འབྱུང་པོ་འདུལ་བའི་རྒྱུད།
The Bhūtaḍāmara Tantra
Bhūtaḍāmaratantram
འབྱུང་པོ་འདུལ་བ་ཞེས་བྱ་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ།
’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po
The Great Sovereign Bhūtaḍāmara Tantra
Bhūtaḍāmaramahātantrarājaḥ
Toh 747
Degé Kangyur, vol. 95 (rgyud, dza), folios 238.a–263.a.
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2020
Current version v 1.0.0 (2020)
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Summary
The Bhūtaḍāmara Tantra is a Buddhist esoteric manual on magic and exorcism. The instructions on ritual practices that constitute its main subject matter are intended to give the practitioner mastery over worldly divinities and spirits. Since the ultimate controller of such beings is Vajrapāṇi in his form of Bhūtaḍāmara, the “Tamer of Spirits,” it is Vajrapāṇi himself who delivers this tantra in response to a request from Śiva. Notwithstanding this esoteric origin, this tantra was compiled anonymously around the seventh or eighth century ᴄᴇ, introducing for the first time the cult of its titular deity. Apart from a few short ritual manuals (sādhana), this tantra remains the only major work dedicated solely to Bhūtaḍāmara.
Acknowledgements
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Thomas Doctor then compared the translation against the Tibetan translation found in the Degé Kangyur and edited the text. Special thanks are owed to Dr. Péter-Dániel Szántó for making available his transcript of the manuscript, “Göttingen Xc 14/50 I,” which was our default source for the reconstruction of the Sanskrit text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
There are many uncertainties regarding the Bhūtaḍāmara Tantra, one of them being its canonical classification. Although it is included in the Kriyā Tantra section of the Degé edition of the canon, some Tibetan sources describe it as a Caryā text.1 Based on the contents, which include both Kriyā and Yoga Tantra material, assigning it to the Caryā class is not entirely without justification. However, even though some rites have an unmistakable Yoga Tantra character, the soteriological aims common to the Yoga Tantras are never explicitly stated. As the elements of this tantra characteristic of Kriyā Tantra clearly predominate, its classification as such seems correct. Based on its affiliation with Vajrapāṇi, this text belongs to the Vajra family (vajrakula) among the sub-classes of the Kriyā Tantras, rather than the Tathāgata or Padma families.
Another uncertainty is the age of the Bhūtaḍāmara Tantra. There are no titles of earlier works or names of historical figures to help us assess its date of composition. There appear to be, however, two strata of material in the text, corresponding to the division into the Kriyā and the Yoga Tantra content. The older stratum primarily contains non-Buddhist, pre-Vajrayāna magical lore not yet fully assimilated in formal Buddhist structures. This content likely belongs to the fourth or fifth century, its age being demonstrated by the recurrent use of the word dīnāra, a coin named after the Roman denarius. This type of coin was popular in India in the fourth and fifth centuries and is well attested in the literature of that period.
Features of Yoga Tantra can be found chiefly in chapter eight, where the visualization procedure, described as part of the main sādhana of Bhūtaḍāmara, includes most of the elements of deity yoga practice, including a sophisticated development stage (utpattikrama) practice. Based on the inclusion of these practices, it is unlikely that this section was composed prior to the seventh century. The mention of the Bhūtaḍāmara Tantra in the Nāmamantrārthāvalokinī—Vilāsavajra’s commentary to the Mañjuśrīnāmasaṃgīti—which is probably the earliest reference to the text,2 sets the terminus ad quem to the late eighth century. Therefore, it seems most likely that the Bhūtaḍāmara Tantra was composed some time during the seventh and the eighth centuries.
Terminological Considerations
The central deity in this tantra is Bhūtaḍāmara, a wrathful form of Vajrapāṇi. In the tantra he is referred to by a variety of names, including Vajrapāṇi, Vajradhara, Guhyakādhipati, Mahākrodhādhipati, Mahākrodha, Krodharāja, Krodha, or simply by the title Blessed One (bhagavān). It needs to be noted, however, that in the Kriyā Tantras Vajradhara has not yet become a deity iconographically distinct from Vajrapāṇi, and so “Vajradhara” is used merely as an epithet for Vajrapāṇi. Likewise, guhyakādhipati—one of the most common titles of Vajrapāṇi in Buddhist literature—refers in the early Kriyā Tantras to Vajrapāṇi’s status as lord of the guhyakas, a class of semidivine beings, and not as the “Lord of Mysteries” as intended in later tantric systems. It is therefore a matter of doubt whether the Tibetan translators of the Bhūtaḍāmara Tantra were correct in rendering this title as “Lord of Mysteries” (gsang ba’i bdag po). One could guess that, since they made their translation in the eleventh century, they opted for an interpretation which, by then, would certainly have been predominant. But since the “mysteries” or “secrets” (guhya), such as the “secret” body, speech, and mind, are never mentioned in the tantra, it is unlikely that the latter interpretation was originally intended here. On the other hand, the title “Lord of Guhyakas” seems to better fit the context of the Bhūtaḍāmara Tantra, as guhyakas are high on the list of beings with magical abilities (perhaps not far behind vidyādharas) that yield to Bhūtaḍāmara’s power. The rest of Vajrapāṇi’s epithets all contain the word krodha (“wrath”), reflecting the wrathful nature of Bhūtaḍāmara.
There is also considerable confusion regarding the names of the principal deities and spirits featured in the tantra’s rituals. The lists of names presented in the individual recensions do not always align, and in some sources the number either falls short of or exceeds the expected set of eight deities. No attempt has been made in our translation to definitively standardize the lists of these names, as it is perhaps better to allow for some doubt than to venture arbitrary guesses.
Another ambiguity in the Bhūtaḍāmara Tantra concerns the term bhūta, such as is found in the name of the titular deity, and its feminine equivalent bhūtinī. In the tantra this term first and foremost refers to the bhūta order of spirits who need to be tamed, such as the “eight great bhūtas” or the “eight great bhūtinīs.” We reserve the use of the Sanskrit bhūta and bhūtinī for this class of beings. The terms bhūta and bhūtinī are also applied to other classes of nonhuman beings in this text, including the gods of the highest orders. In these instances we have elected to translate bhūta and bhūtinī as “male spirits” and “female spirits” respectively.
Apart from the names of different classes of beings, several other Sanskrit words are retained throughout the translation. This applies primarily to those terms that have already entered English lexicons, such as maṇḍala, mudrā, sādhana, pūjā, or liṅga, and also some technical terms for certain similar rites that would be difficult to differentiate in English translation. A sādhana procedure, for example, may include several types of offering, such as pūjā (this is more properly a worship that involves offerings), argha (welcome offering), homa (oblation offered into the fire), and bali (offering of edibles, usually to nonhuman beings including those of the lower orders). Only the first of these, pūjā, which is included in English lexicons, and the last, bali, have been left untranslated.
Structure of the Text
The arrangement of the text’s contents indicates that many changes may have taken place throughout the tantra’s long textual history—possibly through corruption or intentional redaction—that present challenges for the modern reader. The reader may therefore find it helpful to think of the Bhūtaḍāmara Tantra as a jigsaw puzzle that needs to be reassembled rather than try to find coherence in the arrangement of the extant recension of the text. As will be demonstrated in the summary that follows, these textual irregularities present themselves from the very beginning of the text and continue throughout. They include the omission of standard scriptural formulas, irregular use of section and chapter colophons, confusion in the names and number of sets of deities, and general incongruities in the content of the tantra.
The first irregularity comes at the very beginning of the text. The tantra begins not with the expected “Thus have I heard . . .” but with advice given by Vajrapāṇi, who begins with the standard Sanskrit phrase for introducing a new topic, athātas. What follows is not the usual scriptural formulation that introduces the context for the teaching, but rather a seemingly isolated piece of practical advice related to the practices that will be taught later on in the text.
The reader will also encounter colophons in unexpected or seemingly unnecessary places. Additionally, some of these colophons refer not to the main content of their given chapter, but to the content of a preceding section. As the colophons do not specify chapter numbers or provide other organizational information, it is possible that what had been section colophons in earlier versions of the text became chapter colophons in its later recensions. This confusion between section and chapter colophons is apparent in the different structures presented in the Buddhist and Śaiva versions of the Bhūtaḍāmara Tantra. The extant Buddhist version has as many as twenty-eight chapters, some unnaturally short, while its Śaiva counterpart has only sixteen. No attempt has been made in this translation to restore chapter divisions or to re-order the contents sequentially, as this would amount to redacting rather than translating the text.
After Vajrapāṇi’s unusual opening statement we reach what could be considered the proper introductory scene: the subjugation of all nonhuman beings, including the highest orders of gods, and their pledge of allegiance to Vajrapāṇi to offer every form of help to those who recite Vajrapāṇi’s mantra. The first to come forward and make a pledge is Aparājita, the chief among the eight bhūta kings, whose sādhanas, among the most prominent in the tantra, are taught in its final sections. Reflecting his complete thraldom, Aparājita serves as a pedestal for the feet of Bhūtaḍāmara in his form as the “lord of the maṇḍala.”
When challenged by Śiva, Vajrapāṇi demonstrates his awesome power by using mantra to first kill and then revive all the worldly deities and spirits, including Brahmā, Indra, and Śiva himself. With the mantra “that slays all spirits,” vajra flames issue from the pores of Vajrapāṇi’s skin, causing everyone’s death. With the mantra “that brings back the consciousness of the dead,” a stream of vivifying air issues forth from Vajrapāṇi’s nostrils, restoring them to life. Following this demonstration, an augural comment is made by the tathāgatas that in future times, whenever necessary, Vajrapāṇi will be the one to tame and subjugate worldly divinities and spirits. And indeed, throughout Vajrayāna literature this function is more often assigned to Vajrapāṇi in his wrathful forms than to any other deity.
Following Vajrapāṇi’s utterance of a mantra specifically targeting higher-order beings, Mahādeva-Śiva himself is the next to come forward and pledge fealty. His pledge marks a fundamental change in the hierarchies of the spirit world, as, following his lead, all the worldly divinities and spirits who had been under Śiva’s control join their master as subordinates to Vajrapāṇi. Mahādeva is perhaps the most important character in the tantra after Vajrapāṇi. He becomes Vajrapāṇi’s interlocutor who prompts him with requests to teach throughout the tantra. He also occupies the most prominent position in the inner circle of deities in the maṇḍala of Bhūtaḍāmara—directly in front of the lord himself.
Following Śiva’s example, the leaders of the eight classes of powerful nonhuman beings, with female figures leading the way, recognize Vajrapāṇi, in his form Mahākrodha (Great Wrath), as their master. Even if the word śaraṇa (“refuge”) is not used, their act is, for all intents and purposes, one of taking refuge. Each of these female spirits offers her heart mantra to Vajrapāṇi, an act that, because of a poetic use of puns, also indicates they are giving him their heart. Each of the individual spirits’ pledges to Vajrapāṇi establishes a bond between the spirit and the deity and, by extension, between the spirit and the practitioner who recites the Vajrapāṇi mantra and performs the spirit’s sādhana. The sādhana is the means to summon these spirits and hold them to their pledge (samaya).
The spirits’ pledge to Vajrapāṇi is an important theme in the Bhūtaḍāmara Tantra. Throughout the tantra it is stated again and again that a noncompliant spirit who breaks its pledge, or even fails to heed the summoning call, will perish. There is some ambiguity, however, as to whether it is the spirit or the practitioner that will perish if the sādhana goes awry. The language of most of the sādhanas found in the text clearly indicates that it is the spirit who will perish, but there are at least two instances in the Sanskrit sources of the Bhūtaḍāmara Tantra that could be interpreted either way. A variant in one manuscript makes it clear that it is the practitioner who will die if they fail in their performance of the ritual. If it is in fact the case that the warning extends also to the practitioner, the threat of death could apply equally to the performance of all the sādhanas in the tantra. It would then serve as a reminder of the dangers inherent to practices intended to gain control over spirits. Once the spirit is brought under control, however, it will unfailingly provide for all the practitioner’s temporal needs and offer all kinds of protection.
From the spirits’ perspective, the threat of breaking the pledge is perhaps mitigated to some extent by the fact that the spirits benefit from pledging themselves to Vajrapāṇi and the practitioner. In a statement found in the introduction to the last two sādhanas in the text we are told that these sādhanas—and, by implication, possibly also all the preceding sādhanas—are mutually thrilling for the bhūtinīs and the practitioner, and that the bhūtinīs become filled with joy. This statement concludes the tantra’s collection of sādhanas on a cheerful note!
The sādhanas presented in the Bhūtaḍāmara Tantra follow a consistent structure. One begins by going at night to a lonely place, offering oblations of prescribed articles into the ritual fire, and reciting the mantra a certain number of times. Sometimes the practitioner is directed to step upon an effigy of the spirit whom he is summoning. Within a specified time the spirit will arrive in person. After welcoming her with offerings, one should perform the prescribed duties associated with the role the spirit will take, either as a mother, sister, or wife. Pleased, she will henceforth perform her specific duties, and provide all the material necessities and comforts for the duration of one’s life, which is magically extended to hundreds or thousands of years. This procedural pattern seems to be typical of the apotropaic sādhanas of Kriyā Tantras. Only in later tantras would these methods become adapted to serve specifically soteriological purposes; in the Bhūtaḍāmara Tantra this may be the case only inasmuch as it contains Yoga Tantra elements.
The divinities and spirits featured in the sādhanas in the Bhūtaḍāmara Tantra typically come in groups of eight, reflecting their arrangement in the cardinal and intermediate directions. Their names are often given in a list or can be extracted from their respective sādhanas or mantras. And yet it is in the context of these lists of deities and their sādhanas that we again encounter irregularities in extant recensions of the Bhūtaḍāmara Tantra. Both the names and the sequence in which they are given are fluid between Sanskrit and Tibetan sources, a fact that is surprising given the importance of assigning deities to specific directions or divisions within the maṇḍala.
The first such octet to appear in the tantra is that of the Sundarī goddesses. When we reach the passage containing the mantras of these eight goddesses, we are again reminded that the tantra consists of parts that, although thematically consistent, appear not to follow a logical order in the extant sources. In what seems to be a glaring inconsistency, the eight mantras are introduced with a statement that it is the eight bhūta kings, starting with Aparājita, who are now offering their heart mantras to Vajrapāṇi. Also, because of the lack of a clear structure of the text’s contents, it is impossible to be sure whether the mudrās and rituals associated with the eight Sundarīs and Aparājita’s pledge are specifically those of the Sundarīs, those of any spirits belonging to the bhūta class, or are meant for female spirits in general.
After the Sundarī goddesses, the next to come forward and pledge their allegiance to Vajrapāṇi are the eight great female spirits who dwell in charnel grounds. They also give him their hearts and offer their heart mantras, prompting Vajrapāṇi to teach their sādhanas and rituals. As expected, their sādhanas are to be performed at night in a charnel ground or a cemetery, with the interesting exception of the sādhana for a spirit given the task of helping with agricultural work—this sādhana is to be performed in a field. The eight charnel ground goddesses are followed by the set of eight kātyāyanīs, a class of extremely wild and dangerous female spirits. The text again appears to be corrupt here, as it includes the mantras not of eight but of nine kātyāyanīs. The goddess who should perhaps be struck off the list is Sumbhakātyāyanī, who is omitted in all the sources in the list of the eight mudrās that follows, and in one of the manuscripts is omitted altogether.
Next, following a short sādhana to be employed when trading black goat meat for gold with a female spirit inhabiting a charnel ground, Śiva requests Vajrapāṇi to teach the maṇḍala of Bhūtaḍāmara—the secret, all-accomplishing maṇḍala of the deity who “instils fear in all the bhūtas, nāgas, yakṣas, and vidyādharas; who removes all obstacles, afflictions, and pain; and who kills all the pretas, vetālas, and pūtanas dwelling in charnel grounds.” This maṇḍala is the first of two maṇḍalas of Bhūtaḍāmara taught in the tantra. The two differ in their composition and the arrangement of the retinue deities. These maṇḍalas and their associated sādhanas, which are elaborate and rich in ritual detail, are the main and most important rites taught in the tantra.
In the center of the first maṇḍala is Vajrapāṇi Great Wrath in his form as Bhūtaḍāmara. His iconography is described in full, and the deities and spirits comprising his retinue are listed, including the most important Hindu gods starting with Śiva. These gods, again in groups of eight, occupy the inner and outer circles of the maṇḍala, with the middle circle reserved for the eight goddesses of offerings. Following these iconographic details the ritual for initiating disciples into the maṇḍala is described, after which are presented the instructions on the main sādhana of Bhūtaḍāmara, including the mudrās and mantras of all the maṇḍala deities. This sādhana is the only one in the tantra that employs the stages of deity yoga practice typical of the Yoga Tantras, including the different stages of visualization, meditating on emptiness, generating oneself as the pledge being (samayasattva), donning the armor, and merging the pledge being with the wisdom being (jñānasattva). To conclude the section on the sādhana of Bhūtaḍāmara, the text explains its benefits: “By merely reciting the mantra of Vajradhara one will become equal to him. Should one fail in this, one will become a universal monarch of the four continents. If one merely utters the name of the glorious Vajradhara, the supreme master Great Wrath, all the spirits will become one’s servants.” The text then sets the rules and requirements for the preliminary practice, a practice sequence of prescribed duration that constitutes the necessary prelude before one can undertake a practice with a specific aim that varies according to the practitioner’s wish.
Because it includes the recitation of the mantras and use of the mudrās for the numerous deities of the Bhūtaḍāmara maṇḍala, as well as the other Yoga Tantra stages of practice just described, this sādhana is rather complicated and lengthy when performed in full. In comparison to the shorter Kriyā sādhanas, this sādhana is more like a complex work of art that weaves mental practices (visualization and meditation), sound (the mantras), and form (the physical gestures and the outer aspects of the ritual) into an elaborate tapestry.
Following this elaborate sādhana of Bhūtaḍāmara, the text transitions back to Kriyā Tantra-style sādhanas designed to gain control over worldly divinities and spirits. The implication could be that Kriyā Tantra sādhanas are to be employed with the goal of subjugating such spirits only after the practitioner has mastered the main practice of Bhūtaḍāmara that employs the stages of Yoga Tantra sādhana. The Kriyā Tantra sādhanas in this section all involve the use of effigies of the deities or spirits whom one is inducting into a bonded relationship (samaya) with oneself. The females again lead the way as the sādhanas of Umā, Śrī, Bhairavī, and Cāmuṇḍā come before the sādhanas of powerful worldly gods, including Mahādeva-Śiva, Viṣṇu, and Brahmā. Together, these deities form a formidable array of allies who can protect and help the practitioner in many different ways.
After some general advice and a few sādhanas that could be used for any female spirit, the text once again features female spirits who come in groups of eight. While there is some overlap in the names of the deities in the next two sets of bhūtinīs3 and apsarases, they must have been intended as different groups because their respective sections are separated by a scene of Vajrapāṇi asserting his power over the spirit world by pronouncing his invincible mantra. These two maṇḍalas are followed by sections presenting sets of yakṣiṇīs, nāginīs, and kinnarīs, the last of which are not eight but six (this time intentionally so). The sādhanas in the kinnarī section are five in number, each for an unspecified member of their group.
The next section contains a description of a different maṇḍala of Bhūtaḍāmara, including a detailed description of its many deities. Although this maṇḍala, its iconography, and its initiation ritual resemble those found in the Yoga Tantras, the sequence of deity yoga practice common to the Yoga Tantras is not included here as it was in the previous Bhūtaḍāmara maṇḍala. Instead, the text quickly moves on to sādhanas and rituals dedicated to individual spirits who, as before, come in groups of eight. These sādhanas, like all spirit sādhanas in the Bhūtaḍāmara Tantra, demonstrate a strictly Kriyā Tantra character. In this section, the sets of deities differ from those presented in the previous Bhūtaḍāmara sādhana, including the addition of new groups. The first among them are the sādhanas of the eight bhūtas headed by Aparājita. Each of their sādhanas is followed by a description of their mudrās, separated by a very short chapter that sums up their practice. Two sādhanas dedicated to bhūtinīs are presented next, followed by instructions for offering bali.
The Tibetan version ends at this point, which was in all likelihood the end of the Sanskrit version from which the Tibetan translators worked. The extant Sanskrit sources, however, include additional mantras and mudrās associated with the bali ritual and, rather syncretically, list the eighteen types of emptiness. The Sanskrit version finishes by repeating the names of the eight bhūtas—Aparājita and so forth—possibly suggesting that these eight are the most important ones referred to by the element bhūta in the name of Bhūtaḍāmara. The last of the bhūtas has the name Kiṃkarottama (“Best Servant”), giving expression, as it were, to the ethos of mastery over spirits as found in this tantra. Looking at these final additions to the Sanskrit version through the eyes of a philologist, they could perhaps provide clues to the type of changes that the Bhūtaḍāmara must have undergone before it reached the form available to us today, and possibly even before it was translated into Tibetan.
Notes on the Translation
The translation that follows is based on the Sanskrit text prepared by the translator from the extant Sanskrit witnesses. In cases when the Sanskrit sources differ from one another, either due to variant readings, through omission or addition, or based on differences in sequence, the translation follows, with only a few exceptions, the Sanskrit source that most closely agrees with the Tibetan translation. In some cases we have elected to privilege the Tibetan translation over all Sanskrit sources when it provided the most adequate reading. More information on these sources is given in the introduction that accompanies our edition of the Sanskrit text of the Bhūtaḍāmara Tantra.
In the present translation the reader may find some expressions and phrases that sound odd in English, but nevertheless reflect certain ideas or principles that are conveyed more accurately if phrased as they are in the original Sanskrit. Phrases such as “reciting the Great Wrath,” “reciters of the Vajrapāṇi,” or “anyone who recites one of the tathāgatas” refer to reciting the respective mantras and reflect the notion that the name of the deity is also the name of its mantra. This notion seems ubiquitous throughout the tantras (not only Buddhist) and is frequently explained in the Kriyā Tantras. Another oddity is the use of the English “to incant” in the sense of reciting the mantra over an object in order to invest it with a magical power; one may, for example, incant a bali, or incant sandalwood a certain number of times.
The present translation is certainly not free from shortcomings, and could be improved through further, in-depth studies of the tantra. A quite obvious shortcoming concerns the translation of the descriptions of mudrā gestures—it is just as basic as the original Sanskrit, and therefore inadequate for those not already familiar with the gestures being described.
There is a Śaiva version of the tantra that was produced between the eleventh and fifteenth centuries.4 Just as in the Buddhist version, the teaching is delivered by the Buddha Vajrapāṇi who speaks in the first person. The discourse, however, is introduced by Unmattabhairava in response to a question by Unmattabhairavī (the wrathful aspects of Śiva and Pārvatī respectively). The hierarchy of deities remains unchanged, with Vajrapāṇi Bhūtaḍāmara still enjoying the same status as in the Buddhist version. This perhaps could be attributed to the fact that, unlike in other early Buddhist tantras that describe the “subjugation of Śiva,” no confrontation is involved here; Śiva is never forced into submission. Overwhelmed by the power that Vajrapāṇi displays when killing and then reviving all worldly beings, which he experiences firsthand, he asks Vajrapāṇi for protection. It is noteworthy that on one occasion in this version of the Bhūtaḍāmara Tantra, Śiva is referred to as a “bodhisattva.”5 Consulting the Śaiva version of the tantra might have helped clear up some ambiguities, but unfortunately we were unable to gain access to the manuscripts.
The Translation
The Great Sovereign
Bhūtaḍāmara Tantra
Chapter 1
“I will now teach,” said the great lord Vajradhara, the supreme master of the triple universe, “the detailed rituals for mastery over all male and female spirits found in this great sovereign Bhūtaḍāmara Tantra.
“One should perform the sādhana at places such as the confluence of two rivers, a charnel ground, a lonely tree, a shrine of a deity, or a temple of the glorious Vajradhara. One will succeed instantly. If a male or a female spirit does not submit to the sādhana, it will perish along with its family and clan.”
Then Maheśvara-Mahādeva respectfully bowed his head to the feet of Lord Vajradhara and said, “May the lord, the supreme master Great Wrath, pronounce the words of the mantra that slays wicked spirits.”
The supreme master Great Wrath applauded Maheśvara-Mahādeva: “Well done! Well done, Mahādeva! This was rightly said!”
The lord then spoke the words of the mantra that slays all spirits:
“Oṁ, Vajrajvālā, kill! Kill all the spirits! Hūṁ phaṭ!”6
As soon as this was said, many vajra flames issued forth from the pores of the glorious Vajradhara’s skin, and the bodies of all the male and female spirits dried up and withered. All the gods, headed by Indra, Brahmā, and Viṣṇu, were killed.
Amazed, all the tathāgatas said to the lord, “Excellent, Vajradhara! It is excellent, O supreme master Great Wrath, that you will at a later time, on future occasions, subjugate all the male and female spirits.”
Then the lord in turn pronounced a mantra of the goddess who summons the consciousness of the dead:
“Oṁ, Vajrāyuṣā, flow! Flow into him!”7
As soon as this was spoken, a great stream of vivifying air issued forth from the glorious Vajradhara’s nostrils. As soon as it came out, it entered the bodies of all the male and female spirits. [F.238.b] The male and female spirits immediately got up, reeling with great fear, and said, “May the lord protect us! May the bliss-gone one protect us! May the lord command us!”8
Then, in this great gathering, Aparājita, the great lord of bhūtas, prostrated at the feet of the venerable lord Great Wrath9 and said to the lord, “Master Great Wrath! May you, the glorious conqueror of the triple universe, protect us! May you, the bliss-gone one, protect us!”
The lord said, “You, friends, and you, lord of bhūtas, must promise10 that you will grant every success to people on the four continents of the human realm; that you will give to the inhabitants of Jambudvīpa the elixir of long life, power substances, and the comfort of good health,11 as well as gold bullion and coins, pearls, beryls, rubies, sunstones, moonstones, clothes, fragrances, and desirable foods; that you will be servants and helpers of the reciters of the Great Wrath;12 that to anyone who recites one of the tathāgatas you will give every possible object without any reservation, including articles of worship such as fine jewels, clothes, fragrances, incense, flowers; and that you will dispel all fear of kings and enemies, and of lions and tigers.13
“Ho, ho, Aparājita! Great lord of bhūtas! Speak truthfully! Say again and again14 that you will definitely grant success even to the slothful and the immoral, to evildoers and liars. Say that if they do not grant success, the vidyādharīs, bhūtinīs, nāginīs, yakṣiṇīs, śālabhañjikās, kinnarīs, mahoragīs, garuḍīs, piśācīs, and gandharvīs will have their heads split by a great invincible thunderbolt, [F.239.a] and that you will cause them to fall into one of the eight great hells.”15
All the tathāgatas remarked with amazement, “Well done! Well done, Vajrapāṇi! Well said! For the benefit of all may you, great bodhisattva, teach about the great Dharma king of the triple universe who has completely mastered energy, strength, and power, who is honored by all the gods, who exercises mastery over all the world spheres that comprise the four continents, who turns all Dharma wheels, who removes all suffering, and whose numerous mudrās and mantras are employed in different, elaborate rituals.16 Venerable king Great Wrath, speak!”
Then Vajradhara, the supreme master Great Wrath, again uttered a mantra that revives the dead:
“Oṁ, summon the consciousness, summon! Revive the dead! Hrīḥ, āḥ!”17
The moment this was intoned, all the deities who were brought back to life collapsed in a swoon. Reeling with great fear, they got up again.
Mahādeva then said, “May the great bodhisattva protect me!”
Vajradhara, the supreme master Great Wrath, said, “Do not be afraid, do not be afraid, O lord of spirits! In order that you may be victorious over your adversaries, I will enthrall all gods and subjugate all spirits.”
Then all the apsarases, along with the lord of vidyādharas,18 said, “May the lord protect us! May the glorious Vajradhara protect us! Please protect us, O great king!”
Vajradhara, the supreme master Great Wrath, then said, “Make a promise, apsarases, that you will be of service to those who recite the glorious Vajradhara19 and give them all kinds of riches—gold, pearls, beryls, rubies, and so forth.” [F.239.b]
Starting with the apsarases, each of the celestial maidens and yakṣiṇīs said, “I am willing to die, I am willing to die, O lord. Let me become a servant of anyone who recites the glorious Vajradhara. We shall become their attendants. If we do not become attendants of those who recite the glorious Vajradhara, we will bring ruin upon all our families and clans. We would be opposing the true Dharma and disparaging all tathāgatas. The lord should then split our heads with the thunderbolt of wrath. With our heads split into a hundred pieces, death would come very quickly and we would enter the eight great hells.”
Then the great bodhisattva Vajrapāṇi applauded all the apsarases, celestial maidens, nāginīs, and yakṣiṇīs, “Well done! Well done, apsarases, celestial maidens, nāginīs, and yakṣiṇīs! You must resolve that in the future, on future occasions, you will become helpers of anyone who recites the tathāgatas.”
Each of the bhūta kings who rule over servant bhūtas, starting with Aparājita, stood up in the midst of his retinue and, having bowed at the feet of the supreme master Great Wrath, the glorious Vajradhara, offered to him his heart mantra:20
“Oṁ, the glorious Sundarī of the great spirit family,21 hūṁ! Oṁ, the glorious Sundarī of victory, hrīḥ! Oṁ, the stainless Sundarī, āḥ! Oṁ, the glorious Sundarī of pleasure, vāḥ! Oṁ, the glorious Sundarī that captivates the mind, dhīḥ! Oṁ, the glorious, terrifying Sundarī, iḥ! Oṁ, the glorious, brilliant white Sundarī, maṃ! Oṁ, the glorious Sundarī with the sweet look in her eyes, bhīḥ!”22
“Thus are these eight spirit queens celebrated in glorious terms.”
Next is the sādhana procedure that grants every success as soon as it is recited. By merely saying the glorious Vajradhara’s name, all male and female spirits become one’s servants.23
The lord said, “If you break your pledges I will immediately destroy the families and clans of every male and female spirit.”
