गान्धर्व तन्त्र (शैव-शाक्त आगम - मन्त्र-रहस्य, यन्त्र एवं देवतोपासना सटीक)

Yoginis. In the centre of the triangle or the Bindu Chakra
Parāpararahasya Yoginī Mahātripurasundarī is to receive
her worship The worship of Mahātripurasundarī is threefold
Para, Apara and Parāpara, In the Apara the Practitioner
has to worship her as indentical with the Kundalinī in the
body In the Apara she is to receive her worship in Śrī-
chakra, with all the necessary articles of worship The third
form of worship includes both the inner and outer aspects
of the worship.
6th CHAPTER.
In the 6th, Patala Śiva in reply to the quiry made
by Pārvatī regarding the third form of worship gives in
detail instructions for the guidance of the practioner. These
are that the practioner should rise early in the morning,
sit on the Padmāsana, have the Prānāyāma exercise and
meditate upon his Guru seated in the thousand-petalled
lotus, dressed in white, having two eyes and two hands
with Vara and Abhaya in them, with his wife sitting on
the left thigh and having two hands one holding the white
lotus and the other engaged in the tight embrace of her
husband. Mantra of the Guru is ऐँह्रीँश्रीँ हसखफ्रें, हस-
क्षमलवरयूं, हसखफ्रे, हसक्षमलवरई, ह्सौ स्हौ. and names of
the Guru and his wife followed respectively by आनन्दनाथ-
पादुका पूजयामि and अम्बापादुका पूजयामि He should offer the
objects of senses through the latter to his Guru, smell
as perfume, sound as flower, touch as incense,
form as lamp, flavour as Naivedya After this come

the mention of Yoga which is defined as the unification
of Jīvātmā and Paramātmā and of the eight limbs of the Yoga
and their detailed description At the end is given the
description of the centres of Kundalinī in the body i e
Mūlādhāra, Svādhishthāna, Manipura, Anāhata, Viśuddha,
Ājñā and the thousand-petalled lotus above them, which,
in turn is followed by such instructions as those for bathing
and application of collyrium to the eyes and the cleaning
of teeth
7th CHAPTER
In the above is given the way in which the
devotee of Mahātripurasundarī is to purify his body and
perform the Sandhyā Bathing is said to be of three kinds
as also the Sandhyā The kinds are physical, mental and
psychic consisting in the purification respectively of the
body, the mind and the soul In the three kinds of Sandhyā
done in the morning, mid-day and evening the devotee is
to meditate upon Mahātripurasundarī in three forms. The
Gāyatrī of Mahātripurasundarī is given as त्रिपुरसुन्दरि विद्महे
कामेश्वरि धीमहि तन्न. क्लिन्ने प्रचोदयात् . Each of these
twentyfour letters is said to have a peculiar colour
and shape The muttering of the same results in having
release form different kinds of sins Agni etc, are the
presiding deities of these twentyfour letters Paraśurāma,
Menanātha, Agastya, Vaśishtha and Dattātreya are declared
to have freed themsleves from heinous crimes such as
matricide etc. Every important event in the life of a
practitioner is to commence with the worship of Tripura-

sundarī and at the end of the Sandhyā he is to offer a handful
of water mixed with red flowers and the powder of sandal
wood to the sun under the name of the Mārtandabhairava with
the Mantra ह्रीं हस मार्त्तण्डभैरवाय प्रकाशशक्तिसहिताय इदमर्घ्यं नमो नम
8th CHAPTER
The 8th chapter describes the sacrificial altar and the
way in which the practitioner should, while entering it, bow
to the presiding deities of the quarters and other deities
such as Ganeśa, Kshetrapāla etc and how he should make an
offering to the Bhútas with the mantra ॐ ह्रीँ सर्वविघ्नकृत् सर्व-
भूतेभ्यो हू स्वाहा how he should remove all obstacles
by muttering seven times Astra-mantra which reads as
ऐँक्लीँसौ. अस्त्राय फट् and how he should clean the sacri-
ficial altar Every article of worship is to be concealed till
the invocation of the Devi The Devotee is instructed to use
his discretion in selecting Āsana because the fruit of worship
varies with the material of which the Āsana is made.
Red blanket is specially advised for the worship of Tripurā.
It must measure two cubits in length and one cubit and a
half in width He has to sit also on it under the instruc-
tions of Āsana The posture peculiar to the worship of Tripurā
is Padmāsana and the North is the quarter which the practi
tioner must face to secure success in the worship of Tripura-
sundarī The practitioner should take care that when wor-
shipping he should have everything red such as
saffron ointment, red dress, red seat etc and while
following instructions regarding the use of the articles
of worship and their places, he should have the

