लक्ष्मीनारायणौ वाणीधातारौ गिरिजाशिवौ
Lakṣmī and Nārāyaṇa, Vāṇī and Dhātā, Girijā and Śiva,
आधाराधेयनामानौ भोगमोक्षौ तथैव च
Those named as support and supported, as enjoyment and liberation likewise,
सुखदुःखादि यद्द्वन्द्वं दृश्यते श्रूयते ऽपि वा
Whatever pair of opposites such as pleasure and pain is seen or heard,
उत्तीर्ममपरं ज्योतिः कामाक्षीनामकं विदुः
They know the supreme light beyond all this as that named Kāmākṣī.
इत्थं हि शक्तिमार्गे ऽस्मिन्यः पुमानिह वर्तते
Thus, in this path of Shakti, whoever abides here—
अमन्त्रं वा समत्रं वा कामाक्षीमर्चयन्ति ये
Whether with mantra or without mantra, those who worship Kamakshi—
किं पुनः क्षत्त्रिया विप्रा मन्त्रपूर्वं यजन्ति ये
How much more so, then, for Kshatriyas and Brahmins who worship with mantras—
सितामध्वाज्यकदलीफलपायसरूपकम्
With offerings of white honey, clarified butter, plantain fruit, and sweet rice—
योनार्चयति शक्तो ऽपि स देवीशापमाप्नुयात्
Even if capable, one who worships the yoni may incur the curse of the Goddess.
गृहस्थस्तु महादेवीं मङ्गलाचारसंयुतः
But the householder, accompanied by auspicious conduct, should worship the great Goddess.
गुरुस्त्रिवारमाचारं कथयेत्कलशोद्भव
The guru should explain the procedure three times, O one born from the pot.
लक्ष्मीनारायणौ वाणीधातारौ गिरिजाशिवौ
Lakshmi and Narayana, Vani and Dhata, Girija and Shiva—
इति सर्वं मया प्रोक्तं समासेन घटोद्भव
Thus, all has been spoken by me in summary, O pot-born one.
एतावदवधानेन सर्वज्ञो मतिमान्भवेत्
By attending to this alone, one becomes all-knowing and wise.
अभ्युक्ष्य विधिवन्मन्त्रैर्गुरूक्तक्रमयोगतः
Having sprinkled (purified) according to rule with mantras, in the manner taught by the guru—
प्राङ्मुखो दृढमाबध्य पद्मासनमनन्यधीः
Facing east, firmly seated in the lotus posture, with mind unwavering—
द्विरुक्तबालबीजानि मध्याद्यङ्गुलिषु क्रमात्
He should place the twice-recited Bala seed-syllables in the middle fingers, in order—
अग्निप्राकारपर्यन्तं कुर्यात्स्वास्त्रेण मन्त्रवित्
He should, with his own weapon-mantra, form a circle of fire as a protective boundary.
व्याप कन्यासमारोप्य व्यापयन्वाग्भवादिभिः
Having placed the maiden (kanya), he should pervade her with the Vagbhava and other seed-syllables.
नाभौ हृदि भ्रुवोर्मध्ये बालाबीजान्यथ न्यसेत्
He should then place the Bala seed-syllables at the navel, heart, and between the eyebrows.
बालाबीजानि तान्येव द्विरावृत्त्याथ विन्यसेत्
Those same Bala seed-syllables should be placed again, repeating twice.
नाभ्यादावथ विन्यस्य न्यसेदथ पदद्वये
Having placed them at the navel and so forth, he should then place them at the two feet.
नवासनानि ब्रह्माणं विष्णुं रुद्रं तथेश्वरम्
Place the seats of Brahmā, Viṣṇu, Rudra, and Īśvara.
विद्यासनं च विन्यस्य हृदये दर्शयेत्ततः
Then, establishing the seat of knowledge, one should visualize it in the heart.
वायुमापूर्य हुं हुं हुं त्विति प्राबीध्य कुण्डलीम् वाराही च तथेन्द्राणी चामुण्डा चैव सप्तमी
Filling with air, uttering 'huṃ huṃ huṃ', one should awaken the Kuṇḍalinī; likewise, Vārāhī, Indrāṇī, Cāmuṇḍā, and Saptamī.
भावयित्वा पुनस्तं च स्वस्थाने विनिवेश्य च मुद्रादेवीर्न्यसेदष्टावेष्वेव द्वे च ते पुनः
After meditating thus, placing it again in its own place, one should assign the goddess mudrās—eight in all, and then two more.
समस्तमूर्ध्नि दोर्मूलमध्याग्रेषु यथाक्रमम् सर्वविद्राविणी पश्चात्सर्वार्थाकर्षणी तथा
On the crown of the head, at the base, in the middle, and at the tip of the arms, in order; then, Sarvavidrāviṇī at the back, and likewise Sarvārthākarṣaṇī.
हृदयादौ च विन्यस्य कुङ्कुमं न्यासमाचरेत् महाङ्कुशी च सर्वाद्या सर्वाद्या खेचरी तथा
Beginning from the heart, one should perform the application of kuṅkuma; Mahāṅkuśī and Sarvādyā, and likewise Khecarī.
आद्यबीजद्वयं न्यस्य ह्यन्त्यबीजं न्यसेदिति योनिमुद्रेति विज्ञेयास्तत्र चक्रेश्वरीं न्यसेत्
Placing the two initial seed-syllables, then the final seed-syllable—this is known as the Yoni Mudrā; there, one should install Cakreśvarī.
वर्गाष्टकं न्यसेन्मूले नाभौ हृदयकण्ठयोः ततः कलानां नित्यानां क्रमात्षोडशकं न्यसेत्
One should assign the eight groups of letters at the root, navel, heart, and throat; then, in order, the sixteen eternal phases.