THE GARUDA PURANA 3 страница

7. The well-versed devotee should draw the filaments of the lotus in two parts on either side of the hypotenuse.

The petals should be drawn on the top of it.

8. O you of firm vows, the instructor who knows reality should make the figure of lotuses in all the regions around the centres.

9. Openings should be made (drawn) in proportion to the first thread — length. The opening should be embellished about half way.

10. In the mystic diagram the colours chosen (for the powders) should be as follows — The hypotenuse in yellow, the filaments in white and red, the interstices in blue, the petals in black. 1

1 1-12. The four borders in black, the openings in white and the five lines in the mystic diagram too likewise. White, red, yellow and black lines should be in this order. Having prepared the mystic diagram and after performing the nyasa 1 one should begin the worship of Hari.

13-14. Th z nyasa (assignment) of Visnu is in the middle of the heart, of Sankarsana in the throat, of Pradyumna in the head of Aniruddha in the tuft, of Brahma in all the limbs and that of Sridhara in both the hands. After cotemplating “I am Vi? 9 u” one should fix Hari in the pericarp of the lotus.

15. One should fix Sankarsana in the east, Pradyumna in the south, Aniruddha in the west and Brahma in the north.

16. Sridhara is to be fixed in Rudra’s Corner (Northeast), Indra and others should be fixed in the four quarters.

Thereafter due worship by means of fragrant incense and other articles one attains the greatest status.

v. Assignment of the various parts of the body to different deities, which is usually accompanied with prayers and corresponding gesticulations. ( SSED, p. 306. )

CHAPTER NINE.

Vifnu-dikfd.

Hari said:

1. The disciple, duly consecrated in proper lime, should be blindfolded with a cloth. He should be made to offer oblations with the original mantra hundred and eight times.

2. If the consecration is for the acquisition of a son, the oblations offered are twice in number, if it is for a sadhaka (aspirant after spiritualism) it is thrice. O Rudra, if it is the case of a preceptor who had to attain salvation, it is four times.

3. If the consecration were to be omitted, it amounts to killing a preceptor, Vai? nva brdhmana and woman. The details of the consecration will now be narrated by me. The consecration destroys adharma.

4. After making the disciples sit outside, they should be made to contemplate. O Rudra, they should be considered as being dried up by a portion of wind.

5. They should be considered as being scorched by a portion of fire, and being inundated by a portion of water.

Tejas will make that being one with it and then leave it out.

6. He should think upon Pranava 1 (the mystic syllable Om ) as the cause in the heaven, the cause in the body being the other one. There he should unite one soul with another, that being the cause of the body.

Then having aroused, he should attach each one, O Sankara. If one is incompetent to worship Hari in the mystic diagram, one should adore him in contemplation.

8. This (adoration) should have four openings (doors) beginning with Brahmatirtha in order. The hand is the lotus and the fingers are the petals.

9. The palm is the pericarp and the nails are the filaments. He should adore, having contemplated Hari there in the midst of the sun, the moon and fire.

10. He, with due contemplation, should place the palm on the head of the disciple. Since there is Vi? nu in the palm, this palm is that of Vi§nu; and all sins perish on coming in contact with it.

1 1. The teacher should honour the disciple, whose eyes are covered with a piece of cloth, and then keeping him face to fhce with the Lord should offer a flower so that it falls there where the head ofLordVi? nu is.

12.. He should give him a name. The names of ladies should be self-chosen. The learned preceptor shall fix the names of the Sudras, ending with ddsa.

CHAPTER TEN.

Worship of Lakfmi.

Hari said:

1. I shall narrate the worship of Sri and others in the altar for the sake of prosperity. Srirh Hrim obeisance to Mahalaksmi. Stark Srim Sr Urn Sraim Sraurk Srah in order, the heart, the head, the tuft, the armour, the eyes, the weapon, the seat and the idol should be worshipped.

