1.1 [F.1.b] {1} Oṁ, homage to Mañjughoṣa!

First mantra

1.6 oṁ kālumelu kālumelu stambhaya śilāvarṣaṃ tuṣāra­varṣaṃ ca lucca i lucca i svāhā |

Oṁ, kālumelu kālumelu, stop the hailstorm and snowfall, stop, stop! Svāhā!4

1.7This king of mantras, when correctly recited, will stop a hailstorm. Merely to remember it, using incanted ashes, can stop snow5 falling, or make it fall wherever one wishes. In the same way, one can also stop lightning, hurricanes, thunderbolt strikes, etc. {2}

Second Mantra

1.8 oṁ garuḍa haṃsa he he cala cala svāhā |

Oṁ, garuḍa! Swan! Hey, hey! Move, move! Svāhā!

The mere thought of this king of mantras will stop a hailstorm. By inscribing it on a kettle drum with chalk and chanting over the drumstick, one can then use the sound of the drum to stop a hailstorm. The same can be done with the sound of a conch, etc.

Third Mantra

1.9 oṁ he he tiṣṭha tiṣṭha bandha bandha dhāraya dhāraya nirundhaya nirundhaya devadattam ūrṇāmaṇe svāhā |

Oṁ, hey, hey! Remain, remain! Bind, bind! Hold, hold! Restrain such-and-such, restrain! O Ūrṇāmaṇi, svāhā!6

1.10One should write the name of the enemy, in combination with this mantra, on a palm leaf, and place it in the burrow of a crab. That will bind the enemy’s mouth. It will also stop others’ evil designs, etc.7 This king of mantras, when recited 100,000 times according to the procedure of the preliminary practice,8 will bring success. By merely remembering this mantra one will be able to stop lightning, wind, thunderbolt strikes, hail, snow, and so forth. One will also stop torrential rain.9

1.11By using incanted ashes and mustard seeds, one will bind the snouts of mice, the stylets of mosquitoes, etc. This will also stop attacks on a garden or field by birds, worms, locusts, and other pests. One should inscribe this mantra on a rag that has been discarded in a charnel ground, together with the name of a pregnant woman, enclose it in beeswax, place it in a charnel ground in a pot, seal it, and bury it. That will stop the woman from losing her fetus. Digging it up again, rinsing it with milk,10 and floating it on water will bring alleviation of discomfort. [F.2.b]

1.12One should write this mantra on birchbark or cloth11 with turmeric or yellow orpiment. One should make an effigy12 using clay from an anthill, and place the mantra, enclosed in beeswax, in the effigy’s heart. One should fill its mouth with ash and bury it.13 In case of a dispute, one will be able to paralyze the mouth of one’s opponent. Also, in case of a lawsuit, one should incant the tongue of the effigy seven times and pierce it with seven thorns.14 That will bind the opponent’s mouth.

1.13One should write this mantra on a clay pot with chalk, fill the pot with ashes, seal it, and bury it—that will paralyze the mouths of slanderers. With clay wiped off the hand of a potter, one should make an effigy of a ram, and place in its heart this mantra inscribed on birchbark with turmeric or yellow orpiment, tied up with a yellow string, and enclosed in beeswax.15 That will put an end to their anger and paralyze their mouths.16

1.14When this mantra is written with saffron17 and worn on one’s neck or arm, one will be able to stop the enemy’s weapons in battle. This king of mantras, placed at the feet of an effigy of Gaṇapati made of clay from an anthill and buried at a crossroads, {3} will stop all coming and going. It will interrupt all daily activities. When this king of mantras, written on birchbark or cloth and enclosed in beeswax, is put in the Gaṇapati’s abdomen and placed in a new jar filled with cool18 water, it will stop all daily activities.

1.15While traveling, one will stop thieves and the like by tying a knot on the border of one’s upper garment and recalling the mantra. In a forest, one will stop animals with horns,19 or those with fangs. By throwing a lump of clay, incanted with this mantra seven times, into water, one will bind the teeth of water animals.

1.16One should write this mantra on a rag from a charnel ground, in combination with the names of the commanders of an opposing army, in the center of a double vajra. Outside the double vajra, one should write eight laṁ syllables, and around the outside of these, one should draw a double20 maṇḍala of Indra. The mantra should then be placed in the abdomen of a Gaṇapati made of beeswax who is adorned with the double vajra.21 When it is buried next to an opposing army, it will stop that army. [F.3.a]

One should place this mantra, enclosed at both ends by a syllable oṁ flanked by two ṭha syllables, adorned by eight laṁ syllables, covered with a maṇḍala of Indra, and embellished with a double vajra, in the abdomen of the effigy of Gaṇapati made of clay from an anthill. One should then place it in a cremation urn and bury this urn in a cemetery.22 That will stop an opposing army.

1.17If a city is on fire, one should offer a chaff homa and, facing the fire, throw on seven double handfuls of water, having first incanted it with the mantra. One will then be able to protect any house one wishes.

By tying ashes to one’s neck, one will put an end to vomiting. One should pronounce the mantra while firmly pressing the tip of one’s little finger; that will stop hiccups. With incanted ash one can cure blindness.23

When afflicted with blistering leprosy, one should draw a cirikā 24 on a piece of cloth.25 Placed at any doorstep, it will prevent diseases such as blistering leprosy in that house.

1.18Outside a village one should offer a great bali of fish, meat, alcohol, sour gruel, etc. In the center of the village, one should prepare a fire pit for the rite of pacifying, with five types of sacrificial wood and five types of grain smeared with ghee, and perform a homa offering. This will stop all death-causing demons and accidents. A village, etc., can be protected from being handed over to another owner by simply reciting the mantra.

By reciting the mantra continuously, one will become unassailable26 by gods, demi-gods, humans, and nāgas.27

This king of mantras emerged from the ūrṇā hair between the eyebrows of the venerable lord Buddha at the time of his awakening in order to conquer the four māras. It is therefore called the jewel of the ūrṇā.

1.19To drive away snakes one should scatter gravel that has been incanted, or write the mantra on the wall of a house with incanted chalk. [F.3.b] Alternatively, one should engrave the mantra with a chisel on a stone tablet and bury it. That will bind the teeth of wild animals and poisonous snakes in a house, village, or town for {4} as long as one desires. One breaks the spell by digging it up. This mantra accomplishes all endeavors even when it has not been fully mastered.

