Toh 747The Great Sovereign Bhūtaḍāmara Tantra

Summary

The Bhūtaḍāmara Tantra is a Buddhist
esoteric manual on magic and exorcism. The instructions on ritual practices that
constitute its main subject matter are intended to give the practitioner mastery
over worldly divinities and spirits. Since the ultimate controller of such
beings is Vajrapāṇi in his form of Bhūtaḍāmara, the “Tamer of Spirits,” it is
Vajrapāṇi himself who delivers this tantra in response to a request from Śiva.
Notwithstanding this esoteric origin, this tantra was compiled anonymously
around the seventh or eighth century ce, introducing
for the first time the cult of its titular deity. Apart from a few short ritual
manuals (
sādhana
),
this tantra remains the only major work dedicated solely to Bhūtaḍāmara.

Acknowledgements

This translation was produced by the Dharmachakra Translation Committee
under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the
text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the
introduction. Thomas Doctor then compared the translation against the Tibetan
translation found in the Degé Kangyur and edited the text. Special thanks are
owed to Dr. Péter-Dániel Szántó for making available his transcript of the
manuscript, “Göttingen Xc 14/50 I,” which was our default source for the
reconstruction of the Sanskrit text.

The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha.

Introduction

There are many uncertainties regarding the Bhūtaḍāmara Tantra, one of them being its canonical
classification. Although it is included in the Kriyā Tantra section of the
Degé edition of the canon, some Tibetan sources describe it as a Caryā
text. Based on the contents, which include both Kriyā and Yoga
Tantra material, assigning it to the Caryā class is not entirely without
justification. However, even though some rites have an unmistakable Yoga
Tantra character, the soteriological aims common to the Yoga Tantras are
never explicitly stated. As the elements of this tantra characteristic of
Kriyā Tantra clearly predominate, its classification as such seems correct.
Based on its affiliation with Vajrapāṇi, this text belongs to the Vajra
family (vajrakula) among
the sub-classes of the Kriyā Tantras, rather than the Tathāgata or Padma
families.

Another uncertainty is the age of the Bhūtaḍāmara Tantra. There are no titles of earlier works or
names of historical figures to help us assess its date of composition. There
appear to be, however, two strata of material in the text, corresponding to
the division into the Kriyā and the Yoga Tantra content. The older stratum
primarily contains non-Buddhist, pre-Vajrayāna magical lore not yet fully
assimilated in formal Buddhist structures. This content likely belongs to
the fourth or fifth century, its age being demonstrated by the recurrent use
of the word dīnāra, a coin named after the Roman
denarius. This type of coin was popular in India in
the fourth and fifth centuries and is well attested in the literature of
that period.

Features of Yoga Tantra can be found chiefly in chapter eight, where
the visualization procedure, described as part of the main
sādhana of Bhūtaḍāmara, includes most of the elements of
deity yoga practice, including a sophisticated development stage (utpattikrama) practice. Based on
the inclusion of these practices, it is unlikely that this section was
composed prior to the seventh century. The mention of the Bhūtaḍāmara Tantra in the Nāmamantrārthāvalokinī—Vilāsavajra’s
commentary to the Mañjuśrīnāmasaṃgīti—which is probably the earliest reference to
the text, sets the terminus ad quem to the late eighth century.
Therefore, it seems most likely that the Bhūtaḍāmara Tantra was composed
some time during the seventh and the eighth centuries.

Terminological Considerations

The central deity in this tantra is Bhūtaḍāmara, a wrathful form of
Vajrapāṇi. In the tantra he is referred to by a variety of names, including
Vajrapāṇi, Vajradhara, Guhyakādhipati, Mahākrodhādhipati, Mahākrodha,
Krodharāja, Krodha, or simply by the title Blessed One (bhagavān). It needs to be noted,
however, that in the Kriyā Tantras Vajradhara has not yet become a deity
iconographically distinct from Vajrapāṇi, and so “Vajradhara” is used merely
as an epithet for Vajrapāṇi. Likewise, guhyakādhipati—one of the most common titles of
Vajrapāṇi in Buddhist literature—refers in the early Kriyā Tantras to
Vajrapāṇi’s status as lord of the guhyakas, a class of semidivine beings,
and not as the “Lord of Mysteries” as intended in later tantric systems. It
is therefore a matter of doubt whether the Tibetan translators of the Bhūtaḍāmara Tantra were correct in rendering
this title as “Lord of Mysteries” (gsang ba’i bdag
po). One could guess that, since they made their translation in
the eleventh century, they opted for an interpretation which, by then, would
certainly have been predominant. But since the “mysteries” or “secrets”
(guhya), such as the
“secret” body, speech, and mind, are never mentioned in the tantra, it is
unlikely that the latter interpretation was originally intended here. On the
other hand, the title “Lord of Guhyakas” seems to better fit the context of
the Bhūtaḍāmara Tantra, as guhyakas are
high on the list of beings with magical abilities (perhaps not far behind
vidyādharas) that yield to Bhūtaḍāmara’s power. The rest of Vajrapāṇi’s
epithets all contain the word krodha (“wrath”), reflecting the
wrathful nature of Bhūtaḍāmara.

There is also considerable confusion regarding the names of the
principal deities and spirits featured in the tantra’s rituals. The lists of
names presented in the individual recensions do not always align, and in
some sources the number either falls short of or exceeds the expected set of
eight deities. No attempt has been made in our translation to definitively
standardize the lists of these names, as it is perhaps better to allow for
some doubt than to venture arbitrary guesses.

Another ambiguity in the Bhūtaḍāmara
Tantra concerns the term bhūta, such as is found in the name of the titular deity, and
its feminine equivalent bhūtinī. In the tantra this term first and foremost refers to
the bhūta order of spirits who need to be tamed, such as the “eight great
bhūtas” or the “eight great bhūtinīs.” We reserve the use of the Sanskrit
bhūta and bhūtinī for this class of
beings. The terms bhūta and
bhūtinī are also
applied to other classes of nonhuman beings in this text, including the gods
of the highest orders. In these instances we have elected to translate
bhūta and bhūtinī as “male spirits” and
“female spirits” respectively.

Apart from the names of different classes of beings, several other
Sanskrit words are retained throughout the translation. This applies
primarily to those terms that have already entered English lexicons, such as
maṇḍala, mudrā,
sādhana
, pūjā, or liṅga, and also some technical
terms for certain similar rites that would be difficult to differentiate in
English translation. A sādhana procedure, for example, may
include several types of offering, such as pūjā (this is more properly a worship that
involves offerings), argha
(welcome offering), homa
(oblation offered into the fire), and bali (offering of edibles, usually to nonhuman beings
including those of the lower orders). Only the first of these, pūjā, which is included in
English lexicons, and the last, bali, have been left untranslated.

Structure of the Text

The arrangement of the text’s contents indicates that many changes
may have taken place throughout the tantra’s long textual history—possibly
through corruption or intentional redaction—that present challenges for the
modern reader. The reader may therefore find it helpful to think of the
Bhūtaḍāmara Tantra as a jigsaw puzzle
that needs to be reassembled rather than try to find coherence in the
arrangement of the extant recension of the text. As will be demonstrated in
the summary that follows, these textual irregularities present themselves
from the very beginning of the text and continue throughout. They include
the omission of standard scriptural formulas, irregular use of section and
chapter colophons, confusion in the names and number of sets of deities, and
general incongruities in the content of the tantra.

The first irregularity comes at the very beginning of the text. The
tantra begins not with the expected “Thus did I hear…” but with advice given
by Vajrapāṇi, who begins with the standard Sanskrit phrase for introducing a
new topic, athātas. What
follows is not the usual scriptural formulation that introduces the context
for the teaching, but rather a seemingly isolated piece of practical advice
related to the practices that will be taught later on in the text.

The reader will also encounter colophons in unexpected or seemingly
unnecessary places. Additionally, some of these colophons refer not to the
main content of their given chapter, but to the content of a preceding
section. As the colophons do not specify chapter numbers or provide other
organizational information, it is possible that what had been section
colophons in earlier versions of the text became chapter colophons in its
later recensions. This confusion between section and chapter colophons is
apparent in the different structures presented in the Buddhist and Śaiva
versions of the Bhūtaḍāmara Tantra. The
extant Buddhist version has as many as twenty-eight chapters, some
unnaturally short, while its Śaiva counterpart has only sixteen. No attempt
has been made in this translation to restore chapter divisions or to
re-order the contents sequentially, as this would amount to redacting rather
than translating the text.

After Vajrapāṇi’s unusual opening statement we reach what could be
considered the proper introductory scene: the subjugation of all nonhuman
beings, including the highest orders of gods, and their pledge of allegiance
to Vajrapāṇi to offer every form of help to those who recite Vajrapāṇi’s
mantra. The first to come forward and make a pledge is Aparājita, the chief
among the eight bhūta kings, whose sādhanas, among the most
prominent in the tantra, are taught in its final sections. Reflecting his
complete thraldom, Aparājita serves as a pedestal for the feet of
Bhūtaḍāmara in his form as the “lord of the maṇḍala.”

When challenged by Śiva, Vajrapāṇi demonstrates his awesome power by
using mantra to first kill and then revive all the worldly deities and
spirits, including Brahmā, Indra, and Śiva himself. With the mantra “that
slays all spirits,” vajra flames issue from the pores of Vajrapāṇi’s skin,
causing everyone’s death. With the mantra “that brings back the
consciousness of the dead,” a stream of vivifying air issues forth from
Vajrapāṇi’s nostrils, restoring them to life. Following this demonstration,
an augural comment is made by the tathāgatas that in future times, whenever
necessary, Vajrapāṇi will be the one to tame and subjugate worldly
divinities and spirits. And indeed, throughout Vajrayāna literature this
function is more often assigned to Vajrapāṇi in his wrathful forms than to
any other deity.

Following Vajrapāṇi’s utterance of a mantra specifically targeting
higher-order beings, Mahādeva-Śiva himself is the next to come forward and
pledge fealty. His pledge marks a fundamental change in the hierarchies of
the spirit world, as, following his lead, all the worldly divinities and
spirits who had been under Śiva’s control join their master as subordinates
to Vajrapāṇi. Mahādeva is perhaps the most important character in the tantra
after Vajrapāṇi. He becomes Vajrapāṇi’s interlocutor who prompts him with
requests to teach throughout the tantra. He also occupies the most prominent
position in the inner circle of deities in the maṇḍala of
Bhūtaḍāmara—directly in front of the lord himself.

Following Śiva’s example, the leaders of the eight classes of
powerful nonhuman beings, with female figures leading the way, recognize
Vajrapāṇi, in his form Mahākrodha (Great Wrath), as their master. Even if
the word śaraṇa (“refuge”)
is not used, their act is, for all intents and purposes, one of taking
refuge. Each of these female spirits offers her heart mantra to Vajrapāṇi,
an act that, because of a poetic use of puns, also indicates they are giving
him their heart. Each of the individual spirits’ pledges to Vajrapāṇi
establishes a bond between the spirit and the deity and, by extension,
between the spirit and the practitioner who recites the Vajrapāṇi mantra and
performs the spirit’s sādhana. The sādhana is the
means to summon these spirits and hold them to their pledge (samaya).

The spirits’ pledge to Vajrapāṇi is an important theme in the Bhūtaḍāmara Tantra. Throughout the tantra it
is stated again and again that a noncompliant spirit who breaks its pledge,
or even fails to heed the summoning call, will perish. There is some
ambiguity, however, as to whether it is the spirit or the practitioner that
will perish if the sādhana goes awry. The language of most of
the sādhanas found in the text clearly indicates that it is the
spirit who will perish, but there are at least two instances in the Sanskrit
sources of the Bhūtaḍāmara Tantra that
could be interpreted either way. A variant in one manuscript makes it clear
that it is the practitioner who will die if they fail in their performance
of the ritual. If it is in fact the case that the warning extends also to
the practitioner, the threat of death could apply equally to the performance
of all the sādhanas in the tantra. It would then serve as a
reminder of the dangers inherent to practices intended to gain control over
spirits. Once the spirit is brought under control, however, it will
unfailingly provide for all the practitioner’s temporal needs and offer all
kinds of protection.

From the spirits’ perspective, the threat of breaking the pledge is
perhaps mitigated to some extent by the fact that the spirits benefit from
pledging themselves to Vajrapāṇi and the practitioner. In a statement found
in the introduction to the last two sādhanas in the text we are
told that these sādhanas—and, by implication, possibly also all
the preceding sādhanas—are mutually thrilling for the bhūtinīs
and the practitioner, and that the bhūtinīs become filled with joy. This
statement concludes the tantra’s collection of sādhanas on a
cheerful note!

The sādhanas presented in the Bhūtaḍāmara Tantra follow a consistent structure. One begins
by going at night to a lonely place, offering oblations of prescribed
articles into the ritual fire, and reciting the mantra a certain number of
times. Sometimes the practitioner is directed to step upon an effigy of the
spirit whom he is summoning. Within a specified time the spirit will arrive
in person. After welcoming her with offerings, one should perform the
prescribed duties associated with the role the spirit will take, either as a
mother, sister, or wife. Pleased, she will henceforth perform her specific
duties, and provide all the material necessities and comforts for the
duration of one’s life, which is magically extended to hundreds or thousands
of years. This procedural pattern seems to be typical of the apotropaic
sādhanas of Kriyā Tantras. Only in later tantras would
these methods become adapted to serve specifically soteriological purposes;
in the Bhūtaḍāmara Tantra this may be the
case only inasmuch as it contains Yoga Tantra elements.

The divinities and spirits featured in the sādhanas in
the Bhūtaḍāmara Tantra typically come in
groups of eight, reflecting their arrangement in the cardinal and
intermediate directions. Their names are often given in a list or can be
extracted from their respective sādhanas or mantras. And yet it
is in the context of these lists of deities and their sādhanas
that we again encounter irregularities in extant recensions of the Bhūtaḍāmara Tantra. Both the names and the
sequence in which they are given are fluid between Sanskrit and Tibetan
sources, a fact that is surprising given the importance of assigning deities
to specific directions or divisions within the maṇḍala.

The first such octet to appear in the tantra is that of the Sundarī
goddesses. When we reach the passage containing the mantras of these eight
goddesses, we are again reminded that the tantra consists of parts that,
although thematically consistent, appear not to follow a logical order in
the extant sources. In what seems to be a glaring inconsistency, the eight
mantras are introduced with a statement that it is the eight bhūta kings,
starting with Aparājita, who are now offering their heart mantras to
Vajrapāṇi. Also, because of the lack of a clear structure of the text’s
contents, it is impossible to be sure whether the mudrās and rituals
associated with the eight Sundarīs and Aparājita’s pledge are specifically
those of the Sundarīs, those of any spirits belonging to the bhūta class, or
are meant for female spirits in general.

After the Sundarī goddesses, the next to come forward and pledge
their allegiance to Vajrapāṇi are the eight great female spirits who dwell
in charnel grounds. They also give him their hearts and offer their heart
mantras, prompting Vajrapāṇi to teach their sādhanas and
rituals. As expected, their sādhanas are to be performed at
night in a charnel ground or a cemetery, with the interesting exception of
the sādhana for a spirit given the task of helping with
agricultural work—this sādhana is to be performed in a field.
The eight charnel ground goddesses are followed by the set of eight
kātyāyanīs, a class of extremely wild and dangerous female spirits. The text
again appears to be corrupt here, as it includes the mantras not of eight
but of nine kātyāyanīs. The goddess who should perhaps be struck off the
list is Sumbhakātyāyanī, who is omitted in all the sources in the list of
the eight mudrās that follows, and in one of the manuscripts is omitted
altogether.

Next, following a short sādhana to be employed when
trading black goat meat for gold with a female spirit inhabiting a charnel
ground, Śiva requests Vajrapāṇi to teach the maṇḍala of Bhūtaḍāmara—the
secret, all-accomplishing maṇḍala of the deity who “instils fear in all the
bhūtas, nāgas, yakṣas, and vidyādharas; who removes all obstacles,
afflictions, and pain; and who kills all the pretas, vetālas, and pūtanas
dwelling in charnel grounds.” This maṇḍala is the first of two maṇḍalas of
Bhūtaḍāmara taught in the tantra. The two differ in their composition and
the arrangement of the retinue deities. These maṇḍalas and their associated
sādhanas, which are elaborate and rich in ritual detail,
are the main and most important rites taught in the tantra.

In the center of the first maṇḍala is Vajrapāṇi Great Wrath in his
form as Bhūtaḍāmara. His iconography is described in full, and the deities
and spirits comprising his retinue are listed, including the most important
Hindu gods starting with Śiva. These gods, again in groups of eight, occupy
the inner and outer circles of the maṇḍala, with the middle circle reserved
for the eight goddesses of offerings. Following these iconographic details
the ritual for initiating disciples into the maṇḍala is described, after
which are presented the instructions on the main sādhana of
Bhūtaḍāmara, including the mudrās and mantras of all the maṇḍala deities.
This sādhana is the only one in the tantra that employs the
stages of deity yoga practice typical of the Yoga Tantras, including the
different stages of visualization, meditating on emptiness, generating
oneself as the pledge being (samayasattva), donning the armor, and merging the pledge
being with the wisdom being (jñānasattva). To conclude the section on the
sādhana of Bhūtaḍāmara, the text explains its benefits: “By
merely reciting the mantra of Vajradhara one will become equal to him.
Should one fail in this, one will become a universal monarch of the four
continents. If one merely utters the name of the glorious Vajradhara, the
supreme master Great Wrath, all the spirits will become one’s servants.” The
text then sets the rules and requirements for the preliminary practice, a
practice sequence of prescribed duration that constitutes the necessary
prelude before one can undertake a practice with a specific aim that varies
according to the practitioner’s wish.

Because it includes the recitation of the mantras and use of the
mudrās for the numerous deities of the Bhūtaḍāmara maṇḍala, as well as the
other Yoga Tantra stages of practice just described, this
sādhana is rather complicated and lengthy when performed in
full. In comparison to the shorter Kriyā sādhanas, this
sādhana is more like a complex work of art that weaves
mental practices (visualization and meditation), sound (the mantras), and
form (the physical gestures and the outer aspects of the ritual) into an
elaborate tapestry.

Following this elaborate sādhana of Bhūtaḍāmara, the
text transitions back to Kriyā Tantra-style sādhanas designed
to gain control over worldly divinities and spirits. The implication could
be that Kriyā Tantra sādhanas are to be employed with the goal
of subjugating such spirits only after the practitioner has mastered the
main practice of Bhūtaḍāmara that employs the stages of Yoga Tantra
sādhana. The Kriyā Tantra sādhanas in this
section all involve the use of effigies of the deities or spirits whom one
is inducting into a bonded relationship (samaya) with oneself. The females again lead the way as the
sādhanas of Umā, Śrī, Bhairavī, and Cāmuṇḍā come before the
sādhanas of powerful worldly gods, including Mahādeva-Śiva,
Viṣṇu, and Brahmā. Together, these deities form a formidable array of allies
who can protect and help the practitioner in many different ways.

After some general advice and a few sādhanas that could
be used for any female spirit, the text once again features female spirits
who come in groups of eight. While there is some overlap in the names of the
deities in the next two sets of bhūtinīs and apsarases, they must have been
intended as different groups because their respective sections are separated
by a scene of Vajrapāṇi asserting his power over the spirit world by
pronouncing his invincible mantra. These two maṇḍalas are followed by
sections presenting sets of yakṣiṇīs, nāginīs, and kinnarīs, the last of
which are not eight but six (this time intentionally so). The
sādhanas in the kinnarī section are five in number, each
for an unspecified member of their group.

The next section contains a description of a different maṇḍala of
Bhūtaḍāmara, including a detailed description of its many deities. Although
this maṇḍala, its iconography, and its initiation ritual resemble those
found in the Yoga Tantras, the sequence of deity yoga practice common to the
Yoga Tantras is not included here as it was in the previous Bhūtaḍāmara
maṇḍala. Instead, the text quickly moves on to sādhanas and
rituals dedicated to individual spirits who, as before, come in groups of
eight. These sādhanas, like all spirit sādhanas in
the Bhūtaḍāmara Tantra, demonstrate a
strictly Kriyā Tantra character. In this section, the sets of deities differ
from those presented in the previous Bhūtaḍāmara sādhana,
including the addition of new groups. The first among them are the
sādhanas of the eight bhūtas headed by Aparājita. Each of
their sādhanas is followed by a description of their mudrās,
separated by a very short chapter that sums up their practice. Two
sādhanas dedicated to bhūtinīs are presented next, followed
by instructions for offering bali.

The Tibetan version ends at this point, which was in all likelihood
the end of the Sanskrit version from which the Tibetan translators worked.
The extant Sanskrit sources, however, include additional mantras and mudrās
associated with the bali ritual and, rather syncretically, list the eighteen
types of emptiness. The Sanskrit version finishes by repeating the names of
the eight bhūtas—Aparājita and so forth—possibly suggesting that these eight
are the most important ones referred to by the element bhūta in the name of
Bhūtaḍāmara. The last of the bhūtas has the name Kiṃkarottama (“Best
Servant”), giving expression, as it were, to the ethos of mastery over
spirits as found in this tantra. Looking at these final additions to the
Sanskrit version through the eyes of a philologist, they could perhaps
provide clues to the type of changes that the Bhūtaḍāmara must have undergone before it reached the form
available to us today, and possibly even before it was translated into
Tibetan.

Notes on the Translation

The translation that follows is based on the Sanskrit text prepared
by the translator from the extant Sanskrit witnesses. In cases when the
Sanskrit sources differ from one another, either due to variant readings,
through omission or addition, or based on differences in sequence, the
translation follows, with only a few exceptions, the Sanskrit source that
most closely agrees with the Tibetan translation. In some cases we have
elected to privilege the Tibetan translation over all Sanskrit sources when
it provided the most adequate reading. More information on these sources is
given in the introduction that accompanies our edition of the Sanskrit text
of the Bhūtaḍāmara Tantra.

In the present translation the reader may find some expressions and
phrases that sound odd in English, but nevertheless reflect certain ideas or
principles that are conveyed more accurately if phrased as they are in the
original Sanskrit. Phrases such as “reciting the Great Wrath,” “reciters of
the Vajrapāṇi,” or “anyone who recites one of the tathāgatas” refer to
reciting the respective mantras and reflect the notion that the name of the
deity is also the name of its mantra. This notion seems ubiquitous
throughout the tantras (not only Buddhist) and is frequently explained in
the Kriyā Tantras. Another oddity is the use of the English “to incant” in
the sense of reciting the mantra over an object in order to invest it with a
magical power; one may, for example, incant a bali, or incant sandalwood a
certain number of times.

The present translation is certainly not free from shortcomings, and
could be improved through further, in-depth studies of the tantra. A quite
obvious shortcoming concerns the translation of the descriptions of mudrā
gestures—it is just as basic as the original Sanskrit, and therefore
inadequate for those not already familiar with the gestures being
described.

