དཔའ་བོ་གག་་བ་པ་ད།

The Tantra of Siddhaikavīra

Siddhaikavīratantram
 དཔའ་བོ་གག་་བ་པ་ས་་བ་ད་་ལ་པོ་ན་པོ།

dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po

The Great Sovereign Tantra of Siddhaikavīra

Siddhaikavīramahātantrarājaḥ
 Toh 544
Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 1.b–13.a.

Translated by the Dharmachakra Translation Committee

under the patronage and supervision of 84000: Translating the Words of the Buddha

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co. CONTENTS

ti. Title
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
c. Colophon
n. Notes
b. Bibliography
g. Glossary
s. SUMMARY

s.1 The Tantra of Siddhaikavīra is a tantra of ritual and magic. It is a relatively short text extant
in numerous Sanskrit manuscripts and in Tibetan translation. Although its precise date
is difficult to establish, it is arguably the first text to introduce into the Buddhist
pantheon the deity Siddhaikavīra—a white, two-armed form of Mañjuśrī. The tantra is
primarily structured around fifty-five mantras, which are collectively introduced by a
statement promising all mundane and supramundane attainments, including the ten
bodhisattva levels, to a devotee who employs the Siddhaikavīra and, presumably, other
Mañjuśrī mantras. Such a devotee is said to become a wish-fulfilling gem, constantly
engaged in benefitting beings. Most of the mantras have their own section that includes
a description of the rituals for which the mantra is prescribed and a brief description of
their effects. This being a tantra of the Kriyā class, the overwhelming majority of its
mantras are meant for use in rites of prosperity and wellbeing.

ac. ACKNOWLEDGEMENTS

ac.1 This translation was produced by the Dharmachakra Translation Committee under the
supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the
Sanskrit, and Andreas Doctor compared the translation against the Tibetan translation
contained in the Degé Kangyur and edited the text.
This translation has been completed under the patronage and supervision of 84000:
Translating the Words of the Buddha.
i. INTRODUCTION

i.1 Despite what its title might suggest, the Siddhaikavīratantra (hereafter SEV) is not a tantra
of Siddhaikavīra in the same way that, for example, the Hevajratantra is a tantra of
Hevajra. Siddhaikavīra is not the main subject, and indeed, excluding the chapter
colophons, his name is mentioned in the tantra only three times—and, interestingly,
never in a mantra. Nevertheless, Siddhaikavīra is awarded prominence in the text in a
short preamble that introduces the SEV and points out the soteriological nature of the
mantra of Siddhaikavīra-Arapacana, the forty-first mantra of the fifty-five in this text and
the only one that invokes him, setting this mantra somewhat apart from other mantras,
most of which have magical and practical applications. The ritual related to this
particular mantra requires the visualization of Siddhaikavīra, but even then he is
invoked not by the name Siddhaikavīra but as Arapacana. Only one other mantra,
addressed to Arkamālinī (Mahāsarasvatī), involves the visualization of Siddhaikavīra.
i.2 The deity that can be distilled from the SEV is in essence Mañjuśrī; he is addressed in
the traditional homage at the beginning of the tantra under his name of Mañjughoṣa; it
is he, under his name Mañjuvajra, who delivers the SEV at the bodhisattva Vajradhara’s
request; and Siddhaikavīra, likewise, is none other than Mañjuśrī. In the paragraph
following the forty-first mantra, Siddhaikavīra is equated with both Arapacana and
Mañjuvajra. Thus, the distribution and juxtaposition of these names throughout the text
implies that all these deities are one and the same: Mañjuśrī. One of the lesser-known
forms of Mañjuśrī, Siddhaikavīra is also the subject of four sādhanas in the Sādhanamālā
(Bhattacharyya 1968) where some of his descriptions correspond in detail to the
visualizations given in the SEV—he is a white figure with a blue lotus in his left hand
and displaying a boon-granting gesture with his right. In two of these sādhanas he is
called Siddhaikavīramañjughoṣa, confirming that he is identical to the deity mentioned
in the homage at the beginning of the SEV, Mañjughoṣa.
i.3 Being a collection of mantras and their rituals, the SEV introduces the reader to the
enchanted world of magical powers that can affect the daily reality of people’s lives and,
ultimately, deliver them from the miseries of cyclic existence. Since, however, the SEV is
a Kriyā tantra, it is the mantras of magic that predominate in this text. These mantras
testify to the richness and versatility of the Buddhist pantheon in this formative period
 of the Buddhist tantra. The deities being invoked are given a range of evocative names
and epithets—the glossary of the names found in this tantra contains more than 100
entries. The appearance in this text of some deities, including Caṇḍamahāroṣaṇa and
Kurukullā,1 could be the first anywhere in literary sources, making the SEV a
historically important text.
i.4 The date of the SEV is very uncertain. As a Kriyā tantra, it could date from as early as
the beginning of the Common Era. At the opposite end, its terminus ante quem is set by
the date of the Tibetan translation by the great paṇḍit Atīśa (980–1054). It might be not
unreasonable to guess, however, that the SEV dates to somewhere between the 7th and
the 9th centuries. This tantra is extant in both Sanskrit and in Tibetan. The Sanskrit text
has been preserved in many manuscripts held in the National Archives in Kathmandu
as well as in several libraries around the world; it has also been edited and published
twice, by Janardan Pandey (1998) and then by Nobuo Otsuka (1995). The Tibetan
canonical translation found in the Kangyur (Toh 544) is attributed to Dīpaṃkara
Śrījñāna (Atīśa) and Géwai Lodrö. It is also included, together with a commentary by
Jamyang Khyentse Wangpo (1820–1892), in the 19th century collection of practice
materials, the Druptap Küntü (sgrub thabs kun btus).2 That it was the subject of
commentary as late as the 19th century indicates that the SEV, despite being a Kriyā
tantra, never lost its popularity over time.

Summary of the Chapters

i.5 The SEV is divided into four chapters of decreasing length. Chapter 1, the longest,
contains a mixture of mantras with a variety of applications. They are grouped by their
applications and include mantras for controlling weather, warding off enemies, averting
disasters, removing fear, pacifying disputes, stopping fires, preventing epidemics,
curing diseases, safely delivering a child, releasing one from imprisonment, obtaining
long life, and curing leprosy, as well as more general applications for protecting
humans and animals from all kinds of trouble, destroying evil, and fulfilling one’s
wishes. The deities invoked in this chapter range in their origin from flesh-eating
demons, or piśācas, such as Parṇaśabarī, to sambhogakāya deities such as Caṇḍamahā-
roṣaṇa.
i.6 Chapter 2 contains two groups of mantras. The first group concerns divination and
soothsaying. At the beginning, the qualities of a person to whom the contents of this
chapter can be revealed are described and, pertinently, the value and sacredness of
truth is stressed. As we read in the invocation to Vimalacandra, one of the gods of
divination (2.2-3):
i.7 The world is sustained by truth;
It is preserved by truth;
Through truth, it abides in Dharma;
Truth is eternal as Brahman.
Truth is the Buddha, the Dharma and the Saṃgha;
It is the ocean of qualities.
By these words of truth
May you swiftly enter the mirror [of divination].3

i.8 In the original Sanskrit we have a play on words, as the word used for “mirror,” darpaṇa,
can also be another name for the mountain of Kubera, itself associated with divination.
The rites and methods described aim at ascertaining facts that are normally outside
one’s sphere of perception, like possible good or bad outcomes of a particular
undertaking, or even the time of someone’s death. The requested knowledge can be
revealed in a mirror, in one’s sleep, or in some other way. The deities invoked in
divination mantras range from piśācas, such as Karṇapiśācī, to sambhogakāya deities
such as Mañjuśrī. The name “Karṇapiśācī” suggests a piśācī who whispers into one’s
ear (karṇa), and as may be expected, her mantra requests her to whisper her answers
into one’s ear. Other divination deities can have equally suggestive names or epithets,
such as Siddhalocanā (Accomplished Vision), Satyavādinī (Speaker of Truth), or
Svapnavilokinī (One Who Can See Dreams).
i.9 The other group of mantras in this chapter is concerned with obtaining desired
things, be it a lover, wealth, or even a kingdom. First is the mantra of mighty Aditi, who,
if propitiated in the prescribed manner, can help one obtain a girl, riches, or power.
Interestingly, we find a touch of realism here, as the text tells us that one can obtain a
kingdom only if one is of royal descent; otherwise one will only obtain “great splendor.”
The deities invoked in this section range from yakṣa spirits, such as those in the
retinues of Jambhala or Vasudharā, to the mighty Mahālakṣmī or the two deities just
mentioned.
i.10 Chapter 3 is dedicated to the mantras of deities mainly invoked to increase powers of
eloquence, intelligence, memory, and learning. The first two mantras invoke two
manifestations of Mañjuśrī, Siddhaikavīra (even though, as discussed above, the mantra
invokes him by the name Arapacana) and Vākya. The rituals of the latter can also bestow
longevity and other boons. The next few mantras are dedicated to Mañjuśrī’s consort,
Mahāsarasvatī; their benefits are the same as those mentioned above. Mahāsarasvatī,
here identified with Tārā, is visualized in the form of a young girl whose body has the
nature of great compassion and appears “in all the fresh beauty of budding youth.” She
can grant all siddhis. The chapter closes with the mantras invoking, again, various
forms of Mañjuśrī.
i.11 Chapter 4 contains only four mantras—all four used mainly for enthralling. The first
two are addressed to the mysterious deity Lavaṇāmbha (Salty Water), whom the SEV
associates with Avalokiteśvara. Invoked in the magic of love and seduction, his name
 could be a metaphor for the thirst that his rituals produce—thirst that can only be
quenched by union with the desired person. Next is the mantra of Kurukullā, the
goddess with an arrow and bow well known for her enthralling powers. The collection
ends with an obscure mantra whose grammar is ambiguous and open to different
interpretations. The content of the mantra also seems somewhat inconsistent with the
ritual subsequently described. The mantra seems to be addressed to a male deity who
governs the movements of the planets and is responsible for timely rain and for
bringing prosperity and happiness, and yet the ritual in which it is employed is used to
summon a desired woman or man.