Śrīchakra drawn in red lead, placed on the Siṃhāsana
Towards his left he should place a stand with a pot
full of water on a rectangular diagram The stand is to be
indentified with the orb of the fire, the pot with the solar
orb and the water with the moon and these must as such
be worshipped with the Kalās of the fire, the sun and
the moon Ānanda-bhairava and Ānanda-bhairavī are to receive
their worship through the pot Conch and other vessels are
also to be placed in particular places The purification of
the five elements constituting the body by removing the
impurities attaching to them through the letters peculiar
to the elements and by subsequent infusion of the energy
of the Changeless Reality is to be attended to and per-
formed as a preliminary to the worship For this purification
the practitioner is to deeply concentrate in the Bindu-chakra
on the Turīyā aspect of Mahātripurasundarī After this
he has to protect himself against all sinister influences by
the Digbandhana with the mantra ॐ ह्रीं हंसः सोऽहं स्वाहा ऐं क्लीं
सौः त्रिपुरसुन्दरि मां रक्ष रक्ष.
9th CHAPTER
In the 9th chapter is given the Mātṛkānyāsa In per-
forming this the practitioner is first to wash his hand in
a particular manner with the mantra अ्र आँ सौ Then he
has to pay his attention to Ṛṣinyāsa etc Then comes
the Mātṛkānyāsa of which all details such as Ṛṣhi etc
and six limbs etc. are given. Mātṛkā is said to be of two
kinds as Antarmātṛkā and Bahirmātṛkā In the case of
the fromer letters of the alphabet are to be meditated

upon in the six centres of the body Mulādhāra to Bhrūmadhya.
In the latter case letters of the Mātṛikā preceded each by
क्लीं are to be meditated upon, vowels individually in the
sixteen different parts of the head, five groups of letters
gutturals to labials in hands, feet, sides, back, navel and
belly, identifiable with the seven constituents of the body,
skin etc vital soul, individual soul and supreme soul in heart,
armpits, throat, shoulders, lower end of the heart, hands and
feet, belly and face Different poses of the hands are also
to be used in having this Nyāsa Towards the end various
results obtainable from Mātṛikā-nyāsa are described
10th CHAPTFR
In the 10th Patala the sixfold Nyāsa of Śrīvidyā as
consisting of those of Gaṇeśa, planets, constellations, Yoginīs,
signs of Zodiac and Pīṭha is described
Gaṇeśa Nyāsa.
In this the fiftyone Gaṇeśas vighneśvara to Gaṇeśa
with their Śaktis are to be contemplated upon in the
different parts of the body forehead etc assigning each
letter of the alphabet to a couple as अं विघ्नेश्वराय श्रियै नमो ललाटे.
(Planets) Graha Nyāsa
The planets Sun to comet occupy the places heart,
middle of the eyebrows, eyes, heart, throat, navel, anus and
feet Their letter are respectively vowels, semivowels,
gutturals, palatals, linguals, dentals, labials, aspirates, ळ & क्ष

Constellations ( Nakshatra Nyasa )
Details regarding this are as given in the following table –

Yoginī Nyāsa

The Nyāsa of Yoginīs is to be performed with the mantras in the following manner –