There is a Śaiva version of the tantra that was produced between the
eleventh and fifteenth centuries. Just as in
the Buddhist version, the teaching is delivered by the Buddha Vajrapāṇi who
speaks in the first person. The discourse, however, is introduced by
Unmattabhairava in response to a question by Unmattabhairavī (the wrathful
aspects of Śiva and Pārvatī respectively). The hierarchy of deities remains
unchanged, with Vajrapāṇi Bhūtaḍāmara still enjoying the same status as in
the Buddhist version. This perhaps could be attributed to the fact that,
unlike in other early Buddhist tantras that describe the “subjugation of
Śiva,” no confrontation is involved here; Śiva is never forced into
submission. Overwhelmed by the power that Vajrapāṇi displays when killing
and then reviving all worldly beings, which he experiences firsthand, he
asks Vajrapāṇi for protection. It is noteworthy that on one occasion in this
version of the Bhūtaḍāmara Tantra, Śiva is
referred to as a “bodhisattva.”
Consulting the Śaiva version of the tantra might have helped clear up some
ambiguities, but unfortunately we were unable to gain access to the
manuscripts.

The Translation

The Great Sovereign

Bhūtaḍāmara Tantra

Chapter 1

Homage to Vajrasattva!

“I will now teach,” said the great lord Vajradhara, the supreme
master of the triple universe, “the detailed rituals for mastery over all
male and female spirits found in this great sovereign Bhūtaḍāmara Tantra.

“One should perform the sādhana at places such as the
confluence of two rivers, a charnel ground, a lonely tree, a shrine of a
deity, or a temple of the glorious Vajradhara. One will succeed instantly.
If a male or a female spirit does not submit to the sādhana, it
will perish along with its family and clan.”

Then Maheśvara-Mahādeva respectfully bowed his head to the feet of
Lord Vajradhara and said, “May the lord, the supreme master Great Wrath,
pronounce the words of the mantra that slays wicked spirits.”

The supreme master Great Wrath applauded Maheśvara-Mahādeva: “Well
done! Well done, Mahādeva! This was rightly said!”

The lord then spoke the words of the mantra that slays all
spirits:

As soon as this was said, many vajra flames issued forth from the
pores of the glorious Vajradhara’s skin, and the bodies of all the male and
female spirits dried up and withered. All the gods, headed by Indra, Brahmā,
and Viṣṇu, were killed.

Amazed, all the tathāgatas said to the lord, “Excellent, Vajradhara!
It is excellent, O supreme master Great Wrath, that you will at a later
time, on future occasions, subjugate all the male and female spirits.”

Then the lord in turn pronounced a mantra of the goddess who summons
the consciousness of the dead:

“
Oṁ, Vajrāyuṣā, flow! Flow into him!”

As soon as this was spoken, a great stream of vivifying air issued
forth from the glorious Vajradhara’s nostrils. As soon as it came out, it
entered the bodies of all the male and female spirits. The male and female spirits
immediately got up, reeling with great fear, and said, “May the lord protect
us! May the bliss-gone one protect us! May the lord command us!”

Then, in this great gathering, Aparājita, the great lord of bhūtas,
prostrated at the feet of the venerable lord Great Wrath and
said to the lord, “Master Great Wrath! May you, the glorious conqueror of
the triple universe, protect us! May you, the bliss-gone one, protect us!”

The lord said, “You, friends, and you, lord of bhūtas, must
promise that you
will grant every success to people on the four continents of the human
realm; that you will give to the inhabitants of Jambudvīpa the elixir of
long life, power substances, and the comfort of good health, as well as gold bullion and coins, pearls, beryls, rubies,
sunstones, moonstones, clothes, fragrances, and desirable foods; that you
will be servants and helpers of the reciters of the Great Wrath; that to anyone who recites one of
the tathāgatas you will give every possible object without any reservation,
including articles of worship such as fine jewels, clothes, fragrances,
incense, flowers; and that you will dispel all fear of kings and enemies,
and of lions and tigers.

“Ho, ho, Aparājita! Great lord of bhūtas! Speak truthfully! Say
again and again that you will definitely grant success even to
the slothful and the immoral, to evildoers and liars. Say that if they do
not grant success, the vidyādharīs, bhūtinīs, nāginīs, yakṣiṇīs,
śālabhañjikās, kinnarīs, mahoragīs, garuḍīs, piśācīs, and gandharvīs will
have their heads split by a great invincible thunderbolt, and that you
will cause them to fall into one of the eight great hells.”

All the tathāgatas remarked with amazement, “Well done! Well done,
Vajrapāṇi! Well said! For the benefit of all may you, great bodhisattva,
teach about the great Dharma king of the triple universe who has completely
mastered energy, strength, and power, who is honored by all the gods, who
exercises mastery over all the world spheres that comprise the four
continents, who turns all Dharma wheels, who removes all suffering, and
whose numerous mudrās and mantras are employed in different, elaborate
rituals. Venerable king Great Wrath,
speak!”

Then Vajradhara, the supreme master Great Wrath, again uttered a
mantra that revives the dead:

The moment this was intoned, all the deities who were brought back
to life collapsed in a swoon. Reeling with great fear, they got up again.

Mahādeva then said, “May the great bodhisattva protect me!”

Vajradhara, the supreme master Great Wrath, said, “Do not be afraid,
do not be afraid, O lord of spirits! In order that you may be victorious
over your adversaries, I will enthrall all gods and subjugate all spirits.”

Then all the apsarases, along with the lord of vidyādharas, said, “May the lord
protect us! May the glorious Vajradhara protect us! Please protect us, O
great king!”

Vajradhara, the supreme master Great Wrath, then said, “Make a
promise, apsarases, that you will be of service to those who recite the
glorious Vajradhara and give them all
kinds of riches—gold, pearls, beryls, rubies, and so forth.”

Starting with the apsarases, each of the celestial maidens and
yakṣiṇīs said, “I am willing to die, I am willing to die, O lord. Let me
become a servant of anyone who recites the glorious Vajradhara. We shall
become their attendants. If we do not become attendants of those who recite
the glorious Vajradhara, we will bring ruin upon all our families and clans.
We would be opposing the true Dharma and disparaging all tathāgatas. The
lord should then split our heads with the thunderbolt of wrath. With our heads split into a hundred pieces, death would
come very quickly and we would enter the eight great hells.”

Then the great bodhisattva Vajrapāṇi applauded all the apsarases,
celestial maidens, nāginīs, and yakṣiṇīs, “Well done! Well done, apsarases,
celestial maidens, nāginīs, and yakṣiṇīs! You must resolve that in the
future, on future occasions, you will become helpers of anyone who recites
the tathāgatas.”

Each of the bhūta kings who rule over servant bhūtas, starting with
Aparājita, stood up in the midst of his retinue and, having bowed at the
feet of the supreme master Great Wrath, the glorious Vajradhara, offered to
him his heart mantra:

“
Oṁ, the glorious Sundarī of the great spirit family,
hūṁ! Oṁ, the glorious Sundarī of victory, hrīḥ! Oṁ, the stainless Sundarī, āḥ! Oṁ, the glorious
Sundarī of pleasure, vāḥ! Oṁ, the glorious Sundarī that captivates
the mind, dhīḥ! Oṁ, the glorious, terrifying Sundarī,
iḥ! Oṁ, the glorious, brilliant white Sundarī, maṃ! Oṁ, the glorious Sundarī with the sweet look in her eyes,
bhīḥ!”

“Thus are these eight spirit queens celebrated in glorious terms.”

Next is the sādhana procedure that grants every success
as soon as it is recited. By merely saying the glorious Vajradhara’s name,
all male and female spirits become one’s servants.

The lord said, “If you break your pledges I will immediately destroy
the families and clans of every male and female spirit.”

Then Aparājita, the great lord of bhūtas, told the great Vajradhara,
“I will
keep the pledges of Mahādeva. To all ordinary people I will grant every
success obtainable through mantra and mudrā. All they have to do is recite
the glorious Vajradhara, and we will grant all accomplishments. If we do
not, our families and clans will be destroyed. We will break our pledges to
the teachings of all the tathāgatas, and the lord will split our heads with
the thunderbolt of wrath. Our death would be
quick, and we would enter the eight great hells.”

“Now I will describe the best places for practice.

“At a riverbank, in a charnel ground,

Or at a temple of Vajrapāṇi,

All male and female spirits

Will be mastered, there is no doubt.

“These are places for the practice of the eight spirit queens.

“Now I will describe the mudrās employed when practicing the eight
female spirits.

“Make a tight fist with your left hand

And extend your middle finger.

This is the inviting and offering mudrā

That gives mastery over the best of spirit families.

“Hold your fists together

And extend your index fingers.

In an instant the male and female spirits will be subdued.

This mudrā safeguards their individual pledges.

“Make a tight fist with your left hand

And extend your little finger.

This mudrā is for summoning;

All spirits will become one’s followers.

“Extend the fingers of your left hand,

Then curl your index finger

And lock it between your middle finger and thumb.

This mudrā enthralls all female spirits.

“Make a tight fist with your left hand

And extend your ring finger.

This will summon all the female spirits

And ward off all obstacle-makers.

“Make a fist with your left hand

And extend your middle finger and thumb.

This mudrā makes female spirits appear in person

And causes the destruction of all evildoers.

“Form your left hand into a fist

And extend your little finger.

This is the pledge mudrā of female spirits;

It accomplishes any and all activities.

“Place the fingers of one hand upon the other and, placing your
right hand to the right of the groin, press your right hand down with your
left. This is the ultimate
essence—the pledge mudrā of female spirits.

“As soon as these mudrās are formed, the female spirits swiftly
arrive. If they do not arrive quickly their foreheads will burst, and they will wither and die.”

At that moment the glorious Vajradhara, supreme master Great Wrath,
said, “If these female spirits break their respective pledges, one should
summon them by reciting the following wrathful mantra one hundred and eight
times:

“The practitioner should recite the above wrathful mantra one
hundred and eight times; she will soon arrive. If she does not arrive, she
will burst at the forehead and will wither and die.

“The instructions for the formal practice are as
follows:

“The practitioner should go to the confluence of two rivers, prepare
a maṇḍala with sandalwood powder, and offer abundant flowers. He should burn
bdellium incense and recite the mantra one thousand and eight times. His
purpose will be achieved. At night, he should again recite the mantra one
thousand times, and she is certain to come. When she has come, he should
make love to her, and she will become his wife. She will depart at daybreak,
leaving one hundred palas of gold on the bed. Doing
this every day, he will definitely attain success within one month.

“The practitioner should go to the bank of a river and prepare a
maṇḍala with sandalwood powder. After sponsoring a bali of curds and rice,
he should recite the mantra one thousand and eight times over seven
days. On the seventh day she is certain to
arrive. When she does, he should give her a welcome offering of
sandalwood-scented water. She will be pleased and say, ‘What can I do for
you, my dear?’ The practitioner should say, ‘Grant me kingship.’ She will
grant kingship and will protect the realm. In addition she will bestow
clothes, adornments, food, and so forth.

“In a temple to Vajradhara, the practitioner should offer oleander
flowers, burn bdellium incense, and recite the mantra one thousand and eight
times. His purpose will be achieved. At night, he should again recite one
thousand times; she is certain to come. When she does, he should prepare a
seat of flowers for her and say, ‘Welcome.’ She will become his wife. She
will offer divine elixirs of longevity and power substances and will topple
all his enemies. Taking him upon her back, she will carry
him to heaven. He will live ten thousand years.

“Having gone to the bank of a river, the practitioner should prepare
a maṇḍala of sandalwood, offer white flowers and
fragrant white substances, and burn frankincense. He should recite the
mantra one thousand and eight times,
and his purpose will be achieved. At night, he should again recite the
mantra; she is certain to come. When she does, he should present her with a
welcome offering of flowers and water and ask, ‘Please be my sister.’ She
will offer elixirs of longevity and power substances. She will entice women,
even from a thousand leagues away.

“The practitioner should go to an empty shrine and make a bali
offering as just described. He should recite the mantra one thousand and
eight times, and his purpose will be achieved. He should again recite the
mantra one thousand times at night while making a bali offering. She is
certain to come. When she does, he should make love to her, and she will
become his wife. Every single day she will provide him with a thousand
dinars. Taking him upon her back, she will carry him to Mount Sumeru. In
addition, she can give him an entire kingdom and a princess. He will live
five thousand years and will be reborn in a royal family upon his death.

“The practitioner should go to the confluence of two rivers and
offer oleander flowers along with a dish of meat. He should burn bdellium
incense and recite the mantra one thousand and eight times. His purpose will
be achieved. At night, he should again offer an elaborate pūjā, light a
butter lamp, and recite the mantra one thousand times. She will arrive
surrounded by a retinue of five hundred. When she arrives, he should make love to
her in silence, and she will become his wife. Should she fail to do so, she
will perish. Taking him upon her back, she will carry him to heaven every
single day. In addition, he will become a king and live five thousand years.
He will be reborn in a royal family upon his death.

“The practitioner should go to a riverbank, draw a maṇḍala with
saffron, and burn incense of aloeswood. He
should offer a bali as previously described and recite the mantra one
thousand and eight times. His purpose will be achieved. At night, he should
again offer an elaborate pūjā and recite the mantra one thousand times. She
will arrive in person glowing with a great light. He should give her a
welcome offering of sandalwood-scented water. She will then be pleased and say,
‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be
my mother.’ She and her retinue of five hundred will then care for him like
a mother, offering him food, ornaments, and clothes every day. He will live
for ten thousand years and will be reborn in a brahmin family upon his
death.

“At a confluence of two rivers, the practitioner should offer
elaborate worship with a bali offering. He should light a butter lamp and
recite the mantra all night. Consequently, she will arrive at midnight
glowing with a magnificent light and say, ‘What can I do for you, my dear?’
The practitioner should reply, ‘Please grant me kingship!’ She will give him
one hundred thousand dinars every single day. He will live for ten thousand
years and, upon his death, be reborn as a king of the entire earth.”

This concludes the chapter on the eight great spirit
queens.

Chapter 2

Then, each of the great female spirits who roam charnel grounds
stood up, bowed at the lord’s feet, and offered him her heart mantra.

The ultimate heart mantra:

Oṁ hrīḥ hūṁ aḥ!

The mantra for summoning the female spirits who inhabit charnel
grounds:

Oṁ hūṁ! Summon
them, summon! Guard the pledge of all female spirits! Kill, kill! Bind,
bind! Trample them, trample them! Hey! Hey you, great wild one who
inhabits charnel grounds, please come swiftly! Dhruṃ phaṭ!

The pledge mantra of all the female spirits who roam charnel
grounds:

[Next are the mantras of each of the eight female spirits.]

Daṃṣṭrākarālī:

Oṁ, move,
move! Burn them, burn! O great spirit, you who are fond of and well
disposed toward practitioners! Go, go! Go in various directions, go!
Summon the spirits, summon! Make them speak, make them speak! Break the
evil demons, break them! Seize them, seize! Hūṁ hūṁ! Phaṭ phaṭ!
Hrīḥ svāhā!

Ghoramukhī:

Jarjaramukhī:

Oṁ,
Jarjaramukhī! Harm, harm! Overwhelm them with sorrow! You inspire fear in all enemies! Strike, strike!
Burn, burn! Cook, cook! Murder, murder! You diminish the chances of my
untimely death. You instill fear in all nāgas. You
are the loud-laughing queen of all the spirits. Thā thā thā thā! Dhā dhā dhā dhā! Oṁ oṁ oṁ oṁ! Svāhā!

Kamalalocanī:

Vikaṭamukhī:

Oṁ,
Vikaṭamukhī with fangs bared and eyes ablaze! You instill fear in all
yakṣas. Run, run! Go, go! “Hey! Hey practitioner! What do you command me
to do?” Svāhā!

Dhudhurī:

Oṁ, Dhudhurī,
the piśācī who performs tasks! Speak, speak! Shake them
up, shake! You who are worshipped by great asuras, split them, split!
Break, break! O great piśācī who performs tasks! “Hey! Hey,
practitioner! What can I do for you?” Hrīḥ! Hūṁ hūṁ!
Phaṭ phaṭ! Svāhā!

Vidyutkarālī:

Oṁ, shake
them, shake! Move, move! Summon them, summon them! Break, break!
Paralyze, paralyze! Bewilder, bewilder! You with fangs that flash like
lightning! You who grant the best indestructible accomplishment!
Ha ha ha! Hūṁ hūṁ! Phaṭ
phaṭ! Svāhā!

Saumyamukhī:

Oṁ,
Saumyamukhī! Summon them, summon them! Conquer all the spirits, conquer!
“Hey! Hey, great practitioner!” The practitioner commands, “Remain,
remain! Protect the pledge!” Svāhā!

These are the mantras of the eight great female spirits who roam
charnel grounds.

“Now I will teach the characteristics of the mudrās of these great
female spirits who roam charnel grounds.

“The pledge mudrā of the female spirits:

“Hold your fists together and extend both index fingers. This
pledge mudrā should be used for the summoning.

“Next are the mudrās of the eight great charnel ground-roaming
piśācīs who perform tasks.

“The mudrā of Ghoramukhī:

“Form your left hand into a fist and extend your index finger.

“The mudrā of Daṃṣṭrākarālī:

“Hold your fists together and extend both index fingers while
enclosing the little fingers, and then position this mudrā at your mouth.

“The mudrā of Jarjarī:

“Form your left hand into a fist and extend your middle finger.

“The mudrā of Kamalalocanī:

“The mudrā is the same as before, but the middle finger should be
bent at a sharp angle and the ring finger extended.

“The mudrā of Vikaṭamukhī:

“The mudrā is the same as before, but you should fold the ring
finger inward while extending the little finger.

“The mudrā of Dhudhurī:

“Form your right hand into a fist and extend your index finger.

“The mudrā of Vidyutkarālī:

“The mudrā is the same as before, but the index finger should be
bent and the middle finger extended.

“The mudrā of Saumyamukhī:

“Form your right hand into a fist and extend your little finger.”

This concludes the chapter that contains detailed
instructions on the characteristics of the mudrās of the eight great female
spirits who roam charnel grounds.

Chapter 3

“I will now give the ritual instructions,

From this great sovereign Bhūtaḍāmara
Tantra,

On the practice of the eight great female spirits

Who roam charnel grounds.

“The practice for invoking a female servant

Is of supreme benefit for the impoverished.

“The practitioner should go to a charnel ground and recite the
mantra one thousand and eight times as a preliminary practice. Then he
should start the main practice.

“He should go to a charnel ground at night and offer into a fire
one thousand and eight oblations using sticks of cutch wood
smeared with curds, honey, and ghee. A female spirit who roams charnel
grounds will quickly arrive and offer her services. She will work the fields
and will give one dinar every single day.

“He should go at night to a cultivated field and make the
prescribed offerings of fish and meat that have been incanted twenty-one
times. A piśācī who performs tasks will then do the work as described above.

“He should go at night to a charnel ground and recite the mantra
one thousand and eight times. A female spirit of the piśācī class who
performs tasks will soon arrive in her gentle aspect, eager to receive
orders. She will do house chores, help resolve disputes, carry out fierce
activities, and perform other tasks.

“He should go at night to a charnel ground and recite the mantra
one thousand and eight times. A female spirit of the piśācī class who
performs tasks will swiftly arrive surrounded by a retinue of one
hundred. Once she has arrived, the
practitioner should offer her a bali of blood following the procedure as required for fish
and meat. She will be pleased and will perform the tasks of a servant. Every
single day she will give, to the practitioner and four others, a pair of
garments, one dinar, food, and ornaments. She will fetch and deliver a
beautiful woman even from a distance of one hundred leagues. In short, she
will perform the duties of a servant for as long as the practitioner lives.”

This concludes the chapter from the great “Bhūtaḍāmara
Tantra” that contains detailed instructions on the rituals for piśācīs who
perform tasks.

Chapter 4

Then each of the fierce kātyāyanīs—very wild female spirits—stood
up in the midst of the assembled audience, bowed to the feet of the glorious
supreme master Great Wrath, and offered her heart mantra.

Surakātyāyanī:

Mahākātyāyanī:

Raudrakātyāyanī:

“Oṁ oṁ. Hrīḥ hrīḥ. Hūṁ hūṁ.
He he! Phaṭ phaṭ! Svāhā!”

Caṇḍakātyāyanī, the great queen of spirits:

“
Oṁ, you who spread wild panic! Loud-laughing one who is
fond of practitioners! Great one of many forms! Source of gems! One with
gold in her hands! Destroyer of Yama! Appeaser of all suffering!
Oṁ oṁ oṁ oṁ. Hūṁ hūṁ hūṁ hūṁ. Please swiftly grant me
accomplishment! Hrīḥ, jaḥ, svāhā!”

Rudrakātyāyanī:

“
Oṁ, Destroyer of Yama who prevents untimely death,
bearing a sword and spear in your hands, please grant me swift
accomplishment! So commands the practitioner. Hrīḥ svāhā!”

Kuṇḍalakātyāyanī:

“
Oṁ, you with golden earrings! Burn, burn! Blaze up,
blaze! You who are adorned with divine earrings! The crusher of Rāvaṇa!
The lord commands you! Svāhā!”

Jayamukhakātyāyanī:

Sumbhakātyāyanī:

“
Oṁ, the crusher of ancestral spirits! Summon them,
summon! Conquer, conquer! You who are worshipped by all asuras! Hūṁ, jaḥ, svāhā!”

Śubhakātyāyanī:

“
Oṁ, you who are fond of carnal delights! The divine-eyed
queen of lovers! You who bewitch the world! O fortunate one adorned with
a golden necklace! Please enter, enter with the sound of your anklets!
Fulfill the needs, fulfill! You who are fond of practitioners! Hrīḥ, svāhā!”

“I will now teach that which is most secret among all that is
secret in the great Bhūtaḍāmara Tantra,
the characteristics of the mudrās of the eight kātyāyanī spirits.

“The mudrā of Surakātyāyanī:

“With the other fingers folded, extend your index finger, bending
it slightly.

“The mudrā of Mahākātyāyanī that summons all female spirits:

“Folding the other fingers in, extend your index fingers in the
shape of hooks.

“The mudrā of Raudrakātyāyanī, the spirit-queen of the family who
is fond of practitioners but kills all female spirits and destroys their
families:

“This mudrā is the same as the one before, except that the
practitioner should join the tips of his middle fingers, enclosing the
little fingers underneath. Simply by forming this mudrā the spirit will be
quickly mastered.

“The mudrā of Rudrakātyāyanī:

“Clench both hands into fists and extend each of your index
fingers. Make offerings of perfume, incense, flowers, and lamps, and also offer a bali of fish and meat. All female spirits
will immediately become one’s servants.

“The mudrā of Kuṇḍalakātyāyanī that binds
female spirits:

“Firmly clench both hands into fists, enclosing both index fingers.

“The mudrā of Caṇḍakātyāyanī, which can burst eyeballs, is the
same. It brings mastery over all great female spirits.

“The mudrā of Jayamukhakātyāyanī that enthralls all female
spirits:

“Form your left hand into a fist and extend your index finger.
This mudrā masters all female spirits and brings their families
and clans under control.

“The threatening mudrā of Śubhakātyāyanī that summons the triple
universe:

“Hold your fists together, enclosing your two little fingers, then
extend and bend both your index fingers. This mudrā can subdue even Rudra and Brahmā, not to mention the minor female spirits. It masters all
the gods. This mudrā of Śubhakātyāyanī
quickly brings accomplishment.”

So spoke the lord, the supreme master Great Wrath.

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains
detailed instructions on the mudrās of the eight kātyāyanī
spirits.

Chapter 5

“I will now teach the practice of the eight kātyāyanī
spirits from the great sovereign Bhūtaḍāmara
Tantra, the most secret among all that is secret.