1.20All mantras should be written, together with the name of the intended person, in the center of the double vajra surrounded by a maṇḍala of Indra.

By hiding eight28 splinters from a funeral pyre, incanted seven times, above an entrance door, one will interrupt the livelihood of all who live there. One can break the spell by taking the splinters out.

Fourth Mantra

1.21 oṁ nihi nicule abhayaṃkari elu velu śila pa ḍa i jahaṃ pelu āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā |

Oṁ nihi, O Niculā who grants fearlessness! Elu velu śila pa ḍa i jahaṃ pelu āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā!

1.22This king of mantras accomplishes all the previously mentioned acts even if it is not fully mastered. Moreover, it will accomplish all other tasks that may be desired by the mantrin.29 Making a homa offering of salt and black mustard, or a chaff homa will certainly put an opposing army to flight.

Fifth Mantra

1.23 oṁ ambāsimbāka pyāsu jom mo phe ḍa i du pyāsu |

Oṁ, Ambāsimbāka, pyāsu jom mo phe ḍa i du pyāsu!

1.24This king of mantras will remove all fear in all those who constantly recite it, even before it is fully mastered. By making a tika on one’s forehead30 with vajra water incanted seven times, one will confuse all of one’s adversaries and appease their anger. If one is imprisoned, constant recitation of it will set one free. When one meets with misfortune, one will be without fear.

Sixth Mantra

1.25 eṣotthito hulu hulu jvālājihve hulu hulu yatraivotthito hulu hulu tatraiva pratigacchatu hulu hulu svāhā |

It has arisen; destroy it, destroy! Jvālājihvā, destroy it, destroy! Wherever it has arisen—destroy it, destroy—there you should go—destroy it, destroy! Svāhā! {5}

1.26This king of mantras brings peace to all those afflicted by the scourge of quarrels and disputes, even when recited just once.31 [F.4.a] Performing a chaff homa will pacify everything. By reciting this mantra over whatever flowers one may find and letting them float on water, one will surely pacify all and gain victory. If a city is on fire, one should stand facing the blaze, incant seven double-handfuls of water and throw them into the fire. Thus one will be able to protect any house one wishes by keeping it safe from the flames. By offering a chaff homa one will pacify epidemics among bipeds and quadrupeds.32

Seventh Mantra

1.27 oṁ padme padmākṣi padmasubhage phura phura phura |

Oṁ, O lotus-eyed Padmā! You with the beauty of a lotus! Flicker, flicker, flicker!

1.28Having33 incanted some ash with this mantra, one should apply it to the eyes, making a dressing34 with it; by wiping the eyes, one will remove blindness. By gazing at an angry person with an eye incanted seven times, one will appease him. To have everybody’s adoration, one should rinse one’s face with water incanted seven times. By writing this mantra, interspersed with the beneficiary’s name, on a wall with chalk, one will cure all eye diseases.

In a place where there are no people, one should one-pointedly incant one’s eyes seven times and stand with a one-pointedly focused mind. In the case of a man,35 if the left eye throbs, it foretells the successful accomplishment of a task according to his wishes. If the right eye throbs, it announces something bad.

Eighth Mantra

1.29 oṁ mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā |

Oṁ, Mocanī, release! O Mokṣaṇī, set free! O Jīvaṃvaradā, svāhā!

1.30When a pregnant woman’s birth canal is anointed with incanted sesame oil, she will give birth with ease.

Facing a bound person, one should throw seven double-handfuls of incanted water toward him in the three periods of the day. The bound person will then become free from his bondage. One should write this mantra with saffron or bovine orpiment on birchbark, and tie it to the head of someone who is bound; it will release him from bondage.

Ninth Mantra

1.31 oṁ hari­markaṭa­nāma­sahasra­bāhur devadattaṃ bandhanād mocaya svāhā |

Oṁ, O thousand-armed one called Grey Monkey, please release such-and-such from bondage! Svāhā! [F.4.b]

1.32Having incanted a piece of chalk, one should repeatedly write this mantra on the ground and rub it out in the opposite direction. Then a bound person will be freed from bondage. Alternatively, one should write the mantra and the person’s name on a slip of birchbark36 and wear it on one’s head. Then a bound person will be freed from bondage.

Tenth Mantra

1.33 oṁ tāraṇi tāraya mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā |

Oṁ, Tāraṇī, liberate! Mocanī, release! Mokṣaṇī, set free! Jivaṃvaradā, svāhā! {6}

1.34This king of mantras, correctly recited, will accomplish all actions.

One should anoint a pregnant woman’s birth canal with sesame oil incanted seven times. Then she will give birth with ease. A pregnant woman will also give birth easily after drinking a handful of water incanted seven times. By reciting the mantra continuously, one will free oneself and others from bondage. Wearing a leaf with the mantra on one’s neck or arm will release one from bondage.

Eleventh Mantra

1.35 oṁ tāre tu tāre ture mokṣaya jīvaṃvarade svāhā |

Oṁ, Tārā, powerful Tārā, please liberate! O Jivaṃvaradā, svāhā!

1.36This king of mantras accomplishes all previously mentioned actions. One should write this mantra, interwoven with the beneficiary’s name, with saffron on a piece of birchbark, surround it with beeswax, place it inside a new jar filled with scented water, and worship it in the three periods of the day with offerings of fragrant flowers and so forth. The person whose name has been interwoven with the mantra will be victorious in all quarrels and disputes.

Twelfth Mantra

1.37 eraṇḍasya vane kāko gaṅgātīram upasthitaḥ |

pibatu dūtaḥ pānīyaṃ viśalyā bhavatu gurviṇī ||

1.38 The crow in a thicket of palma christi
Roosting on the bank of Ganges—
The messenger—may he drink water!
May the pregnant woman be delivered of her child!

One should give the messenger who has arrived a drink of three handfuls of water incanted with this mantra seven times. Then the pregnant woman will give birth with ease.

Thirteenth Mantra

1.39 oṁ amaraṇi jīvantīye svāhā |

Oṁ, Amaraṇī! Svāhā to Jīvantī!

1.40This king of mantras, duly recited, can accomplish all endeavors. After water incanted with it has been drunk, blisters will not appear.

One should incant turmeric, yellow myrobalan, costus, etc., and rub it into a wound caused by a venomous spider, a monkey, or skin eruptions.37 Then one will become well. [F.5.a] At the onset of any type of illness, one will become well by tying a mantra knot.

