CMT, he is in the eastern quarter of the maṇḍala.
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Vajra
rdo rje
རྡོ་རྗེ།
varja
A ritual sceptre; thunderbot; a diamond; a general term denoting an indestructible non-dual state.
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Vajraśaṃkara
rdo rje bde byed
རྡོ་རྗེ་བདེ་བྱེད།
Vajraśaṃkara
The Buddhist counterpart of Śiva.
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Vajradhātvīśvarī
rdo rje dbyings kyi dbang phyug ma
རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།
Vajradhātvīśvarī
Consort of Caṇḍamahāroṣaṇa.
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Vajrakaṃkāla
kaM ka la
ཀཾ་ཀ་ལ།
Vajrakaṃkāla
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Vajranārāyaṇa
rdo rje sred med kyi bu
རྡོ་རྗེ་སྲེད་མེད་ཀྱི་བུ།
Vajranārāyaṇa
The Buddhist counterpart of Viṣṇu.
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Vajrapāṇi
phyag na rdo rje
ཕྱག་ན་རྡོ་རྗེ།
Vajrapāṇi
Wrathful aspect of Vajrasattva; the Buddhist counterpart of Indra.
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Vajra realm
rdo rje dbyings
རྡོ་རྗེ་དབྱིངས།
Vajradhātu
The experiential sphere of nonduality.
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Vajrasarasvatī
bdz+ra sa ra sva ti
བཛྲ་ས་ར་སབ༹་ཏི།
Vajrasarasvatī
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Vajrasattva
rdo rje sems dpa’
རྡོ་རྗེ་སེམས་དཔའ།
Vajrasattva
The deity delivering the CMT.
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Vajrayoginī
rdo rje rnal ’byor ma
རྡོ་རྗེ་རྣལ་འབྱོར་མ།
Vajrayoginī
A Buddhist goddess.
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Vajriṇī
badz+ri NI
བཛྲི་ཎཱི།
Vajriṇī
She is visualized as part of the Perfection of Wisdom practice.
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Vajrānaṅga
yan lag med pa’i rdo rje
ཡན་ལག་མེད་པའི་རྡོ་རྗེ།
Vajrānaṅga
The Buddhist counterpart of Kāmadeva.
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Varuṇa
ba ru Na
བ་རུ་ཎ།
Varuṇa
In the CMT, he is the king of nāgas.
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Vasudhā
ba su d+hA
བ་སུ་དྷཱ།
Vasudhā
Goddess of the earth.
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Vauherī
bau ha ri
བཽ་ཧ་རི།
Vauherī
A goddess invoked in a mantra.
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Vernonia
daN+Da ut+pal
དཎྜ་ཨུཏྤལ།
daṇḍotpala
Vernonia cinerea.
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Veronicalolia
nA ga pi la
ནཱ་ག་པི་ལ།
nāgabalā
Grewia hirsuta.
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Vetāla
ro langs
རོ་ལངས།
vetāla
A class of spirits that haunt charnel grounds.
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Vidyādhara
rig pa’dzin pa · rig ’dzin
རིག་པའཛིན་པ། · རིག་འཛིན།
vidyādhara
Literally “knowledge holder”—this term refers either to someone who has mastered the vidyā, i.e. the power of the mantra, or to a class of semidivine beings.
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Vipaśyin
rnam par gzigs
རྣམ་པར་གཟིགས།
Vipaśyin
The first of the seven buddhas of the past.
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Viṣṇu
khyab ’jug
ཁྱབ་འཇུག
Viṣṇu
One of the principal three Hindu gods.
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Viśvavajrī
rna tshogs rdo rje ma
རྣ་ཚོགས་རྡོ་རྗེ་མ།
Viśvavajrī
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Vāmana
vA ma na
བཱ༹་མ་ན།
Vāmana
A snake demon.
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Vāsudeva
bA su de ba
བཱ་སུ་དེ་བ།
Vāsudeva
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Vāsuki
nor rgyas
ནོར་རྒྱས།
Vāsuki
One of the eight nāga kings.
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Vāsya
'bras bu zhag lon
འབྲས་བུ་ཞག་ལོན།
vāsya
This substance has not been identified.