Notes on the Translation

i.12 As well as being divided into four chapters, the tantra can also be divided into fifty-five
sections, each containing one mantra. The content of each section fits a particular
pattern. Typically, a section starts with the mantra and is followed by a statement of the
mantra’s application and effects, with a description of one or more ritual procedures
required to achieve a particular result. To reflect this structure and for easy navigation
and reference, we have numbered the mantras in our translation.
i.13 There is no clear dividing line in the SEV between Buddhist and Hindu pantheons.
Some deities, such as Lakṣmī, would normally be regarded as Hindu, while others, such
as Sarasvatī or Kubera, have been shared to a great extent by both religions. Many are
exclusively Buddhist. Because of the non-denominational spirit in this world of magic, it
can sometimes be difficult to determine whether a deity is actually meant to be Buddhist
or not, as for example in the case of Gaṇapati, whose form seems to be the favorite for
making ritual effigies in some rites, such as the rite for stopping an onslaught by a
hostile army.
i.14 When translating the names of deities, particularly the names found in mantras, it is
not easy to decide whether a given appellation should be interpreted as a proper name
or an epithet. When faced with such ambiguities, our translation tends to leave the
borderline cases untranslated, with the literal meaning given in the glossary. In some
mantras, the deity is addressed only by an epithet or epithets, and we can do no more
than guess who this could be. Only the context suggests Tārā, Sarasvatī, etc. In cases
where we find a group of names in grammatical apposition, our uncertainty regarding
which names in the group are proper names and which are merely epithets is
sometimes further confounded by uncertainty about whether a particular mantra
addresses one or more deities. We were also faced with many difficulties due to the
specific mantra jargon itself, with its strong vernacular influence. Mantric syllables and
words that could not be identified have been printed in italics.
i.15 As the ritual jargon of the SEV is often incompatible with modern English in terms of
semantics and usage, the reader will find that certain English words in our translation
have been used in somewhat unconventional ways. For example, the direct object of the
verb “to incant,” in our translation, can be not only the mantra but also the object over
 which the mantra is to be recited, such as a flower, a substance, or a diseased body part.
This latter usage was common in English until the mid-20th century, and despite a
precedent in modern English as well (the Harry Potter novels), to many readers it may
still seem “incorrect.”
i.16 Two editions of the Sanskrit text have been used for our translation: Otsuka 1995 and
Pandey 1998, as well as the Tibetan text (Toh 544) from the Degé edition of the Kangyur.
Folio numbers given in square brackets refer to the Degé Kangyur, whereas numbers in
braces refer to the page numbers in Pandey’s edition of the Sanskrit.
tr. THE TRANSLATION

The Great Sovereign Tantra of Siddhaikavīra

1. Chapter 1
1.1 [F.1.b] {1} Oṁ, homage to Mañjughoṣa!

The teacher of living beings, Mañjuvajra,

Taught this tantra for the sake of the world—
The tantra of Siddhaikavīra, the heroic lord,
The best and foremost among speakers.

1.2 This very deity, in the form of the mantra,

Bounteously grants every accomplishment.
On him indeed should the follower of Mantra meditate.
He in whom Siddhaikavīra is realized will gain accomplishment.

1.3 A follower of Mantra who has a pure body,

Once the small accomplishment has been obtained,
Will make his body a field
In which the great accomplishment will arise

1.4 And gradually to him will come

The attainment of bhūmis and so forth.
Like a wish-fulfilling gem, this follower of Mantra
Will always act for the benefit of beings.

1.5 With that in mind, overcome with compassion,

When asked by Vajradhara and others, [F.2.a]
Mañjuvajra gave, for the sake of the world,
A mantra collection of the accomplished ones.

First mantra

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

Oṁ, kālumelu kālumelu, stop the hailstorm and snowfall, stop, stop! Svāhā!4
1.7 This king of mantras, when correctly recited, will stop a hailstorm. Merely to remember
it, using incanted ashes, can stop snow5 falling, or make it fall wherever one wishes. In
the same way, one can also stop lightning, hurricanes, thunderbolt strikes, etc. {2}

Second Mantra

1.8 oṁ garuḍa haṃsa he he cala cala svāhā |

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

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

Third Mantra

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

Oṁ, hey, hey! Remain, remain! Bind, bind! Hold, hold! Restrain such-and-such,
restrain! O Ūrṇāmaṇi, svāhā!6

1.10 One should write the name of the enemy, in combination with this mantra, on a palm
leaf, and place it in the burrow of a crab. That will bind the enemy’s mouth. It will also
stop others’ evil designs, etc.7 This king of mantras, when recited 100,000 times
according to the procedure of the preliminary practice, will bring success. By merely
remembering this mantra one will be able to stop lightning, wind, thunderbolt strikes,
hail, snow, and so forth. One will also stop torrential rain.8
1.11 By using incanted ashes and mustard seeds, one will bind the snouts of mice, the
stylets of mosquitoes, etc. This will also stop attacks on a garden or field by birds,
worms, locusts, and other pests. One should inscribe this mantra on a rag that has been
discarded in a charnel ground, together with the name of a pregnant woman, enclose it
in beeswax, place it in a charnel ground in a pot, seal it, and bury it. That will stop the
woman from losing her fetus. Digging it up again, rinsing it with milk,9 and floating it
on water will bring alleviation of discomfort. [F.2.b]
1.12 One should write this mantra on birchbark or cloth10 with turmeric or yellow
orpiment. One should make an effigy11 using clay from an anthill, and place the mantra,
enclosed in beeswax, in the effigy’s heart. One should fill its mouth with ash and bury
it.12 In case of a dispute, one will be able to paralyze the mouth of one’s opponent. Also,
in case of a lawsuit, one should incant the tongue of the effigy seven times and pierce it
with seven thorns.13 That will bind the opponent’s mouth.
1.13 One should write this mantra on a clay pot with chalk, fill the pot with ashes, seal it,
and bury it—that will paralyze the mouths of slanderers. With clay wiped off the hand
of a potter, one should make an effigy of a ram, and place in its heart this mantra
 inscribed on birchbark with turmeric or yellow orpiment, tied up with a yellow string,
and enclosed in beeswax.14 That will put an end to their anger and paralyze their
mouths.15
1.14 When this mantra is written with saffron16 and worn on one’s neck or arm, one will be
able to stop the enemy’s weapons in battle. This king of mantras, placed at the feet of an
effigy of Gaṇapati made of clay from an anthill and buried at a crossroads, {3} will stop
all coming and going. It will interrupt all daily activities. When this king of mantras,
written on birchbark or cloth and enclosed in beeswax, is put in the Gaṇapati’s
abdomen and placed in a new jar filled with cool17 water, it will stop all daily activities.
1.15 While traveling, one will stop thieves and the like by tying a knot on the border of
one’s upper garment and recalling the mantra. In a forest, one will stop animals with
horns,18 or those with fangs. By throwing a lump of clay, incanted with this mantra
seven times, into water, one will bind the teeth of water animals.
1.16 One should write this mantra on a rag from a charnel ground, in combination with
the names of the commanders of an opposing army, in the center of a double vajra.
Outside the double vajra, one should write eight laṁ syllables, and around the outside
of these, one should draw a double 19 maṇḍala of Indra. The mantra should then be
placed in the abdomen of a Gaṇapati made of beeswax who is adorned with the double
vajra.20 When it is buried next to an opposing army, it will stop that army. [F.3.a]
One should place this mantra, enclosed at both ends by a syllable oṁ flanked by two
ṭha syllables, adorned by eight laṁ syllables, covered with a maṇḍala of Indra, and
embellished with a double vajra, in the abdomen of the effigy of Gaṇapati made of clay
from an anthill. One should then place it in a cremation urn and bury this urn in a
cemetery.21 That will stop an opposing army.
1.17 If a city is on fire, one should offer a chaff homa and, facing the fire, throw on seven
double handfuls of water, having first incanted it with the mantra. One will then be able
to protect any house one wishes.
By tying ashes to one’s neck, one will put an end to vomiting. One should pronounce
the mantra while firmly pressing the tip of one’s little finger; that will stop hiccups. With
incanted ash one can cure blindness.22
23
When afflicted with blistering leprosy, one should draw a cirikā on a piece of
cloth.24 Placed at any doorstep, it will prevent diseases such as blistering leprosy in that
house.
1.18 Outside a village one should offer a great bali of fish, meat, alcohol, sour gruel, etc. In
the center of the village, one should prepare a fire pit for the rite of pacifying, with five
types of sacrificial wood and five types of grain smeared with ghee, and perform a homa
offering. This will stop all death-causing demons and accidents. A village, etc., can be
protected from being handed over to another owner by simply reciting the mantra.
By reciting the mantra continuously, one will become unassailable 25 by gods, demi-
gods, humans, and nāgas.26
 This king of mantras emerged from the ūrṇā hair between the eyebrows of the
venerable lord Buddha at the time of his awakening in order to conquer the four māras.
It is therefore called the jewel of the ūrṇā.
1.19 To drive away snakes one should scatter gravel that has been incanted, or write the
mantra on the wall of a house with incanted chalk. [F.3.b] Alternatively, one should
engrave the mantra with a chisel on a stone tablet and bury it. That will bind the teeth of
wild animals and poisonous snakes in a house, village, or town for {4} as long as one
desires. One breaks the spell by digging it up. This mantra accomplishes all endeavors
even when it has not been fully mastered.

To arrest the fangs of all creatures that bite,

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

1.20 All mantras should be written, together with the name of the intended person, in the
center of the double vajra surrounded by a maṇḍala of Indra.
By hiding eight27 splinters from a funeral pyre, incanted seven times, above an
entrance door, one will interrupt the livelihood of all who live there. One can break the
spell by taking the splinters out.

Fourth Mantra

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

Oṁ nihi, O Niculā who grants fearlessness! Elu velu śila pa ḍa i jahaṃ pelu
āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā!

1.22 This king of mantras accomplishes all the previously mentioned acts even if it is not
fully mastered. Moreover, it will accomplish all other tasks that may be desired by the
mantrin.28 Making a homa offering of salt and black mustard, or a chaff homa will certainly
put an opposing army to flight.

Fifth Mantra

1.23 oṁ ambāsimbāka pyāsu jom mo phe ḍa i du pyāsu |

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

1.24 This king of mantras will remove all fear in all those who constantly recite it, even before
it is fully mastered. By making a tika on one’s forehead29 with vajra water incanted seven
times, one will confuse all of one’s adversaries and appease their anger. If one is
imprisoned, constant recitation of it will set one free. When one meets with misfortune,
one will be without fear.