A person who is about to die will, by reciting the mantra continuously, live one hundred years. By offering a homa of [incanted] sesame and ghee, one will pacify all ailments. By drinking an herbal remedy incanted with this mantra, one will become free from all diseases.

1.41One should besmear an ailing body part with [incanted] butter, clarified one hundred times. Then the part will become well. If one has a headache, one should incant sesame oil and rub it onto one’s head. One will become well.

One should make a dressing of [incanted] water over a festering wound and it will heal. In the case of enlargement of the spleen, one should split an eggplant with an [incanted] machete. This will make the enlargement disappear.

1.42One should bring together a root of the five-leaved chaste tree, a root of the margosa tree, and a peacock’s feather, and incant them one hundred and eight times and add incense.38 This will cure fevers—a one-, two-, three-, or four-day fever, etc. It will also chase away ghosts, spirits of the deceased, ghouls, gods, and demons.

A woman whose child has died can bring that child back to life by bathing it from a jar incanted with the mantra one hundred and eight times. {7} A woman who carries this mantra, written on birchbark, on her waist or arm will have her fetus protected.

When one recalls this mantra in battle, one will meet with victory.

By using the mantra for cleansing39 one will remove all diseases.

Fourteenth Mantra

1.43 oṁ pādacalane svāhā |

Oṁ, Pādacalanā, svāhā!

1.44This king of mantras, when fully mastered, will accomplish all endeavors after the prescribed preliminary practice. When one is in danger of developing the blisters of leprosy, one should drink water incanted with it and the leprosy will not appear. If this mantra is written on a leaf40 and placed by the door, the leprosy will not come. In all dangers, a homa oblation of sesame mixed with ghee will afford great protection.

One should incant a crow’s wing, holding it in one’s hand. Throwing it onto the roof of any house will then drive out its owner. [F.5.b]

Fifteenth Mantra

1.45 oṁ piśācī parṇaśabari sarvopadrava­nāśani svāhā |

Oṁ, demoness Parṇaśabarī! Remover of all misfortunes, svāhā!

1.46This great mantra removes all misfortunes that afflict bipeds and quadrupeds and accomplishes all endeavors, even when it has not been fully mastered.

A homa offering, mantra recitation, meditation,41 a mantra knot, a drink of incanted water, or cleansing with incanted water will remove all diseases.

One should write the mantra with turmeric on birchbark and wear it on one’s arm or neck. Thus one will obtain success in business transactions.42 One will be cured even of the quartan fever and other recurring fevers. One will be rid of the danger of rākṣasas, etc. One will be victorious in quarrels and disputes. One will become invisible to tigers, alligators, mahoragas, thieves, etc. By reciting it non-stop, one will be adored by everyone.

Sixteenth Mantra

1.47 oṁ adya tṛtīyā amukasya cakṣuḥ stambhaya ṭhaḥ ṭhaḥ svāhā |

Oṁ, now you are the third. Stabilize the vision of such-and-such a person! Ṭhaḥ ṭhaḥ! Svāhā!

1.48On whichever lunar day one’s sight deteriorates, the name of that day should be written with chalk on a wall or a tablet. It should be enclosed three times with three ṭhaḥ syllables.43 The visual problem will be cured.

Seventeenth Mantra

1.49 oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ |

Oṁ Caṇḍa­mahā­roṣaṇa, hūṁ phaṭ!

1.50This king of mantras, pronounced once, burns all evil. It affords protection in every way. One will remove the danger of44 spirits, etc., by pelting them with beans, etc.45

Having written this mantra with chalk on a platter, one should hang it by the door. {8} This will protect newborn babies.

1.51One should make a beeswax effigy, four fingers long, and insert this mantra, written along with the name of the person targeted, into its heart. If one pierces its mouth with a thorn the opponent’s mouth will be nailed. If one pierces its feet, one will stop him moving. If one pierces its heart, it will quell his anger. Whichever body parts one seizes and pierces with a splinter of human shinbone or an iron nail, his equivalent body parts will decay. If one buries the effigy under an enemy’s door, one will drive him out. [F.6.a] One can also drive an enemy out by throwing incanted ashes from a charnel ground on the lintel of his door.

Incanting one’s sword will bring victory if one goes into battle.

To fulfil any need need, one should offer a bali, and that need will be fulfilled. Whatever the follower of Mantrayāna desires, whether wholesome or unwholesome, he will accomplish it all merely by reciting the mantra.

Eighteenth Mantra

1.52 oṁ kāśe syanda kuśe syanda syanda tvaṃ śūnyaveśmani mama tvaṃ tathā syanda yathā syandasi vajriṇaḥ svāhā |

Oṁ, flow into the kāśa grass, flow into the kuśa grass, flow into an empty house! Flow for me as you flow for the possessor of the vajra! Svāhā!

For conjunctivitis, relief will come after wiping the eyes.

Nineteenth Mantra

1.53 oṁ jambhe mohe hṛdaya­hṛdayāvartani hūṁ phaṭ svāhā |

Oṁ, Jambhā, Mohā! You who make one heart turn toward another heart! Hūṁ phaṭ! Svāhā!

1.54By rinsing one’s face with water incanted seven times with this king of mantras early in the morning before crows start to caw, one will be adored by everyone.

When the moon is in the asterism of Puṣya, one should take some lampblack with a garland of white lotuses and cow’s ghee46 and incant it 108 times. Anyone whose eyes have been anointed with this substance will steal the hearts of all wanton47 women.

One should blend sandalwood with the root of adhaḥpuṣpikā and make a tika with this substance. When the mantra is incanted 108 times, a capable practitioner will be able to appease others’ anger, and will be victorious in disputes and quarrels. One who recites the mantra continuously according to the ritual will be able to make a city tremble.

Twentieth Mantra

1.55 oṁ stambhani stambhaya jambhani jambhaya mohani mohaya rakṣaṇi rakṣaya māṁ varade siddha­locane svāhā |

Oṁ, Stambhanī, immobilize! Jambhanī, destroy! Mohanī, delude! Rakṣaṇī, protect me! Varadā, Siddhalocanā, svāhā!

This heart mantra of Locanā will remove all fear.

This was the first chapter in the Great Sovereign Tantra of Siddhaikavīra. {9}

As here follows:

Twenty-First Mantra

2.4 oṁ sara sara siri siri suru suru meru­mandara­pratīkāśa āviśa āviśa kailāsa­kūṭa­putrāya namaḥ svāhā |

Oṁ, run, run! Move, move! Go, go! Become like Mount Meru, become! Homage to the Kailāsakūṭa­putra! Svāhā!