Then Aparājita, the great lord of bhūtas, told the great Vajradhara, [F.240.a] “I will keep the pledges of Mahādeva. To all ordinary people I will grant every success obtainable through mantra and mudrā. All they have to do is recite the glorious Vajradhara, and we will grant all accomplishments. If we do not, our families and clans will be destroyed. We will break our pledges to the teachings of all the tathāgatas, and the lord will split our heads with the thunderbolt of wrath. Our death would be quick, and we would enter the eight great hells.”
“Now I will describe the best places for practice.
“These are places for the practice of the eight spirit queens.
“Now I will describe the mudrās employed when practicing the eight female spirits.
“Place the fingers of one hand upon the other and, placing your right hand to the right of the groin, press your right hand down with your left.26 This is the ultimate essence—the pledge mudrā of female spirits.
“As soon as these mudrās are formed, the female spirits swiftly arrive. If they do not arrive quickly their foreheads will burst,27 and they will wither and die.”
At that moment the glorious Vajradhara, supreme master Great Wrath, said, “If these female spirits break their respective pledges, one should summon them by reciting the following wrathful mantra one hundred and eight times:
“Oṁ, summon, summon! Sruṃ hrīḥ! Summon such-and-such spirit, hūṁ phaṭ!28
“The practitioner should recite the above wrathful mantra one hundred and eight times; she will soon arrive. If she does not arrive, she will burst at the forehead and will wither and die.
“The instructions for the formal practice are as follows:
“The practitioner should go to the confluence of two rivers, prepare a maṇḍala with sandalwood powder, and offer abundant flowers. He should burn bdellium incense and recite the mantra one thousand and eight times. His purpose will be achieved. At night, he should again recite the mantra one thousand times, and she is certain to come. When she has come, he should make love to her, and she will become his wife. She will depart at daybreak, leaving one hundred palas of gold on the bed. Doing this every day, he will definitely attain success within one month.
“The practitioner should go to the bank of a river and prepare a maṇḍala with sandalwood powder. After sponsoring a bali of curds and rice, he should recite the mantra one thousand and eight times over seven days.29 On the seventh day she is certain to arrive. When she does, he should give her a welcome offering of sandalwood-scented water. She will be pleased and say, ‘What can I do for you, my dear?’ The practitioner should say, ‘Grant me kingship.’ She will grant kingship and will protect the realm. In addition she will bestow clothes, adornments, food, and so forth.
“In a temple to Vajradhara, the practitioner should offer oleander flowers, burn bdellium incense, and recite the mantra one thousand and eight times. His purpose will be achieved. At night, he should again recite one thousand times; she is certain to come. When she does, he should prepare a seat of flowers for her and say, ‘Welcome.’ She will become his wife. She will offer divine elixirs of longevity and power substances and will topple all his enemies. [F.241.a] Taking him upon her back, she will carry him to heaven. He will live ten thousand years.
“Having gone to the bank of a river, the practitioner should prepare a maṇḍala of sandalwood,30 offer white flowers and fragrant white substances, and burn frankincense. He should recite the mantra one thousand and eight times,31 and his purpose will be achieved. At night, he should again recite the mantra; she is certain to come. When she does, he should present her with a welcome offering of flowers and water and ask, ‘Please be my sister.’ She will offer elixirs of longevity and power substances. She will entice women, even from a thousand leagues away.32
“The practitioner should go to an empty shrine and make a bali offering as just described. He should recite the mantra one thousand and eight times, and his purpose will be achieved. He should again recite the mantra one thousand times at night while making a bali offering. She is certain to come. When she does, he should make love to her, and she will become his wife. Every single day she will provide him with a thousand dinars. Taking him upon her back, she will carry him to Mount Sumeru. In addition, she can give him an entire kingdom and a princess. He will live five thousand years and will be reborn in a royal family upon his death.
“The practitioner should go to the confluence of two rivers and offer oleander flowers along with a dish of meat. He should burn bdellium incense and recite the mantra one thousand and eight times. His purpose will be achieved. At night, he should again offer an elaborate pūjā, light a butter lamp, and recite the mantra one thousand times. She will arrive surrounded by a retinue of five hundred.33 When she arrives, he should make love to her in silence, and she will become his wife. Should she fail to do so, she will perish. Taking him upon her back, she will carry him to heaven every single day. In addition, he will become a king and live five thousand years. He will be reborn in a royal family upon his death.
“The practitioner should go to a riverbank, draw a maṇḍala with saffron,34 and burn incense of aloeswood. He should offer a bali as previously described and recite the mantra one thousand and eight times. His purpose will be achieved. At night, he should again offer an elaborate pūjā and recite the mantra one thousand times. She will arrive in person glowing with a great light. He should give her a welcome offering of sandalwood-scented water. She will then be pleased [F.241.b] and say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be my mother.’ She and her retinue of five hundred will then care for him like a mother, offering him food, ornaments, and clothes every day. He will live for ten thousand years and will be reborn in a brahmin family upon his death.
“At a confluence of two rivers, the practitioner should offer elaborate worship with a bali offering. He should light a butter lamp and recite the mantra all night. Consequently, she will arrive at midnight glowing with a magnificent light and say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please grant me kingship!’ She will give him one hundred thousand dinars every single day. He will live for ten thousand years and, upon his death, be reborn as a king of the entire earth.”
This concludes the chapter on the eight great spirit queens.
Chapter 2
Then, each of the great female spirits who roam charnel grounds stood up, bowed at the lord’s feet, and offered him her heart mantra.
The ultimate heart mantra:
Oṁ hrīḥ hūṁ aḥ!
The mantra for summoning the female spirits who inhabit charnel grounds:
Oṁ hūṁ! Summon them, summon! Guard the pledge of all female spirits! Kill, kill! Bind, bind! Trample them, trample them! Hey! Hey you, great wild one who inhabits charnel grounds, please come swiftly! Dhruṃ phaṭ!35
The pledge mantra of all the female spirits who roam charnel grounds:
Oṁ, shake, shake! Shake thoroughly, shake! Run, run! Drive them on, drive them on! Enter, enter! Strike, strike! Stay, stay! Guard the pledge! Hey, hey you who roam charnel grounds! Hūṁ! Phaṭ phaṭ! Svāhā!36
[Next are the mantras of each of the eight female spirits.]
Daṃṣṭrākarālī:
Oṁ, move, move! Burn them, burn! O great spirit, you who are fond of and well disposed toward practitioners! Go, go! Go in various directions, go! Summon the spirits, summon! Make them speak, make them speak! Break the evil demons, break them! Seize them, seize! Hūṁ hūṁ! Phaṭ phaṭ! Hrīḥ svāhā!37
Ghoramukhī:
Oṁ, Ghoramukhī, you who inhabit charnel grounds! You who are favorably disposed toward practitioners and grant them indestructible accomplishments! Oṁ oṁ oṁ oṁ! Homage to you! Svāhā!38
Jarjaramukhī:
Oṁ, Jarjaramukhī! Harm, harm! Overwhelm them with sorrow!39 You inspire fear in all enemies! Strike, strike! Burn, burn! Cook, cook! Murder, murder! You diminish the chances of my untimely death. [F.242.a] You instill fear in all nāgas. You are the loud-laughing queen of all the spirits. Thā thā thā thā! Dhā dhā dhā dhā! Oṁ oṁ oṁ oṁ! Svāhā!40
Kamalalocanī:
Oṁ, Kamalalocanī who is fond of humans! Dispeller of all suffering! Fond of practitioners!41 Conquer, conquer! You of divine beauty! Hrīḥ! Seize, seize! Jaḥ jaḥ! Hūṁ hūṁ! Phaṭ phaṭ! Homage to you! Svāhā!42
Vikaṭamukhī:
Oṁ, Vikaṭamukhī with fangs bared and eyes ablaze! You instill fear in all yakṣas. Run, run! Go, go! “Hey! Hey practitioner! What do you command me to do?” Svāhā!43
Dhudhurī:
Oṁ, Dhudhurī, the piśācī who performs tasks!44 Speak, speak! Shake them up, shake! You who are worshipped by great asuras, split them, split! Break, break! O great piśācī who performs tasks! “Hey! Hey, practitioner! What can I do for you?” Hrīḥ! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!45
Vidyutkarālī:
Oṁ, shake them, shake! Move, move! Summon them, summon them! Break, break! Paralyze, paralyze! Bewilder, bewilder! You with fangs that flash like lightning! You who grant the best indestructible accomplishment! Ha ha ha! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!46
Saumyamukhī:
Oṁ, Saumyamukhī! Summon them, summon them! Conquer all the spirits, conquer! “Hey! Hey, great practitioner!” The practitioner commands, “Remain, remain! Protect the pledge!” Svāhā!47
These are the mantras of the eight great female spirits who roam charnel grounds.
“Now I will teach the characteristics of the mudrās of these great female spirits who roam charnel grounds.
“The pledge mudrā of the female spirits:
“Hold your fists together and extend both index fingers. This pledge mudrā should be used for the summoning.
“The mudrā of Ghoramukhī:
“Form your left hand into a fist49 and extend your index finger.
“The mudrā of Daṃṣṭrākarālī:
“Hold your fists together and extend both index fingers while enclosing the little fingers, and then position this mudrā at your mouth.
“The mudrā of Jarjarī:
“Form your left hand into a fist and extend your middle finger.
“The mudrā of Kamalalocanī:
“The mudrā is the same as before, but the middle finger should be bent at a sharp angle and the ring finger extended.
“The mudrā of Vikaṭamukhī:
“The mudrā is the same as before, but you should fold the ring finger inward while extending the little finger.
“The mudrā of Dhudhurī:
“Form your right hand into a fist and extend your index finger.
“The mudrā of Vidyutkarālī:
“The mudrā is the same as before, but the index finger should be bent and the middle finger extended.
“Form your right hand into a fist and extend your little finger.”
This concludes the chapter that contains detailed instructions on the characteristics of the mudrās of the eight great female spirits who roam charnel grounds.
Chapter 3
“The practitioner should go to a charnel ground and recite the mantra one thousand and eight times as a preliminary practice. Then he should start the main practice.
“He should go to a charnel ground at night and offer into a fire one thousand and eight51 oblations using sticks of cutch wood smeared with curds, honey, and ghee. A female spirit who roams charnel grounds will quickly arrive and offer her services. She will work the fields and will give one dinar every single day.
“He should go at night to a cultivated field and make the prescribed offerings of fish and meat that have been incanted twenty-one times. A piśācī who performs tasks will then do the work as described above.
“He should go at night to a charnel ground and recite the mantra one thousand and eight times. A female spirit of the piśācī class who performs tasks will soon arrive in her gentle aspect, eager to receive orders. She will do house chores, help resolve disputes, carry out fierce activities, and perform other tasks.
“He should go at night to a charnel ground and recite the mantra one thousand and eight times. A female spirit of the piśācī class who performs tasks will swiftly arrive surrounded by a retinue of one hundred.52 Once she has arrived, the practitioner should offer her a bali of blood53 following the procedure as required for fish and meat. She will be pleased and will perform the tasks of a servant. Every single day she will give, to the practitioner and four others, a pair of garments, one dinar, food, and ornaments. She will fetch and deliver a beautiful woman even from a distance of one hundred leagues. In short, she will perform the duties of a servant for as long as the practitioner lives.”
This concludes the chapter from the great “Bhūtaḍāmara Tantra” that contains detailed instructions on the rituals for piśācīs who perform tasks.
Chapter 4
Then each of the fierce kātyāyanīs—very wild female spirits—stood up in the midst of the assembled audience, [F.243.a] bowed to the feet of the glorious supreme master Great Wrath, and offered her heart mantra.
Surakātyāyanī:
“Oṁ, truṃ hūṁ hūṁ! Phaṭ phaṭ! Svāhā!”
Mahākātyāyanī:
“Oṁ, bhū! Blaze up! Hūṁ phaṭ!”54
Raudrakātyāyanī:
“Oṁ oṁ. Hrīḥ hrīḥ. Hūṁ hūṁ. He he! Phaṭ phaṭ! Svāhā!”
Caṇḍakātyāyanī, the great queen of spirits:
“Oṁ, you who spread wild panic! Loud-laughing one who is fond of practitioners! Great one of many forms! Source of gems! One with gold in her hands! Destroyer of Yama! Appeaser of all suffering! Oṁ oṁ oṁ oṁ. Hūṁ hūṁ hūṁ hūṁ. Please swiftly grant me accomplishment! Hrīḥ, jaḥ, svāhā!”55
Rudrakātyāyanī:
“Oṁ, Destroyer of Yama who prevents untimely death, bearing a sword and spear in your hands, please grant me swift accomplishment! So commands the practitioner. Hrīḥ svāhā!”56
Kuṇḍalakātyāyanī:
“Oṁ, you with golden earrings! Burn, burn! Blaze up, blaze! You who are adorned with divine earrings! The crusher of Rāvaṇa! The lord commands you! Svāhā!”57
Jayamukhakātyāyanī:
“Oṁ, you with knitted brows! Summon them, summon!58 Run, run! Burn, burn! You with a fiery mouth! Come, come! Rouser of vetālas! Enter, enter! Hūṁ hūṁ hūṁ! Phaṭ phaṭ phaṭ! The lord commands you! Hrīḥ svāhā!”59
Sumbhakātyāyanī:
“Oṁ, the crusher of ancestral spirits! Summon them, summon! Conquer, conquer! You who are worshipped by all asuras! Hūṁ, jaḥ, svāhā!”60
Śubhakātyāyanī:
“Oṁ, you who are fond of carnal delights! The divine-eyed queen of lovers! You who bewitch the world! O fortunate one adorned with a golden necklace! Please enter, enter with the sound of your anklets! Fulfill the needs, fulfill! You who are fond of practitioners! Hrīḥ, svāhā!”61
One will achieve one’s aim merely by reciting the mantras62 of these eight kātyāyanīs,63 the queens of spirits.
“I will now teach that which is most secret among all that is secret in the great Bhūtaḍāmara Tantra, the characteristics of the mudrās of the eight kātyāyanī spirits.64
“The mudrā of Surakātyāyanī:
“With the other fingers folded, extend your index finger, bending it slightly.
“The mudrā of Mahākātyāyanī that summons all female spirits:
“Folding the other fingers in, extend your index fingers in the shape of hooks.
“The mudrā of Raudrakātyāyanī, the spirit-queen of the family who is fond of practitioners but kills all female spirits and destroys their families: [F.243.b]
“This mudrā is the same as the one before, except that the practitioner should join the tips of his middle fingers, enclosing the little fingers underneath. Simply by forming this mudrā the spirit will be quickly mastered.65
“The mudrā of Rudrakātyāyanī:
“Clench both hands into fists and extend each of your index fingers. Make offerings of perfume, incense, flowers, and lamps,66 and also offer a bali of fish and meat. All female spirits will immediately become one’s servants.
“Firmly clench both hands into fists, enclosing both index fingers.
“The mudrā of Caṇḍakātyāyanī, which can burst eyeballs, is the same. It brings mastery over all great female spirits.68
“The mudrā of Jayamukhakātyāyanī that enthralls all female spirits:
“Form your left hand into a fist and extend your index finger.69 This mudrā masters70 all female spirits and brings their families and clans under control.
“The threatening mudrā of Śubhakātyāyanī that summons the triple universe:
“Hold your fists together, enclosing your two little fingers, then extend and bend both your index fingers.71 This mudrā can subdue even Rudra and Brahmā,72 not to mention the minor female spirits. It masters all the gods.73 This mudrā of Śubhakātyāyanī quickly brings accomplishment.”
So spoke the lord, the supreme master Great Wrath.
Chapter 5
“I will now teach the practice of the eight kātyāyanī spirits from the great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret.
“The practitioner should go to a charnel ground and recite the mantra one thousand and eight times for three days. Each of the eight kātyāyanī spirits will swiftly arrive. When one of them appears, she should be given a welcome offering of a skull cup filled with blood. She will be pleased and say, ‘What can I do for you, my dear?’ He should reply, ‘Please be my mother.’ She will then protect and support him like a mother. She will give him a kingdom and fulfill his every wish. He will become extremely wealthy76 and will live for five hundred years. When he dies, he will be reborn in a royal family.
“The practitioner should go to a temple of the glorious Vajradhara [F.244.a] and recite the mantra one thousand and eight times77 as a preliminary practice. At night, he should return to the Vajradhara temple and recite; he will then see the form of a beautiful woman. She will grant him whatever boon he requests.
“The practitioner should go at night to a solitary Śiva liṅga and recite the mantra one thousand times. Within one day he will hear the sound of a woman’s anklets. On the second day he will see a celestial woman before him. He should neither dishonor her nor speak to her. On the third day, she will say, ‘Hey practitioner! What do you command me to do?’ He should reply, ‘Hey goddess, be my servant!’ She will serve him for as long as he lives. Taking him upon her back, she will carry him to Mount Sumeru or to the ocean, or any other such place. In addition, she will go to the house of the noble Kubera, take his riches, and offer them. She will procure, in the expanse of Jambudvīpa, a girl of superior beauty and offer her to the practitioner. If this celestial girl makes love to him, he will live five hundred years. When he dies, he will be reborn in a vassal royal family.
“The practitioner should go to the confluence of two rivers at night and recite the mantra one thousand and eight times. A celestial female spirit will arrive along with her retinue. When she has arrived, he should neither dishonor her nor address her. If he makes love to her in silence, she will stay, offering five dinars and a pair of garments every day.
“The practitioner should go to a garden at night and recite the mantra one thousand and eight times for three days. On the third day, he will hear the sound of a woman’s anklets. On the fourth, he will see the spirit herself. On the fifth, she will stand right in front of him. On the sixth, she will give him five dinars. On the seventh, she will come to his home. On the eighth, he should prepare a maṇḍala on a pillow,78 offer bdellium incense, and recite the mantra one thousand and eight times. A celestial spirit-girl will arrive at his home. When she arrives, he should make love to her, and she will become his wife. She will depart at daybreak, leaving a string of divine pearls on the bed. As soon as he grasps this string, [F.244.b] she will give another five hundred dinars and a pair of garments. She will topple all his enemies. His lifespan will extend to one thousand years. When he dies, he will be reborn in a royal family.
“The practitioner should go to an empty shrine at night and recite the mantra one hundred and eight times for three days. The female spirit, radiating bright light, is bound to come with a retinue of one hundred and eight. Once she has arrived, he should present her with a welcome offering of sandalwood-scented water. She will be pleased and become his wife. She will give him an elixir of longevity as well as clothes, adornments, food, and so forth to one hundred and eight of his dependents. He will live five thousand years, and upon death he will be reborn in a royal family.
“The practitioner should go to a royal residence at night and recite the mantra one thousand and eight times as a preliminary practice. On the fifth night, he should light a fire with the wood of Indian oleander and make an offering of one thousand and eight79 jasmine flowers smeared with curd, honey, and ghee. The great spirit lady, the queen of spirits, will swiftly arrive with her retinue of five hundred, accompanied by the loud jingling of anklets. Once she has arrived, she should be presented with a welcome offering of water with flowers80 and addressed with the words, ‘Please be my mother, sister, or wife.’ If she becomes the practitioner’s mother, he must not hurt her feelings. She will grant divine food, enjoyments, and a hundred thousand pieces of gold. If she becomes his younger sister, she will offer a kingdom and will travel one thousand leagues to find a woman to bring back and offer to him. If she becomes his wife she will, in her celestial form, offer sensual pleasure and fulfill all his wishes. He will live ten thousand years and be reborn in a royal family upon death.
“On the full moon, the practitioner should recite the mantra ten thousand times. He should go to a temple at night, make elaborate offerings, and recite the mantra all night. A female spirit will arrive at dawn. When she does, she should be given a welcome offering of blood. Pleased, she will be eager to serve, and she will give the practitioner five dinars and desirable food every day. He will live five hundred years.”
This concludes the chapter that contains detailed instructions on the sādhanas of the eight kātyāyanīs.
Chapter 6
“Now I will teach [F.245.a] the sādhana practice for female and male servants from the great sovereign Bhūtaḍāmara Tantra.81
“The mantra for trading the meat of a black goat:
“Oṁ, Rāhu, Rāhu! Seize, seize the great servant spirits in order to benefit those who are poor! Oṁ, hūṁ hūṁ hūṁ hūṁ! Grant me magical power over meat! Svāhā!82
“The practitioner should go at night to a charnel ground and recite the mantra one thousand and eight times; all his endeavors concerning the trading of meat will be successful.
“He should then go to a charnel ground and, holding one pound of meat, look in the four directions and call out, ‘Great female spirits who inhabit charnel grounds, do you want to buy any meat?’83 A great female spirit inhabiting the charnel ground will then appear before the practitioner in the form of a brahmin and say, ‘Hey great one, what do you wish for?’ The practitioner should say, ‘I want gold,’ and she will offer one pound of gold. He should then give her the meat. If she does not take it, she will burst at the forehead and die.”
Maheśvara-Mahādeva, surrounded in this great gathering by a retinue of many tens of millions of vidyādharas and many hundreds of thousands of apsarases, kinnaras, nāgas, and mahoragas, circumambulated the glorious Vajradhara, the supreme master Great Wrath, three times, bowed to his feet, and said to the lord, “May the great bodhisattva please teach the secret maṇḍala of the great king of the three realms whose instructions are perfect; who instills fear in all the bhūtas, nāgas, yakṣas, and vidyādharas; who removes all obstacles, afflictions, and pain; and who kills all the pretas, vetālas, and pūtanas dwelling in charnel grounds—the secret maṇḍala that accomplishes everything.”
Then, in this great gathering, the great bodhisattva, the princely youth Mañjuśrī, applauded Mahādeva, the lord of spirits, “Well done! Well done, Mahādeva! [F.245.b] In order to benefit the people of Jambudvīpa in the future, in times to come, may the supreme master Great Wrath teach the practice of engaging all the female bhūtas, nāgas, kinnaras, and yakṣas as servants.”
This concludes the chapter that contains detailed instructions on the mantras, mudrās, and sādhana practices.
Chapter 7
“Now I will teach the supreme great maṇḍala.
“The procedure for entering the maṇḍala:
“Acting as vajra master, one should tie on a blue turban and put on a pair of blue garments. Then, raising the vajra-scepter, one should say the following:
“Forming the mudrā of Great Wrath one should then enter the maṇḍala and say, ‘Hūṁ phaṭ!’92 As soon as one has pronounced this, Great Wrath will enter oneself.
“Next, one should invite the disciple to enter. After blindfolding the disciple with a deep blue cloth, one should form the mudrā of Great Wrath and place it on the disciple’s head. Then, one should give him vajra water to drink while reciting this mantra:
“Oṁ, remain! Give an accomplishment, hūṁ!”93
“One should invite the deity to enter the initiate with the mantra of Wrath’s entry:
“Oṁ, enter, O Wrath! Hūṁ hūṁ hūṁ! Āḥ!94
“With the syllable hūṁ one will even be able to penetrate Mount Sumeru, and to describe events of the past, future, and present.
“Next, one should scatter flowers on the maṇḍala, remove the disciple’s blindfold, and show him his family deity. One should then conduct the pūjā for the ‘name initiation’ and teach the mudrās and the mantras.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the great maṇḍala.
Chapter 8
“Now follows the detailed procedure of the ritual from the great sovereign Bhūtaḍāmara Tantra.95
“To begin, one should visualize a moon disk between one’s folded hands. At its center is the syllable hūṁ, bright within a halo of flames. One should say the following mantra:
“Oṁ, the vajra of accomplishment! Hūṁ!96
“Then, one should say the mantra that destroys all evil. To do this, one should visualize a moon disk at one’s heart. It is marked with a red syllable ca and bindu97 and is surrounded by a halo of flames. One should then recite the following mantra:
“Oṁ, kill, crush, and destroy evil! Hūṁ phaṭ!98
“Immediately after reciting the mantra one should meditate on emptiness.
“One should next visualize bodhicitta the color of jasmine flowers, the moon, or a crystal, in the middle of which is the syllable hūṁ and an eight-petaled lotus. In the center of the lotus one should imagine that the syllable hūṁ is haloed with flames. One should invite the deity to enter with the following mantra of Wrath’s entry:
“Oṁ, Wrath! Please enter! Hūṁ hūṁ hūṁ! Aḥ!99
“Oṁ, Vajra! Please enter and take control! Hūṁ!100
“One should then visualize oneself in the form of the deity.
“Then, acting as the supreme master Great Wrath, one should use the mudrā of King Wrath to perform the sixfold placement while reciting:
“At the head: Oṁ, kill, O vajra! Hūṁ!101
“At the topknot: Oṁ, burn, O vajra! Hūṁ!102
“At the eyes: Oṁ, O blazing vajra! Hūṁ!103
“At the chest: Oṁ, O vajra anger! Hūṁ!104
“As the armor: Oṁ, O firm vajra! Hūṁ!105
“As the weapon: Oṁ, kill, burn, and cook them! O Krodhavajra, kill all the evil ones! Hūṁ phaṭ!106
“In this way one should perform the sixfold placement of the king Great Wrath.
“Next, one should summon the essence of the maṇḍala deities. One should extend one’s index fingers in the shape of hooks, fold the other fingers, and combine the mudrā with the following mantra:
“Oṁ, Vajradhara Great Wrath! Keep your commitments and come quickly! Hrīḥ jaḥ hūṁ! Phaṭ phaṭ svāhā!107
“One will then summon all the deities of the maṇḍala.
“The mantra for the welcome offering:
“Oṁ, all deities! Please be kind and well disposed. Hūṁ!108
“The mantra to castigate the evil ones:
“Oṁ, destroy all evildoers! Burn them, cook them, and turn them to ashes! Hūṁ hūṁ! Phaṭ phaṭ!109
“The mantra to bind the directions:
“Oṁ, intensely fierce Great Vajra Wrath! Bind, bind the ten directions! Hūṁ phaṭ!110
“Each of the maṇḍala deities should be addressed with their mantra:
“Mahādeva: Oṁ, bhūr bhuvaḥ svaḥ!111
“Viṣṇu: Oṁ, ā! Svāhā to the glorious one with a discus in his hand!112
“Prajāpati: Oṁ, svāhā to the teacher and preceptor of gods!113
“Gaṇapati: Oṁ, grūṃ! Svāhā to the leader of the troops!116
“Āditya: Oṁ, śrī svaḥ! Svāhā to the thousand-rayed one!117
“Rāhu: Oṁ, courageous enemy of the moon, hūṁ phaṭ svāhā!120
“Candra: Oṁ, to Candra, śrīḥ svaḥ svāhā!121
“Next is the mantra for the female-spirit gatekeepers:
“Oṁ āḥ śrī vāṃ māṃ svāhā!128
“The heart mantras of the eight great female spirits are the same as specified before.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the maṇḍala that brings accomplishment.
Chapter 9
“The mudrā of the lotus throne:130
“Fold in the other fingers and extend both your index fingers to form the shape of a needle.
“The great mudrā of Great Wrath’s entry:
“Hold your fists together and enclose both index fingers. Great Wrath will instantly be made to enter the triple universe.
“The mudrā for the head:
“Hold your fists together and extend the middle fingers.
“The mudrā for the topknot:
“This mudrā is the same as above, but here one should enclose both middle fingers and form the index fingers into the shape of a needle.
“The mudrā for the eyes:
“This is the same as above, but here one should stick the thumbs out to the side, touch one’s right eye with the right thumb, and touch one’s left eye with the left thumb.
“The mudrā for the heart:
“Hold your fists together, enclose both little fingers, and extend both index fingers.
“The mudrā for the armor:
“Form the same mudrā as above and form both index fingers into a circle.
“The mudrā for the weapon:
“Form the same mudrā as above and extend your index fingers.
“The mudrā for the welcome offering:
“Join your hands with the palms flat in a gesture of greeting, with the middle fingers side by side with the other fingers.132
“The mudrā for castigating evil ones:
“Hold your fists together and extend both thumbs.
“The mudrā for binding the directions:
“Holding your fists apart, extend your left index finger and place it at the base of your arm. On your right hand, cover the fingernail of your little finger with your thumb and extend your remaining fingers, placing them at the base of your right arm.133
“The mudrā of Mahādeva:
“Join your hands in a gesture of greeting with the palms flat while bending your index and ring fingers at a sharp angle. This is the ‘broken mudrā’ of Rudra. [F.248.a]
“The mudrā of Viṣṇu’s conch:
“Join your hands in a gesture of greeting with the palms flat while bending your index fingers inward so that they are enclosed.
“The mudrā of Prajāpati’s water pitcher:
“Folding in the other fingers, extend both little fingers.
“The mudrā [of Kārttikeya] with the power to crush Mount Krauñca:
“Make your left hand into a fist and extend your middle finger.
“The mudrā of Gaṇapati’s axe:
“Form your left hand into a fist and extend your index and middle fingers. Then, bending your index finger, hold it against the middle joint of your middle finger.134
“The mudrā of Āditya’s chariot:
“Join your hands in a gesture of greeting with the palms flat, making the sign of the svastika. Bend the little finger of the left hand at a sharp angle and place it on the tip of the thumb. Also place your right thumb on the tip of your left thumb.
“The mudrā of Rāhu:
“Extend your right hand and bend your index and ring fingers at a sharp angle.
“The mudrā of Narteśvara:
“Place your right hand upon your head in the dancing gesture. Make your left hand into a fist with the index and middle fingers extended. Use your middle finger and thumb in the gesture of dance to hold down your little and ring fingers.135
“Hold your fists apart and enclose the little fingers.
“The mudrās of the eight goddesses of offerings are as follows:
“The mudrā of the goddess Umā:137
“Form both your hands into the shape of a serpent’s hood and place it on your head.
“Join your cupped palms in the gesture of greeting and extend them toward the sky.