The mantra of the first is अंआंइंईंउंऊंऋंॠंऌंॡंएंऐंओंऔंअंअः
डां डीं डमलवस्यूं डाकिन्यै नमो डाकिनि त्वग्धातुगते चतुष्षष्टिलक्षकोटि-
योगिनीस्वामिनि सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे.
The mantra of the second is कंखंगंघंङंचंछंजंझंञंटठ रां रीं
रमलवस्यूं राकिन्यै नमो राकिनि असृग्धातुगते द्वात्रिंशल्लक्षकोटियोगिनीस्वामिनि
सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the third is डंढंणं तंथंदंधनं पं फं लां लीं
लमलवस्यूं लाकिन्यै नमो लाकिनि मांसधातुगते षोडशलक्षकोटियोगिनीस्वामिनि
सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the fourth is बंभंमंयरंलं कां कीं कममलवस्यू
काकिन्यै नम काकिनि मेदोधातुगते अष्टलक्षकोटियोगिनीस्वामिनि सर्व-
सत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the fifth is वं शं षं सं शां शीं शमलवस्यू
शाकिन्यै नम शाकिनि अस्थिधातुगते चतुर्लक्षकोटियोगिनीस्वामिनि सर्वसत्त्व-
वशंकरी आज्ञा मे देहि मम विच्चे
The mantra of the sixth is हं क्षं हां हीं हमलवरयूं हाकिन्यै नमो
हाकिनि मज्जाधातुगते द्विलक्षकोटियोगिनीस्वामिनि सर्वसत्त्ववशंकरी आज्ञां मे
देहि मम विच्चे
The mantra of the seventh is अंआंइंईंउंऊंऋंॠंऌंॡंएंऐंओंऔंअंअः
कंखंगंघंङंचंछंजंझंञंटठडंढंणंतंथंदंधनं पफंबंभमंयरंलवशषसंहंक्ष यां यी यमलवरयूं
याकिन्यै नमो याकिनि शुक्रधातुगते दशकोटियोगिनीस्वामिनि सर्वसत्त्ववशंकरी
आज्ञां मे देहि मम विच्चे
Rāśi Nyāsa
Like the two previous Nyāsas the above Nyāsa also is
prescribed in the table as given below -

In this the practitioner is to identify the fiftyone
Pīṭhas Kāmarūpa etc. with the different parts of the body
and in doing so the letters of the Mātṛkā are to go along
with the names of the pīṭhas one with each with a Bindu
at the top
The chapter ends with the spiritual powers that the
practitioner of this Shodhānyāsa gets
11th. CHAPTER
In the 11th Paṭala are described first the Nyāsa of
(1) Āsana, (2) Vaśinyādivāgdevatā (3) Mūlāṅga (4) Navayoni
(5) Caturvyūha, (6) Tattvanyāsa (7) Mūlavidyā and (8)
Sammohana.
In the Ist, Āsanas i.e. Amṛtārṇavāsana, Potāmbujāsana
Ātmāsana, Chakrāsana, Sarvamantrāsana, Sādhyāsana, Sādh-
yasiddhāsana, Paryaṅkaśaktipīṭhāsana and Mahāpretāsana,
respectively presided over by Tripurā, Tripureśvarī, Tripura-
sundarī, Tripuravāsinī, Tripuraśrī, Tripuramālinī, Tripurasiddhā,
Tripurāmbā and Mahātripurabhairavī are to be contemplated
upon in feet, knees, thighs, hips, private part, Mulādhāra,
Navel, heart and cavity in the head The Mantras to be
used are (1) अअ्रासौः त्रिपुरामृतार्णवासनाय नमः (2) ऐक्लूँ सो. त्रिपुरे-
श्वरीपोताम्बुजासनाय नमः (3) ह्रीङ्क्रासाः त्रिपुरसुन्दर्यात्मासनाय नमः(4) ऐ-
ह्स्लीं ह्सौः त्रिपुरवासिनीचक्रासनाय नम. (5) ह्से ह्स्क्रीं ह्स्सौः त्रिपुरश्रीसर्वम-
न्त्रासनाय नमः (6) ह्रीँ क्लँ ब्लैं त्रि पुरमालिनीसाध्यास नाय नम (7) ह्रीं श्रींसौ

