Toh 544The Great Sovereign Tantra of Siddhaikavīra

Summary

The Tantra of Siddhaikavīra is a tantra of ritual
and magic. It is a relatively short text extant in numerous Sanskrit manuscripts
and in Tibetan translation. Although its precise date is difficult to establish,
it is arguably the first text to introduce into the Buddhist pantheon the deity
Siddhaikavīra—a white, two-armed form of Mañjuśrī. The tantra is primarily
structured around fifty-five mantras, which are collectively introduced by a
statement promising all mundane and supramundane attainments, including the ten
bodhisattva levels, to a devotee who employs the Siddhaikavīra and, presumably,
other Mañjuśrī mantras. Such a devotee is said to become a wish-fulfilling gem,
constantly engaged in benefitting beings. Most of the mantras have their own
section that includes a description of the rituals for which the mantra is
prescribed and a brief description of their effects. This being a tantra of the
Kriyā class, the overwhelming majority of its mantras are meant for use in rites
of prosperity and wellbeing.

Acknowledgements

This translation was produced by the Dharmachakra Translation Committee
under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the
text from the Sanskrit, and Andreas Doctor compared the translation against the
Tibetan translation contained in the Degé Kangyur and edited the text.

This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.

Introduction

Despite what its title might suggest, the Siddhaikavīratantra (hereafter SEV) is not a tantra of
Siddhaikavīra in the same way that, for example, the Hevajratantra is a tantra of Hevajra.
Siddhaikavīra is not the main subject, and indeed, excluding the chapter
colophons, his name is mentioned in the tantra only three times—and,
interestingly, never in a mantra. Nevertheless, Siddhaikavīra is awarded
prominence in the text in a short preamble that introduces the SEV and
points out the soteriological nature of the mantra of
Siddhaikavīra-Arapacana, the forty-first mantra of the fifty-five in this
text and the only one that invokes him, setting this mantra somewhat apart
from other mantras, most of which have magical and practical applications.
The ritual related to this particular mantra requires the visualization of
Siddhaikavīra, but even then he is invoked not by the name Siddhaikavīra but
as Arapacana. Only one other mantra, addressed to Arkamālinī
(Mahāsarasvatī), involves the visualization of Siddhaikavīra.

The deity that can be distilled from the SEV is in essence Mañjuśrī;
he is addressed in the traditional homage at the beginning of the tantra
under his name of Mañjughoṣa; it is he, under his name Mañjuvajra, who
delivers the SEV at the bodhisattva Vajradhara’s request; and Siddhaikavīra,
likewise, is none other than Mañjuśrī. In the paragraph following the
forty-first mantra, Siddhaikavīra is equated with both Arapacana and
Mañjuvajra. Thus, the distribution and juxtaposition of these names
throughout the text implies that all these deities are one and the same:
Mañjuśrī. One of the lesser-known forms of Mañjuśrī, Siddhaikavīra is also
the subject of four sādhanas in the Sādhanamālā
(Bhattacharyya 1968) where some of his descriptions
correspond in detail to the visualizations given in the SEV—he is a white
figure with a blue lotus in his left hand and displaying a boon-granting
gesture with his right. In two of these sādhanas he is called
Siddhaikavīramañjughoṣa, confirming that he is identical to the deity
mentioned in the homage at the beginning of the SEV, Mañjughoṣa.

Being a collection of mantras and their rituals, the SEV introduces
the reader to the enchanted world of magical powers that can affect the
daily reality of people’s lives and, ultimately, deliver them from the
miseries of cyclic existence. Since, however, the SEV is a Kriyā tantra, it
is the mantras of magic that predominate in this text. These mantras testify
to the richness and versatility of the Buddhist pantheon in this formative
period of the Buddhist tantra. The deities being invoked are given a range
of evocative names and epithets—the glossary of the names found in this
tantra contains more than 100 entries. The appearance in this text of some
deities, including Caṇḍamahāroṣaṇa and Kurukullā, could be the
first anywhere in literary sources, making the SEV a historically important
text.

The date of the SEV is very uncertain. As a Kriyā tantra, it could
date from as early as the beginning of the Common Era. At the opposite end,
its terminus ante quem is set by the date of the Tibetan translation by the
great paṇḍit Atīśa (980–1054). It might be not unreasonable to guess,
however, that the SEV dates to somewhere between the 7th and the 9th
centuries. This tantra is extant in both Sanskrit and in Tibetan. The
Sanskrit text has been preserved in many manuscripts held in the National
Archives in Kathmandu as well as in several libraries around the world; it
has also been edited and published twice, by Janardan Pandey (1998) and then
by Nobuo Otsuka (1995). The Tibetan canonical translation found in the
Kangyur (Toh 544) is attributed to Dīpaṃkara Śrījñāna (Atīśa) and Géwai
Lodrö. It is also included, together with a commentary by Jamyang Khyentse
Wangpo (1820–1892), in the 19th century collection of practice materials,
the Druptap Küntü (sgrub thabs kun btus). That it was the subject of commentary as late as the 19th
century indicates that the SEV, despite being a Kriyā tantra, never lost its
popularity over time.

Summary of the Chapters

The SEV is divided into four chapters of decreasing length. Chapter
1, the longest, contains a mixture of mantras with a variety of
applications. They are grouped by their applications and include mantras for
controlling weather, warding off enemies, averting disasters, removing fear,
pacifying disputes, stopping fires, preventing epidemics, curing diseases,
safely delivering a child, releasing one from imprisonment, obtaining long
life, and curing leprosy, as well as more general applications for
protecting humans and animals from all kinds of trouble, destroying evil,
and fulfilling one’s wishes. The deities invoked in this chapter range in
their origin from flesh-eating demons, or piśācas, such as Parṇaśabarī, to
sambhogakāya deities such as Caṇḍamahāroṣaṇa.

Chapter 2 contains two groups of mantras. The first group concerns
divination and soothsaying. At the beginning, the qualities of a person to
whom the contents of this chapter can be revealed are described and,
pertinently, the value and sacredness of truth is stressed. As we read in
the invocation to Vimalacandra, one of the gods of divination (2.2-3):

The world is sustained by truth;

It is preserved by truth;

Through truth, it abides in Dharma;

Truth is eternal as Brahman.

Truth is the Buddha, the Dharma and the Saṃgha;

It is the ocean of qualities.

By these words of truth

May you swiftly enter the mirror [of divination].

In the original Sanskrit we have a play on words, as the word used
for “mirror,” darpaṇa, can also be
another name for the mountain of Kubera, itself associated with divination.
The rites and methods described aim at ascertaining facts that are normally
outside one’s sphere of perception, like possible good or bad outcomes of a
particular undertaking, or even the time of someone’s death. The requested
knowledge can be revealed in a mirror, in one’s sleep, or in some other way.
The deities invoked in divination mantras range from piśācas, such as
Karṇapiśācī, to sambhogakāya deities such as Mañjuśrī. The name
“Karṇapiśācī” suggests a piśācī who whispers into one’s ear (karṇa), and as may be expected, her mantra
requests her to whisper her answers into one’s ear. Other divination deities
can have equally suggestive names or epithets, such as Siddhalocanā
(Accomplished Vision), Satyavādinī (Speaker of Truth), or Svapnavilokinī
(One Who Can See Dreams).

The other group of mantras in this chapter is concerned with
obtaining desired things, be it a lover, wealth, or even a kingdom. First is
the mantra of mighty Aditi, who, if propitiated in the prescribed manner,
can help one obtain a girl, riches, or power. Interestingly, we find a touch
of realism here, as the text tells us that one can obtain a kingdom only if
one is of royal descent; otherwise one will only obtain “great splendor.”
The deities invoked in this section range from yakṣa spirits, such as those
in the retinues of Jambhala or Vasudharā, to the mighty Mahālakṣmī or the
two deities just mentioned.