“The mudrā of the goddess Śaśī:
“Hold your fists together and enclose the index fingers. Then swing your hands in a dancing motion that imitates the flame of Śeṣa’s lamp.139
“The mudrā of Ratnabhūṣaṇī:
“Hold your fists together and extend both index fingers. Then place the extended index fingers at your forehead in the shape of a jewel while binding them with a rosary. This is the mudrā of Ratnabhūṣaṇī. Her mantra is ‘Oṁ, svāhā to the one with the splendor of a jewel!’140
“The mudrā of Sarasvatī:
“Folding the other fingers in, extend both index fingers and touch them to your mouth.
“The mudrā of Tilottamā:
“Folding the other fingers in, place your index fingers on your head.141
“Hold your fists together and extend both little fingers while bending them a little.145
“The mudrā of Bhūtinī:
“Hold your fists together and enclose both little fingers while slightly bending both index fingers.146
“The mudrā of the queen who rules over the spirits:
“Hold your fists together and enclose both index fingers within them.
Chapter 10
“Next are the detailed instructions for the heart mantras of the deities of the third, outer zone of the maṇḍala.149
“The mantra of Indra, in the east:
“Oṁ, svāhā to Indra!150
“The mantra of the god of fire, Agni, in the southeast:
“Oṁ, svāhā to Agni!151
“The mantra of Yama, in the south:
“Oṁ, svāhā to Yama!152
“Oṁ, svāhā to the lord of rākṣasas! Conquer, conquer!154
“The mantra of Varuṇa, in the west:
“Oṁ, svāhā to Varuṇa, the lord of nāgas! Kill, kill!155
“The mantra of the deity Vāyu, in the northwest:
“Oṁ, svāhā to Vāyu! Move, move!156
“Oṁ, svāhā to Kubera, the lord of yakṣas!158
“The mantra of Candra, in the northeast:
“Oṁ, svāhā to Candra!159
“Next are the descriptions and the detailed instructions on the mudrās of the deities of the maṇḍala of wind.163
“The mudrā of Indra:164
“Stretching your right hand, press down on the fingernail of your little finger with your thumb while spreading out your remaining fingers.
“The mudrā of Agni:
“Stretching your left hand, make it quiver slightly.
“The mudrā of Yama’s staff:
“Make your right hand into a fist and extend your index finger.
“The mudrā of the sword of the Lord of Rākṣasas:
“Make your right hand into a fist and extend your index and middle fingers.
“The mudrā of Varuṇa’s noose:
“Making your left hand into a fist, stretch out the index finger and then bend it into a semicircle.
“The mudrā of Vāyu’s banner:
“Form your left hand into a fist, position it on your head,165 and extend your index and [F.249.a] middle fingers.
“The mudrā of Vaiśravaṇa’s elephant:
“Make your right hand into a fist and extend the thumb.
“The mudrā of Īśāna’s trident:
“Making your right hand166 into a fist, use the thumb to press down on the fingernail of the little finger while extending the remaining fingers.
“The mudrā of Pūrṇa is formed by joining the cupped palms of one’s hands together. His mantra is ‘Oṁ, you are the vajra of accomplishment! Please bring full satisfaction, bring it! Hūṁ!’168
“The mudrā for bringing accomplishment:
“Holding your fists together, enclose both little fingers, then extend both index fingers to form a circle.
“The corresponding mantra for bringing accomplishment:
“Oṁ, Great Wrath, you are the vajra anger! For the bringing of accomplishment, hūṁ, jaḥ!”169
“Brandishing the vajra-scepter, one should recite:
“The mudrā of Vajradhara’s spirit seat:
“Stretch out your left hand while raising your thumb. With the fist of your right hand, grab your left thumb while holding up the right thumb. You should visualize yourself standing astride Aparājita.
“The mantra of this seat:
“Oṁ, conquer, conquer! O supreme master Great Wrath, king of wrath, please display this spirit-seat, display it! Please protect us, protect us! Svāhā!”171
“The mudrā for the seats of the deities in the retinue:
“Join the cupped palms of your hands together and spread all your fingers apart. This is the lotus mudrā.
“The mantra of the lotus mudrā, the seat of all retinue deities:
“Oṁ, each deity is to be seated on a seat arising from a lotus. Svāhā!”172
“One should form exactly the same lotus mudrā while moving the thumbs.
“The mantra for dismissing the deities:
“Oṁ, all deities, please go, go! Depart, depart! [F.249.b] Go on, go on! So commands the glorious Vajradhara. Svāhā!”174
“One should offer praise with the following verse:
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains the detailed instructions on the mudrās of all the deities in this great maṇḍala of accomplishment.
Chapter 11
Then Vajrapāṇi, the supreme master Great Wrath, said, “By merely seeing this maṇḍala one will obtain sovereignty over the three realms. By merely reciting Vajradhara one will become equal to him. Should one fail in this, one will become the universal monarch of the four continents. If one merely utters the name of the glorious Vajradhara, the supreme master Great Wrath, all spirits will become one’s servants.
“Further, if mantra practitioners merely become angry, all worldly deities will immediately be shattered into a hundred pieces. All gods,177 nāgas, and yakṣas will die if merely looked upon. All worldly deities will flee at the mere sound of the syllable hūṁ.”
“Next is the preliminary practice of the glorious Vajradhara, the supreme master Great Wrath.
“The practitioner will swiftly achieve his purpose if he recites the mantra of self-protection178 100,000 times.
“If he wants to attain mastery in the practice of Vajradhara, he should recite Vajradhara’s mantra one thousand times at the three junctions of the day for one month. Then, at the time of the full moon, he should make offerings according to his means. Forming Great Wrath’s mudrā, he should recite all night. The following morning the ground will shake and the mudrā will emit flames. As soon as the flames spring forth, he will be like Vajradhara: ageless, deathless, and divinely beautiful.
“If he wants to attain mastery in the practice of the goddess Umā, he should step on her179 with his left foot and recite the mantra ten thousand times. Umā will then arrive in person and present all precious substances, including the elixir of long life. She will become his wife. If he is not successful, he should smear her effigy with poison and blood.180 Stepping on the effigy with his left foot,181 he should recite [F.250.a] the mantra of Great Wrath, ‘Oṁ, kill kill! Vajra-kill182 so-and-so! Hūṁ hūṁ, phaṭ!’183 He should recite this wrathful mantra one thousand and eight times. By merely reciting it, the head of the target will burst and they will wither and die.184 The practitioner should employ this wrathful mantra in all acts of killing.
“If he wants to attain mastery in the practice of the goddess Śrī, he should step on her effigy with his left foot and recite the mantra ten thousand times. Śrī will then arrive. When she does, he should offer her a seat of flowers, say ‘Welcome!’ and then ‘Please be my wife.’ He can make love to her as much as he likes. She will offer him a kingdom.
“The practitioner should place his left foot upon the effigy of Bhairavī and recite the mantra ten thousand times. She will arrive in person in her natural form and perform the tasks of a servant.
“He should place his left foot upon the effigy of Cāmuṇḍā and recite the mantra ten thousand times. Cāmuṇḍā will swiftly arrive and submit to his control.
“In this way, he will swiftly be successful in the various practices of all mother goddesses.”
This concludes the first chapter of the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana practice.
Chapter 12
Next are the rituals of inviolable and utterly fierce sādhanas that accomplish every purpose.
“One should go to a place with a solitary Śiva liṅga, place one’s left foot upon it, and recite the mantra one thousand and eight times for seven days. Then Mahādeva will arrive. If he does not come, he will die instantly.
“One should place one’s left foot upon an effigy of Nārāyaṇa and recite the mantra one thousand and eight times for seven days. Nārāyaṇa will then swiftly arrive. If he does not come, his head will burst and he will die. By this method Nārāyaṇa186 will become enthralled and eager to serve.
“One should place one’s left foot upon an effigy of Brahmā and recite the mantra one thousand and eight times for seven days. Brahmā will then swiftly arrive. If he does not come, he will wither and die. When he arrives, he will be eager to serve.
“One should place one’s left foot upon an effigy of Indra and recite the mantra one thousand and eight times for seven days. Indra will then definitely arrive, [F.250.b] eager to serve. He will fetch Urvaśī and offer her. If he does not arrive his head will burst and he will be shattered into a hundred pieces. He will perish along with his family and clan.
“One should place one’s left foot upon an effigy of Kumāra and recite the mantra one thousand and eight times for seven days. Kumāra will then swiftly arrive, eager to serve. The spirits under his command that cause possession will become one’s servants. Kumāra can be induced to kill or preserve the life of anyone.
“One should place one’s left foot upon an effigy of Gaṇapati and recite the mantra one thousand and eight times for seven days. Gaṇapati will then swiftly arrive. If he does not come, he will die.187 All the obstacle-removing spirits will become one’s servants.
“One should place one’s left foot upon an effigy of Āditya and recite the mantra one thousand and eight times for seven days. Āditya will then swiftly arrive and give one a kingdom.188
“One should place one’s left foot upon an effigy of Candra and recite the mantra one thousand and eight times for seven days. Candra will then swiftly arrive and offer a hundred palas of gold.189 By this method Candra will become subject to one’s control.
“One should place one’s left foot upon an effigy of Bhairava and recite the mantra one thousand and eight times for seven days. Then, at night, one should prepare an elaborate pūjā, burn incense made with human flesh, offer food containing human flesh, and burn a lamp fueled with human fat. Then, at midnight, the Bhairava effigy will emit a great roar and will rise up, laughing loudly. Bhairava will say words such as “Hey you! Feed me!” One should not be afraid. If at any point fear arises, pronounce the syllable hūṁ and all will be well. Bhairava190 will submit to one’s control and will grant sovereignty over the triple universe. One will be able to destroy all worldly deities by merely pronouncing the syllable hūṁ.
“One should place one’s left foot upon an effigy of Narteśvara-Śiva and recite the mantra one thousand and eight times for seven days. Narteśvara will arrive that very moment, eager to serve. [F.251.a] If he does not come, he will die.191
“One should place one’s left foot upon an effigy of Mahākāla and recite the mantra one thousand and eight times for seven days. He will then arrive surrounded by his retinue of spirits. If he does not arrive, he will die instantly.192 He will become one’s servant.193
“One should go to a shrine of the god Śiva in his four-faced form and, stepping on him with one’s left foot, recite the mantra ten thousand times for seven days. He will then arrive surrounded by his retinue. If he does not arrive, he will die.194 He will serve one in every way. Taking one upon his back, he will carry one as far as the heavenly realms. He will fetch and offer the goddess Urvaśī and will give one the divine elixir of immortality.”
So spoke the lord, the glorious Vajradhara, the supreme master Great Wrath.
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the ritual procedures for acquiring servants.
Chapter 13
“I will now teach the practice of female servants, who are distinguished by unlimited power and courage and who are honored throughout the universe. It was taught by Wrath himself for the benefit of humanity and brings numerous supreme accomplishments. Since it produces results even for those who are lazy, perpetrate evil, and lie, there is no need to mention those who are always peaceful, maintain their vows of chastity, and always recite the mantra of Great Wrath.
“It is said that one will become a master of white magic, a master of the sword,197 and will win the accomplishments of the rain of riches, the great treasure trove, the wish-fulfilling gem, the vase of fortune, and so forth. Since even a yakṣiṇī, a piśācī, a śālabhañjikā, and so forth [F.251.b] can be controlled through the sādhana, what need is there to mention other spirits? So the wise one has declared. One can instantly turn female spirits, nāgas, kinnaras, and others into male and female servants.198 Relying on this great sovereign Bhūtaḍāmara Tantra, the practitioner will instantly, completely, and definitively succeed if they so desire.
These words were spoken by the glorious lord Vajradhara, the supreme master Great Wrath.
“Next in this most secret, great, sovereign Bhūtaḍāmara Tantra are the additional sādhanas. One will immediately succeed in turning the male and female spirits into obedient servants merely by reciting the mantra. One will quickly succeed by merely reciting the glorious Vajradhara, the supreme master Great Wrath.
“The mantra that is effective for removing obstacles:
“Oṁ, hrīḥ, hūṁ! Summon, summon such-and-such! Hūṁ hūṁ hūṁ, jaḥ!199
“One should recite the above wrathful mantra. The spirits will swiftly arrive after only one hundred and eight repetitions. They will all become male and female servants. If they don’t arrive quickly, their heads will burst through their eyes, and they will perish along with their families and clans.
“One should draw the likeness of the female spirit with bovine bezoar, step on it with one’s left foot, and recite the mantra one thousand and eight times. She will arrive immediately with exclamations of woe and say, ‘I am dying, I am dying. Hey practitioner, what do you command me to do?’ The practitioner should reply, ‘Hey spirit! Be my servant!’ She will perform the duties of a servant for one hundred years.200
“One should draw the likeness of the female spirit with bovine bezoar on birch bark, step on it with one’s left foot, and recite the mantra one thousand and eight times. She will arrive immediately. If she does not arrive immediately, one should throw mustard seeds at her face. The spirit will cry out and die, wasting away with fever. To bring her back to life, one should throw ghee and honey at her and she will revive. [F.252.a] Through this method, the spirit will perform the duties of a servant and will give clothes, ornaments, and food to the practitioner and two other people every day.
“One should stand at the door of a temple and recite the mantra one thousand and eight times. As a result, a spirit by the name of Kuñjaramati will arrive. When she does, one should offer a bali. She will say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be my mother.’ She will protect him as a mother would, and she will give clothes, ornaments, and food to him and four other people.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana of female servants.
Chapter 14
“I will now teach the detailed sādhana procedure for female spirits that has been taught by Great Wrath himself in this great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret. It produces manifold accomplishments for the sake of benefitting poor and unfortunate ones.
“The names of the spirits are Vibhūṣaṇī, Kuṇḍalahāriṇī,201 Siṃhārī, Hāsinī, Naṭī, Rati, Kāmeśvarī, and Devī.
“In short, the sādhanas of eight female spirits can be understood as turning the spirits into one’s wife, mother, or sister.
“The sādhana of Vibhūṣaṇī:
“The practitioner should go at night to a champak tree202 and recite the mantra one thousand and eight times for three days.203 When the recitations are complete, he should offer an elaborate pūjā, burn bdellium incense, and recite again. Vibhūṣaṇī will arrive at midnight without fail. When she does she should be given a welcome offering of sandalwood-scented water. She will be pleased and will become his mother, sister, or wife.204 If she becomes a mother, she and her retinue of one hundred and eight will offer clothes, ornaments, food, and so forth. If she becomes a wife, she will offer one thousand205 dinars and an elixir of long life. If she becomes a sister, she will travel up to one thousand leagues to procure a celestial woman to offer. She will also give divine elixirs and treasures.
“The practitioner should go at night [F.252.b] to a charnel ground and recite the mantra ten thousand times. At the end of the recitation the spirit Kuṇḍalahāriṇī207 will arrive without fail. When she does, she should be given a welcome offering of blood. She will be pleased. The practitioner should say, ‘Please be my mother.’ She will care for him like a mother.208
“The sādhana of Siṃhārī:
“The practitioner should go at night to a solitary Śiva liṅga and recite the mantra ten thousand times. Siṃhārī will arrive in person and say, ‘Hey practitioner! What can I do for you?’ The practitioner should reply, ‘Please be my wife.’ She will offer a divine elixir of long life, eight dinars, and a pair of garments.
“The sādhana of Hāsinī:
“The practitioner should go to a temple of Vajrapāṇi and offer a bunch of oleander flowers to either a painting or figurine of Hāsinī placed near Vajrapāṇi.209 He should recite the mantra until midnight, at which time Hāsinī will swiftly arrive in person at the temple of Vajradhara. When she has arrived, she should be given a welcome offering of water mixed with red sandalwood. She will say, ‘Practitioner, what do you command me to do?’ He should reply, ‘Be my servant!’ She will follow him continually and offer clothes, ornaments, and food. These should all be used until nothing of them remains. If he stores any of these away, the same will not happen again. At night a celestial palace will appear.
“The sādhana of Naṭī:
“The practitioner should go to the confluence of two rivers and recite the mantra one thousand and eight times for seven days. On the seventh day he should offer an elaborate pūjā and begin reciting as soon as the sun sets. Lighting sandalwood incense, he should recite until midnight. Then Naṭī will swiftly arrive in person. When she has arrived, she can be sexually embraced and will become his wife. Leaving behind on his bed a hundred palas of celestial gold, she will depart at dawn. She will always do the same, day after day. The practitioner should spend everything without any remainder. If he saves any of it, he will not receive more.
“Now I will give detailed instructions for the sādhana of Mahāceṭī [F.253.a] that will produce manifold accomplishments.210
“The practitioner will definitely succeed by merely reciting her name. ‘Definitely’ means always. No recitation, burnt offerings, or preliminary practice is necessary. He will succeed right away, just as Vajrapāṇi has declared.211
“The sādhana of Rati:
“The practitioner should go at night to the door of his own house and recite the mantra for three days. Rati is certain to arrive and perform the duties of a servant, including all the sowing of seeds, the ploughing of fields, all the housework, and so on.212
“The sādhana of Kāmeśvarī:
“The practitioner should go at night to a place sacred to the mother goddesses bringing a dish of meat, and follow the procedure as prescribed for fish and meat. He should recite the mantra one thousand and eight times for seven days. Kāmeśvarī is certain to arrive. When she does, he should give her a welcome offering of water and blood.213 She will say, ‘Master, what is your command?’ The practitioner should reply, ‘Hey goddess, please be my wife.’ She will become his wife, fulfill his every wish, and grant him a kingdom.
“The sādhana of Devī:
“At night, the practitioner should prepare a bed in a temple214 and perform worship there using white sandalwood and jasmine flowers. He should light bdellium incense and recite the mantra one thousand and eight times. At the end of this recitation Devī is certain to arrive. When she does, the practitioner should pleasure her with embraces and kisses or however he likes. In her form as a nubile, golden-colored woman adorned with every kind of jewelry, she will become his wife. She will offer eight dinars and a pair of garments.215 She will offer satisfying food to those in his own circle, while to himself she will offer riches brought from the abode of Vaiśravaṇa.
“One should recite these mantras in secret. One will achieve one’s purpose at the end of recitation every time.”
So spoke the lord.216
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhanas of the eight spirits.
Chapter 15
Then, Vajradhara pronounced the words of a mantra of inviolable efficacy, words that can kill any god:
As soon as this was pronounced, the world systems of the great trichiliocosm filled with intense vajra fire.219
The lord then said:
“Hūṁ, strike, phaṭ!”220
As soon as this was pronounced, Brahmā, Viṣṇu, Maheśvara, and all the worldly gods, as well as all celestial beings, including the many vidyādharas, nāgas, yakṣas, bhūtas, pretas, apsarases, piśācas, gandharvas, kinnaras, mahoragas, and garuḍas shattered into hundreds of pieces and died.221
Then Mañjuśrī, the princely youth, the bodhisattva, the great being,222 expressed his astonishment: “Well done! Well done, O glorious Vajradhara, supreme master Great Wrath! These wicked spirits and worldly deities will be overthrown in the future, in times to come.”
Then the apsarases, the celestial maidens present in the gathering, got up, respectfully bowed to the feet of the glorious Vajradhara, and offered each of their heart mantras:
The goddess Śaśī: “Oṁ śrīṃ!”
Tilottamā: “Oṁ śrī!”
Kāñcanamālā: “Oṁ śrīṃ!”
Kuṇḍalahāriṇī:223 “Oṁ śrīṃḥ!”
Ratnamālā: “Oṁ hūṁ!”
Rambhā: “Oṁ saḥ!”
Urvaśī: “Oṁ śrūṃ!”
Glorious Bhūṣaṇī: “Oṁ vāṃ!”
Next follow detailed instructions on the sādhanas of the apsarases and the accomplishments attained.
“[The sādhana of Śaśī:]
“Having climbed to the summit of a mountain, the practitioner should recite the mantra one hundred thousand times. His purpose will then be achieved. Then, during a full moon, he should prepare a pūjā according to his means, light a butter lamp, and recite the mantra all night. Precisely at dawn, Śaśī will arrive in person. When she does, he should give her a welcome offering of sandalwood-scented water. She will say words of appreciation.224 He should say, ‘Please be my wife.’ She will offer power substances and the elixir of long life, by means of which the practitioner will live one thousand years.
“The sādhana of Tilottamā:
“The practitioner should prepare a maṇḍala with sandalwood and dairy products and recite the mantra ten thousand times for seven days.225 [F.254.a] On the seventh day he should offer an elaborate pūjā, and on the eighth day of the bright fortnight he should recite the mantra all night on top of a mountain. Tilottamā is certain to arrive at dawn and stand before him smiling coyly. He should embrace her, kiss her, and make love with her in silence.226 He will then achieve his purpose. She will give whatever he wishes for. Riding on her back, he will be carried as far as the heavenly realms. In addition, she will even give him a kingdom.
“The sādhana of Kāñcanamālā:
“The practitioner should go to the confluence of two rivers and recite the mantra one thousand and eight times a day227 for seven days. On the seventh day, he should prepare an elaborate pūjā, light bdellium incense, and recite the mantra all night. Then, at dawn, Kāñcanamālā is certain to arrive, shining brightly.228 He should give her a welcome offering of sandalwood-scented water. Pleased, she will ask, ‘What can I do for you, my dear?’ The practitioner should say, ‘Please be my mother.’ She will then protect him like a mother. She will give food, ornaments, clothes, and so on to the practitioner and those close to him. He will live one thousand years.
“The full instructions for the sādhana of Kuṇḍalahāriṇī are:
“There are no restrictions with regard to a particular lunar day or astrological junction, nor is fasting prescribed. The practitioner should go to the top of a mountain and recite the mantra ten thousand times, repeating this again at night.229 Kuṇḍalahāriṇī is certain to arrive at midnight. She will become his wife and give 100,000230 dinars every day. Taking him upon her back, she will carry him all around the four continents.231 She will give him the elixir of long life and power substances.
“The sādhana of Ratnamālā:
“The practitioner should go to a temple and recite the mantra one thousand and eight times a day232 for one month. Then, when the month has passed, on a full moon day he should recite until midnight.233 Ratnamālā is certain to arrive at midnight, her anklets ringing. When she arrives, he should offer her a seat of flowers234 and say, ‘Welcome, goddess!’ She will reply, ‘What do you command me to do, master?’ The practitioner should reply, ‘Please be my wife.’ She will then perform the duties of a wife and bestow divine pleasures.235 He will live one thousand years.
“The sādhana of Rambhā:
“Beginning on the first day of the bright fortnight, the practitioner should offer an elaborate pūjā, prepare a maṇḍala with sandalwood powder,236 burn bdellium incense, and recite the mantra one thousand and eight times at the three junctions of each day. Then, during the full moon, he should prepare an elaborate pūjā and recite the mantra all night. Rambhā is certain to arrive at dawn.237 If she doesn’t arrive she will die. When she arrives she will become his wife and offer the elixir of long life. He can make love to her as much as he likes. He will live ten thousand years, and [F.254.b] when he dies he will be reborn in a royal family.
“The sādhana of Urvaśī:
“The practitioner should go at night to a temple, burn sandalwood incense, and recite the mantra ten thousand times for one month. At the end of this period he should offer a pūjā according to his means and recite the mantra all night. Urvaśī will swiftly arrive at dawn. Once she has arrived, he should offer her a seat of flowers and say, ‘Welcome!’ She will reply, ‘Hey practitioner! What do you command?’ The practitioner should say, ‘Please be my wife.’ She will offer the elixir of long life and power substances. He should avoid sexual contact with other women. He will live five thousand years.
“Alone at night and ritually pure, the practitioner should draw the glorious Bhūṣaṇī with saffron ink on birch bark. Burning sandalwood incense, he should recite the mantra for one month. At the end of this period he should offer an elaborate pūjā and recite until midnight. Bhūṣaṇī is certain to arrive at midnight. When she does he should promptly make love to her. She will be pleased and will give him gold bullion and coins, pearls, and so forth. Every day she will present delicious foods. She will also offer the elixir of long life.”
So spoke the lord.
This concludes the chapter that contains detailed instructions on the sādhanas of the apsarases.
Chapter 16
Then Vajrapāṇi, the lord of guhyakas,239 said, “If the apsarases are not compliant, one should recite the following wrathful mantra:
“Oṁ, hrīḥ! Drag so-and-so here, drag! Hūṁ jaḥ! Hūṁ phaṭ!240
“As soon as this wrathful mantra is pronounced, the target’s head will split, and she will shatter into a hundred pieces.241
“Oṁ, bind bind! Strike such-and-such, strike! Hūṁ phaṭ!243
“With the following mantra one will be able to enthrall all apsarases:
“Oṁ, run run! Bring such-and-such to the state of enthrallment! Hūṁ phaṭ!244
“It will produce manifold accomplishments.
“The mudrā that pacifies all suffering:
“Join both fists in the ‘spinning lotus’ gesture and form both middle fingers into the shape of a needle, thereby summoning the apsarases.251
“The mudrā that gratifies all desires:
“Form both hands into the shape of a plough.252 This mudrā enthralls all apsarases, bringing them face-to-face with the practitioner.
“The mudrā to bewitch every apsaras:
“Form both hands into the ‘spinning lotus’ gesture. As soon as this mudrā is formed, every apsaras will immediately become one’s slave.
“The mantra for summoning all the apsarases:
“Oṁ, all the apsarases! Come, come! Hūṁ, jaḥ jaḥ!253
“The mantra that brings them close:
“Oṁ, O goddess of the consummation of every accomplishment! Svāhā!254
“The mantra for bringing them face-to-face:
“Oṁ, you who are fond of sensual delights! Svāhā!255
“The mantra for bewitching all the apsarases:
“Oṁ, vāṃ, aṃ, hūṁ hūṁ, jaḥ, jaḥ!”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana of the eight apsarases.
Chapter 17
Then each of the yakṣiṇīs stood up, respectfully bowed her head to the feet of the glorious Vajradhara, and offered him her heart mantra:
Surasundarī: “Oṁ, Surasundarī, please come! Svāhā!”256
Manohāriṇī: “Oṁ, you who captivate everyone’s mind! Salutation to you! Svāhā!”257
Kanakavatī: “Oṁ, Kanakavatī, fond of sexual intercourse! Svāhā!”258
Kāmeśvarī: “Oṁ, Kāmeśvarī, please come! Svāhā!”259
Padminī: “Oṁ, Padminī! Svāhā!”262
Naṭī: “Oṁ, Naṭī! Beautiful great dancer! Svāhā!”263
Anurāgiṇī: “Oṁ, Anurāgiṇī, fond of sexual intercourse! Svāhā!”264
Next are the detailed instructions on the sādhanas of the eight yakṣiṇīs.
“[The sādhana of Surasundarī:]
“The practitioner should go to a temple of Vajrapāṇi, light bdellium incense, [F.255.b] and recite the mantra one thousand times at the three junctions of the day. Surasundarī is certain to arrive within a month. When she arrives she should be given a welcome offering of sandalwood-scented water. She will perform the duties of a mother, sister, or wife. If she becomes a mother, the practitioner must not hurt her feelings, and she will offer an elixir of long life every day, and also 100,000 dinars. If she becomes a sister, she will offer power substances and the elixir of long life. She will procure a celestial girl from the realm of the gods and offer her, and will be able to describe the past, present, and future. If she becomes a wife, she will fulfill every wish, and the practitioner will become immensely wealthy.
“The sādhana of Manohāriṇī:
“The practitioner should go to a riverbank, draw a maṇḍala with sandalwood powder, offer an elaborate pūjā, and recite the mantra one thousand and eight times. Burning aloeswood incense, he should recite the mantra ten thousand times every day for seven days. On the seventh day he should offer an elaborate pūjā and recite the mantra all night. Manohāriṇī is certain to arrive at midnight. If she does not, she will die. She will say, ‘Please command me.’ The practitioner should reply, ‘Please be my servant.’ She will offer protection to one hundred and eight people from the practitioner’s close circle. She will offer one hundred dinars every day, which must be spent in its entirety. If the practitioner saves anything he will never receive more.
The sādhana of Kanakavatī:
“The practitioner should go to a banyan tree265 and offer alcohol following the procedure prescribed for fish and meat. Drinking some himself, he should use the remainder for a welcome offering.266 He should recite the mantra one thousand times. On the seventh day, he should practice the same way at night. He should recite until Kanakavatī arrives in person at midnight, adorned with all kinds of jewelry and surrounded by a retinue of one hundred and eight. He should make love to her once she arrives, and she will become his wife. She will give clothes, adornments, and food to twelve people every day. She will also offer eight dinars.
“The sādhana of Kāmeśvarī:
“The practitioner should draw an image of Kāmeśvarī on birch bark with bovine bezoar, climb into bed alone, and recite the mantra one thousand times. Then, when one month has passed, [F.256.a] he should offer an elaborate pūjā, light a butter lamp, and recite the mantra silently. Then, at midnight, she is certain to arrive. Once she has arrived, she will generously offer sexual pleasure and will become his wife. Leaving behind divine adornments on his bed, she will depart at daybreak. The practitioner should not approach the wives of others, otherwise he will perish.
“She should be painted on a piece of canvas as a nubile woman of golden color, adorned with every type of jewelry and holding a blue lotus in her hand. The practitioner should worship her with jasmine flowers, burn bdellium incense, and recite the mantra one thousand and eight times for one month. At the end of the month he should offer a pūjā according to his means, light a butter lamp, and recite the mantra until Rati arrives in person at midnight. When she does, he should make love to her in silence.268 In this way she will become his wife. She will protect him and his close circle and will offer delicious divine foods, an elixir of long life, and twenty-five dinars.
“The sādhana of Padminī:
“The practitioner should create a sandalwood maṇḍala in the upper part of his house. Burning bdellium incense, he should recite the mantra one thousand times for one month.269 Then, on the day of the full moon, he should offer a pūjā according to his means and recite the mantra until midnight, when Padminī is certain to arrive. When she does, he should make love to her. She will become his wife, grant divine pleasures bounteously, and offer an elixir of long life and power substances.