त्रिपुरसिद्धामाध्यसिद्धासनाय नम (8) ह्स्रं हस्रक्लीं हस्रौ महात्रिपुरभैरवीसदा-
शिवमहाप्रेतपद्मासनाय नम
In the 2nd, eight goddesses of speech are to be
meditated upon as presiding deities of (1) Vowels (2) gutturals
(3) Palatals (4) Linguals (5) Dentals (6) Labials (7) Semi
vowels and (8) Aspirates Their names, seats and Kūtas are
(1) Vaśinī, cavity in the head, ब्लूं (2) Kameśvarī, forehead,
क्ल्रीं (3) Modinī, middle of eye-brows, न्व्लीं (4) Vimalā, throat,
य्लूं (5) Aruṇā, heart, ञ्स्त्रीं (6) Jayinī, navel, ह्सलवयूं (7) Sarveśvarī,
Liṅga, झ्मरयूं (8) Kaulinī, below the liṅga, क्ष्म्रीं.
In the 3rd, the six limbs i e heart, head, tuft of the
air on the head, armour, eyes and the weapons are to be,
located in the five fingers of the hands and their palm and
back While doing so the practitioner is to mutter in each,
case the mantra of Śrīvidyā twice The six poses of the
hands are prescibed for these six limbs the three fingers-
middle, ring and index for Hṛidaya, two fingers - mid and
index for Śiras thumb for Śikhā ten fingers for Kavacha,
the three above referred to for eyes and the two above
mentioned for Astra
In the 4th, Vaśinī etc are to be meditated
upon in the different parts of the body named in book
and the muttering of all the three Kutas of Śrīvidyā is
to be done in each case

In the 5th, the four forms of Mahātripurasundarī i e.
Kameśvarī, Vajreśvarī, Bhagamālinī and Mahātripurasundarī
are to be contemplated upon below the Liṅga, in the heart, in
the middle of the eyebrows and in the cavity in the head,
with the four famous centres of her worship and their
priests. The mantras to be uttered are (1) ऐं अग्निचक्रे कामगिरि-
पीठे मित्रेशनाथात्मके कामेश्वरीरुद्रात्मशक्ति श्रीपादुकायै नमः (2) क्लीं सूर्यचक्रे
जालन्धरपीठे षष्ठीशनाथात्मक वज्रेश्वरीविष्ण्वात्मशक्तिश्रीपादुकाये नमः (3)
सौः सोमचक्रे पूर्णगिरिपीठे उड्डीशनाथात्मके भगमालिनीब्रह्मात्मशक्तिश्रीपादुका-
यै नमः (4) तुर्यबीजं ब्रह्मचक्रे उड्डियानपीठे चर्यानाथात्मके परब्रह्मात्मशक्तिश्रीपादु-
काये नमः
In the 6th, the three tattvas Ātma, Vidyā and Śiva are
to be located in the three parts of the body viz (1) from
feet to the place below the Liṅga, (2) thence to heart, (3)
from the heart to the middle of the eyebrows, uttering the
following mantras -
1 ऐं आत्मतत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः ,
2 क्लीं विद्यातत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः ,
3 सौः शिवतत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः
In the 7th, the three Kutas of Śrīvidyā are to
be located in hands etc, individually and the fourth bījā is to
have its place in the cavity in the head The fifteen syllabes of
the Pañchadaśī are located in the cavity in the head, Mūlādhāra,
heart, eyes, ears, mouth, arms, back, knees and navel
In the 8th, the practitioner is to consider himself as
endowed with a body of mantras and meditate upon Śrīvidyā