Chapter 3 is dedicated to the mantras of deities mainly invoked to
increase powers of eloquence, intelligence, memory, and learning. The first
two mantras invoke two manifestations of Mañjuśrī, Siddhaikavīra (even
though, as discussed above, the mantra invokes him by the name Arapacana)
and Vākya. The rituals of the latter can also bestow longevity and other
boons. The next few mantras are dedicated to Mañjuśrī’s consort,
Mahāsarasvatī; their benefits are the same as those mentioned above.
Mahāsarasvatī, here identified with Tārā, is visualized in the form of a
young girl whose body has the nature of great compassion and appears “in all
the fresh beauty of budding youth.” She can grant all siddhis. The chapter
closes with the mantras invoking, again, various forms of Mañjuśrī.

Chapter 4 contains only four mantras—all four used mainly for
enthralling. The first two are addressed to the mysterious deity Lavaṇāmbha
(Salty Water), whom the SEV associates with Avalokiteśvara. Invoked in the
magic of love and seduction, his name could be a metaphor for the thirst
that his rituals produce—thirst that can only be quenched by union with the
desired person. Next is the mantra of Kurukullā, the goddess with an arrow
and bow well known for her enthralling powers. The collection ends with an
obscure mantra whose grammar is ambiguous and open to different
interpretations. The content of the mantra also seems somewhat inconsistent
with the ritual subsequently described. The mantra seems to be addressed to
a male deity who governs the movements of the planets and is responsible for
timely rain and for bringing prosperity and happiness, and yet the ritual in
which it is employed is used to summon a desired woman or man.

Notes on the Translation

As well as being divided into four chapters, the tantra can also be
divided into fifty-five sections, each containing one mantra. The content of
each section fits a particular pattern. Typically, a section starts with the
mantra and is followed by a statement of the mantra’s application and
effects, with a description of one or more ritual procedures required to
achieve a particular result. To reflect this structure and for easy
navigation and reference, we have numbered the mantras in our translation.

There is no clear dividing line in the SEV between Buddhist and
Hindu pantheons. Some deities, such as Lakṣmī, would normally be regarded as
Hindu, while others, such as Sarasvatī or Kubera, have been shared to a
great extent by both religions. Many are exclusively Buddhist. Because of
the non-denominational spirit in this world of magic, it can sometimes be
difficult to determine whether a deity is actually meant to be Buddhist or
not, as for example in the case of Gaṇapati, whose form seems to be the
favorite for making ritual effigies in some rites, such as the rite for
stopping an onslaught by a hostile army.

When translating the names of deities, particularly the names found
in mantras, it is not easy to decide whether a given appellation should be
interpreted as a proper name or an epithet. When faced with such
ambiguities, our translation tends to leave the borderline cases
untranslated, with the literal meaning given in the glossary. In some
mantras, the deity is addressed only by an epithet or epithets, and we can
do no more than guess who this could be. Only the context suggests Tārā,
Sarasvatī, etc. In cases where we find a group of names in grammatical
apposition, our uncertainty regarding which names in the group are proper
names and which are merely epithets is sometimes further confounded by
uncertainty about whether a particular mantra addresses one or more deities.
We were also faced with many difficulties due to the specific mantra jargon
itself, with its strong vernacular influence. Mantric syllables and words
that could not be identified have been printed in italics.

As the ritual jargon of the SEV is often incompatible with modern
English in terms of semantics and usage, the reader will find that certain
English words in our translation have been used in somewhat unconventional
ways. For example, the direct object of the verb “to incant,” in our
translation, can be not only the mantra but also the object over which the
mantra is to be recited, such as a flower, a substance, or a diseased body
part. This latter usage was common in English until the mid-20th century,
and despite a precedent in modern English as well (the Harry Potter novels),
to many readers it may still seem “incorrect.”

Two editions of the Sanskrit text have been used for our
translation: Otsuka 1995 and Pandey 1998, as well as the Tibetan text (Toh
544) from the Degé edition of the Kangyur. Folio numbers given in square brackets
and preceded by an F refer to the Degé Kangyur, and numbers given in square brackets
preceded by an S refer to the page numbers in Pandey’s edition of the Sanskrit.

The Translation

The Great Sovereign Tantra of Siddhaikavīra

Chapter 1

Oṁ, homage to Mañjughoṣa!

The teacher of living beings, Mañjuvajra,

Taught this tantra for the sake of the world—

The tantra of Siddhaikavīra, the heroic lord,

The best and foremost among speakers.

This very deity, in the form of the mantra,

Bounteously grants every accomplishment.

On him indeed should the follower of Mantra meditate.

He in whom Siddhaikavīra is realized will gain accomplishment.

A follower of Mantra who has a pure body,

Once the small accomplishment has been obtained,

Will make his body a field

In which the great accomplishment will arise

And gradually to him will come

The attainment of bhūmis and so forth.

Like a wish-fulfilling gem, this follower of Mantra

Will always act for the benefit of beings.

With that in mind, overcome with compassion,

When asked by Vajradhara and others,

Mañjuvajra gave, for the sake of the world,

A mantra collection of the accomplished ones.

First Mantra

oṁ kālumelu kālumelu stambhaya śilāvarṣaṃ
tuṣāravarṣaṃ ca lucca i lucca i svāhā |

Oṁ, kālumelu kālumelu, stop the
hailstorm and snowfall, stop, stop! Svāhā!

This king of mantras, when correctly recited, will stop a hailstorm.
Merely to remember it, using incanted ashes, can stop snow falling, or make it fall wherever one wishes. In the
same way, one can also stop lightning, hurricanes, thunderbolt strikes, etc.

Second Mantra

oṁ garuḍa haṃsa he he cala cala svāhā |

Oṁ, garuḍa! Swan! Hey, hey! Move,
move! Svāhā!

The mere thought of this king of mantras will stop a hailstorm. By
inscribing it on a kettle drum with chalk and chanting over the drumstick,
one can then use the sound of the drum to stop a hailstorm. The same can be
done with the sound of a conch, etc.

Third Mantra

oṁ he he tiṣṭha tiṣṭha bandha bandha dhāraya
dhāraya nirundhaya nirundhaya devadattam ūrṇāmaṇe svāhā |

Oṁ, hey, hey! Remain, remain! Bind,
bind! Hold, hold! Restrain such-and-such, restrain! O Ūrṇāmaṇi, svāhā!

One should write the name of the enemy, in combination with this
mantra, on a palm leaf, and place it in the burrow of a crab. That will bind
the enemy’s mouth. It will also stop others’ evil designs, etc. This king of mantras, when recited 100,000 times
according to the procedure of the preliminary
practice,
will bring success. By merely remembering this mantra one will be able to
stop lightning, wind, thunderbolt strikes, hail, snow, and so forth. One
will also stop torrential rain.

By using incanted ashes and mustard seeds, one will bind the snouts
of mice, the stylets of mosquitoes, etc. This will also stop attacks on a
garden or field by birds, worms, locusts, and other pests. One should
inscribe this mantra on a rag that has been discarded in a charnel ground,
together with the name of a pregnant woman, enclose it in beeswax, place it
in a charnel ground in a pot, seal it, and bury it. This will make the woman
unable to give birth. Digging it up again, rinsing it with milk, and floating it on water will alleviate
the problem.

One should write this mantra on birchbark or cloth with turmeric or yellow orpiment. One should make an
effigy using clay from an anthill,
and place the mantra, enclosed in beeswax, in the effigy’s heart. One should
fill its mouth with ash and bury it. In case of a dispute, one will be able to paralyze the
mouth of one’s opponent. Also, in case of a lawsuit, one should incant the
tongue of the effigy seven times and pierce it with seven thorns.
That will bind the opponent’s mouth.

One should write this mantra on a clay pot with chalk, fill the pot
with ashes, seal it, and bury it—that will paralyze the mouths of
slanderers. With clay wiped off the hand of a potter, one should make an
effigy of a ram, and place in its heart this mantra inscribed on birchbark
with turmeric or yellow orpiment, tied up with a yellow string, and enclosed
in beeswax. That will put an end to their anger and
paralyze their mouths.