2-4. In the mystic diagram with the lotus drawn within, having four passages abounding in dust, ( everything pervades the firmament, the eyes, the moon and the sun, in view of the subsistence on the sky, the Vedas and the moon) having sixty-four extremities and eight beginnings, he who wishes to fulfil his desires, should offer oblations in the sacrificial fire to Lak§ml and her limbs in one comer and Durga, Garia the preceptor and the Kfetrapald 1 in another.

Orh Gham Turk Park Ham obeisance to Mah& lak? ml.

5. With this {mantra) one should worship LaksmI with all the members of the family as narrated before. Orh Saum obeisance to Sarasvati. Orh Hrirh Saum. Obeisance to Sarasvati.

6. Orh Hrim say, say Vagvadini Svdkd. Orh Hrim obeisance to Sarasvati.

1. A tutelary deity; their number is given as 49. SED p. 332.

CHAPTER ELEVEN.

Nava-vy& ha x worship ofVtsQU.

Hari said:

1. I shall now narrate the procedure of Nava-vyuharcana -which had been mentioned to KaSyapa. Extricating the vital breath through the cerebral passage one should fix it in navel, in the sky, 2. Then with the mystic bija ram the physical body shall be burnt. With the bija yam he should destroy all.

3. With the bija lam all movable and immovable beings should be deluged. With the bija bam he should ponder over the amrta (the imperishable).

4. Then, in the middle of the bubbles with the thought 1 am yellow-clad, four-armed Vi? nu’ he should contemplate mentally.

5-6. He should then perform the three-fold mantra-nydsa in the hands and the body with the bija consisting of twelve mystic syllables. Then with the help of aforesaid bijas and through six angas 8 (limbs of the body) he should so perform that Hari is realised. Starting with the right thumb, he should place the centre of the thumb on the petal.

7. After fixing two mystic bijas in the centre, he should place them again on the ariga. He should place them in heart, bead, tuft, vital limbs, mouth, eyes, stomach, back, 8. Arms, hands, knees and feet. Keeping the hands shaped like lotus, he should place the thumb in the middle.

9. And contemplate on Vi$nu, the lord of all, the supreme entity. He should place these mystic bijas in the fore finger and other fingers.

10. Then on head, eyes, mouth, neck, heart, navel private part, knees and feet respectively.

1. Vyiiha — a form, manifestation, especially of Vi$nu.

2. Bija — a mystical letter or syllable which forms the essential part of the mantra of any deity.

3. Six parts of the body: two thighs, two arms, head and the middle pntt. SSED. p. 569.

11. After placing the $adanga bijas 1 in the hands he should place them over the body. Then the five bijas should be placed beginning with thumb and ending with the little finger.

12. The netra-bija should be placed in the middle of the hand, the same order is to be followed in aitga-ny& sa. After placing the heart in the heart, the head should be placed on the head.

13. After placing the tuft on the tuft, the armour should be placed all over the body; the eyes should be placed over the eyes and the weapon in both the hands.

14. Binding all the quarters with that alone, he should begin the process of worship. At first with concentration, he should think of the yoga-plfha, (the sacred seat) in the heart.

15. He should place virtue, knowledge, renunciation and prosperity in the quarters beginning with the south-east respectively and un-righteousness etc. in the quarters beginning with the east.

16. Therefore he should place the infinite that had been well-covered by these, that identifies itself with them, that acts as the supporting seat and that is raised in the forepart.

17-18. Then contemplating on the white lotus born of the pond of vidyd, having eight similar petals in the form of the quarters, having a hundred leaves, and with the upper pericarp scattered about; he should think about the upper and upper zones of the sun, the moon, fire and soul by means of the Vedas and others.

19. Then he should place the eight-fold powers of Kegava, i. e. Vimald and others, resting in the quarters beginning with the east; and also the ninth power vested in the pericarp. 20. Contemplating thus and worshipping the yoga-pifha 9 he should thereafter place Lord Vi$nu, the holder of the bow, invoking him mentally.

1. The six bijas for the six parts of the body.

21. Then he should place the eye in the middle, the astra-mantra in the corners, uniting the heart etc. with the fourpetals of the four-quarters beginning with the east.

