मोहनाय रिपूणां च यो जपेद्विष्णुसंहिताम्
Whoever recites the Viṣṇu Saṃhitā for the bewilderment of enemies—
वशीकरणहेतोर्यः कूष्मांडीः प्रजपेन्नरः
Whoever recites the Kūṣmāṇḍī mantras for the purpose of subjugation—
यः स्तंभाय रिपूणां वै प्राजापत्यं च वारुणम् मंत्रसंस्तंभितास्तस्य जायंते सर्वशत्रवः
Whoever recites the Prājāpatya or Vāruṇa mantras for the immobilization of enemies, all his adversaries become restrained by the power of the mantra.
जपेत्काली करालीति यः शोषाय नरो द्विजाः
Whoever recites the Kālī or Karālī mantra for the purpose of drying up, O twice-born—
एष मंत्रस्तदा जप्तो ह्यगस्त्येन महात्मना
This mantra was then recited by the great-souled Agastya.
एतत्प्रभावं यत्पीठं मंत्राणां सिद्धिकारकम्
This is the power of that seat, which brings success to mantras.
यो वांछति पुनः स्वर्गं स तत्र द्विजसत्तमाः
Whoever desires heaven again, O best of twice-born, should do so there.
अथ वांछति यो मोक्षं विरक्तो भवसागरात् ६.३६.
Or, whoever desires liberation, being detached from the ocean of existence—
तत्कथं सिद्धिमायाति मंत्रजाप्यं हि सूतज
How does one attain success in mantra recitation, O son of Sūta?
वदतो ब्राह्मणेंद्रस्य पुरा दुर्वाससो मुनेः
This was spoken of by the foremost of Brahmins, the sage Durvāsas, in ancient times.
तेन पूर्वं पिताऽस्माकं पृष्टो दुर्वाससा द्विजाः
Our father was previously questioned about this by Durvāsas, O twice-born.
दुर्वासा उवाच साधयिष्याम्यहं मन्त्रमभीष्टं कमपि व्रती
Durvāsas said: 'I will accomplish any desired mantra for one who is observant of vows.'
प्रत्यवायसमोपेतं बहुच्छिद्रसमाकुलम्
But it is beset with obstacles and full of many flaws.
तस्मान्मंत्रकृते सिद्धिं यदि त्वं वांछसि द्विज
Therefore, if you desire success in mantra practice, O twice-born—
तत्र चित्रेश्वरीपीठमगस्त्येन विनिर्मितम्
There, the seat of Citreśvarī was established by Agastya.
न तत्र जायते छिद्रं प्रत्यवायो न च द्विज
There, no flaw arises, nor is there any obstacle, O twice-born.
चातुर्युंग्यं हि तत्पीठं स्थितानां सिद्धिमाह रेत्
That seat is indeed fourfold, and it grants perfection to those who are established upon it.
यो यं साधयितुं मन्त्रमिच्छति द्विजसत्तम ॥ ६.३६.
O best of twice-born, whoever wishes to accomplish any purpose with a mantra—
ततो भवति संसिद्धो मंत्रार्हः स नरः शुचिः दशांशेन तु होमः स्यात्सुसमिद्धे हुताशने
Then, that pure man becomes accomplished and worthy of the mantra; the oblation should be performed with one-tenth in a well-kindled fire.
ततस्तु जायते सिद्धिर्नूनं तन्मंत्रसंभवा
Thereafter, perfection certainly arises, born from that mantra.
तर्पणैः कन्यकानां च होमः स्यात्स फलप्रदः
By offerings to maidens and by oblation, it becomes fruitful.
एतत्कृतयुगे प्रोक्तं मंत्रसाधनमुत्त मम्
This is the supreme method of mantra-accomplishment spoken for the Krita age.
एतत्त्रेतायुगे प्रोक्तं पादोनं मन्त्रसाधनम्
This is the method of mantra-accomplishment taught for the Treta age, lacking one quarter.
एवं तत्र समासाद्य सिद्धिं मंत्रसमुद्भवाम्
Thus, having attained perfection arising from the mantra there—
शापानुग्रहसामर्थ्यसंयुतस्तेज साऽन्वितः
Endowed with the power of blessing and cursing, and possessed of radiance—
ततश्चित्रेश्वरं पीठं समायातोऽथ सन्मुनिः
Then, the sage arrived at the seat of Chitreśvara.
तत्र संसाधयामास सर्वान्मंत्रान्यथाक्रमम्
There, he accomplished all the mantras in their proper order.
इति संसिद्धमंत्रः स चमत्कारपुरं गतः ६.३६.
Thus, having perfected the mantra, he went to the city of marvels.
अथापश्यत्स विप्राणां वृन्दं वृन्दारकोपमम् ॥। एके वेदविदस्तत्र वेदव्याख्यानतत्पराः
Then he saw a gathering of Brahmins, resembling a cluster of gods; some there were versed in the Vedas, intent on expounding them.
यज्ञविद्याविदोऽन्येऽपि यज्ञाख्यानपरायणाः
Others were skilled in the science of sacrifice, devoted to narrating sacrificial rites.