When this mantra is written with saffron and worn on one’s neck or arm, one will be able to stop
the enemy’s weapons in battle. This king of mantras, placed at the feet of
an effigy of Gaṇapati made of clay from an anthill and buried at a
crossroads, will stop all coming and going. It will interrupt all daily
activities. When this king of mantras, written on birchbark or cloth and
enclosed in beeswax, is put in the Gaṇapati’s abdomen and placed in a new
jar filled with cool water, it will stop all daily
activities.

While traveling, one will stop thieves and the like by tying a knot
on the border of one’s upper garment and recalling the mantra. In a forest,
one will stop animals with horns, or those with fangs. By throwing a lump of clay,
incanted with this mantra seven times, into water, one will bind the teeth
of water animals.

One should write this mantra on a rag from a charnel ground, in
combination with the names of the commanders of an opposing army, in the
center of a double vajra. Outside the double vajra, one should write eight
laṁ syllables, and
around the outside of these, one should draw a double
maṇḍala of Indra. The mantra should then be placed in the abdomen of a
Gaṇapati made of beeswax who is adorned with the double vajra. When it is buried next to an opposing army, it will
stop that army.

One should place this mantra, enclosed at both ends by a syllable
oṁ flanked by two
ṭha syllables,
adorned by eight laṁ
syllables, covered with a maṇḍala of Indra, and embellished with a double
vajra, in the abdomen of the effigy of Gaṇapati made of clay from an
anthill. One should then place it in a cremation urn and bury this urn in a
cemetery. That will stop an opposing army.

If a city is on fire, one should offer a chaff homa and, facing the fire, throw on seven double
handfuls of water, having first incanted it with the mantra. One will then
be able to protect any house one wishes.

By tying ashes to one’s neck, one will put an end to vomiting. One
should pronounce the mantra while firmly pressing the tip of one’s little
finger; that will stop hiccups. With incanted ash one can cure
blindness.

When afflicted with blistering leprosy, one should draw a cirikā
on a piece of cloth. Placed at any doorstep, it will prevent diseases such as
blistering leprosy in that house.

Outside a village one should offer a great bali of fish, meat,
alcohol, sour gruel, etc. In the center of the village, one should prepare a
fire pit for the rite of pacifying, with five types of sacrificial wood and
five types of grain smeared with ghee, and perform a homa offering. This will stop
all death-causing demons and accidents. A village, etc., can be protected
from being handed over to another owner by simply reciting the mantra.

By reciting the mantra continuously, one will become
unassailable by gods, demi-gods, humans, and nāgas.

This king of mantras emerged from the ūrṇā hair between the eyebrows of the venerable
lord Buddha at the time of his awakening in order to conquer the four māras.
It is therefore called the jewel of the ūrṇā.

To drive away snakes one should scatter gravel that has been
incanted, or write the mantra on the wall of a house with incanted chalk.
Alternatively, one should engrave the mantra with a
chisel on a stone tablet and bury it. That will bind the teeth of wild
animals and poisonous snakes in a house, village, or town for as long as
one desires. One breaks the spell by digging it up. This mantra accomplishes
all endeavors even when it has not been fully mastered.

To arrest the fangs of all creatures that bite,

One should incant gravel, etc., and scatter it.

All mantras should be written, together with the name of the
intended person, in the center of the double vajra surrounded by a maṇḍala
of Indra.

By hiding eight splinters from a funeral pyre,
incanted seven times, above an entrance door, one will interrupt the
livelihood of all who live there. One can break the spell by taking the
splinters out.

Fourth Mantra

oṁ nihi nicule abhayaṃkari elu velu śila pa ḍa i
jahaṃ pelu āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā
hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā |

This king of mantras accomplishes all the previously mentioned acts
even if it is not fully mastered. Moreover, it will accomplish all other
tasks that may be desired by the mantrin. Making a homa offering of salt and black
mustard, or a chaff homa
will certainly put an opposing army to flight.

Fifth Mantra

oṁ ambāsimbāka pyāsu jom mo phe ḍa i du pyāsu
|

Oṁ, Ambāsimbāka, pyāsu jom mo phe ḍa i du pyāsu!

This king of mantras will remove all fear in all those who
constantly recite it, even before it is fully mastered. By making a tika on one’s forehead with vajra water incanted seven times, one will
confuse all of one’s adversaries and appease their anger. If one is
imprisoned, constant recitation of it will set one free. When one meets with
misfortune, one will be without fear.

Sixth Mantra

This king of mantras brings peace to all those afflicted by the
scourge of quarrels and disputes, even when recited just once.
Performing a chaff homa will pacify everything. By reciting this mantra
over whatever flowers one may find and letting them float on water, one will
surely pacify all and gain victory. If a city is on fire, one should stand
facing the blaze, incant seven double-handfuls of water and throw them into
the fire. Thus one will be able to protect any house one wishes by keeping
it safe from the flames. By offering a chaff homa one will pacify epidemics among bipeds
and quadrupeds.

Seventh Mantra

oṁ padme padmākṣi padmasubhage phura phura
phura |

Oṁ, O lotus-eyed Padmā! You with
the beauty of a lotus! Flicker, flicker, flicker!

Having incanted some ash with this mantra, one should apply
it to the eyes, making a dressing with it; by wiping the eyes, one will remove blindness. By gazing at
an angry person with an eye incanted seven times, one will appease him. To
have everybody’s adoration, one should rinse one’s face with water incanted
seven times. By writing this mantra, interspersed with the beneficiary’s
name, on a wall with chalk, one will cure all eye diseases.

In a place where there are no people, one should one-pointedly
incant one’s eyes seven times and stand with a one-pointedly focused mind.
In the case of a man, if the left eye
throbs, it foretells the successful accomplishment of a task according to
his wishes. If the right eye throbs, it announces something bad.

Eighth Mantra

oṁ mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā
|

Oṁ, Mocanī, release! O Mokṣaṇī, set
free! O Jīvaṃvaradā, svāhā!

When a pregnant woman’s birth canal is anointed with incanted sesame
oil, she will give birth with ease.

Facing a bound person, one should throw seven double-handfuls of
incanted water toward him in the three periods of the day. The bound person
will then become free from his bondage. One should write this mantra with
saffron or bovine orpiment on birchbark, and tie it to the head of someone
who is bound; it will release him from bondage.

Ninth Mantra

oṁ harimarkaṭanāmasahasrabāhur devadattaṃ
bandhanād mocaya svāhā |

Oṁ, O thousand-armed one called
Grey Monkey, please release such-and-such from bondage! Svāhā!

Having incanted a piece of chalk, one should repeatedly write this
mantra on the ground and rub it out in the opposite direction. Then a bound
person will be freed from bondage. Alternatively, one should write the
mantra and the person’s name on a slip of birchbark and wear it on one’s head. Then a bound
person will be freed from bondage.

Tenth Mantra

oṁ tāraṇi tāraya mocani mocaya mokṣaṇi mokṣaya
jīvaṃvarade svāhā |

Oṁ, Tāraṇī, liberate! Mocanī,
release! Mokṣaṇī, set free! Jivaṃvaradā, svāhā!

This king of mantras, correctly recited, will accomplish all
actions.

One should anoint a pregnant woman’s birth canal with sesame oil
incanted seven times. Then she will give birth with ease. A pregnant woman
will also give birth easily after drinking a handful of water incanted seven
times. By reciting the mantra continuously, one will free oneself and others
from bondage. Wearing a leaf with the mantra on one’s neck or arm will
release one from bondage.

Eleventh Mantra

oṁ tāre tu tāre ture mokṣaya jīvaṃvarade svāhā
|

Oṁ, Tārā, powerful Tārā, please
liberate! O Jivaṃvaradā, svāhā!

This king of mantras accomplishes all previously mentioned actions.
One should write this mantra, interwoven with the beneficiary’s name, with
saffron on a piece of birchbark, surround it with beeswax, place it inside a
new jar filled with scented water, and worship it in the three periods of
the day with offerings of fragrant flowers and so forth. The person whose
name has been interwoven with the mantra will be victorious in all quarrels
and disputes.