in the mantra form While this is being done, Yonimudrā
is to be placed in the cavity of the head, forehead, middle
of the eyebrows, face and heart
What has been described above relates to the ex-
ternal worship. As regards the internal, the practitioner is
first to purify his mind and soul through Prāṇāyāma
which is said to be of the highest value in the spiritual do-
main By Prāṇa is meant the life breath and by Āyāma
the control thereof Prāṇāyāma consists of the three
functions—inhalation, exhalation and retention
AWAKENING OF KUNDALINI
While doing the Prāṇāyāma referred to above, the
practioner is to mutter mentally either the whole mantra
or its initial syllable The Kundalinī lying dormant in the
Mulādhārā is to be contemplated upon as a thin red
flame rising upwards when awakened with the help
of ओंकार and piercing the six life - centres in its up-
ward march, till it reaches Śiva and becomes united
with him in bliss Thence she comes down again
through the same way to Mulādhāra The Kundalinī while
moving up from Mulādhāra to the heart receives the name
of वह्निकुण्डलिनी being fiery, from heart to the throat सूर्यकुण्डलिनी
being solar and from throat to head सोमकुण्डलिनी being lunar.
The three Kutas respectively get assimilated to her in the
three places referred to above In the Bindu, the 4th
form of Kundalinī as embracing all the Bījas and all forms
of light is to be contemplated upon

Meditation on Kundalinī, which constitutes the inner
worship, helps the practioner to acquire freedom from
all sins
12TH CHAPTER.
In the 12th Patala the mental offering of worship
and the mental approach to and unification with Mahātri-
purasundari are at length described. In the first, the pract-
itioner is to sit on the prescribed Āsana keeping his body
quite erect and, with the hands full of red flowers placed
near the heart, close the eyes and, feeling as it were the
august presence of Mahātripurasundarī in the heart, offer
worship to her with the mental sixteen requisites of worship
The Yogīs and sages have a recourse to this worship only
In the second i e the Dhyānayoga, the practioner
has to select a solitary place and seat himself in a particular
posture with all his mental operations brought under control
He should feel oneness with the Transcendental Self through
absolute introspection In order to rise to that plane of con-
sciousness he has to immerge the different elements of
which the world is composed in the causeless cause The
order in which these evolutes are absorbed from the
following into the preceding is given as follows:
The earth element merges in the water, water in
the fire, fire in the air, air in the ether, ether in the
mind, mind in the ego, ego in the manifest, the manifest
matter in the unmanifest and the unmanifest in the
Supreme Self

After the absorptive meditation is over, he has to think of
evolution In this he is to think of evolution of the world
from the causeless cause through matter, ego, mind, etc.
etc, down to the frog, Kālāgnirudra, Ādhāraśaktı in the form
of a crocodile and boar holding on the tooth the earth. There
he has to think of the nectar-ocean, the coral island, the
golden hill, the heavenly garden Kalpodyāna and of
streams and lakes On the shore of the biggest among the
lakes he should imagine the existence of the desire-grant-
ing tree with a jewel-pavilion having four gates fitted with
diamond doors and coral threshoulds and other decorative
parts After having done so, he is to imagine the presence
of one big lotus enclosed in another placed in the centre
of the simhāsana arranged on a platform of jewels inside
the pavilion described above The outer lotus represents
all the elements, its bulb the bliss, its stalk the consciousness,
all the evolutes of Prakriti furnishing the thirtytwo leaves
and the fifty letters furnishing the pericarp of the lotus
Inside the lotus he has to think of the sun, moon and
fire one placed below another In the fiery orb there stands the
triangular mass of light borne by the five kāraṇās. In the
centre of this triangle stands the third lotus in which the
practioner is to think of the seven goddesses Tripurā to
Tripurāmbā. Of the last, beautiful description of each part
of the body is given in detail in the text. While thinking