“The practice of kātyāyanī spirits is as follows:

“The practitioner should go to a charnel ground and recite the
mantra one thousand and eight times for three days. Each of the eight
kātyāyanī spirits will swiftly arrive. When one of them appears, she should
be given a welcome offering of a skull cup filled with blood. She will be
pleased and say, ‘What can I do for you, my dear?’ He should reply, ‘Please
be my mother.’ She will then protect and support him like a mother. She will
give him a kingdom and fulfill his every wish. He will become extremely
wealthy and will live for five hundred years. When he
dies, he will be reborn in a royal family.

“The practitioner should go to a temple of the glorious Vajradhara
and
recite the mantra one thousand and eight times as a preliminary practice. At night, he should return to
the Vajradhara temple and recite; he will then see the form of a beautiful
woman. She will grant him whatever boon he requests.

“The practitioner should go at night to a solitary Śiva liṅga and
recite the mantra one thousand times. Within one day he will hear the sound
of a woman’s anklets. On the second day he will see a celestial woman before
him. He should neither dishonor her nor speak to her. On the third day, she
will say, ‘Hey practitioner! What do you command me to do?’ He should reply,
‘Hey goddess, be my servant!’ She will serve him for as long as he lives.
Taking him upon her back, she will carry him to Mount Sumeru or to the
ocean, or any other such place. In addition, she will go to the house of the
noble Kubera, take his riches, and offer them. She will procure, in the
expanse of Jambudvīpa, a girl of superior beauty and offer her to the
practitioner. If this celestial girl makes love to him, he will live five
hundred years. When he dies, he will be reborn in a vassal royal family.

“The practitioner should go to the confluence of two rivers at
night and recite the mantra one thousand and eight times. A celestial female
spirit will arrive along with her retinue. When she has arrived, he should
neither dishonor her nor address her. If he makes love to her in silence,
she will stay, offering five dinars and a pair of garments every day.

“The practitioner should go to a garden at night and recite the
mantra one thousand and eight times for three days. On the third day, he
will hear the sound of a woman’s anklets. On the fourth, he will see the
spirit herself. On the fifth, she will stand right in front of him. On the
sixth, she will give him five dinars. On the seventh, she will come to his
home. On the eighth, he should prepare a maṇḍala on a pillow, offer bdellium incense, and recite the mantra one
thousand and eight times. A celestial spirit-girl will arrive at his home.
When she arrives, he should make love to her, and she will become his wife.
She will depart at daybreak, leaving a string of divine pearls on the bed.
As soon as he grasps this string, she will give another five hundred
dinars and a pair of garments. She will topple all his enemies. His lifespan
will extend to one thousand years. When he dies, he will be reborn in a
royal family.

“The practitioner should go to an empty shrine at night and recite
the mantra one hundred and eight times for three days. The female spirit,
radiating bright light, is bound to come with a retinue of one hundred and
eight. Once she has arrived, he should present her with a welcome offering
of sandalwood-scented water. She will be pleased and become his wife. She
will give him an elixir of longevity as well as clothes, adornments, food,
and so forth to one hundred and eight of his dependents. He will live five
thousand years, and upon death he will be reborn in a royal family.

“The practitioner should go to a royal residence at night and
recite the mantra one thousand and eight times as a preliminary practice. On
the fifth night, he should light a fire with the wood of Indian oleander and
make an offering of one thousand and eight
jasmine flowers smeared with curd, honey, and ghee. The great spirit lady,
the queen of spirits, will swiftly arrive with her retinue of five hundred,
accompanied by the loud jingling of anklets. Once she has arrived, she
should be presented with a welcome offering of water with flowers and addressed with the
words, ‘Please be my mother, sister, or wife.’ If she becomes the
practitioner’s mother, he must not hurt her feelings. She will grant divine
food, enjoyments, and a hundred thousand pieces of gold. If she becomes his
younger sister, she will offer a kingdom and will travel one thousand
leagues to find a woman to bring back and offer to him. If she becomes his
wife she will, in her celestial form, offer sensual pleasure and fulfill all
his wishes. He will live ten thousand years and be reborn in a royal family
upon death.

“On the full moon, the practitioner should recite the mantra ten
thousand times. He should go to a temple at night, make elaborate offerings,
and recite the mantra all night. A female spirit will arrive at dawn. When
she does, she should be given a welcome offering of blood. Pleased, she will
be eager to serve, and she will give the practitioner five dinars and
desirable food every day. He will live five hundred years.”

This concludes the chapter that contains detailed
instructions on the sādhanas of the eight kātyāyanīs.

Chapter 6

“Now I will teach the sādhana practice for
female and male servants from the great sovereign Bhūtaḍāmara Tantra.

“The mantra for trading the meat of a black goat:

“
Oṁ, Rāhu, Rāhu! Seize, seize the great servant spirits in
order to benefit those who are poor! Oṁ, hūṁ hūṁ hūṁ hūṁ!
Grant me magical power over meat! Svāhā!

“The practitioner should go at night to a charnel ground and recite
the mantra one thousand and eight times; all his endeavors concerning the
trading of meat will be successful.

“He should then go to a charnel ground and, holding one pound of
meat, look in the four directions and call out, ‘Great female spirits who
inhabit charnel grounds, do you want to buy any meat?’ A great female spirit inhabiting the
charnel ground will then appear before the practitioner in the form of a
brahmin and say, ‘Hey great one, what do you wish for?’ The practitioner
should say, ‘I want gold,’ and she will offer one pound of gold. He should
then give her the meat. If she does not take it, she will burst at the
forehead and die.”

Maheśvara-Mahādeva, surrounded in this great gathering by a retinue
of many tens of millions of vidyādharas and many hundreds of thousands of
apsarases, kinnaras, nāgas, and mahoragas, circumambulated the glorious
Vajradhara, the supreme master Great Wrath, three times, bowed to his feet,
and said to the lord, “May the great bodhisattva please teach the secret
maṇḍala of the great king of the three realms whose instructions are
perfect; who instills fear in all the bhūtas, nāgas, yakṣas, and
vidyādharas; who removes all obstacles, afflictions, and pain; and who kills
all the pretas, vetālas, and pūtanas dwelling
in charnel grounds—the secret maṇḍala that accomplishes
everything.”

Then, in this great gathering, the great bodhisattva, the princely
youth Mañjuśrī, applauded Mahādeva, the lord of spirits, “Well done! Well
done, Mahādeva! In order to benefit the people of
Jambudvīpa in the future, in times to come, may the supreme master Great
Wrath teach the practice of engaging all the female bhūtas,
nāgas, kinnaras, and yakṣas as servants.”

This concludes the chapter that contains detailed
instructions on the mantras, mudrās, and sādhana
practices.

Chapter 7

“Now I will teach the supreme great maṇḍala.

“It is four-sided and has four doors

Surmounted by four portals.

It has sixteen divisions and is adorned

With a perimeter wall of vajras.

“In its center one should place Great Wrath;

Fierce, he is surrounded by a halo of flames.

He has four arms and shines with light

The color of collyrium.

“His right hand raises a vajra;

His left displays the threatening mudrā.

His face is terrifying, his fangs bared;

He is adorned with the eight nāgas.

“Crowned with a row of skulls,

He is capable of destroying the triple universe.

Laughing and roaring loudly,

He is the mighty lord of the triple universe.

“Standing astride Aparājita,

His left leg is outstretched, his right slightly bent;

Blazing like a million suns,

He displays the following mudrā:

“Folding in the ring fingers,

He bends both index fingers slightly.

The little and middle fingers

Are held by his thumbs.

“This mudrā is the most excellent, the best;

It grants dominion over the triple universe.

“One should draw Umā’s husband

In front of Great Wrath.

To his right one should draw Viṣṇu,

And to his left Brahmā.

“In the north is Lord Kārttikeya,

In the northeast, Gaṇapati,

And in the southeast draw Āditya,

With a thousand rays.

“In the southwest one should draw Rāhu,

And in the northwest, Lord Nandi.

“In the area within the outer maṇḍala

One should draw the offering goddesses.

They are of golden color,

And adorned with every kind of jewelry.

“Smiling slightly,

They gaze passionately at the lord.

To the left of Great Wrath

One should draw the goddess Umā.

“In front of Great Wrath one should draw

The goddess Śrī with flowers in her hands.

To the right of Great Wrath

One should draw Tilottamā.

“She holds incense in her hands

And is adorned with every type of jewelry.

Behind Great Wrath

One should draw the goddess Śaśī.

“She holds a lamp in her hand

And wears divine earrings.

In the southeast one should draw Devī,

Wearing divine earrings.

“She holds a flask of perfume,

And is adorned with jewel ornaments.

In the southwest, one should draw

The goddess Sarasvatī with a lute in her hands.

“She sings many songs, melodies, and the like,

Dances, and recites beautiful poetry.

In the northwest one should draw a yakṣiṇī

Holding a jewel garland in her hands.

“Her name is Surasundarī,

Known as the queen of all yakṣas.

In the northeast one should draw Bhūti,

A bhūtinī who destroys poverty.

“A queen who rules over all spirits,

She is bedecked in all kinds of jewelry.

Draw her with a beautiful face and elongated eyes,

And endowed with beauty and youthfulness.

“Golden in color,

Her curly hair blue,

This goddess, beautiful in every limb,

Delights in and aids the practice of sādhana.

“Those eight goddesses are inside the second zone of the
maṇḍala.

“In the east one should draw Indra;

In the southeast, Agni;

In the south, the king Yama;

In the southwest, Rāvaṇa, the king of rākṣasas;

“In the west, the king Varuṇa;

In the northwest, the god Vāyu;

In the north, Kubera;

And in the northeast, Candra.

“One should place them in their respective places

In the third zone of the maṇḍala.

“The procedure for entering the maṇḍala:

“Acting as vajra master, one should tie on a blue turban and put on
a pair of blue garments. Then, raising the vajra-scepter, one should say the
following:

“In order to benefit all beings

You grant instant accomplishment.

O Great Wrath, the vajra of accomplishment,

Please remain as the pledge deity!

“Forming the mudrā of Great Wrath one should then enter the
maṇḍala and say, ‘Hūṁ phaṭ!’ As soon as one has
pronounced this, Great Wrath will enter oneself.

“Next, one should invite the disciple to enter. After blindfolding
the disciple with a deep blue cloth, one should form the mudrā of Great
Wrath and place it on the disciple’s head. Then, one should give him vajra
water to drink while reciting this mantra:

“
Oṁ, remain! Give an accomplishment, hūṁ!”

“One should invite the deity to enter the initiate with the mantra
of Wrath’s entry:

“With the syllable hūṁ one will even be able to penetrate Mount Sumeru, and to
describe events of the past, future, and present.

“Next, one should scatter flowers on the maṇḍala, remove the
disciple’s blindfold, and show him his family deity. One should then conduct
the pūjā for the ‘name initiation’ and teach the mudrās and the mantras.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the great
maṇḍala.

Chapter 8

“Now follows the detailed procedure of the ritual from the great
sovereign Bhūtaḍāmara Tantra.

“To begin, one should visualize a moon disk between one’s folded
hands. At its center is the syllable hūṁ, bright within a halo of flames. One should
say the following mantra:

“
Oṁ, the vajra of accomplishment! Hūṁ!

“Then, one should say the mantra that destroys all evil. To do
this, one should visualize a moon disk at one’s heart. It is marked with a
red syllable ca and bindu
and is
surrounded by a halo of flames. One should then recite the following
mantra:

“
Oṁ, kill, crush, and destroy evil! Hūṁ phaṭ!

“Immediately after reciting the mantra one should meditate on
emptiness.

“One should next visualize bodhicitta the color of jasmine flowers,
the moon, or a crystal, in the middle of which is the syllable hūṁ and an eight-petaled
lotus. In the center of the lotus one should imagine that the syllable
hūṁ is haloed with
flames. One should invite the deity to enter with the following mantra of
Wrath’s entry:

“Then, forming the mudrā of Wrath’s entry, one should say the
following mantra:

“
Oṁ, Vajra! Please enter and take control! Hūṁ!

“One should then visualize oneself in the form of the deity.

“Then, acting as the supreme master Great Wrath, one should use the
mudrā of King Wrath to perform the sixfold placement while reciting:

“At the head:
Oṁ, kill, O vajra! Hūṁ!

“At the topknot:
Oṁ, burn, O vajra! Hūṁ!

“At the eyes:
Oṁ, O blazing vajra! Hūṁ!

“At the chest:
Oṁ, O vajra anger! Hūṁ!

“As the armor: Oṁ,
O firm vajra! Hūṁ!

“In this way one should perform the sixfold placement of the king
Great Wrath.

“Next, one should summon the essence of the maṇḍala deities. One
should extend one’s index fingers in the shape of hooks, fold the other
fingers, and combine the mudrā with the following mantra:

“One will then summon all the deities of the maṇḍala.

“The mantra for the welcome offering:

“The mantra to castigate the evil ones:

“The mantra to bind the directions:

“Each of the maṇḍala deities should be addressed with their
mantra:

“Mahādeva: Oṁ, bhūr bhuvaḥ
svaḥ!

“Kumāra:

“Nandi:

“Candra:
Oṁ, to Candra, śrīḥ svaḥ svāhā!

“The heart mantras of the goddesses of offerings:

“Umā: Oṁ sprūṃ
namaḥ!

“Śrī: Oṁ śrī
namaḥ!

“Śaśī: Oṁ śrī jaṃ namaḥ!

“Tilottamā: Oṁ śrī namaḥ!

“Rambhā: Oṁ śrī svaḥ namaḥ!

“Bhūti:
Oṁ, Subhūti! Hrīḥ!

“Next is the mantra for the female-spirit gatekeepers:

“Oṁ āḥ śrī vāṃ māṃ svāhā!

“The heart mantras of the eight great female spirits are the same
as specified before.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the maṇḍala that
brings accomplishment.

Chapter 9

“Next are the
detailed instructions on mudrās from the great sovereign Bhūtaḍāmara Tantra.

“The mudrā of the lotus throne:

“Fold in the other fingers and extend both your index fingers to
form the shape of a needle.

“The great mudrā of Great Wrath’s entry:

“Hold your fists together and enclose both index fingers. Great
Wrath will instantly be made to enter the triple universe.

“The following are the mudrās of the six limbs:

“The mudrā for the head:

“Hold your fists together and extend the middle fingers.

“The mudrā for the topknot:

“This mudrā is the same as above, but here one should enclose both
middle fingers and form the index fingers into the shape of a needle.

“The mudrā for the eyes:

“This is the same as above, but here one should stick the thumbs
out to the side, touch one’s right eye with the right thumb, and touch one’s
left eye with the left thumb.

“The mudrā for the heart:

“Hold your fists together, enclose both little fingers, and extend
both index fingers.

“The mudrā for the armor:

“Form the same mudrā as above and form both index fingers into a
circle.

“The mudrā for the weapon:

“Form the same mudrā as above and extend your index fingers.

“The mudrā for the welcome offering:

“Join your hands with the palms flat in a gesture of greeting, with
the middle fingers side by side with the other fingers.

“The mudrā for castigating evil ones:

“Hold your fists together and extend both thumbs.

“The mudrā for binding the directions:

“Holding your fists apart, extend your left index finger and place
it at the base of your arm. On your right hand, cover the fingernail of your
little finger with your thumb and extend your remaining fingers, placing
them at the base of your right arm.

“The mudrā of Mahādeva:

“Join your hands in a gesture of greeting with the palms flat while
bending your index and ring fingers at a sharp angle. This is the ‘broken
mudrā’ of Rudra.

“The mudrā of Viṣṇu’s conch:

“Join your hands in a gesture of greeting with the palms flat while
bending your index fingers inward so that they are enclosed.

“The mudrā of Prajāpati’s water pitcher:

“Folding in the other fingers, extend both little fingers.

“The mudrā [of Kārttikeya] with the power to crush Mount
Krauñca:

“Make your left hand into a fist and extend your middle finger.

“The mudrā of Gaṇapati’s axe:

“Form your left hand into a fist and extend your index and middle
fingers. Then, bending your index finger, hold it against the middle joint
of your middle finger.

“The mudrā of Āditya’s chariot:

“Join your hands in a gesture of greeting with the palms flat,
making the sign of the svastika. Bend the little finger
of the left hand at a sharp angle and place it on the tip of the thumb. Also
place your right thumb on the tip of your left thumb.

“The mudrā of Rāhu:

“Extend your right hand and bend your index and ring fingers at a
sharp angle.

“The mudrā of Narteśvara:

“Place your right hand upon your head in the dancing gesture. Make
your left hand into a fist with the index and middle fingers extended. Use
your middle finger and thumb in the gesture of dance to hold down your
little and ring fingers.

“The mudrā of Candra:

“Hold your fists apart and enclose the little fingers.

“The mudrās of the eight goddesses of offerings are as follows:

“The mudrā of the goddess Umā:

“Form both your hands into the shape of a serpent’s hood and place
it on your head.

“The description of the mudrā of the goddess Śrī:

“Join your cupped palms in the gesture of greeting and extend them
toward the sky.

“The mudrā of the goddess Śaśī:

“Hold your fists together and enclose the index fingers. Then swing
your hands in a dancing motion that imitates the flame of Śeṣa’s lamp.

“The mudrā of Ratnabhūṣaṇī:

“Hold your fists together and extend both index fingers. Then place
the extended index fingers at your forehead in the shape of a jewel while
binding them with a rosary. This is the mudrā of Ratnabhūṣaṇī. Her mantra is
‘
Oṁ,
svāhā to the one with the
splendor of a jewel!’

“The mudrā of Sarasvatī:

“Folding the other fingers in, extend both index fingers and touch
them to your mouth.

“The mudrā of Tilottamā:

“Folding the other fingers in, place your index fingers on your
head.

“The mudrā of Rambhā:

“Form both hands into the shape of a plough and
place them at your heart.

“The mudrā of Surasundarī, the queen of all yakṣas:

“Hold your fists together and extend both little fingers while
bending them a little.

“The mudrā of Bhūtinī:

“Hold your fists together and enclose both little fingers while
slightly bending both index fingers.

“The mudrā of the queen who rules over the spirits:

“Hold your fists together and enclose both index fingers within
them.

“These are the mudrās of the eight female spirits.”

This concludes the chapter containing a detailed description
of the characteristics of the mudrās and the ritual of the deities of the
great maṇḍala.

Chapter 10

“Next are the detailed instructions for the heart mantras of the
deities of the third, outer zone of the maṇḍala.

“The mantra of Indra, in the east:

“The mantra of the god of fire, Agni, in the southeast:

“The mantra of Yama, in the south:

“The mantra of the Lord of Rākṣasas, in
the southwest:

“The mantra of Varuṇa, in the west:

“The mantra of the deity Vāyu, in the northwest:

“The mantra of Vaiśravaṇa, in the north:

“The mantra of Candra, in the northeast:

“The mantra of Īśāna, in the northeast:

“Next are the descriptions and the detailed instructions on the
mudrās of the deities of the maṇḍala of wind.

“The mudrā of Indra:

“Stretching your right hand, press down on the fingernail of your
little finger with your thumb while spreading out your remaining fingers.

“The mudrā of Agni:

“Stretching your left hand, make it quiver slightly.

“The mudrā of Yama’s staff:

“Make your right hand into a fist and extend your index finger.

“The mudrā of the sword of the Lord of Rākṣasas:

“Make your right hand into a fist and extend your index and middle
fingers.

“The mudrā of Varuṇa’s noose:

“Making your left hand into a fist, stretch out the index finger
and then bend it into a semicircle.

“The mudrā of Vāyu’s banner:

“Form your left hand into a fist, position it on your head, and extend your index and middle fingers.

“The mudrā of Vaiśravaṇa’s elephant:

“Make your right hand into a fist and extend the thumb.

“The mudrā of Īśāna’s trident:

“The mudrā of Pūrṇa:

“The mudrā for bringing accomplishment:

“Holding your fists together, enclose both little fingers, then
extend both index fingers to form a circle.

“The corresponding mantra for bringing accomplishment:

“Brandishing the vajra-scepter, one should recite:

“ ‘O great king, yours is the magical power of wrath!

You are accomplished in disciplining through the commitments.

May all deities quickly grant

Unsurpassable accomplishment!’

“The mudrās for the seats fashioned out of spirits are as
follows:

“The mudrā of Vajradhara’s spirit seat:

“Stretch out your left hand while raising your thumb. With the fist
of your right hand, grab your left thumb while holding up the right thumb.
You should visualize yourself standing astride Aparājita.

“The mantra of this seat:

“
Oṁ, conquer, conquer! O supreme master Great Wrath, king
of wrath, please display this spirit-seat, display it! Please protect
us, protect us! Svāhā!”

“The mudrā for the seats of the deities in the retinue:

“Join the cupped palms of your hands together and spread all your
fingers apart. This is the lotus mudrā.

“The mantra of the lotus mudrā, the seat of all retinue
deities:

“The mudrā for dismissing all the deities:

“One should form exactly the same lotus mudrā while moving the
thumbs.

“The mantra for dismissing the deities:

“
Oṁ, all deities, please go, go! Depart, depart! Go on,
go on! So commands the glorious Vajradhara. Svāhā!”

“One should offer praise with the following verse:

“O Great Wrath, you possess all magical powers

And liberally grant the accomplishments!

Having granted the unsurpassable accomplishment

To this practitioner of mantra, you may now depart.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains the detailed instructions on the mudrās
of all the deities in this great maṇḍala of accomplishment.

Chapter 11

Then Vajrapāṇi, the supreme master Great Wrath, said, “By merely
seeing this maṇḍala one will obtain sovereignty over the three realms. By
merely reciting Vajradhara one will become equal to him. Should one fail in
this, one will become the universal monarch of the four continents. If one
merely utters the name of the glorious Vajradhara, the supreme master Great
Wrath, all spirits will become one’s servants.

“Further, if mantra practitioners merely become angry, all worldly
deities will immediately be shattered into a hundred pieces. All gods, nāgas, and yakṣas will die if merely looked upon. All
worldly deities will flee at the mere sound of the syllable hūṁ.”

“Next is the preliminary practice of the glorious Vajradhara, the
supreme master Great Wrath.

“The practitioner will swiftly achieve his purpose if he recites
the mantra of self-protection 100,000 times.

“If he wants to attain mastery in the practice of Vajradhara, he
should recite Vajradhara’s mantra one thousand times at the three junctions
of the day for one month. Then, at the time of the full moon, he should make
offerings according to his means. Forming Great Wrath’s mudrā, he should
recite all night. The following morning the ground will shake and the mudrā
will emit flames. As soon as the flames spring forth, he will be like
Vajradhara: ageless, deathless, and divinely beautiful.

“If he wants to attain mastery in the practice of the goddess Umā,
he should step on her with his left foot and recite the mantra ten
thousand times. Umā will then arrive in person and present all precious
substances, including the elixir of long life. She will become his wife. If
he is not successful, he should smear her effigy with poison and blood. Stepping on the effigy with his left foot, he should recite the mantra of Great Wrath, ‘
Oṁ, kill kill!
Vajra-kill so-and-so! Hūṁ
hūṁ, phaṭ!’ He should recite this wrathful mantra one
thousand and eight times. By merely reciting it, the head of the target will
burst and they will wither and die. The practitioner should employ this wrathful mantra
in all acts of killing.

“If he wants to attain mastery in the practice of the goddess Śrī,
he should step on her effigy with his left foot and recite the mantra ten
thousand times. Śrī will then arrive. When she does, he should offer her a
seat of flowers, say ‘Welcome!’ and then ‘Please be my wife.’ He can make
love to her as much as he likes. She will offer him a kingdom.