2.6Early in the morning, in a clean place, one should draw a maṇḍala, set up a jar, and make generous offerings to the god Vimalacandra.52 One should incant the mirror and show it to a boy or girl who is well washed,53 dressed in very clean clothes, anointed with white sandalwood paste and wearing a necklace of sweet-smelling flowers, and uncorrupted by “villagers’ dharma.”54 Then the mirror will reveal without error what should be done as regards the intended task.

2.7In the evening, one should wipe the top surface of the maṇḍala disc and make generous offerings to the god, lord Vimalacandra.55 Having made an offering 108 times, one should go to sleep without speaking. The beneficial and harmful results of the task one has in mind will be revealed. To those who recite the mantra continuously, the events taking place in the three worlds will be revealed.

Twenty-Second Mantra

2.8 oṁ śravaṇa­piśācini muṇḍe svāhā |

Oṁ, Śravaṇa­piśācī, Muṇḍā, svāhā! {10}

2.9If one stands under a belleric myrobalan tree or under a banyan tree and silently recites the mantra 100,000 times, one will attain success. Muṇḍā, whispering in one’s ear,56 will recount all that is happening in the three worlds. Alternatively, bathed and dressed in clean clothes, one should recite it 10,000 times in a secluded place. Then one will attain success.

At night, one should incant costus root 108 times. Then, having anointed one’s face and feet with it, one should go to sleep without speaking. It will then be revealed in one’s sleep what will be beneficial and what will not.

Twenty-Third Mantra

2.10 oṁ namaḥ saptānāṃ samyak­saṃbuddha­koṭīnām | tadyathā | oṁ cale cule cunde mahāvidye satyavādini varade kathaya kathaya svāhā |

Oṁ, homage to the seven koṭis of perfectly awakened buddhas! Just as here follows, Oṁ, Calā, Culā, Cundā, Mahāvidyā, Satyavādinī, Varadā, speak, speak! Svāhā!

2.11If one follows here the same procedure described for the previous mantra, Calā will reveal things in a mirror, a conch, a candle, or a dish of water. One who recites the mantra silently, after washing his face with water incanted 108 times, will perceive in his sleep what is beneficial and what is not.

Twenty-Fourth Mantra

2.12 oṁ mucili svāhā | mohani svāhā | dantili svāhā  |

Oṁ, Mucilī, svāhā! Mohanī, svāhā! Dantilī, svāhā!

2.13This mantra57 can be mastered by reciting it 10,000 times. [F.7.a] One should make generous offerings to the blessed noble lord Avalokiteśvara, wash one’s face with water incanted 108 times, and recite the mantra, having set one’s mind on the task to be accomplished. If one goes to sleep without speaking, one will behold the lord as one’s own body and learn what will be beneficial and what will not.

Twenty-Fifth Mantra

2.14 oṁ prajvala hūṁ phaṭ  |

Oṁ, Prajvala! Hūṁ, phaṭ!

2.15This mantra is the heart essence of Lord Lokanātha. One will attain success by reciting it one million times. If one follows here the same ritual described for the previous mantra, it will be revealed in one’s dreams what is beneficial and what is not.

Twenty-Sixth Mantra

2.16 oṁ namaḥ saptānāṃ buddhānām apratihata­śāsanānām | tadyathā | oṁ kumāra­rūpeṇa darśaya darśaya ātmano vibhūtiṃ samudbhāvaya svapnaṃ nivedaya yathābhūtaṃ hūṁ hūṁ phaṭ phaṭ svāhā |

Oṁ, homage to the seven buddhas whose teachings are inviolable! As here follows: Oṁ, show yourself in the form of the Youthful One, show! Manifest your power! Send me a dream to reveal the way things are! Hūṁ, hūṁ! Phaṭ, phaṭ! Svāhā! {11}

2.17One should make offerings, according to one’s ability, in front of a painting or a statue of venerable Mañjuśrī,58 or by a memorial that contains his body relics. If one recites the mantra seven hundred times, one will oneself behold the lord in a dream and show him to others, too.

Twenty-Seventh Mantra

2.18 oṁ karṇapiśāci karṇe me kathaya hūṁ phaṭ |

Oṁ, Karṇapiśācī, whisper into my ear! Hūṁ phaṭ!

2.19Beneath a tree inhabited by piśācas, one should observe silence and sit absorbed in the samādhi of conquering the three worlds. Then, one should incant meat, fish,59 and black plum, and with them prepare a bali. One should recite the mantra in the three periods of the day. On the first day Karṇapiśācī will give a sign. Later, she will come, and one will attain success. From then on, whispering into one’s ear, she will recount all that is happening in the three worlds. After twenty-one days, one will succeed even in killing Brahmā.

Twenty-Eighth Mantra

2.20 oṁ caturbhuja ṣaṇmukha vikṛtānana karṇapiśācīm ākarṣaya hūṁ phaṭ |

Oṁ, the four-armed and six-faced one! You with a contorted face! Please summon Karṇapiśācī! Hūṁ phaṭ!

One should recite [this mantra] in a charnel ground in front of a painting of Yamāntaka. After twenty-one days,60 Karṇapiśācī will be in one’s control.

Twenty-Ninth Mantra

2.21 oṁ buddha curu curu mārge svāhā  |

Oṁ, Buddha! Curu, curu on the path! Svāhā!

2.22In a memorial containing his relics, or in front of the venerable Buddha, one should recite the mantra 10,000 times as preliminary practice. Later, one should make offerings according to one’s ability. [F.7.b] At bedtime, one should recite the mantra eight hundred times. One should go to sleep with the following question in one’s mind: “What was my past existence, and what will my future existence be?” In one’s sleep, one will perceive one’s past and future births, there is no doubt.

2.23If one is to die within six months, then in one’s dream one will not be able to see one’s own head or those of others. Similarly, a boy or a girl whom one sees in an incanted mirror with his or her head invisible will die within six months.61

One should make an unguent from malachite and the root of white agastya tree, incant it 108 times, and smear it on one’s eyes. One will distinctly see without heads all those who are going to die within six months, whether humans or animals.

Thirtieth Mantra

2.24 oṁ svapna­vilokini siddha­locane svapnaṃ me kathaya svāhā |

Oṁ, Svapnavilokinī! Siddhalocanā! Interpret my dream for me! Svāhā! {12}

This king of mantras works with all the methods previously described.