so, the practioner is to be at one with Mahātripurasundarī.
13th. CHAPTER.
In this stress is laid first of all on the actual real-
ization of the unity between the worshipper and the wor-
shipped Everything else used in the worship receives san-
ctity by it. A devotee is enjoined to worship Śrīvidyā
both mentally as well as physically in case he happens to
be rich enough All vessels required for worship may be
of copper A devottee may, if he can, make five vessels
from five jewels which are named as Garuda, Mānikya,
Vajra, Vaidurya and Nīla. The Bījas of the five jewels
are ग्लूं स्लूं प्लूं म्लूं न्लूं. The pot which is to contain Viśeshā-
rghya is to get a place in the cerimonious manner between
Śrīchakra and the worshiper on a diagram drawn on the earth
The diagram is to consist of a rectangle, a hexagon, a circle
and a triangle, one enclosing the other The mantra to be
used is ऐं ह्रीं सौ महात्रिपुरसुन्दर्या अर्घ्यपात्रासनं साधयामि. The stand
of the pot, the pot and the liquid poured into the pot
represent the fire, the sun and the moon and hence the
former are to receive the worship respectively of the Kalās
of the latter. The liquid to be poured is to be one of
the following. wine, milk, coconut-juice, sugar-cane-juice,
sugar, honey, ghee Presence of the sacred waters is to
be invoked in the pot from the solar orb with the Anku-
śamudrā Then the pot is to be covered over with the

hands in the Matsyamudrā. The jewels Māṇikya etc.,
are to be put into the liquid of the pot, the goddess of
jewels being worshipped through the jewels. Her mantra
is nine-syllabled as श्रीं ह्रीं ग्लूं स्लूं प्लूं म्लूं न्लूं ह्रीं श्रीं
The Mātṛkā is to be contemplated upon in the
form of a triangle, vowels occupying the base, consonents
क to त and थ to स the arms and ह and क्ष the centre.
The three angles and the centre are to be identified with
Kāmarūpa, Jālandhara, Pūrṇagiri and Uḍḍyāna presided over
by the four forms of Tripurā Ānanda-Bhairava described
as ten-armed, five-faced and having ten emblems and
Surādevī similarly formed in his lap are to be worshipped
inside the pot. Amṛtīkaraṇa, Sakalīkaraṇa and Paramīkaraṇa
are to be done afterwards with Dhenumudrā and Mahāmudrā
as also with Musalamudrā, Yonimudrā and Gālinīmudrā. The
mantras of these are (1) हसक्षमलवरयूं आनन्दभैरवाय वौषट् (2)
सहक्षमलवरयूं सुरादेव्यै वौषट्. In the purification the verses
to be muttered are (1) हंसः etc. (2) प्रतद्विष्णु etc. (3) त्र्यम्बकं
यजामहे etc. (4) तद्विष्णोः etc. (5) विष्णोर्योनि etc. The mantra
ऐं क्लीं etc., is to be muttered ten times. The last items of
purification are to be done with the help of the Sandīpinī
Vidyā ऐं वद वद etc. At the end, the practitioner is to offer
libation to Śrīvidyā from the liquid thus consecrated.
14TH CHAPTER.
The 14th Paṭala deals with the worshipping of Kāmeś-

varī In it the practitioner is to offer the Asana on the
Kāmapīṭha to Kāmeśvarī invoking the presence of Adhāra-
śaktı and others upto Kāmeśvara who serve as her
seat Kāmeśvara is to be contemplated upon as four-armed,
seated on the white lotus and holding in the left hand
trident and bow and in the right white lotus and Bījapūra.
Then Kāmeśwarī is to be contemplated upon as being
seated in the lap of Kāmeśvara in response to the invo-
cation with the mantra ऐं ह्रीं सौं महात्रिपुरसुन्दर्यमृतचैतन्यमूर्तिं
कल्पयामि The rites of removing the sinister influences and
Digbandhana come after this The vitalizing of the idol is to be
conducted by the practitioner, after holding the breath and
realizing through contemlation the presence of Mahātripurā-
sundrī in the heart, by conceptualizing the vitality in the handful
of flowers after it comes out through the nostrils with
the Bīja यं
Trikhaṇḍā and Āvāhanī Mudrās which are described
in the text should be used as also the Avāhanīvidyā
ह्सै ह्स्क्लीं ह्स्रौः invoking the presence of Mahātripurasundarī
in the idol.
This being over, the practitioner has to address his
prayers to Mahātripurasundarī for firm stay, for being eye to
eye and mind to mind with the practitioner, for success in
completion, for being invisible to the undeserving, for being
blissful and finally for being merciful using the Mudrās such
as are prescribed for these acts