“The practitioner should place his left foot upon the effigy of
Bhairavī and recite the mantra ten thousand times. She will arrive in person
in her natural form and perform the tasks of a servant.

“He should place his left foot upon the effigy of Cāmuṇḍā and
recite the mantra ten thousand times. Cāmuṇḍā will swiftly arrive and submit
to his control.

This concludes the first chapter of the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana practice.

Chapter 12

Homage to the fierce Vajradhara!

Next are the rituals of inviolable and utterly fierce
sādhanas that accomplish every purpose.

“One should go to a place with a solitary Śiva liṅga, place one’s
left foot upon it, and recite the mantra one thousand and eight times for
seven days. Then Mahādeva will arrive. If he does not come, he will die
instantly.

“One should place one’s left foot upon an effigy of Nārāyaṇa and
recite the mantra one thousand and eight times for seven days. Nārāyaṇa will
then swiftly arrive. If he does not come, his head will burst and he will
die. By this method Nārāyaṇa will become enthralled
and eager to serve.

“One should place one’s left foot upon an effigy of Brahmā and
recite the mantra one thousand and eight times for seven days. Brahmā will
then swiftly arrive. If he does not come, he will wither and die. When he
arrives, he will be eager to serve.

“One should place one’s left foot upon an effigy of Indra and
recite the mantra one thousand and eight times for seven days. Indra will
then definitely arrive, eager to serve. He will fetch Urvaśī and
offer her. If he does not arrive his head will burst and he will be
shattered into a hundred pieces. He will perish along with his family and
clan.

“One should place one’s left foot upon an effigy of Kumāra and
recite the mantra one thousand and eight times for seven days. Kumāra will
then swiftly arrive, eager to serve. The spirits under his command that
cause possession will become one’s servants. Kumāra can be induced to kill
or preserve the life of anyone.

“One should place one’s left foot upon an effigy of Gaṇapati and
recite the mantra one thousand and eight times for seven days. Gaṇapati will
then swiftly arrive. If he does not come, he will die. All the obstacle-removing spirits
will become one’s servants.

“One should place one’s left foot upon an effigy of Āditya and
recite the mantra one thousand and eight times for seven days. Āditya will
then swiftly arrive and give one a kingdom.

“One should place one’s left foot upon an effigy of Candra and
recite the mantra one thousand and eight times for seven days. Candra will
then swiftly arrive and offer a hundred palas of
gold. By this method
Candra will become subject to one’s control.

“One should place one’s left foot upon an effigy of Bhairava and
recite the mantra one thousand and eight times for seven days. Then, at
night, one should prepare an elaborate pūjā, burn incense made with human
flesh, offer food containing human flesh, and burn a lamp fueled with human
fat. Then, at midnight, the Bhairava effigy will emit a great roar and will
rise up, laughing loudly. Bhairava will say words such as “Hey you! Feed
me!” One should not be afraid. If at any point fear arises, pronounce the
syllable hūṁ and all will
be well. Bhairava will submit to one’s control and
will grant sovereignty over the triple universe. One will be able to destroy
all worldly deities by merely pronouncing the syllable hūṁ.

“One should place one’s left foot upon an effigy of Narteśvara-Śiva
and recite the mantra one thousand and eight times for seven days.
Narteśvara will arrive that very moment, eager to serve. If he does not come, he
will die.

“One should place one’s left foot upon an effigy of Mahākāla and
recite the mantra one thousand and eight times for seven days. He will then
arrive surrounded by his retinue of spirits. If he does not arrive, he will
die instantly. He will become one’s
servant.

“One should go to a shrine of the god Śiva in his four-faced form
and, stepping on him with one’s left foot, recite the mantra ten thousand
times for seven days. He will then arrive surrounded by his retinue. If he
does not arrive, he will die. He will serve one in every way. Taking one upon his
back, he will carry one as far as the heavenly realms. He will fetch and
offer the goddess Urvaśī and will give one the divine elixir of
immortality.”

So spoke the lord, the glorious Vajradhara, the supreme master
Great Wrath.

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the ritual
procedures for acquiring servants.

Chapter 13

“I will now teach the practice of female servants, who
are distinguished by unlimited power and courage and who are honored
throughout the universe. It was taught by Wrath himself for the benefit of
humanity and brings numerous supreme accomplishments. Since it produces
results even for those who are lazy, perpetrate evil, and lie, there is no
need to mention those who are always peaceful, maintain their vows of
chastity, and always recite the mantra of Great Wrath.

“It would not be proper to use the mantras

Of other religious systems for summoning

Female spirits such as nāginīs or yakṣiṇīs

If one desires the highest accomplishment.

“They are said to be helpers

Attending to practitioners’ welfare.

First one must do the practice;

The highest accomplishment will come.

“It is said that one will become a master of white magic, a master
of the sword, and
will win the accomplishments of the rain of riches, the great treasure
trove, the wish-fulfilling gem, the vase of fortune, and so forth. Since
even a yakṣiṇī, a piśācī, a śālabhañjikā, and so forth can be controlled through
the sādhana, what need is there to mention other spirits? So
the wise one has declared. One can instantly turn female spirits, nāgas,
kinnaras, and others into male and female servants. Relying on this great sovereign Bhūtaḍāmara Tantra, the practitioner will
instantly, completely, and definitively succeed if they so desire.

“All those who recite the mantra—

Even if they were to despise their masters,

Despise their chosen deities,

Get angry and reject the true Dharma,

“Utterly break their commitments,

Or are nihilists who reject mantra—

Will succeed instantaneously;

This has been declared by Great Wrath himself.”

These words were spoken by the glorious lord Vajradhara, the
supreme master Great Wrath.

“Next in this most secret, great, sovereign Bhūtaḍāmara Tantra are the additional
sādhanas. One will immediately succeed in turning the male
and female spirits into obedient servants merely by reciting the mantra. One
will quickly succeed by merely reciting the glorious Vajradhara, the supreme
master Great Wrath.

“The mantra that is effective for removing obstacles:

“One should recite the above wrathful mantra. The spirits will
swiftly arrive after only one hundred and eight repetitions. They will all
become male and female servants. If they don’t arrive quickly, their heads
will burst through their eyes, and they will perish along with their
families and clans.

“One should draw the likeness of the female spirit with bovine
bezoar, step on it with one’s left foot, and recite the mantra one thousand
and eight times. She will arrive immediately with exclamations of woe and
say, ‘I am dying, I am dying. Hey practitioner, what do you command me to
do?’ The practitioner should reply, ‘Hey spirit! Be my servant!’ She will
perform the duties of a servant for one hundred years.

“One should draw the likeness of the female spirit with bovine
bezoar on birch bark, step on it with one’s left foot, and recite the mantra
one thousand and eight times. She will arrive immediately. If she does not
arrive immediately, one should throw mustard seeds at her face. The spirit
will cry out and die, wasting away with fever. To bring her back to life,
one should throw ghee and honey at her and she will revive. Through this
method, the spirit will perform the duties of a servant and will give
clothes, ornaments, and food to the practitioner and two other people every
day.

“One should stand at the door of a temple and recite the mantra one
thousand and eight times. As a result, a spirit by the name of Kuñjaramati
will arrive. When she does, one should offer a bali. She will say, ‘What can
I do for you, my dear?’ The practitioner should reply, ‘Please be my
mother.’ She will protect him as a mother would, and she will give clothes,
ornaments, and food to him and four other people.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana of female servants.

Chapter 14

“I will now teach the detailed sādhana procedure for
female spirits that has been taught by Great Wrath himself in this great
sovereign Bhūtaḍāmara Tantra, the most
secret among all that is secret. It produces manifold accomplishments for
the sake of benefitting poor and unfortunate ones.

“The names of the spirits are Vibhūṣaṇī, Kuṇḍalahāriṇī, Siṃhārī,
Hāsinī, Naṭī, Rati, Kāmeśvarī, and Devī.

“In short, the sādhanas of eight female spirits can be
understood as turning the spirits into one’s wife, mother, or sister.

“The sādhana of Vibhūṣaṇī:

“The practitioner should go at night to a champak tree and recite the mantra one thousand and eight times for
three days. When the
recitations are complete, he should offer an elaborate pūjā, burn bdellium
incense, and recite again. Vibhūṣaṇī will arrive at midnight without fail.
When she does she should be given a welcome offering of sandalwood-scented
water. She will be pleased and will become his mother, sister, or wife. If she
becomes a mother, she and her retinue of one hundred and eight will offer
clothes, ornaments, food, and so forth. If she becomes a wife, she will
offer one thousand dinars and an elixir of long life. If she becomes a
sister, she will travel up to one thousand leagues to procure a celestial
woman to offer. She will also give divine elixirs and treasures.

“The sādhana of Kuṇḍalahāriṇī:

“The practitioner should go at night to a charnel ground and
recite the mantra ten thousand times. At the end of the recitation the
spirit Kuṇḍalahāriṇī will arrive without fail. When she does, she should be given a
welcome offering of blood. She will be pleased. The practitioner should say,
‘Please be my mother.’ She will care for him like a mother.

“The sādhana of Siṃhārī:

“The practitioner should go at night to a solitary Śiva liṅga and
recite the mantra ten thousand times. Siṃhārī will arrive in person and say,
‘Hey practitioner! What can I do for you?’ The practitioner should reply,
‘Please be my wife.’ She will offer a divine elixir of long life, eight
dinars, and a pair of garments.

“The sādhana of Hāsinī:

“The practitioner should go to a temple of Vajrapāṇi and offer a
bunch of oleander flowers to either a painting or figurine of Hāsinī placed
near Vajrapāṇi. He should recite the mantra until midnight, at which time
Hāsinī will swiftly arrive in person at the temple of Vajradhara. When she
has arrived, she should be given a welcome offering of water mixed with red
sandalwood. She will say, ‘Practitioner, what do you command me to do?’ He
should reply, ‘Be my servant!’ She will follow him continually and offer
clothes, ornaments, and food. These should all be used until nothing of them
remains. If he stores any of these away, the same will not happen again. At
night a celestial palace will appear.

“The sādhana of Naṭī:

“The practitioner should go to the confluence of two rivers and
recite the mantra one thousand and eight times for seven days. On the
seventh day he should offer an elaborate pūjā and begin reciting as soon as
the sun sets. Lighting sandalwood incense, he should recite until midnight.
Then Naṭī will swiftly arrive in person. When she has arrived, she can be
sexually embraced and will become his wife. Leaving behind on his bed a
hundred palas of celestial gold, she will depart at
dawn. She will always do the same, day after day. The practitioner should
spend everything without any remainder. If he saves any of it, he will not
receive more.

“The practitioner will definitely succeed by merely reciting her
name. ‘Definitely’ means always. No recitation, burnt offerings, or
preliminary practice is necessary. He will succeed right away, just as
Vajrapāṇi has declared.

“The sādhana of Rati:

“The practitioner should go at night to the door of his own house
and recite the mantra for three days. Rati is certain to arrive and perform
the duties of a servant, including all the sowing of seeds, the ploughing of
fields, all the housework, and so on.

“The sādhana of Kāmeśvarī:

“The practitioner should go at night to a place sacred to the
mother goddesses bringing a dish of meat, and follow the procedure as
prescribed for fish and meat. He should recite the mantra one thousand and
eight times for seven days. Kāmeśvarī is certain to arrive. When she does,
he should give her a welcome offering of water and blood. She will
say, ‘Master, what is your command?’ The practitioner should reply, ‘Hey
goddess, please be my wife.’ She will become his wife, fulfill his every
wish, and grant him a kingdom.

“The sādhana of Devī:

“At night, the practitioner should prepare a bed in a temple and perform worship there using white sandalwood
and jasmine flowers. He should light bdellium incense and recite the mantra
one thousand and eight times. At the end of this recitation Devī is certain
to arrive. When she does, the practitioner should pleasure her with embraces
and kisses or however he likes. In her form as a nubile, golden-colored
woman adorned with every kind of jewelry, she will become his wife. She will
offer eight dinars and a pair of garments. She will offer satisfying food to those in his own
circle, while to himself she will offer riches brought from the abode of
Vaiśravaṇa.

“One should recite these mantras in secret. One will achieve one’s
purpose at the end of recitation every time.”

So spoke the lord.

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhanas of the eight spirits.

Chapter 15

Homage to the glorious Vajradhara, one of invincible power!

Then, Vajradhara pronounced the words of a mantra of inviolable
efficacy, words that can kill any god:

As soon as this was pronounced, the world systems of the great
trichiliocosm filled with intense vajra fire.

The lord then said:

“
Hūṁ, strike, phaṭ!”

As soon as this was pronounced, Brahmā, Viṣṇu, Maheśvara, and all
the worldly gods, as well as all celestial beings, including the many
vidyādharas, nāgas, yakṣas, bhūtas, pretas, apsarases, piśācas, gandharvas,
kinnaras, mahoragas, and garuḍas shattered into hundreds of pieces and
died.

Then Mañjuśrī, the princely youth, the bodhisattva, the great
being, expressed his astonishment: “Well done! Well done, O
glorious Vajradhara, supreme master Great Wrath! These wicked spirits and
worldly deities will be overthrown in the future, in times to come.”

Then the apsarases, the celestial maidens present in the gathering,
got up, respectfully bowed to the feet of the glorious Vajradhara, and
offered each of their heart mantras:

The goddess Śaśī: “Oṁ
śrīṃ!”

Tilottamā: “Oṁ śrī
!”

Kāñcanamālā: “Oṁ
śrīṃ!”

Kuṇḍalahāriṇī: “Oṁ
śrīṃḥ!”

Ratnamālā: “Oṁ
hūṁ!”

Rambhā: “Oṁ
saḥ!”

Urvaśī: “Oṁ
śrūṃ!”

Glorious Bhūṣaṇī: “Oṁ
vāṃ!”

Next follow detailed instructions on the sādhanas of
the apsarases and the accomplishments attained.

“[The sādhana of Śaśī:]

“Having climbed to the summit of a mountain, the practitioner
should recite the mantra one hundred thousand times. His purpose will then
be achieved. Then, during a full moon, he should prepare a pūjā according to
his means, light a butter lamp, and recite the mantra all night. Precisely
at dawn, Śaśī will arrive in person. When she does, he should give her a
welcome offering of sandalwood-scented water. She will say words of
appreciation. He should say, ‘Please be
my wife.’ She will offer power substances and the elixir of long life, by
means of which the practitioner will live one thousand years.

“The sādhana of Tilottamā:

“The practitioner should prepare a maṇḍala with sandalwood and
dairy products and recite the mantra ten thousand times for seven days.
On the
seventh day he should offer an elaborate pūjā, and on the eighth day of the
bright fortnight he should recite the mantra all night on top of a mountain.
Tilottamā is certain to arrive at dawn and stand before him smiling coyly.
He should embrace her, kiss her, and make love with her in silence. He will then achieve his purpose. She will give whatever he
wishes for. Riding on her back, he will be carried as far as the heavenly
realms. In addition, she will even give him a kingdom.

“The sādhana of Kāñcanamālā:

“The practitioner should go to the confluence of two rivers and
recite the mantra one thousand and eight times a day
for seven days. On the seventh day, he should prepare an elaborate pūjā,
light bdellium incense, and recite the mantra all night. Then, at dawn,
Kāñcanamālā is certain to arrive, shining brightly. He should give her
a welcome offering of sandalwood-scented water. Pleased, she will ask, ‘What
can I do for you, my dear?’ The practitioner should say, ‘Please be my
mother.’ She will then protect him like a mother. She will give food,
ornaments, clothes, and so on to the practitioner and those close to him. He
will live one thousand years.

“The full instructions for the sādhana of
Kuṇḍalahāriṇī are:

“There are no restrictions with regard to a particular lunar day or
astrological junction, nor is fasting prescribed. The practitioner should go
to the top of a mountain and recite the mantra ten thousand times, repeating
this again at night.
Kuṇḍalahāriṇī is certain to arrive at midnight. She will become his wife and
give 100,000 dinars every day. Taking him upon her back, she will
carry him all around the four continents. She will give him the elixir of long life
and power substances.

“The sādhana of Ratnamālā:

“The practitioner should go to a temple and recite the mantra one
thousand and eight times a day for one month. Then, when the
month has passed, on a full moon day he should recite until midnight. Ratnamālā is certain to arrive at midnight, her
anklets ringing. When she arrives, he should offer her a seat of
flowers
and say, ‘Welcome, goddess!’ She will reply, ‘What do you command me to do,
master?’ The practitioner should reply, ‘Please be my wife.’ She will then
perform the duties of a wife and bestow divine pleasures. He will live one thousand years.

“The sādhana of Rambhā:

“Beginning on the first day of the bright fortnight, the
practitioner should offer an elaborate pūjā, prepare a maṇḍala with
sandalwood powder, burn bdellium incense, and recite the
mantra one thousand and eight times at the three junctions of each day.
Then, during the full moon, he should prepare an elaborate pūjā and recite
the mantra all night. Rambhā is certain to arrive at dawn. If she
doesn’t arrive she will die. When she arrives she will become his wife and
offer the elixir of long life. He can make love to her as much as he likes.
He will live ten thousand years, and when he dies he will be reborn in a
royal family.

“The sādhana of Urvaśī:

“The practitioner should go at night to a temple, burn sandalwood
incense, and recite the mantra ten thousand times for one month. At the end
of this period he should offer a pūjā according to his means and recite the
mantra all night. Urvaśī will swiftly arrive at dawn. Once she has arrived,
he should offer her a seat of flowers and say, ‘Welcome!’ She will reply,
‘Hey practitioner! What do you command?’ The practitioner should say,
‘Please be my wife.’ She will offer the elixir of long life and power
substances. He should avoid sexual contact with other women. He will live
five thousand years.

“The sādhana of Bhūṣaṇī:

“Alone at night and ritually pure, the practitioner should draw the
glorious Bhūṣaṇī with saffron ink on birch bark. Burning sandalwood incense,
he should recite the mantra for one month. At the end of this period he
should offer an elaborate pūjā and recite until midnight. Bhūṣaṇī is certain
to arrive at midnight. When she does he should promptly make love to her.
She will be pleased and will give him gold bullion and coins, pearls, and so
forth. Every day she will present delicious foods. She will also offer the
elixir of long life.”

So spoke the lord.

This concludes the chapter that contains detailed
instructions on the sādhanas of the apsarases.

Chapter 16

Then Vajrapāṇi, the lord of guhyakas, said, “If the apsarases are not
compliant, one should recite the following wrathful mantra:

“As soon as this wrathful mantra is pronounced, the target’s head
will split, and she will shatter into a hundred pieces.

“One should bind an apsaras with the following mantra of
Wrath:

“
Oṁ, bind bind! Strike such-and-such, strike! Hūṁ phaṭ!

“With the following mantra one will be able to enthrall all
apsarases:

“Now I will explain

Taught by Great Wrath himself

For the benefit of humanity.

“It will produce manifold accomplishments.

“Since it supports the Three Jewels,

Mantra recitation produces happiness.

Regarding the best of such recitations,

The Bhūtaḍāmara mantra has been proclaimed to be their core.

“This divine sādhana swiftly brings

Happiness in this very existence,

As they become, to put it concisely,

One’s mother or sister or wife.

“Those among nonhuman beings

Who are servants bring happiness in this world.

To benefit those who recite the Wrath,

They will, of their own accord, offer their own bodies.

“The mudrā that pacifies all suffering:

“Join both fists in the ‘spinning lotus’ gesture and form both
middle fingers into the shape of a needle, thereby summoning the
apsarases.

“The mudrā that gratifies all desires:

“The mudrā to bewitch every apsaras:

“Form both hands into the ‘spinning lotus’ gesture. As soon as this
mudrā is formed, every apsaras will immediately become one’s slave.

“The mantra for summoning all the apsarases:

“The mantra that brings them close:

“The mantra for bringing them face-to-face:

“
Oṁ, you who are fond of sensual delights! Svāhā!

“The mantra for bewitching all the apsarases:

“Oṁ, vāṃ, aṃ, hūṁ hūṁ, jaḥ,
jaḥ!”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana of the eight apsarases.

Chapter 17

Then each of the yakṣiṇīs stood up, respectfully bowed her head to
the feet of the glorious Vajradhara, and offered him her heart mantra:

Padminī: “
Oṁ, Padminī! Svāhā!”

Next are the detailed instructions on the sādhanas of
the eight yakṣiṇīs.

“[The sādhana of Surasundarī:]

“The practitioner should go to a temple of Vajrapāṇi, light
bdellium incense, and recite the mantra one thousand times
at the three junctions of the day. Surasundarī is certain to arrive within a
month. When she arrives she should be given a welcome offering of
sandalwood-scented water. She will perform the duties of a mother, sister,
or wife. If she becomes a mother, the practitioner must not hurt her
feelings, and she will offer an elixir of long life every day, and also
100,000 dinars. If she becomes a sister, she will offer power substances and
the elixir of long life. She will procure a celestial girl from the realm of
the gods and offer her, and will be able to describe the past, present, and
future. If she becomes a wife, she will fulfill every wish, and the
practitioner will become immensely wealthy.

“The sādhana of Manohāriṇī:

“The practitioner should go to a riverbank, draw a maṇḍala with
sandalwood powder, offer an elaborate pūjā, and recite the mantra one
thousand and eight times. Burning aloeswood incense, he should recite the
mantra ten thousand times every day for seven days. On the seventh day he
should offer an elaborate pūjā and recite the mantra all night. Manohāriṇī
is certain to arrive at midnight. If she does not, she will die. She will
say, ‘Please command me.’ The practitioner should reply, ‘Please be my
servant.’ She will offer protection to one hundred and eight people from the
practitioner’s close circle. She will offer one hundred dinars every day,
which must be spent in its entirety. If the practitioner saves anything he
will never receive more.

The sādhana of Kanakavatī:

“The practitioner should go to a banyan tree and offer alcohol following the procedure prescribed for
fish and meat. Drinking some himself, he should use the remainder for a
welcome offering. He should recite the mantra one thousand times. On the
seventh day, he should practice the same way at night. He should recite
until Kanakavatī arrives in person at midnight, adorned with all kinds of
jewelry and surrounded by a retinue of one hundred and eight. He should make
love to her once she arrives, and she will become his wife. She will give
clothes, adornments, and food to twelve people every day. She will also
offer eight dinars.

“The sādhana of Kāmeśvarī:

“The practitioner should draw an image of Kāmeśvarī on birch bark
with bovine bezoar, climb into bed alone, and recite the mantra one thousand
times. Then, when one month has passed, he should offer an elaborate pūjā, light
a butter lamp, and recite the mantra silently. Then, at midnight, she is
certain to arrive. Once she has arrived, she will generously offer sexual
pleasure and will become his wife. Leaving behind divine adornments on his
bed, she will depart at daybreak. The practitioner should not approach the
wives of others, otherwise he will
perish.

“The sādhana of Rati:

“She should be painted on a piece of canvas as a nubile woman of
golden color, adorned with every type of jewelry and holding a blue lotus in
her hand. The practitioner should worship her with jasmine flowers, burn
bdellium incense, and recite the mantra one thousand and eight times for one
month. At the end of the month he should offer a pūjā according to his
means, light a butter lamp, and recite the mantra until Rati arrives in
person at midnight. When she does, he should make love to her in
silence. In this way she will become his
wife. She will protect him and his close circle and will offer delicious
divine foods, an elixir of long life, and twenty-five dinars.