“The sādhana of Naṭī:
“The practitioner should perform this sādhana below an aśoka tree. Having offered perfume, flowers, and incense, along with a dish of meat, he should recite the mantra one thousand and eight times.270 Naṭī is certain to arrive within one month. When she does, she will become, in short, either a mother, or a sister, or a wife. If she becomes a mother, she will give delicious foods, a pair of garments, one hundred palas of gold, and the elixir of long life.271 If she becomes a sister, she will bring a celestial woman and offer her, even over a distance of one thousand leagues, She will also offer clothes, adornments, delicious foods, and the elixir of long life.272 [F.256.b] If she becomes a wife, she will offer a divine elixir of long life and eight dinars.273
“The practitioner should draw this yakṣiṇī on birch bark with saffron ink and, starting on the first day of the bright fortnight, spend one month reciting the mantra while making ritual offerings of perfume, flowers, and lamps at the three junctions of the day. Then, on the day of the full moon, he should offer a pūjā according to his means, light a butter lamp, and recite the mantra all night. Anurāgiṇī is certain to arrive at dawn. Once she has arrived, she will bounteously bestow the pleasures of sex and become his wife. She will offer a divine elixir of long life and one thousand dinars. The practitioner will live thousands of years.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhanas of the yakṣiṇīs.
Chapter 18
Next Vajrapāṇi, the lord of guhyakas, said, “If the yakṣiṇīs275 do not abide by their commitments, the practitioner should recite the following wrathful mantra to summon them:
“Oṁ, bhrūṃ! Summon, summon such-and-such yakṣiṇī! Hrīḥ, jaḥ, jaḥ, hūṁ, phaṭ!276
“He should recite the above wrathful mantra one thousand times. The yakṣiṇī will swiftly arrive. If she does not arrive with haste, her forehead will burst and she will die that very moment. She will fall into one of the eight great hells.
“The description of the mudrā of Great Wrath:
“Holding your fists together, enclose both little fingers and extend both index fingers, bending them slightly. This is the inviolable mudrā of the hook of Great Wrath. With this king of mudrās one can even summon the triple universe.
“The description of the mudrā of yakṣiṇīs:
“Aligning the palms of the hands, turn your middle fingers backwards. Your ring fingers, positioned horizontally, should point outward and the index fingers inward. Your little fingers should be in the center.277 This is the ultimate root mudrā of all yakṣiṇīs. As soon as this mudrā is formed, all the yakṣiṇīs will arrive.
“The mudrā of invocation:
“Forming exactly the same mudrā, the practitioner invites the yakṣiṇīs with his right thumb. The accompanying mantra is ‘Oṁ, hrīḥ! Come, [F.257.a] come! Svāhā to all the yakṣiṇīs!’278
“The mudrā of dismissing:
“Forming the same mudrā, the practitioner should dismiss the yakṣiṇīs with his left thumb. The accompanying mantra is ‘Oṁ, hrīḥ! Go, go! Svāhā to the swift return of the yakṣiṇīs!’279
“The mudrā that brings all the yakṣiṇīs face-to-face with the practitioner:
“Hold your fists together and extend your middle fingers. The accompanying mantra is ‘Oṁ, O great yakṣiṇī, fond of sexual pleasure! Svāhā!’280
“The mudrā of bringing all the yakṣiṇīs into immediate proximity:
“Hold your fists together and extend your little fingers, bending them slightly. The accompanying mantra is ‘Oṁ, the goddess of sensual enjoyment! Svāhā!’281
“Form both hands into the shape of a plough.283 The yakṣiṇīs’ heart mantra is ‘Kṣī!’
“The mudrā of the perfume, flowers, incense, and lamps of all the yakṣiṇīs:
“Hold your fists together and extend your index and middle fingers. The corresponding mantra is ‘Oṁ, you who captivate everyone’s mind! Svāhā!’ ”284
Chapter 19
Then, each nāga queen present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:
Next are the detailed instructions on the sādhanas of the eight nāginīs.
“The practitioner should go to a place where nāgas live and recite the mantra 100,000 times as a preliminary practice. Every nāginī will be pleased, and all nāgas and nāginīs will rejoice. On the fifth day291 of the bright fortnight, he should descend into the water at the nāgas’ dwelling place and offer perfume, flowers, incense, and milk in the prescribed way. Then, he should recite the mantra one thousand times for each of the eight nāginīs. Soon a nāga maiden will emerge, burning with heat.292 On her arrival, a welcome offering of milk and sandalwood should be given.293 The practitioner should say, ‘Welcome! Please be my wife.’ She will offer eight dinars every day, [F.257.b] and can be induced to kill anyone or let them live. She can do anything.
“The practitioner should go to the confluence of two rivers and recite the mantra one thousand and eight times while offering food made from milk. A divinely beautiful nāginī will arrive. When she does, he should place some flowers on her head and say, ‘Please be my wife.’ She will give delicious divine foods and five dinars every day.
“The practitioner should go at night to a place inhabited by nāgas and recite the mantra one thousand and eight times. The moment the recitation is complete, a nāginī will arrive suffering from an intense headache. She will say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be my mother.’294 She will then offer the practitioner and four other people295 clothes, adornments, food, and so forth every day, along with five dinars.
“The practitioner should go at night to a lotus pond and recite the mantra one thousand and eight times. A nāginī will swiftly arrive. When she does, he should make love to her. She will become his wife and offer eight dinars. He should spend it all without remainder. If he saves anything, he will not get more.
“The practitioner should go at night to the confluence of two rivers and recite the mantra one thousand and eight times. Then, at the end of the recitation, a nāga maiden is certain to arrive. When she does, he should offer to her a seat made of gold296 and say, ‘Welcome! Please be my wife.’ She will give one hundred palas of gold every single day.
“The practitioner should go at night to a great lake filled with lotuses and recite the mantra one thousand and eight times. When the recitation is complete a nāga maiden is certain to arrive. When she does, he should say, ‘Please be my wife.’ She will offer one dinar and a pair of garments.
“The practitioner should go to a place inhabited by nāgas, descend into the water up to his navel, and recite the mantra one thousand and eight times. When the recitation is complete a nāga maiden is certain to arrive. When she does, he should place flowers on her head and say, ‘Please be my wife.’297 She will give eight dinars and delicious divine food.
“The practitioner should go to a place inhabited by nāgas and recite the mantra all night. Then, at dawn, a nāga maiden adorned with all kinds of jewelry will arrive in an instant. [F.258.a] When she does, he should give her a welcome offering of sandalwood-scented water and flowers. He should say, ‘Welcome! Please be my wife.’ She will present a divine elixir of long life and power substances. She will fulfill all his wishes and offer a kingdom.
“The practitioner should go298 to a place where nāgas are found and recite the mantra ten thousand times. A nāga maiden will soon arrive. When she does, he should promptly make love to her and say, ‘Please be my wife.’ Every day she will give him eight dinars, delicious divine food, and a pair of garments.
“The practitioner should go at night into the vicinity of nāgas and recite the mantra one thousand and eight times. When the recitation is complete a nāga maiden will swiftly arrive. When she does, he should place nāga flowers299 on her head and say, ‘Please be my wife.’ She will give him divine clothes, adornments, delicious food, and so on.
“The pledge mantras of the nāginīs are:
“The invocation mantra: Oṁ phuḥ! Come, O nāginī! Phuḥ!300
“The mantra of perfume and flowers: Oṁ ī phuḥ!
“The mantra of the welcome offering and incense: Oṁ phuḥ, aḥ phuḥ!
“The pledge mantra of all nāginīs: Ā phuḥ, ī phuḥ, vā phuḥ!
“The mantra of dismissing: Phuḥ! Depart, depart! Svāhā to your swift return!301
“Next are the descriptions of mudrās.
“The pledge mudrā of the nāginīs:
“Join the flattened palms of your hands together and raise them up, forming the shape of a topknot with the fingers. The tips of your index fingers should be placed together with the thumbs extended.302 This is the universal mudrā for all rites, including the invocation, the pledge, and the dismissal.303
“The pledge mudrā of the nāginīs that enthralls all nāgas:
“Form your left and right hands into fists and press down on the fingernails of your little fingers with your thumbs. Extend the remaining fingers.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana practice of the nāginīs.
Chapter 20
Then Vajrapāṇi, the lord of guhyakas,305 angrily raised his vajra-scepter306 and uttered the following wrathful mantra:
As soon as this was spoken, all the nāginīs fainted and collapsed after being overcome by intense headaches.308
“If they transgress their pledges, they will die at the moment of their transgression309 and fall into one of the eight great hells.”
So spoke the glorious lord Vajradhara.
Chapter 21
Then each of the six311 kinnarīs present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:
“The practitioner should go to the top of a mountain and recite the mantras one thousand and eight times. When the recitation of the six kinnarī mantras is complete, he should prepare an elaborate pūjā and light incense of cow meat mixed with bdellium. He should then recite the mantra until midnight when, unfailingly, a kinnarī will arrive. He should not be afraid of her. She will say, ‘Hey practitioner! What do you command me to do?’ The practitioner should reply, ‘Kind one, please be my wife.’ Taking him upon her back, she will carry him to the god realm. She will offer delicious divine food.
“The additional sādhanas are:
“The practitioner should go to the foot of a mountain or to a monastery and recite the mantra ten thousand times. At the end of the recitation, the goddess herself319 will touch his feet with her lotus-like hands. He should promptly make love to her. She will become his wife and will offer eight dinars and a pair of garments.
“Having gone to a riverbank, the practitioner should recite the mantra ten thousand times, and continue to recite all night. A kinnarī is certain to arrive at dawn. Once she has arrived, she will become his wife and will offer five dinars every day.
“The practitioner should go at night to the confluence of two rivers and recite the mantra one thousand and eight times. [F.259.a] A kinnarī is certain to arrive when the recitation is complete. On the first day she will merely show herself. On the second, she will stand in front of the practitioner and speak to him. On the third, he should make love to her. The sādhana will inevitably have an effect on her, and she will perform the duties of a wife. Every day she will offer eight dinars and a pair of garments.
“The practitioner should go to the top of a mountain every day, partake of a dish of meat,320 and recite the mantra ten thousand times. A kinnarī will soon appear in front of him in the form of an apsaras. Embracing and kissing her, he should make love to her in silence. She will become his wife and will offer eight dinars and delicious divine food.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhanas of the kinnarīs.
Chapter 22
Then Vajrapāṇi, the lord of guhyakas,321 said this to Maheśvara:322 “Listen, Mahādeva! I will make everyone a servant of the one who transcends the triple universe. I will bring the rogue deities under control.”323
Maheśvara-Mahādeva then said to the lord, “Please give, O lord, the full instructions for the practice that will bond us to you324 along with the mudrās and mantric formulas of the one who is invincibly efficient325 and transcends the triple universe.”326
Then the whole assembly applauded Śiva by saying, “Well done! It was well done, Mahādeva, to have requested the teaching that tames those who are wicked to one another!”327
Then Vajradhara, the supreme master Great Wrath, said:
“These eight bhūtinīs, possessed of great miraculous powers,340 are described in glorious terms.
“The procedure for this maṇḍala is as follows:
“The vajra master should adorn himself with a garland of blue flowers, tie a blue bandana around his head, and put on a pair of blue garments. He should recite the following heart mantra of Great Wrath [F.260.a] for the benefit of all beings, resolved on success in the practice of Great Wrath. At that very time he will successfully take control of all deities.342
“Hūṁ, O vajra! Phaṭ!343
“As soon as this mantra is pronounced, all the deities will be brought under control.
“The mantras for vajra-castigation:
“The master should stand with his left leg outstretched and his right slightly bent. Raising the vajra-scepter,344 he will destroy all the deities with the mere utterance of the syllable hūṁ, just as Vajrapāṇi has declared. Instantly, the apsarases, yakṣiṇīs, nāginīs, bhūtas, and bhūtinīs, possessed of great powers, will perish, subjected to the mantra of vajra-castigation.345
“Oṁ, Great Wrath, blazing like lightning! Strike, burn, cook, and kill! Hūṁ hūṁ! Phaṭ phaṭ!346
“Following this recitation all the deities will be dead or castigated.
“Using this mantra, even a buddha is certain to be torn to pieces.
“The master should then usher in the disciples. He should perform the armor protection by means of the mudrā of Great Wrath and cause the deity to enter with the following mantra:
“Oṁ, Great Wrath! Please enter! Hūṁ hūṁ hūṁ, āḥ! You are the holder of the terrible vajra surrounded by a halo of flames. Āḥ!348
“As soon as this mantra is uttered, he will become able to effect the ‘external’ possession, the summoning, and the humbling.
“Next in the great sovereign Bhūtaḍāmara Tantra are the detailed instructions on the ritual of the maṇḍala of Great Wrath.
“The mantra of Siṃhadhvajadhāriṇī, who is located in front of Great Wrath:
“Oṁ, bhūḥ! Glorious Siṃhadhvajadhāriṇī! Hrīḥ!349
“The mantra of Padmāvatī, who is behind Great Wrath:
“Oṁ, hūṁ, bhūṁ! The great Padmāvatī, holding an arrow and bow! Hūṁ!350
“The mantra of Vibhūti, who is to the right of Great Wrath:
“Oṁ, hūṁ! Vibhūti, holding a goad! Hūṁ, jaḥ!351
“The mantra of Surahāriṇī, who is to the left of Great Wrath:
“Oṁ, hūṁ, bhūḥ! Surahāriṇī, holding a banner surmounted by a wish-fulfilling gem! Śrūṃ!352
“Oṁ, Glorious Vārāhī, with a flower in her hand! Hūṁ!354
“The mantra for incense, in the southeast:
“Oṁ, Ratneśvarī, with incense in her hand! Hūṁ!355
“The mantra for perfume, in the southwest:
“Oṁ, glorious Vibhūṣaṇī, with perfume in her hand! Hūṁ!356
“The mantra for the lamp, in the northwest:
“Oṁ, glorious Jagatpālinī, with a lamp in her hand! Āḥ!357
“Next are the detailed instructions on the mudrās of the eight bhūtinīs.
“The mudrā of the lion banner:
“Hold your fists together and extend both index fingers.
“Form your right hand into a fist and extend your index finger, bending it slightly.
“The mudrā of the arrow and bow:
“Holding your fists together, extend your index fingers and place your fists on your left hip.359 [F.260.b]
“The mudrā of the banner surmounted by a wish-fulfilling gem:
“Form your left hand into a fist while extending your middle finger.
“The mudrā of the flower:
“Join your hands together with fingers outstretched and then slightly bend both index fingers.
“The mudrā of incense:
“Entwine your fingers and extend both index fingers.
“The mudrā of perfume:
“Stretch out both hands and place them on your shoulders.
“The mudrā of the lamp:
“Form your right hand into a fist while extending the middle finger.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the ritual of the maṇḍala of King Wrath.
Chapter 23
Next follows the chapter from the great sovereign Bhūtaḍāmara Tantra that contains detailed instructions on the sādhanas of the eight bhūtas.
[Their mantras are:]
Aparājita: Oṁ hrīḥ jaḥ!
Ajita: Oṁ hūṁ jaḥ!
Pūraṇa: Oṁ hrīḥ jaḥ!
Āpūraṇa: Oṁ hūṁ jaḥ!
Śmaśānādhipati: Oṁ śrūṃ jaḥ!
Kuleśvara: Oṁ rūṃ jaḥ!
Bhūteśvara: Oṁ hūṁ jaḥ!
Kiṃkarottama: Oṁ āṃ jaḥ!
“The sādhana of the bhūta Aparājita:
“One should recite the mantra in front of Vajradhara360 100,000 times. This constitutes the preliminary practice. Then, on the full moon day, one should prepare an elaborate pūjā and offer cooked white rice, curds, molasses, and milk361 as prescribed. Burning bdellium incense, one should recite all night. Aparājita is certain to arrive at dawn. If he does not arrive, he will die right then. Once he arrives, he will request orders, saying, ‘What can I do?’362 The practitioner should reply, ‘Please be my servant.’ From then on he will perform the duties of a servant. He will offer the kingdom of the vidyādharas and will eliminate all one’s enemies. He will even bring the goddess Śaśī and offer her. Taking the practitioner upon his back, he will carry him to the realm of the gods, where he will bestow upon him the status of Indra. The practitioner will live for seven eons.
“The sādhana of Ajita:
“Standing in front of a caitya,363 one should recite the mantra one thousand and eight times at night for seven days. On the seventh day one should prepare an elaborate pūjā and offer bali. Burning bdellium incense, [F.261.a] one should recite the mantra. Ajita is certain to arrive at the end of the recitation. He will say, ‘Hey practitioner! What can I do for you?’ The practitioner should reply, ‘Please be my servant.’ Ajita, taking him upon his back, will carry him around the four continents. Furthermore, he will give him a kingdom. The practitioner will live one thousand364 years.
“The sādhana of Pūraṇa:
“One should go to a temple of Vajradhara and recite the mantra one thousand and eight times for seven days. On the seventh day one should prepare an elaborate pūjā and offer cooked white rice and curds as prescribed. One should recite the mantra until midnight, when Pūraṇa is certain to arrive. One should give him a welcome offering of water with flowers. He will be pleased, offer a kingdom, and completely fulfill one’s every wish. One will live thousands of years, and for as long as one lives Pūraṇa will perform the duties of a servant. He can be induced to kill anyone or let them live. He can do anything.
“The sādhana of Āpūraṇa:
“One should go to a caitya that contains relics and recite the mantra ten thousand times. This constitutes the preliminary practice. Then, on the day of the full moon, one should offer a pūjā according to one’s means and recite the mantra until midnight, at which time Āpūraṇa will swiftly arrive. When he arrives, he will stand in front of one and say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be my servant,’ and from then on he will perform the duties of a servant. He will bring a divine yakṣa maiden and offer her, disclose the location of every treasure hoard, and offer delicious divine food. Every day he will offer a pair of garments365 and five dinars. The practitioner will live five hundred years.
“One should go at night to a charnel ground and recite the mantra one thousand and eight times for seven days. On the seventh day one should follow the prescribed rite to offer fish, meat, sesame, rose apple, cooked white rice, curds, molasses, and milk to this great bhūta.367 [F.261.b] One should recite the mantra until midnight while burning bdellium incense. Then, the sound hā hā will be heard. One should not be afraid—Śmaśānādhipati has arrived with his retinue. One should offer bali to this visitor. He will be pleased, and all the bhūtas will become one’s servants. Śmaśānādhipati will offer eight dinars every day and will crush all one’s enemies. One will live a thousand368 years.
“The sādhana of Kuleśvara:
“One should go to a temple and, after offering red perfumes, red flowers, and bdellium incense, recite the mantra ten thousand times. This constitutes the preliminary practice. At night, on the fourteenth day of the dark fortnight, one should prepare fish, meat, sesame, rose apple, and cooked red rice as prescribed. Burning frankincense,369 one should recite until midnight. Kuleśvara will then arrive in a terrible, blazing form, but one should not be afraid of him. He will say, ‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be my servant.’ He will then perform the duties of a servant for as long as the practitioner lives.370 Every day, three times a day, he will offer five dinars and delicious divine food. The practitioner will live five hundred years.371
“The sādhana of Bhūteśvara:
“One should go alone at night to a solitary Śiva liṅga and, for three days, offer cooked red rice, fish, meat, sesame, and rose apple. While burning incense made of goat meat and bdellium mixed with honey,372 one should recite the mantra one thousand and eight times. On the first day one will see Bhūteśvara in a dream. On the second day Bhūteśvara will promptly arrive in person and stand in front of the practitioner.373 He will say, ‘What can I do for you?’ The practitioner should reply, ‘Please be my servant.’ Bhūteśvara will remain in close attendance. He will bring an apsaras and offer her374 and will describe the past, present, and future. He will give clothes, adornments, and delicious divine foods. [F.262.a] The practitioner will live for three hundred years.375
“The sādhana of Kiṃkarottama:
“One should go to a temple of Vajradhara on the fourteenth day of the dark fortnight and recite the mantra ten thousand times for seven days. This constitutes the preliminary practice. Then one should burn bdellium incense376 and offer cooked white rice, ghee, and milk.377 Sitting on a seat of kuśa grass, one should light a butter lamp and recite the mantra into the night until, at midnight, Kiṃkarottama arrives in person. Upon arrival, he should be given a welcome offering of water scented with white sandalwood. He will be pleased and say, ‘Hey practitioner! What can I do for you?’ The practitioner should reply, ‘Please be my servant.’ From then on, Kiṃkarottama will perform the duties of a servant and will offer delicious divine food.378 Taking the practitioner on his back, he will take him to the heavenly realm. Moreover, he will give him a kingdom and a lifespan of five thousand years.”379
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhanas for servants.
Chapter 24
“For the benefit of spiritual instructors I will now explain, just as it has been taught, the sādhana for servants that produces manifold accomplishments. No one among those one should not generally associate with is to be forsaken, including idlers and evildoers, liars, loafers, the poor and diseased, those with short lives, and the fickle-minded. If one wants enjoyments, wealth, and fame, these will be instantly and abundantly given.380
“This magical mantra can win the elixir of long life that is precious to the lord of gods, so it certainly can win treasures from human kings.381 Likewise, it can instantly win a celestial maiden. When this magical mantra is recited, it quickly and easily produces accomplishments. These exceedingly secret four syllables that grant every comfort will grant all accomplishments to innumerable beings of inferior diligence. [F.262.b] They will be attained after only a single recitation, there is no doubt about this.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana for magical accomplishments.
Chapter 25
Next follow the descriptions of the mudrās of the eight bhūtas from the great sovereign Bhūtaḍāmara Tantra.
“The mudrā of Aparājita, the great king:
“Fold in the fingers of both hands while extending your middle fingers to form the shape of a needle.
“The mudrā of Ajita:
“Forming the above mudrā, fold in your middle fingers and extend your index fingers while slightly bending them.
“The mudrā of Pūraṇa:
“Forming the same mudrā as above, curl your index fingers into a semicircle382 and extend the little fingers, holding them apart.
“The mudrā of Āpūraṇa:
“Forming the same mudrā,383 fold in the fingers of both hands.
“The mudrā of Śmaśānādhipati:
“Forming the same mudrā, form your middle fingers into the shape of a needle.384
“Form the same mudrā, but hold both thumbs out to the side.
“The mudrā of Kuleśvara:
“Forming the same mudrā, fold your thumbs inward and extend your little fingers, holding them apart.386
“The mudrā of Kiṃkarottama:
“Join the cupped palms of your hands together and slightly bend both index fingers.”
Chapter 26
“The preceding practice of bhūta-attendants is for the benefit of the vajra master. So is the following sādhana of the great bhūtinīs.390 Both will be thrilled, and joy will arise in the hearts of the bhūtinīs.
“Next follow the detailed instructions on the sādhana of the glorious great bhūtinīs found in the great sovereign Bhūtaḍāmara Tantra.
“First, the detailed instructions for the gentle sādhana are:
“The practitioner should recite the mantra391 in front of the blessed lord Great Wrath 100,000 times. This constitutes the preliminary practice. Then, on the day of the full moon, he should offer a pūjā according to his means, burn bdellium incense, and recite the mantra all night. A bhūtinī is certain to arrive at dawn. Upon her arrival, he should give her a welcome offering of sandalwood-scented water and say, ‘Welcome!’ She will reply, ‘Hey practitioner, what do you command me to do?’ He should say, ‘Please be my wife.’ [F.263.a] She will offer a divine elixir of long life, power substances, treasures, and a kingdom.
“There are also forceful sādhanas:
“The practitioner should draw the glorious bhūtinī on birch bark with saffron ink.392 Then at night, he should recite the mantra one thousand and eight times while naked in front of Vajradhara. She will swiftly arrive. He should make love to her as soon as she arrives and she will be pleased. She will offer him a kingdom393 and even raise him to the status of Indra. Taking him on her back, she will take him to heavenly realms. He will live one thousand394 years. If she does not comply she will, at that very moment, burst at the forehead, wither, and die.395
“Next are the detailed instructions for killing all bhūtinīs.
“The practitioner should perform the rites of killing and castigation in the center of the maṇḍala that was previously described. The bhūtinī will be killed in an instant. This has been said by Great Wrath himself.
“The practitioner should write a bhūtinī’s name with saffron. Then, stepping over it with his left foot and raising the vajra-scepter, he should repeat the syllable hūṁ396 seven times. He is certain to kill her instantly.”
This concludes the chapter from the great sovereign “Bhūtaḍāmara Tantra” that contains detailed instructions on the sādhana procedures.
Chapter 27
“Having summoned the spirits of divine origin, the practitioner should bow to them and then dismiss them.397
“The mantra for inviting the deities who are to partake of the offering:
“Wherever any great spirit is, may he leave that terrible place! Svāhā!398
“Having offered a bali of cooked red rice, flowers, and incense to the participating deities, the practitioner should cover it with a white cloth and recite the following mantra three times while bowing to and dismissing the spirits of divine origin:399
“O great spirits, go to your respective abodes—to charnel grounds, shrines, solitary trees, riverbanks, crossroads, solitary Śiva liṅgas, or temples. Go quickly so you can keep your pledges of the spirits. If you do not go, your heads will be split with a thunderbolt, killing you in an instant. You will be dispatched to the terrible hell of spirits. Go to your respective places as you please! Svāhā!”400 401
Chapter 28
“The formula for dismissing the spirits after the bali offering:
“Please go back quickly to your charnel grounds, shrines, mountain tops, or crossroads!403
“The formula for the spirits to guard their pledges:
“Please keep your pledge!404
“The mantras for summoning all deities and male and female spirits are:
“The reciter of Wrath is himself commanding you, please leave your terrible places! Svāhā!405 Oṁ, unfailing vajra hook! Act, act! Pull, pull! Hūṁ jaḥ!406
“And:
“Oṁ, fierce Wrath with an unfailing hook—act, act! Make such-and-such enter, do it! Hrīḥ, hūṁ, jaḥ!407
“The mudrā of the hook:
“One should join both index fingers so that they form the shape of a hook.
“One should offer a bali after incanting it with the following mantra three or seven times:
“Oṁ, Vajra Wrath! Please take this bali! Hūṁ, phaṭ!408
“One should then recite:
“Oṁ, hrīḥ! To Bhūtaḍāmara, the great vajra! Hūṁ hūṁ hūṁ! Ślūṃ ślūṃ! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā! May the servant beings take whatever bali is available, body, speech, and mind! Svāhā!409 410
“The eighteen types of emptiness:
1. Internal emptiness
2. External emptiness
3. Internal and external emptiness
4. Emptiness of emptiness
5. Great emptiness
6. Emptiness of the absolute truth
7. Emptiness of conditioned phenomena
8. Emptiness of unconditioned phenomena
9. Emptiness that is beyond extremes
10. Emptiness of that which is beginningless and endless
11. Emptiness of that which cannot be repudiated
12. Fundamental emptiness
13. Emptiness of all phenomena
14. Emptiness of individual characteristics
15. Emptiness of that which cannot be apprehended
16. Emptiness of that which has its own nature
17. Emptiness of that which does not have its own nature
18. Emptiness of that which has and does not have its own nature
“The eight bhūtas are:
This concludes the great sovereign “Bhūtaḍāmara Tantra.”
The Tathāgata has explained the causes of those phenomena that arise based on causes. The great monk also explained that which constitutes their cessation.
Appendix
Prologue to the Sanskrit Text
The Sanskrit text below has been reconstructed based mainly on the three manuscripts listed in the abbreviations below. In addition, the Degé recension of the Tibetan translation was consulted for sections containing transliterated Sanskrit such as the mantras or the proper names, and the Sādhanamālā for the short section which is paralleled in one of the sādhanas (no. 264) of Bhūtaḍāmara.
The present edition is not a fully critical one, and one needs to be aware of a few important points. First, minor amendments (mostly orthographical, but also some grammatical) have not been reported in the critical apparatus. Second, the edition follows by default manuscript G without reporting variant readings unless the adopted reading comes from a manuscript other than G. Third, in instances where variants are reported, the primary referent was manuscript A; manuscript B was used only when neither G nor A made sense, or when the reading offered by it seemed particularly relevant. The text quoted in the lemmata, if the scribe’s corrections were involved, always represents the post correctionem version. In places where correcting flawed grammar would require arbitrary guesses, the favored option was to keep the text of the sources unchanged.
Unlike manuscripts A and B, which were available in a JPEG format, manuscript G was kindly provided by Dr. Péter-Dániel Szántó in transcript form. This transcript included many minor amendments by him (which nearly always turned out to be corroborated by other manuscripts). These amendments have been adopted also in this edition, again, without reporting them in the critical apparatus. Any mistakes that occurred when adapting the content of G for the present edition are my own.
Of the three manuscripts, G appears to be the closest to the Tibetan translation, followed by A. These two manuscripts are the principal witnesses for the present edition. In general, when choosing between textual variants, we followed the Sanskrit source that corresponded with the Tibetan text.
As for the manuscripts’ dates, G is the oldest of the three. Its script (a variety of Māgadhī) indicates that it is probably pre-thirteenth century. Manuscript A has a date in the colophon which assigns it to the middle of the sixteenth century, and B is a relatively recent paper copy.
In an attempt to preserve some of the character of the language used in the transmission of the Bhūtaḍāmara, which is classical Sanskrit with some Buddhist Hybrid Sanskrit influences and its own peculiarities, only a limited editorial standardization was applied, with a number of features left intact. Thus, following the convention of the manuscripts, the vowel sandhi, much of the time, has not been applied; e.g., the Sanskrit absolutive is always written as separate from the word that follows ( . . . gatvā aṣṭaśataṃ japet, and not . . . gatvāṣṭaśataṃ japet).
Spelling has been standardized throughout the text, but applications of sandhi rules have not. We made this choice in order to follow the conventions of ancient manuscript scribes who applied sandhi with discretion. Their decisions not to apply sandhi in specific cases seem to reflect an intention to clarify the text, thus our standardization would be an unnecessary and unhelpful intervention. Mantric syllables such as oṁ and hūṁ (i.e. ones that end in a nasal sound) are spelled throughout this edition with the anunāsika (ṁ) rather than the anusvara (ṃ), regardless of the spelling found in the manuscripts.