Thirty-First Mantra

2.25 oṁ aditi devadattāṃ me dehi dadāpaya svāhā |

Oṁ, Aditi, give me such-and-such a girl! Please give! Svāhā!

2.26If one recites this mantra surrounded by water, one will be given the girl one has in mind.

One should recite the mantra 100,000 times for each syllable. By offering a homa of priyaṅgu flowers or palāśa flowers one will obtain great splendor.

If one recites this mantra at night while performing a homa using the wood of a milk tree, one will obtain any village for which one performs the homa and recitation.

By performing 100,000 homa rituals with lotuses or bilva fruits, one born into a royal family will obtain the kingdom. Others will obtain great splendor.

When one offers 700,000 homa rituals with any type of flowers, one will obtain inexhaustible wealth.

Thirty-Second Mantra

2.27 oṁ jaye vijaye ajite aparājite svāhā |

Oṁ, Jayā, Vijayā, Ajitā, Aparājitā, svāhā!

Reciting this king of the heart mantras of the four sisters 400,000 times, following the same procedures as described previously, will accomplish all the rituals described previously.

Thirty-Third Mantra

2.28 oṁ megholkāya svāhā |

Oṁ, svāhā to Megholka!

By offering a homa with flowers of the palāśa tree 100,000 times, using, as an option, firewood from the same tree, one will obtain 100,000 pieces of gold. [F.8.a] One who wishes for a girl will soon obtain the one he desires.

Thirty-Fourth Mantra

2.29 oṁ kamalavikāsini kamale mahālakṣmi rājyaṃ me dehi varade svāhā |

Oṁ, Kamalavikāsinī, Kamalā, Mahālakṣmī, give me the kingdom! You who grant boons, svāhā!

2.30This mantra is the essence of Mahālakṣmī. When recited continuously, it will bring enormous glory. By offering a homa of whatever flowers are available, one will obtain great splendor and any girl one desires. By offering 100,000 homas of bdellium pills the size of a kernel of a cotton tree, smeared with the three sweet substances, or 100,000 homas of lotuses, one will obtain a kingdom.

Thirty-Fifth Mantra

2.31 oṁ nandini varade kiṇi kiṇi khiṇi khiṇi śriyaṃ me dada vauṣaṭ  |

Oṁ, Nandinī! You who grant boons! Kiṇi, kiṇi! Khiṇi, khiṇi! Give me splendor! Vauṣaṭ!

This king of mantras is the heart essence of Nandinī. It accomplishes all the previously described activities.62 {13}

Thirty-Sixth Mantra

2.32 oṁ jambhe mohe svāhā  |

Oṁ, Jambhā! Mohā! Svāhā!

This king of mantras brings the fulfillment of wishes when one makes offerings of oleander flowers to the venerable Tārā and recites the mantra 100,000 times for each syllable.

Thirty-Seventh Mantra

2.33 oṁ vasudhāriṇi svāhā  | oṁ śrīvasu svāhā | oṁ vasuśriye svāhā | oṁ vasumukhi svāhā | oṁ vasu­matiśriye svāhā |

Oṁ, Vasudharā, svāhā! Oṁ, Śrīvasu, svāhā! Oṁ, Vasuśrī, svāhā! Oṁ, Vasumukhī, svāhā! Oṁ, Vasumatiśrī, svāhā!

2.34One should imagine oneself in the form of Jambhala, and visualize in one’s heart, in the center of a moon disk, the goddess Vasudharā, who is of golden color, has two arms, and is adorned with all adornments. In the four directions, starting with the east, she is surrounded by four goddesses. Her right hand is in a boon-granting gesture, and in her left she is holding grain and a cluster of blossoms. Visualizing her like this will bring fulfillment of one’s wishes.

2.35One should draw a four-sided maṇḍala with cow dung, two hands in diameter, and offer sweet-smelling63 flowers in the three periods of the day. When one has done 4,000 recitations, one’s wishes will become fulfilled within six months.

By offering 400,000 homas of whatever flowers may be available, one will obtain great splendor. By reciting the mantra 100,000 times for each syllable, one will ensure great splendor. After offering 100,000 homas of bdellium pills, one’s wishes will come true. [F.8.b]

Thirty-Eighth Mantra

2.36 oṁ vasudhāriṇi amukīṃ kanyāṃ me dehi dadāpaya svāhā |

Oṁ, Vasudharā, give such-and-such girl to me! Cause her to be given to me! Svāhā!

2.37Observing one’s minor vows,64 one should bathe and, while in the water, recite this mantra 400,000 times. Then one will obtain the girl one desires.

At night, one should do a homa offering 100,000 times with the wood of a milk tree, including [in the mantra] the name of a village. Then one will obtain that village.

Thirty-Ninth Mantra

2.38 oṁ vasudhāriṇi svāhā  | oṁ candrakāntyai svāhā | oṁ dattāyai svāhā | oṁ vasudattāyai svāhā | oṁ āryāyai svāhā | oṁ subhadrāyai svāhā | oṁ guptāyai svāhā  | oṁ devyai svāhā | oṁ sarasvatyai svāhā |

Oṁ Vasudharā, svāhā! Oṁ, svāhā to Candrakāntī! Oṁ, svāhā to Dattā! Oṁ, svāhā to Vasudattā! Oṁ, svāhā to Āryā! Oṁ, svāhā to Subhadrā! Oṁ, svāhā to Guptā! Oṁ, svāhā to Devī! Oṁ, svāhā to Sarasvatī!

2.39One should draw Vasudharā on a gold, silver, or copper leaf in the center of an eight-petaled lotus. On its petals, starting from the east, one should draw the great yakṣiṇīs, Candrakāntī, and so forth. One should then enclose it in two leaves and place it in between ghee, honey, and sugar.65 By following the same procedures as previously described, one will accomplish the tasks previously described. {14}

Fortieth Mantra

oṁ jambhala­jalendrāya svāhā |

Oṁ, svāhā to Jambhala, the lord of the waters!

oṁ maṇibhadrāya svāhā  | oṁ pūrṇabhadrāya svāhā | oṁ dhanadāya svāhā | oṁ vaiśravaṇāya svāhā |

Oṁ, svāhā to Maṇibhadra! Oṁ, svāhā to Pūrṇabhadra! Oṁ, svāhā to Dhanada! Oṁ, svāhā to Vaiśravaṇa!

oṁ kelimāline svāhā | oṁ vicitrakuṇḍaline svāhā | oṁ sukhendrāya svāhā | oṁ carendrāya svāhā |

Oṁ, svāhā to Kelimālin! Oṁ, svāhā to Vicitra­kuṇḍalin! Oṁ, svāhā to Sukhendra! Oṁ, svāhā to Carendra!