Sixth Mantra
1.25 eṣotthito hulu hulu jvālājihve hulu hulu yatraivotthito hulu hulu tatraiva pratigacchatu hulu
hulu svāhā |

It has arisen; destroy it, destroy! Jvālājihvā, destroy it, destroy! Wherever it has
arisen—destroy it, destroy—there you should go—destroy it, destroy! Svāhā! {5}

1.26 This king of mantras brings peace to all those afflicted by the scourge of quarrels and
disputes, even when recited just once.30 [F.4.a] Performing a chaff homa will pacify
everything. By reciting this mantra over whatever flowers one may find and letting them
float on water, one will surely pacify all and gain victory. If a city is on fire, one should
stand facing the blaze, incant seven double-handfuls of water and throw them into the
fire. Thus one will be able to protect any house one wishes by keeping it safe from the
flames. By offering a chaff homa one will pacify epidemics among bipeds and
quadrupeds.31

Seventh Mantra

1.27 oṁ padme padmākṣi padmasubhage phura phura phura |

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

1.28 Having 32 incanted some ash with this mantra, one should apply it to the eyes, making a
dressing 33 with it; by wiping the eyes, one will remove blindness. By gazing at an angry
person with an eye incanted seven times, one will appease him. To have everybody’s
adoration, one should rinse one’s face with water incanted seven times. By writing this
mantra, interspersed with the beneficiary’s name, on a wall with chalk, one will cure all
eye diseases.
In a place where there are no people, one should one-pointedly incant one’s eyes
seven times and stand with a one-pointedly focused mind. In the case of a man,34 if the
left eye throbs, it foretells the successful accomplishment of a task according to his
wishes. If the right eye throbs, it announces something bad.

Eighth Mantra

1.29 oṁ mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā |

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

1.30 When a pregnant woman’s birth canal is anointed with incanted sesame oil, she will
give birth with ease.
Facing a bound person, one should throw seven double-handfuls of incanted water
toward him in the three periods of the day. The bound person will then become free
from his bondage. One should write this mantra with saffron or bovine orpiment on
 birchbark, and tie it to the head of someone who is bound; it will release him from
bondage.

Ninth Mantra

1.31 oṁ harimarkaṭanāmasahasrabāhur devadattaṃ bandhanād mocaya svāhā |

Oṁ, O thousand-armed one called Grey Monkey, please release such-and-such

from bondage! Svāhā! [F.4.b]

1.32 Having incanted a piece of chalk, one should repeatedly write this mantra on the
ground and rub it out in the opposite direction. Then a bound person will be freed from
bondage. Alternatively, one should write the mantra and the person’s name on a slip of
birchbark35 and wear it on one’s head. Then a bound person will be freed from bondage.

Tenth Mantra

1.33 oṁ tāraṇi tāraya mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā |

Oṁ, Tāraṇī, liberate! Mocanī, release! Mokṣaṇī, set free! Jivaṃvaradā, svāhā! {6}

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

Eleventh Mantra

1.35 oṁ tāre tu tāre ture mokṣaya jīvaṃvarade svāhā |

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

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

Twelfth Mantra

1.37 eraṇḍasya vane kāko gaṅgātīram upasthitaḥ |

pibatu dūtaḥ pānīyaṃ viśalyā bhavatu gurviṇī ||

1.38 The crow in a thicket of palma christi
Roosting on the bank of Ganges—
The messenger—may he drink water!
May the pregnant woman be delivered of her child!

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

Thirteenth Mantra

1.39 oṁ amaraṇi jīvantīye svāhā |

Oṁ, Amaraṇī! Svāhā to Jīvantī!

1.40 This king of mantras, duly recited, can accomplish all endeavors. After water incanted
with it has been drunk, blisters will not appear.
One should incant turmeric, yellow myrobalan, costus, etc., and rub it into a wound
caused by a venomous spider, a monkey, or skin eruptions.36 Then one will become well.
[F.5.a] At the onset of any type of illness, one will become well by tying a mantra knot.
A person who is about to die will, by reciting the mantra continuously, live one
hundred years. By offering a homa of [incanted] sesame and ghee, one will pacify all
ailments. By drinking an herbal remedy incanted with this mantra, one will become free
from all diseases.
1.41 One should besmear an ailing body part with [incanted] butter, clarified one hundred
times. Then the part will become well. If one has a headache, one should incant sesame
oil and rub it onto one’s head. One will become well.
One should make a dressing of [incanted] water over a festering wound and it will
heal. In the case of enlargement of the spleen, one should split an eggplant with an
[incanted] machete. This will make the enlargement disappear.
1.42 One should bring together a root of the five-leaved chaste tree, a root of the margosa
tree, and a peacock’s feather, and incant them one hundred and eight times and add
incense.37 This will cure fevers—a one-, two-, three-, or four-day fever, etc. It will also
chase away ghosts, spirits of the deceased, ghouls, gods, and demons.
A woman whose child has died can bring that child back to life by bathing it from a jar
incanted with the mantra one hundred and eight times. {7} A woman who carries this
mantra, written on birchbark, on her waist or arm will have her fetus protected.
When one recalls this mantra in battle, one will meet with victory.
By using the mantra for cleansing 38 one will remove all diseases.

Fourteenth Mantra

1.43 oṁ pādacalane svāhā |

 Oṁ, Pādacalanā, svāhā!

1.44 This king of mantras, when fully mastered, will accomplish all endeavors after the
prescribed preliminary practice. When one is in danger of developing the blisters of
leprosy, one should drink water incanted with it and the leprosy will not appear. If this
mantra is written on a leaf39 and placed by the door, the leprosy will not come. In all
dangers, a homa oblation of sesame mixed with ghee will afford great protection.
One should incant a crow’s wing, holding it in one’s hand. Throwing it onto the roof
of any house will then drive out its owner. [F.5.b]

Fifteenth Mantra

1.45 oṁ piśācī parṇaśabari sarvopadravanāśani svāhā |

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

1.46 This great mantra removes all misfortunes that afflict bipeds and quadrupeds and
accomplishes all endeavors, even when it has not been fully mastered.
A homa offering, mantra recitation, meditation,40 a mantra knot, a drink of incanted
water, or cleansing with incanted water will remove all diseases.
One should write the mantra with turmeric on birchbark and wear it on one’s arm or
neck. Thus one will obtain success in business transactions.41 One will be cured even of
the quartan fever and other recurring fevers. One will be rid of the danger of rākṣasas,
etc. One will be victorious in quarrels and disputes. One will become invisible to tigers,
alligators, mahoragas, thieves, etc. By reciting it non-stop, one will be adored by
everyone.

Sixteenth Mantra

1.47 oṁ adya tṛtīyā amukasya cakṣuḥ stambhaya ṭhaḥ ṭhaḥ svāhā |

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

1.48 On whichever lunar day one’s sight deteriorates, the name of that day should be written
with chalk on a wall or a tablet. It should be enclosed three times with three ṭhaḥ
syllables.42 The visual problem will be cured.

Seventeenth Mantra

1.49 oṁ caṇḍamahāroṣaṇa hūṁ phaṭ |

Oṁ Caṇḍamahāroṣaṇa, hūṁ phaṭ!

1.50 This king of mantras, pronounced once, burns all evil. It affords protection in every way.
One will remove the danger of43 spirits, etc., by pelting them with beans, etc.44
Having written this mantra with chalk on a platter, one should hang it by the door. {8}
This will protect newborn babies.
1.51 One should make a beeswax effigy, four fingers long, and insert this mantra, written
along with the name of the person targeted, into its heart. If one pierces its mouth with
a thorn the opponent’s mouth will be nailed. If one pierces its feet, one will stop him
moving. If one pierces its heart, it will quell his anger. Whichever body parts one seizes
and pierces with a splinter of human shinbone or an iron nail, his equivalent body parts
will decay. If one buries the effigy under an enemy’s door, one will drive him out. [F.6.a]
One can also drive an enemy out by throwing incanted ashes from a charnel ground on
the lintel of his door.
Incanting one’s sword will bring victory if one goes into battle.
To fulfil any need need, one should offer a bali, and that need will be fulfilled.
Whatever the follower of Mantrayāna desires, whether wholesome or unwholesome, he
will accomplish it all merely by reciting the mantra.

Eighteenth Mantra

1.52 oṁ kāśe syanda kuśe syanda syanda tvaṃ śūnyaveśmani mama tvaṃ tathā syanda yathā
syandasi vajriṇaḥ svāhā |

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

For conjunctivitis, relief will come after wiping the eyes.

Nineteenth Mantra

1.53 oṁ jambhe mohe hṛdayahṛdayāvartani hūṁ phaṭ svāhā |

Oṁ, Jambhā, Mohā! You who make one heart turn toward another heart! Hūṁ phaṭ!
Svāhā!

1.54 By rinsing one’s face with water incanted seven times with this king of mantras early in
the morning before crows start to caw, one will be adored by everyone.
When the moon is in the asterism of Puṣya, one should take some lampblack with a
garland of white lotuses and cow’s ghee 45 and incant it 108 times. Anyone whose eyes
have been anointed with this substance will steal the hearts of all wanton46 women.
One should blend sandalwood with the root of adhaḥpuṣpikā and make a tika with this
substance. When the mantra is incanted 108 times, a capable practitioner will be able to
appease others’ anger, and will be victorious in disputes and quarrels. One who recites
the mantra continuously according to the ritual will be able to make a city tremble.
 Twentieth Mantra

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

Oṁ, Stambhanī, immobilize! Jambhanī, destroy! Mohanī, delude! Rakṣaṇī, protect

me! Varadā, Siddhalocanā, svāhā!

This heart mantra of Locanā will remove all fear.

This was the first chapter in the Great Sovereign Tantra of Siddhaikavīra. {9}
2. Chapter 2

2.1 One should explain this king of tantras

To a disciple who is an awakened Buddhist,
Who has many good qualities,47
Who is devoted to his teacher, and who is skilled.

2.2 Oṁ, homage to the god Vimalacandra!

The world is sustained by truth;

It is preserved by truth;
Through truth, it abides in Dharma;
Truth is eternal as Brahman.48

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

It is the ocean of qualities.
By these words of truth
May you swiftly enter the mirror.49 [F.6.b]

As here follows:

Twenty-First Mantra

2.4 oṁ sara sara siri siri suru suru merumandarapratīkāśa āviśa āviśa kailāsakūṭaputrāya namaḥ
svāhā |

Oṁ, run, run! Move, move! Go, go! Become like Mount Meru, become! Homage to
the Kailāsakūṭaputra! Svāhā!

2.5 “Whatever task I can think of,

Please explain it to me in its entirety, according to the facts,
Regardless of whether it is for one’s own sake, or the sake of another,
Whether it is wholesome or unwholesome.”50
2.6 Early in the morning, in a clean place, one should draw a maṇḍala, set up a jar, and
make generous offerings to the god Vimalacandra.51 One should incant the mirror and
show it to a boy or girl who is well washed,52 dressed in very clean clothes, anointed
with white sandalwood paste and wearing a necklace of sweet-smelling flowers, and
uncorrupted by “villagers’ dharma.” Then the mirror will reveal without error what
should be done as regards the intended task.
2.7 In the evening, one should wipe the top surface of the maṇḍala disc and make
generous offerings to the god, lord Vimalacandra.53 Having made an offering 108 times,
one should go to sleep without speaking. The beneficial and harmful results of the task
one has in mind will be revealed. To those who recite the mantra continuously, the
events taking place in the three worlds will be revealed.