The present edition is only meant to accompany the English translation and does not purport to provide a definitive basis for further philological research. Any scholar intending to quote from this edition in an academic publication would be advised to verify the text to be quoted against the original manuscripts, two of which can be downloaded free from the Tokyo University Library (http://utlsktms.ioc.u-tokyo.ac.jp/utlsktms/syahonSearch.do); the third may become available from the Göttingen University Library database, if its manuscript collection goes online as has been rumored.
The passage numbers (enclosed in double daṇḍas) match the numbers given to the corresponding passages in the English translation. For scholars who would like to consult the original manuscripts, the folio numbers for manuscripts G and A have been added in brackets. The format includes the siglum, the number, and the “r” or “v” for “recto” or “verso.” For example, {A13r} would denote the recto side of the thirteenth folio of manuscript A. The location of each number in our edition corresponds to the beginning of the first line of a manuscript folio, sometimes after its first word.
Because of missing parts of text in one of the sources for this edition, Szántó’s transcript of manuscript G, there is a gap in the numbering of folios between {G9v} and {G11v}, as the precise location of folio breaks could not be ascertained.
Chapter A1
{G1v} {A1v} namo vajrasattvāya ||
athāto bhūtaḍāmaramahātantrarāje sarvabhūtabhūtinīsādhanavidhivistaraṃ412 pravakṣyāmi | ity āha bhagavān mahāvajradharaḥ trailokyādhipatiḥ ||
nadīsaṅgame śmaśāne ekavṛkṣe devāyatane śrīvajradharagṛhe vā ityevamādisthāneṣu sādhayet | tatkṣaṇād eva sidhyati | yadi na sidhyati413 bhūtabhūtinī sakulagotraṃ414 vinaśyati ||
atha maheśvaro mahādevo bhagavataḥ pādau śirasābhivanditvā bhagavantam etad avocat |
bhāṣayatu bhagavān mahākrodhādhipatir duṣṭabhūtamāraṇaṃ mantrapadaṃ415 ||
atha maheśvaraṃ mahādevaṃ sādhukāram adāt |
sādhu sādhu mahādeva subhāṣitam iti ||
atha bhagavān sarvabhūtamāraṇaṃ mantrapadaṃ bhāṣate sma |
oṁ vajrajvāle hana hana sarvabhūtān hūṁ phaṭ ||
{A2r} athāsmin bhāṣitamātre śrīvajradhararomakūpād anekavajrajvālā niścaritābhūvan | sarvabhūtabhūtinīnāṃ śarīrāṇi śoṣitāny abhūvan | sarvadevatāḥ śakrabrahmaviṣṇuprabhṛtayaḥ maritā bhūtāḥ ||
atha bhagavantaṃ sarvatathāgatā vismayenaivam āhuḥ |
sādhu sādhu vajradhara mahākrodhādhipate paścime kāle paścime samaye sarvabhūtabhūtinīnāṃ nigrahaṃ karoṣi ||
atha bhagavān punar api mṛtavijñānākarṣaṇīmantraṃ bhāṣate sma |
oṁ vajrāyuṣe sara sara asmin ||
athāsmin bhāṣitamātre śrīvajradharanāsikātaḥ mahāpavanamṛtasaṃjīvanī niścarati sma | atha niścaritamātre sarvabhūtabhūtinīnāṃ śarīraṃ praviśati | praviṣṭamātre bhūtabhūtinī utthāya {A2v} mahābhayena tharatharāyamānāḥ
paritrāyatu bhagavān | paritrāyatu sugata | bhagavān ājñāpayatu ||
athāparājito mahābhūtādhipatis tanmahāparṣanmaṇḍale pādau śirasābhivandya bhagavato mahākrodhādhipater416 bhagavantam āha |
krodhādhipate śrītribhuvanavijayī paritrāyatu bhagavān | paritrāyatu sugataḥ ||
bhagavān uvāca |
pratipadya bho mārṣā bhūtādhipate | manuṣyāṇāṃ cāturdvīpalokadhātuṣu siddhim {G2r} āpūrṇāṃ417 dadāmīti | jāmbudvīpamanuṣyāṇāṃ rasarasāyaṇaṃ siddhadravyam418 ārogyasukhaṃ dadāmīti | hiraṇyasuvarṇamuktāvaiḍūryapadmarāgasūryakāntacandrakāntavastra-gandhādisukāmikabhojanaṃ dadāmīti419 | krodhajāpināṃ ceṭako420 bhaviṣyāmi | upasthāyako421 bhaviṣyāmi | sarvatathāgatajāpināṃ422 {A3r} mahāratnavastragandhadhūpapuṣpādyupakaraṇaṃ423 sarvadravyādim424 avighātena425 dadāmi | rājaśatrubhayaṃ siṃhavyāghrabhayaṃ ca sarvaṃ nivārayāmi | yāvat sarvadravyam avighātena426 dadāmīti ||
bho bho aparājita mahābhūteśvara satyaṃ brūhi brūhi muhur muhuḥ427 | ālasyaduḥśīlapāpakāriṇāṃ mṛṣāvādinām apy avaśyaṃ siddhiṃ dadāmīti | yadi siddhiṃ na prayacchati vidyādharībhūtinīnāginīyakṣiṇīśālabhañjikākiṃnarīmahoragīgaruḍīpiśācinī-gandharvīnāṃ mahatāpratihatavajreṇa mūrdhni sphālayāmi | aṣṭau mahānarake pātayāmi ||
sarvatathāgatā vismayam evam āhuḥ |
sādhu sādhu vajrapāṇe subhāṣitam iti | manuṣyāṇāṃ hitārthāya bhāṣayatu mahābodhisattvo apratihatasiddhavīryabala428 parākramasya {A3v} sarvadevanamaskṛtasya traidhātukamahārājasya sarvacāturdvīpalokadhātusādhanasya sarvadharmacakrapravartanasya sarvaduḥkhavināśanasya nānāvidhivistaramudrāmantrapaṭalasya | bhāṣatu mahākrodharājā bhagavān | mahākrodhādhipatiḥ ||
atha vajradharo mahākrodhādhipatiḥ punar api mṛtasaṃjīvanīmantraṃ bhāṣate sma |
oṁ kaḍḍa kaḍḍa mṛtasaṃjīvāpaya hrīḥ āḥ ||
athāsmin bhāṣitamātre sarvadevatā jīvitā mūrcchitāḥ prapatitāḥ | mahābhayena tharatharāyamānā uttiṣṭhanti sma ||
atha mahādevaḥ prāha |
paritrāyatu māṃ mahābodhisattvaḥ ||
atha vajradharo mahākrodhādhipatir idam avocat |
mā bhair mā bhair bhūtādhipate yuṣmākaṃ parājayārthena {A4r} sarvadevatān vaśam ānayāmi sarvabhūtānāṃ nigrahaṃ karomi ||
atha vidyādharendreṇa sarvāpsarasa evam āhuḥ |
paritrāyatu bhagavān paritrāyatu śrīvajradharaḥ mahārājā paritrāya ||
atha vajradharo {G2v} mahākrodheśvara evam āha |
pratipadyata429 apsarasaḥ | śrīvajradharajāpina upasthānaṃ karomīti | hiraṇyasuvarṇamuktāvaidūryapadmarāgādisarvadravyāṇi dadāmīti ||
atha apsarasā prabhṛtena sarvadevakanyāyakṣiṇīdam avocat |
marāmi marāmi bhagavan śrīvajradharajāpinaś ceṭī bhavāmi | upasthāyikā bhavāmaḥ | yadi krodhajāpina upasthāyikā na bhavāmas tadā sarvakulagotravinaśīnyo bhavāmaḥ | saddharmapratijapikā {A4v} bhavāmaḥ430 | sarvatathāgataninditāḥ bhavāmaḥ | bhagavān krodhavajreṇa mūrdhānaṃ sphālayet | śatadhā431 viśīrya maraṇaṃ śīghram evāṣṭau mahānarake praviśeyuḥ432 ||
atha vajrapāṇir mahābodhisattvaḥ sarvāpsarasāṃ devakanyakānāginīyakṣiṇīnāṃ sādhukāram adāt |
sādhu sādhu apsaraso devakanyānāginīyakṣiṇyaḥ paścime kāle paścime samaye manuṣyāṇāṃ tathāgatajāpinām upasthāyikā bhavāmīti ||
athāto bhūtaceṭakānāṃ bhūtarājāno aparājitaprabhṛtayaḥ svaparṣanmaṇḍale utthāya śrīvajradharamahākrodhādhipatipādau śirasābhivanditvā svahṛdayam adāt |
oṁ śrīmahābhūtakulasundari hūṁ | {A5r} oṁ śrīvijayasundari hrīḥ | oṁ vimalasundari433 āḥ | oṁ śrīratisundari vāḥ434 | oṁ śrīmanoharasundari dhīḥ435 | oṁ śrībhīṣaṇasundari iḥ | oṁ śrīdhavalasundari maṃ | oṁ śrīcakṣurmadhusundari bhīḥ |
ity ete aṣṭau bhūtarājñyaḥ śrīśabdena kīrtitā iti ||
atha sādhanavidhānaṃ bhavati | paṭhitamātre sarvasiddhiṃ dadāti | śrīvajradharanāmoccāraṇamātreṇa sarvabhūtabhūtinyaḥ kiṅkarīkiṅkarā bhavanti ||
bhagavān āha |
yadi samayaṃ laṅghayatha436 laṅghitamātreṇa sarvabhūtabhūtinīnāṃ svakulagotraṃ vināśayāmi ||
mahādevasamayena tiṣṭhāmi | sarvalaukikaṃ mantramudrāvidhānena sarvasiddhim dāsyāmīti {G3r} śrīvajradharajāpamātreṇa sarvasiddhiṃ dadāmaḥ438 | yadi na dāsyāmaḥ svakulagotravināśakā bhavāmaḥ | {A5v} sarvatathāgataśāsane samayabhraṃśakā bhavāmaḥ | bhagavān krodhavajreṇa mūrdhānaṃ sphālayet | śīghram eva maraṇam | aṣṭau mahānarake praviśāmaḥ ||
athātaḥ saṃpravakṣyāmi sādhanasthānam uttamam |
aṣṭau mahābhūtarājñāḥ sādhana[sthāna]m439 ||
ubhābhyāṃ khaṭakaṃ kṛtvā pṛthak pṛthak dakṣiṇakaṭyāṃ nyaset | vāmahastaṃ dakṣiṇasthitaṃ sthāpya paramahṛdayaṃ {A6v} sarvabhūtinīsamayamudrā ||
etā baddhamātreṇa śīghraṃ bhūtinya āgacchanti | yadi śīghraṃ nāgacchanti, akṣimūrdhni sphuṭanti śuṣyanti mriyanti vā ||
yadi bhūtinyaḥ samayaṃ samayaṃ samatikrāmanty444 anena krodhasahitenākṛṣyāṣṭaśataṃ japet |
oṁ kaḍḍa kaḍḍa sruṃ hrīḥ445 amukabhūtinī hūṁ phaṭ ||
anena krodhasahitenāṣṭaśataṃ japet | {G3v} śīghram āgacchati | yadi śīghraṃ nāgacchati | akṣimūrdhni sphuṭati śuṣyati mṛyati vā ||
atha sādhanavidhānaṃ bhavati |
nadīsaṃgame gatvā candanena maṇḍalakaṃ kṛtvā puṣpaprakaraṃ dadyāt | gugguludhūpaṃ dhūpayet | aṣṭasahasraṃ japet | siddho bhavati | rātrau punaḥ sahasraṃ japet | niyatam āgacchati | āgatāyāḥ {A7r} kāmayitavyā bhāryā bhavati | suvarṇapalaśataṃ śayane parityajya prabhāte gacchati | evaṃ dine dine māsābhyantareṇa niyataṃ sidhyati ||
nadīkule gatvā candanena maṇḍalakaṃ kṛtvā dadhibhaktabaliṃ dāpayet | aṣṭasahasraṃ japet divasāni sapta | saptame divase446 niyatam āgacchati | āgatāyāś candanodakenārgho447 deyaḥ | tuṣṭā bhavati | vatsa kiṃ mayā kartavyam iti vadati | sādhakena vaktavyaṃ rājyaṃ me dehi448 | sā rājyaṃ449 dadāti | sā rāṣṭram api pālayati450 | vastrālaṅkārabhojanādīni prayacchati ||
śrīvajradharagṛhe gatvā karavīrapuṣpaṃ dadyāt | gugguludhūpaṃ dhūpayet | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau {A7v} sahasraṃ japet | niyatam āgacchati | āgatāyāḥ451 kusumāsanaṃ dadyāt | svāgatam iti vaktavyam | bhāryā bhavati | divyarasarasāyanāni siddhadravyāṇi dadāti | sarvaśatrūn pātayati | pṛṣṭham āropya svargam api nayati | daśavarṣasahasrāṇi jīvati ||
nadītaṭe gatvā candanena maṇḍalakaṃ kṛtvā452 śvetapuṣpaśvetagandhaś ca turuṣkadhūpo deyaḥ | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau japet | niyatam āgacchati | āgatāyāḥ puṣpodakena argho deyaḥ | vaktavyā453 bhaginī bhavasveti | rasarasāyanāni siddhadravyāṇi dadāti | yojanasahasrād api striyam ānayitvā dadāti ||
śūnyadevālayaṃ gatvā yathoktaṃ balipūjāṃ454 kṛtvā aṣṭasahasraṃ japet | {A8r} siddho bhavati | punā rātrau baliṃ dattvā sahasraṃ japet455 | niyatam āgacchati | āgatā ca kāmayitavyā bhāryā bhavati | dine dine dīnārasahasraṃ dadāti | {G4r} pṛṣṭham āropya sumerum api nayati | punar api sarvarājyaṃ dadāti | rājyakanyāṃ vā | pañcavarṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||
nadīsaṃgame gatvā māṃsāhāreṇa karavīrapuṣpaṃ dadyāt | gugguludhūpena dhūpayet | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau udārāṃ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sahasraṃ japet | pañcaśataparicāraparivṛtenāgacchati | āgatā ca tūṣṇībhāvena kāmayitavyā | bhāryā bhavati | yadi parihāraṃ karoti tadā vinaśyati | dine dine pṛṣṭham āropya svargam api nayati | punar api rājā bhavati | pañcavarṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||
nadīkūle456 {A8v} gatvā kuṅkumena maṇḍalakaṃ kṛtvā agarudhūpaṃ dattvā yathoktabaliṃ dāpayet | aṣṭasahasraṃ japet | siddhir bhavati | punar api rātrau udārāṃ pūjāṃ kṛtvā sahasraṃ japet | svayam evāgacchati mahāntam avabhāsaṃ kṛtvā | candanodakenārgho deyaḥ | tatas tuṣṭā bhavati | vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyaṃ | mātā me bhava | mātṛvat paripālayati pañcaśataparicārasya | bhaktālaṅkāravastrāṇi dadāti pratidinam | daśavarṣasahasrāṇi jīvati | yadā mriyate brāhmaṇakule jāyate ||
nadīsaṅgame udārabalipūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sakalāṃ rātriṃ japet | tato 'rdharātrasamaye mahāntam avabhāsaṃ kṛtvā āgacchati | vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyaṃ rājyaṃ dehīti | dine dine {A9r} dīnāralakṣaṃ dadāti | daśavarṣasahasrāṇi jīvati | yadā mriyate sārvabhūmiko rājā jāyate ||
aṣṭau mahābhūtarājñī samāptā ||
Chapter A2
atha śmaśānapraveśinī mahābhūtinī utthāya bhagavataḥ pādau śirasābhivanditvā svahṛdayam adāt |
oṁ hrīḥ hūṁ aḥ457 | paramahṛdayam ||
oṁ hūṁ kaḍḍa kaḍḍa {G4v} sarvabhūtinīnāṃ samayam anupālaya hana hana458 bandha bandha ākrama ākrama bho bho mahāraudri śmaśānavāsini āgaccha śīghraṃ dhruṃ459 phaṭ | śmaśānavāsinībhūtinyākarṣaṇamantraḥ460 ||
oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśini hūṁ hūṁ phaṭ phaṭ svāhā461 | śmaśānapraveśinī462 sarvabhūtinīsamayamantraḥ ||
oṁ cala cala dhaka dhaka mahābhūtini {A9v} sādhakānukūlapriye sara sara visara visara kaḍḍa kaḍḍa jalpaya jalpaya bhañjaya bhañjaya raṅga raṅga463 gṛhṇa gṛhṇa hūṁ hūṁ phaṭ phaṭ hrīḥ svāhā | daṃṣṭrākarālī ||
oṁ ghoramukhi śmaśānavāsini sādhakānukūle apratihatasiddhidāyike oṁ oṁ oṁ oṁ namaḥ svāhā | ghoramukhī ||
oṁ jarjaramukhi cira cira cintāveśa464 sarvaśatrubhayaṃkari hana hana daha daha paca paca māraya māraya mamākālamṛtyukṣayaṃkari sarvanāgabhayaṃkari aṭṭaṭṭahāsini sarvabhūteśvari thā thā thā thā dhā dhā dhā dhā oṁ oṁ oṁ oṁ svāhā | jarjaramukhī465 ||
oṁ kamalalocani manuṣyavatsale sarvaduḥkhavināśani sādhakapriye jaya jaya divyarūpiṇi hrīḥ gṛhṇa gṛhṇa jaḥ jaḥ hūṁ hūṁ phaṭ phaṭ namaḥ svāhā | kamalalocanīmantraḥ ||
oṁ vikaṭamukhi daṃṣṭrākarāli jvalitalocani sarvayakṣabhayaṃkari {A10r} dhāva dhāva gaccha gaccha bho bho sādhaka kim ājñāpayasi svāhā | vikaṭamukhī ||
oṁ dhudhuri karmapiśācini466 kaha kaha dhūna dhūna mahāsurapūjite chinda chinda bhinda bhinda mahākarmapiśācīni467 bho bho sādhaka kiṃ karomi hrīḥ hūṁ hūṁ phaṭ phaṭ svāhā | dhudhurī ||
oṁ dhūni dhūni sara sara kaḍḍa kaḍḍa bhañjaya bhañjaya stambhaya stambhaya mohaya mohaya vidyutkarāli apratihatavarasiddhidāyike ha ha ha468 hūṁ hūṁ phaṭ phaṭ svāhā | vidyutkarālī ||
oṁ saumyamukhi ākarṣaya ākarṣaya sarvabhūtānāṃ jaya jaya bho bho mahāsādhaka469 tiṣṭha tiṣṭha samayam anupālaya sādhaka ājñāpayati svāhā | saumyamukhī ||
athāto mahāśmaśānapraveśinīmudrālakṣaṇaṃ vyākhyāsyāmaḥ |
anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ prasārayet | bhūtinīsamayamudrā | anayaiva samayamudrayā {G5r} {A10v} āvāhanaṃ kuryāt ||
aṣṭau mahāśmaśānapraveśinīkarmapiśācīmudrā bhavati |
vāmahastamuṣṭiṃ kṛtvā tarjanīṃ prasārayet | ghoramukhīmudrā ||
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanīdvayaṃ prasārayet | vaktrapradeśe niyojayet | daṃṣṭrākarālīmudrā ||
vāmahastamuṣṭiṃ kṛtvā madhyamāṃ prasārayet | jarjarīmudrā ||
asyā eva mudrāyā madhyamā bhagnā anāmikāṃ prasārayet | kamalalocanīmudrā ||
asyā eva mudrāyā anāmikāṃ praveśayet kaniṣṭhāṃ tu prasārayet | vikaṭamukhīmudrā ||
dakṣiṇakaramuṣṭiṃ kṛtvā tarjanīṃ prasārayet | dhudhurīmudrā ||
dakṣiṇakaramuṣṭiṃ kṛtvā kaniṣṭhāṃ prasārayet | saumyamukhīmudrā ||
Chapter A3
{A11r} athāto bhūtaḍāmaramahātantrarāje473 aṣṭau mahāśmaśāna474 praveśinībhūtinīsādhanavidhānaṃ vyākhyāsyāmaḥ ||
daridrāṇāṃ hitārthāya ceṭīsādhanam uttamam ||
śmaśānaṃ gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā bhavati | tataḥ sādhanam ārabheta ||
rātrau śmaśānaṃ gatvā khadirasamidhānāṃ dadhimadhughṛtājyānām aṣṭasahasraṃ juhuyāt475 | tataḥ śmaśānapraveśinībhūtinī śīghram āgacchati | kiṃkarī bhavati | kṣetravāṭīkākṛṣīkarmāṇi karoti | dine dine dīnāram ekaṃ pratyahaṃ dadāti ||
rātrau kṣetravāṭīkāṃ gatvā matsyamāṃsavidhinā yathoktaṃ pūjayed ekaviṃśativārān parijapya yathoktaṃ karmapiśācī {A11v} karmāṇi karoti ||
rātrau śmaśāne gatvā aṣṭasahasraṃ japet | karmapiśācībhūtinī śīghraṃ saumyarūpeṇāgacchati | kiṃkarī bhavati | gṛhakarmakriyāvāda476 ghora477 karmādīni karoti ||
rātrau śmaśāne gatvā aṣṭasahasraṃ {G5v} japet | karmapiśācībhūtinī śataparivāraparivṛtena śīghram478 āgacchati | āgatāyā matsyamāṃsavidhinā raktabaliṃ dadyāt | tuṣṭā bhavati | ceṭīkarmāṇi karoti || vastrayugalaṃ dīnāram ekaṃ bhaktālaṃkārāṇi dine dine ātmapañcamasya pratidinaṃ dadāti | yojanaśatād api divyastriya anīya479 dadāti | saṃkṣepeṇa ceṭīkarmāṇi yāvajjīvaṃ karoti ||
bhūtaḍāmaramahātantre karmapiśācīvidhivistaratantraḥ || ||
Chapter A4
{A12r} athātaś caṇḍakātyāyanī mahāraudrabhūtinī utthāya tasmin parṣanmaṇḍale śrīmahākrodhādhipateḥ pādau śirasābhivanditvā svahṛdayam adāt |
oṁ truṃ480 hūṁ hūṁ phaṭ phaṭ svāhā | surakātyāyanī ||
oṁ oṁ hrīḥ hrīḥ hūṁ hūṁ he he phaṭ phaṭ svāhā | raudrakātyāyanī ||
oṁ rudrabhayaṃkari aṭṭaṭṭahāsini sādhakapriye mahāvicitrarūpe482 ratnākari suvarṇahaste yamanikṛntani sarvaduḥkhapraśamani oṁ oṁ oṁ oṁ483 hūṁ hūṁ hūṁ hūṁ484 śīghraṃ siddhiṃ me prayaccha hrīḥ jaḥ svāhā | caṇḍakātyāyanī mahābhūteśvarī ||
oṁ yamanikṛntani akālamṛtyunivāraṇi khaḍgaśūlahaste śīghraṃ siddhiṃ dadāhi sādhaka ājñāpayati hrīḥ svāhā | rudrakātyāyanī ||
{A12v} oṁ hemakuṇḍalini dhaka dhaka485 jvala jvala divyakuṇḍalabhūṣite rāvaṇamathani bhagavān ājñāpayati svāhā | kuṇḍalakātyāyanī ||
oṁ bhṛkuṭimukhi kaha kaha dhāva dhāva jvala jvala hutāśanamukhi āgaccha āgaccha486 vetāḍotthāpani āviśa āviśa hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ487 bhagavān ājñāpayati hrīḥ svāhā | jayamukhakātyāyanī ||
oṁ suratapriye divyalocane kāmeśvari jaganmohani subhage kāñcanamālāvibhūṣaṇi nūpuraśabdena āviśa āviśa pūra490 pūra sādhakapriye hrīḥ svāhā | śubhakātyāyanī ||
aṣṭau bhūtarājñīkātyāyanīvidyāḥ {G6r} paṭhitamātreṇa sidhyanti ||
athātaḥ paramarahasyātirahasya491 bhūtaḍāmaramahātantre aṣṭau bhūtakātyāyanīmudrālakṣaṇaṃ vyākhyāsyāmaḥ |
{A13r} anyonyāṅguliṃ veṣṭayitvā tarjanīṃ prasārya kuñcayet | surakātyāyanīmudrā ||
anyonyāntaritaṃ kṛtvā tarjanīdvayaṃ kuñcitam | mahākātyāyanīmudrā sarvabhūtinyākarṣaṇī ||
asyā eva mudrāyā madhyamāṅgulīmukhasaṃgataṃ492 kṛtvā kaniṣṭhāṃ praveśya sarvabhūtinīmāraṇakulanāśanasarvasādhakapriyakulabhūteśvarīraudrakātyāyanī493 mudrā | āsyā mudrāyā baddhamātrayā śīghraṃ sidhyati bhūtinī494 ||
dvau muṣṭī pṛthak pṛthak tarjanī prasārayet | rudrakātyāyanīmudrā495 | pūjayet gandhadhūpapuṣpadīpamatsyamāṃsabaliṃ tathā496 dāpayet | sarvabhūtinyaḥ ceṭībhavanti tatkṣaṇāt497 ||
vāme haste muṣṭiṃ kṛtvā prasārya tarjanīṃ500 sarvabhūtinīsādhanamudrā sakulagotrasādhanam | {A13v} jayamukhī kātyāyanīmudrā sarvabhūtavaśaṃkarī ||
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | prasārya tajranīm aṅguṣṭhau501 kuṇḍalī | asya tarjanītrailokyākarṣaṇīmudrā | sarudrabrahmasādhanī kiṃ punaḥ kṣudrabhūtinīnām | samastadevasādhanam | śubhakātyāyanīmudrā śīghraṃ siddhipradāyikā ||
ity āha bhagavān mahākrodhādhipatiḥ ||
Chapter A5
athātaḥ paramarahasyātirahasya503 bhūtaḍāmaramahātantrarāje aṣṭabhūtakātyāyanīsādhanaṃ vyākhyāsyāmaḥ | ityāha ||
śmaśānaṃ gatvā aṣṭasahasraṃ japed divasāni {G6v} trīṇi | sarvabhūtakātyāyanī505 {A14r} śīghram āgacchati | āgatāyāḥ kapālarudhireṇārgho deyaḥ | tuṣṭā bhavati vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyam | mātā bhavasveti | mātāvat pratipālayati dharati | rājyaṃ dadāti | sarvāśāṃ paripūrayati | mahādhanapatir bhavati | pañcavarṣaśatāni jīvayati506 | yadā mriyate rājakule jāyate ||
atha śrīvajradharagṛhe507 gatvā aṣṭasahasraṃ japet | tataḥ pūrvasevā kṛtā bhavati | rātrau śrīvajradharagṛhe gatvā japet | tato divyastrīrūpaṃ508 paśyati | yaṃ varam icchati taṃ dadāti ||
rātrau ekaliṅge gatvā sahasraṃ japet | ekadivasena nūpuraśabdaḥ śrūyate | dvitīyadivasena divyastrī puratas tiṣṭhati | na dūṣayati na ca bhāṣate509 | {A14v} tṛtīyadivase vācaṃ bhāṣate | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | bho devate510 | upasthāyikā bhavasveti | yāvaj jīvati tāvad upasthāyikā bhavati | pṛṣṭham āropya sumerusāgarādīni nayati | punar api vaiśravaṇagṛhe gatvā dravyam ānīya dadāti | jambūdvīpapāṭake uttamarūpāṃ kanyām ānīya dadāte | athavā devyā kāmayitavyo jīvati varṣaśatāni pañca | yadā mriyate sāmantarājakule511 jāyate ||
rātrau nadīsaṅgame gatvā aṣṭasahasraṃ japet | divyastrī bhūtinī saparivāreṇāgacchati | āgatā sā ca na dūṣayitavyā na mantrāpayitavyā | tuṣṇībhāvena kāmayitavyā dine dine nityasthā bhavati pañcadīnāravastrayugalaṃ dadāti ||
rātrau udyānaṃ gatvā aṣṭasahasraṃ japed divasāni trīṇi | {A15r} tṛtīye divase nūpuraśabdaḥ śrūyate | caturthe divase bhūtinīṃ paśyati | pañcame divase puratas tiṣṭhati | ṣaṣṭhe divase pañca dīnāraṃ dadāti | saptame divase svagṛhe āgacchati512 | aṣṭame divase śiraḥsthānena maṇḍalakaṃ kṛtvā gugguludhūpaṃ dattvā aṣṭasahasraṃ japet | divyabhūtinīkanyā svagṛhe āgacchati | āgatāyāḥ kāmayitavyā bhāryā {G7r} bhavati | divyamuktāhāraṃ śayane parityajya prabhāte gacchati | muktāhāreṇa gṛhītamātreṇa pañcaśatadīnāraṃ vastrayugalaṃ vā dadāti | sarvaśatrūn pātayati | sahasrāyur bhavati | yadā mriyate rājakule513 jāyate ||
śūnyadevatāyatanaṃ gatvā rātrau japed aṣṭaśataṃ divasāni trīṇi | svayam eva bhūtinī mahāvabhāsaṃ514 kṛtvāṣṭaśataparivāreṇa niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | {A15v} tuṣṭā bhavati | bhāryā bhavati | rasarasāyanaṃ dadāti | aṣṭaśataparivārasya vastrālaṃkārabhojanādīni prayacchati | pañca varṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||
rātrau rājagṛhe gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā bhavati | pañcamyāṃ rātrau karavīrakāṣṭhair agniṃ prajvālya mālatīpuṣpāṇāṃ dadhimadhughṛtāktānām aṣṭasahasraṃ juhuyāt | mahābhūteśvarī bhūtarājñī pañcaśataparivāreṇa mahānūpuraśabdena śīghram āgacchati | āgatāyāḥ kusumodakenārgho deyaḥ | vaktavyā515 | mātā bhaginī bhāryā vā bhavasveti || yadi mātā bhavati cittaṃ na dūṣayati divyakāmabhojanaṃ dadāti | suvarṇalakṣaṃ dadāti || yadi bhaginī bhavati | rājyaṃ dadāti | yojanasahasrād api striyam ānīya dadāti || yadi bhāryā bhavati divyastrīsadṛśakāmabhojanaṃ {A16r} dadāti | sarvāśāṃ paripūrayati | daśa varṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||
atha pūrṇamāsyāṃ daśasahasraṃ japet | rātrau devagṛhe gatvā udārāṃ pūjāṃ kṛtvā sakalāṃ rātriṃ japet | prabhāte niyatam āgacchati | āgatāyā rudhireṇārgho deyaḥ | tuṣṭā bhavati kiṃkarī bhavati | dine dine pañca dīnāraṃ prayacchati | kāmikabhojanaṃ dadāti | pañca varṣaśatāni jīvati ||
