Agni Purana

कामधेनुरियं विद्या सप्तधा परिकीर्त्तिता । मन्त्रराजं प्रवक्ष्यामि शत्रुचौरादिमोहनम् ।। ३२४.

This knowledge is called the wish-fulfilling cow, described in seven ways; I will declare the king of mantras, which bewilders enemies, thieves, and the like.

महाभयेषु सर्व्वषु स्मर्त्तव्यं हरपूजितं । लक्षं जप्त्तवा तिलैर्हो मः सिद्ध्येदुद्धरारकं श्रृणु ।। ३२५.

In all great dangers, one should remember the worshipped by Hara; by reciting it a hundred thousand times and offering sesame oblations, success and deliverance are obtained—listen.

ओं हले शूले एहि ब्रह्मसत्येन विष्णुसत्येन रुद्रसत्येन रक्ष मां वाचेश्वराय स्वाहा ।। दुर्गात्तारयते यस्मात्तेन दुर्गा शिवा मता । ओं चण्डकपालिनि दन्तान् किटि क्षिटि गुह्ये फट् ह्रीँ । अनेन मन्त्रराजेन क्षालयित्वा तु तण्डुलान् ।। ३२५.

Oṃ hale śūle, come! By the truth of Brahmā, the truth of Viṣṇu, the truth of Rudra, protect me, to the Lord of Speech, svāhā. Because she delivers from danger, she is called Durgā, the auspicious one. Oṃ Caṇḍakapālinī, with teeth, kiṭi kṣiṭi, in the secret place, phaṭ hrīṃ. With this king of mantras, after purifying rice grains—

त्रिशद्वारानि जप्तानि तच्चौरेषु प्रदापयेत् । दन्तैशचूर्णानि शुक्लानि पतितानि हि शुद्धये ।। ३२५.

Recite it at the three thresholds and give it to thieves; the powder of white, fallen teeth is for purification.

ओं ज्वलल्लोचन कपिलजटाभारभास्वर विद्रावण त्रैलोक्यडामर दर भ्रम आकट्ट तोटय मोटय दह पट एवं सिद्धिरुद्रो ज्ञापयति यदि ग्रहोपगतः स्वर्गल्लोकं देवलोकं वा आरामविहाराचलं तथापि तमावर्त्तयिष्यामि बलिं गृह्ण ददामि ते स्वाहेत् । क्षेत्रपालबलिं दत्वा ग्र्हो न्यासाद्‌ह्रदं व्रजेत् । शत्रवो नाशमायान्ति रणे वैरगणक्षयः ।। ३२५.

Oṃ, blazing-eyed one, shining with tawny matted locks, disperser, subduer of the three worlds, tremble, wander, draw, strike, crush, burn, cover—thus, Rudra grants success. If one is seized by a planet, whether in heaven, among the gods, or in a garden, retreat, or mountain, I will bring him back. I offer you the bali; after giving the bali to the guardian of the field, one should proceed to the house or sacred pond. Enemies are destroyed, and in battle, the host of foes perishes.

हंसबीजन्तु विन्यस्य विषन्तु त्रिविधं हरेत् । अगुरुञ्चन्दनं कुष्ठं कुङ्कुमं नागकेशरम् ।। ३२५.

By placing the haṃsa seed and poison, three kinds of poison are removed; aguru, sandalwood, kuṣṭha, kuṅkuma, and nāgakeśara are used.

नखं वै देवदारुञ्च समं कृत्वाथ धूपकः । माक्षइकेन समायुक्तो देहवस्त्रादिधूपनात् ।। ३२५.

Equal parts of nail and devadāru are made into incense; mixed with honey, fumigating the body, clothing, and so on.

विवादे मोहने स्त्रीणं मण्डने कलहे शुभः । कन्याया वरणे भाग्ये मायामन्त्रेण मन्त्रितः ।। ३२५.

In disputes, enchantment, adornment of women, and quarrels, it is auspicious; in choosing a husband for a maiden, and for fortune, it is empowered by the māyā mantra.

ह्रीँ रोचनानागपुष्पाणि कुङ्कुमञ्च मनःशिला । ललाटे तिलकं कृत्वा यं पश्येत्स वशी भवेत् ।। ३२५.

Hrīṃ, rocanā, nāga flowers, kuṅkuma, and manaḥśilā—by making a mark on the forehead with these, whoever is seen becomes subject to one's will.

शतावर्य्यास्तु चूर्णन्तु दुग्धपीतञ्च पुत्रकृत् । नागकेशरचूर्णन्तु घृतपक्कन्तु पुत्र्कृत् ।। ३२५.

Powder of śatāvarī, when drunk with milk, produces sons; powder of nāgakeśara, cooked with ghee, also produces sons.