“The sādhana of Padminī:

“The practitioner should create a sandalwood maṇḍala in the upper
part of his house. Burning bdellium incense, he should recite the mantra one
thousand times for one month.
Then, on the day of the full moon, he should offer a pūjā according to his
means and recite the mantra until midnight, when Padminī is certain to
arrive. When she does, he should make love to her. She will become his wife,
grant divine pleasures bounteously, and offer an elixir of long life and
power substances.

“The sādhana of Naṭī:

“The practitioner should perform this sādhana below an
aśoka tree. Having offered perfume, flowers, and incense, along with a dish
of meat, he should recite the mantra one thousand and eight times. Naṭī is certain to arrive within one
month. When she does, she will become, in short, either a mother, or a
sister, or a wife. If she becomes a mother, she will give delicious foods, a
pair of garments, one hundred palas of gold, and the
elixir of long life. If she becomes a sister,
she will bring a celestial woman and offer her, even over a distance of one
thousand leagues, She will also offer clothes, adornments, delicious foods,
and the elixir of long life.
If she
becomes a wife, she will offer a divine elixir of long life and eight
dinars.

“The sādhana of Anurāgiṇī:

“The practitioner should draw this yakṣiṇī on birch bark with
saffron ink and, starting on the first day of the bright fortnight, spend
one month reciting the mantra while making ritual offerings of perfume,
flowers, and lamps at the three junctions of the day. Then, on the day of
the full moon, he should offer a pūjā according to his means, light a butter
lamp, and recite the mantra all night. Anurāgiṇī is certain to arrive at
dawn. Once she has arrived, she will bounteously bestow the pleasures of sex
and become his wife. She will offer a divine elixir of long life and one
thousand dinars. The practitioner will live thousands of years.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhanas of the yakṣiṇīs.

Chapter 18

Next Vajrapāṇi, the lord of guhyakas, said, “If the yakṣiṇīs do not abide by their commitments, the practitioner
should recite the following wrathful mantra to summon them:

“He should recite the above wrathful mantra one thousand times. The
yakṣiṇī will swiftly arrive. If she does not arrive with haste, her forehead
will burst and she will die that very moment. She will fall into one of the
eight great hells.

“The description of the mudrā of Great Wrath:

“Holding your fists together, enclose both little fingers and
extend both index fingers, bending them slightly. This is the inviolable
mudrā of the hook of Great Wrath. With this king of mudrās one can even
summon the triple universe.

“The description of the mudrā of yakṣiṇīs:

“Aligning the palms of the hands, turn your middle fingers
backwards. Your ring fingers, positioned horizontally, should point outward
and the index fingers inward. Your little fingers should be in the
center. This is the ultimate root mudrā of all
yakṣiṇīs. As soon as this mudrā is formed, all the yakṣiṇīs will arrive.

“The mudrā of invocation:

“Forming exactly the same mudrā, the practitioner invites the
yakṣiṇīs with his right thumb. The accompanying mantra is ‘
Oṁ, hrīḥ! Come, come! Svāhā to all the
yakṣiṇīs!’

“The mudrā of dismissing:

“Forming the same mudrā, the practitioner should dismiss the
yakṣiṇīs with his left thumb. The accompanying mantra is ‘
Oṁ, hrīḥ! Go, go! Svāhā to the swift return of the yakṣiṇīs!’

“The mudrā that brings all the yakṣiṇīs face-to-face with the
practitioner:

“Hold your fists together and extend your middle fingers. The
accompanying mantra is ‘
Oṁ, O great yakṣiṇī, fond of sexual pleasure! Svāhā!’

“The mudrā of bringing all the yakṣiṇīs into immediate
proximity:

“The heart mudrā of all the yakṣiṇīs:

“Form both hands into the shape of a plough. The yakṣiṇīs’ heart mantra is ‘Kṣī!’

“The mudrā of the perfume, flowers, incense, and lamps of all the
yakṣiṇīs:

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhanas of the yakṣiṇīs.

Chapter 19

Then, each nāga queen present in the gathering rose up,
respectfully bowed to the feet of the glorious Vajradhara, and offered him
her heart mantra:

Anantamukhī: “Oṁ phuḥ oṁ
phuḥ!”

Karkoṭakamukhī: “Phuḥ oṁ
phuḥ!”

Padminī: “Phuḥ gaṃ
phuḥ!”

Mahāpadminī: “Phuḥ āḥ
phuḥ!”

Vāsukimukhī: “Phuḥ dhīḥ phuḥ!”

Jvālāmukhī: “Phuḥ hūṁ
phuḥ!”

Dhūpamukhī: “Phuḥ kaṃ
phuḥ!”

Śaṃkhinī: “Phuḥ sa phuḥ!”

Next are the detailed instructions on the sādhanas of
the eight nāginīs.

“The practitioner should go to a place where nāgas live and recite
the mantra 100,000 times as a preliminary practice. Every nāginī will be
pleased, and all nāgas and nāginīs will rejoice. On the fifth day of the bright fortnight, he should descend into the water
at the nāgas’ dwelling place and offer perfume, flowers, incense, and milk
in the prescribed way. Then, he should recite the mantra one thousand times
for each of the eight nāginīs. Soon a nāga maiden will emerge, burning with
heat. On her arrival, a
welcome offering of milk and sandalwood should be given.
The practitioner should say, ‘Welcome! Please be my wife.’ She will offer
eight dinars every day, and can be induced to kill anyone or let
them live. She can do anything.

“The practitioner should go to the confluence of two rivers and
recite the mantra one thousand and eight times while offering food made from
milk. A divinely beautiful nāginī will arrive. When she does, he should
place some flowers on her head and say, ‘Please be my wife.’ She will give
delicious divine foods and five dinars every day.

“The practitioner should go at night to a place inhabited by nāgas
and recite the mantra one thousand and eight times. The moment the
recitation is complete, a nāginī will arrive suffering from an intense
headache. She will say, ‘What can I do for you, my dear?’ The practitioner
should reply, ‘Please be my mother.’
She will then offer the practitioner and four other people clothes, adornments, food, and so forth every
day, along with five dinars.

“The practitioner should go at night to a lotus pond and recite the
mantra one thousand and eight times. A nāginī will swiftly arrive. When she
does, he should make love to her. She will become his wife and offer eight
dinars. He should spend it all without remainder. If he saves anything, he
will not get more.

“The practitioner should go at night to the confluence of two
rivers and recite the mantra one thousand and eight times. Then, at the end
of the recitation, a nāga maiden is certain to arrive. When she does, he
should offer to her a seat made of gold
and say, ‘Welcome! Please be my wife.’ She will give one hundred
palas of gold every single day.

“The practitioner should go at night to a great lake filled with
lotuses and recite the mantra one thousand and eight times. When the
recitation is complete a nāga maiden is certain to arrive. When she does, he
should say, ‘Please be my wife.’ She will offer one dinar and a pair of
garments.

“The practitioner should go to a place inhabited by nāgas, descend
into the water up to his navel, and recite the mantra one thousand and eight
times. When the recitation is complete a nāga maiden is certain to arrive.
When she does, he should place flowers on her head and say, ‘Please be my
wife.’ She will give eight dinars and
delicious divine food.

“The practitioner should go to a place inhabited by nāgas and
recite the mantra all night. Then, at dawn, a nāga maiden adorned with all
kinds of jewelry will arrive in an instant. When she does, he should give her a
welcome offering of sandalwood-scented water and flowers. He should say,
‘Welcome! Please be my wife.’ She will present a divine elixir of long life
and power substances. She will fulfill all his wishes and offer a kingdom.

“The practitioner should go to a
place where nāgas are found and recite the mantra ten thousand times. A nāga
maiden will soon arrive. When she does, he should promptly make love to her
and say, ‘Please be my wife.’ Every day she will give him eight dinars,
delicious divine food, and a pair of garments.

“The practitioner should go at night into the vicinity of nāgas and
recite the mantra one thousand and eight times. When the recitation is
complete a nāga maiden will swiftly arrive. When she does, he should place
nāga flowers on her head and say, ‘Please be
my wife.’ She will give him divine clothes, adornments, delicious food, and
so on.

“The pledge mantras of the nāginīs are:

“The mantra of perfume and flowers: Oṁ ī phuḥ!

“The mantra of the welcome offering and incense: Oṁ phuḥ, aḥ phuḥ!

“The pledge mantra of all nāginīs: Ā phuḥ, ī phuḥ, vā phuḥ!

“Next are the descriptions of mudrās.

“The pledge mudrā of the nāginīs:

“Join the flattened palms of your hands together and raise them up,
forming the shape of a topknot with the fingers. The tips of your index
fingers should be placed together with the thumbs extended. This is the universal mudrā for all rites, including
the invocation, the pledge, and the dismissal.

“The pledge mudrā of the nāginīs that enthralls all nāgas:

“Form your left and right hands into fists and press down on the
fingernails of your little fingers with your thumbs. Extend the remaining
fingers.”

So spoke the glorious lord Vajradhara.

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana practice of the nāginīs.

Chapter 20

Then Vajrapāṇi, the lord of guhyakas, angrily raised his vajra-scepter and uttered the following wrathful mantra:

As soon as this was spoken, all the nāginīs fainted and collapsed
after being overcome by intense headaches.

So spoke the glorious lord Vajradhara.

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana practice of the nāginīs.

Chapter 21

Then each of the six kinnarīs present in the gathering
rose up, respectfully bowed to the feet of the glorious Vajradhara, and
offered him her heart mantra:

“
Oṁ, Manohārī! Svāhā!”

“
Oṁ, Subhagā! Svāhā!”

“
Oṁ, Viśālanetrī! Svāhā!”

“
Oṁ, Suratapriyā! Svāhā!”

“
Oṁ, Aśvamukhī! Svāhā!”

“
Oṁ, Divākaramukhī! Svāhā!”

Next are the detailed instructions on the sādhanas of
the six kinnarīs.

“The practitioner should go to the top of a mountain and recite the
mantras one thousand and eight times. When the recitation of the six kinnarī
mantras is complete, he should prepare an elaborate pūjā and light incense
of cow meat mixed with bdellium. He should then recite the mantra until
midnight when, unfailingly, a kinnarī will arrive. He should not be afraid
of her. She will say, ‘Hey practitioner! What do you command me to do?’ The
practitioner should reply, ‘Kind one, please be my wife.’ Taking him upon
her back, she will carry him to the god realm. She will offer delicious
divine food.

“The additional sādhanas are:

“The practitioner should go to the foot of a mountain or to a
monastery and recite the mantra ten thousand times. At the end of the
recitation, the goddess herself will touch his feet with her lotus-like hands. He should
promptly make love to her. She will become his wife and will offer eight
dinars and a pair of garments.

“Having gone to a riverbank, the practitioner should recite the
mantra ten thousand times, and continue to recite all night. A kinnarī is
certain to arrive at dawn. Once she has arrived, she will become his wife
and will offer five dinars every day.

“The practitioner should go at night to the confluence of two
rivers and recite the mantra one thousand and eight times. A kinnarī is
certain to arrive when the recitation is complete. On the first day she will
merely show herself. On the second, she will stand in front of the
practitioner and speak to him. On the third, he should make love to her. The
sādhana will inevitably have an effect on her, and she will
perform the duties of a wife. Every day she will offer eight dinars and a
pair of garments.

“The practitioner should go to the top of a mountain every day,
partake of a dish of meat, and recite the mantra
ten thousand times. A kinnarī will soon appear in front of him in the form
of an apsaras. Embracing and kissing her, he should make love to her in
silence. She will become his wife and will offer eight dinars and delicious
divine food.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhanas of the kinnarīs.

Chapter 22

Then Vajrapāṇi, the lord of guhyakas, said this to Maheśvara:
“Listen, Mahādeva! I will make everyone a servant of the one who transcends
the triple universe. I will bring the rogue deities under control.”

Maheśvara-Mahādeva then said to the lord, “Please give, O lord, the
full instructions for the practice that will bond us to
you
along with the mudrās and mantric formulas of the one who is invincibly
efficient and transcends the triple
universe.”

Then the whole assembly applauded Śiva by saying, “Well done! It
was well done, Mahādeva, to have requested the teaching that tames those who
are wicked to one another!”

Then Vajradhara, the supreme master Great Wrath, said:

“I will now teach in full

The supreme maṇḍala of Wrath.

“It has four corners and four doors

And is adorned with four gateways.

It has sixteen sections

And is adorned with a vajra wall.

“One should place the great fierce one,

Vajra Wrath, in the center of the maṇḍala.

He is surrounded by a halo of flames,

Blazing like the apocalyptic fire.

“His huge body is the color of collyrium,

His diadem is fashioned from skulls;

He laughs loudly, and he is terrifying,

Instilling fear in the triple universe.

“To the right side of the lord

One should draw Mahādeva.

He is of the brilliant white color of the moon,

White as pearl or milk.

“He is peaceful, with three eyes and four arms,

In which he carries a yak-tail whisk,

A trident, a bow, and a javelin.

He sits on a seat furnished by a bull.

“To the left side of the lord

One should draw Nārāyaṇa

Holding a yak-tail whisk, a conch,

A discus, and a mace in his hands.

“Behind the lord, one should draw king Śakra

And, in front of him, Kārttikeya.

Brahmā, holding a parasol, is the color

Of snow, jasmine flowers, or the moon.

“One should draw an image of him

Sitting on a throne in front of Indra.

Alternatively, the
follower of mantra

Can make him as white as pearl or milk.

“Kārttikeya should be drawn red,

With a yak-tail whisk in his hand.

Śakra should be drawn yellow,

With three eyes, and adorned with jewelry.

“Mahādeva should be drawn

Bedecked with all kinds of jewelry,

With a yak-tail whisk in his hand,

Sitting on the seat of a bull.

“Sanātana sits on the seat of a garuḍa,

With a discus in his hand.

Śakra sits on an elephant;

Kārttikeya’s seat is a peacock.

“In the outer corners,

One should draw the eight bhūtinīs:

“Padmāvatī, Mahāpadmā,

Vibhūti, Surahāriṇī,

Vārāhī, Mahāratnī,

Vibhūṣaṇī, and Jagatpālinī.

“These eight bhūtinīs, possessed of great miraculous powers, are described in glorious terms.

“Padmāvatī and Mahāpadmā

Should be colored white.

Vibhūti and Surahāriṇī

Should be colored red.

“The remaining four bhūtinīs

Should all be drawn in the same golden color.

These eight great bhūtinīs, possessed of great powers,

Should be drawn as instructed.

“The procedure for this maṇḍala is as follows:

“The vajra master should adorn himself with a garland of blue
flowers, tie a blue bandana around his head, and put on a pair of blue
garments. He should recite the following heart mantra of Great Wrath for the
benefit of all beings, resolved on success in the practice of Great Wrath.
At that very time he will successfully take control of all deities.

“
Hūṁ, O vajra! Phaṭ!

“As soon as this mantra is pronounced, all the deities will be
brought under control.

“The mantras for vajra-castigation:

“The master should stand with his left leg outstretched and his
right slightly bent. Raising the vajra-scepter, he will destroy all the
deities with the mere utterance of the syllable hūṁ, just as Vajrapāṇi has declared. Instantly,
the apsarases, yakṣiṇīs, nāginīs, bhūtas, and bhūtinīs, possessed of great
powers, will perish, subjected to the mantra of vajra-castigation.

“Following this recitation all the deities will be dead or
castigated.

“
Hūṁ, hūṁ, hūṁ! Phaṭ, phaṭ, phaṭ!

“Using this mantra, even a buddha is certain to be torn to pieces.

“The master should then usher in the disciples. He should perform
the armor protection by means of the mudrā of Great Wrath and cause the
deity to enter with the following mantra:

“
Oṁ, Great Wrath! Please enter! Hūṁ hūṁ hūṁ, āḥ! You
are the holder of the terrible vajra surrounded by a halo of flames.
Āḥ!

“As soon as this mantra is uttered, he will become able to effect
the ‘external’ possession, the summoning, and the humbling.

“The mantra of Siṃhadhvajadhāriṇī, who is located in front of
Great Wrath:

“The mantra of Padmāvatī, who is behind Great Wrath:

“The mantra of Vibhūti, who is to the right of Great Wrath:

“The mantra of Surahāriṇī, who is to the left of Great Wrath:

“The mantra for the northeast:

“
Oṁ, Glorious Vārāhī, with a flower in her hand! Hūṁ!

“The mantra for incense, in the southeast:

“
Oṁ, Ratneśvarī, with incense in her hand! Hūṁ!

“The mantra for perfume, in the southwest:

“The mantra for the lamp, in the northwest:

“Next are the detailed instructions on the mudrās of the eight
bhūtinīs.

“The mudrā of the lion banner:

“Hold your fists together and extend both index fingers.

“The mudrā of the goad:

“Form your right hand into a fist and extend your index finger,
bending it slightly.

“The mudrā of the arrow and bow:

“Holding your fists together, extend your index fingers and place
your fists on your left hip.

“The mudrā of the banner surmounted by a wish-fulfilling gem:

“Form your left hand into a fist while extending your middle
finger.

“The mudrā of the flower:

“Join your hands together with fingers outstretched and then
slightly bend both index fingers.

“The mudrā of incense:

“Entwine your fingers and extend both index fingers.

“The mudrā of perfume:

“Stretch out both hands and place them on your shoulders.

“The mudrā of the lamp:

“Form your right hand into a fist while extending the middle
finger.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the ritual of
the maṇḍala of King Wrath.

Chapter 23

Next follows the chapter from the great sovereign Bhūtaḍāmara Tantra that contains detailed
instructions on the sādhanas of the eight bhūtas.

[Their mantras are:]

Aparājita: Oṁ hrīḥ
jaḥ!

Ajita: Oṁ hūṁ
jaḥ!

Pūraṇa: Oṁ hrīḥ
jaḥ!

Āpūraṇa: Oṁ hūṁ
jaḥ!

Śmaśānādhipati: Oṁ śrūṃ
jaḥ!

Kuleśvara: Oṁ rūṃ
jaḥ!

Bhūteśvara: Oṁ hūṁ
jaḥ!

Kiṃkarottama: Oṁ āṃ
jaḥ!

“The sādhana of the bhūta Aparājita:

“One should recite the mantra in front of Vajradhara 100,000 times. This constitutes the
preliminary practice. Then, on the full moon day, one should prepare an
elaborate pūjā and offer cooked white rice, curds, molasses, and milk as prescribed. Burning bdellium incense, one should
recite all night. Aparājita is certain to arrive at dawn. If he does not
arrive, he will die right then. Once he arrives, he will request orders,
saying, ‘What can I do?’ The practitioner should reply, ‘Please be my servant.’
From then on he will perform the duties of a servant. He will offer the
kingdom of the vidyādharas and will eliminate all one’s enemies. He will
even bring the goddess Śaśī and offer her. Taking the practitioner upon his
back, he will carry him to the realm of the gods, where he will bestow upon
him the status of Indra. The practitioner will live for seven eons.

“The sādhana of Ajita:

“Standing in front of a caitya, one should recite the mantra one thousand and eight times
at night for seven days. On the seventh day one should prepare an elaborate
pūjā and offer bali. Burning bdellium incense, one should recite the
mantra. Ajita is certain to arrive at the end of the recitation. He will
say, ‘Hey practitioner! What can I do for you?’ The practitioner should
reply, ‘Please be my servant.’ Ajita, taking him upon his back, will carry
him around the four continents. Furthermore, he will give him a kingdom. The
practitioner will live one thousand
years.

“The sādhana of Pūraṇa:

“One should go to a temple of Vajradhara and recite the mantra one
thousand and eight times for seven days. On the seventh day one should
prepare an elaborate pūjā and offer cooked white rice and curds as
prescribed. One should recite the mantra until midnight, when Pūraṇa is
certain to arrive. One should give him a welcome offering of water with
flowers. He will be pleased, offer a kingdom, and completely fulfill one’s
every wish. One will live thousands of years, and for as long as one lives
Pūraṇa will perform the duties of a servant. He can be induced to kill
anyone or let them live. He can do anything.

“The sādhana of Āpūraṇa:

“One should go to a caitya that contains relics and recite the
mantra ten thousand times. This constitutes the preliminary practice. Then,
on the day of the full moon, one should offer a pūjā according to one’s
means and recite the mantra until midnight, at which time Āpūraṇa will
swiftly arrive. When he arrives, he will stand in front of one and say,
‘What can I do for you, my dear?’ The practitioner should reply, ‘Please be
my servant,’ and from then on he will perform the duties of a servant. He
will bring a divine yakṣa maiden and offer her, disclose the location of
every treasure hoard, and offer delicious divine food. Every day he will
offer a pair of garments and five dinars. The
practitioner will live five hundred years.

“The sādhana of Śmaśānādhipati:

“One should go at night to a charnel ground and recite the mantra
one thousand and eight times for seven days. On the seventh day one should
follow the prescribed rite to offer fish, meat, sesame, rose apple, cooked
white rice, curds, molasses, and milk to this great bhūta.
One should
recite the mantra until midnight while burning bdellium incense. Then, the
sound hā hā will be heard. One should not be
afraid—Śmaśānādhipati has arrived with his retinue. One should offer bali to
this visitor. He will be pleased, and all the bhūtas will become one’s
servants. Śmaśānādhipati will offer eight dinars every day and will crush
all one’s enemies. One will live a thousand
years.

“The sādhana of Kuleśvara:

“One should go to a temple and, after offering red perfumes, red
flowers, and bdellium incense, recite the mantra ten thousand times. This
constitutes the preliminary practice. At night, on the fourteenth day of the
dark fortnight, one should prepare fish, meat, sesame, rose apple, and
cooked red rice as prescribed. Burning frankincense, one should recite until midnight.
Kuleśvara will then arrive in a terrible, blazing form, but one should not
be afraid of him. He will say, ‘What can I do for you, my dear?’ The
practitioner should reply, ‘Please be my servant.’ He will then perform the
duties of a servant for as long as the practitioner lives. Every day, three times a day, he will offer five dinars and
delicious divine food. The practitioner will live five hundred years.

“The sādhana of Bhūteśvara:

“One should go alone at night to a solitary Śiva liṅga and, for
three days, offer cooked red rice, fish, meat, sesame, and rose apple. While
burning incense made of goat meat and bdellium mixed with honey, one should
recite the mantra one thousand and eight times. On the first day one will
see Bhūteśvara in a dream. On the second day Bhūteśvara will promptly arrive
in person and stand in front of the practitioner. He will say, ‘What can I do for you?’
The practitioner should reply, ‘Please be my servant.’ Bhūteśvara will
remain in close attendance. He will bring an apsaras and offer her and will describe the past, present, and future. He
will give clothes, adornments, and delicious divine foods. The
practitioner will live for three hundred years.

“The sādhana of Kiṃkarottama:

“One should go to a temple of Vajradhara on the fourteenth day of
the dark fortnight and recite the mantra ten thousand times for seven days.
This constitutes the preliminary practice. Then one should burn bdellium
incense
and offer cooked white rice, ghee, and milk. Sitting on a seat of kuśa grass, one should
light a butter lamp and recite the mantra into the night until, at midnight,
Kiṃkarottama arrives in person. Upon arrival, he should be given a welcome
offering of water scented with white sandalwood. He will be pleased and say,
‘Hey practitioner! What can I do for you?’ The practitioner should reply,
‘Please be my servant.’ From then on, Kiṃkarottama will perform the duties
of a servant and will offer delicious divine food. Taking the
practitioner on his back, he will take him to the heavenly realm. Moreover,
he will give him a kingdom and a lifespan of five thousand years.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhanas for servants.