Twenty-Second Mantra

2.8 oṁ śravaṇapiśācini muṇḍe svāhā |

Oṁ, Śravaṇapiśācī, Muṇḍā, svāhā! {10}

2.9 If one stands under a belleric myrobalan tree or under a banyan tree and silently recites
the mantra 100,000 times, one will attain success. Muṇḍā, whispering in one’s ear,54 will
recount all that is happening in the three worlds. Alternatively, bathed and dressed in
clean clothes, one should recite it 10,000 times in a secluded place. Then one will attain
success.
At night, one should incant costus root 108 times. Then, having anointed one’s face
and feet with it, one should go to sleep without speaking. It will then be revealed in
one’s sleep what will be beneficial and what will not.

Twenty-Third Mantra

2.10 oṁ namaḥ saptānāṃ samyaksaṃbuddhakoṭīnām | tadyathā | oṁ cale cule cunde mahāvidye

satyavādini varade kathaya kathaya svāhā |

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

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

Twenty-Fourth Mantra

2.12 oṁ mucili svāhā | mohani svāhā | dantili svāhā  |

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

2.13 This mantra55 can be mastered by reciting it 10,000 times. [F.7.a] One should make
generous offerings to the blessed noble lord Avalokiteśvara, wash one’s face with water
incanted 108 times, and recite the mantra, having set one’s mind on the task to be
accomplished. If one goes to sleep without speaking, one will behold the lord as one’s
own body and learn what will be beneficial and what will not.

Twenty-Fifth Mantra

2.14 oṁ prajvala hūṁ phaṭ  |

Oṁ, Prajvala! Hūṁ, phaṭ!

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

Twenty-Sixth Mantra

2.16 oṁ namaḥ saptānāṃ buddhānām apratihataśāsanānām  | tadyathā  | oṁ kumārarūpeṇa

darśaya darśaya ātmano vibhūtiṃ samudbhāvaya svapnaṃ nivedaya yathābhūtaṃ hūṁ hūṁ
phaṭ phaṭ svāhā |

Oṁ, homage to the seven buddhas whose teachings are inviolable! As here follows:
Oṁ, show yourself in the form of the Youthful One, show! Manifest your power!
Send me a dream to reveal the way things are! Hūṁ, hūṁ! Phaṭ, phaṭ! Svāhā! {11}

2.17 One should make offerings, according to one’s ability, in front of a painting or a statue
of venerable Mañjuśrī,56 or by a memorial that contains his body relics. If one recites the
mantra seven hundred times, one will oneself behold the lord in a dream and show him
to others, too.

Twenty-Seventh Mantra

2.18 oṁ karṇapiśāci karṇe me kathaya hūṁ phaṭ |

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

2.19 Beneath a tree inhabited by piśācas, one should observe silence and sit absorbed in the
samādhi of conquering the three worlds. Then, one should incant meat, fish,57 and black
plum, and with them prepare a bali. One should recite the mantra in the three periods of
the day. On the first day Karṇapiśācī will give a sign. Later, she will come, and one will
attain success. From then on, whispering into one’s ear, she will recount all that is
happening in the three worlds. After twenty-one days, one will succeed even in killing
Brahmā.
 Twenty-Eighth Mantra

2.20 oṁ caturbhuja ṣaṇmukha vikṛtānana karṇapiśācīm ākarṣaya hūṁ phaṭ |

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

One should recite [this mantra] in a charnel ground in front of a painting of Yamāntaka.
After twenty-one days,58 Karṇapiśācī will be in one’s control.

Twenty-Ninth Mantra

2.21 oṁ buddha curu curu mārge svāhā  |

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

2.22 In a memorial containing his relics, or in front of the venerable Buddha, one should
recite the mantra 10,000 times as preliminary practice. Later, one should make offerings
according to one’s ability. [F.7.b] At bedtime, one should recite the mantra eight hundred
times. One should go to sleep with the following question in one’s mind: “What was my
past existence, and what will my future existence be?” In one’s sleep, one will perceive
one’s past and future births, there is no doubt.
2.23 If one is to die within six months, then in one’s dream one will not be able to see one’s
own head or those of others. Similarly, a boy or a girl whom one sees in an incanted
mirror with his or her head invisible will die within six months.59
One should make an unguent from malachite and the root of white agastya tree, incant
it 108 times, and smear it on one’s eyes. One will distinctly see without heads all those
who are going to die within six months, whether humans or animals.

Thirtieth Mantra

2.24 oṁ svapnavilokini siddhalocane svapnaṃ me kathaya svāhā |

Oṁ, Svapnavilokinī! Siddhalocanā! Interpret my dream for me! Svāhā! {12}

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

Thirty-First Mantra

2.25 oṁ aditi devadattāṃ me dehi dadāpaya svāhā |

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

2.26 If one recites this mantra surrounded by water, one will be given the girl one has in
mind.
 One should recite the mantra 100,000 times for each syllable. By offering a homa of
priyaṅgu flowers or palāśa flowers one will obtain great splendor.
If one recites this mantra at night while performing a homa using the wood of a milk
tree, one will obtain any village for which one performs the homa and recitation.
By performing 100,000 homa rituals with lotuses or bilva fruits, one born into a royal
family will obtain the kingdom. Others will obtain great splendor.
When one offers 700,000 homa rituals with any type of flowers, one will obtain
inexhaustible wealth.

Thirty-Second Mantra

2.27 oṁ jaye vijaye ajite aparājite svāhā |

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

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

Thirty-Third Mantra

2.28 oṁ megholkāya svāhā |

Oṁ, svāhā to Megholka!

By offering a homa with flowers of the palāśa tree 100,000 times, using, as an option,
firewood from the same tree, one will obtain 100,000 pieces of gold. [F.8.a] One who
wishes for a girl will soon obtain the one he desires.

Thirty-Fourth Mantra

2.29 oṁ kamalavikāsini kamale mahālakṣmi rājyaṃ me dehi varade svāhā |

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

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

Thirty-Fifth Mantra

2.31 oṁ nandini varade kiṇi kiṇi khiṇi khiṇi śriyaṃ me dada vauṣaṭ  |
 Oṁ, Nandinī! You who grant boons! Kiṇi, kiṇi! Khiṇi, khiṇi! Give me splendor!
Vauṣaṭ!

This king of mantras is the heart essence of Nandinī. It accomplishes all the previously
described activities.60 {13}

Thirty-Sixth Mantra

2.32 oṁ jambhe mohe svāhā  |

Oṁ, Jambhā! Mohā! Svāhā!

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

Thirty-Seventh Mantra

2.33 oṁ vasudhāriṇi svāhā  | oṁ śrīvasu svāhā | oṁ vasuśriye svāhā | oṁ vasumukhi svāhā | oṁ

vasumatiśriye svāhā |

Oṁ, Vasudharā, svāhā! Oṁ, Śrīvasu, svāhā! Oṁ, Vasuśrī, svāhā! Oṁ, Vasumukhī,
svāhā! Oṁ, Vasumatiśrī, svāhā!

2.34 One should imagine oneself in the form of Jambhala, and visualize in one’s heart, in the
center of a moon disk, the goddess Vasudharā, who is of golden color, has two arms,
and is adorned with all adornments. In the four directions, starting with the east, she is
surrounded by four goddesses. Her right hand is in a boon-granting gesture, and in her
left she is holding grain and a cluster of blossoms. Visualizing her like this will bring
fulfillment of one’s wishes.
2.35 One should draw a four-sided maṇḍala with cow dung, two hands in diameter, and
offer sweet-smelling 61 flowers in the three periods of the day. When one has done 4,000
recitations, one’s wishes will become fulfilled within six months.
By offering 400,000 homas of whatever flowers may be available, one will obtain great
splendor. By reciting the mantra 100,000 times for each syllable, one will ensure great
splendor. After offering 100,000 homas of bdellium pills, one’s wishes will come true.
[F.8.b]

Thirty-Eighth Mantra

2.36 oṁ vasudhāriṇi amukīṃ kanyāṃ me dehi dadāpaya svāhā |

Oṁ, Vasudharā, give such-and-such girl to me! Cause her to be given to me! Svāhā!
2.37 Observing one’s minor vows,62 one should bathe and, while in the water, recite this
mantra 400,000 times. Then one will obtain the girl one desires.
At night, one should do a homa offering 100,000 times with the wood of a milk tree,
including [in the mantra] the name of a village. Then one will obtain that village.

Thirty-Ninth Mantra

2.38 oṁ vasudhāriṇi svāhā   | oṁ candrakāntyai svāhā  | oṁ dattāyai svāhā  | oṁ vasudattāyai

svāhā | oṁ āryāyai svāhā | oṁ subhadrāyai svāhā | oṁ guptāyai svāhā  | oṁ devyai svāhā |
oṁ sarasvatyai svāhā |

Oṁ Vasudharā, svāhā! Oṁ, svāhā to Candrakāntī! Oṁ, svāhā to Dattā! Oṁ, svāhā to
Vasudattā! Oṁ, svāhā to Āryā! Oṁ, svāhā to Subhadrā! Oṁ, svāhā to Guptā! Oṁ, svāhā
to Devī! Oṁ, svāhā to Sarasvatī!

2.39 One should draw Vasudharā on a gold, silver, or copper leaf in the center of an eight-
petaled lotus. On its petals, starting from the east, one should draw the great yakṣiṇīs,
Candrakāntī, and so forth. One should then enclose it in two leaves and place it in
between ghee, honey, and sugar.63 By following the same procedures as previously
described, one will accomplish the tasks previously described. {14}

Fortieth Mantra

2.40 In the center:

oṁ jambhalajalendrāya svāhā |

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

2.41 In the cardinal directions:

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

vaiśravaṇāya svāhā |

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

2.42 In the intermediate directions:

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

svāhā |

Oṁ, svāhā to Kelimālin! Oṁ, svāhā to Vicitrakuṇḍalin! Oṁ, svāhā to Sukhendra! Oṁ,
svāhā to Carendra!
2.43 The lord is surrounded by the eight great kings 64 of the yakṣas, and accompanied by the
goddess Vasudharā. He is of golden color, holding a mongoose and a citron, with a
protruding belly, and adorned with all the jewel ornaments. The yakṣa lords, for their
part, are accompanied by the yakṣiṇīs mentioned. The lord can even grant the rulership
of the three worlds to those who meditate, make offerings during the three periods of
the day, and recite the mantras, or to those who offer eight hundred handfuls of water.
2.44 One who recites this early in the morning, before crows start to caw, while standing in
water, will have an inexhaustible accumulation of wealth.
Alternatively, on a golden plate one should engrave Vasudharā surrounded by the
yakṣiṇīs, and on a second plate Lord Jambhala surrounded by the yakṣas. [F.9.a] One
should join them together and wear65 them. Then the lord will grant the eight great
siddhis, not to mention other siddhis.