2.43The lord is surrounded by the eight great kings66 of the yakṣas, and accompanied by the goddess Vasudharā. He is of golden color, holding a mongoose and a citron, with a protruding belly, and adorned with all the jewel ornaments. The yakṣa lords, for their part, are accompanied by the yakṣiṇīs mentioned. The lord can even grant the rulership of the three worlds to those who meditate, make offerings during the three periods of the day, and recite the mantras, or to those who offer eight hundred handfuls of water.

2.44One who recites this early in the morning, before crows start to caw, while standing in water, will have an inexhaustible accumulation of wealth.

Alternatively, on a golden plate one should engrave Vasudharā surrounded by the yakṣiṇīs, and on a second plate Lord Jambhala surrounded by the yakṣas. [F.9.a] One should join them together and wear67 them. Then the lord will grant the eight great siddhis, not to mention other siddhis.

This was the second chapter in the Great Sovereign Tantra of Siddhaikavīra. {15}

Forty-First Mantra

3.1 oṁ vajratīkṣṇa duḥkhaccheda prajñā­jñāna­mūrtaye |

jñānakāya vāgīśvara arapacanāya te namaḥ ||

3.2One should visualize oneself in the form of Lord Mañjuvajra Siddhaikavīra, white like the light of the autumn moon. In his left hand he is holding a blue lotus and his right hand is in the boon-granting gesture. He is the pure sphere of phenomena, shining forth from his primordially unborn nature.68 After twenty-one days one will obtain the speech of Sarasvatī.69 Within six months, one will accomplish Vāgīśvara. One will see Vāgīśvara right in front of oneself and remember everything one has heard.

3.3If, early in the morning, over the period of one month, one drinks half a tola of sweet flag, incanted 108 times, with milk, oil, or ghee, one will cure dullness,70 stammering, or dumbness; one’s voice will become like that of a love-intoxicated cuckoo; and one’s speech will be distinct and sweet. After six months of practice, the treatises one has not heard will become clearly known, and those that have been learned will not be forgotten. One will be able to retain whatever one has learned.

Forty-Second Mantra

3.4 oṁ vākyedaṃ namaḥ |

Oṁ, Vākya! Homage to you!

3.5This is the heart mantra of the venerable Vāgīśvara. One who is practicing this mantra while absorbed in the samādhi described earlier can accomplish all the tasks that were previously mentioned. One should gather 100,000 jasmine flower buds and descend into the waters of a great river flowing toward the ocean to where the water reaches up to one’s neck. Reciting this mantra, one should throw the buds, one by one, into the stream. Should any bud float against the stream, one should swallow it without touching it with one’s teeth. Then one will be granted the ability to remember everything that has been learned.

Similarly, by offering 400,000 homas of any type of flower, one will become identical to Vāgīśvara. [F.9.b]

3.6Early in the morning, one should prepare a maṇḍala disc using one cat’s paw71 of powdered pennywort and incant it 108 times. One should then make as many offerings to Lord Vāgīśvara72 as one can, and drink the powder with ghee or fermented rice water. Within six months one will be able to remember whatever one has learned; one will be eloquent and have a sweet voice. This king of mantras will be mastered if one recites it 100,000 times for each syllable according to the procedure of the preliminary practice. Later, during a lunar eclipse or a solar eclipse, one should hold a sword wrought from fine iron in one’s hand, and recite the mantra while the moon is invisible, until it reappears. One will then become a vidyādhara of the sword. In the same way one may use the mantra to empower a wheel, a scepter, a trident, an arrow, a hammer, a noose, and so forth. After that, one should refine and empower the elixirs of long life. One should prepare the substances for an eye ointment, a tika ointment, an ointment for the feet, a salve of enthrallment, etc., and empower them.

3.7One should fill up a dish with either milk or yogurt mixed with rice, together with ghee and sugar. One should recite the mantra while covering it with one’s hand {16} and then eat it. Then one will live for five hundred years.

3.8One should put some beans in one’s mouth and recite the mantra. If sprouts come forth,73 one will become eloquent, learned, skilled in writing, and able to remember all that one has learned.

3.9If one offers 100,000 homas of lotuses, the lord will clearly appear before one. With 100,000 homas of bilva fruits, one will obtain the kingship of the triple universe. If one offers 400,00074 homas of whatever kind of flowers may be available, one will obtain mastery of speech.

3.10 With 400,000 homa offerings of five types of grain smeared with ghee, one will be able to summon a yakṣiṇī or a girl from the pātāla. In the same way, one should offer five types of wood.

3.11Practiced continuously, the mantra will even lead to the state of awakening in this very lifetime.

Forty-Third Mantra

3.12 oṁ hrīḥ hūṁ |

Oṁ hrīḥ hūṁ.

This king of mantras will grant the same result.

Forty-Fourth Mantra

3.13 oṁ hrīḥ mahāmāyāṅge mahā­sarasvatyai namaḥ |

Oṁ, hrīḥ, Mahāmāyāṅgā! Homage to Mahāsarasvatī! [F.10.a]

3.14This heart mantra of the venerable, noble Tārā accomplishes all actions. Reciting the mantra “Oṁ, all phenomena are pure by nature. I am pure by nature on both the outside and inside,”75 one should meditate that everything animate and inanimate, as well as oneself, is pure by nature. One should visualize a white lotus seven hands in diameter, on top of it a moon disk, and in the center of the moon disk the goddess in all her splendor, one hand holding a lotus and the other displaying the boon-granting gesture. The nature of the Blessed Lady’s body is great compassion. She is there solely to benefit others. She delights in granting practitioners the siddhis they desire. She is white like the rays of the autumn moon, anointed with cream of white sandalwood, and beautifully adorned with flowers.76 She is dressed in white garments; pearl necklaces, white and so forth,77 gleam on her chest, and many jewels adorn her body. She illuminates the endless and limitless world sphere with thousands of flashing light rays. She has the form of a twelve-year-old girl, her body in all the fresh beauty of budding youth. One should visualize oneself thus in the form of Mahāsarasvatī, with Prajñā in front, Medhā to the right, Mati behind, and Smṛti to the left—each goddess beautiful, with the same characteristics as just described.