22. Uniting the bijas of Sankarsana and others with the east etc. in order, he should place Vainateya (garueja) in the eastern and western doors.

23. He should assign Sri to the south and LaksmI to the north, and Sudargana with a thousand spokes to the southern door.

24. He should then place the conch in the corners after placing the club in the northern door. The intelligent devotee should place Sarhga-bow either on the right or on the left of the lord.

25. Similarly, he should place the sword and the discus ( cakra ) on either side and thereafter the guardians of the quarters (Indra and others) in accordance with their respective quarters (east etc. )

26. In the same manner, he should place the weapons Vajra etc. Then he should contemplate Brahman above and Ananta 1 below.

27. After contemplating and worshipping them, all mudrds 2 (mystic signs) should be shown. The first mudrd is Anjali which propitiates the lord quickly.

28-29. Vandani is the next when placed on the heart with the right hand raised up. When the left fist is kept with the thumb lifted up and then locked up with the right thumb it is Ordhvd/iguftha. These three are common. There are others according to the different forms of the idols.

30. With the use of the little finger (and other fingers)

eight mudrds are formed in order (five plus three). It should be borne in mind that the order is those of the eight bijas mentioned before.

31. Bending the three fingers ending with the little finger, with the thumb and keeping both the hands bent down, Narasimha-mudra is formed.

1. Names ofVi$nu, also of serpent Se? a, SBD, p. 16.

2. Name of particular positions or intertwinings of the fingers (24 in number).,. Commonly practised in religious worship and supposed to possess an occult meaning and magical efficacy. Ibid., p. 822.

32. Keeping the left hand raised up, whirl it slowly.

This is the ninth one known as Vardha-mudrd.

33. Keeping both the fists raised up and straight, release them one by one and then again contract all. This is called Ahga-mudra.

34. Keeping both the fists tight one after another the mudr& s of the ten guardians of the quarters are formed in order.

35. The first vowel, the second, the penultimate and the final signify Vasudeva, Bala, Kama, and Aniruddha in due order.

36. Orh, Tat Sat, Hum, K$aum, Bhtih, these are the mantras for N& rayana, Brahma, Vi§nu, (Nara-) sirhha and the lordly Boar.

37. In view of the different hues, the names are ninefold — white, red, yellow, blue, black, purple, cloud-coloured fire-coloured and honey-coloured.

38. Kam, 7^”, Path, Sam Garuda; Jam, Kham, Vam —

SudarSana; Sam, Cam, Pham, Sam — Gadd (the divine club); Vam

Lam, Mam, K$am — Conch;

39. Gham, Pham, Bham, Ham — Sri; Gam, Jam, Vam, Sam — Puffikd; Gham, Flam — Vanamald; Darh — Sam —

Srivatsa;

40 Cham, Zhnw, Pam, Tam — Kaustubha and Ananta is I myself. Thus the limbs of the lord of lords are ten duly.

41. Garutja resembles the lotus in colour, the club has a black form, the halo ( Pu$(i ) has the colour of $rfra-flower; LaksmI has a golden complexion.

42. The conch resembles the full-moon, Kaustubha has red hue, the discus has the brilliance of a thousand suns and Srivatsa resembles white /Tw/itfa-flower.

43. The garland is of five colours, Ananta is like the cloud, the weapons have the forms of lightning which may not have been mentioned.

44. One should offer arghya and padya in accoi dance with Punda ikakfa-vidyd.

CHAPTER TWELVE.

Order of worship.

Hari said:

1. I shall describe the order in the procedure of worship for achieving its success. At first the remembrance of the Supreme Soul with Orh Namah (obeisance).

2. Tarh, Ram, Varh, Lam — thus the purification of the body. Om obeisance, thus the formation of caturbhuja - (four armed) soul.

3. Then threefold placement of Akdra. Then the worship of the J> 0 g 0 -seat embedded in the heart. Om obeisance to Ananta.