This was the second chapter in the Great Sovereign Tantra of Siddhaikavīra. {15}
3. Chapter 3

Forty-First Mantra

3.1 oṁ vajratīkṣṇa duḥkhaccheda prajñājñānamūrtaye |

jñānakāya vāgīśvara arapacanāya te namaḥ ||

Oṁ, Vajratīkṣṇa! You who cut through suffering!

The embodiment of wisdom and knowledge!
The body of knowledge, Vāgīśvara—
Homage to Arapacana!

3.2 One should visualize oneself in the form of Lord Mañjuvajra Siddhaikavīra, white like
the light of the autumn moon. In his left hand he is holding a blue lotus and his right
hand is in the boon-granting gesture. He is the pure sphere of phenomena, shining
forth from his primordially unborn nature.66 After twenty-one days one will obtain the
speech of Sarasvatī.67 Within six months, one will accomplish Vāgīśvara. One will see
Vāgīśvara right in front of oneself and remember everything one has heard.
3.3 If, early in the morning, over the period of one month, one drinks half a tola of sweet
flag, incanted 108 times, with milk, oil, or ghee, one will cure dullness,68 stammering, or
dumbness; one’s voice will become like that of a love-intoxicated cuckoo; and one’s
speech will be distinct and sweet. After six months of practice, the treatises one has not
heard will become clearly known, and those that have been learned will not be
forgotten. One will be able to retain whatever one has learned.

Forty-Second Mantra

3.4 oṁ vākyedaṃ namaḥ |

Oṁ, Vākya! Homage to you!

3.5 This is the heart mantra of the venerable Vāgīśvara. One who is practicing this mantra
while absorbed in the samādhi described earlier can accomplish all the tasks that were
previously mentioned. One should gather 100,000 jasmine flower buds and descend into
the waters of a great river flowing toward the ocean to where the water reaches up to
one’s neck. Reciting this mantra, one should throw the buds, one by one, into the
stream. Should any bud float against the stream, one should swallow it without
touching it with one’s teeth. Then one will be granted the ability to remember
everything that has been learned.
Similarly, by offering 400,000 homas of any type of flower, one will become identical to
Vāgīśvara. [F.9.b]
3.6 Early in the morning, one should prepare a maṇḍala disc using one cat’s paw69 of
powdered pennywort and incant it 108 times. One should then make as many offerings
to Lord Vāgīśvara70 as one can, and drink the powder with ghee or fermented rice
water. Within six months one will be able to remember whatever one has learned; one
will be eloquent and have a sweet voice. This king of mantras will be mastered if one
recites it 100,000 times for each syllable according to the procedure of the preliminary
practice. Later, during a lunar eclipse or a solar eclipse, one should hold a sword
wrought from fine iron in one’s hand, and recite the mantra while the moon is invisible,
until it reappears. One will then become a vidyādhara of the sword. In the same way one
may use the mantra to empower a wheel, a scepter, a trident, an arrow, a hammer, a
noose, and so forth. After that, one should refine and empower the elixirs of long life.
One should prepare the substances for an eye ointment, a tika ointment, an ointment for
the feet, a salve of enthrallment, etc., and empower them.
3.7 One should fill up a dish with either milk or yogurt mixed with rice, together with
ghee and sugar. One should recite the mantra while covering it with one’s hand {16}
and then eat it. Then one will live for five hundred years.
3.8 One should put some beans in one’s mouth and recite the mantra. If sprouts come
forth,71 one will become eloquent, learned, skilled in writing, and able to remember all
that one has learned.
3.9 If one offers 100,000 homas of lotuses, the lord will clearly appear before one. With
100,000 homas of bilva fruits, one will obtain the kingship of the triple universe. If one
offers 400,00072 homas of whatever kind of flowers may be available, one will obtain
mastery of speech.
3.10 With 400,000 homa offerings of five types of grain smeared with ghee, one will be able
to summon a yakṣiṇī or a girl from the pātāla. In the same way, one should offer five
types of wood.
3.11 Practiced continuously, the mantra will even lead to the state of awakening in this
very lifetime.

Forty-Third Mantra

3.12 oṁ hrīḥ hūṁ |

 Oṁ hrīḥ hūṁ.

This king of mantras will grant the same result.

Forty-Fourth Mantra

3.13 oṁ hrīḥ mahāmāyāṅge mahāsarasvatyai namaḥ |

Oṁ, hrīḥ, Mahāmāyāṅgā! Homage to Mahāsarasvatī! [F.10.a]

3.14 This heart mantra of the venerable, noble Tārā accomplishes all actions. Reciting the
mantra “Oṁ, all phenomena are pure by nature. I am pure by nature on both the outside
and inside,”73 one should meditate that everything animate and inanimate, as well as
oneself, is pure by nature. One should visualize a white lotus seven hands in diameter,
on top of it a moon disk, and in the center of the moon disk the goddess in all her
splendor, one hand holding a lotus and the other displaying the boon-granting gesture.
The nature of the Blessed Lady’s body is great compassion. She is there solely to benefit
others. She delights in granting practitioners the siddhis they desire. She is white like
the rays of the autumn moon, anointed with cream of white sandalwood, and
beautifully adorned with flowers.74 She is dressed in white garments; pearl necklaces,
white and so forth,75 gleam on her chest, and many jewels adorn her body. She
illuminates the endless and limitless world sphere with thousands of flashing light rays.
She has the form of a twelve-year-old girl, her body in all the fresh beauty of budding
youth. One should visualize oneself thus in the form of Mahāsarasvatī, with Prajñā in
front, Medhā to the right, Mati behind, and Smṛti to the left—each goddess beautiful,
with the same characteristics as just described.
3.15 Then, in the area of one’s navel, in the center of a moon disc, one should visualize a
white syllable oṁ. Now one should recite the mantra, visualizing its complete garland as
the nature of speech emerging from the syllable oṁ in an unbroken stream.76 The
follower of Mantra, with his mind wholly focused on this practice and his body
disciplined, sitting silently in the center of a sun disc the color of red lotus,77 will obtain
the speech of Sarasvatī within one month. Within three months he will succeed even in
the slaying of Brahmā. Within six months, he will become equal to Sarasvatī. {17}

3.16 One should drink well-prepared Sarasvatī’s 78 ghee

Incanted seven times
Together with goat’s milk, yellow myrobalan, the three hot substances,
Pāṭhā, ugrā, drum-stick plant, and salt. [F.10.b]

3.17 A wise person should cook one prastha of ghee

With four times the amount of milk79
And one pala of each of the ingredients mentioned previously,
Slowly, on a low fire.
3.18 If one consumes it for just one month
One will obtain an unsurpassable gift of language.
After a preliminary practice of six months,
One will attain the state of Vāgīśvara.

3.19 One will master language by licking

Sweet flag, licorice, spiked ginger lily, siṃhī,
Pathyā, nāgara, and dīpaka,
Together with costus, kaṇa, and cumin.

3.20 Early in the morning, one should make offerings to the goddess
With fragrant flowers and so forth.
By eating the above ingredients, incanted seven times,
One will become able, within six months, to remember what one hears.

3.21 Within three months one will become a master of speech,

And within one month one becomes an intelligent person.
One will have a sweet voice
Like a cuckoo intoxicated with love.

3.22 Early in the morning one should incant seven times

Himalayan yellow myrobalan
And Himalayan sweet flag.
One should leave them standing for one month and then eat them.

3.23 Within a month one will become an intelligent person,

A master of language with a beautiful voice, and full of knowledge.
Within six months one will be able to remember
Everything that one has learned.

Forty-Fifth Mantra

3.24 oṁ vāgvādini vācaṃ me niyaccha sarasvati mahāśvete svāhā |

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

This heart mantra of the Great White Goddess born from a lotus 80 accomplishes all the
tasks described previously.

Forty-Sixth Mantra

3.25 oṁ arkamālini kiṇi kiṇi khiṇi khiṇi svāhā |

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

3.26 One should visualize oneself as the youthful lord Mañjuvajra Siddhaikavīra. He is free
from the afflictions, holds a book that embodies all statements,81 and brandishes the
sword of wisdom in his right hand. In front of him, one should visualize the sunlight-
garlanded Mahāsarasvatī; behind him, Mahāśrī; to his right, Keśinī; and to his left,
Upakeśinī. One should visualize them as white like the autumn moon and adorned with
every ornament.82 While resting in this visualization one should first make offerings to
the best of one’s ability {18} and then recite this mantra 400,000 times following the
procedures of the preliminary practice as already described. [F.11.a] Then, one should
incant one pala of Sarasvatī’s ghee or pennywort ghee. Next, one should visualize that
Sarasvatī offers this substance to oneself with her hand. Absorbed in samādhi, one
should drink it. Here is the recipe for this ghee mixed with pennywort.

3.27 One should cook one prastha of ghee

With the juice of pennywort and milk.
One should add to it
The following herbs and powders 83

3.28 Turmeric, jasmine, and turpeth,

Together with yellow myrobalan.
One should use one pala of each of these;
The remaining ingredients are, traditionally, one karṣa.

3.29 Also, pepper and the fruits of viḍaṅga,

Together with salt and sugar—
One should blend all this together
And cook it slowly on a low fire.

3.30 Then, by merely eating it

One will attain an unequalled purity of speech.
By doing this for seven days,
One’s voice will equal the kiṃnaras.

3.31 By doing this over a period of one month,

One will become full of knowledge.
By doing this for three months,
One will excel in being able to remember whatever one hears.

3.32 Within six months one will become, in reality,

Equal to Vāgīśvara.
One will conquer the eighteen types of leprosy
And the seven types of tuberculosis.

Forty-Seventh Mantra
3.33 oṁ anantajñānaśriye mañjuśriye namaḥ |

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

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

Forty-Eighth Mantra

3.35 oṁ arapacana dhīḥ svāhā |

Oṁ, Arapacana, dhīḥ! Svāhā!

3.36 In an isolated place, one should draw a maṇḍala and make offerings to the blessed
Vāgīśvara and to one’s precious guru. Then, one should sit on a comfortable seat and
arouse the mind set upon awakening. Afterward, one should recite three times the
mantra “Oṁ, all phenomena are pure by nature; I am pure by nature,”84 and,
considering oneself and everything else to be naturally pure, bring emptiness directly to
mind. {19} One should then visualize oneself, instantaneously arisen, upon a white
lotus and a moon disk; one is white in color, holding a book and a sword. [F.11.b] On the
right side of oneself as Vāgīśvara is Keśinī, and on one’s left, Upakeśinī. Each of them is
white and holds a red lotus. In front is Jālinīprabha,85 of white color, astride 86 a sun disk
and holding a blue lotus. Behind, one should visualize Candraprabha, astride 87 a moon
disk and holding a blue lotus. Then, in one’s heart, one should visualize the syllable a,
radiating blazing streams of light, which is then transformed into an eight-spoked
wheel, extremely ornate as it is the nature of the complete range of speech. One should
vizualize the wheel clearly and consider that it is rapidly revolving. Practicing in this
way, one will come to know all the treatises clearly within six months as regards both
their meaning and composition, even if one has never heard them before. After one year,
one will become equal to Vāgīśvara. This was the method of the wheel of Arapacana.