ity aṣṭakātyāyanīsādhanavidhivistaratantraḥ ||
Chapter A6
{G7v} athāto bhūtaḍāmaramahātantrarāje ceṭīceṭakānāṃ sādhanaṃ vyākhyāsyāmaḥ |
oṁ rāhu rāhu mahāceṭakān daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ516 gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā | kṛṣṇacchāgalamāṃsavikrayamantraḥ ||
rātrau śmaśāne gatvā aṣṭasahasraṃ japet | sarvamāṃsavikrayakarmāṇi sidhyanti ||
tataḥ śmaśānaṃ {A16v} gatvā māṃsam aṣṭapalaṃ gṛhītvā caturdiśam avalokya mocayet | tataḥ śmaśānanivāsinī mahābhūtinī brāhmaṇarūpeṇa puratas tiṣṭhati | bho mahāpuruṣa kim icchasi | sādhakena vaktavyam | suvarṇam icchāmi | suvarṇam aṣṭapalaṃ prayacchati | tato māṃsaṃ dātavyam | yadi na gṛhyati akṣimūrdhni sphuṭati mriyate vā ||
atha maheśvaro mahādevo anekavidyādharakoṭiparivṛto ´nekāpsaraḥkiṃnaranāgamahoragānekaśatasahasraṃ tasya parṣanmaṇḍale śrīvajradharamahākrodhādhipates triḥ pradakṣiṇīkṛtya pādau śirasābhivanditvā bhagavantam etad avocat |
bhāṣayatu mahāsattvo bodhisattvo apratihataśāsanasya517 traidhātukamahārājasya sarvabhūtanāgayakṣavidyādharabhayaṃkarasya sarvavighnavināyakaduḥkhakleśanāśanasya {A17r} sarvapretavetālakaṭapūtanamāraṇasya518 maṇḍalaṃ rahasyaṃ sarvasādhanasya ||
atha parṣanmaṇḍale mañjuśrī kumārabhūto mahābodhisattvo519 bhūteśvaraṃ mahādevaṃ sādhukāram adāt |
sādhu sādhu mahādeva paścime kāle paścime samaye jambudvīpakānāṃ manuṣyāṇāṃ hitārthāya sarvabhūtanāgakiṃnarayakṣaceṭīsādhanaṃ mahākrodhādhipatir vadatu ||
mantramudrāsādhanavidhivistaratantraḥ ||
Chapter A7
athātaḥ saṃpravakṣyāmi mahāmaṇḍalam uttamam |
athāto maṇḍalapraveśavidhir bhavati |
svayaṃ vajrācāryo nīloṣṇīṣabaddha529 nīlavastrayugaṃ kṛtvā vajram ullālya idaṃ brūyāt |
tataḥ mahākrodhamudrāṃ baddhvā praveśya evaṃ brūyāt | hūṁ phaṭ || evam uccāritamātreṇa svayaṃ krodhaḥ praviśati ||
tataḥ śiṣyaṃ praveśayet | tato mahānīlavastreṇa mukhabandhaṃ kṛtvā krodhamudrāṃ baddhvā mūrdhni sthāpya vajrodakaṃ mukhe dāpayet530 |
oṁ tiṣṭha siddhi hūṁ | anena pāyayet ||
oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ | anena krodhāveśamantreṇāveśayet ||
hūṁkāreṇa sumerum apy āvedhayet | {A19r} atītānāgatavartamānaṃ kathayati ||
tataḥ puṣpāṇi kṣipet | tato mukhabandhaṃ muktvā kuladevatāṃ darśayet | nāmābhiṣekapūjā kāryā mudrāmantraṃ ca śikṣayet ||
bhūtaḍāmaramahātantrarāje mahāmaṇḍalavidhivistaratantraḥ samāptaḥ || ||
Chapter A8
athāto bhūtaḍāmaramahātantrarāje vidhivistaro bhavati |
prathamaṃ tāvad dhastadvaye candramaṇḍalaṃ bhāvayet | madhye hūṁkāraṃ jvālāmālākulaṃ prabhaṃ vibhāvayet | idaṃ ca mantram uccārayet |
oṁ siddhivajra hūṁ ||
tataḥ sarvapāpavināśanaṃ mantram uccārayet | hṛdaye candramaṇḍalaṃ dhyātvā raktacakāraṃ531 bindusahitaṃ532 jvālāmālākulaṃ dhyātvā idaṃ mantram uccārayet |
{G9r} oṁ hana vidhvaṃsaya nāśaya pāpaṃ533 hūṁ phaṭ ||
tataḥ samanantaraṃ śūnyaṃ bhāvayet ||
punaḥ kundendusphaṭikasaṃkāśaṃ bodhicittaṃ paśyet | tato madhye hūṁ aṣṭadalapadmaṃ cintayet | tasya madhye hūṁkāraṃ {A19v} jvālāmālākulaṃ bhāvayet | anena krodhāveśamantreṇāveśayet |
oṁ krodha āveśaya534 hūṁ hūṁ hūṁ aḥ ||
tataḥ krodhāveśamudrāṃ baddhvā idaṃ mantram uccārayet |
oṁ vajra āveśa535 āveśaya pātaya hūṁ ||
tataḥ svaṃ devatākāyaṃ cintayet ||
tataḥ krodhādhipatiḥ krodharājamudrayā ṣaḍaṅgavinyāsaṃ kuryāt |
oṁ hana vajra hūṁ | śiraḥ ||
oṁ daha vajra hūṁ | śikhā ||
oṁ dīptavajra hūṁ | netram ||
oṁ vajraroṣa hūṁ | hṛdayam ||
oṁ dṛḍhavajra hūṁ | kavacaḥ ||
oṁ hana daha paca krodhavajra sarvaduṣṭān māraya hūṁ phaṭ | astraṃ ||
evaṃ krodharājasya ṣaḍaṅgavinyāsaṃ kuryāt ||
tato maṇḍaladevatāhṛdayam536 āvāhayet | anyonyāntaritaṃ kṛtvā tarjanīdvayaṃ kuñcayet | anena mudrāmantreṇa yojayet |
oṁ vajradhara mahākrodha samayam anupālaya śīghram āgaccha hrīḥ jaḥ hūṁ phaṭ phaṭ svāhā ||
{A20r} anena sarvadevatām āvāhayet ||
oṁ sarvadevatā prasīda hūṁ | arghaḥ ||
oṁ vajramahākrodha mahācaṇḍa bandha bandha daśadiśā hūṁ phaṭ | diśābandhaḥ ||
oṁ bhūr bhuvaḥ svaḥ | mahādevaḥ ||
oṁ ā śrīcakrapāṇaye svāhā | viṣṇuḥ ||
oṁ devagurudevācāryāya svāhā | prajāpatiḥ ||
oṁ hrīḥ krauñcaśaktidhāriṇe phaṭ svāhā | kumāraḥ ||
oṁ grūṃ gaṇapataye svāhā | gaṇapatiḥ ||
oṁ śrī svaḥ sahasrakiraṇāya svāhā | ādityaḥ ||
oṁ candraśatruparākramāya hūṁ phaṭ svāhā | rāhuḥ ||
oṁ candrāya śrīḥ svaḥ svāhā | {G9v} candraḥ ||
tato bhūtinīdvārapālikā bhavanti |
oṁ āḥ śrī vāṃ māṃ svāhā548 ||
pūrvavad aṣṭau mahābhūtinīhṛdayāni ||
bhūtaḍāmaramahātantrarāje siddhimaṇḍalavidhivistaratantraḥ samāptaḥ ||
Chapter A9
anyonyāṅgulīṃ veṣṭayitvā tarjanīdvayaṃ prasārayet tarjanīṃ sūcīkṛtvā | padmāsanamudrā ||
anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet | krodhāveśamahāmudrā | trailokyaṃ kṣaṇam āveśayet550 ||
atha ṣaḍaṅgamudrā bhavanti |
anyonyamuṣṭiṃ kṛtvā madhyamāṅgulyau prasārayet | śiromudrā ||
asyā eva mudrāyā madhyamāṅgulyau praveśayet tarjanīśūcīkṝtvā | śikhā mudrā ||
asyā eva mudrayāṅguṣṭhau {A21r} pārśvato dakṣiṇāṅguṣṭhaṃ dakṣiṇanetraṃ vāmāṅguṣṭhaṃ vāmanetraṃ yojayet | netramudrā ||
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanī prasārayet | hṛdayamudrā ||
asyā eva mudrayā tarjanī kuṇḍalaṃ kṛtvā kavacamudrā ||
asyā eva mudrayā tarjanī prasārya astramudrā ||
uttānam añjaliṃ kṛtvā jyeṣṭhāṅgulau pārśvataḥ | arghamudrā ||
anyonyamuṣṭiṃ kṛtvāṅguṣṭhau prasārayet | ākṣepamudrā ||
anyonyamuṣṭiṃ kṛtvā pṛthak pṛthag vāmatarjanīṃ prasārya bāhumūle sthāpayet | dakṣiṇāṅguṣṭhena kanīyasīnakham ākramya śeṣāṅguliṃ prasārayet | dakṣiṇabāhumūlena nikṣipet | diśābandhamudrā ||
atha mahādevamudrā bhavati |
uttānam añjaliṃ kṛtvā tarjanyanāmikāṃ bhagnāṃ kuryāt | rudrasya bhagnamudrā ||
{A21v} uttānam añjaliṃ kṛtvā tarjanīdvayaṃ veṣṭyākuñcayet | nārāyaṇasya śaṅkhamudrā ||
anyonyāṅguliṃ veṣṭya kaniṣṭhāṃ prasārayet | prajāpateḥ kamaṇḍalumudrā ||
vāmahastamuṣṭiṃ kṛtvā madhyamāṅguliṃ prasārayet | krauñcamathanaśaktimudrā ||
vāmahastamuṣṭiṃ kṛtvā tarjanīmadhyamāṅgulyau prasārayet | tarjanīṃ saṃkucya madhyamāṅgulimadhyaparva dhārayet | gaṇapatiparaśumudrā ||
uttānam añjaliṃ kṛtvā svastikaṃ tatra kārayet | vāmakanīyasīṃ bhagnāṃ kṛtvāṅguṣṭhamūrdhni sthāpayet | vāmāṅguṣṭhamūrdhni dakṣiṇāṅguṣṭham api | ādityasya rathamudrā ||
dakṣiṇaṃ hastaṃ prasārya tarjanyanāmikāṃ bhagnāṃ kṛtvā | rāhumudrā ||
dakṣiṇahastaṃ naṭyākāreṇa kṛtvā mūrdhni sthāpya vāmahastamuṣṭiṃ kṛtvā tarjanīṃ madhyamāṃ ca prasārayet | jyeṣṭhāṅguṣṭhena kanīyasyanāmikāṃ naṭyenākarṣayet | nārteśvaramudrā ||
atha umādevyā mudrā bhavati |
ubhayahastayor bhogākāreṇa saṃdarśaṃ kṛtvā mūrdhni sthāpayet ||
atha śrīdevyā mudrālakṣaṇaṃ bhavati |
sampuṭāñjalim ākāśadeśe kṣipet ||
atha śasīdevyā mudrā bhavati |
anyonyamuṣṭiṃ kṛtvā tarjanīṃ veṣṭayet | śeṣadīpaśikhākāreṇa bhrāmayen nṛtyayogata[ḥ] ||
atha ratnabhūṣaṇīmudrā bhavati |
anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ prasārayet | tarjanīṃ ratnākāreṇa lalāṭadeśe sthāpya mālābandhataḥ552 | ratnabhūṣaṇīmudrā || mantra | oṁ ratnaśriye {A22v} svāhā ||
atha sarasvatyā mudrā bhavati |
anyonyāṅguliṃ veṣṭya tarjanīdvayaṃ prasārya mukhe sthāpayet ||
atha tilottamāyā mudrā bhavati |
anyonyāṅgulim antaritaṃ kṛtvā tarjanīṃ śirasi dhārayet ||
atha rambhāyā mudrā bhavati |
anyonyahastaṃ khaṭākāreṇa553 hṛdaye sthāpayet ||
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ prasārayet kaniṣṭhākuṇḍalīṃ555 kṛtvā ||
atha bhūtinīmudrā bhavati |
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet tarjanīkuṇḍalīkṛtvā ||
atha sarvabhūteśvarībhūtarājñīmudrā bhavati |
anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet ||
aṣṭau bhūtinīmudrāḥ ||
iti bhūtaḍāmaratantrarāje mahāmaṇḍalamudrālakṣaṇavidhivistaratantraḥ ||
Chapter A10
atha bāhyatṛtīyapuṭasya hṛdayamantravidhivistaro bhavati |
oṁ śakrāya svāhā | pūrva indrasya mantraḥ ||
oṁ agnaye svāhā | āgneyyām agner agniḥ ||
oṁ yamāya svāhā | yāmyāṃ yamaḥ ||
oṁ rākṣasādhipataye jaya jaya svāhā | nairṛtye rākṣasādhipatiḥ ||
{A23r} oṁ varuṇāya nāgādhipataye hana hana svāhā | paścime varuṇaḥ ||
oṁ vāyave cala cala svāhā | vāyavyāṃ vāyudevatā ||
oṁ kuberāya yakṣādhipataye | uttare vaiśravaṇa ||
oṁ candrāya svāhā | īśāne candraḥ ||
oṁ īśānāya svāhā | aiśānyām īśānaḥ ||
atha vāyumaṇḍalamudrālakṣaṇavidhivistaro bhavati |
dakṣiṇahastam uttānaṃ556 kṛtvā jyeṣṭhāṅguṣṭhena {A23v} kanyasāyā nakham ākramya śeṣāṅguliṃ vicalāṃ kṛtvā indrasya mudrā ||
vāmahastam uttānaṃ kṛtvā kiṃcic cārayet | agnimudrā ||
dakṣiṇamuṣṭiṃ kṛtvā tarjanīṃ prasārayet | yamasya daṇḍamudrā ||
dakṣiṇamuṣṭiṃ kṛtvā tarjanīṃ madhyamāṃ prasārayet | rākṣasasyādhipasya khaḍgamudrā ||
vāmahastamuṣṭiṃ kṭvā tarjanī†maṇḍaṃ† prasārayet tarjanīṃ kuṇḍalīṃ kṛtvā | varuṇasya pāśamudrā ||
vāmahastaṃ mūrdhni muṣṭiṃ kṛtvā tarjanīṃ madhyamāṃ prasārayet |vāyoḥ patākamudrā ||
dakṣiṇahastamuṣṭiṃ kṛtvāṅguṣṭhena kanyasānakham ākramya śeṣāṅguliṃ prasārayet | īśvarasya triśūlamudrā ||
atha pūrṇamudrā bhavati |
sampuṭāñjaliṃ kṛtvā pūrṇamudrā bhavati || oṁ siddhivajra {A24r} āpūraya āpūraya hūṁ | pūrṇasya mantraḥ ||
atha siddhyākarṣaṇamudrā |
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanī[ṃ] prasarya kuṇḍalī[ṃ] kṛtvā siddhyākarṣaṇamudrā ||
mantraḥ | oṁ vajraroṣa mahākrodha siddhyākarṣaṇāya hūṁ jaḥ | siddhyākarṣaṇamantraḥ ||
anena vajram ullālya idam558 uccārayet ||
atha bhūtāsanamudrā bhavati |
vāmahastam uttānaṃ kṛtvā jyeṣṭhāṅguṣṭam ucchritam559 | dakṣiṇahastamuṣṭinā vāmāṅguṣṭhaṃ gṛhnīyād dakṣiṇāṅguṣṭhena ucchritena560 | aparājitam ākramya vajradharabhūtāsanamudrā ||
oṁ jaya jaya mahākrodhādhipate krodharāja idaṃ {A24v} bhūtāsanaṃ darśaya darśaya rakṣaya rakṣaya svāhā | āsanamantraḥ ||
sampuṭāñjaliṃ kṛtvā sarvāṅguliṃ [vi]ralīkṛtvā padmamudrā ||
oṁ padmodbhavaniṣaṇṇīyaṃ sarvadevatānāṃ svāhā | sarvadevatāsanaṃ padmamudrāmantraḥ ||
asyām eva padmamudrāyāṃ dvāv aṅguṣṭhau cārayet | sarvadevatāvisarjanamudrā ||
mantraḥ | oṁ sara sara visara visara gaccha gaccha sarvadevatāḥ śrīvajradharaḥ samājñāpayati svāhā | visarjanamantraḥ ||
anena stotreṇa stunuyāt ||
bhūtaḍāmaramahātantrarāje siddhimahāmaṇḍalasya sarvadevatāyā mudrāvidhivistaratantraḥ ||
Chapter A11
{A25r} atha khalu vajrapāṇir mahākrodhādhipatir idam uvāca |
asya maṇḍalasya darśanamātreṇa traidhātukarājyaṃ prāpnoti | vajradharajāpamātreṇa ca vajradharasamo bhavati | asiddhe cāturdvīpakacakravartī bhavati | śrīvajradharamahākrodhādhipatināmoccāritamātreṇa sarvabhūtāś ceṭakā bhavanti ||
atha mantrīṇāṃ kruddhamātreṇa {G11v} sarvalaukikadevatāḥ śatakhaṇḍaṃ viśīryante | sarvadevanāgayakṣā dṛṣṭamātreṇa mriyante | sarvalaukikadevatāś ca hūṁkāramātreṇa prapalāyante ||
atha śrīvajradharakrodhādhipateḥ pūrvasevā bhavati |
ātmarakṣāmantram api lakṣaṃ japet kṣipraṃ sidhyati ||
atha śrīvajradharaṃ sādhayitukāmo {A25v} māsam ekaṃ trisandhyaṃ sahasraṃ japet | atha pūrṇamāsyāṃ yathāvibhuvat pūjāṃ kṛtvā krodhamudrāṃ baddhvā sakalarātriṃ japet | tataḥ prabhāte bhūḥ kampate | mudrā jvalati | jvalitamātreṇa vajradharasadṛśo bhavati | ajarāmaradivyarūpī bhavati ||
atha umādevīṃ563 sādhayitukāmaḥ | umādevīṃ vāmapādenākramyāyutaṃ japet | svayam eva devy āgacchati | sarvadravyarasarasāyanaṃ dadāti | bhāryā bhavati | yadi na sidhyati tadā viṣarudhireṇa lepayet | vāmapādenākramyedaṃ krodhamantram uccārayet | oṁ hana hana vajramā[ra]ya amukaṃ hūṁ hūṁ phaṭ | anena krodhasahitena aṣṭasahasraṃ japet | jāpamātreṇa śiraḥ sphuṭati śuṣyati mriyate vā | imaṃ krodhamantraṃ sarvamāraṇeṣu564 yojayet ||
atha śrīdevīṃ sādhayitukāmaḥ | {A26r} śrīdevīṃ vāmapādenākramyāyutaṃ japet | śrīdevy āgacchati | āgatāyāḥ kusumāsanaṃ dadyāt | svāgatam iti vaktavyam | mama bhāryā bhavasveti | yatheṣṭaṃ kāmayitavyā565 | rājyaṃ dadāti ||
bhairavīṃ vāmapādenākramāyutaṃ japet | svayam eva svarūpeṇāgacchati | ceṭīkarmāṇi karoti ||
cāmuṇḍāṃ vāmapādenākramyāyutaṃ japet | cāmuṇḍā śīghram āyāti | cāmuṇḍā vaśyavidheyā566 bhavati ||
bhūtaḍāmaramahātantrarāje prathamasādhanavidhivistaratantraḥ samaptaḥ ||
Chapter A12
namaś caṇḍavajradharāya ||
athāto duratikramasādhanasya mahāraudrātiraudrasya sarvārthasādhanasya karmaṃ bhavati568 |
ekaliṅgaṃ gatvā liṅgaṃ vāmapādenākramya {G12r} {A26v} aṣṭasahasraṃ japed divasāni sapta | tato mahādeva āgacchati | yadi nāgacchati tatkṣaṇād eva mriyate ||
nārāyaṇam vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | yadi nāgacchati śiraḥ sphuṭati mriyate | asya nārāyaṇo vaśavidho bhavati | kiṃkaro bhavati ||
brahmāṇaṃ vāmapādenākramyā569 ṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | yadi nāgacchati śuṣyati mriyate vā | kiṃkaro bhavati ||
śakraṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | niyatam āgacchati | asya śakraḥ kiṃkaro bhavati | ūrvaśīm ānīya570 dadāti | yadi nāgacchaty mūrdhni sphuṭati | śatakhaṇḍaṃ viśīryate | sakulagotraṃ vinaśyati571 ||
kumāraṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | {A27r} kumāraḥ kiṃkaro bhavati | sarve kumāragrahāś ceṭakā bhavanti | amukaṃ jīvayati | amukaṃ mārayati ||
gaṇapatiṃ vāmapādenākramyā572 ṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | yadi nāgacchati mriyate573 | sarve vināyakāḥ kiṃkarā bhavanti ||
ādityaṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | rājyaṃ dadāti ||
candraṃ vāmapādenākramyā574 ṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati575 | suvarṇapalaśataṃ576 dadāti | asya577 candro vaśavidho bhavati ||
bhairavaṃ vāmapādenākramyā578 ṣṭasahasraṃ japed divasāni sapta579 | punā rātrāv580 udārāṃ pūjāṃ kṛtvā mahāmāṃsena dhūpayitvā mahāmāṃsena581 naivedyaṃ {A27v} dattvā mahātailena dīpaṃ prajvālya punar ardharātrisamaye mahānādaṃ pramuñcati582 | aṭṭaṭṭahāsenottiṣṭhati583 | bhoḥ puruṣa bhakṣayāmīti vadati | na bhetavyam | yadi kadācit bhayaṃ584 bhavati hūṁkāraṃ dadyāt | svastho bhavati | bhairavo vaśyavidho bhavati | traidhātukarājyaṃ dadāti | hūṁkāramātreṇa sarvalaukikadevatāṃ nāśayati ||
narteśvaraṃ vāmapādenākramyā585 ṣṭasahasraṃ japed divasāni sapta | tatkṣaṇād eva {G12v} āgacchati | kiṃkaro bhavati586 | yadi nāgacchati mriyate587 ||
mahākālaṃ vāmapādenākramyā588 ṣṭasahasraṃ japed divasāni sapta | sagaṇaparivāreṇāgacchati | yadi nāgacchati tatkṣaṇād eva589 mriyate | mahākālaś ceṭako bhavati ||
caturmūrtīśvarāyatanaṃ590 gatvā vāmapādenākramyāyutaṃ {A28r} japed divasāni sapta | sagaṇaparivāreṇāgacchati | yadi nāgacchati mriyate | sarvākāraparicārako bhavati | pṛṣṭham āropya svargam api nayati | ūrvaśīm ānīya dadāti | divyarasarasāyanaṃ dadāti ||
idam āha bhagavān śrīvajradharakrodhādhipatiḥ ||
bhūtaḍāmaramahātantrarāje kiṃkarasādhanavidhivistaratantraḥ ||
Chapter A13
athāto ´parimitabalaparākramasya traidhātukanamaskṛtasya ceṭīkāsādhanaṃ pravakṣyāmi svayaṃ krodhena bhāṣitaṃ mānuṣyāṇāṃ hitārthāya nānāsiddhim uttamam | ālasyapāpakāriṇāṃ mṛṣāvādinām api sidhyati591 kiṃ punaḥ śāntivartānirāmṛṣ[ṭ]abrahmacaryeṇa sadā sthitānāṃ592 nityaṃ krodhajāpinām ||
śubhavidyādharādikhaḍgapater vasuvṛṣṭimahānidhicintāmaṇibhadraghaṭakādīni ucyante | yakṣiṇīsādhanaṃ ca piśācī śālabhañjikā ityevamādayaḥ siddhā kiṃ punar itare595 | iti uktavān budhaḥ596 | bhūtinī ceṭa597 ceṭikānāṃ nāgakiṃnaram eva ca sidhyante tatkṣaṇād eva itaretarāṇi ca | bhūtaḍāmaramahātantrarāje sarvatra tatkṣaṇād eva niyatam asmin sidhyati śīghraṃ yadīcchati sādhakaḥ ||
{A29r} ity āha bhagavān śrīvajradharamahākrodhādhipatiḥ ||
athāto ´parāṇy api600 rahasyātirahasyabhūtaḍāmaramahātantrarāje {G13r} sādhanāni601 bhavanti | prathamaṃ tāvat paṭhitamātreṇa sidhyati sarvaceṭaceṭīnāṃ kiṃkarakiṃkarīṇām | śrīvajradharamahākrodhādhipater602 jāpamātreṇa śīghraṃ sidhyati ||
atha mantrapadāni siddhāni vighnanāśanam |
oṁ hrīḥ hūṁ kaḍḍa kaḍḍa amukaṃ hūṁ hūṁ hūṁ jaḥ ||
anena krodhasahitena jāpo deyaḥ | aṣṭaśatajāpamātreṇa śīghram āgacchanti | sarve ceṭaceṭikā bhavanti603 | yadi śīghraṃ nāgacchanti akṣimūrdhni sphuṭanti | sakulagotraṃ vinaśyanti ||
bhūtinīpratimām ālikhya gorocanena vāmapādenākramya aṣṭasahasraṃ japet | tatkṣaṇād eva hāhākāraśabdenāgacchati | marāmi {A29v} marāmi | bho sādhaka kim ājñāpayasi | sādhakena vaktavyaṃ | bho604 bhūtini āsmākaṃ ceṭī bhavasveti | śata varṣāṇi ceṭīkarmāṇi karoti ||
bhūrjapatre gorocanena bhūtinī605 pratimāṃ likhya vāmapādenākramya aṣṭasahasraṃ606 japet | tatkṣaṇād evāgacchati | yadi tatkṣaṇād eva nāgacchati sarṣapena mukhaṃ tāḍayet | uccaiḥsvareṇa krośati śuṣyati bhūtinī | jvareṇa mriyate | pratyānayanaṃ ghṛtamadhunā tāḍayet | punar jīvati | asya bhūtinī dāsīkarmāṇi karoti | asya sādhakasya ātmatṛtīyasya vastrālaṃkārabhojanāni pradidinaṃ dadāti ||
vihāradvāre gatvā aṣṭasahasraṃ japet | asya kuñjaramati nāma bhūtinī āgacchati | āgatāyā baliṃ dāpayet | vatsa kiṃ mayā kartavyam | sādha[kena vaktavyam |] {A30r} mātā me bhavasveti | mātṛvat paripālayati | ātmanā pañcamasya vastrālaṃkārabhojanāni prayacchati607 ||
Chapter A14
athātaḥ paramarahasyātirahasyabhūtaḍāmaramahātantrarāje610 bhūtinīsādhanavidhivistaraṃ pravakṣyāmi svayaṃ krodhena bhāṣitam | daridrāṇāṃ hitārthāya nānāsiddhiprasādhanam ||
tadyathā | bhūtinīnāmāni bhavanti | vibhūṣaṇī kuṇḍalahāriṇī siṃhārī hāsinī naṭī rati kāmeśvarī devī ||
atha vibhūṣaṇī sādhanaṃ bhavati |
campakavṛkṣe gatvā rātrau trīṇi divasāni aṣṭasahasraṃ japet | {G13v} jāpānte udārāṃ pūjāṃ kṛtvā gugguludhūpaṃ dattvā japet612 | tato ardharātreṇa vibhūṣaṇī {A30v} niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | tuṣṭā bhavati613 | mātā bhaginī bhāryā bhavati | yadi mātā bhavaty aṣṭaśataparivāreṇa vastrālaṃkārabhojanādīni prayacchati | yadi bhāryā bhavati dīnārasahasraṃ614 dadāti | rasarasāyanaṃ dadāti | yadi bhaginī bhavati yojanasahasrād api divyastriyam ānīya dadāti | divyarasarasāyanadivyanidhānaṃ dadāti ||
rātrau śmaśānaṃ gatvāyutaṃ japet | jāpānte kuṇḍalahāriṇī bhūtinī niyatam āgacchati | āgatāyā rudhireṇārgho deyaḥ | tuṣṭā bhavati | sādhakena616 vaktavyaṃ | mātā bhavasveti | mātṛvat pratipālayati ||
rātrāv ekaliṅgaṃ gatvāyutaṃ japet | svayam eva devy āgacchati | bho {A31r} bho sādhaka kiṃ karomīti | sādhakena vaktavyam | bhāryā bhavasveti | divyarasarasāyanaṃ dadāti | dīnārān aṣṭa vastrayugalaṃ ca dadāti ||
atha hāsinīsādhanaṃ bhavati |
vajrapāṇigṛhe gatvā vajrapāṇisaṃnidhau618 likhitaṃ vā pratimāṃ vā karavīrapuṣpaprakaraṃ dattvā japet | tāvaj japed yāvad ardharātraṃ svayam eva vajradharagṛhe śīghram āgacchati | āgatāyā raktacandanodakenārgho deyaḥ | sādhaka kim ājñāpayasi | sādhakena vaktavyaṃ | kiṃkarī bhavasveti | nityānubaddhā bhavati | vastrālaṃkārabhojanāni prayacchati | tāni niravaśeṣaṃ vyayīkartavyāni619 | yadi kiṃcit sthāpayati bhūyo na bhavati | rātrau divyavimānam utpadyate ||
atha naṭīsādhanaṃ bhavati |
nadīsaṅgame gatvā aṣṭasahasraṃ620 japet divasāni sapta | saptame divase udārāṃ pūjāṃ kṛtvādityāstaṃgatamātreṇa {A31v} japet | candanadhūpaṃ dattvā tāvaj japet yāvad ardharātram | tato ´rdharātre śīghram āgacchati | āgatā kāmabhogyā621 bhavati | bhāryā bhavati | divyasuvarṇapalaśataṃ śayane parityajya prabhāte gacchati622 | evaṃ dine dine nityasthā bhavati | niravaśeṣaṃ623 vyayīkartavyaṃ | yadi kiṃcit sthāpayati bhūyo na bhavati624 ||
nāmoccāraṇamātreṇa dhruvaṃ sidhyati | śāśvatam iti | na jāpo na homo na pūrvasevā prajāyate626 | sidhyate tatkṣaṇād eva vajrapāṇivaco yathā ||
atha ratisādhanaṃ bhavati |
rātrau svagṛhadvāre gatvā627 japed divasāni trīṇi | niyatam āgacchati | ceṭīkarmāṇi karoti | sarvabījakṛṣikarmāṇi {A32r} karoti | gṛhasaṃkarādīni ca ||
atha kāmeśvarīsādhanaṃ bhavati |
māṃsāhāreṇa mātṛkāsthāne gatvā rātrau matsyamāṃsavidhinā japo deyaḥ sahasravārān divasāni sapta | niyatam āgacchati | āgatāyā pāya628 rudhireṇārgho deyaḥ | kiṃ svāmin ājñāpayasi | sādhakena vaktavyam | bho devi asmākaṃ bhāryā bhavasveti | bhāryā bhavati | sarvāśāṃ paripūrayati | rājyaṃ dadāti ||
atha devīsādhanaṃ bahvati |
rātrau devagṛhe629 śayyāṃ kalpayet | sitacandanajātipuṣpeṇa arcayet | gugguludhūpaṃ dattvā aṣṭasahasraṃ630 japet | jāpānte niyatam āgacchati | āgatāyā āliṅganaiś cumbanair yatheṣṭaṃ kāmayitavyā | divyakanakavarṇā kumārī sarvālaṃkārabhūṣitā bhāryā bhavati | aṣṭau {A32v} dīnāravastrayugalaṃ dadāti | svaparijanasya kāmikabhojanaṃ prayacchati | asya vaiśravaṇagṛhe dravyam ānīya dadāti ||
bhūtaḍāmaramahātantrarāje aṣṭau bhūtinīsādhanavidhivistaratantraḥ ||
Chapter A15
namaḥ śrīvajradharamahābalaparākramasya ||
athāto vajradharo632 duratikramasādhanasya sarvadevamāraṇaṃ mantrapadaṃ bhāṣate sma ||
oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ ||
athāsmin bhāṣitamātre trisāhasramahāsāhasro lokadhātus tīkṣṇena vajrajvālena āpūrito 'bhūt ||
hūṁ hana phaṭ ||
athāsmin bhāṣitamātre brahmāviṣṇumaheśvarāṇāṃ sarvalaukikadevatānāṃ {G14v} aneka633 vidyādharanāgayakṣabhūtapretāpsarapiśācānāṃ gandharvakiṃnaramahoragagaruḍānāṃ634 sarvadevatānāṃ śatakhaṇḍaṃ māritā bhūtāḥ ||
atha mañjuśrīḥ kumārabhūto bodhisattvo mahāsattvo savismayam evam āha |
sādhu {A33r} sādhu śrīvajradhara mahā635 krodhādhipati paścime kāle paścime samaye sarvaduṣṭadevatānāṃ nigraham iti ||