Om obeisance to dharma. Om obeisance to knowledge. Om obeisance to renunciation. Om obeisance to prosperity. Om obeisance to evil. Om obeisance to ignorance. Om obeisance to non-detachment. Om obeisance to nonprosperity. Om obeisance to the lotus. Om obeisance to the solar-sphere. Om obeisance to the lower sphere. Om obeisance to the fiery sphere. Om obeisance to Vimala. Om obeisance to Utkarsinl. Om obeisance tojnana. Om obeisance toKriya. Om obeisance to Yoga. Om obeisance to Prahvi. Om obeisance to Satya. Om obeisance to Igana. Om obeisance to Sarvatomukhi. Om obeisance to Hari’s seat with all ahgas and updngas. Then in the pericarp — Am obeisance to Vasudeva. Am obeisance to the heart. Im obeisance to the head. Om obeisance to the tuft. Aim obeisance to the armour. Aum obeisance to the trio of eyes. Ah Pha\ obeisance to the weapon. Am obeisance to Sankarsana. Am obeisance to Pradyumna, Ah obeisance to Aniruddha. Om Ah obeisance to Narayana. Orh Tat Sat obeisance to Brahman.

Om Hum obeisance to Vi§nu. Kfaum to Narasimha. BhUh to Varaha. Kam to Vainateya. Jarh Kharfi Varh to Sudarsana. Kharh Cam, Pham, Sam to Gadd. Vum, Lam, Mam, JCfarh to Paficajanya.

Gharh Dhath Bharh Ham to Sri. Gam, Pam, Vam, Sarh to Puffi, Dham, Vam to Vanamdld. Dark Sarh to Srivatsa, Charh Darn, Tam to Kaustubha. Sarh to Sarnga. Im to the two quivers. Cam to the hide. Kham to the sword; to In dra, the lord of gods; to Agni, the lord of lustre; to Yama, the lord of dharma, Kf am to Nairta, the lord of demons; to Varuna, the lord of water. Yam to Vayu, the lord of breath. Dham to Dhanada, the lord of wealth. Ham to Igana, the lord of learning. Om to Vajra, to Power. Om to Danda (punishment), to the sword. Om to the noose, to the banner, to the club, to the trident. Lam to Ananta, the lord of nether-worlds. Kham to Brahman, the lord of all worlds. Om obeisance to Lord Vasudeva. Om Om obeisance.

Orh Nam obeisance. Orh Mam obeisance. Orii Bham obeisance.

Orh Gam obeisance. Orh Vam obeisance. Orh Tern obeisance. Orh Vdm obeisance. Om Sum obeisance. Om Dem obeisance Om Vdm obeisance. Om Yam obeisance. Om Om obeisance. Om Nam obeisance Om Mom obeisance. Om Nam obeisance. Om Ram obeisance. Om Yam obeisance Om Ndm obeisance. Om Ydm obeisance Om Narh mom Bham Gath Vam Tern Vdmsumdemvdm Yam Om obeisance to Narayana. Om obeisance to Purusottama.

4. Obeisance to you, O Pundarlkaksa. Obeisance to you O ViSvabhavana (well-wisher of the universe). Obeisance to you, O Subrahmanya (well-embedded in the Brahman), O Great-being, O Elder.

5-6-7. In the Havana- rites 1 2 of these the word svdha should be added at the end of these mantras. Thus repeating this hundred and eight times and giving arghya, obeisance should be made repeated with the mantra jitarh teno 9 (he has won).

Then the devotee well-versed in mantras should worship duly that god of gods, Acyuta, with, first having mentioned pranava 9 his own btja, arigas and the rest.

8. After kindling fire, he should keep it well in the sacred pit with the auspicious results thereof. After contemplating everything, he should meditate upon the maniala.

9. Having performed havana 9 hundred and eight times with the principle called Vasudeva, he should offer six oblations with Saiikarsana — bija.

10. Three each time to the ahgas and one each to the guardians of the quarters. The pUrndhuti 2 should be made in the end.

