Agni Purana

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.

आदौ सिद्धः स्थितो मन्त्रे तदन्ते तद्वदेव हि । मध्ये रिपुसहस्राणि न दोषाय भवन्ति हि ।। ३२५.

If siddha is at the beginning of the mantra and at the end likewise, even thousands of enemies in the middle do not cause harm.

मायाप्रसादप्रणवेनांशकः ख्यातमन्त्रके । ब्रह्मांशको ब्र्ह्मविद्या विष्ण्वङ्गो वैष्णवः स्मृतः ।। ३२५.

With the portion of māyā, prasāda, and praṇava, the mantra is renowned; the portion of Brahmā is brahmavidyā, the portion of Viṣṇu is called Vaiṣṇava.

रुद्रांशको भवेद्वीर इन्द्रांशश्चेश्वरप्रियः । नागांशो नागस्तब्धाक्षो यक्षांशो भूषणप्रियः ।। ३२५.

A portion of Rudra gives rise to a valiant man; a portion of Indra, one dear to the lord; a portion of the Nāga, a man with steadfast eyes; a portion of the Yakṣa, one fond of ornaments.

गन्धर्व्वाशोऽतिगीतादि भीमांशो राक्षसांशकः । दैत्यांशः स्याद् युद्धकार्य्यो मानी विद्याधरांशकः ।। ३२५.

A portion of the Gandharva brings one excessively fond of singing and the like; a portion of Bhīma, one with a demonic aspect; a portion of the Daitya, one inclined to battle; a proud man is of Vidyādhara portion.

पिशाचांशो मलाक्रान्तो मन्त्रं दद्यान्निरीक्ष्य च । मन्त्र एकात् फड़न्तः स्यात् विद्यापञ्चाशतावधि ।। ३२५.

A portion of the Piśāca is one afflicted by impurity; he should give the mantra after examination; the mantra, ending with 'phat', extends up to fifty syllables in knowledge.

बाला विंशाक्षरान्ता च रुद्रा द्वाविंशगायुधा । तत ऊर्द्ध्वन्तु ये मन्त्रा वृद्वा यावच्छतत्रयं ।। ३२५.

The Bālā mantra ends with twenty syllables, the Rudrā with twenty-two weapons; above that are the mantras, O wise one, up to seventy-six syllables.

अकारादिहकारान्ताः क्रमात् पक्षौ सितासितौ । अनुस्वारविसर्गेण विना चैव स्वरा दश ।। ३२५.

From the letter 'a' to the letter 'ha', in order, the two groups are white and black; without anusvāra and visarga, there are ten vowels.

ह्रस्वाः शुक्ला दीर्घाः श्यामांस्तिथयः प्रतिपन्मुखाः । उदिते शान्तिकादीनि भ्रमिते वश्यकादिकम् ।। ३२५.

Short vowels are white, long vowels are dark; the lunar phases proceed from the first day; at sunrise, rites for peace and so on, at moonrise, those for subjugation and the like.

भ्रामिते सन्धयो द्वेषोच्चाटने स्तम्भनेऽस्तकम् । इहावाहे शान्तिकाद्यं पिङ्गले कर्षणादिकम् ।। ३२५.

When the moon is in motion, junctions are for enmity, expulsion, and immobilization; when the moon is stationary, rites for peace and so on; in the tawny phase, rites for attraction and the like.

मारणोच्चाटनादीनि विषुवे पञ्चधा पृथक् । अधरस्य गृहे पृथ्वी ऊर्द्ध्वे तेजोऽन्तरा द्रवः ।। ३२५.

Rites such as killing and expulsion are performed separately in five ways during the equinox; in the lower part is earth, above is fire, and in between is liquid.