Twelfth Mantra

eraṇḍasya vane kāko gaṅgātīram upasthitaḥ |

pibatu dūtaḥ pānīyaṃ viśalyā bhavatu gurviṇī ||

The crow in a thicket of palma christi

Roosting on the bank of Ganges—

The messenger—may he drink water!

May the pregnant woman be delivered of her child!

One should give the messenger who has arrived a drink of three handfuls of water incanted with
this mantra seven times. Then the pregnant woman will give birth with ease.

Thirteenth Mantra

oṁ amaraṇi jīvantīye svāhā |

Oṁ, Amaraṇī! Svāhā to Jīvantī!

This king of mantras, duly recited, can accomplish all endeavors.
After water incanted with it has been drunk, blisters will not appear.

One should incant turmeric, yellow myrobalan, costus, etc., and rub
it into a wound caused by a venomous spider, a monkey, or skin
eruptions. Then one will become well. At the onset of any type of illness, one will become well
by tying a mantra knot.

A person who is about to die will, by reciting the mantra
continuously, live one hundred years. By offering a homa of [incanted] sesame and
ghee, one will pacify all ailments. By drinking an herbal remedy incanted
with this mantra, one will become free from all diseases.

One should besmear an ailing body part with [incanted] butter,
clarified one hundred times. Then the part will become well. If one has a
headache, one should incant sesame oil and rub it onto one’s head. One will
become well.

One should make a dressing of [incanted] water over a festering
wound and it will heal. In the case of enlargement of the spleen, one should
split an eggplant with an [incanted] machete. This will make the enlargement
disappear.

One should bring together a root of the five-leaved chaste tree, a
root of the margosa tree, and a peacock’s feather, and incant them one
hundred and eight times and add incense. This will cure
fevers—a one-, two-, three-, or four-day fever, etc. It will also chase away
ghosts, spirits of the deceased, ghouls, gods, and demons.

A woman whose child has died can bring that child back to life by
bathing it from a jar incanted with the mantra one hundred and eight times.
A woman who carries this mantra, written on birchbark, on her waist or
arm will have her fetus protected.

When one recalls this mantra in battle, one will meet with victory.

By using the mantra for cleansing one will remove all diseases.

Fourteenth Mantra

oṁ pādacalane svāhā |

Oṁ, Pādacalanā, svāhā!

This king of mantras, when fully mastered, will accomplish all
endeavors after the prescribed preliminary practice. When one is in danger
of developing the blisters of leprosy, one should drink water incanted with
it and the leprosy will not appear. If this mantra is written on a leaf and placed by the door, the leprosy will not come. In
all dangers, a homa
oblation of sesame mixed with ghee will afford great protection.

One should incant a crow’s wing, holding it in one’s hand. Throwing
it onto the roof of any house will then drive out its owner.

Fifteenth Mantra

oṁ piśācī parṇaśabari sarvopadravanāśani svāhā
|

Oṁ, demoness Parṇaśabarī! Remover
of all misfortunes, svāhā!

This great mantra removes all misfortunes that afflict bipeds and
quadrupeds and accomplishes all endeavors, even when it has not been fully
mastered.

A homa offering,
mantra recitation, meditation, a mantra knot, a drink of
incanted water, or cleansing with incanted water will remove all diseases.

One should write the mantra with turmeric on birchbark and wear it
on one’s arm or neck. Thus one will obtain success in business
transactions. One will be cured even of the quartan fever
and other recurring fevers. One will be rid of the danger of rākṣasas, etc.
One will be victorious in quarrels and disputes. One will become invisible
to tigers, alligators, mahoragas, thieves, etc. By reciting it non-stop, one
will be adored by everyone.

Sixteenth Mantra

oṁ adya tṛtīyā amukasya cakṣuḥ stambhaya ṭhaḥ ṭhaḥ
svāhā |

Oṁ, now you are the third.
Stabilize the vision of such-and-such a person! Ṭhaḥ ṭhaḥ! Svāhā!

On whichever lunar day one’s sight deteriorates, the name of that
day should be written with chalk on a wall or a tablet. It should be
enclosed three times with three ṭhaḥ syllables. The visual problem will be cured.

Seventeenth Mantra

oṁ caṇḍamahāroṣaṇa hūṁ phaṭ |

Oṁ Caṇḍamahāroṣaṇa, hūṁ phaṭ!

This king of mantras, pronounced once, burns all evil. It affords
protection in every way. One will remove the danger of
spirits, etc., by pelting them with beans, etc.

Having written this mantra with chalk on a platter, one should hang
it by the door. This will protect newborn babies.

One should make a beeswax effigy, four fingers long, and insert
this mantra, written along with the name of the person targeted, into its
heart. If one pierces its mouth with a thorn the opponent’s mouth will be
nailed. If one pierces its feet, one will stop him moving. If one pierces
its heart, it will quell his anger. Whichever body parts one seizes and
pierces with a splinter of human shinbone or an iron nail, his equivalent
body parts will decay. If one buries the effigy under an enemy’s door, one
will drive him out. One can also drive an enemy out by
throwing incanted ashes from a charnel ground on the lintel of his door.

Incanting one’s sword will bring victory if one goes into battle.

To fulfil any need need, one should offer a bali, and that need
will be fulfilled. Whatever the follower of Mantrayāna desires, whether
wholesome or unwholesome, he will accomplish it all merely by reciting the
mantra.

Eighteenth Mantra

Oṁ, flow into the kāśa grass, flow into the kuśa grass, flow into an empty house!
Flow for me as you flow for the possessor of the vajra! Svāhā!

For conjunctivitis, relief will come after wiping the eyes.

Nineteenth Mantra

oṁ jambhe mohe hṛdayahṛdayāvartani hūṁ phaṭ
svāhā |

By rinsing one’s face with water incanted seven times with this
king of mantras early in the morning before crows start to caw, one will be
adored by everyone.

When the moon is in the asterism of Puṣya, one should take some
lampblack with a garland of white lotuses and cow’s ghee and incant it 108 times. Anyone
whose eyes have been anointed with this substance will steal the hearts of
all wanton women.

One should blend sandalwood with the root of adhaḥpuṣpikā and make a tika with this substance. When
the mantra is incanted 108 times, a capable practitioner will be able to
appease others’ anger, and will be victorious in disputes and quarrels. One
who recites the mantra continuously according to the ritual will be able to
make a city tremble.

Twentieth Mantra

oṁ stambhani stambhaya jambhani jambhaya mohani
mohaya rakṣaṇi rakṣaya māṁ varade siddhalocane svāhā |

This heart mantra of Locanā will remove all fear.

This was the first chapter in the “Great
Sovereign Tantra of Siddhaikavīra.”

Chapter 2

One should explain this king of tantras

To a disciple who is an awakened Buddhist,

Who has many good qualities,

Who is devoted to his teacher, and who is skilled.

Oṁ, homage to the god Vimalacandra!

The world is sustained by truth;

It is preserved by truth;

Through truth, it abides in Dharma;

Truth is eternal as Brahman.

Truth is the Buddha, the Dharma, and the Saṃgha;

It is the ocean of qualities.

By these words of truth

May you swiftly enter the mirror.

As here follows:

Twenty-First Mantra

“Whatever task I can think of,

Please explain it to me in its entirety, according to the facts,

Regardless of whether it is for one’s own sake, or the sake of
another,

Whether it is wholesome or unwholesome.”

Early in the morning, in a clean place, one should draw a maṇḍala,
set up a jar, and make generous offerings to the god Vimalacandra. One should incant the mirror and show it to a
boy or girl who is well washed, dressed in very clean clothes, anointed with white
sandalwood paste and wearing a necklace of sweet-smelling flowers, and
uncorrupted by “villagers’
dharma.”
Then the mirror will reveal without error what should be done as regards the
intended task.

In the evening, one should wipe the top surface of the maṇḍala disk
and make generous offerings to the god, lord Vimalacandra. Having made an offering 108 times, one
should go to sleep without speaking. The beneficial and harmful results of
the task one has in mind will be revealed. To those who recite the mantra
continuously, the events taking place in the three worlds will be revealed.