1. Offering oblation into fire.

2. The final offering into fire.

11. The soul should be merged with the greatest principle beyond the pale of speech. After sitting and showing the mudras, he should bow down again.

12. This homa is called nitya; and naimittika requires twice this ritual. Go, I go to the greatest destination where there is Lord Nirafijana (the unsullied one).

13. May the gods go back to their respective places.

Sudargana, Sri, Hari, Acyuta, Trivikrama.

14. Caturbhuja, Vasudeva, Pradyumna, Sankar$a$a, Purusa — these constitute the ten with the nine vyuhas. 15. Aniruddha, Dvadasatma, beyond that Anantaka — these devas should be known as signified by the wheels begining with one.

16. They should be worshipped by me in a house marked with the wheels. Om Svdhd to Cakra. Orh Svaha to Vicakra.

Orh Svaha to Sucakra. Orh Sv& hd to Mahdcakra. Orh Mahdcakra the destroyer of demons, Hum Phaf. Om Hum to the thousandspoked, Hum Phaf.

17. This Dvaraka-cakra-puja in the house is auspicious and well-protecting.

CHAPTER THIRTEEN.

Vifnupailjarastotra.

Hari Said:

1-2. I shall now expound Visriu’s auspicious Pailjara (protective cage) Obeisance, obeisance to Thee, O, Govinda.

Taking up the discus Sudargana protect me in the east. O Visnu, I seek refuge in Thee. O Padmanabha, take up the club Kaumodakl, obeisance to Thee.

3-10. O Visnu, protect me in the South. I seek refuge in Thee. Taking up the plough-share Saunanda protect me in the west, O Puru§ottama, obeisance to Thee. I seek refuge in Thee. Taking up the destructive Mortar O Pun^arikakga

(lotuseyed one protect me in the north. O Jagannatha (lord of the universe) I seek refuge in Thee. Taking up the Sword the shield and the other weapons protect me, O Hari, killer of Rakfasasy in the north east, Obeisance to Thee. I have sought refuge in Thee. O Visnu, taking up the great Conch Paficajanya 1 and the lotus Anudbodha protect me in the South-east O Boar, protect me. O Nrkesarin (Man-lion) of divine form, Taking up the sun and the moon and the Candramas a (Lunar Sword, ) protect me in the South west. Taking up Vaijayanti and the necklace Srivatsa 2 protect me in the north-west. O Lord Hayagriva 3, obeisance to Thee. Riding on Vainateya high over in the sky O Janardana, the unconquered, protect me always. O un-vanquished, obeisance to Thee. Riding on Vi$alak§a protect me in the nether worlds, obeisance to Thee O shoreless Ocean, Obeisance to Thee O Great Fish! O Truth!

making the BShupanjara (Protective Cage of Arms) protect me in the hands, fingers, head and other parts. O Visnu, foremost among men, obeisance to Thee. Thus was expounded to Sankara the Great Vaifnava Panjara formerly for the protection ofKatyayani, 4 the wife of I$ana. O Sankara, by this she destroyed Camara, Mahisasura the demon Rakta-bija and other enemies of gods. By reciting this with devotion a man always conquers his enemies.

CHAPTER FOURTEEN.

Meditation.

Hari Said:

1. I shall now expound Toga conducive to enjoyment and final beatitude. Hari, the lord, is to be contemplated, so say the devotees who regularly contemplate.

1. It is Ktfiia’s conch. It derives its name from the sea-demon Paftcsjana.

2. A particular mark (a curl of hair) on the breast of Viftiu (and also Krtoa).

3. According to some, Vi? nu took this form to save the Vedas.

Refer CDHM p. 120.

4. A name of the goddess Durg&.

2. O I$a listen, Vi$rm, the lord of all, is infinite, remover of all sins, devoid of ground of rest for the feet. 1

3. I am Vasudeva, the lord of the universe, the soul of Brahman, the immanent soul, the eternal, free from all kinds of physical bodies.