Chapter 24

“For the benefit of spiritual instructors I will now explain, just
as it has been taught, the sādhana for servants that produces
manifold accomplishments. No one among those one should not generally
associate with is to be forsaken, including idlers and evildoers, liars,
loafers, the poor and diseased, those with short lives, and the
fickle-minded. If one wants enjoyments, wealth, and fame, these will be
instantly and abundantly given.

“This magical mantra can win the elixir of long life that is
precious to the lord of gods, so it certainly can win treasures from human
kings. Likewise, it can instantly win a celestial
maiden. When this magical mantra is recited, it quickly and easily produces
accomplishments. These exceedingly secret four syllables that grant every
comfort will grant all accomplishments to innumerable beings of inferior
diligence.
They will be attained after only a single recitation, there is no doubt
about this.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana for magical accomplishments.

Chapter 25

“The mudrā of Aparājita, the great king:

“Fold in the fingers of both hands while extending your middle
fingers to form the shape of a needle.

“The mudrā of Ajita:

“Forming the above mudrā, fold in your middle fingers and extend
your index fingers while slightly bending them.

“The mudrā of Pūraṇa:

“The mudrā of Āpūraṇa:

“Forming the same mudrā, fold in the fingers of both hands.

“The mudrā of Śmaśānādhipati:

“Forming the same mudrā, form your middle fingers into the shape of
a needle.

“The mudrā of Bhūteśvara:

“Form the same mudrā, but hold both thumbs out to the side.

“The mudrā of Kuleśvara:

“Forming the same mudrā, fold your thumbs inward and extend your
little fingers, holding them apart.

“The mudrā of Kiṃkarottama:

“Join the cupped palms of your hands together and slightly bend
both index fingers.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains the descriptions of the mudrās of the
eight bhūtas.

Chapter 26

Then Vajrapāṇi, the lord of guhyakas, said this to the lord:

“The preceding practice of bhūta-attendants is for the benefit of
the vajra master. So is the following sādhana of the great
bhūtinīs. Both will be thrilled, and joy will arise in the
hearts of the bhūtinīs.

“Next follow the detailed instructions on the sādhana
of the glorious great bhūtinīs found in the great sovereign Bhūtaḍāmara Tantra.

“First, the detailed instructions for the gentle
sādhana are:

“The practitioner should recite the mantra in front of the
blessed lord Great Wrath 100,000 times. This constitutes the preliminary
practice. Then, on the day of the full moon, he should offer a pūjā
according to his means, burn bdellium incense, and recite the mantra all
night. A bhūtinī is certain to arrive at dawn. Upon her arrival, he should
give her a welcome offering of sandalwood-scented water and say, ‘Welcome!’
She will reply, ‘Hey practitioner, what do you command me to do?’ He should
say, ‘Please be my wife.’ She will offer a divine elixir of long
life, power substances, treasures, and a kingdom.

“There are also forceful sādhanas:

“The practitioner should draw the glorious bhūtinī on birch bark
with saffron ink. Then at night, he should
recite the mantra one thousand and eight times while naked in front of
Vajradhara. She will swiftly arrive. He should make love to her as soon as
she arrives and she will be pleased. She will offer him a kingdom and even raise him to the
status of Indra. Taking him on her back, she will take him to heavenly
realms. He will live one thousand years.
If she does not comply she will, at that very moment, burst at the forehead,
wither, and die.

“Next are the detailed instructions for killing all bhūtinīs.

“The practitioner should perform the rites of killing and
castigation in the center of the maṇḍala that was previously described. The
bhūtinī will be killed in an instant. This has been said by Great Wrath
himself.

“The practitioner should write a bhūtinī’s name with saffron. Then,
stepping over it with his left foot and raising the vajra-scepter, he should
repeat the syllable hūṁ

seven times. He is certain to kill her instantly.”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains detailed instructions on the
sādhana procedures.

Chapter 27

“Having summoned the spirits of divine origin, the practitioner
should bow to them and then dismiss them.

“The mantra for inviting the deities who are to partake of the
offering:

“Wherever any great spirit
is, may he leave that terrible place! Svāhā!

“Having offered a bali of cooked red rice, flowers, and incense to
the participating deities, the practitioner should cover it with a white
cloth and recite the following mantra three times while bowing to and
dismissing the spirits of divine origin:

“O great spirits, go to your
respective abodes—to charnel grounds, shrines, solitary trees,
riverbanks, crossroads, solitary Śiva liṅgas, or temples. Go quickly so
you can keep your pledges of the spirits. If you do not go, your heads
will be split with a thunderbolt, killing you in an instant. You will be
dispatched to the terrible hell of spirits. Go to your respective places
as you please! Svāhā!”

This concludes the chapter from the great sovereign
“Bhūtaḍāmara Tantra” that contains the detailed instructions on the bali
offering.

Chapter 28

“The formula for dismissing the spirits after the bali
offering:

“Please go back quickly to your charnel grounds,
shrines, mountain tops, or crossroads!

“The formula for the spirits to guard their pledges:

“Please keep your pledge!

“The mantras for summoning all deities and male and female spirits
are:

“And:

“The mudrā of the hook:

“One should join both index fingers so that they form the shape of
a hook.

“One should offer a bali after incanting it with the following
mantra three or seven times:

“
Oṁ, Vajra Wrath! Please take this bali! Hūṁ, phaṭ!

“One should then recite:

“The eighteen types of emptiness:

1. Internal emptiness

2. External emptiness

3. Internal and external emptiness

4. Emptiness of emptiness

5. Great emptiness

6. Emptiness of the absolute truth

7. Emptiness of conditioned phenomena

8. Emptiness of unconditioned phenomena

9. Emptiness that is beyond extremes

10. Emptiness of that which is beginningless and
endless

11. Emptiness of that which cannot be
repudiated

12. Fundamental emptiness

13. Emptiness of all phenomena

14. Emptiness of individual characteristics

15. Emptiness of that which cannot be
apprehended

16. Emptiness of that which has its own nature

17. Emptiness of that which does not have its own
nature

18. Emptiness of that which has and does not have its own
nature

“The eight bhūtas are:

“The bhūta-king Aparājita,

As well as Ajita and Pūraṇa;

The wild and fierce Āpūraṇa

And the great Śmaśānādhipati.

“Kuleśvara, Bhūteśa, and also

Kiṃkarottama who carries out one’s orders.

In the tantra of Ḍāmara,

These eight great beings are called ‘servants.’ ”

This concludes the great sovereign “Bhūtaḍāmara
Tantra.”

The Tathāgata has explained the causes of those phenomena that
arise based on causes. The great monk also explained that which constitutes
their cessation.

Notes

Abbreviations Used in the Sanskrit

Appendix

Critical apparatus

em.
emended

om.
omitted

conj.
conjectured

°
an upper ring indicates truncation of a word

+
plus signs replace illegible text

†
daggers enclose unintelligible text

Sigla or acronyms of textual witnesses

Manuscripts

G
Göttingen University Library (Göttingen Xc 14 / 50 I)

A
Tokyo University Library (New 274 / Old 567)

B
Tokyo University Library (New 273 / Old 483)

Published Works

SM

Sādhanamālā, the sādhana of
Bhūtaḍāmara (sādhana no. 264)

Bibliography

Sanskrit and Tibetan Sources

Secondary Sources

Sanskrit Text

Prologue to the Sanskrit Text

The Sanskrit text below has been reconstructed based mainly on the
three manuscripts listed in the abbreviations

below. In addition, the Degé recension of the Tibetan translation
was consulted for sections containing transliterated Sanskrit such as the
mantras or the proper names, and the Sādhanamālā for the short section which is paralleled in one of
the sādhanas (no. 264) of Bhūtaḍāmara.

The present edition is not a fully critical one, and one needs to
be aware of a few important points. First, minor amendments (mostly
orthographical, but also some grammatical) have not been reported in the
critical apparatus. Second, the edition follows by default manuscript G
without reporting variant readings unless the adopted reading comes from a
manuscript other than G. Third, in instances where variants are reported,
the primary referent was manuscript A; manuscript B was used only when
neither G nor A made sense, or when the reading offered by it seemed
particularly relevant. The text quoted in the lemmata, if the scribe’s corrections were
involved, always represents the post
correctionem version. In places where correcting flawed
grammar would require arbitrary guesses, the favored option was to keep the
text of the sources unchanged.

Unlike manuscripts A and B, which were available in a JPEG format,
manuscript G was kindly provided by Dr. Péter-Dániel Szántó in transcript
form. This transcript included many minor amendments by him (which nearly
always turned out to be corroborated by other manuscripts). These amendments
have been adopted also in this edition, again, without reporting them in the
critical apparatus. Any mistakes that occurred when adapting the content of
G for the present edition are my own.

Of the three manuscripts, G appears to be the closest to the
Tibetan translation, followed by A. These two manuscripts are the principal
witnesses for the present edition. In general, when choosing between textual
variants, we followed the Sanskrit source that corresponded with the Tibetan
text.

As for the manuscripts’ dates, G is the oldest of the three. Its
script (a variety of Māgadhī) indicates that it is probably pre-thirteenth
century. Manuscript A has a date in the colophon which assigns it to the
middle of the sixteenth century, and B is a relatively recent paper copy.

In an attempt to preserve some of the character of the language
used in the transmission of the Bhūtaḍāmara, which is classical Sanskrit with some Buddhist Hybrid
Sanskrit influences and its own peculiarities, only a limited editorial
standardization was applied, with a number of features left intact. Thus,
following the convention of the manuscripts, the vowel sandhi, much of the time, has
not been applied; e.g., the Sanskrit absolutive is always written as
separate from the word that follows (…gatvā aṣṭaśataṃ japet, and not … gatvāṣṭaśataṃ japet).

Spelling has been standardized throughout the text, but
applications of sandhi
rules have not. We made this choice in order to follow the conventions of
ancient manuscript scribes who applied sandhi with discretion. Their
decisions not to apply sandhi in specific cases seem to reflect an intention to
clarify the text, thus our standardization would be an unnecessary and
unhelpful intervention. Mantric syllables such as oṁ and hūṁ (i.e. ones that end in a nasal sound) are
spelled throughout this edition with the anunāsika (ṁ)
rather than the anusvara (ṃ),
regardless of the spelling found in the manuscripts.

The present edition is only meant to accompany the English
translation and does not purport to provide a definitive basis for further
philological research. Any scholar intending to quote from this edition in
an academic publication would be advised to verify the text to be quoted
against the original manuscripts, two of which can be downloaded free from
the Tokyo University Library (http://utlsktms.ioc.u-tokyo.ac.jp/utlsktms/syahonSearch.do); the
third may become available from the Göttingen University Library database,
if its manuscript collection goes online as has been rumored.

The passage numbers (enclosed in double daṇḍas) match the numbers given to the
corresponding passages in the English translation. For scholars who would
like to consult the original manuscripts, the folio numbers for manuscripts
G and A have been added in brackets. The format includes the siglum, the
number, and the “r” or “v” for “recto” or “verso.” For example, {A13r} would
denote the recto side of the thirteenth folio of manuscript A. The location
of each number in our edition corresponds to the beginning of the first line
of a manuscript folio, sometimes after its first word.

Because of missing parts of text in one of the sources for this
edition, Szántó’s transcript of manuscript G, there is a gap in the
numbering of folios between {G9v} and {G11v}, as the precise location of
folio breaks could not be ascertained.

Chapter A1

{G1v} {A1v} namo vajrasattvāya ||

nadīsaṅgame śmaśāne ekavṛkṣe devāyatane śrīvajradharagṛhe vā
ityevamādisthāneṣu sādhayet | tatkṣaṇād eva sidhyati | yadi na sidhyati bhūtabhūtinī sakulagotraṃ vinaśyati ||

atha maheśvaro mahādevo bhagavataḥ pādau śirasābhivanditvā
bhagavantam etad avocat |

bhāṣayatu bhagavān mahākrodhādhipatir duṣṭabhūtamāraṇaṃ
mantrapadaṃ  ||

atha maheśvaraṃ mahādevaṃ sādhukāram adāt |

sādhu sādhu mahādeva subhāṣitam iti ||

atha bhagavān sarvabhūtamāraṇaṃ mantrapadaṃ bhāṣate sma |

oṁ vajrajvāle hana hana sarvabhūtān hūṁ
phaṭ ||

{A2r} athāsmin bhāṣitamātre śrīvajradhararomakūpād anekavajrajvālā
niścaritābhūvan | sarvabhūtabhūtinīnāṃ śarīrāṇi śoṣitāny abhūvan |
sarvadevatāḥ śakrabrahmaviṣṇuprabhṛtayaḥ maritā bhūtāḥ ||

atha bhagavantaṃ sarvatathāgatā vismayenaivam āhuḥ |

sādhu sādhu vajradhara mahākrodhādhipate paścime kāle paścime
samaye sarvabhūtabhūtinīnāṃ nigrahaṃ karoṣi ||

atha bhagavān punar api mṛtavijñānākarṣaṇīmantraṃ bhāṣate sma |

oṁ vajrāyuṣe sara sara asmin ||

athāsmin bhāṣitamātre śrīvajradharanāsikātaḥ
mahāpavanamṛtasaṃjīvanī niścarati sma | atha niścaritamātre
sarvabhūtabhūtinīnāṃ śarīraṃ praviśati | praviṣṭamātre bhūtabhūtinī utthāya
{A2v} mahābhayena tharatharāyamānāḥ

paritrāyatu bhagavān | paritrāyatu sugata | bhagavān
ājñāpayatu ||

athāparājito mahābhūtādhipatis tanmahāparṣanmaṇḍale pādau
śirasābhivandya bhagavato mahākrodhādhipater bhagavantam āha  |

krodhādhipate śrītribhuvanavijayī paritrāyatu bhagavān |
paritrāyatu sugataḥ  ||

bhagavān uvāca |

pratipadya bho mārṣā bhūtādhipate | manuṣyāṇāṃ
cāturdvīpalokadhātuṣu siddhim {G2r} āpūrṇāṃ dadāmīti | jāmbudvīpamanuṣyāṇāṃ rasarasāyaṇaṃ siddhadravyam
ārogyasukhaṃ dadāmīti |
hiraṇyasuvarṇamuktāvaiḍūryapadmarāgasūryakāntacandrakāntavastra-gandhādisukāmikabhojanaṃ
dadāmīti  | krodhajāpināṃ
ceṭako bhaviṣyāmi | upasthāyako bhaviṣyāmi | sarvatathāgatajāpināṃ {A3r} mahāratnavastragandhadhūpapuṣpādyupakaraṇaṃ sarvadravyādim avighātena dadāmi | rājaśatrubhayaṃ
siṃhavyāghrabhayaṃ ca sarvaṃ nivārayāmi | yāvat sarvadravyam avighātena
dadāmīti ||

bho bho aparājita mahābhūteśvara satyaṃ brūhi brūhi muhur
muhuḥ  |
ālasyaduḥśīlapāpakāriṇāṃ mṛṣāvādinām apy avaśyaṃ siddhiṃ dadāmīti | yadi
siddhiṃ na prayacchati
vidyādharībhūtinīnāginīyakṣiṇīśālabhañjikākiṃnarīmahoragīgaruḍīpiśācinī-gandharvīnāṃ
mahatāpratihatavajreṇa mūrdhni sphālayāmi | aṣṭau mahānarake pātayāmi
||

sarvatathāgatā vismayam evam āhuḥ |

sādhu sādhu vajrapāṇe subhāṣitam iti | manuṣyāṇāṃ hitārthāya
bhāṣayatu mahābodhisattvo apratihatasiddhavīryabala parākramasya {A3v} sarvadevanamaskṛtasya traidhātukamahārājasya
sarvacāturdvīpalokadhātusādhanasya sarvadharmacakrapravartanasya
sarvaduḥkhavināśanasya nānāvidhivistaramudrāmantrapaṭalasya | bhāṣatu
mahākrodharājā bhagavān | mahākrodhādhipatiḥ ||

atha vajradharo mahākrodhādhipatiḥ punar api mṛtasaṃjīvanīmantraṃ
bhāṣate sma |

oṁ kaḍḍa kaḍḍa mṛtasaṃjīvāpaya hrīḥ
āḥ ||

athāsmin bhāṣitamātre sarvadevatā jīvitā mūrcchitāḥ prapatitāḥ |
mahābhayena tharatharāyamānā uttiṣṭhanti sma ||

atha mahādevaḥ prāha |

paritrāyatu māṃ mahābodhisattvaḥ ||

atha vajradharo mahākrodhādhipatir idam avocat |

mā bhair mā bhair bhūtādhipate yuṣmākaṃ parājayārthena {A4r}
sarvadevatān vaśam ānayāmi sarvabhūtānāṃ nigrahaṃ
karomi ||

atha vidyādharendreṇa sarvāpsarasa evam āhuḥ |

paritrāyatu bhagavān paritrāyatu śrīvajradharaḥ mahārājā
paritrāya ||

atha vajradharo {G2v} mahākrodheśvara evam āha |

pratipadyata
apsarasaḥ | śrīvajradharajāpina upasthānaṃ karomīti |
hiraṇyasuvarṇamuktāvaidūryapadmarāgādisarvadravyāṇi
dadāmīti ||

atha apsarasā prabhṛtena sarvadevakanyāyakṣiṇīdam avocat |

marāmi marāmi bhagavan śrīvajradharajāpinaś ceṭī bhavāmi |
upasthāyikā bhavāmaḥ | yadi krodhajāpina upasthāyikā na bhavāmas tadā
sarvakulagotravinaśīnyo bhavāmaḥ | saddharmapratijapikā {A4v} bhavāmaḥ  | sarvatathāgataninditāḥ bhavāmaḥ | bhagavān krodhavajreṇa mūrdhānaṃ
sphālayet | śatadhā viśīrya maraṇaṃ śīghram evāṣṭau mahānarake
praviśeyuḥ  ||

atha vajrapāṇir mahābodhisattvaḥ sarvāpsarasāṃ
devakanyakānāginīyakṣiṇīnāṃ sādhukāram adāt |

ity ete aṣṭau bhūtarājñyaḥ śrīśabdena kīrtitā
iti ||

atha sādhanavidhānaṃ bhavati | paṭhitamātre sarvasiddhiṃ dadāti |
śrīvajradharanāmoccāraṇamātreṇa sarvabhūtabhūtinyaḥ kiṅkarīkiṅkarā bhavanti
||

bhagavān āha |

yadi samayaṃ laṅghayatha
laṅghitamātreṇa sarvabhūtabhūtinīnāṃ svakulagotraṃ vināśayāmi ||

atha aparājito mahābhūtādhipatir bhagavantaṃ mahāvajradharam evam āha |

mahādevasamayena tiṣṭhāmi | sarvalaukikaṃ mantramudrāvidhānena
sarvasiddhim dāsyāmīti {G3r} śrīvajradharajāpamātreṇa sarvasiddhiṃ
dadāmaḥ  | yadi na
dāsyāmaḥ svakulagotravināśakā bhavāmaḥ | {A5v} sarvatathāgataśāsane
samayabhraṃśakā bhavāmaḥ | bhagavān krodhavajreṇa mūrdhānaṃ sphālayet |
śīghram eva maraṇam | aṣṭau mahānarake praviśāmaḥ  ||

athātaḥ saṃpravakṣyāmi sādhanasthānam uttamam |

nadīkūle śmaśāne ca vajrapāṇigṛhe tathā |

bhūtabhūtinyaḥ sarve sidhyante nātra saṃśayaḥ ||

aṣṭau mahābhūtarājñāḥ sādhana[sthāna]m  ||

atha mudrāṃ pravakṣyāmy aṣṭau bhūtinīsādhan[e]  |

vāmahasta dṛḍhamuṣṭiṃ kṛtvā madhyamāṃ prasārayet |

āvahya pūjanīmudrā uttamakulasādhanī ||

anyonyamuṣṭisaṃyuktaṃ tarjanīṃ tu prasārayet |

sidhyate tatkṣaṇād eva {A6r} bhūtabhūtinī | ātmasamayapālanī  ||

vāmahastadṛḍhamuṣṭiṃ kṛtvā kaniṣṭhāṃ tu prasārayet |

sāṃnidhyakaraṇā mudrā sarvabhūtānusāriṇī ||

prasārya vāmahastaṃ tarjanīṃ kuṇḍalīṃ kṛtvā

jyeṣṭhāṅguṣṭhenāvaṣṭabhya sarvabhūtinīvaśaṃkarā ||

vāmahastena muṣṭiṃ kṛtvā anāmāṃ tu prasārayet |

ākarṣayet sarvabhūtinīnāṃ | sarvavighnanivāraṇī ||

vāmahastena muṣṭiṃ kṛtvā jyeṣṭhāṅguṣṭhau prasārayet |

bhūtinyabhimukhīmudrā sarvaduṣṭakṣayaṃkarī ||

vāmahastena muṣṭiṃ baddhvā kanyakāṃ tu prasārayet |

bhūtinīsamayamudrā sarvakṛt sarvakarmikā ||

ubhābhyāṃ khaṭakaṃ kṛtvā pṛthak pṛthak dakṣiṇakaṭyāṃ nyaset |
vāmahastaṃ dakṣiṇasthitaṃ sthāpya paramahṛdayaṃ {A6v}
sarvabhūtinīsamayamudrā ||

etā baddhamātreṇa śīghraṃ bhūtinya āgacchanti | yadi śīghraṃ
nāgacchanti, akṣimūrdhni sphuṭanti śuṣyanti mriyanti
vā ||

atha śrīvajradharo mahākrodhādhipatir idam uvāca |

yadi bhūtinyaḥ samayaṃ samayaṃ samatikrāmanty anena
krodhasahitenākṛṣyāṣṭaśataṃ japet |

oṁ kaḍḍa kaḍḍa sruṃ hrīḥ amukabhūtinī hūṁ phaṭ ||

anena krodhasahitenāṣṭaśataṃ japet | {G3v} śīghram āgacchati |
yadi śīghraṃ nāgacchati | akṣimūrdhni sphuṭati śuṣyati mṛyati
vā ||

atha sādhanavidhānaṃ bhavati |

nadīsaṃgame gatvā candanena maṇḍalakaṃ kṛtvā puṣpaprakaraṃ
dadyāt | gugguludhūpaṃ dhūpayet | aṣṭasahasraṃ japet | siddho bhavati |
rātrau punaḥ sahasraṃ japet | niyatam āgacchati | āgatāyāḥ {A7r} kāmayitavyā
bhāryā bhavati | suvarṇapalaśataṃ śayane parityajya prabhāte gacchati | evaṃ
dine dine māsābhyantareṇa niyataṃ sidhyati ||

nadīkule gatvā candanena maṇḍalakaṃ kṛtvā dadhibhaktabaliṃ
dāpayet | aṣṭasahasraṃ japet divasāni sapta | saptame divase niyatam āgacchati  | āgatāyāś
candanodakenārgho deyaḥ | tuṣṭā bhavati |
vatsa kiṃ mayā kartavyam iti vadati | sādhakena vaktavyaṃ rājyaṃ me
dehi  | sā rājyaṃ dadāti | sā
rāṣṭram api pālayati  | vastrālaṅkārabhojanādīni
prayacchati ||