पालाशवीजपानेन लभेत पुत्रकन्तथा । ओं उत्तिष्ठ चामुण्डे जम्भय मोहय अमुकं वशमानय स्वाहा । षड्‌विंशा सिद्धविद्या सा नदीतीरमृता श्रियम् ।। ३२५.

By drinking the seeds of the palāśa tree, one obtains sons. Oṃ, arise O Cāmuṇḍā, paralyze, bewilder, bring so-and-so under control, svāhā. This is the twenty-sixth accomplished knowledge, called the nectar of the riverbank, bringing prosperity.

कृत्वोन्मत्तरसेनैव नामालिख्मार्कपत्रके । मूत्रोत्सर्गन्ततः कृत्वा जपेत्तामानेयेत्तस्त्रियम् ।। ३२३.

By writing the name with the juice of the mad root on an arka leaf, then urinating, recite the mantra and thus bring the woman.

ओं क्षुंसः वषट् । मद्वामृत्युञ्जयो मन्त्रो जप्याद्धोमाच्च पुष्टिकृत् । ओं हंसः ह्रूँ हूं स ह्नः सौः । मृतसञ्जीवनी विद्या अष्टार्णा जयकृद्रणे ।। ३२३.

Oṃ kṣuṃsaḥ vaṣaṭ. By reciting the Mṛtyuñjaya mantra, and by oblation, nourishment is produced. Oṃ haṃsaḥ hrūṃ hūṃ saḥ hnaḥ sauḥ. The knowledge that revives the dead, with eight syllables, grants victory in battle.

मन्त्रा ईशानमुख्याश्च धर्म्मकामादिदायकाः । ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ।। ३२३.

The mantras, with Īśāna at their head, bestow righteousness, desire, and more; Īśāna is the lord of all knowledge, the ruler of all beings.

ब्रह्माणश्चाधिपतिर्ब्रह्म शिवो मेऽस्तु सदाशिवः । ओं तत्पुरुषाय शिद्महे महादेवाय धीमहि तन्नो रुद्रः प्रचोदयात् । ओं अघोरेभ्योऽथ घोरेभ्यो घोरहरेभ्यस्तु सर्वतः ।। ३२३.

He is also the lord of Brahmā; may Brahman, Śiva, and Sadāśiva always be favorable to me. Om, we contemplate that Supreme Person, we meditate on the great god; may Rudra inspire us. Om, to those who are beyond terror, to those who are terrifying, to those who remove terror, everywhere—

सर्व्वेभ्यो नमस्ते रुद्ररूपेभ्यः । ओं वामदेवाय नमो ज्येष्ठाय नमः रुद्राय नमः । कालाय नमः कलविकरणाय नमो बलविकरणाय नमो बलप्रमथनाय नमः । सर्व्वभूतदमनाय नमो मनोन्मानाय नमः । ओं सद्योजातं प्रवक्ष्यामि सद्योजाताय वै नमः । भवे भवेऽनादिभवे भजस्व मां भवोद्‌भव ।। ३२३.

Salutations to all forms of Rudra! Om, homage to Vāmadeva, homage to the eldest, homage to Rudra, homage to Time, homage to the transformer of Time, homage to the destroyer of strength, homage to the crusher of strength, homage to the subduer of all beings, homage to the agitator of the mind. Om, I will declare the Sadyojāta; homage indeed to Sadyojāta. In every birth, in the birth without beginning, accept me, O source of becoming.

पञ्चब्रह्माङ्गष्ट्‌कञ्च२ वक्ष्येऽहं भुक्तिमुक्तिदं । ओं नमः परमात्मने पराय कामदाय परमेश्वराय योगाय वोगसम्भिवाय सर्व्वकराय कुरु सत्य भव भवोद्भव वामदेव सर्व्वकार्य्यकर पापप्रशमन सदाशिव प्रसन्न नमोऽस्तु ते स्वाहा ।। हृदयं सर्व्वार्थदन्तु सप्तत्यक्षरसंयुतं । ओं शिवः शिवाय नमः शिवः । ओं हृदये ज्वालिनि स्वाहा शिखा । ओं शिवात्मक महातेजः सर्व्वज्ञ प्रभुरावर्त्तय महाघोर कवच पिङ्गल नमः । महाकवच शिवाज्ञया हृदयं बन्ध घूर्णय चूर्णय सूक्ष्मवज्रवर वज्रपाश धनुर्वज्राशनिवज्रशरीर मम शरीरमनुप्रविश्य सर्व्वदुष्टान् स्तम्भय हूँ । अक्षराणान्तु कवचं शतं पञ्चाक्षराधिकम् ।। ३२३.