athāpsaraso devakanyā utthāya tasmin parṣanmaṇḍale śrīvajradharasya pādau636 śirasābhivanditvā svahṛdayam adaduḥ |
athāpsarasaḥ siddhisādhanavidhivistaro bhavati |
parvataśikharam āruhya lakṣaṃ japet | siddho bhavati | tataḥ paurṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sakalāṃ rātriṃ japet | prabhāte svayam evāgacchati | āgatāyāś candanodakenārgho deyaḥ | vācaṃ niścārayati | sādhakena vaktavyaṃ mama bhāryā bhavasveti | siddhadravyarasarasāyanāni prayacchati | asya rasāyanena varṣasahasraṃ jīvati ||
atha tilottamāsādhanaṃ bhavati |
candanakṣīrāhāreṇa643 maṇḍalakaṃ kṛtvāyutaṃ644 japed divasāni sapta | saptame divase udārāṃ pūjāṃ kṛtvā śuklāṣṭamyāṃ parvatamūrdhni645 sakalāṃ rātriṃ japet | prabhāte {A33v} niyatam āgacchati | īṣaddhasitarāgeṇa puratas tiṣṭhati | āliṅgya cumbayitavyā tūṣṇībhāvena kāmayitavyā | siddho646 bhavati | yad icchati tad dadāti | pṛṣṭham āropya svargam api nayati | punar api rājyaṃ dadāti ||
atha kāñcanamālāsādhanaṃ bhavati |
nadīsaṅgame gatvā aṣṭasahasraṃ japet divasāni sapta | saptame divase udārāṃ pūjāṃ kṛtvā gugguludhūpo deyaḥ | sakalāṃ rātriṃ japet | tataḥ prabhāte niyatam āgacchati {G15r} mahāvabhāsaṃ kṛtvā | tataś candanodakenārgho deyaḥ | tuṣṭā bhavati | vatsa kiṃ mayā kartavyam | sādhakena vaktavyam647 | mātā me bhavasveti | mātṛvat pratipālayati | bhaktālaṃkāravastrādīni saparivārasya dadāti | varṣasahasraṃ jīvati ||
na tithir na ca nakṣatraṃ nopavāso {A34r} vidhīyate | parvatamūrdhni gatvāyutaṃ japet | punā rātrau japet | tato 'rdharātre niyatam āgacchati | bhāryā bhavati | dīnāralakṣaṃ pratidinaṃ dadāti | pṛṣṭham āropya caturdvīpam api nayati | rasarasāyanāni siddhadravyādīni dadāti ||
atha ratnamālāsādhanaṃ bhavati |
devatāyatanaṃ gatvā aṣṭasahasraṃ japen māsam ekam | tato māsānte ca pūrṇamāsyāṃ japed ardharātram | tato ´rdharātre nūpuraśabdena niyatam āgacchati | āgatāyāḥ puṣpāsanaṃ dadyāt | svāgataṃ devyā iti vaktavyam | svāmin kim ājñāpayasi | sādhakena vaktavyam | mama bhāryā bhavasveti | bhāryākarmāṇi karoti | divyakāmapradā bhavati | varṣasahasraṃ jīvati ||
atha rambhāsādhanaṃ bhavati |
pratipadam ārabhya pūjāṃ kṛtvā candanena maṇḍalakaṃ kṛtvā649 gugguludhūpaṃ dattvā aṣṭasahasraṃ japet trisandhyāṃ | tataḥ pūrṇamāsyāṃ mahatīṃ pūjāṃ kṛtvā sakalāṃ rātriṃ japet | prabhāte niyatam āgacchati | yadi nāgacchati {A34v} mriyate | bhāryā bhavati | rasarasāyanaṃ dadāti | yatheṣṭaṃ kāmayitavyā | daśa varṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||
atha urvaśīsādhanaṃ bhavati |
rātrau devagṛhe gatvā candanadhūpaṃ dattvāyutaṃ japen māsam ekam | māsānte yathāvibhavataḥ pūjāṃ kṛtvā sakalāṃ rātriṃ japet | prabhāte śīghram650 āgacchati | āgatāyāḥ651 kusumāsanaṃ dadyāt | svāgatam iti vaktavyam | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | bhāryā bhavasveti | rasarasāyanaṃ dadāti | {G15v} siddhadravyaṃ dadāti | parastryabhigamanaṃ varjayet | pañca varṣasahasrāṇi jīvati ||
rātrāv ekākinā śucībhūtvā kuṅkumena bhūrjapatre śrībhūṣaṇīṃ653 likhya candanena dhūpaṃ dattvā654 japen māsam ekam | māsānte udārāṃ pūjāṃ kṛtvā tāvaj japet yāvad ardharātram | tato ´rdharātre655 niyatam āgacchati | āgatā656 śīghraṃ kāmayitavyā | tuṣṭā bhavati | hiraṇyasuvarṇamuktādīni dadāti | dine dine kāmikabhojanaṃ dadāti | rasarasāyanaṃ dadāti657 ||
ity āha bhagavān ||
apsaraḥsādhanavidhivistaratantraḥ || ||
Chapter A16
{A35r} atha khalu vajrapāṇir guhyakādhipatir idam uvāca |
yadi apsaraso na658 sidhyanti tadānena krodhasahitena japet |
oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ ||
anena krodhasahitena jāpamātreṇa śiraḥ sphuṭati | śatakhaṇḍaṃ viśīryate ||
anena krodhamantreṇa bandhayet |
oṁ bandha bandha hana hana amukaṃ hūṁ phaṭ ||
nānāsiddhisādhanam ||
anyonyamuṣṭisaṃyuktam ubhau hastakamalāvartayogena madhyamāṅgulīṃ sūcīṃ kṛtvāpsarasām āvāhya sarvaduḥkhapraśamanī mudrā664 ||
ubhau hastakamalāvartayogena sarvāpsaraso mohanī | asya mudrā baddhamātreṇa dāsī bhavati tatkṣaṇād eva ||
oṁ sarvasiddhibhogeśvari svāhā | idaṃ sāṃnidhyakaraṇamantraḥ ||
oṁ kāmapriye svāhā | abhimukhīmantraḥ ||
Chapter A17
atha sarvayakṣiṇī utthāya {A36r} śrīvajradharasya pādau śirasābhivandya svahṛdayam adāt |
oṁ āgaccha surasundari svāhā | surasundarī ||
oṁ sarvamanohāriṇi672 namaḥ svāhā | manohārī ||
oṁ kanakavati maithunapriye673 svāhā | kanakavatī ||
oṁ āgaccha kāmeśvari svāhā | kāmeśvarī ||
oṁ ratipriye svāhā | rati ||
oṁ padmini674 svāhā | padminī ||
oṁ naṭi mahānaṭi su675 rūpamati svāhā | naṭī ||
oṁ anurāgiṇi maithunapriye676 svāhā | anurāgiṇī ||
aṣṭau yakṣiṇīsādhanavidhivistaro bhavati |
vajrapāṇigṛhe gatvā gugguludhūpaṃ dattvā trisandhyaṃ sahasraṃ japet | māsābhyantareṇa niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | mātābhāryābhaginīkarmāṇi karoti | yadi mātā bhavati cittaṃ na dūṣayitavyam677 | rasarasāyanaṃ pratidinaṃ678 dadāti | dīnāralakṣaṃ dadāti | {A36v} yadi bhaginī bhavati siddhadravyarasarasāyanaṃ dadāti | divyadevakanyām ānīya dadāti | atītānāgatavartamānaṃ kathayati | yadi bhāryā bhavati sarvāśāṃ paripūrayati | mahādhanapatir bhavati ||
atha manohārīsādhanaṃ bhavati |
nadīṭataṃ679 gatvā candanena680 maṇḍalakaṃ kṛtvā mahatīṃ pūjāṃ kṛtvā aṣṭasahasraṃ681 japet | aguru682 dhūpena dhūpayet683 | ayutaṃ japed684 divasāni sapta | saptame divase udārāṃ pūjāṃ kṛtvā sakalarātriṃ685 japet | tato 'rdharātre niyatam āgacchati | yadi nāgacchati tadā mriyate | ājñāṃ dehīti vadati | sādhakena vaktavyam | asmākaṃ ceṭī bhavasveti | aṣṭaśata[pari]vārān686 pratipālayati | dīnāraśataṃ pratidinaṃ niyataṃ {G16v} dadāti | tac ca niravaśeṣaṃ vyayīkartavyam | {A37r} yadi kiṃcit sthāpayati bhūyo na bhavati ||
atha kanakavatīsādhanaṃ bhavati |
vaṭavṛkṣe gatvā matsyamāṃsavidhinā surāṃ dāpayet | ātmanā pītvocchiṣṭenārgho687 deyaḥ | sahasram ekaṃ japet688 | evaṃ689 saptadivase rātrau sādhayet | tāvaj japed yāvad ardharātraṃ sarvālaṃkārabhūṣitāṣṭaśataparivṛtena svayam evāgacchati | āgatā690 kāmayitavyā | bhāryā bhavati | dvādaśa janānāṃ691 vastrālaṃkārabhojanādīni pratidinaṃ dadāti | aṣṭau dīnārān prayacchati ||
atha kāmeśvarīsādhanaṃ bhavati |
bhūrjapatre gorocanena pratikṛtim692 ālikhyaikākinā śayanam āruhya {A37v} sahasraṃ japet | tato māsānte udārāṃ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya maunī bhūtvā japet | tato 'rdharātre niyatam āgacchati | āgatā693 kāmapradā bhavati | bhāryā bhavati | divyālaṃkāraṃ śayane parityajya prabhāte gacchati | varjayitvā parastrīgamanam anyathā vinaśyati ||
atha ratisādhanaṃ bhavati |
paṭe citrāpayitavyā694 kanakavarṇā sarvālaṃkārabhūṣitā utpalahastā kumārī | jātipuṣpeṇa pūjayet | gugguludhūpaṃ dattvā aṣṭasahasraṃ japen māsam ekam695 | māsānte696 yathāvibhavataḥ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya tāvaj japed yāvad ardharātraṃ {A38r} svayam evāgacchati | āgatā697 tūṣṇībhāvena kāmayitavyā | evaṃ bhāryā bhavati | sādhakasya saparivārasya pratipālayati | divyakāmikabhojanāni dadāti | rasarasāyanaṃ pañcaviṃśati dīnāraṃ prayacchati ||
atha padminīsādhanaṃ bhavati |
svagṛhe śiraḥsthāne candanena maṇḍalakaṃ kṛtvā gugguludhūpaṃ dattvā japet sahasraṃ māsam ekam698 | tataḥ pūrṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā tāvaj japet yāvad ardharātraṃ niyatam āgacchati | āgatā699 kāmayitavyā | bhāryā bhavati | divyakāmapradā bhavati | rasarasāyanaṃ dadāti | siddhadravyaṃ dadāti ||
atha naṭīsādhanaṃ bhavati |
aśokavṛkṣasyādhastāt sādhayet | māṃsāhāreṇa gandhapuṣpadhūpaṃ dattvā sahasraṃ {G17r} japet | māsābhyantareṇa niyatam āgacchati | {A38v} āgatā sā mātā bhaginī bhāryā saṃkṣepato700 bhavati | yadi mātā bhavati kāmikabhojanaṃ dadāti | vastrayugalaṃ dadāti | suvarṇapalaśataṃ dadāti | rasarasāyanaṃ dadāti | yadi bhaginī bhavati yojanasahasrād701 [api] divyastrīm ānīya dadāti | vastrālaṃkārakāmikabhojanāni dadāti702 | rasarasāyanaṃ dadāti703 | yadi bhāryā bhavati divyarasarasāyanaṃ dadāti | aṣṭau dīnāraṃ prayacchati ||
athānurāginīsādhanaṃ bhavati |
kuṃkumena yakṣiṇīm ālikhya bhūrjapatre tataḥ pratipadam ārabhya gandhapuṣpadīpavidhinā trisandhyaṃ japen māsam ekam | tataḥ paurṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sakalāṃ rātriṃ japet | tataḥ prabhāte niyatam āgacchati | āgatā704 kāmapradā bhavati | bhāryā bhavati | divyarasarasāyanaṃ dadāti | dīnārasahasraṃ dadāti | varṣasahasrāṇi jīvati ||
bhūtaḍāmaramahātantrarāje {A39r} yakṣiṇīsādhanavidhivistaratantraḥ ||
Chapter A18
atha vajrapāṇir guhyakādhipatir idam uvāca |
yadi yakṣiṇyaḥ samaye na tiṣṭhanty anena krodhasahitenākṛṣya japet |
oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ705 hūṁ phaṭ ||
anena krodhasahitena sahasraṃ japet | śīghram āgacchati | yadi śīghraṃ nāgacchaty akṣimūrdhni sphuṭati tatkṣaṇād eva mriyate706 | aṣṭau mahānarake patati ||
atha krodharājamudrālakṣaṇam |
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanīdvayaṃ prasārya kuñcayet | eṣā apratihatā krodhāṅkuśamudrā | anena mudrārājena trailokyam apy ākarṣayati707 ||
atha yakṣiṇīmudrālakṣaṇaṃ bhavati |
samakaratalapāṇiṃ kṛtvā madhyamāṅguliviparītena | anāmikā tiryaggate bāhyataḥ sthāpya tarjanī abhiniviṣṭe kaniṣṭhā garbhasaṃsthitā | sarvayakṣiṇīnāṃ paramamūlamudrā | anayā baddhamātrayā sarve {G17v} yakṣiṇya {A39v} āgacchanti ||
asyā eva mudrāyā dakṣiṇāṅguṣṭhena āvāhanam | oṁ hrīḥ āgaccha āgaccha sarvayakṣiṇīnāṃ svāhā | āvāhanamantraḥ ||
asyā eva mudrāyā vāmāṅguṣṭhena visarjanam | oṁ hrīḥ gaccha gaccha yakṣiṇī śīghraṃ punarāgamanāya svāhā708 ||
anyonyamuṣṭiṃ kṛtvā madhyamāṅgulyau prasārayet | sarvayakṣiṇīnām abhimukhīkaraṇamudrā709 | oṁ mahāyakṣiṇi maithunapriye svāhā ||
anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ prasārya kuñcayet | sarvayakṣiṇīsāṃnidhyakaraṇī mudrā | oṁ kāmabhogeśvari svāhā ||
anyonyahastaṃ khaṭakākāreṇa sthāpya sarvayakṣiṇīnāṃ hṛdayamudrā || kṣī | hṛdayamantraḥ ||
anyonyamuṣṭiṃ kṛtvā tarjanīmadhyamāṃ prasārayet | sarvayakṣiṇīgandhapuṣpadhūpadīpamudrā | oṁ sarvamanohāriṇi710 svāhā ||
bhūtaḍāmaramahātantrarāje yakṣiṇīsādhanavidhivistaratantraḥ ||
Chapter A19
atha {A40r} nāgarājñī utthāya tasmin parṣanmaṇḍale711 śrīvajradharapādau śirasābhivanditvā svahṛdayam adāt |
aṣṭau nāginīsādhanavidhivistaro bhavati |
nāgabhuvanaṃ gatvā lakṣaṃ japet | pūrvasevā kṛtā bhavati | sarvanāginī tuṣṭā bhavati | sarvanāganāginyo harṣayanti | śuklapañcamyāṃ nāgabhuvane jalam avatīrya gandhapuṣpadhūpakṣīrair yathoktaṃ pūjayet | aṣṭau nāginī pratyekaṃ sahasraṃ japet | śīghraṃ nāgakanyā dahyamānā uttiṣṭhati | āgatāyā kṣīra721 candanenārgho deyaḥ | svāgatam iti vaktavyaṃ | asmākaṃ bhāryā bhavasveti | dine dine aṣṭau dīnāraṃ {A40v} dadāti | amukaṃ jīvāpayati | amukaṃ mārayati | sarvaṃ karoti ||
nadīsaṅgame gatvā kṣīrāhāreṇa {G18r} aṣṭasahasraṃ japet | divyanāginy āgacchati | āgatāyāḥ kusumaṃ mūrdhni dāpayet | mama bhāryā bhavasveti | divyakāmikabhojanaṃ dadāti | pañcadīnārān pratidinaṃ722 dadāti ||
nāgasthāne rātrau gatvā aṣṭasahasraṃ japet | jāpānte tatkṣaṇād eva nāginī mahatā śirorogeṇa gṛhyamānā āgacchati | vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyam723 | mātā me bhavasveti | ātmapañcamasya vastrālaṃkārabhojanādīni pratidinaṃ dadāti724 | pañcadīnāraṃ dadāti ||
rātrau padmasare gatvā aṣṭasahasraṃ japet | śīghraṃ nāginy āgacchati | āgatā725 kāmayitavyā | bhāryā bhavati | aṣṭau dīnāraṃ dadāti | sarvaṃ niravaśeṣaṃ vyayīkartavyam | yadā kiṃcit sthāpayati bhūyo na bhavati ||
{A41r} rātrau nadīsaṅgame gatvā aṣṭasahasraṃ japet | jāpānte nāgakānyā726 niyatam āgacchati | āgatāyāḥ suvarṇamayam āsanaṃ dadyāt | svāgatam iti vaktavyam | mama bhāryā bhavasveti | dine dine suvarṇapalaśataṃ727 dadāti ||
rātrau padmasāgaraṃ728 gatvā aṣṭasahasraṃ japet | tato jāpānte nāgakanyā729 niyatam āgacchati | āgatāyā mama bhāryā730 bhavasveti | dīnāram ekaṃ vastrayugalaṃ dadāti ||
nāgabhuvanaṃ gatvā nābhimātram udakam avatīrya aṣṭasahasraṃ japet | jāpānte nāgakanyā731 niyatam āgacchati | āgatāyāḥ kusumaṃ mūrdhni dāpayet | asmākaṃ bhāryā bhavasveti | aṣṭau dīnāraṃ dadāti | divyakāmikabhojanaṃ dadāti ||
rātrau nāgabhuvane gatvā sakalāṃ rātriṃ japet | tataḥ prabhāte sarvālaṃkārabhūṣitā nāgakanyā {A41v} tatkṣaṇād evāgacchati | āgatāyāḥ kusumacandanodakenārgho732 deyaḥ | svāgatam iti vaktavyam | mama bhāryā bhavasveti | divyarasarasāyanaṃ dadāti | siddhidravyaṃ dadāti | sarvāśāṃ paripūrayati733 | rājyaṃ dadāti ||
nāgasthānaṃ gatvā ayutaṃ japet | śīghraṃ nāgakanyā734 āgacchati | āgatā735 śīghraṃ kāmayitavyā | {G18v} mama bhāryā bhavasveti | dine dine ´ṣṭādīnāraṃ736 dadāti | divyakāmikabhojanaṃ dadāti | vastrayugalaṃ dadāti ||
rātrau nāgasāṃnidhyaṃ gatvā aṣṭasahasraṃ japet | tato japānte nāgakanyā śīghram āgacchati | āgatāyā nāgapuṣpaṃ śirasi dāpayet | asmākaṃ bhāryā bhavasveti | divyavastrālaṃkāra737 kāmikabhojanādīni738 dadāti ||
atha mudrālakṣaṇaṃ bahvati |
uttānam añjaliṃ kṛtvā utthāpyādhyo ´ṅgulyaḥ744 śikhākāreṇa yojayet | tarjanīmukhasaṅgatā dvāv aṅguṣṭhā †stani samucchrito†745 | nāginīsamayamudrā | sarvakṛt746 sarvakarmikāvāhyasamayavisarjanamudrā747 ||
vāmadakṣiṇyau muṣṭīṃ kṛtvā748 pṛthak pṛthak | kaniṣṭhāyā jyeṣṭhāṅguṣṭhena nakham ākramya śeṣāṅgulīṃ prasārayet | nāginīsamayamudrā sarvanāgavaśaṃkarī749 ||
ity āha bhagavān śrīvajradharaḥ ||
bhūtaḍāmaramahātantrarāje nāginīsadhanavidhivistaratantraḥ ||
Chapter A20
atha khalu vajrapāṇir guhyakādhipatir kruddho750 vajram ullālya idaṃ krodhasahitaṃ mantram uccārayet |
athāsmin bhāṣitamātre sarvanāginī mūrcchitāḥ patitā mahatā śirorogeṇa gṛhyante ||
yadi samayam atikrāmanty ākramitamātreṇa śīghraṃ māritā bhūtā aṣṭau mahānarake patanti ||
ity āha bhagavān śrīvajradharaḥ ||
bhūtaḍāmaramahātantrarāje nāginīsādhanavidhivistaratantraḥ samāptaḥ ||
Chapter A21
atha parṣanmaṇḍale kiṃnararājñy utthāya bhagavataḥ śrīvajradharasya754 pādau śirasābhivanditvā svahṛdayam adāt |
atha ṣaṭkiṃnarīsādhanavidhivistaro bhavati |
parvatamūrdhni gatvā aṣṭasahasraṃ japet | ṣaṭkiṃnarījāpe samāpte mahatīṃ pūjāṃ kṛtvā {A43r} gomāṃsena gugguludhūpasamanvitena758 dhūpayet | tāvaj japed yāvat kiṃnarī ardharātre niyatam āgacchati | tasyā na bhetavyam | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | bhadre asmākaṃ bhāryā bhāvasveti | pṛṣṭham āropya devalokam api nayati | divyakāmikabhojanaṃ dadāti ||
athottarasādhanaṃ bhavati |
parvatamūle vihāre vā gatvāyutaṃ759 japet | jāpānte svayam eva devī760 komalahastena pādam upacarati | śīghraṃ kāmayitavyā | bhāryā bhavati | aṣṭau dīnāraṃ vastrayugalaṃ [ca] dadāti ||
nadīkūlaṃ761 gatvāyutaṃ japet | punaḥ sakalāṃ rātriṃ japet762 | prabhāte niyatam āgacchati | āgatā763 bhāryā bhavati | dine dine pañca dīnāraṃ dadāti ||
rātrau nadīsaṅgame gatvā aṣṭasahasraṃ japet | jāpānte niyatam āgacchati | prathame divase darśanaṃ dadāti | dvitīye divase puratas tiṣṭhati | {A43v} vācaṃ bhāṣate764 | tṛtīye divase kāmayitavyā | niyataṃ sidhyati | bhāryākarmāṇi karoti | aṣṭau dīnāraṃ vastrayugalaṃ dadāti pratidinam ||
parvatamūrdhni gatvā pratidinaṃ765 māṃsāhāreṇa ayutaṃ japet | śīghram apsarārūpeṇa puratas tiṣṭhati | āliṅgya cumbayet | tūṣṇībhāvena766 kāmayitavyā | bhāryā bhavati | aṣṭau dīnāraṃ prayacchati | divyakāmikabhojanaṃ dadāti ||
bhūtaḍāmaramahātantrarāje kiṃnarīsādhanavidhivistaratantraḥ ||
Chapter A22
atha khalu vajrapāṇir guhyakādhipatir maheśvaram etad avocat |
śṛnu tvaṃ mahādeva | trailokyātikrāntasya niḥśeṣaṃ kiṃkaraṃ sādhayiṣyāmi | duṣṭadevatāḥ sādhayiṣyāmi ||
atha maheśvaro mahādevo bhagavantam {G19v} etad avocat |
bhāṣatu767 bhagavān apratihatasādhanasya trailokyātikrāntasya vidhivistara[ṃ] mudrāmantrapadaṃ samayasādhanam768 ||
atha parṣanmaṇḍalaṃ769 mahādevaṃ sādhukāram adāt | sādhu sādhu mahādeva anyonyaduṣṭadamanaṃ {A44r} subhāṣitam iti ||
atha khalu vajradharo mahākrodhādhipatir idam uvāca |
athātra {A45r} maṇḍalavidhir bhavati |
svayaṃ vajrācāryo nīlapuṣpamālāvibhūṣito nīloṣṇīṣabaddhaśiro785 nīlavastrayugalapariveṣṭitaḥ krodhahṛdayam idaṃ brūyāt sarvasattvahitārthāya krodhasādhanasiddhaye niścitya | tatkṣaṇād eva siddhaṃ samasta786 devasādhanam |
hūṁ vajra phaṭ ||
evam uccāritamātreṇa sarvadevatāḥ sidhyante ||
pratyālīḍhapado bhavet | vajram ullālya hūṁkṛtamātreṇa nāśayet sarvadevatānāṃ vajrapāṇivaco yathā | apsarāyakṣiṇīnāginībhūtabhūtinī788 maharddhikāḥ tatkṣaṇamātreṇa naśyanti vajrākṣepaprayogataḥ ||
oṁ vajradīpta mahākrodha hana daha paca māraya hūṁ hūṁ phaṭ phaṭ |
athāntare sarvadevatāmāraṇākṣepāṇi bhavanti ||
anenāpi prayogeṇa dhruvaṃ buddho 'pi śīryate ||
anenoccāritamātreṇa bāhyāveśanakaḍḍanapātanasamartho bhavati ||
atha bhūtaḍāmaramahātantrarāje krodhamaṇḍalavidhivistaro bhavati |
oṁ bhūḥ śrīsiṃhadhvajadhāriṇi hrīḥ794 | krodhasya purataḥ ||
oṁ ratneśvari dhūpahaste hūṁ | {A46r} dhūpa āgneyyāṃ ||
oṁ śrībhūṣaṇi gandhahaste hūṁ | gandhaṃ nairṛtyām ||
aṣṭau bhūtinīmudrāvidhivistaro bhavati |
anyonyamuṣṭiṃ kṛtvā tarjanyau801 prasārayet | siṃhadhvajamudrā ||
vāmahastamuṣṭiṃ kṛtvā madhyamāṃ prasārya cintāmaṇidhvajamudrā ||
atha puṣpamudrā bhavati | uttānam añjaliṃ kṛtvā tarjanīdvayaṃ kuñcayet | puṣpamudrā ||
anyonyām aṅguliṃ veṣṭya tarjanīdvayaṃ prasārayet | dhūpamudrā ||
anyonyahastaṃ prasārya dvibāhumūle sthāpayet | gandhamudrā ||
dakṣiṇahastamuṣṭiṃ kṛtvā mukhe kṛtvā madhyamāṅguliṃ prasārayet | dīpamudrā ||
bhūtaḍāmaramahātantrarāje {A46v} krodharājamaṇḍalavidhivistaratantraḥ ||
Chapter A23
athāparājitabhūtasādhanaṃ bhavati |
vajradharasya purato lakṣaṃ japet | pūrvasevā kṛtā bhavati | tataḥ pūrṇamāsyām udārāṃ pūjāṃ kṛtvā śvetabhaktadadhiguḍa811 pāyasakṣīrapāyasair yathoktaṃ pūjayet | gugguludhūpaṃ dattvā sakalāṃ rātriṃ japet | prabhāte niyatam āgacchati | yadi nāgacchati tatkṣaṇaṃ mriyate | āgatya ājñāṃ mārgayati | kiṃ mayā kartavyam iti812 | sādhakena vaktavyam | {A47r} †di+++++svakaga† tataḥ prabhṛti kiṃkarakarmāṇi karoti | vidyādhararājyam api dadāti | sarvaśatruvigrahaṃ karoti813 | śaśidevīm api ānīya dadāti | pṛṣṭham āropya devalokam api nayati | nītvā śakratvam api dadāti | saptakalpān jīvati ||
athājitasādhanaṃ bhavati |
caityasya814 purato bhūtvā815 aṣṭasahasraṃ japed rātrau divasāni sapta | saptame816 divase udārāṃ pūjāṃ kṛtvā baliṃ dadyāt | gugguludhūpaṃ dattvā japet | jāpānte niyatam āgacchati | bho sādhaka kiṃ mayā kartavyam iti vadati | kiṃkaro bhavasveti | pṛṣṭham āropya caturdvīpam api nayati | punar api rājyaṃ dadāti | varṣasahasraṃ jīvati ||
atha pūraṇasādhanaṃ bhavati |
vajradharagṛhaṃ gatvā aṣṭasahasraṃ japed divasāni sapta | saptame divase udārāṃ {G21r} pūjāṃ kṛtvā śvetabhaktadadhi yathoktaṃ dāpayet | tāvaj japed yāvad ardharātram | tato ardharātre niyatam817 {A47v} āgacchati | kusumenārgho deyaḥ | tuṣṭo bhavati | rājyaṃ dadāti | sarvāśāṃ paripūrayati | varṣasahasrāṇi jīvati | yāvaj jīvati tāvat kiṃkarakarmāṇi karoti | amukaṃ jīvāpayati amukaṃ mārayati | sarvaṃ karoti ||
athāpūraṇasādhanaṃ bhavati |
sadhātucaityasya purato ayutaṃ japet | pūrvasevā kṛtā bhavati | tataḥ pūrṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā tāvaj japed yāvad ardharātram | tato 'rdharātre śīghram818 āgacchati | āgataś ca puratas tiṣṭhati | bho vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyaṃ kiṃkaro bhavasveti | tataḥ prabhṛti kiṃkarakarmāṇi karoti | divyayakṣakanyām ānīya dadāti | sarvanidhānāni darśayati | divyakāmikabhojanaṃ dadāti | pratidinaṃ †bha† vastrayugalaṃ vā pañca dīnāraṃ dadāti | pañcaśatavarṣāṇi jīvati ||
atha śmaśānādhipatisādhanaṃ bhavati |
{A48r} rātrau śmaśānaṃ gatvā aṣṭasahasraṃ japed divasāni sapta | saptame divase mahābhūta[sya] matsyamāṃsatilajambūtikāśvetabhaktadadhiguḍapāyasaṃ yathoktaṃ dāpayet | gugguludhūpaṃ dahatā tāvaj japed yāvad ardharātram | tataḥ hāhākāraśabdaḥ śrūyate | tasya na bhetavyam | sagaṇaparivṛtenāgacchati | āgatasya baliṃ dadyāt | tuṣṭo bhavati | sarvabhūtakiṃkaro bhavati | dine dine aṣṭau dīnāraṃ dadāti | sarvaśatrūn ghātayati | varṣasahasraṃ jīvati ||
atha kuleśvarasādhanaṃ bhavati |
devatāyatanaṃ gatvā raktagandharaktapuṣpagugguludhūpaṃ dattvā ayutaṃ japet | pūrvasevā kṛtā bhavati | rātrau kṛṣṇacaturdaśyāṃ matsyamāṃsatilajambūtikāraktabhaktaṃ yathāvidhānena turuṣkadhūpaṃ dattvā japed yāvad ardharātram | mahājvalitabhīṣaṇākṛtir āgacchati | tasya na bhetavyam | vatsa kiṃ karomīti {G21v} vadati | sādhakena vaktavyaṃ kiṃkaro me bhavasveti | yāvaj jīvati kiṃkarakarmāṇi karoti | dine dine pañca dīnāraṃ trisandhyaṃ {A48v} dadāti | divyakāmikabhojanaṃ dadāti | pañcaśatavarṣāṇi jīvati ||
ekaliṅgaṃ gatvā rātrau divasatrayam ekakinā raktabhaktamatsyamāṃsatilajambūtikāṃ dāpayet | chāgalamāṃsagugguludhūpena saha madhunā dhūpayet | aṣṭasahasraṃ japet | prathamadivase svapne [taṃ] paśyati | dvitīyadivase svayam eva śīghram āgacchati | puratas tiṣṭhati | {sarvaṃ} vadati kiṃ mayā kartavyam iti | sādhakena vaktavyaṃ kiṃkaro me bhavasveti | nityānuceṣṭo bhavati | apsaram ānīya dadāti | atītānāgatavartamānaṃ kathayati | vastrālaṃkārakāmikabhojanaṃ dadāti | trivarṣaśatāni jīvayati ||