śrīvajradharagṛhe gatvā karavīrapuṣpaṃ dadyāt | gugguludhūpaṃ
dhūpayet | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau {A7v} sahasraṃ
japet | niyatam āgacchati | āgatāyāḥ kusumāsanaṃ dadyāt | svāgatam iti vaktavyam  | bhāryā bhavati |
divyarasarasāyanāni siddhadravyāṇi dadāti | sarvaśatrūn pātayati | pṛṣṭham
āropya svargam api nayati | daśavarṣasahasrāṇi jīvati ||

nadītaṭe gatvā candanena maṇḍalakaṃ kṛtvā śvetapuṣpaśvetagandhaś ca
turuṣkadhūpo deyaḥ | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau japet
| niyatam āgacchati | āgatāyāḥ puṣpodakena argho deyaḥ | vaktavyā bhaginī bhavasveti |
rasarasāyanāni siddhadravyāṇi dadāti | yojanasahasrād api striyam ānayitvā
dadāti ||

śūnyadevālayaṃ gatvā yathoktaṃ balipūjāṃ kṛtvā
aṣṭasahasraṃ japet | {A8r} siddho bhavati | punā rātrau baliṃ dattvā
sahasraṃ japet  | niyatam
āgacchati | āgatā ca kāmayitavyā bhāryā bhavati | dine dine dīnārasahasraṃ
dadāti | {G4r} pṛṣṭham āropya sumerum api nayati | punar api sarvarājyaṃ
dadāti | rājyakanyāṃ vā | pañcavarṣasahasrāṇi jīvati | yadā mriyate rājakule
jāyate  ||

nadīsaṃgame gatvā māṃsāhāreṇa karavīrapuṣpaṃ dadyāt |
gugguludhūpena dhūpayet | aṣṭasahasraṃ japet | siddho bhavati | punā rātrau
udārāṃ pūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sahasraṃ japet |
pañcaśataparicāraparivṛtenāgacchati | āgatā ca tūṣṇībhāvena kāmayitavyā |
bhāryā bhavati | yadi parihāraṃ karoti tadā vinaśyati | dine dine pṛṣṭham
āropya svargam api nayati | punar api rājā bhavati | pañcavarṣasahasrāṇi
jīvati | yadā mriyate rājakule jāyate ||

nadīkūle {A8v} gatvā kuṅkumena maṇḍalakaṃ kṛtvā
agarudhūpaṃ dattvā yathoktabaliṃ dāpayet | aṣṭasahasraṃ japet | siddhir
bhavati | punar api rātrau udārāṃ pūjāṃ kṛtvā sahasraṃ japet | svayam
evāgacchati mahāntam avabhāsaṃ kṛtvā | candanodakenārgho deyaḥ | tatas tuṣṭā
bhavati | vatsa kiṃ mayā kartavyam iti  | sādhakena vaktavyaṃ | mātā me
bhava | mātṛvat paripālayati pañcaśataparicārasya | bhaktālaṅkāravastrāṇi
dadāti pratidinam | daśavarṣasahasrāṇi jīvati | yadā mriyate brāhmaṇakule
jāyate ||

nadīsaṅgame udārabalipūjāṃ kṛtvā ghṛtapradīpaṃ prajvālya sakalāṃ
rātriṃ japet | tato 'rdharātrasamaye mahāntam avabhāsaṃ kṛtvā āgacchati |
vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyaṃ rājyaṃ dehīti | dine dine
{A9r} dīnāralakṣaṃ dadāti | daśavarṣasahasrāṇi jīvati | yadā mriyate
sārvabhūmiko rājā jāyate ||

aṣṭau mahābhūtarājñī samāptā ||

Chapter A2

atha śmaśānapraveśinī mahābhūtinī utthāya bhagavataḥ pādau
śirasābhivanditvā svahṛdayam adāt |

oṁ hrīḥ hūṁ aḥ  | paramahṛdayam
||

oṁ hūṁ kaḍḍa kaḍḍa {G4v} sarvabhūtinīnāṃ samayam
anupālaya hana hana bandha bandha ākrama ākrama bho bho
mahāraudri śmaśānavāsini āgaccha śīghraṃ dhruṃ
phaṭ | śmaśānavāsinībhūtinyākarṣaṇamantraḥ  ||

oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya
cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho
śmaśānapraveśini hūṁ hūṁ phaṭ phaṭ svāhā  | śmaśānapraveśinī
sarvabhūtinīsamayamantraḥ ||

oṁ cala cala dhaka dhaka mahābhūtini {A9v}
sādhakānukūlapriye sara sara visara visara kaḍḍa kaḍḍa jalpaya jalpaya
bhañjaya bhañjaya raṅga raṅga gṛhṇa gṛhṇa hūṁ hūṁ phaṭ phaṭ
hrīḥ svāhā | daṃṣṭrākarālī ||

oṁ jarjaramukhi cira cira cintāveśa sarvaśatrubhayaṃkari hana hana daha daha paca
paca māraya māraya mamākālamṛtyukṣayaṃkari sarvanāgabhayaṃkari aṭṭaṭṭahāsini
sarvabhūteśvari thā thā thā thā dhā dhā dhā dhā oṁ oṁ oṁ oṁ svāhā |
jarjaramukhī  ||

oṁ kamalalocani manuṣyavatsale sarvaduḥkhavināśani
sādhakapriye jaya jaya divyarūpiṇi hrīḥ gṛhṇa gṛhṇa jaḥ jaḥ hūṁ hūṁ phaṭ
phaṭ namaḥ svāhā | kamalalocanīmantraḥ ||

oṁ saumyamukhi ākarṣaya ākarṣaya sarvabhūtānāṃ jaya
jaya bho bho mahāsādhaka tiṣṭha tiṣṭha samayam
anupālaya sādhaka ājñāpayati svāhā | saumyamukhī ||

aṣṭamahāśmaśānapraveśinīmantraḥ  ||

athāto mahāśmaśānapraveśinīmudrālakṣaṇaṃ vyākhyāsyāmaḥ |

aṣṭau mahāśmaśānapraveśinīkarmapiśācīmudrā bhavati |

vāmahastamuṣṭiṃ kṛtvā tarjanīṃ prasārayet |
ghoramukhīmudrā ||

vāmahastamuṣṭiṃ kṛtvā madhyamāṃ prasārayet |
jarjarīmudrā ||

asyā eva mudrāyā madhyamā bhagnā anāmikāṃ prasārayet |
kamalalocanīmudrā ||

asyā eva mudrāyā anāmikāṃ praveśayet kaniṣṭhāṃ tu prasārayet |
vikaṭamukhīmudrā ||

dakṣiṇakaramuṣṭiṃ kṛtvā tarjanīṃ prasārayet |
dhudhurīmudrā ||

asyā eva mudrāyās tarjanīṃ bhagnāṃ kṛtvā madhyamāṃ pravartayet |
vidyutkarālīmudrā ||

dakṣiṇakaramuṣṭiṃ kṛtvā kaniṣṭhāṃ prasārayet |
saumyamukhīmudrā ||

aṣṭamahāśmaśānapraveśinī
bhūtinīmudrālakṣaṇavidhivistaratantraḥ ||

Chapter A3

daridrāṇāṃ hitārthāya ceṭīsādhanam uttamam ||

śmaśānaṃ gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā bhavati | tataḥ
sādhanam ārabheta ||

rātrau śmaśānaṃ gatvā khadirasamidhānāṃ dadhimadhughṛtājyānām
aṣṭasahasraṃ juhuyāt  | tataḥ śmaśānapraveśinībhūtinī śīghram
āgacchati | kiṃkarī bhavati | kṣetravāṭīkākṛṣīkarmāṇi karoti | dine dine
dīnāram ekaṃ pratyahaṃ dadāti ||

rātrau kṣetravāṭīkāṃ gatvā matsyamāṃsavidhinā yathoktaṃ pūjayed
ekaviṃśativārān parijapya yathoktaṃ karmapiśācī {A11v} karmāṇi
karoti ||

rātrau śmaśāne gatvā aṣṭasahasraṃ japet | karmapiśācībhūtinī
śīghraṃ saumyarūpeṇāgacchati | kiṃkarī bhavati | gṛhakarmakriyāvāda ghora karmādīni karoti ||

rātrau śmaśāne gatvā aṣṭasahasraṃ {G5v} japet | karmapiśācībhūtinī
śataparivāraparivṛtena śīghram āgacchati | āgatāyā matsyamāṃsavidhinā raktabaliṃ dadyāt | tuṣṭā
bhavati | ceṭīkarmāṇi karoti || vastrayugalaṃ dīnāram ekaṃ bhaktālaṃkārāṇi
dine dine ātmapañcamasya pratidinaṃ dadāti | yojanaśatād api divyastriya
anīya dadāti | saṃkṣepeṇa ceṭīkarmāṇi
yāvajjīvaṃ karoti ||

bhūtaḍāmaramahātantre karmapiśācīvidhivistaratantraḥ || ||

Chapter A4

{A12r} athātaś caṇḍakātyāyanī mahāraudrabhūtinī utthāya tasmin
parṣanmaṇḍale śrīmahākrodhādhipateḥ pādau śirasābhivanditvā svahṛdayam
adāt |

oṁ truṃ hūṁ hūṁ phaṭ phaṭ
svāhā | surakātyāyanī ||

oṁ bhū jvala hūṁ phaṭ |
mahākātyāyanī ||

oṁ oṁ hrīḥ hrīḥ hūṁ hūṁ he he phaṭ phaṭ svāhā |
raudrakātyāyanī ||

oṁ yamanikṛntani akālamṛtyunivāraṇi khaḍgaśūlahaste
śīghraṃ siddhiṃ dadāhi sādhaka ājñāpayati hrīḥ svāhā |
rudrakātyāyanī ||

oṁ bhṛkuṭimukhi kaha kaha dhāva dhāva jvala jvala
hutāśanamukhi āgaccha āgaccha vetāḍotthāpani āviśa āviśa
hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ
bhagavān ājñāpayati hrīḥ svāhā | jayamukhakātyāyanī ||

oṁ pitṛmathani kaha kaha jaya jaya
sarvāsurapūjite hūṁ jaḥ svāhā | sumbhakātyāyanī ||

oṁ suratapriye divyalocane kāmeśvari jaganmohani
subhage kāñcanamālāvibhūṣaṇi nūpuraśabdena āviśa āviśa pūra pūra
sādhakapriye hrīḥ svāhā | śubhakātyāyanī ||

aṣṭau bhūtarājñīkātyāyanīvidyāḥ {G6r} paṭhitamātreṇa
sidhyanti ||

athātaḥ paramarahasyātirahasya
bhūtaḍāmaramahātantre aṣṭau bhūtakātyāyanīmudrālakṣaṇaṃ vyākhyāsyāmaḥ |

{A13r} anyonyāṅguliṃ veṣṭayitvā tarjanīṃ prasārya kuñcayet |
surakātyāyanīmudrā ||

anyonyāntaritaṃ kṛtvā tarjanīdvayaṃ kuñcitam | mahākātyāyanīmudrā
sarvabhūtinyākarṣaṇī ||

asyā eva mudrāyā madhyamāṅgulīmukhasaṃgataṃ kṛtvā kaniṣṭhāṃ
praveśya
sarvabhūtinīmāraṇakulanāśanasarvasādhakapriyakulabhūteśvarīraudrakātyāyanī mudrā | āsyā mudrāyā
baddhamātrayā śīghraṃ sidhyati bhūtinī  ||

ubhau muṣṭiṃ dṛḍhīkuryāt tarjanīdvayaṃ veṣṭayet |
bhūtinībandhakuṇḍalakātyāyanīmudrā  ||

tathaivākṣisphoṭanī caṇḍakātyāyanīmudrā
mahāsarvabhūtinīsādhanaṃ  ||

vāme haste muṣṭiṃ kṛtvā prasārya tarjanīṃ sarvabhūtinīsādhanamudrā
sakulagotrasādhanam | {A13v} jayamukhī kātyāyanīmudrā
sarvabhūtavaśaṃkarī ||

anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | prasārya tajranīm
aṅguṣṭhau kuṇḍalī | asya
tarjanītrailokyākarṣaṇīmudrā | sarudrabrahmasādhanī kiṃ punaḥ
kṣudrabhūtinīnām | samastadevasādhanam | śubhakātyāyanīmudrā śīghraṃ
siddhipradāyikā ||

ity āha bhagavān mahākrodhādhipatiḥ ||

bhūtaḍāmaramahātantrarāje aṣṭau
bhūtakātyāyanīmudrāvidhivistaratantraḥ  ||

Chapter A5

bhūtakātyāyanī sādhanaṃ
bhavati |

śmaśānaṃ gatvā aṣṭasahasraṃ japed divasāni {G6v} trīṇi |
sarvabhūtakātyāyanī {A14r} śīghram
āgacchati | āgatāyāḥ kapālarudhireṇārgho deyaḥ | tuṣṭā bhavati vatsa kiṃ
mayā kartavyam iti | sādhakena vaktavyam | mātā bhavasveti  | mātāvat
pratipālayati dharati | rājyaṃ dadāti | sarvāśāṃ paripūrayati |
mahādhanapatir bhavati | pañcavarṣaśatāni jīvayati  |
yadā mriyate rājakule jāyate ||

atha śrīvajradharagṛhe gatvā aṣṭasahasraṃ japet | tataḥ pūrvasevā kṛtā bhavati |
rātrau śrīvajradharagṛhe gatvā japet | tato divyastrīrūpaṃ paśyati  | yaṃ varam icchati taṃ dadāti ||

rātrau ekaliṅge gatvā sahasraṃ japet | ekadivasena nūpuraśabdaḥ
śrūyate | dvitīyadivasena divyastrī puratas tiṣṭhati | na dūṣayati na ca
bhāṣate  | {A14v}
tṛtīyadivase vācaṃ bhāṣate | bho sādhaka kim ājñāpayasi | sādhakena
vaktavyam | bho devate  | upasthāyikā bhavasveti |
yāvaj jīvati tāvad upasthāyikā bhavati | pṛṣṭham āropya sumerusāgarādīni
nayati | punar api vaiśravaṇagṛhe gatvā dravyam ānīya dadāti |
jambūdvīpapāṭake uttamarūpāṃ kanyām ānīya dadāte | athavā devyā kāmayitavyo
jīvati varṣaśatāni pañca | yadā mriyate sāmantarājakule jāyate ||

rātrau nadīsaṅgame gatvā aṣṭasahasraṃ japet | divyastrī bhūtinī
saparivāreṇāgacchati | āgatā sā ca na dūṣayitavyā na mantrāpayitavyā |
tuṣṇībhāvena kāmayitavyā dine dine nityasthā bhavati
pañcadīnāravastrayugalaṃ dadāti ||

rātrau udyānaṃ gatvā aṣṭasahasraṃ japed divasāni trīṇi | {A15r}
tṛtīye divase nūpuraśabdaḥ śrūyate | caturthe divase bhūtinīṃ paśyati |
pañcame divase puratas tiṣṭhati | ṣaṣṭhe divase pañca dīnāraṃ dadāti |
saptame divase svagṛhe āgacchati  | aṣṭame divase śiraḥsthānena maṇḍalakaṃ kṛtvā gugguludhūpaṃ
dattvā aṣṭasahasraṃ japet | divyabhūtinīkanyā svagṛhe āgacchati | āgatāyāḥ
kāmayitavyā bhāryā {G7r} bhavati | divyamuktāhāraṃ śayane parityajya
prabhāte gacchati | muktāhāreṇa gṛhītamātreṇa pañcaśatadīnāraṃ vastrayugalaṃ
vā dadāti | sarvaśatrūn pātayati | sahasrāyur bhavati | yadā mriyate
rājakule
jāyate ||

śūnyadevatāyatanaṃ gatvā rātrau japed aṣṭaśataṃ divasāni trīṇi |
svayam eva bhūtinī mahāvabhāsaṃ
kṛtvāṣṭaśataparivāreṇa niyatam āgacchati | āgatāyāś candanodakenārgho
deyaḥ | {A15v} tuṣṭā bhavati | bhāryā bhavati | rasarasāyanaṃ dadāti |
aṣṭaśataparivārasya vastrālaṃkārabhojanādīni prayacchati | pañca
varṣasahasrāṇi jīvati | yadā mriyate rājakule jāyate ||

rātrau rājagṛhe gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā
bhavati | pañcamyāṃ rātrau karavīrakāṣṭhair agniṃ prajvālya mālatīpuṣpāṇāṃ
dadhimadhughṛtāktānām aṣṭasahasraṃ juhuyāt | mahābhūteśvarī bhūtarājñī
pañcaśataparivāreṇa mahānūpuraśabdena śīghram āgacchati | āgatāyāḥ
kusumodakenārgho deyaḥ | vaktavyā  | mātā bhaginī bhāryā vā bhavasveti || yadi mātā bhavati cittaṃ na
dūṣayati divyakāmabhojanaṃ dadāti | suvarṇalakṣaṃ dadāti || yadi bhaginī
bhavati | rājyaṃ dadāti | yojanasahasrād api striyam ānīya dadāti || yadi
bhāryā bhavati divyastrīsadṛśakāmabhojanaṃ {A16r} dadāti | sarvāśāṃ
paripūrayati | daśa varṣasahasrāṇi jīvati | yadā mriyate rājakule
jāyate ||

atha pūrṇamāsyāṃ daśasahasraṃ japet | rātrau devagṛhe gatvā udārāṃ
pūjāṃ kṛtvā sakalāṃ rātriṃ japet | prabhāte niyatam āgacchati | āgatāyā
rudhireṇārgho deyaḥ | tuṣṭā bhavati kiṃkarī bhavati | dine dine pañca
dīnāraṃ prayacchati | kāmikabhojanaṃ dadāti | pañca varṣaśatāni
jīvati ||

ity aṣṭakātyāyanīsādhanavidhivistaratantraḥ ||

Chapter A6

{G7v} athāto bhūtaḍāmaramahātantrarāje ceṭīceṭakānāṃ sādhanaṃ
vyākhyāsyāmaḥ  |

oṁ rāhu rāhu mahāceṭakān daridrāṇāṃ hitārthāya oṁ
hūṁ hūṁ hūṁ hūṁ gṛhṇa gṛhṇa māṃsasiddhiṃ me
prayaccha svāhā | kṛṣṇacchāgalamāṃsavikrayamantraḥ ||

rātrau śmaśāne gatvā aṣṭasahasraṃ japet | sarvamāṃsavikrayakarmāṇi
sidhyanti  ||

tataḥ śmaśānaṃ {A16v} gatvā māṃsam aṣṭapalaṃ gṛhītvā caturdiśam
avalokya mocayet | tataḥ śmaśānanivāsinī mahābhūtinī brāhmaṇarūpeṇa puratas
tiṣṭhati  | bho mahāpuruṣa kim icchasi | sādhakena vaktavyam | suvarṇam
icchāmi | suvarṇam aṣṭapalaṃ prayacchati | tato māṃsaṃ dātavyam | yadi na
gṛhyati akṣimūrdhni sphuṭati mriyate vā ||

atha maheśvaro mahādevo anekavidyādharakoṭiparivṛto
´nekāpsaraḥkiṃnaranāgamahoragānekaśatasahasraṃ tasya parṣanmaṇḍale
śrīvajradharamahākrodhādhipates triḥ pradakṣiṇīkṛtya pādau śirasābhivanditvā
bhagavantam etad avocat |

bhāṣayatu mahāsattvo bodhisattvo apratihataśāsanasya traidhātukamahārājasya sarvabhūtanāgayakṣavidyādharabhayaṃkarasya
sarvavighnavināyakaduḥkhakleśanāśanasya {A17r}
sarvapretavetālakaṭapūtanamāraṇasya maṇḍalaṃ rahasyaṃ
sarvasādhanasya ||

atha parṣanmaṇḍale mañjuśrī kumārabhūto mahābodhisattvo bhūteśvaraṃ mahādevaṃ sādhukāram
adāt |

sādhu sādhu mahādeva paścime kāle paścime samaye jambudvīpakānāṃ
manuṣyāṇāṃ hitārthāya sarvabhūtanāgakiṃnarayakṣaceṭīsādhanaṃ
mahākrodhādhipatir vadatu  ||

mantramudrāsādhanavidhivistaratantraḥ ||

Chapter A7

athātaḥ saṃpravakṣyāmi mahāmaṇḍalam uttamam |

caturasraṃ caturdvāraṃ catustoraṇasaṃyutam |

bhāgaiḥ ṣoḍaśabhir yuktaṃ vajraprākāraśobhitam ||

{G8r} tatra madhye nyaset raudraṃ jvālāmālāsamākulam |

caturbhujaṃ mahākrodhaṃ bhinnāñjanasamaprabham ||

dakṣiṇe vajram ullālya tarjayan vāmapāṇinā |

daṃṣṭrākarālavadanaṃ nāgāṣṭakavibhūṣitam ||

kapālamālāmukuṭaṃ trailokyam api {A17v} nāśanam |

aṭṭaṭṭahāsamahānādaṃ trailokyādhipatiprabhum ||

pratyālīḍhasusaṃsthānaṃ ādityakoṭitejasam |

aparājitaṃ pādākrāntaṃ mudrābandhena tiṣṭhati ||

anāmikādvayaṃ veṣṭya tarjanīdvayaṃ kuñcayet |

kaniṣṭhāṃ madhyamāṃ caiva jyeṣṭhāṅguṣṭhenākramet ||

eṣā mudrā varā jyeṣṭhā trailokyarājyasādhanī ||

krodhasya purato lekhya umāpatiṃ samālikhet |

dakṣiṇena viṣṇu vāmena brahmadevatā ||

uttareṇa kārttikasvāmī iśāne gaṇapatiṃ likhet |

āgneyakoṇe ādityaṃ sahasrakiraṇaṃ likhet ||

nairṛtye likhet rāhur vāyavyāṃ nandikeśvaram ||

bāhyamaṇḍalasaṃsthāne pūjādevīn samālikhet |

kanakavarṇasaṃsthānāṃ sarvālaṅkārabhūṣitāṃ ||

īṣaddhasitarāgeṇa bhagavantaṃ nirīkṣyamāṇaṃ |

krodhasya {A18r} vāmabhāgena umādevīṃ samālikhet ||

krodhasya purato lekhya śrīṃ devīṃ puṣpahastāṃ |

krodhasya dakṣiṇe bhāge tilottamāṃ samālikhet ||

gṛhītadhūpahastāṃ sarvālaṅkārabhūṣitām |

krodhasya pṛṣṭhabhāgena śaśidevīṃ samālikhet ||

gṛhītadīpahastāṃ divyakuṇḍalabhūṣitām |

āgneyyām ālikhed devīṃ ratnatrayabhūṣaṇatatparām ||

gṛhītagandhahastām |

nairṛtyām ālikhet devīṃ vīnahastāṃ
sarasvatīṃ ||

anekagītavādyādinṛtyapāṭhasubhāṣitām  |

vāyavyāṃ yakṣiṇīṃ likhed gṛhītaratnamālikām  ||

surasundarī nāmnā tu sarvayakṣeśvarī smṛtā |

aiśānyām ālikhed bhūtim abhūtināśa bhūtinīm  ||

sarvabhūteśvarīṃ rājñīṃ sarvālaṃkārabhūṣitām |

cāruvaktrāṃ viśālākṣīṃ {G8v} rūpayauvanām ālikhet ||

suvarṇavarṇasaṃkāśāṃ nīlakuñcitamūrdhajām |

sarvāṅgaśobhanāṃ devīṃ sādhanānukūlapriyāṃ ||

dvitīyasya puṭe  |

pūrveṇālikhet śakram agneyyām agnim ālikhet |

dakṣiṇena yamarājānaṃ {A18v} nairṛtyāṃ
rākṣasādhipam ||

paścimena varuṇarājānaṃ vāyavyāṃ vāyudevatām |

uttareṇa kuberaṃ tu aiśāne candram ālikhet  ||

sve sve sthāne tu vinyaset tṛtīyapuṭasya ||

athāto maṇḍalapraveśavidhir bhavati |

svayaṃ vajrācāryo nīloṣṇīṣabaddha nīlavastrayugaṃ kṛtvā vajram ullālya idaṃ brūyāt |