Twenty-Second Mantra

oṁ śravaṇapiśācini muṇḍe svāhā |

Oṁ, Śravaṇapiśācī, Muṇḍā, svāhā!

If one stands under a belleric myrobalan tree or under a banyan
tree and silently recites the mantra 100,000 times, one will attain success.
Muṇḍā, whispering in one’s ear, will recount all that is happening in the three
worlds. Alternatively, bathed and dressed in clean clothes, one should
recite it 10,000 times in a secluded place. Then one will attain success.

At night, one should incant costus root 108 times. Then, having
anointed one’s face and feet with it, one should go to sleep without
speaking. It will then be revealed in one’s sleep what will be beneficial
and what will not.

Twenty-Third Mantra

Oṁ, homage to the seven koṭis of perfectly awakened buddhas!
Just as here follows, Oṁ, Calā,
Culā, Cundā, Mahāvidyā, Satyavādinī, Varadā, speak, speak! Svāhā!

If one follows here the same procedure described for the previous
mantra, Calā will reveal things in a mirror, a conch, a candle, or a dish of
water. One who recites the mantra silently, after washing his face with
water incanted 108 times, will perceive in his sleep what is beneficial and
what is not.

Twenty-Fourth Mantra

oṁ mucili svāhā | mohani svāhā | dantili
svāhā |

Oṁ, Mucilī, svāhā! Mohanī, svāhā! Dantilī, svāhā!

This mantra can be mastered by reciting it
10,000 times. One should make generous offerings to the
blessed noble lord Avalokiteśvara, wash one’s face with water incanted 108
times, and recite the mantra, having set one’s mind on the task to be
accomplished. If one goes to sleep without speaking, one will behold the
lord as one’s own body and learn what will be beneficial and what will not.

Twenty-Fifth Mantra

oṁ prajvala hūṁ phaṭ |

Oṁ, Prajvala! Hūṁ, phaṭ!

This mantra is the heart essence of Lord Lokanātha. One will attain
success by reciting it one million times. If one follows here the same
ritual described for the previous mantra, it will be revealed in one’s
dreams what is beneficial and what is not.

Twenty-Sixth Mantra

oṁ namaḥ saptānāṃ buddhānām apratihataśāsanānām |
tadyathā | oṁ kumārarūpeṇa darśaya darśaya ātmano vibhūtiṃ samudbhāvaya
svapnaṃ nivedaya yathābhūtaṃ hūṁ hūṁ phaṭ phaṭ svāhā |

Oṁ, homage to the seven buddhas
whose teachings are inviolable! As here follows: Oṁ, show yourself in the form of the
Youthful One, show! Manifest your power! Send me a dream to reveal the
way things are! Hūṁ, hūṁ! Phaṭ, phaṭ! Svāhā!

One should make offerings, according to one’s ability, in front of
a painting or a statue of venerable Mañjuśrī, or by a memorial that contains his body relics. If one
recites the mantra seven hundred times, one will oneself behold the lord in
a dream and show him to others, too.

Twenty-Seventh Mantra

oṁ karṇapiśāci karṇe me kathaya hūṁ phaṭ
|

Oṁ, Karṇapiśācī, whisper into my
ear! Hūṁ phaṭ!

Beneath a tree inhabited by piśācas, one should observe silence and
sit absorbed in the samādhi of conquering the three worlds. Then, one should
incant meat, fish, and black plum, and with them
prepare a bali. One should
recite the mantra in the three periods of the day. On the first day
Karṇapiśācī will give a sign. Later, she will come, and one will attain
success. From then on, whispering into one’s ear, she will recount all that
is happening in the three worlds. After twenty-one days, one will succeed
even in killing Brahmā.

Twenty-Eighth Mantra

oṁ caturbhuja ṣaṇmukha vikṛtānana karṇapiśācīm
ākarṣaya hūṁ phaṭ |

Oṁ, the four-armed and six-faced
one! You with a contorted face! Please summon Karṇapiśācī! Hūṁ phaṭ!

Twenty-Ninth Mantra

oṁ buddha curu curu mārge svāhā |

Oṁ, Buddha! Curu, curu on the path!
Svāhā!

In a memorial containing his relics, or in front of the venerable
Buddha, one should recite the mantra 10,000 times as preliminary practice.
Later, one should make offerings according to one’s ability. At bedtime, one should recite the mantra eight hundred
times. One should go to sleep with the following question in one’s mind:
“What was my past existence, and what will my future existence be?” In one’s
sleep, one will perceive one’s past and future births, there is no doubt.

If one is to die within six months, then in one’s dream one will
not be able to see one’s own head or those of others. Similarly, a boy or a
girl whom one sees in an incanted mirror with his or her head invisible will
die within six months.

One should make an unguent from malachite and the root of white
agastya tree, incant it
108 times, and smear it on one’s eyes. One will distinctly see without heads
all those who are going to die within six months, whether humans or animals.

Thirtieth Mantra

oṁ svapnavilokini siddhalocane svapnaṃ me
kathaya svāhā |

Oṁ, Svapnavilokinī! Siddhalocanā!
Interpret my dream for me! Svāhā!

This king of mantras works with all the methods previously
described.

Thirty-First Mantra

oṁ aditi devadattāṃ me dehi dadāpaya
svāhā |

Oṁ, Aditi, give me such-and-such a
girl! Please give! Svāhā!

If one recites this mantra surrounded by water, one will be given
the girl one has in mind.

One should recite the mantra 100,000 times for each syllable. By
offering a homa of priyaṅgu flowers or palāśa flowers one will obtain great
splendor.

If one recites this mantra at night while performing a homa using the wood of a milk tree, one will
obtain any village for which one performs the homa and recitation.

By performing 100,000 homa
rituals with lotuses or bilva fruits, one born into a royal family will
obtain the kingdom. Others will obtain great splendor.

When one offers 700,000 homa
rituals with any type of flowers, one will obtain inexhaustible wealth.

Thirty-Second Mantra

oṁ jaye vijaye ajite aparājite svāhā |

Oṁ, Jayā, Vijayā, Ajitā, Aparājitā,
svāhā!

Reciting this king of the heart mantras of the four sisters 400,000
times, following the same procedures as described previously, will
accomplish all the rituals described previously.

Thirty-Third Mantra

oṁ megholkāya svāhā |

Oṁ, svāhā to Megholka!

Thirty-Fourth Mantra

oṁ kamalavikāsini kamale mahālakṣmi rājyaṃ me dehi
varade svāhā |

Oṁ, Kamalavikāsinī, Kamalā,
Mahālakṣmī, give me the kingdom! You who grant boons, svāhā!

This mantra is the essence of Mahālakṣmī. When recited
continuously, it will bring enormous glory. By offering a homa of whatever flowers are
available, one will obtain great splendor and any girl one desires. By
offering 100,000 homas of
bdellium pills the size of a kernel of a cotton tree, smeared with the three
sweet substances, or 100,000 homas of lotuses, one will obtain a kingdom.

Thirty-Fifth Mantra

oṁ nandini varade kiṇi kiṇi khiṇi khiṇi śriyaṃ me
dada vauṣaṭ |

This king of mantras is the heart essence of Nandinī. It
accomplishes all the previously described activities.

Thirty-Sixth Mantra

oṁ jambhe mohe svāhā |

Oṁ, Jambhā! Mohā! Svāhā!

This king of mantras brings the fulfillment of wishes when one
makes offerings of oleander flowers to the venerable Tārā and recites the
mantra 100,000 times for each syllable.

Thirty-Seventh Mantra

One should imagine oneself in the form of Jambhala, and visualize
in one’s heart, in the center of a moon disk, the goddess Vasudharā, who is
of golden color, has two arms, and is adorned with all adornments. In the
four directions, starting with the east, she is surrounded by four
goddesses. Her right hand is in a boon-granting gesture, and in her left she
is holding grain and a cluster of blossoms. Visualizing her like this will
bring fulfillment of one’s wishes.