Forty-Ninth Mantra

3.37 oṁ vāgīśvara muḥ |

Oṁ, Vāgīśvara, muḥ

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

Fiftieth Mantra

3.39 oṁ dharmadhātuvāgīśvara muḥ svāhā |

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

3.40 In the same order as just described, one should imagine oneself as having the nature of
the five deities. Then, one should visualize a sixteen-spoked wheel with the syllable
muḥ in its center. To those who visualize this or an eight-spoked wheel88 will come the
results previously mentioned.

Fifty-First Mantra

3.41 oṁ vajratīkṣṇa varada muḥ svāhā |

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

3.42 One should visualize oneself as the syllable muḥ. Then, as it transforms, one
instantaneously becomes Vāgīśvara, the sole hero, who, like a blazing fire, illuminates
the entire environment. In one’s heart one should visualize the syllable oṁ, which is
then transformed into a sun disk that illuminates all worlds, shining with a hundred
thousand rays. By meditating thus, within six months the practitioner will become equal
to Vāgīśvara and will obtain all the results previously described. [F.12.a]

This was the third chapter in the Great Sovereign Tantra of Siddhaikavīra. {20}
4. Chapter 4

Fifty-Second Mantra

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

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

4.3 As a preliminary practice, one should perform 10,000 recitations before commencing the
sādhana practice. Here, one should visualize oneself as the noble lord Avalokiteśvara,
standing beneath a blossoming aśoka tree. He is red in color and wears red garlands,89
red clothes, jewelry, and unguents. He has a distinctively erotic appearance and in his
four arms he holds a noose, a goad, a bow, and an arrow. He is accompanied by two
goddesses, Tārā and Bhṛkuṭī, who stand to his right and left respectively.
4.4 Visualizing oneself like this, one should offer, in the three periods of the day, 108 homa
offerings 90 of salt. After seven days, one will succeed in enthralling a man or a woman.
After twenty-one days, one will be able to enthrall an eminent person.
One should make an effigy from beeswax mixed with salt in the shape of the target
person, four fingers in size. Then one should heat up that effigy at the three junctions of
the day above the smokeless embers of cutch tree wood while saying the mantra aloud.
 Whoever’s name is included in the mantra, that person will become enthralled. One
should give the target salt mixed with vajra water after incanting it 108 times. Then the
target will become enthralled simply by drinking it.

Fifty-Third Mantra

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

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

4.6 Having completed the procedure of the preliminary practice as before, one should drink
three handfuls of incanted water with salt in the three periods of the day. Whoever’s
name one includes, that person will become enthralled.
One should mix equal amounts of salt and black mustard seed and offer them in a
homa offering. Whoever’s name is used in the offering, that person will become
enthralled. [F.12.b]

Fifty-Fourth Mantra

4.7 oṁ kurukulle svāhā  |

Oṁ, svāhā to Kurukullā! {21}

4.8 This is the heart mantra of the venerable noble Tārā. Its invincible power in the activity
of enthralling the three worlds is known far and wide.
One should, while absorbed in the absorption mentioned previously, recite the
mantra 100,000 times for each syllable. Later, the person to whom one gives flowers,
incense, unguents, fragrant powders, or betel will become enthralled.
4.9 By censing oneself with a pleasant-smelling incense, one will be adored by everyone.
If one offers a homa of red flowers, the person whose name one uses in the homa will
become enthralled. If one incants food and drink, whoever it is given to will become
enthralled. To enthrall an important person, one should offer white mustard seeds in the
fire. Later, on an auspicious lunar day, during an auspicious asterism, etc., one should
make offerings to her, the Blessed One. Then one should draw a circle with sixteen
divisions in the form of a lotus with petals. One should draw it on birchbark or cloth
using saffron, bovine orpiment, resin, etc. In the center of the circle, one should write
both the name of the target and that of the practitioner.91 On the petals, one should
write the four syllables ku ru ku llā in combination with the target’s name only.92 On the
outside, one should surround this with a threefold circle of oṁ syllables using a red cord
and insert the drawing into the heart of an effigy made of beeswax. Then, while heating
 up the effigy over the embers of cutch tree wood at the three junctions of the day, one
should draw the effigy’s feet toward oneself. Whether one is enthralling a man or a
woman, one should pierce the feet with a copper needle and heat them. The target will
become enthralled.
4.10 One should visualize the wind maṇḍala arisen from the syllable yaṁ. Above it, one
should visualize the target with disheveled hair, naked, and with a noose tied around
his neck. One should pull him by the chest with a hook and draw him by means of the
mantra which has the force of the wind. As he is visualized prostrate at the
practitioner’s feet, all that one wants from him can be accomplished. With dedicated
practice, one will be able to draw even material objects 93 into one’s presence by mere
concentration. [F.13.a]
4.11 One should place the mantra in the center of a bowl of ghee, honey, and sugar-candy
and, in the three periods of the day, offer flowers and other things to it while reciting the
mantra. Then one will enthrall whomever one wishes.
One should make a lamp wick with fibers of white lotus and put lampblack into a
dish of unbaked clay along with clarified butter from a brown cow. By applying this
lampblack, incanted 108 times, to one’s eyes, one will be adored by everyone.
In the ancestors’ grove,94 one should collect lampblack from a wick made of white
lotus fibers burning inside a human skull with human fat. This should be done at night
on the eighth or the fourteenth day of the waning moon. By anointing one’s eyes with
this lampblack, one will be adored by everyone.

Fifty-Fifth Mantra

4.12 amale vimale kuṅkume samayena baddho ‘si  | bindūn bindūn icchayā devo varṣati
vidyotayati garjati garjati  | vismayamahārāja samāyita vardhayita hūṁ  | devebhyo
manuṣyebhyo gandarvebhyo śikhigrahadeva ānandasya grahaṇāyāgamanāyākramaṇāya95
juhomīha svāhā |

4.13 In the pure and stainless saffron, you are bound by your pledge. The god rains
raindrops, raindrops, as he pleases. He sends lightning and thunder. O amazing
great king! May he bring prosperity and growth! Hūṁ! {22} O god of comets and
planets, I now offer an oblation to gods, humans, and gandharvas, for the seizing,
the coming, and the traversing of happiness,96 svāhā!

4.14 With this king of mantras one should perform the preliminary ritual. Then, in the center
of a house yard, one should smear cow dung and delineate the altar space.97 One
should spread darbha grass there and set it alight. Next, one should take 108 flowers of
the giant milkweed shrub and, repeating the mantra, offer the flowers one by one in the
fire. Then one summons the woman or man one desires.
4.15 An intelligent person, knowing what is described here, should treat it with respect.98

This was the fourth chapter in the Great Sovereign Tantra of Siddhaikavīra.
c. COLOPHON

c.1 Here ends the Great Sovereign Tantra of Siddhaikavīra.

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

1 For more on these two deities, see Dharmachakra (2016) and (2011), respectively.

2 See bibliography, Khyentse (1970).

3 Pandey (1998), p 9.

4 Tib.: oṁ kālumelu kālume stambhaya śilāvarṣaṃ tuṣāranya ca lucca i lucca i svāhā |

5 Tib.: “a hailstorm or a snowfall.”

6 In the Tibetan the mantra ends: nirundha nirundha chegemo* ūrṇāmaṇe svāhā.

7 Tib. omits the three sentences starting with “One should write…” and ending with “evil
designs, etc.”

8 In the Tibetan, the sentence “One will also stop torrential rain” appears in the next
paragraph.

9 Tib.: “with water and milk.”

10 Tib.: “on birchbark, cloth, or leaves.”

11 Tib.: “an effigy in the form of Bhairava.”

12 Skt.: “bury it right there.”

13 Tib.: “one should incant seven thorns and stick them in the tongue of the effigy.”

14 Except for the beeswax, the Tibetan omits the details of how the mantra should be
written and wrapped.

15 Tib.: “That will paralyze the mouths of any aggressors.”

16 Tib. omits “written with saffron.”

17 Tib. omits “cool.”

18 Tib.: “animals with horns, such as the gaur.”

19 Tib. omits “double.”

20 Translation based on the Tibetan. The Sanskrit reads, “The mantra should then be
adorned with the double vajra and placed in the abdomen of a Gaṇapati made of
 beeswax.”

21 Tib. adds “or burn it in a homa of chaff.”

22 Translation based on the Tibetan. The Sanskrit reads, “one will arrest vision,” possibly
meaning, “one will stabilize vision.”

23 A kind of weapon (Monier-Williams).

24 Skt. omits “on a piece of cloth.”

25 Tib. reflects the reading adṛśyo (“invisible”).

26 Tib. omits “humans” and “nāgas,” but adds “mahoragas.”

27 Tib. omits “eight.”

28 Tib. omits “by the mantrin.”

29 Tib. omits “by making a tika on one’s forehead.”

30 Tib. omits “just once.”

31 Tib. has instead, “one will pacify the teeth of bipeds and quadrupeds,” which makes
little sense, as the teeth of bipeds seldom constitute a cause of fear.

32 The Sanskrit sentence begins with “this king of mantras,” which does not fit the
context.

33 Tib. omits “making a dressing.”

34 Tib. omits “in the case of a man.”

35 Skt. omits “and the name”; Tib. omits “birchbark.”

36 Tib. omits “spider” but adds “snake.”

37 According to the Tibetan, it is the incense that should be incanted 108 times.

38 Based on the Tibetan (the Sanskrit is unclear).

39 Tib.: “on a leaf or parchment.”

40 Tib. omits “meditation.”

41 Tib.: “disputes.”

42 The Devanāgarī letter ṭha has the shape of a circle, and it can therefore be drawn around
objects or shapes.

43 Tib.: “possession by.”

44 Tib.: “mustard seeds.”

45 This clause is unclear both in the Sanskrit and the Tibetan.

46 Tib. omits “wanton.”

47 Tib.: “who has the potential for good qualities.”

48 In the Tibetan, this verse and the next are transcribed in Sanskrit, like a mantra.

49 We have a play on words here, as darpaṇa can mean “mirror” as well as be the name of
the mountain of Kubera. Both of these meanings are required for the context that
follows.