atha {A49r} kiṃkarottamasādhanaṃ bhavati |
vajradharagṛhaṃ gatvā kṛṣṇacaturdaśyām ayutam japed divasāni sapta | pūrvasevā kṛtā bhavati | tato gugguludhūpaṃ dattvā śvetabhaktaghṛtapāyasa kuśaviṣṭarakopaviṣṭena ghṛtapradīpaṃ prajvālya rātrau japed yāvad ardharātraṃ svayam evāgacchati kiṃkaro | āgatasya śvetacandanenārgho deyaḥ | tuṣṭo bhavati | bho sādhaka kiṃ mayā kartavyam iti vadati | sādhakena vaktavyam asmākaṃ kiṃkaro bhavasveti | tatra prabhṛti kiṃkarakarmāṇi karoti divyakāmikabhojanaṃ ca dadāti | pṛṣṭham āropya svargam api nayati | punar api rājyaṃ dadāti | pañcavarṣasahasrāṇi jīvayati ||
iti bhūtaḍāmaramahātantrarāje kiṃkarasādhanavidhivistaratantraḥ ||
Chapter A24
athātaḥ saṃpravakṣyāmi nānāsiddhisādhanam ācāryāṇāṃ hitārthāya yathoktaṃ {A49v} kiṃkarasādhanam |
na820 sevyamānānāṃ821 caiva ālasya822 pāpa823 kāriṇāṃ {G22r} mṛṣāvādikusīdāś ca dāridrarogapīḍitāḥ svalpāyuścalacittāś824 ca | na kuryān †mathyām† mānuṣaṃ tyajet825 | ājñāṃ dattvā ca tatkṣaṇāt yadi bhogadhanaṃ yaśam826 ||
priyarasāyanaṃ siddhimantro ´yaṃ827 devarāj[ñ]o 'pi sidhyati kiṃ punar manuṣyarājñāṃ828 nidhānāni tathaiva ca | devakanyām api sidhyati kṣaṇamātreṇa | paṭhitasiddhimantro 'yaṃ śīghraṃ siddhi yathāsukham | atyantahīnavīryāṇāṃ sarva829 sukhapradaṃ
caturakṣaramahāguhyaṃ sarvasiddhipradāyakam | sakṛtpaṭhitamātreṇa siddhi sidhyati nātra saṃśayaḥ ||
bhūtaḍāmaramahātantrarāje siddhisādhanavidhivistaratantraḥ ||
Chapter A25
anyonyāṅguliṃ veṣṭya madhyamāṅgulyau prasārya sūcyākāreṇa dhārayet | aparājitamahārājasya mudrā ||
{A50r} asyā eva mudrāyā madhyamāṅgulyau praveśya tarjanīṃ prasārya kuñcayet | ajitasya mudrā ||
asyā eva mudrāyā tarjanīṃ kuṇḍalāṃ kṛtvā kaniṣṭhāṃ prasārya pṛthak pṛthak pūraṇasya mudrā ||
asyā eva mudrāyā anyonyām aṅguliṃ veṣṭyāpūraṇasya mudrā ||
asyā eva mudrāyā aṅguṣṭhau pārśvataḥ | bhūteśvaramudrā ||
asyā eva mudrāyā jyeṣṭhāṅguṣṭhau madhye praveśya kaniṣṭhā[ṃ] prasārya pṛthak pṛthag yojayet | kuleśvarasya mudrā ||
sampuṭāñjaliṃ kṛtvā tarjanīdvayaṃ kuñcayet | kiṃkarottamasya mudrā ||
bhūtaḍāmaramahātantrarāje aṣṭānāṃ bhūtānāṃ mudrālakṣaṇaṃ samāptam ||
Chapter A26
atha khalu vajrapāṇir guhyakādhipatir bhagavantam etad avocat |
vajrācāryahitārthāya upasthāyakasādhanam | {A50v} śrīmahābhūtīnāṃ832 vajrācāryasādhanam | anyonya harṣayanti bhūtinīnāṃ833 ānandaṃ tatra jāyate manaḥ ||
śrīkrodhādhipater bhagavataḥ purato lakṣaṃ japet | pūrvasevā kṛtā bhavati | tataḥ pūrṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā gugguludhūpaṃ ca dhūpayet | sakalāṃ rātriṃ japet | tataḥ prabhāte niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | svāgatam iti vaktavyam | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | mama bhāryā bhavasveti | divyarasarasāyanaṃ dadāti | siddhadravyarājyanidhānāni dadāti | saumyasādhanavidhiprathamaḥ835 ||
atha punar api haṭhasādhanāni {A51r} bhavanti |
bhūrjapatre kuṅkumena śrībhūtinīm ālikhya rātrau ekākinā nagno bhūtvā vajradharasya purato aṣṭasahasraṃ japet | śīghram āgacchati | āgatā sā kāmayitavyā | tuṣṭā836 bhavati | rājyaṃ dadāti | śakratvam api dadāti | pṛṣṭham āropya svargalokam api nayati | varṣasahasraṃ jīvati | yadi na sidhyati akṣimūrdhni sphuṭati | śuṣyati | mriyate tatkṣaṇāt ||
athātaḥ sarvabhūtinīmāraṇavidhivistaro bhavati |
pūrvavanmaṇḍalamadhye māraṇākṣepāṇi yojayet | kṣaṇān mārayati bhūtinīm | svayaṃ krodhena bhāṣitam ||
kuṃkumena nāma ālikhya837 vāmapādenākramya vajram ullālya hūṁkṛtvā838 sapta vārān dhruvaṃ mārayati kṣaṇāt ||
bhūtaḍāmaramahātantrarāje sādhanavidhivistaraḥ ||
Chapter A27
yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā | upahāradevatāvāhanamantraḥ ||
upahāradevatā raktabhaktapuṣpadhūpaṃ dattvā baliṃ sitavastreṇa pracchādya idaṃ mantraṃ trīn vārān uccārayet | devasaṃbhūtaṃ praṇipatya visarjayet |
yathā841 yathā mahābhūtasvasthānaṃ842 tatra gacchantu | śmaśāne {G23r} devakuleṣu ekavṛkṣe nadītaṭe catuṣpathe ekaliṅge vā devāyataneṣu ca kṣipraṃ gacchantu bhūtānāṃ samayaṃ pratipālanāya | yadi caivaṃ na gacchanti vajreṇa mūrdhānaṃ sphālayet | kṣaṇena nāśayet | bhūtānāṃ raurave narake patet | yathā yathā svasthānaṃ gacchata yathāsukham svāhā ||
bhūtaḍāmaramahātantrarāje balividhivistaratantraḥ ||
Chapter A28
śmaśāne devakuleṣu parvatāgre catuṣpathe {A52r} kṣipraṃ gacchantu | bhūtānāṃ balyutsṛṣṭavisarjanam ||
samaye tiṣṭhantu | bhūtānāṃ samayapratipālanam ||
krodhajāpī svayam ājñāpayatu843 raudraṃ sthānaṃ844 pramuñcata svāhā | oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ | sarvadevatābhūtabhūtinīnām ākarṣaṇamantraḥ ||
oṁ caṇḍakrodhāya amoghāṅkuśāya kara kara kaḍḍa kaḍḍa praveśaya praveśaya amukaṃ hrīḥ hūṁ jaḥ ||
dve tarjanī yojyāṅkuśākāreṇa aṅkuśamudrā ||
oṁ vajrakrodha baliṃ gṛhṇa hūṁ phaṭ | trīn vārān sapta vārān vā parijapya dāpayet ||
oṁ hrīḥ bhūtaḍāmaramahāvajrāya hūṁ hūṁ hūṁ ślūṃ ślūṃ hūṁ hūṁ phaṭ phaṭ svāhā | baliṃ gṛhṇantu ceṭakā yathāprāptiṃ kāyavākcittaḥ svāhā845 ||
ādhyātmā śūnyatā | bahirdhā śūnyatā | adhyātmabahirdhā846 {A52v} śūnyatā | śūnyatāśūnyatā | mahāśūnyatā | paramārthaśūnyatā | saṃskṛtaśūnyatā | asaṃskṛtaśūnyatā847 | atyantaśūnyatā | anavarāgraśūnyatā | anavakāraśūnyatā848 | prakṛtiśūnyatā | sarvadharmaśūnyatā | svalakṣaṇaśūnyatā849 | anupalambhaśūnyatā | svabhāvaśūnyatā | abhāvaśūnyatā850 | abhāvasvabhāvaśūnyatā | iti ||
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat | teṣāṃ ca yo nirodha evaṃvādī mahāśravaṇaḥ854 ||
Abbreviations
Abbreviations Used in the Sanskrit Appendix
Critical apparatus
| + | plus signs replace illegible text |
|---|---|
| ] | a right square bracket marks the lemma, i.e., the adopted reading for which variants are adduced |
| conj. | conjectured |
| em. | emended |
| om. | omitted |
| ° | an upper ring indicates truncation of a word |
| † | daggers enclose unintelligible text |
Sigla or acronyms of textual witnesses
Manuscripts
| A | Tokyo University Library (New 274 / Old 567) |
|---|---|
| B | Tokyo University Library (New 273 / Old 483) |
| G | Göttingen University Library (Göttingen Xc 14 / 50 I) |
Published Works
| SM | Sādhanamālā, the sādhana of Bhūtaḍāmara (sādhana no. 264) |
|---|---|
| Tib. | Tibetan text of the Bhūtaḍāmara Tantra in the Degé canon (Toh 747) |
Notes
Bibliography
Sanskrit and Tibetan Sources
Bhūtaḍāmaratantram. Rāya, Kṛṣṇa Kumāra, ed. Vārāṇasī: Prācya Prakāśana, 1933.
Bhūtaḍāmaratantra. University of Göttingen Library, Xc 14/50 I.
Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 274/Old 567.
Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 273/Old 483.
Bhattacharyya, Benoytosh, ed., Sādhanamālā (pp. 512−28). Baroda: Oriental Institute, 1968.
’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po (Bhūtaḍāmara Tantra). Toh 747, Degé Kangyur vol. 95 (rgyud ’bum, dza), folios 238.a–263.a.
Secondary Sources
Bhattacharyya, Benoytosh. “The Cult of Bhūtaḍāmara.” Proceedings and Transactions of the Sixth All-India Oriental Conference: 349−70. Patna: Bihar and Orissa Research Society, 1933.
———. The Indian Buddhist Iconography Based on the Sādhanamālā and Other Cognate Sanskrit Texts and Rituals. Calcutta: Firma K. L. Mukhopadhyay, 1958.
Bühnemann, Gudrun. “Buddhist Deities and Mantras in the Hindu Tantras I: The Tantrasārasaṃgraha and the Īśānaśivagurudevapaddhati.” Indo-Iranian Journal 42:4 (1999): 303–34.
Cabezón, José Ignacio. The Buddha’s Doctrine and the Nine Vehicles. Oxford: Oxford University Press, 2013.
Pal, Pratapaditya. Hindu Religion and Iconology According to the Tantrasāra. Los Angeles: Vichitra Press, 1981.
Glossary
Āditya
nyi ma
ཉི་མ།
Āditya · Sūrya
The god of the sun; the sun personified.
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Agni
me · mar me’i lha
མེ། · མར་མེའི་ལྷ།
Agni
The god of fire.
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Ajita
rgyal ba
རྒྱལ་བ།
Ajita
‟Unconquered,” one of the eight bhūta kings.
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Aloeswood
a ga ru
ཨ་ག་རུ།
aguru
Aloeswood used as incense.
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Anantamukhī
a nan+ta mu khi
ཨ་ནནྟ་མུ་ཁི།
Anantamukhī
“One with the Face of Ananta.” One of the eight nāga queens.
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Anurāgiṇī
rjes su chags ma
རྗེས་སུ་ཆགས་མ།
Anurāgiṇī
One of the eight great yakṣiṇīs.
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Aparājita
gzhan gyis mi thub pa
གཞན་གྱིས་མི་ཐུབ་པ།
Aparājita
‟Never Conquered by Another,” one of the eight bhūta kings.
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Apsaras
lha’i bu mo · lha’i bu med · lha mo
ལྷའི་བུ་མོ། · ལྷའི་བུ་མེད། · ལྷ་མོ།
apsaras
A celestial nymph.
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Āpūraṇa
kun tu rdzogs byed pa
ཀུན་ཏུ་རྫོགས་བྱེད་པ།
Āpūraṇa
One of the eight bhūta kings.
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Aśvamukhī
—
Aśvamukhī
‟Horse-Faced,” one of the six kinnara queens.
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Bali
gtor ma
གཏོར་མ།
bali
An offering of edibles to nonhuman beings, usually including lower orders of spirits.
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Bhairava
’jigs byed
འཇིགས་བྱེད།
Bhairava
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Bhairavī
’jigs byed ma
འཇིགས་བྱེད་མ།
Bhairavī
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Bhūṣaṇī
rgyan can ma
རྒྱན་ཅན་མ།
Bhūṣaṇī
The name of an apsaras.
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Bhūta
’byung po
འབྱུང་པོ།
bhūta
spirit
A class of spirits; in the Bhūtaḍāmara Tantra this term can refer to all nonhuman beings, including gods.
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Bhūtaḍāmara
’byung po ’dul ba
འབྱུང་པོ་འདུལ་བ།
Bhūtaḍāmara
‟Tamer of Spirits,” the titular deity of the Bhūtaḍāmara Tantra; a wrathful form of Vajrapāṇi.
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Bhūteśvara
’byung po’i bdag po · ’byung po’i dbang phyug
འབྱུང་པོའི་བདག་པོ། · འབྱུང་པོའི་དབང་ཕྱུག
Bhūteśvara
‟Lord of Bhūtas,” one of the eight bhūta kings.
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Bhūti
mi ’byung ba
མི་འབྱུང་བ།
Bhūti
‟Prosperity,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala. Note that the Tibetan translation does not accord with the Sanskrit Bhūti.
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Bhūtinī
’byung mo
འབྱུང་མོ།
bhūtinī
female spirit
Female bhūta.
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Bhūtinī
’byung mo
འབྱུང་མོ།
Bhūtinī
A female bhūta or any nonhuman female being; in some mantras it seems to be used as a proper name.
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Bovine bezoar
gi’u wang
གིའུ་ཝང་།
gorocanā · gorocana
A dye or paint prepared from the gall stones of cattle.
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Brahmā
tshangs pa
ཚངས་པ།
Brahmā
One of the chief Hindu gods; in Buddhism, he is the highest being in saṃsāra.
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Brilliant white Sundarī
—
Dhavalasundarī
One of the eight “queens of spirits.”
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Caitya
mchod rten
མཆོད་རྟེན།
caitya
A domed structure containing relics.
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Cāmuṇḍā
tsa muN+Di
ཙ་མུཎྜི།
Cāmuṇḍā
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Caṇḍakātyāyanī
gtum mo ka ta ya na
གཏུམ་མོ་ཀ་ཏ་ཡ་ན།
Caṇḍakātyāyanī
‟Fierce Kātyāyanī,” one of the eight kātyāyanī spirits.
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Candra
zla ba
ཟླ་བ།
Candra
The god of the moon; the moon personified.
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Daitya
sbyin byed · sbyin byed ma
སྦྱིན་བྱེད། · སྦྱིན་བྱེད་མ།
Daitya
Son of the goddess Diti.
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Daṃṣṭrākarālī
mche ba gtsigs ma
མཆེ་བ་གཙིགས་མ།
Daṃṣṭrākarālī
‟Terrible One with Bared Fangs,” one of the eight demonesses who inhabit the eight great charnel grounds.
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Devī
lha mo
ལྷ་མོ།
Devī
One of the eight great bhūtinīs.
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Dhudhurī
spyod ngan ma
སྤྱོད་ངན་མ།
Dhudhurī
‟Impetuous One,” one of the eight demonesses who inhabit the eight great charnel grounds.
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Dhūpamukhī
Dhūpamukhī
“Incense Mouth.” One of the eight nāga queens.
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Dinar
dong tse
དོང་ཙེ།
dīnāra
A gold coin of considerable value.
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Divākaramukhī
—
Divākaramukhī
‟Sun Faced,” one of the six kinnara queens.
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Gaṇapati
tshogs kyi bdag po
ཚོགས་ཀྱི་བདག་པོ།
Gaṇapati
‟Lord of gaṇas,” an epithet of Gaṇeśa, the elephant-headed god invoked to remove obstacles.
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Gandharva
dri za
དྲི་ཟ།
gandharva
A class of nonhuman beings known for their musical skills.
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Gandharvī
dri za mo
དྲི་ཟ་མོ།
gandharvī
Female gandharva.
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Garuḍa
nam mkha’i lding
ནམ་མཁའི་ལྡིང་།
garuḍa
A class of nonhuman beings, half-human and half-bird.
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Garuḍī
nam mkha’i lding mo
ནམ་མཁའི་ལྡིང་མོ།
garuḍī
Female garuḍa.
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Ghoramukhī
gdong drag mo
གདོང་དྲག་མོ།
Ghoramukhī
‟One with the Terrible Face,” one of the eight demonesses who inhabit the eight great charnel grounds.
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Great queen of spirits
’byung po’i dbang phyug ma
འབྱུང་པོའི་དབང་ཕྱུག་མ།
Mahābhūteśvarī
An epithet of Caṇḍakātyāyanī.
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Great Wrath
khro bo chen po
ཁྲོ་བོ་ཆེན་པོ།
Mahākrodha
One of the epithets of Bhūtaḍāmara.
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Guhyaka
gsang ba po
གསང་བ་པོ།
guhyaka
Semidivine beings closely related to or identical with yakṣas, who, like them, live in the realm of Kubera.
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Hāsinī
rgod byed ma
རྒོད་བྱེད་མ།
Hāsinī
‟Laughing One,” one of the eight great bhūtinīs.
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Indra
brgya byin
བརྒྱ་བྱིན།
Indra
The chief god in the realm of the thirty-three gods, also known as Śakra.
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Īśāna
dbang ldan
དབང་ལྡན།
Īśāna
‟Ruler,” an epithet of Rudra.
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Jagatpālinī
’gro ba bskyong ma
འགྲོ་བ་བསྐྱོང་མ།
Jagatpālinī
‟Protectress of the World,” one of the eight great bhūtinīs.
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Jambudvīpa
’dzam bu’i gling
འཛམ་བུའི་གླིང་།
Jambudvīpa
The southern continent, one of the four continents surrounding Mount Meru.
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Jarjaramukhī
rgan mo gdong
རྒན་མོ་གདོང་།
Jarjaramukhī · Jarjarī
Jarjarī
‟One with an Aged Face,” one of the eight demonesses who inhabit the eight great charnel grounds.
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Jayamukhakātyāyanī
ka ta ya na rgyal ba’i bzhin can ma
ཀ་ཏ་ཡ་ན་རྒྱལ་བའི་བཞིན་ཅན་མ།
Jayamukhakātyāyanī
‟Kātyāyanī Face of Victory,” one of the eight kātyāyanī spirits.
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Jvālāmukhī
dza la mu khi
ཛ་ལ་མུ་ཁི།
Jvālāmukhī
“Flaming Mouth.” One of the eight nāga queens.
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Kamalalocanī
pad+ma’i mig can ma
པདྨའི་མིག་ཅན་མ།
Kamalalocanī
‟Lotus-Eyed One,” one of the eight demonesses who inhabit the eight great charnel grounds.
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Kāmeśvarī
’dod pa’i dbang phyug ma · dga’ ba’i dbang phyug ma
འདོད་པའི་དབང་ཕྱུག་མ། · དགའ་བའི་དབང་ཕྱུག་མ།
Kāmeśvarī
‟Goddess of Desire,” one of the eight great bhūtinīs as well as one of the eight great yakṣinīs.
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Kanakavatī
gser ldan ma
གསེར་ལྡན་མ།
Kanakavatī
‟Golden One,” one of the eight great yakṣiṇīs.
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Kāñcanamālā
gser gyi phreng ba ma
གསེར་གྱི་ཕྲེང་བ་མ།
Kāñcanamālā
The name of an apsaras.
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Karkoṭakamukhī
karkote mu khi
ཀརྐོཏེ་མུ་ཁི།
Karkoṭakamukhī
“One with the Face of Karkoṭa.” One of the eight nāga queens.
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Kārttikeya
smin drug
སྨིན་དྲུག
Kārttikeya
Divine son of Śiva and Pārvatī.
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Kātyāyanī
ka ta ya na
ཀ་ཏ་ཡ་ན།
kātyāyanī
Usually an epithet of the goddess Durgā, in the Bhūtaḍāmara Tantra this term refers to a class of wild and powerful female spirits.
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Kiṃkarottama
mngag gzhug mchog
མངག་གཞུག་མཆོག
Kiṃkarottama
‟Best Servant,” one of the eight bhūta kings.
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Kinnara
mi’am ci
མིའམ་ཅི།
kinnara
A class of nonhuman beings, half-human and half-horse, or half-human and half-bird.
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Kinnarī
mi’am ci mo
མིའམ་ཅི་མོ།
kinnarī
Female kinnara.
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Krauñca
—
Krauñca
A mountain split by Kārttikeya.
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Krodhavajra
—
Krodhavajra
‟Vajra of Anger,” one of the epithets of Bhūtaḍāmara.
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Kubera
lus ngan po
ལུས་ངན་པོ།
Kubera
Another name for Vaiśravaṇa, the king of the yakṣas.
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Kuleśvara
rigs sngags kyi dbang phyug
རིགས་སྔགས་ཀྱི་དབང་ཕྱུག
Kuleśvara
‟Lord of the Family,” one of the eight bhūta kings.
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Kumāra
gzhon nu
གཞོན་ནུ།
Kumāra
Another name for Kārttikeya/Skanda, the son of Śiva.
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Kuṇḍalahāriṇī
rna can ma
རྣ་ཅན་མ།
Kuṇḍalahāriṇī
One of the eight great bhūtinīs.
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Kuṇḍalakātyāyanī
ka ta ya na rna cha can
ཀ་ཏ་ཡ་ན་རྣ་ཆ་ཅན།
Kuṇḍalakātyāyanī
‟Kātyāyanī with Earrings,” one of the eight kātyāyanī spirits.
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Kuñjaramati
ba lang mo’i blo gros
བ་ལང་མོའི་བློ་གྲོས།
Kuñjaramati
‟Excellent Mind,” the name of a female spirit summoned in a sādhana.
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Mahāceṭī
bran mo chen mo
བྲན་མོ་ཆེན་མོ།
Mahāceṭī
‟Great Servant,” a bhūtinī.
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Mahādeva
lha chen po
ལྷ་ཆེན་པོ།
Mahādeva
Mahādeva-Śiva
‟Great God,” one of the epithets of Śiva.
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Mahākāla
nag po chen po
ནག་པོ་ཆེན་པོ།
Mahākāla
‟Great Death.” Most often considered a wrathful form of Avalokiteśvara, in the Bhūtaḍāmara Tantra he is one of the wrathful forms of Śiva.
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Mahākātyāyanī
ka ta ya na chen mo
ཀ་ཏ་ཡ་ན་ཆེན་མོ།
Mahākātyāyanī
‟Great Kātyāyanī,” one of the eight kātyāyanī spirits.
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Mahāpadmā
pad chen
པད་ཆེན།
Mahāpadmā
‟The Great Lotus,” one of the eight great bhūtinīs.
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Mahāpadminī
ma hA pad+ma ma Ni
མ་ཧཱ་པདྨ་ཎི།
Mahāpadminī
One of the eight nāga queens.
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Mahāratnī
rin po che
རིན་པོ་ཆེ།
Mahāratnī
‟The Great Jewel,” one of the eight great bhūtinīs.
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Maheśvara
dbang phyug chen po
དབང་ཕྱུག་ཆེན་པོ།
Maheśvara
‟Great Lord,” one of the epithets of Śiva.
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Maheśvara-Mahādeva
dbang phyug chen po’i lha chen po
དབང་ཕྱུག་ཆེན་པོའི་ལྷ་ཆེན་པོ།
Maheśvara-Mahādeva
‟Great Lord Mahādeva,” one of the epithets of Śiva.
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Mahoraga
lto ’phye chen po
ལྟོ་འཕྱེ་ཆེན་པོ།
mahoraga
A class of nonhuman, snake-like beings.
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Mahoragī
lto ’phye chen mo
ལྟོ་འཕྱེ་ཆེན་མོ།
mahoragī
Female mahoraga.
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Manohārī
yid ’phrog ma
ཡིད་འཕྲོག་མ།
Manohārī
‟She who Captivates the Mind,” one of the six kinnara queens.
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Manohāriṇī
yid ’phrog ma
ཡིད་འཕྲོག་མ།
Manohāriṇī
‟She Who Captivates the Mind,” one of the eight great yakṣiṇīs.