4. Devoid of the attributes of the body, free from k$ara (perishable) and Ak$ara (imperishable) presiding over the six types (of living beings), the seer, the hearer, the smeller and beyond the pale of the senses.

5. Free from its attributes, the creator, devoid of name and race, the thinker residing in the mind, the lord free from mind.

6. Devoid of the attributes of the mind, he is the worldly knowledge, the spiritual knowledge, the knower the presiding being in the intellect, the omniscient Witness devoid of (the attributes of) the intellect.

7. Free from the attributes of the intellect, all in-all the omnipresent mind, free from all living beings, and devoid of the attributes of the vital breath.

8. The Vital breath of living beings, the quiet, devoid of fear, free from egotistic feelings and devoid of the attributes (of the ego).

9. The witness (of ego), the controller, (of ego), Bliss personified, the presiding being of (the three states of) wakefulness, dream and sleep, devoid of their attributes.

10. The fourth, the great Creator DrgrUpa (Having the form of the Vision), free from qualities, the independent, the enlightened, the unageing, the all-pervading, the Truth. I am the soul, the auspicious one.

11. Those men of knowledge who contemplate upon (me) and the lord thus, attain the great status and also that form; no doubt need be entertained.

12. O Sankara of good vows, thus I have narrated to you the procedure of contemplation. He who reads this constantly attains to VisQu’s world1. The reading is suggested.

CHAPTER FIFTEEN.

Vifiju-sahasra-ndma-stotra.

Budra said:

1. O Lord, what is to be muttered by a man so that he is released from the terrible ocean of worldly existence. O Janardana, you narrate to me that great stotra. 1

Hari Said:

2. Praising Lord Visnu (the great Brahman, the Supreme Soul, the immutable) by thousand names a man becomes free.

1. A hymn to recite one thousand names of Vl? nu. It is rather different form the one found in the Mah& bhirata.

2. Japya — a hymn of adoration; that which is to be recited and muttered.

3-160. I shall tell you O Sankara, the holy and great object of recitation 2 which removes all sins. Listen with full attention. Om Vasudeva — son ofVasudeva.

Mahavisnu — the great Vi? nu the omnipresent.

Vamana — the dwarf (who put down the demon Bali).

Vasava — Indr a.

Vasu — the eight semi-divine beings, Balacandranibha — resembling the crescent moon.

Bala — the child.

Balabhadra — Balarama.

Baladhipa — highly powerful.

Bali band hanakrt — who fettered the demon Bali.

Vedhas — the creator.

Varenya — the excellent.

Vedavit — knower of Vedas.

Kavi — poet.

Vedakartr — producer of Vedas.

Vedarupa — Vedas personified.

Vedya — worthy of being known.

Vedaparipluta — filled with Vedas.

Vedangavetty — knowcr of the VedaAgas. 1

VedeSa — lord of the Vedas.

Baladhara — store of strength.

Balardana — suppressor of the strong.

Avikara — unchanging.

Vare& a — lord of Boons.

Varada — (or Varuna) he who grants boons (or Varu^ta).

Varunadhipa — overlord of Varuna.

VlrahS — slayer of heroes.

Brhadvlra — greater hero.

Vandita — the adored.

Parameivara — the great l£ vara.

Atman — the soul.

Paraxnatman — the Supreme Soul.

Pratyagatman — the inner Self.

Viyatpara — beyond the sky.

Padmanabha — lotus-navelled.

Padmanidhi — the treasure trove Padma.

Padmahasta — the holder of a lotus in the hand.

Gadadhara — the holder of club.

Parama — the greatest.

Parabhuta — beyond the elements.

Puru$ottama — most excellent of purusas.

I& vara — the powerful.

Padmajahgha — lotus-wristed.

Pundarika — white in colour.

Padmamaladhara — wearing garland of lotuses.

Priya — beloved of all.

Padmak$a — lotus-eyed.

Padmagarbha — lotus-wombed.

Parjanya — rainbearing cloud.

Padmasariisthita — seated in a lotus.