One should draw a four-sided maṇḍala with cow dung, two hands in
diameter, and offer sweet-smelling flowers in the three periods of the day. When
one has done 4,000 recitations, one’s wishes will become fulfilled within
six months.

By offering 400,000 homas of whatever flowers may be available, one will obtain
great splendor. By reciting the mantra 100,000 times for each syllable, one
will ensure great splendor. After offering 100,000 homas of bdellium pills, one’s
wishes will come true.

Thirty-Eighth Mantra

oṁ vasudhāriṇi amukīṃ kanyāṃ me dehi dadāpaya
svāhā |

Oṁ, Vasudharā, give such-and-such
girl to me! Cause her to be given to me! Svāhā!

Observing one’s minor vows, one should bathe and, while in the water, recite
this mantra 400,000 times. Then one will obtain the girl one desires.

At night, one should do a homa offering 100,000 times with the wood of a milk tree,
including [in the mantra] the name of a village. Then one will obtain that
village.

Thirty-Ninth Mantra

oṁ vasudhāriṇi svāhā  | oṁ candrakāntyai svāhā |
oṁ dattāyai svāhā | oṁ vasudattāyai svāhā | oṁ āryāyai svāhā | oṁ
subhadrāyai svāhā | oṁ guptāyai svāhā  | oṁ devyai svāhā | oṁ
sarasvatyai svāhā |

One should draw Vasudharā on a gold, silver, or copper leaf in the
center of an eight-petaled lotus. On its petals, starting from the east, one
should draw the great yakṣiṇīs, Candrakāntī, and so forth. One should then
enclose it in two leaves and place it in between ghee, honey, and
sugar. By following
the same procedures as previously described, one will accomplish the tasks
previously described.

Fortieth Mantra

In the center:

oṁ jambhalajalendrāya svāhā |

Oṁ, svāhā to Jambhala, the lord of
the waters!

In the cardinal directions:

oṁ maṇibhadrāya svāhā  | oṁ pūrṇabhadrāya svāhā |
oṁ dhanadāya svāhā | oṁ vaiśravaṇāya svāhā |

Oṁ, svāhā to Maṇibhadra! Oṁ, svāhā to Pūrṇabhadra! Oṁ, svāhā to Dhanada! Oṁ, svāhā to Vaiśravaṇa!

In the intermediate directions:

oṁ kelimāline svāhā | oṁ vicitrakuṇḍaline svāhā |
oṁ sukhendrāya svāhā | oṁ carendrāya svāhā |

Oṁ, svāhā to Kelimālin! Oṁ, svāhā to Vicitrakuṇḍalin! Oṁ, svāhā to Sukhendra! Oṁ, svāhā to Carendra!

The lord is surrounded by the eight great kings of
the yakṣas, and accompanied by the goddess Vasudharā. He is of golden color,
holding a mongoose and a citron, with a protruding belly, and adorned with
all the jewel ornaments. The yakṣa lords, for their part, are accompanied by
the yakṣiṇīs mentioned. The lord can even grant the rulership of the three
worlds to those who meditate, make offerings during the three periods of the
day, and recite the mantras, or to those who offer eight hundred handfuls of
water.

One who recites this early in the morning, before crows start to
caw, while standing in water, will have an inexhaustible accumulation of
wealth.

Alternatively, on a golden plate one should engrave Vasudharā
surrounded by the yakṣiṇīs, and on a second plate Lord Jambhala surrounded
by the yakṣas. One should join them together and
wear them. Then the lord will grant the eight great siddhis,
not to mention other siddhis.

This was the second chapter in the “Great Sovereign Tantra of Siddhaikavīra.”

Chapter 3

Forty-First Mantra

oṁ vajratīkṣṇa duḥkhaccheda prajñājñānamūrtaye |

jñānakāya vāgīśvara arapacanāya te namaḥ ||

Oṁ, Vajratīkṣṇa! You who cut
through suffering!

The embodiment of wisdom and knowledge!

The body of knowledge, Vāgīśvara—

Homage to Arapacana!

One should visualize oneself in the form of Lord Mañjuvajra
Siddhaikavīra, white like the light of the autumn moon. In his left hand he
is holding a blue lotus and his right hand is in the boon-granting gesture.
He is the pure sphere of phenomena, shining forth from his primordially
unborn nature. After
twenty-one days one will obtain the speech of Sarasvatī. Within six months, one will
accomplish Vāgīśvara. One will see Vāgīśvara right in front of oneself and
remember everything one has heard.

If, early in the morning, over the period of one month, one drinks
half a tola of sweet flag,
incanted 108 times, with milk, oil, or ghee, one will cure dullness, stammering, or dumbness; one’s voice will become like
that of a love-intoxicated cuckoo; and one’s speech will be distinct and
sweet. After six months of practice, the treatises one has not heard will
become clearly known, and those that have been learned will not be
forgotten. One will be able to retain whatever one has learned.

Forty-Second Mantra

oṁ vākyedaṃ namaḥ |

Oṁ, Vākya! Homage to you!

This is the heart mantra of the venerable Vāgīśvara. One who is
practicing this mantra while absorbed in the samādhi described earlier can
accomplish all the tasks that were previously mentioned. One should gather
100,000 jasmine flower buds and descend into the waters of a great river
flowing toward the ocean to where the water reaches up to one’s neck.
Reciting this mantra, one should throw the buds, one by one, into the
stream. Should any bud float against the stream, one should swallow it
without touching it with one’s teeth. Then one will be granted the ability
to remember everything that has been learned.

Similarly, by offering 400,000 homas of any type of flower, one will become
identical to Vāgīśvara.

Early in the morning, one should prepare a maṇḍala disk using one
cat’s paw of powdered pennywort and incant it 108 times. One
should then make as many offerings to Lord Vāgīśvara
as one can, and drink the powder with ghee or fermented rice water. Within
six months one will be able to remember whatever one has learned; one will
be eloquent and have a sweet voice. This king of mantras will be mastered if
one recites it 100,000 times for each syllable according to the procedure of
the preliminary practice. Later, during a lunar eclipse or a solar eclipse,
one should hold a sword wrought from fine iron in one’s hand, and recite the
mantra while the moon is invisible, until it reappears. One will then become
a vidyādhara of the sword.
In the same way one may use the mantra to empower a wheel, a scepter, a
trident, an arrow, a hammer, a noose, and so forth. After that, one should
refine and empower the elixirs of long life. One should prepare the
substances for an eye ointment, a tika ointment, an ointment for the feet, a salve of
enthrallment, etc., and empower them.

One should fill up a dish with either milk or yogurt mixed with
rice, together with ghee and sugar. One should recite the mantra while
covering it with one’s hand and then eat it. Then one will live for
five hundred years.

One should put some beans in one’s mouth and recite the mantra. If
sprouts come forth, one will become eloquent,
learned, skilled in writing, and able to remember all that one has learned.

If one offers 100,000 homas of lotuses, the lord will clearly appear before one.
With 100,000 homas of bilva
fruits, one will obtain the kingship of the triple universe. If one offers
400,000
homas of whatever kind of
flowers may be available, one will obtain mastery of speech.

With 400,000 homa
offerings of five types of grain smeared with ghee, one will be able to
summon a yakṣiṇī or a girl from the pātāla. In the same way, one should offer five types of wood.

Practiced continuously, the mantra will even lead to the state of
awakening in this very lifetime.

Forty-Third Mantra

oṁ hrīḥ hūṁ |

Oṁ hrīḥ hūṁ.

This king of mantras will grant the same result.

Forty-Fourth Mantra

oṁ hrīḥ mahāmāyāṅge mahāsarasvatyai
namaḥ |

Oṁ, hrīḥ, Mahāmāyāṅgā! Homage to
Mahāsarasvatī!