I will declare the eightfold limbs of the fivefold Brahman, which grant enjoyment and liberation: Om, homage to the Supreme Self, to the highest giver of desires, to the Supreme Lord, to Yoga, to the source of union, to the doer of all; make it true, O Bhava, O source of becoming, O Vāmadeva, doer of all deeds, remover of sin, ever-auspicious one, gracious one, homage to you, svāhā! The heart, which grants all aims, is composed of seventy syllables: Om, Śiva, homage to Śivā, Śiva; Om, in the heart, to the flaming one, svāhā, to the crest; Om, of the nature of Śiva, of great splendor, all-knowing, the lord, revolve, O great and terrible armor, O tawny one, homage! By Śiva's command, bind the heart with the great armor, whirl, pulverize, O subtle adamantine, best of vajras, vajra-noose, vajra-bow, vajra-arrow-bodied one, enter my body and paralyze all evildoers, hūm! The armor of the syllables is a hundred, with five more than the five-syllabled mantra.

ईश्वर उवाच रुद्राक्षकटकं धार्य्यं विषमं सुसमं दृढम् । एकत्रिपञ्चवदनं यथालाभन्तु धारयेत् ।। ३२५.

Īśvara said: One should wear a Rudrākṣa bracelet, whether uneven or even, firmly; it may have one, three, five, or as many faces as are obtained.

द्विचतुःषण्मुखं शस्तमव्रणं तीव्रकण्ठकं । दक्षवाहौ शिखादौ च धारयेच्चतुराननं ।। ३२५.

A bracelet with two, four, or six faces is excellent, unblemished, and with a strong thread; the four-faced one should be worn on the right arm, on the crest, or elsewhere.

अब्रह्मचारी ब्रह्मचारी अस्नातः स्नातको भवेत् । हैमी वा मुद्रिका धार्य्या शिवमन्त्रेण चार्च्च्य तु ।। ३२५.

One who is not a celibate, or who is a celibate, or who is unbathed, becomes pure after bathing; a golden ring should be worn, worshipped with the Śiva mantra.

शिवः शिखा तथा ज्योतिः सवित्रश्चेतिगोचराः । गोचरन्तु कुलं ज्ञेयं तेन लक्षअयस्तु दीक्षइतः ।। ३२५.

Śiva, the crest, and the light, as well as Savitṛ, are the domains; the lineage should be known by that domain, and by that mark one is initiated.

प्राजापत्यो महीपालः कपोतो ग्रन्थिकः शिवे । कुटिलाश्चैव वेतालाः पद्महंसाः शिखाकुले ।। ३२५.

The prājāpatya, the king, the dove, the knotted one are of Śiva; the crooked ones and the ghosts, the lotus and the swan are of the crest lineage.

धृताराष्ट्रा बकाः काका गोपाला ज्योतिसंज्ञके । कुटिका सारठाश्चैव गुटिका दण्डिनोऽपरे ।। ३२५.

Dhṛtarāṣṭra, cranes, crows, cowherds are known as the light lineage; the hut-dwellers, charioteers, bead-wearers, and staff-bearers are others.

सावित्री गोचरे चैवमेकैकस्तु चतुर्विधः । सिद्धाद्यंशकमाख्यास्ये येन मन्त्रः सुसिद्धिदः ।। ३२५.

In the Savitṛ domain, each one is of four kinds; I will declare the first portion of the accomplished, by which the mantra grants great success.

भूमौ तु मातृका लेख्याः कूटषण्डविवर्ज्जिताः । मन्त्राक्षराणि विश्लिष्य अनुस्वारं नयेत् पृथक् ।। ३२५.

On the ground, the mātṛkā letters should be written, avoiding the secret and the neuter; separating the mantra syllables, one should add the anusvāra separately.

साधकस्य तु या संज्ञा तस्या विश्लेषणं चरेत् । मन्त्रस्यादौ तथा चान्ते साधकार्णानि योजयेत् ।। ३२५.

For the practitioner, the designation should be analyzed; at the beginning and end of the mantra, the practitioner’s syllables should be joined.

सिद्धः साध्यः सुसिद्धोऽरिः संज्ञातो गणयेत् क्रमात् । मन्त्रस्यादौ तथा चान्ते सिद्धिदः स्याच्छतांशतः ।। ३२५.

Siddha, sādhya, susiddha, and ari are to be counted in order; at the beginning and end of the mantra, the bestower of success is a hundredfold.

सिद्धादिश्चान्तसिद्धिश्च तत्क्षणादेव सिध्यति । सुसुद्धादिः सुसिद्धान्तः सिद्धवत् परिकल्पयेत् ।। ३२५.

Beginning with siddha and ending with siddhi, success is attained at that very moment; beginning with susiddha and ending with susiddha, it should be considered like siddha.

अरिमादौ तथान्ते च दूरतः परिवर्ज्जयेत् । सिद्धः सुसिद्धश्चैकार्थे अरिः साध्यस्तथैव च ।। ३२५.

One should avoid ari at the beginning and end, and from a distance; siddha, susiddha, and sādhya have the same meaning, as does ari.