sarvasattvahitārthāya tatkṣaṇāt siddhipradāyakaḥ |

siddhivajramahākrodha tiṣṭha samayadevatā ||

tataḥ mahākrodhamudrāṃ baddhvā praveśya evaṃ brūyāt | hūṁ
phaṭ || evam uccāritamātreṇa svayaṃ krodhaḥ praviśati ||

oṁ tiṣṭha siddhi hūṁ | anena pāyayet ||

oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ | anena
krodhāveśamantreṇāveśayet ||

hūṁkāreṇa sumerum apy āvedhayet | {A19r} atītānāgatavartamānaṃ
kathayati ||

tataḥ puṣpāṇi kṣipet | tato mukhabandhaṃ muktvā kuladevatāṃ
darśayet | nāmābhiṣekapūjā kāryā mudrāmantraṃ ca
śikṣayet ||

bhūtaḍāmaramahātantrarāje mahāmaṇḍalavidhivistaratantraḥ
samāptaḥ || ||

Chapter A8

athāto bhūtaḍāmaramahātantrarāje vidhivistaro bhavati |

prathamaṃ tāvad dhastadvaye candramaṇḍalaṃ bhāvayet | madhye
hūṁkāraṃ jvālāmālākulaṃ prabhaṃ vibhāvayet | idaṃ ca mantram uccārayet |

oṁ siddhivajra hūṁ ||

{G9r} oṁ hana vidhvaṃsaya nāśaya pāpaṃ hūṁ phaṭ ||

tataḥ samanantaraṃ śūnyaṃ bhāvayet ||

punaḥ kundendusphaṭikasaṃkāśaṃ bodhicittaṃ paśyet | tato madhye
hūṁ aṣṭadalapadmaṃ cintayet | tasya madhye hūṁkāraṃ {A19v} jvālāmālākulaṃ
bhāvayet | anena krodhāveśamantreṇāveśayet |

oṁ krodha āveśaya hūṁ hūṁ hūṁ aḥ ||

tataḥ krodhāveśamudrāṃ baddhvā idaṃ mantram uccārayet |

oṁ vajra āveśa āveśaya pātaya hūṁ ||

tataḥ svaṃ devatākāyaṃ cintayet ||

tataḥ krodhādhipatiḥ krodharājamudrayā ṣaḍaṅgavinyāsaṃ kuryāt |

oṁ hana vajra hūṁ | śiraḥ ||

oṁ daha vajra hūṁ | śikhā ||

oṁ dīptavajra hūṁ | netram ||

oṁ vajraroṣa hūṁ | hṛdayam ||

oṁ dṛḍhavajra hūṁ | kavacaḥ ||

oṁ hana daha paca krodhavajra sarvaduṣṭān māraya hūṁ
phaṭ | astraṃ ||

evaṃ krodharājasya ṣaḍaṅgavinyāsaṃ kuryāt ||

tato maṇḍaladevatāhṛdayam āvāhayet | anyonyāntaritaṃ kṛtvā tarjanīdvayaṃ kuñcayet | anena
mudrāmantreṇa yojayet |

oṁ vajradhara mahākrodha samayam anupālaya śīghram
āgaccha hrīḥ jaḥ hūṁ phaṭ phaṭ svāhā  ||

{A20r} anena sarvadevatām āvāhayet ||

oṁ sarvadevatā prasīda hūṁ |
arghaḥ ||

oṁ nāśaya sarvaduṣṭān daha paca bhasmīkuru hūṁ hūṁ
phaṭ phaṭ  | ākṣepamantraḥ ||

oṁ vajramahākrodha mahācaṇḍa bandha bandha daśadiśā
hūṁ phaṭ | diśābandhaḥ  ||

oṁ bhūr bhuvaḥ svaḥ | mahādevaḥ ||

oṁ ā śrīcakrapāṇaye svāhā | viṣṇuḥ ||

oṁ devagurudevācāryāya svāhā |
prajāpatiḥ ||

oṁ hrīḥ krauñcaśaktidhāriṇe phaṭ svāhā |
kumāraḥ ||

oṁ grūṃ gaṇapataye svāhā | gaṇapatiḥ ||

oṁ śrī svaḥ sahasrakiraṇāya svāhā |
ādityaḥ ||

oṁ nandīśvarāya naṭṭa
naṭṭa hrīḥ svāhā | nandi  ||

oṁ candraśatruparākramāya hūṁ phaṭ svāhā |
rāhuḥ ||

oṁ candrāya śrīḥ svaḥ svāhā | {G9v}
candraḥ ||

atha pūjādevīnāṃ hṛdayāni bhavanti ||

oṁ sprūṃ namaḥ | umādevyāḥ ||

oṁ śrī namaḥ | śrīdevyāḥ ||

oṁ śrī jaṃ namaḥ | śaśidevyāḥ ||

oṁ śrī namaḥ | tilottamā ||

oṁ {A20v} śrī svaḥ namaḥ | rambhā ||

oṁ sarasvatyai gādaya sarvaṃ svāhā | sarasvatī ||

oṁ yakṣeśvarī kṣīṃ svāhā | surasundarī  ||

oṁ subhūti hrīḥ  | bhūti  ||

tato bhūtinīdvārapālikā bhavanti |

oṁ āḥ śrī vāṃ māṃ svāhā  ||

pūrvavad aṣṭau mahābhūtinīhṛdayāni ||

bhūtaḍāmaramahātantrarāje siddhimaṇḍalavidhivistaratantraḥ
samāptaḥ ||

Chapter A9

athāto
bhūtaḍāmaramahātantrarāje mudrālakṣaṇo vidhivistaro bhavati |

anyonyāṅgulīṃ veṣṭayitvā tarjanīdvayaṃ prasārayet tarjanīṃ
sūcīkṛtvā | padmāsanamudrā ||

anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet |
krodhāveśamahāmudrā | trailokyaṃ kṣaṇam āveśayet  ||

atha ṣaḍaṅgamudrā bhavanti |

anyonyamuṣṭiṃ kṛtvā madhyamāṅgulyau prasārayet |
śiromudrā ||

asyā eva mudrāyā madhyamāṅgulyau praveśayet tarjanīśūcīkṝtvā |
śikhā mudrā  ||

anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanī
prasārayet | hṛdayamudrā ||

asyā eva mudrayā tarjanī kuṇḍalaṃ kṛtvā
kavacamudrā ||

asyā eva mudrayā tarjanī prasārya
astramudrā ||

uttānam añjaliṃ kṛtvā jyeṣṭhāṅgulau pārśvataḥ |
arghamudrā ||

anyonyamuṣṭiṃ kṛtvāṅguṣṭhau prasārayet |
ākṣepamudrā ||

anyonyamuṣṭiṃ kṛtvā pṛthak pṛthag vāmatarjanīṃ prasārya bāhumūle
sthāpayet | dakṣiṇāṅguṣṭhena kanīyasīnakham ākramya śeṣāṅguliṃ prasārayet |
dakṣiṇabāhumūlena nikṣipet | diśābandhamudrā ||

atha mahādevamudrā bhavati |

uttānam añjaliṃ kṛtvā tarjanyanāmikāṃ bhagnāṃ kuryāt | rudrasya
bhagnamudrā  ||

{A21v} uttānam añjaliṃ kṛtvā tarjanīdvayaṃ veṣṭyākuñcayet |
nārāyaṇasya śaṅkhamudrā ||

anyonyāṅguliṃ veṣṭya kaniṣṭhāṃ prasārayet | prajāpateḥ
kamaṇḍalumudrā ||

vāmahastamuṣṭiṃ kṛtvā madhyamāṅguliṃ prasārayet |
krauñcamathanaśaktimudrā  ||

vāmahastamuṣṭiṃ kṛtvā tarjanīmadhyamāṅgulyau prasārayet |
tarjanīṃ saṃkucya madhyamāṅgulimadhyaparva dhārayet |
gaṇapatiparaśumudrā ||

uttānam añjaliṃ kṛtvā svastikaṃ tatra kārayet | vāmakanīyasīṃ
bhagnāṃ kṛtvāṅguṣṭhamūrdhni sthāpayet | vāmāṅguṣṭhamūrdhni dakṣiṇāṅguṣṭham
api | ādityasya rathamudrā ||

dakṣiṇaṃ hastaṃ prasārya tarjanyanāmikāṃ bhagnāṃ kṛtvā |
rāhumudrā ||

dakṣiṇahastaṃ naṭyākāreṇa kṛtvā mūrdhni sthāpya vāmahastamuṣṭiṃ
kṛtvā tarjanīṃ madhyamāṃ ca prasārayet | jyeṣṭhāṅguṣṭhena kanīyasyanāmikāṃ
naṭyenākarṣayet | nārteśvaramudrā ||

{A22r} anyonyamuṣṭiṃ kṛtvā pṛthak pṛthak kanīyasīṃ veṣṭayet  | candrasya mudrā ||

atha umādevyā mudrā bhavati |

ubhayahastayor bhogākāreṇa saṃdarśaṃ kṛtvā mūrdhni
sthāpayet ||

atha śrīdevyā mudrālakṣaṇaṃ bhavati |

sampuṭāñjalim ākāśadeśe kṣipet ||

atha śasīdevyā mudrā bhavati |

anyonyamuṣṭiṃ kṛtvā tarjanīṃ veṣṭayet | śeṣadīpaśikhākāreṇa
bhrāmayen nṛtyayogata[ḥ] ||

atha ratnabhūṣaṇīmudrā bhavati |

anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ prasārayet | tarjanīṃ
ratnākāreṇa lalāṭadeśe sthāpya mālābandhataḥ  |
ratnabhūṣaṇīmudrā || mantra | oṁ ratnaśriye {A22v}
svāhā ||

atha sarasvatyā mudrā bhavati |

anyonyāṅguliṃ veṣṭya tarjanīdvayaṃ prasārya mukhe
sthāpayet ||

atha tilottamāyā mudrā bhavati |

anyonyāṅgulim antaritaṃ kṛtvā tarjanīṃ śirasi
dhārayet ||

atha rambhāyā mudrā bhavati |

anyonyahastaṃ khaṭākāreṇa hṛdaye sthāpayet ||

atha sarvayakṣeśvarīsurasundarīmudrā bhavati |

atha bhūtinīmudrā bhavati |

anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet
tarjanīkuṇḍalīkṛtvā ||

atha sarvabhūteśvarībhūtarājñīmudrā bhavati |

anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet ||

aṣṭau bhūtinīmudrāḥ ||

iti bhūtaḍāmaratantrarāje
mahāmaṇḍalamudrālakṣaṇavidhivistaratantraḥ ||

Chapter A10

atha bāhyatṛtīyapuṭasya hṛdayamantravidhivistaro bhavati |

oṁ śakrāya svāhā | pūrva indrasya
mantraḥ ||

oṁ agnaye svāhā | āgneyyām agner
agniḥ ||

oṁ yamāya svāhā | yāmyāṃ
yamaḥ ||

oṁ rākṣasādhipataye jaya jaya svāhā | nairṛtye
rākṣasādhipatiḥ ||

{A23r} oṁ varuṇāya nāgādhipataye hana hana svāhā |
paścime varuṇaḥ ||

oṁ vāyave cala cala svāhā | vāyavyāṃ
vāyudevatā ||

oṁ kuberāya yakṣādhipataye | uttare
vaiśravaṇa ||

oṁ candrāya svāhā | īśāne
candraḥ ||

oṁ īśānāya svāhā | aiśānyām
īśānaḥ ||

atha vāyumaṇḍalamudrālakṣaṇavidhivistaro bhavati |

vāmahastam uttānaṃ kṛtvā kiṃcic cārayet |
agnimudrā ||

dakṣiṇamuṣṭiṃ kṛtvā tarjanīṃ prasārayet | yamasya
daṇḍamudrā ||

dakṣiṇamuṣṭiṃ kṛtvā tarjanīṃ madhyamāṃ prasārayet |
rākṣasasyādhipasya khaḍgamudrā ||

vāmahastamuṣṭiṃ kṭvā tarjanī†maṇḍaṃ† prasārayet tarjanīṃ kuṇḍalīṃ
kṛtvā | varuṇasya pāśamudrā ||

vāmahastaṃ mūrdhni muṣṭiṃ kṛtvā tarjanīṃ madhyamāṃ
prasārayet |vāyoḥ patākamudrā ||

||

dakṣiṇahastamuṣṭiṃ kṛtvāṅguṣṭhena kanyasānakham ākramya
śeṣāṅguliṃ prasārayet | īśvarasya triśūlamudrā ||

atha pūrṇamudrā bhavati |

sampuṭāñjaliṃ kṛtvā pūrṇamudrā bhavati || oṁ siddhivajra {A24r}
āpūraya āpūraya hūṁ | pūrṇasya mantraḥ ||

atha siddhyākarṣaṇamudrā |

anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanī[ṃ] prasarya
kuṇḍalī[ṃ] kṛtvā siddhyākarṣaṇamudrā ||

mantraḥ | oṁ vajraroṣa mahākrodha siddhyākarṣaṇāya
hūṁ jaḥ | siddhyākarṣaṇamantraḥ ||

krodhasiddhi mahārāja siddha samayaśāsane |

sidhyantu sarvadevatāḥ śīghraṃ siddhim anuttarām ||

anena vajram ullālya idam
uccārayet ||

atha bhūtāsanamudrā bhavati |

vāmahastam uttānaṃ kṛtvā jyeṣṭhāṅguṣṭam ucchritam  | dakṣiṇahastamuṣṭinā
vāmāṅguṣṭhaṃ gṛhnīyād dakṣiṇāṅguṣṭhena ucchritena  | aparājitam ākramya
vajradharabhūtāsanamudrā ||

atha parṣad devatāyā āsanamudrā bhavati |

sampuṭāñjaliṃ kṛtvā sarvāṅguliṃ [vi]ralīkṛtvā
padmamudrā ||

oṁ padmodbhavaniṣaṇṇīyaṃ sarvadevatānāṃ svāhā |
sarvadevatāsanaṃ padmamudrāmantraḥ ||

asyām eva padmamudrāyāṃ dvāv aṅguṣṭhau cārayet |
sarvadevatāvisarjanamudrā  ||

mantraḥ | oṁ sara sara visara visara gaccha gaccha
sarvadevatāḥ śrīvajradharaḥ samājñāpayati svāhā |
visarjanamantraḥ ||

sarvasiddhi mahākrodha sukhasiddhipradāyaka |

dattvā ca mantriṇe siddhiṃ gaccha siddhiṃ
anuttarām ||

anena stotreṇa stunuyāt ||

bhūtaḍāmaramahātantrarāje siddhimahāmaṇḍalasya sarvadevatāyā
mudrāvidhivistaratantraḥ ||

Chapter A11

{A25r} atha khalu vajrapāṇir mahākrodhādhipatir idam uvāca |

asya maṇḍalasya darśanamātreṇa traidhātukarājyaṃ prāpnoti |
vajradharajāpamātreṇa ca vajradharasamo bhavati | asiddhe
cāturdvīpakacakravartī bhavati |
śrīvajradharamahākrodhādhipatināmoccāritamātreṇa sarvabhūtāś ceṭakā bhavanti
||

atha mantrīṇāṃ kruddhamātreṇa {G11v} sarvalaukikadevatāḥ
śatakhaṇḍaṃ viśīryante | sarvadevanāgayakṣā dṛṣṭamātreṇa mriyante |
sarvalaukikadevatāś ca hūṁkāramātreṇa prapalāyante ||

atha śrīvajradharakrodhādhipateḥ pūrvasevā bhavati |

ātmarakṣāmantram api lakṣaṃ japet kṣipraṃ
sidhyati ||

atha śrīvajradharaṃ sādhayitukāmo {A25v} māsam ekaṃ trisandhyaṃ
sahasraṃ japet | atha pūrṇamāsyāṃ yathāvibhuvat pūjāṃ kṛtvā krodhamudrāṃ
baddhvā sakalarātriṃ japet | tataḥ prabhāte bhūḥ kampate | mudrā jvalati |
jvalitamātreṇa vajradharasadṛśo bhavati | ajarāmaradivyarūpī
bhavati ||

atha umādevīṃ sādhayitukāmaḥ | umādevīṃ
vāmapādenākramyāyutaṃ japet | svayam eva devy āgacchati |
sarvadravyarasarasāyanaṃ dadāti | bhāryā bhavati | yadi na sidhyati tadā
viṣarudhireṇa lepayet | vāmapādenākramyedaṃ krodhamantram uccārayet | oṁ
hana hana vajramā[ra]ya amukaṃ hūṁ hūṁ phaṭ | anena krodhasahitena
aṣṭasahasraṃ japet | jāpamātreṇa śiraḥ sphuṭati śuṣyati mriyate vā | imaṃ
krodhamantraṃ sarvamāraṇeṣu yojayet ||

atha śrīdevīṃ sādhayitukāmaḥ | {A26r} śrīdevīṃ
vāmapādenākramyāyutaṃ japet | śrīdevy āgacchati | āgatāyāḥ kusumāsanaṃ
dadyāt | svāgatam iti vaktavyam | mama bhāryā bhavasveti | yatheṣṭaṃ
kāmayitavyā  | rājyaṃ dadāti ||

bhairavīṃ vāmapādenākramāyutaṃ japet | svayam eva
svarūpeṇāgacchati | ceṭīkarmāṇi karoti ||

cāmuṇḍāṃ vāmapādenākramyāyutaṃ japet | cāmuṇḍā śīghram āyāti |
cāmuṇḍā vaśyavidheyā bhavati ||

evaṃ vividhasarvamātṛsādhanaṃ śīghraṃ
sidhyati ||

bhūtaḍāmaramahātantrarāje prathamasādhanavidhivistaratantraḥ
samaptaḥ ||

Chapter A12

namaś caṇḍavajradharāya ||

athāto duratikramasādhanasya mahāraudrātiraudrasya
sarvārthasādhanasya karmaṃ bhavati  |

ekaliṅgaṃ gatvā liṅgaṃ vāmapādenākramya {G12r} {A26v}
aṣṭasahasraṃ japed divasāni sapta | tato mahādeva āgacchati | yadi
nāgacchati tatkṣaṇād eva mriyate ||

nārāyaṇam vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta |
śīghram āgacchati | yadi nāgacchati śiraḥ sphuṭati mriyate | asya nārāyaṇo
vaśavidho bhavati | kiṃkaro bhavati ||

brahmāṇaṃ vāmapādenākramyā ṣṭasahasraṃ japed divasāni sapta | śīghram
āgacchati | yadi nāgacchati śuṣyati mriyate vā | kiṃkaro
bhavati ||

śakraṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta |
niyatam āgacchati | asya śakraḥ kiṃkaro bhavati | ūrvaśīm ānīya dadāti | yadi nāgacchaty mūrdhni
sphuṭati | śatakhaṇḍaṃ viśīryate | sakulagotraṃ vinaśyati  ||

kumāraṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta |
śīghram āgacchati | {A27r} kumāraḥ kiṃkaro bhavati | sarve kumāragrahāś
ceṭakā bhavanti | amukaṃ jīvayati | amukaṃ mārayati ||

ādityaṃ vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta |
śīghram āgacchati | rājyaṃ dadāti ||

bhairavaṃ vāmapādenākramyā
ṣṭasahasraṃ japed divasāni sapta  | punā rātrāv udārāṃ pūjāṃ kṛtvā mahāmāṃsena dhūpayitvā mahāmāṃsena naivedyaṃ {A27v} dattvā mahātailena dīpaṃ prajvālya punar
ardharātrisamaye mahānādaṃ pramuñcati  |
aṭṭaṭṭahāsenottiṣṭhati  | bhoḥ
puruṣa bhakṣayāmīti vadati | na bhetavyam | yadi kadācit bhayaṃ bhavati hūṁkāraṃ dadyāt | svastho bhavati |
bhairavo vaśyavidho bhavati | traidhātukarājyaṃ dadāti | hūṁkāramātreṇa
sarvalaukikadevatāṃ nāśayati ||

caturmūrtīśvarāyatanaṃ gatvā vāmapādenākramyāyutaṃ {A28r} japed
divasāni sapta | sagaṇaparivāreṇāgacchati | yadi nāgacchati mriyate |
sarvākāraparicārako bhavati | pṛṣṭham āropya svargam api nayati | ūrvaśīm
ānīya dadāti | divyarasarasāyanaṃ dadāti ||

idam āha bhagavān
śrīvajradharakrodhādhipatiḥ ||

bhūtaḍāmaramahātantrarāje
kiṃkarasādhanavidhivistaratantraḥ ||

Chapter A13

athāto ´parimitabalaparākramasya traidhātukanamaskṛtasya
ceṭīkāsādhanaṃ pravakṣyāmi svayaṃ krodhena bhāṣitaṃ mānuṣyāṇāṃ hitārthāya
nānāsiddhim uttamam | ālasyapāpakāriṇāṃ mṛṣāvādinām api sidhyati kiṃ punaḥ śāntivartānirāmṛṣ[ṭ]abrahmacaryeṇa sadā sthitānāṃ nityaṃ
krodhajāpinām ||

paramantreṇākarṣaṇaṃ na yujyate bhūtinīnāṃ |

{A28v} nāginīnāṃ yakṣiṇīnāṃ yadīcchet siddhim
uttamām ||

sādhakānāṃ hitārthāya upasthāyikā ucyante |

prathamaṃ sādhanaṃ kṛtvā dvitīye siddhim uttamām  ||

śubhavidyādharādikhaḍgapater
vasuvṛṣṭimahānidhicintāmaṇibhadraghaṭakādīni ucyante | yakṣiṇīsādhanaṃ ca
piśācī śālabhañjikā ityevamādayaḥ siddhā kiṃ punar itare  | iti uktavān budhaḥ  | bhūtinī ceṭa
ceṭikānāṃ nāgakiṃnaram eva ca sidhyante tatkṣaṇād eva itaretarāṇi ca |
bhūtaḍāmaramahātantrarāje sarvatra tatkṣaṇād eva niyatam asmin sidhyati
śīghraṃ yadīcchati sādhakaḥ ||

ācāryanindakāḥ sarve svadevatām api nindakāḥ  |

mantrajāpī mahākruddhaḥ saddharmapratikṣepakaḥ ||

sarvatra samayabhraṃśī nāstiko mantravarjitaḥ |

tatkṣaṇamātreṇa sidhyet
svayaṃ krodhena bhāṣitam ||

{A29r} ity āha
bhagavān śrīvajradharamahākrodhādhipatiḥ ||

athāto ´parāṇy api
rahasyātirahasyabhūtaḍāmaramahātantrarāje {G13r} sādhanāni bhavanti | prathamaṃ tāvat
paṭhitamātreṇa sidhyati sarvaceṭaceṭīnāṃ kiṃkarakiṃkarīṇām |
śrīvajradharamahākrodhādhipater jāpamātreṇa śīghraṃ
sidhyati ||

atha mantrapadāni siddhāni vighnanāśanam |