3.15Then, in the area of one’s navel, in the center of a moon disc, one should visualize a white syllable oṁ. Now one should recite the mantra, visualizing its complete garland as the nature of speech emerging from the syllable oṁ in an unbroken stream.78 The follower of Mantra, with his mind wholly focused on this practice and his body disciplined, sitting silently in the center of a sun disc the color of red lotus,79 will obtain the speech of Sarasvatī within one month. Within three months he will succeed even in the slaying of Brahmā. Within six months, he will become equal to Sarasvatī. {17}

Forty-Fifth Mantra

3.24 oṁ vāgvādini vācaṃ me niyaccha sarasvati mahāśvete svāhā |

Oṁ, Vāgvādinī, grant me the gift of speech! Sarasvatī! Mahāśvetā! Svāhā!

This heart mantra of the Great White Goddess born from a lotus82 accomplishes all the tasks described previously.

Forty-Sixth Mantra

3.25 oṁ arkamālini kiṇi kiṇi khiṇi khiṇi svāhā |

Oṁ, Arkamālinī! Kiṇi kiṇi! Khiṇi khiṇi! Svāhā!

3.26One should visualize oneself as the youthful lord Mañjuvajra Siddhaikavīra. He is free from the afflictions, holds a book that embodies all statements,83 and brandishes the sword of wisdom in his right hand. In front of him, one should visualize the sunlight-garlanded Mahāsarasvatī; behind him, Mahāśrī; to his right, Keśinī; and to his left, Upakeśinī. One should visualize them as white like the autumn moon and adorned with every ornament.84 While resting in this visualization one should first make offerings to the best of one’s ability {18} and then recite this mantra 400,000 times following the procedures of the preliminary practice as already described. [F.11.a] Then, one should incant one pala of Sarasvatī’s ghee or pennywort ghee. Next, one should visualize that Sarasvatī offers this substance to oneself with her hand. Absorbed in samādhi, one should drink it. Here is the recipe for this ghee mixed with pennywort.

Forty-Seventh Mantra

3.33 oṁ ananta­jñāna­śriye mañjuśriye namaḥ |

Oṁ, homage to Mañjuśrī who has the infinite splendor of knowledge!

3.34One should visualize oneself in the form of Vāgīśvara, surrounded by the four goddesses as described before, and recite the mantra according to the procedure previously set out. Then one will be able to perform all the rites already mentioned.

Forty-Eighth Mantra

3.35 oṁ arapacana dhīḥ svāhā |

Oṁ, Arapacana, dhīḥ! Svāhā!

3.36In an isolated place, one should draw a maṇḍala and make offerings to the blessed Vāgīśvara and to one’s precious guru. Then, one should sit on a comfortable seat and arouse the mind set upon awakening. Afterward, one should recite three times the mantra “Oṁ, all phenomena are pure by nature; I am pure by nature,”86 and, considering oneself and everything else to be naturally pure, bring emptiness directly to mind. {19} One should then visualize oneself, instantaneously arisen, upon a white lotus and a moon disk; one is white in color, holding a book and a sword. [F.11.b] On the right side of oneself as Vāgīśvara is Keśinī, and on one’s left, Upakeśinī. Each of them is white and holds a red lotus. In front is Jālinīprabha,87 of white color, astride88 a sun disk and holding a blue lotus. Behind, one should visualize Candraprabha, astride89 a moon disk and holding a blue lotus. Then, in one’s heart, one should visualize the syllable a, radiating blazing streams of light, which is then transformed into an eight-spoked wheel, extremely ornate as it is the nature of the complete range of speech. One should vizualize the wheel clearly and consider that it is rapidly revolving. Practicing in this way, one will come to know all the treatises clearly within six months as regards both their meaning and composition, even if one has never heard them before. After one year, one will become equal to Vāgīśvara. This was the method of the wheel of Arapacana.

Forty-Ninth Mantra

3.37 oṁ vāgīśvara muḥ |

Oṁ, Vāgīśvara, muḥ

3.38All the results mentioned previously will come to the person who recites this mantra. One should visualize, in the center of a circle, the syllable muḥ surrounded by a garland of flames. This is called the circle of wisdom procedure.

Fiftieth Mantra

3.39 oṁ dharma­dhātu­vāgīśvara muḥ svāhā |

Oṁ, Vāgīśvara of the sphere of phenomena, muḥ! Svāhā!

3.40In the same order as just described, one should imagine oneself as having the nature of the five deities. Then, one should visualize a sixteen-spoked wheel with the syllable muḥ in its center. To those who visualize this or an eight-spoked wheel90 will come the results previously mentioned.

Fifty-First Mantra

3.41 oṁ vajratīkṣṇa varada muḥ svāhā |

Oṁ, Vajratīkṣṇa, the boon giver, muḥ! Svāhā!

3.42One should visualize oneself as the syllable muḥ. Then, as it transforms, one instantaneously becomes Vāgīśvara, the sole hero, who, like a blazing fire, illuminates the entire environment. In one’s heart one should visualize the syllable oṁ, which is then transformed into a sun disk that illuminates all worlds, shining with a hundred thousand rays. By meditating thus, within six months the practitioner will become equal to Vāgīśvara and will obtain all the results previously described. [F.12.a]

This was the third chapter in the Great Sovereign Tantra of Siddhaikavīra. {20}

Fifty-Second Mantra

4.1 oṁ lavaṇāmbho ’si tīkṣṇo ’si udagro ’si bhayṃkara | amukasya daha gātrāṇi daha māṃsāni daha tvacam nakhāny api daha asthīni asthibhyo majjakaṃ daha | lavaṇaṃ chindati lavaṇaṃ bhindati lavaṇaṃ pacati | kṣoṇita­lavaṇe hriyamāṇe kuto nidrā kuto ratiḥ | yadi vasati yojanaśate nadīnāṃ ca śatāntare | nagare lohaprākāre kṛṣṇa­sarpa­kṛtākule | tatraiva vaśam ānīhi lavaṇa­bandha­puraskṛta | oṁ ciṭi ciṭi vikloli amukaṃ sadhana­parivāram eva samānaya svāhā |

4.2 Oṁ, Lavaṇāmbha! You are fierce! You are vast! O terrifying one! Burn the limbs of such-and-such! Burn his flesh! Burn his skin! Burn even his nails! Burn his bones and the marrow in his bones! He cuts the salt, breaks the salt, and cooks the salt. When the salt of the earth is being seized, how could one sleep, how could one find pleasure? If such-and-such dwells a hundred leagues away, behind a hundred rivers, in a city surrounded by iron walls and protected by cobras—at that very place, enthrall that person, having first bound the salt. Oṁ, ciṭi, ciṭi! Vikloli! Please bring here such-and-such a person! Svāhā!