This heart mantra of the venerable, noble Tārā accomplishes all
actions. Reciting the mantra “Oṁ, all
phenomena are pure by nature. I am pure by nature on both the outside and
inside,” one
should meditate that everything animate and inanimate, as well as oneself,
is pure by nature. One should visualize a white lotus seven hands in
diameter, on top of it a moon disk, and in the center of the moon disk the
goddess in all her splendor, one hand holding a lotus and the other
displaying the boon-granting gesture. The nature of the Blessed Lady’s body
is great compassion. She is there solely to benefit others. She delights in
granting practitioners the siddhis they desire. She is white like the rays
of the autumn moon, anointed with cream of white sandalwood, and beautifully
adorned with flowers. She is dressed in white
garments; pearl necklaces, white and so forth, gleam on her chest, and many jewels adorn her body. She
illuminates the endless and limitless world sphere with thousands of
flashing light rays. She has the form of a twelve-year-old girl, her body in
all the fresh beauty of budding youth. One should visualize oneself thus in
the form of Mahāsarasvatī, with Prajñā in front, Medhā to the right, Mati
behind, and Smṛti to the left—each goddess beautiful, with the same
characteristics as just described.

Then, in the area of one’s navel, in the center of a moon disk, one
should visualize a white syllable oṁ.
Now one should recite the mantra, visualizing its complete garland as the
nature of speech emerging from the syllable oṁ in an unbroken stream. The follower of Mantra, with his mind wholly focused on
this practice and his body disciplined, sitting silently in the center of a
sun disk the color of red lotus, will obtain the speech of Sarasvatī within one
month. Within three months he will succeed even in the slaying of Brahmā.
Within six months, he will become equal to Sarasvatī.

One should drink well-prepared Sarasvatī’s
ghee

Incanted seven times

Together with goat’s milk, yellow myrobalan, the three hot
substances,

Pāṭhā, ugrā, drum-stick plant, and
salt.

A wise person should cook one prastha of ghee

With four times the amount of milk

And one pala of each of the
ingredients mentioned previously,

Slowly, on a low fire.

If one consumes it for just one month

One will obtain an unsurpassable gift of language.

After a preliminary practice of six months,

One will attain the state of Vāgīśvara.

One will master language by licking

Sweet flag, licorice, spiked ginger lily, siṃhī,

Pathyā, nāgara, and dīpaka,

Together with costus, kaṇa, and cumin.

Early in the morning, one should make offerings to the goddess

With fragrant flowers and so forth.

By eating the above ingredients, incanted seven times,

One will become able, within six months, to remember what one hears.

Within three months one will become a master of speech,

And within one month one becomes an intelligent person.

One will have a sweet voice

Like a cuckoo intoxicated with love.

Early in the morning one should incant seven times

Himalayan yellow myrobalan

And Himalayan sweet flag.

One should leave them standing for one month and then eat them.

Within a month one will become an intelligent person,

A master of language with a beautiful voice, and full of knowledge.

Within six months one will be able to remember

Everything that one has learned.

Forty-Fifth Mantra

oṁ vāgvādini vācaṃ me niyaccha sarasvati mahāśvete
svāhā |

Oṁ, Vāgvādinī, grant me the gift of
speech! Sarasvatī! Mahāśvetā! Svāhā!

This heart mantra of the Great White Goddess born from a lotus accomplishes all the tasks described
previously.

Forty-Sixth Mantra

oṁ arkamālini kiṇi kiṇi khiṇi khiṇi svāhā
|

Oṁ, Arkamālinī! Kiṇi kiṇi! Khiṇi khiṇi! Svāhā!

One should visualize oneself as the youthful lord Mañjuvajra
Siddhaikavīra. He is free from the afflictions, holds a book that embodies
all statements, and brandishes the
sword of wisdom in his right hand. In front of him, one should visualize the
sunlight-garlanded Mahāsarasvatī; behind him, Mahāśrī; to his right, Keśinī;
and to his left, Upakeśinī. One should visualize them as white like the
autumn moon and adorned with every ornament. While resting in this visualization one should first
make offerings to the best of one’s ability and then recite this mantra
400,000 times following the procedures of the preliminary practice as
already described. Then, one should incant one pala of Sarasvatī’s ghee or pennywort ghee.
Next, one should visualize that Sarasvatī offers this substance to oneself
with her hand. Absorbed in samādhi, one should drink it. Here is the recipe
for this ghee mixed with pennywort.

One should cook one prastha of
ghee

With the juice of pennywort and milk.

One should add to it

The following herbs and powders

Turmeric, jasmine, and turpeth,

Together with yellow myrobalan.

One should use one pala of each of
these;

The remaining ingredients are, traditionally, one karṣa.

Also, pepper and the fruits of viḍaṅga,

Together with salt and sugar—

One should blend all this together

And cook it slowly on a low fire.

Then, by merely eating it

One will attain an unequalled purity of speech.

By doing this for seven days,

One’s voice will equal the kinnaras.

By doing this over a period of one month,

One will become full of knowledge.

By doing this for three months,

One will excel in being able to remember whatever one hears.

Within six months one will become, in reality,

Equal to Vāgīśvara.

One will conquer the eighteen types of leprosy

And the seven types of tuberculosis.

Forty-Seventh Mantra

oṁ anantajñānaśriye mañjuśriye namaḥ |

Oṁ, homage to Mañjuśrī who has the
infinite splendor of knowledge!

One should visualize oneself in the form of Vāgīśvara, surrounded
by the four goddesses as described before, and recite the mantra according
to the procedure previously set out. Then one will be able to perform all
the rites already mentioned.

Forty-Eighth Mantra

oṁ arapacana dhīḥ svāhā |

Oṁ, Arapacana, dhīḥ! Svāhā!

In an isolated place, one should draw a maṇḍala and make offerings
to the blessed Vāgīśvara and to one’s precious guru. Then, one should sit on
a comfortable seat and arouse the mind set upon awakening. Afterward, one
should recite three times the mantra “Oṁ, all phenomena are pure by nature; I am pure by
nature,” and, considering oneself
and everything else to be naturally pure, bring emptiness directly to mind.
One should then visualize oneself, instantaneously arisen, upon a white
lotus and a moon disk; one is white in color, holding a book and a sword.
On the right side of oneself as Vāgīśvara is
Keśinī, and on one’s left, Upakeśinī. Each of them is white and holds a red
lotus. In front is Jālinīprabha, of white
color, astride a sun disk and holding a blue lotus. Behind, one
should visualize Candraprabha, astride a
moon disk and holding a blue lotus. Then, in one’s heart, one should
visualize the syllable a, radiating
blazing streams of light, which is then transformed into an eight-spoked
wheel, extremely ornate as it is the nature of the complete range of speech.
One should vizualize the wheel clearly and consider that it is rapidly
revolving. Practicing in this way, one will come to know all the treatises
clearly within six months as regards both their meaning and composition,
even if one has never heard them before. After one year, one will become
equal to Vāgīśvara. This was the method of the wheel of
Arapacana.

Forty-Ninth Mantra

oṁ vāgīśvara muḥ |

Oṁ, Vāgīśvara, muḥ

All the results mentioned previously will come to the person who
recites this mantra. One should visualize, in the center of a circle, the
syllable muḥ surrounded
by a garland of flames. This is called the circle of wisdom
procedure.

Fiftieth Mantra

oṁ dharmadhātuvāgīśvara muḥ svāhā |

Oṁ, Vāgīśvara of the sphere of
phenomena, muḥ! Svāhā!

In the same order as just described, one should imagine oneself as
having the nature of the five deities. Then, one should visualize a
sixteen-spoked wheel with the syllable muḥ in its center. To those who visualize this or
an eight-spoked wheel will come the
results previously mentioned.

Fifty-First Mantra

oṁ vajratīkṣṇa varada muḥ svāhā |

Oṁ, Vajratīkṣṇa, the boon giver,
muḥ! Svāhā!

One should visualize oneself as the syllable muḥ. Then, as it transforms, one
instantaneously becomes Vāgīśvara, the sole hero, who, like a blazing fire,
illuminates the entire environment. In one’s heart one should visualize the
syllable oṁ, which is then
transformed into a sun disk that illuminates all worlds, shining with a
hundred thousand rays. By meditating thus, within six months the
practitioner will become equal to Vāgīśvara and will obtain all the results
previously described.