After these preliminary rites, comes the offering of
three handfuls of flowers and three libations of the con-
secrated liquid with the mantras (1) ऐं क्लीं सौः महात्रिपुरसुन्दरी-
श्रीपादुकां पूजयामि (2) ऐं क्लीं सौ महात्रिपुरसुन्दरीश्रीपादुकां तर्पयामि.
Exhibition of the nine Mudrās Sankshobani to Yoni
follows the offering of the following prayer to the goddess -
“O Goddess, May you be kind to me, may you
accept my worship as I though poor physically as well as
in material resources offer it in a devotional sipirit ”
After the exhibition of the Mudrās, the practitioner
is to present the seven items of offering using नमः स्वधा and
वौषट् wherever necessary
Tarpana is to be done with the Tatva Mudrā in
which the thumb and the Index finger are to be joined
of the left hand At the end, come Japa and offer of the
sacrifice, ointment, collyrium, mirror and umbrella
25TH CHAPTER
The 15th chapter describes the things to be offered in
worship These are Āsana, Pādya, Arghya, Āchamana, Madhu-
parka, Snāna Vastra, Bhushana Gandha Anjana, Pushpa,
Dhupa, Dipa, and Naivedya
Āsana or the seat It is to be either of gold or
silver or cloth or jewels or flowers or wood Among the
cloths red blanket is preferable

Pādya or water for footwash Cold water mixed with
sandal wood paste and Agaru is to be offered either in a
pot of gold or silver or in a conch
Arghya for the head This is to consist of white
mustard beans, sesamum, milk, red sandal and red flowers
mixed in water. This is to be offered in a conch like
other articles with a particular mantra given in the text
Āchamana or water for sipping This is to be pure
and scented with camphor and Agaru and offered in the
same pot as is prescribed for Pādya
Madhuparka This consists of curd, ghee, water
honey, sugar, and sugar cane-juice or of cocoanut-juice, sugar,
curd and ghee in equal proportions and honey in a larger
quantity and is offered in a bronze or silver pot
Snāna Water, mixed with camphor, Agaru, musk,
Gorochana, soffron, cocoanut-juice, honey, sugar-cane-juice,
sugar, five products of cow, particular herbs called Sarv-
aushadhi, is to be offered in a jug or conch for bath
Vastra A pair of cloths figured and silken is to be
presented for dress.
Bhushana. Sixteen kinds of ornaments detailed in the
text all made of gold and set with jewels are to serve
as Bhushana.
Gandha Five kinds of perfumery obtainable from
certain fragrant substances by powdering, friction, burning,
pressing, and from muskdeer are also to be offered

Anjana. This is collyrium for application to the eyes
It is to be made of lampblack collected in a golden pot
from a burning lamp having ghee or oil and scented with
camphor.
Pushpa Flowers to be offered are to be fresh Cer-
tain species such as Bakula, Kesara etc, etc, are declared
dear to Tripurā. Garlands also made of these flowers
please her very much.
Dhupa or the incense. It is to be offered in a
pot and consists of sixteen substances, Patra to Agaru given
in the text.
Dīpa Lamps preferably of ghee with a wick of cotton
are offered for illumination. These should be of gold or
silver or earth or iron and placed on stands of similar
material with the shape of a tree.
Naivedya or food. It comes last and is to be
presented and placed either on the right or on the left
or in front, lamps coming always either on the right or
in front, incense on the left or in front, scents, flowers
and ornaments always in front.
• 16TH CHAPTER •
16th Patala is devoted to the description of the offering
such as drink and food and of the way and varieties of salutation.
Among the first comes wine. This is to be distilled in
the following manner:-