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Vītarāga
bI ta rA ga
བཱི་ཏ་རཱ་ག
Vītarāga
A deity invoked in a mantra to cure blindness.
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Vyāḍa
sbrul ma rungs pa
སྦྲུལ་མ་རུངས་པ།
vyāḍa
A class of mischievous spirits.
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Vyādhi
nad
ནད།
vyādhi
Disease or sickness; also a class of mischievous spirits.
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Vyāna
khyab byed
ཁྱབ་བྱེད།
vyāna
One of the five vital airs, diffused throughout the entire body.
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Water spinach
ka lam bi
ཀ་ལམ་བི།
kalambī
Convolvulus repens, Ipomoea aquatica.
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Water trial
chu’i btag pa
ཆུའི་བཏག་པ།
udakaparīkṣā
A type of ordeal to test one’s veracity.
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Wearing Five Braids of Hair
zur phu lnga
ཟུར་ཕུ་ལྔ།
pañcacīra
Epithet of Mañjuśrī.
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Welcome offering
rin
རིན།
argha
Formal offering to welcome a guest consisting of water, flowers, and dūrvā grass.
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White Acala
mi g.yo ba gkar po
མི་གཡོ་བ་གཀར་པོ།
Śvetācala
Acala corresponding to Buddha Vairocana in the east of the maṇḍala.
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White gourd melon
pha tha se
ཕ་ཐ་སེ།
kūṣmāṇḍa
Benincasa hispida.
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White Vulture
shwe ta gri d+h+ri NI
ཤྭེ་ཏ་གྲི་དྷྲི་ཎཱི།
Śvetagṛdhṛṇī
A female garuḍa invoked to counter the effects of poison.
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Wild indigo
sha ra pung ga
ཤ་ར་པུང་ག
śarapuṅkha
Tephrosia purpurea.
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Wisdom
shes rab
ཤེས་རབ།
prajñā
In specific contexts, it refers also to the female partner in sexual yoga.
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Wisdom empowerment
shes rab kyi dbang
ཤེས་རབ་ཀྱི་དབང་།
prajñābhiṣeka
An empowerment involving a female consort.
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Wisdom of discrimination
so sor rtog pa’i ye shes
སོ་སོར་རྟོག་པའི་ཡེ་ཤེས།
pratyavekṣaṇājñāna
One of the five wisdoms corresponding to the tathāgata Amitābha.
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Wisdom of equality
mnyam pa nyid kyi ye shes
མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས།
samatājñāna
One of the five wisdoms corresponding to the tathāgata Ratnasambhava.
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Wisdom of the sphere of phenomena
chos kyi dbyings kyi ye shes
ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡེ་ཤེས།
dharmadhātujñāna
One of the five wisdoms corresponding to the tathāgata in the centre of the maṇḍala (in the CMT it is the buddha Akṣobhya).
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Yakṣa
gnod sbyin
གནོད་སྦྱིན།
yakṣa
A class of spirits.
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Yakṣiṇī
gnod spyin mo
གནོད་སྤྱིན་མོ།
yakṣiṇī
A female yakṣa.
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Yama
gshin rje
གཤིན་རྗེ།
Yama
The god of death.
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Yamāntaka
ya mAn+ta ka
ཡ་མཱནྟ་ཀ
Yamāntaka
The wrathful aspect of Mañjuśrī.
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Yamāri
gshin rje
གཤིན་རྗེ།
Yamāri
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Yantra
’khrul ’khor
འཁྲུལ་འཁོར།
yantra
A magical diagram; any mechanical tool or device.
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Yellow Acala
mi g.yo ba ser po
མི་གཡོ་བ་སེར་པོ།
Pītācala
Acala corresponding to Buddha Ratnasambhava in the south of the maṇḍala.
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Yellow myrobalan
a ru ra
ཨ་རུ་ར།
harītakī
Terminala chebula.
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Yellow orpiment
ba bla
བ་བླ།
haritāla
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Śyāmā
nag mo
ནག་མོ།
Śyāmā
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Yoginītantra
rnal’byor ma’i rgyud
རྣལའབྱོར་མའི་རྒྱུད།
yoginītantra
The term refers variously to a literary genre, a period in the development of tantra, or, when written with lower case, an individual work belonging to this genre.