50 In the Tibetan, this verse is transcribed, like a mantra.

51 Skt. omits “to the god Vimalacandra.”

52 According to Jamyang Khyentse Wangpo’s commentary, “well washed” means “washed

with water from the jar.”

53 Tib.: “to the Blessed One and the god Vimalacandra.”

54 Tib. omits “Muṇḍā, whispering in one’s ear.”

55 Tib.: “secret mantra.”

56 Tib.: “venerable youthful Mañjuśrī.”

57 The Tib. adds “human flesh.”

58 Tib.: “one week.”

59 The translation is based on the Tibetan. The Sanskrit suggests that, rather than the
head, one will not see the neck.

60 Tib.: “This king of Nandinī mantras accomplishes all…”

61 Skt. omits “sweet-smelling.”

62 Tib. omits “observing one’s minor vows.”

63 According to the Tibetan, the ghee, honey, and sugar are inside the two leaves. The
Sanskrit, however, seems to reflect the standard way of placing the yantra between the
three sweet things.

64 Skt. omits “kings.”

65 Tib.: “serve.”

66 In the Tibetan the last sentence is transcribed as a Sanskrit mantra. In the Sanskrit,
however, it is impossible to take it as such.

67 The translation “the speech of Sarasvatī” is based on emended Sanskrit reading

(sarasvatīṃ vāṇīm to sarasvatīvāṇīm).

68 Tib. omits “dullness.”

69 “Cat’s paw” is a particular measure of weight. The Tibetan suggests “four karṣas.”

70 Skt. omits “Vāgīśvara.”

71 Tib.: “if they are swallowed.”

72 Tib. omits “400,000.”

73 Skt.: oṁ prakṛtipariśuddhāḥ sarvadharmāḥ prakṛtipariśuddho ‘haṃ sabāhyābhyantaram  |

74 Skt. omits “anointed with cream of white sandalwood, and beautifully adorned with
flowers.”

75 Tib. omits “white, and so forth.”

76 Tib. omits “in an unbroken stream.”

77 Instead of “in the center of a sun disc of the color of red lotus,” the Tibetan has “in the
navel of the goddess.”

78 Instead of “well prepared Sarasvatī’s…” the Tibetan seems to be saying, “in order to
accomplish Sarasvatī.” The epithet sārasvata is again used to qualify ghee in the section
of the forty-sixth mantra below.

79 Tib.: “goat’s milk.”

80 The translation “born from a lotus” is based on the Tibetan and on the emended
Sanskrit reading (°āmbujāyāḥ to °āmbujajāyāḥ).

81 Skt. omits “that embodies all statements.”

82 Tib. omits “adorned with every ornament.”

83 Tib. omits the sentence “One should add… powders:

84 Skt.: oṁ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham  |

85 The Tibetan reflects the reading “Sūryaprabha,” which is another name for Jālinīprabha.

86 Tib. omits “astride.”

87 Tib. omits “astride.”

88 Tib. omits “or an eight-spoked wheel.”

89 Tib. omits “red garlands.”

90 Translation based on the Tibetan. The Sanskrit suggests “figurines made of salt.”

91 Tib. only mentions the name of the target.

92 Skt. omits “only.”

93 The Sanskrit word is piṇḍa, which means a lump of any solid material. Tib. says “the
sky.”

94 Tib.: “in a cemetery.”

95 Grahaṇāyāgamanāyākramaṇāya is a conjectured reading. In the manuscripts we have

grahaṇīyāgamanāyākramaṇīya.

96 Perhaps a metaphor is intended here: it is the function of the god of comets and planets
to control the seizing (i.e., eclipsing), coming, and traversing of heavenly bodies, but
here he is meant to apply this function to the “movements” of happiness. The grammar,
however, is not very clear.
97 Instead of “delineate an altar,” Tib. has “shape it into a square.”

98 Based on the Tibetan, which is glossed by Jamyang Khyentse Wangpo: “An intelligent
person who takes pleasure in benefitting others, knowing merely from reading [this
text] the mantras that are to be found in it, should practice them with respect.” The
Sanskrit could be interpreted as, “When they see things accomplished, skillful ones
should feel respect.”
b. BIBLIOGRAPHY

dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po (Siddhaikavīramahātantrarāja).
Toh 544, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 1b–13a.

dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po. bka’ ’gyur (dpe bsdur ma)
[Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi
bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China
Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun
khang (China Tibetology Publishing House), 2006-2009, vol. 89, pp 3-44.

Bhattacharyya, Benoytosh, ed. Sādhanamālā. 2nd edition. Gaekwad’s Oriental Series, nos.
26, 41. Baroda: Oriental Institute, 1968.

Otsuka, Nobuo (Mikkyo Seiten Kyekyūkai), ed. “Siddhaikavīratantra.” In Taisho Daigaku

Sogo-Bukkyo-Kenkyujo-Kiyo, vol. 15, pp (1)–(18). Tokyo: Taisho University Press, 1995.

Pandey, Janardan, ed. Siddhaikavīramahātantram. Rare Buddhist Texts Series, no. 20.
Sarnath: Central Institute for Higher Tibetan Studies, 1998.

Khyentse, Jamyang — Wangpo (’jam dbyangs mkhyen brtse’i dbang po). “sna tshogs
pa’i las rab tu ’byung ba ’jam dpal dpa’ bo gcig pu grub pa’i rgyud ’grel man ngag
dang bcas pa.” In Compendium of Methods for Accomplishment (sgrub pa’i thabs kun las btus
pa dngos grub rin po che’i ’dod ’jo), vol. 7, folios 1.a–39.a (pp 1–77). Edited by Jamyang
Khyentse Wangpo and Loter Wangpo (blo gter dbang po). Dehra Dun: G. Loday, N.
Gyaltsen and N. Lungtok, 1970.

Dharmachakra Translation Committee (tr.). The Practice Manual of Kurukullā (Toh 437).
84000: Translating the Words of the Buddha, 2011-2016. (read.84000.co
(http://read.84000.co/translation/UT22084-081-006.html)).

Dharmachakra Translation Committee (tr.). The Tantra of Caṇḍamahāroṣaṇa (Toh 431). 84000:
Translating the Words of the Buddha, 2016. (read.84000.co
(http://read.84000.co/translation/UT22084-080-015.html)).
g. GLOSSARY

g.1 Aditi
Goddess invoked to help win a girl.

g.2 Ajitā
One of the “four sisters of victory.”

g.3 Amaraṇī
“Immortal One,” epithet of Jīvantī in the mantra of long life.

g.4 Ambāsimbāka
Deity invoked to remove fear.

g.5 Aparājitā
One of the “four sisters of victory.”

g.6 Arapacana
Emanation of Mañjuśrī, invoked to obtain the gift of speech, memory, sharp intellect, and learning.

g.7 Arkamālinī
“Having the nimbus of the sun,” epithet of Mahāsarasvatī, one of the four retinue goddesses of Siddhaikavīra.

g.8 Āryā
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.9 Avalokiteśvara
spyan ras gzigs

ན་རས་གགས།

g.10 Bali
gtor ma

གཏོར་མ།

Ritual oblation offered into the fire.

g.11 Bhṛkuṭī
khro gnyer can

་གར་ཅན།
 Along with Tārā, a female deity visualized in the sādhana of Lavaṇāmbha.

g.12 Bhūmi
sa

ས།
Level of the realization of a bodhisattva. Typically there are ten bhūmis, sometimes thirteen.

g.13 Calā
Goddess of fortune invoked in divination and soothsaying.

g.14 Caṇḍamahāroṣaṇa
Deity invoked to destroy evil and to grant protection.

g.15 Candrakāntī
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.16 Candraprabha
zla ba’i ’od

་བ་འོད།
One of the four retinue deities of Arapacana.

g.17 Carendra
One of the eight great yakṣas who form the retinue of Jambhala.

g.18 Chaff homa

phub ma’i sbyin sreg

བ་མ་ན་ག

tuṣahoma
Type of homa where chaff fire is used or chaff is offered. Sometimes mixed with clarified butter.

g.19 Culā
Epithet of Calā.

g.20 Cundā
Epithet of Calā.

g.21 Dantilī
Goddess who reveals hidden facts in one’s sleep.

g.22 Dattā
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.23 Devī
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.24 Dhanada
One of the eight great yakṣas who form the retinue of Jambhala.

g.25 Dīpaṃkara Śrījñāna

The famed Indian scholar who spent twelve years in Tibet from 1042–1054. Also known as Atīśa.
g.26 Double vajra
sna tshogs rdo rje

་ཚོགས་ོ་།

viśvavajra
Two crossed vajras.

g.27 Effigy
gzugs

གགས།

puttalaka · puttalikā
Effigy of the target used in magical rites.

g.28 Eight great siddhis

dngos grub chen po brgyad

དས་བ་ན་པོ་བད།

aṣṭamahāsiddhi
Eight “ordinary” accomplishments attained through practice: (1) eye medicine (añjana, mig sman); (2) swift-
footedness (jaṅghākara, rkang mgyogs); (3) magic sword (khaḍga, ral gri); (4) travel beneath the earth (pātāla, sa ’og spyod);
(5) medicinal pills (gulikā, ril bu); (6) travel in the sky (khecara, mkha’ spyod); (7) invisibility (antardhāna, mi snang ba); and
(8) elixir (rasāyana, bcud len). (From Jamyang Khyentse Wangpo’s commentary).

g.29 Follower of Mantra

sngags pa

གས་པ།
mantrin
A practitioner of mantra; a follower of the Mantra Vehicle.

g.30 Gaṇapati
Epithet of Ganeśa; sometimes of other deities.

g.31 Grey Monkey

Harimarkaṭa
Deity invoked to release a prisoner from bondage.

g.32 Guptā
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.33 Géwai Lodrö

dge ba’i blo gros

ད་བ་ོ་ས།
One of the three translators responsible for the canonical translation of the SEV.

g.34 Homa
sbyin sreg

ན་ག
Ritual oblation offered into the fire. Unlike bali, homa in a tantric ritual is a repetitive act performed a prescribed
number of times.

g.35 Human fat

 snum chen po

མ་ན་པོ།
mahātaila
In this context, a ritual object used in rituals of enthrallment.

g.36 Human skull

ka pa chen po

ཀ་པ་ན་པོ།
mahākapala

g.37 Jālinīprabha
One of the four retinue deities of Arapacana, also called Sūryaprabha.

g.38 Jambhā
Deity invoked to make a person lovable; also to fulfill one’s wishes.

g.39 Jambhala
God of riches.

g.40 Jambhanī
“Snapper.” This seems to be an epithet of Locanā.

g.41 Jayā
One of the “four sisters of victory.”

g.42 Jīvaṃvaradā
“Giver of the Boon of Life,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

g.43 Jīvantī
“Ever Alive,” goddess invoked in the mantra of long life.