This was the third chapter in the “Great
Sovereign Tantra of Siddhaikavīra.”

Chapter 4

Fifty-Second Mantra

oṁ lavaṇāmbho ’si tīkṣṇo ’si udagro ’si bhayṃkara
| amukasya daha gātrāṇi daha māṃsāni daha tvacam nakhāny api daha
asthīni asthibhyo majjakaṃ daha | lavaṇaṃ chindati lavaṇaṃ bhindati
lavaṇaṃ pacati | kṣoṇitalavaṇe hriyamāṇe kuto nidrā kuto ratiḥ | yadi
vasati yojanaśate nadīnāṃ ca śatāntare | nagare lohaprākāre
kṛṣṇasarpakṛtākule | tatraiva vaśam ānīhi lavaṇabandhapuraskṛta | oṁ
ciṭi ciṭi vikloli amukaṃ sadhanaparivāram eva samānaya svāhā |

Oṁ, Lavaṇāmbha! You are fierce! You
are vast! O terrifying one! Burn the limbs of such-and-such! Burn his
flesh! Burn his skin! Burn even his nails! Burn his bones and the marrow
in his bones! He cuts the salt, breaks the salt, and cooks the salt.
When the salt of the earth is being seized, how could one sleep, how
could one find pleasure? If such-and-such dwells a hundred leagues away,
behind a hundred rivers, in a city surrounded by iron walls and
protected by cobras—at that very place, enthrall that person, having
first bound the salt. Oṁ, ciṭi,
ciṭi! Vikloli! Please
bring here such-and-such a person! Svāhā!

As a preliminary practice, one should perform 10,000 recitations
before commencing the sādhana practice. Here, one should visualize oneself
as the noble lord Avalokiteśvara, standing beneath a blossoming aśoka tree.
He is red in color and wears red garlands, red clothes, jewelry, and unguents. He has a
distinctively erotic appearance and in his four arms he holds a noose, a
goad, a bow, and an arrow. He is accompanied by two goddesses, Tārā and
Bhṛkuṭī, who stand to his right and left respectively.

Visualizing oneself like this, one should offer, in the three
periods of the day, 108 homa
offerings of salt. After seven days, one will succeed in
enthralling a man or a woman. After twenty-one days, one will be able to
enthrall an eminent person.

One should make an effigy from beeswax mixed with salt in the shape
of the target person, four fingers in size. Then one should heat up that
effigy at the three junctions of the day above the smokeless embers of cutch
tree wood while saying the mantra aloud. Whoever’s name is included in the
mantra, that person will become enthralled. One should give the target salt
mixed with vajra water after incanting it 108 times. Then the target will
become enthralled simply by drinking it.

Fifty-Third Mantra

oṁ lavaṇāmbho ’si tikṣṇo ’si udagro ’si
hṛdayaṃgama amukasya hṛdayaṃ pītaṃ nāsti loke cikitsakaḥ oṁ ciṭi ciṭi
vikloli vikloli mahāvikloli mahāvikloli amukaṃ me vaśam ānaya svāhā |

Oṁ, Lavaṇāmbha! You are fierce! You
are vast! You touch the heart! The heart of such-and-such a person is
drunk. There is no physician in the world for this. Oṁ, ciṭi, ciṭi! Vikloli, vikloli! Mahāvikloli, mahāvikloli! Please
enthrall such-and-such a person for me! Svāhā!

Having completed the procedure of the preliminary practice as
before, one should drink three handfuls of incanted water with salt in the
three periods of the day. Whoever’s name one includes, that person will
become enthralled.

One should mix equal amounts of salt and black mustard seed and
offer them in a homa
offering. Whoever’s name is used in the offering, that person will become
enthralled.

Fifty-Fourth Mantra

oṁ kurukulle svāhā |

Oṁ, svāhā to Kurukullā!

This is the heart mantra of the venerable noble Tārā. Its
invincible power in the activity of enthralling the three worlds is known
far and wide.

One should, while absorbed in the absorption mentioned previously,
recite the mantra 100,000 times for each syllable. Later, the person to whom
one gives flowers, incense, unguents, fragrant powders, or betel will become
enthralled.

By censing oneself with a pleasant-smelling incense, one will be
adored by everyone. If one offers a homa of red flowers, the person whose name one uses in the
homa will become
enthralled. If one incants food and drink, whoever it is given to will
become enthralled. To enthrall an important person, one should offer white
mustard seeds in the fire. Later, on an auspicious lunar day, during an
auspicious asterism, etc., one should make offerings to her, the Blessed
One. Then one should draw a circle with sixteen divisions in the form of a
lotus with petals. One should draw it on birchbark or cloth using saffron,
bovine orpiment, resin, etc. In the center of the circle, one should write
both the name of the target and that of the practitioner. On the petals, one should write the four syllables
ku ru ku llā in combination with
the target’s name only. On the outside, one should surround
this with a threefold circle of oṁ
syllables using a red cord and insert the drawing into the heart of an
effigy made of beeswax. Then, while heating up the effigy over the embers of
cutch tree wood at the three junctions of the day, one should draw the
effigy’s feet toward oneself. Whether one is enthralling a man or a woman,
one should pierce the feet with a copper needle and heat them. The target
will become enthralled.

One should visualize the wind maṇḍala arisen from the syllable
yaṁ. Above it, one
should visualize the target with disheveled hair, naked, and with a noose
tied around his neck. One should pull him by the chest with a hook and draw
him by means of the mantra which has the force of the wind. As he is
visualized prostrate at the practitioner’s feet, all that one wants from him
can be accomplished. With dedicated practice, one will be able to draw even
material objects into one’s presence by mere concentration.

One should place the mantra in the center of a bowl of ghee, honey,
and sugar-candy and, in the three periods of the day, offer flowers and
other things to it while reciting the mantra. Then one will enthrall
whomever one wishes.

One should make a lamp wick with fibers of white lotus and put
lampblack into a dish of unbaked clay along with clarified butter from a
brown cow. By applying this lampblack, incanted 108 times, to one’s eyes,
one will be adored by everyone.

In the ancestors’ grove,
one should collect lampblack from a wick made of white lotus fibers burning
inside a human skull with human fat. This should be done at night on the
eighth or the fourteenth day of the waning moon. By anointing one’s eyes
with this lampblack, one will be adored by everyone.

Fifty-Fifth Mantra

amale vimale kuṅkume samayena baddho ’si | bindūn
bindūn icchayā devo varṣati vidyotayati garjati garjati |
vismayamahārāja samāyita vardhayita hūṁ | devebhyo manuṣyebhyo
gandarvebhyo śikhigrahadeva ānandasya grahaṇāyāgamanāyākramaṇāya
juhomīha svāhā |

In the pure and stainless saffron, you are bound by
your pledge. The god rains raindrops, raindrops, as he pleases. He sends
lightning and thunder. O amazing great king! May he bring prosperity and
growth! Hūṁ! O god of comets
and planets, I now offer an oblation to gods, humans, and gandharvas,
for the seizing, the coming, and the traversing of happiness,
svāhā!

With this king of mantras one should perform the preliminary
ritual. Then, in the center of a house yard, one should smear cow dung and
delineate the altar space. One should spread darbha grass there and set it alight. Next, one should take
108 flowers of the giant milkweed shrub and, repeating the mantra, offer the
flowers one by one in the fire. Then one summons the woman or man one
desires.

An intelligent person, knowing what is described here, should treat
it with respect.

This was the fourth chapter in the “Great Sovereign Tantra of Siddhaikavīra.”

Here ends the “Great Sovereign Tantra of
Siddhaikavīra.”

Colophon

Translated by the great Indian preceptor Dīpaṃkara Śrījñāna and the
translator monk Géwai Lodrö, and finalized by the monk Tsultrim Gyalwa.

Notes

Bibliography

Effigy of the target used in magical
rites.

Mucilī
Mucilī
Goddess who reveals hidden facts in one’s sleep;
possibly another name for the nāga goddess Mucilindā.