4.3As a preliminary practice, one should perform 10,000 recitations before commencing the sādhana practice. Here, one should visualize oneself as the noble lord Avalokiteśvara, standing beneath a blossoming aśoka tree. He is red in color and wears red garlands,91 red clothes, jewelry, and unguents. He has a distinctively erotic appearance and in his four arms he holds a noose, a goad, a bow, and an arrow. He is accompanied by two goddesses, Tārā and Bhṛkuṭī, who stand to his right and left respectively.

4.4Visualizing oneself like this, one should offer, in the three periods of the day, 108 homa offerings92 of salt. After seven days, one will succeed in enthralling a man or a woman. After twenty-one days, one will be able to enthrall an eminent person.

One should make an effigy from beeswax mixed with salt in the shape of the target person, four fingers in size. Then one should heat up that effigy at the three junctions of the day above the smokeless embers of cutch tree wood while saying the mantra aloud. Whoever’s name is included in the mantra, that person will become enthralled. One should give the target salt mixed with vajra water after incanting it 108 times. Then the target will become enthralled simply by drinking it.

Fifty-Third Mantra

4.5 oṁ lavaṇāmbho ’si tikṣṇo ’si udagro ’si hṛdayaṃgama amukasya hṛdayaṃ pītaṃ nāsti loke cikitsakaḥ oṁ ciṭi ciṭi vikloli vikloli mahāvikloli mahāvikloli amukaṃ me vaśam ānaya svāhā |

Oṁ, Lavaṇāmbha! You are fierce! You are vast! You touch the heart! The heart of such-and-such a person is drunk. There is no physician in the world for this. Oṁ, ciṭi, ciṭi! Vikloli, vikloli! Mahāvikloli, mahāvikloli! Please enthrall such-and-such a person for me! Svāhā!

4.6Having completed the procedure of the preliminary practice as before, one should drink three handfuls of incanted water with salt in the three periods of the day. Whoever’s name one includes, that person will become enthralled.

One should mix equal amounts of salt and black mustard seed and offer them in a homa offering. Whoever’s name is used in the offering, that person will become enthralled. [F.12.b]

Fifty-Fourth Mantra

4.7 oṁ kurukulle svāhā  |

Oṁ, svāhā to Kurukullā! {21}

4.8This is the heart mantra of the venerable noble Tārā. Its invincible power in the activity of enthralling the three worlds is known far and wide.

One should, while absorbed in the absorption mentioned previously, recite the mantra 100,000 times for each syllable. Later, the person to whom one gives flowers, incense, unguents, fragrant powders, or betel will become enthralled.

4.9By censing oneself with a pleasant-smelling incense, one will be adored by everyone. If one offers a homa of red flowers, the person whose name one uses in the homa will become enthralled. If one incants food and drink, whoever it is given to will become enthralled. To enthrall an important person, one should offer white mustard seeds in the fire. Later, on an auspicious lunar day, during an auspicious asterism, etc., one should make offerings to her, the Blessed One. Then one should draw a circle with sixteen divisions in the form of a lotus with petals. One should draw it on birchbark or cloth using saffron, bovine orpiment, resin, etc. In the center of the circle, one should write both the name of the target and that of the practitioner.93 On the petals, one should write the four syllables ku ru ku llā in combination with the target’s name only.94 On the outside, one should surround this with a threefold circle of oṁ syllables using a red cord and insert the drawing into the heart of an effigy made of beeswax. Then, while heating up the effigy over the embers of cutch tree wood at the three junctions of the day, one should draw the effigy’s feet toward oneself. Whether one is enthralling a man or a woman, one should pierce the feet with a copper needle and heat them. The target will become enthralled.

4.10One should visualize the wind maṇḍala arisen from the syllable yaṁ. Above it, one should visualize the target with disheveled hair, naked, and with a noose tied around his neck. One should pull him by the chest with a hook and draw him by means of the mantra which has the force of the wind. As he is visualized prostrate at the practitioner’s feet, all that one wants from him can be accomplished. With dedicated practice, one will be able to draw even material objects95 into one’s presence by mere concentration. [F.13.a]

4.11One should place the mantra in the center of a bowl of ghee, honey, and sugar-candy and, in the three periods of the day, offer flowers and other things to it while reciting the mantra. Then one will enthrall whomever one wishes.

One should make a lamp wick with fibers of white lotus and put lampblack into a dish of unbaked clay along with clarified butter from a brown cow. By applying this lampblack, incanted 108 times, to one’s eyes, one will be adored by everyone.

In the ancestors’ grove,96 one should collect lampblack from a wick made of white lotus fibers burning inside a human skull with human fat. This should be done at night on the eighth or the fourteenth day of the waning moon. By anointing one’s eyes with this lampblack, one will be adored by everyone.

Fifty-Fifth Mantra

4.12 amale vimale kuṅkume samayena baddho ‘si | bindūn bindūn icchayā devo varṣati vidyotayati garjati garjati | vismaya­mahā­rāja samāyita vardhayita hūṁ | devebhyo manuṣyebhyo gandarvebhyo śikhi­graha­deva ānandasya grahaṇāyāgama­nāyākramaṇāya97 juhomīha svāhā |

4.13 In the pure and stainless saffron, you are bound by your pledge. The god rains raindrops, raindrops, as he pleases. He sends lightning and thunder. O amazing great king! May he bring prosperity and growth! Hūṁ! {22} O god of comets and planets, I now offer an oblation to gods, humans, and gandharvas, for the seizing, the coming, and the traversing of happiness,98 svāhā!

4.14With this king of mantras one should perform the preliminary ritual. Then, in the center of a house yard, one should smear cow dung and delineate the altar space.99 One should spread darbha grass there and set it alight. Next, one should take 108 flowers of the giant milkweed shrub and, repeating the mantra, offer the flowers one by one in the fire. Then one summons the woman or man one desires.

4.15An intelligent person, knowing what is described here, should treat it with respect.100

This was the fourth chapter in the Great Sovereign Tantra of Siddhaikavīra.