g.44 Jvālājihvā
“Tongue of Flames,” goddess invoked to pacify disputes, quash fires, and stop epidemics.

g.45 Kailāsakūṭaputra
“Son of Mount Meru,” god invoked in divination and soothsaying (Kubera?).

g.46 Kamalā
One of the names of Lakṣmī.

g.47 Kamalavikāsinī
“Possessor of lotus blossoms,” epithet of Lakṣmī.

g.48 Karṇapiśācī
sha za rna sgrogs

ཤ་ཟ་་གས།
“Demoness of the Ear,” female spirit who reveals hidden facts or the future by whispering them into one’s ear; very
likely another name for Śravaṇa piśācī.

g.49 Karṣa
 zho

ཞོ།

A unit of weight equal to 280 grains troy, or, sometimes, 176 grains troy.

g.50 Kelimālin
One of the eight great yakṣas who form the retinue of Jambhala.

g.51 Keśinī
skra can ma

་ཅན་མ།

One of the four retinue goddesses of Siddhaikavīra; also of Arapacana.

g.52 Kubera
God of wealth.

g.53 Kurukullā
Goddess invoked in the rites of enthrallment.

g.54 Lakṣmī
Goddess of fortune, here invoked to obtain power, splendor, a girl, or even a kingdom.

g.55 Lavaṇāmbha
“Salty water,” epithet of Avalokiteśvara; invoked in the rites of enthrallment.

g.56 Locanā
sangs rgyas spyan

སངས་ས་ན།

Goddess invoked in divination and soothsaying.

g.57 Lokanātha
’jig rten mgon po

འག་ན་མན་པོ།
“Lord of the World,” an epithet of Avalokiteśvara.

g.58 Mahālakṣmī
dpal chen po

དཔལ་ན་པོ།
One of the names of Lakṣmī.

g.59 Mahāmāyāṅgā
“One having the body of great illusion,” epithet of Mahāsarasvatī.

g.60 Mahāsarasvatī
ngag gi dbang phyug ma chen mo

ངག་་དབང་ག་མ་ན་མོ།

Goddess of learning; in the SEV she is associated with Tārā; she is also one the four retinue goddesses of
Siddhaikavīra.

g.61 Mahāśrī
 dpal chen mo

དཔལ་ན་མོ།
One of the four retinue goddesses of Siddhaikavīra.

g.62 Mahāśvetā
“Great White Goddess,” epithet of Sarasvatī.

g.63 Mahāvidyā
“Great Knowledge,” epithet of Calā.

g.64 Maṇḍala of Indra

dbang chen gyi dkyil ’khor

དབང་ན་་དལ་འར།
mahendramaṇḍala
A rainbow.

g.65 Maṇibhadra
One of the eight great yakṣas who form the retinue of Jambhala.

g.66 Mañjughoṣa
Emanation of Mañjuśrī.

g.67 Mañjuśrī
’jam dpal

འཇམ་དཔལ།

g.68 Mañjuvajra
’jam pa’i rdo rje

འཇམ་པ་ོ་།

Emanation of Mañjuśrī; the deity delivering the SEV.

g.69 Mantra knot

sngags mdud

གས་མད།
gaṇḍaka
Knot which has been incanted with the mantra while being tied.

g.70 Mati
blo ma

ོ་མ།

One of the four retinue goddesses of Mahāsarasvatī.

g.71 Medhā
yid gzhungs ma

ད་གངས་མ།
One of the four retinue goddesses of Mahāsarasvatī.

g.72 Megholka
 God of lightning (Indra?) invoked to obtain riches or women.

g.73 Mocanī
“Releaser,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

g.74 Mohā
Deity invoked to make a person lovable; also to fulfill one’s wishes.

g.75 Mohanī
“Deluder.” This seems to be an epithet of Locanā. Goddess who reveals hidden facts in one’s sleep.

g.76 Mokṣaṇī
“Reliever,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

g.77 Mucilī
Goddess who reveals hidden facts in one’s sleep; possibly another name for the nāga goddess Mucilindā.

g.78 Muṇḍā
Female spirit invoked in divination and soothsaying.

g.79 Nāga
klu

།

Class of semi-divine serpent-like beings.

g.80 Nandinī
dga’ byed ma

དགའ་ད་མ།
Goddess invoked to obtain power, riches, and splendor.

g.81 Niculā
Goddess invoked to protect one from danger.

g.82 Pacifying
zhi ba

་བ།
śāntika · śānti
Peace; one of the four main types of enlightened activity.

g.83 Pādacalanā
This appears to be a goddess invoked to protect one from leprosy.

g.84 Padmā
Goddess invoked to cure diseases of the eyes, etc.

g.85 Pala
srang

ང་།
A unit of weight equal to four karṣa.
g.86 Parṇaśabarī
Female piśāca invoked to protect people and animals from all kinds of troubles.

g.87 Pātāla
One of the seven subterranean realms, the abode of nāgas.

g.88 Piśāca
sha za

ཤ་ཟ།

A class of spirits.

g.89 Prajñā
shes rab ma

ས་རབ་མ།
One of the four retinue goddesses of Mahāsarasvatī.

g.90 Prajvala
“Blazing Light,” epithet of Avalokiteśvara when he is invoked in the rites of divination.

g.91 Prastha
bre

།
A unit of weight equal to thirty-two pala.

g.92 Preliminary practice

sngon du bsnyen pa

ན་་བན་པ།

pūrvasevā
“Preliminary practice,” pūrvasevā, is a six-month period of formal practice to be performed before one can start
employing the mantra for specific purposes.

g.93 Pūrṇabhadra
One of the eight great yakṣas who form the retinue of Jambhala.

g.94 Rakṣaṇī
“Protector.” This seems to be an epithet of Locanā.

g.95 Sarasvatī
dbyangs can

དངས་ཅན།
Goddess of learning; one of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.96 Satyavādinī
“Speaker of Truth,” epithet of Calā.

g.97 Siddhaikavīra
dpa’ bo gcig pu grub pa

དཔའ་བོ་གག་་བ་པ།
 Emanation of Mañjuśrī; the title deity of the SEV. He is visualized in the rituals of the 41st and 46th mantras of the
SEV.

g.98 Siddhalocanā
“Endowed with Supernatural Vision,” epithet of Locanā.

g.99 Siddhi
dngos grub

དས་བ།
An accomplishment that is the goal of sādhana practice; a supernatural power or ability.

g.100 Smṛti
dran pa ma

ན་པ་མ།

One of the four retinue goddesses of Mahāsarasvatī.

g.101 Sole hero

dpa’ bo gcig po

དཔའ་བོ་གག་པོ།
ekavīra · ekalavīra · ekallavīra
Male deity visualized with a consort, but without the maṇḍala deities.

g.102 Speech
Vāk
Speech personified; one of the names of Mahāsarasvatī.

g.103 Śravaṇapiśācī
Śravaṇapiśācinī
“Demoness of the Ear,” epithet of Muṇḍā.

g.104 Śrīvasu
One of the four retinue goddesses of Vasudharā.

g.105 Stambhanī
“Immobilizer.” This seems to be an epithet of Locanā.

g.106 Subhadrā
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.107 Sukhendra
One of the eight great yakṣas who form the retinue of Jambhala.

g.108 Svapnavilokinī
“One Who Can See Dreams,” epithet of Locanā.

g.109 Tārā
sgrol ma

ལ་མ།
g.110 Tāraṇī
“Savioress,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

g.111 Target
bsgrub bya

བབ་།

sādhya · sādhyā
Person or being who is the target of a particular sādhana, or ritual.

g.112 Three hot substances

tsha ba gsum

ཚ་བ་གམ།

trikaṭu · trikaṭuka
Black pepper, long pepper, and dry ginger.

g.113 Tika
tika

ཀ
tilaka
Dot painted between the eyebrows.

g.114 Tsultrim Gyalwa

tshul khrims rgyal ba

ལ་མས་ལ་བ།
One of the three translators responsible for the canonical translation of the SEV.

g.115 Upakeśinī
nye ba’i skra can ma

་བ་་ཅན་མ།

One of the four retinue goddesses of Siddhaikavīra; also of Arapacana.

g.116 Ūrṇā
mdzod spu

མཛོད་།
ūrṇākośa
Circular tuft of hair between the eyebrows.

g.117 Ūrṇāmaṇi
“One With the Jewel of Ūrṇā,” deity invoked to ward off enemies and natural disasters.

g.118 Vāgīśvara
gsung gi dbang phyug

གང་་དབང་ག

“Lord of Speech,” epithet of Mañjuśrī.

g.119 Vāgvādinī
Epithet of Sarasvatī.
g.120 Vaiśravaṇa
One of the eight great yakṣas who form the retinue of Jambhala.

g.121 Vajradhara
One of the sambhogakāya deities; the bodhisattva requesting the teaching in the SEV.

g.122 Vajratīkṣṇa
“Diamond-sharp,” epithet of Mañjuśrī.

g.123 Vākya
Epithet of Mañjuśrī used in his heart mantra, which grants intelligence, longevity, and other boons.

g.124 Varadā
“Boon-giver,” this seems to be an epithet of Locanā.

g.125 Vasudattā
One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

g.126 Vasudharā
Goddess of riches, Earth personified; invoked for the fulfillment of wishes; also to obtain a girl or a village.

g.127 Vasumatiśrī
One of the four retinue goddesses of Vasudharā.

g.128 Vasumukhī
One of the four retinue goddesses of Vasudharā.

g.129 Vasuśrī
One of the four retinue goddesses of Vasudharā.

g.130 Vicitrakuṇḍalin
One of the eight great yakṣas who form the retinue of Jambhala.

g.131 Vidyādhara
rig ’dzin

ག་འན།
“Knowledge holder,” a being possessed of magical powers.

g.132 Vijayā
One of the “four sisters of victory.”

g.133 Villagers’ dharma

grong pa’i chos

ང་པ་ས།
grāmyadharma
Euphemism for sexual intercourse.

g.134 Vimalacandra
dri ma med pa’i zla ba
 ་མ་ད་པ་་བ།
God invoked in divination and soothsaying, possibly associated with Kubera, or an epithet of Kubera.

g.135 Wish-fulfilling gem

yid bzhin nor bu

ད་བན་ནོར་།
cintāmaṇi

g.136 Yakṣa
gnod sbyin

གནོད་ན།

Class of non-human beings.

g.137 Yakṣiṇī
gnod sbyin mo

གནོད་ན་མོ།
Female yakṣa.

g.138 Yamāntaka
gshin rje mthar byed

གན་་མཐར་ད།
Deity invoked to summon and subdue Karṇapiśācī.

g.139 Youthful One

Kumāra
In the SEV, deity invoked in a divination and soothsaying rite; often an epithet of Mañjuśrī.