Apara — beyond the range.

Paramartha — the greatest entity.

Paranampara — greatest of the great.

Prabhu — lord.

Pa$ditebhya(i PagqHta — scholarly of Scholars.

Pavitra — holy.

Papamardaka — suppressor of sins.

£ uddha — Pure.

Prak& larupa — of refulgent form.

Pavitra — purifier.

Parirak$aka — protector.

Pip& sa-Varjita — free from thirst.

P& dya — holy water (offered at the feet of the lord).

Puru^a — the divine being.

Prakfti the divine Nature.

Pradhana the divine intellect.

Pf thivipadma — the lotus of the earth.

Padmanabha — lotus-navel led.

Priyaprada — giver of desire.

Sarveia — lord of all.

Sarvaga — going everywhere.

Sarva — the all-in-all.

Sarvavid — omniscient.

Sarvada — bestower of all.

Para — he who is beyond everything.

Sarva — identical with all.

Jagato dhama — the abode of the universe.

Sarvadarfin — the witness of all.

Sarvabhft — upholder of all.

Sarv& nugrahakfd — Deva the deity benevolent to all.

Sarvabhfitahrdisthita — residing in the hearts of all living beings.

Sarvapa — protector of all.

Sarvapujya — worthy of every one’s worship.

Sarvadevanamaskfta — saluted by all devas.

Sarvasya jagato mulam — root-cause of all universe.

Sakala — the entire, the whole.

Ni$kala — the undivided.

Anaia — the fire.

Sarvagoptr — the protector of all.

Sarvani$tha — all-pervasive.

Sarvakaranakarax^am — cause of all causes.

Sarvadhyeya — worthy of meditation by all.

Sarvamitra — friend of all.

Sarvadevasvarupadhfk — holding the forms of all gods.

Sarvadhyaya — object of study by all.

Suradhyaksa — presiding deity of gods.

Surasuranamaskfta — adored by gods and demons.

Du$tanam asuranam ca sarvada ghataka — the perpetual slayer of the wicked and the asuras.

Antaka — the destroyer.

Satyapala the protector of truth.

Sannabha — central cynosure of the good.

SiddheSa — lord of Siddhas.

Siddhavandita — respected by Siddhas.

Siddhasadhya — one who has achieved everything achievable.

Siddhasidha — obtained by the Siddhas.

Sadhyasiddha — obtained by Sadhyas.

Hrdigvara — lord of the heart.

Jagatah $aranam — refuge of the universe.

Jagatah Sreyah — glory of the Universe.

Jagatali ksema — affluence of the Universe.

Subhakft — doer of good.

Sobhana — beautiful.

Saumya— gentle.

Satya — reality.

Satyaparakrama — of true valour.

Satyastha — stationed in truth.

Satyasankalpa — of true volition.

Satyavid — knower of truth.

Satyada — giver of truth.

Dharma — virtue.

Dharmin — virtuous.

Karmin — observer of sacred rites.

Sarvakarmavivarjita — free from all activities.

Karxnakartf — ordainer of actions.

Karmaa — the action.

Kriya — sacred rite.

K& ryam — the result.

Sripati — lord of splendour.

Nrpati — lord of men.

Srlmat — glorious.

Sarvasya pati — lord of all.

Orjita — the powerful.

Devanaih pati — lord of devas. W$nlnam pati— lord of Vrfflis.

Hiranyagarbhasya pati — lord of Hiraijyagarbha.

Tripur& ntahpati — lord of slayer of Tripuras.

Pagunam pati — lord of beasts.

Praya — abundance.

Vasunam pati — lord of Vasus.

Akhancjalasya pati — lord of India.

Varuriasya pati — lord of Varuna.

Vanaspatfnarii pati — lord of plants.

Anilasya pati — lord of wind.

Analasya pati — lord of fire.

Yamasya pati — lord of Yama.

Kuberasya pati, — lord of Kubera.

Naksatranam pati — lord of Stars.

0$adhinam pati — lord of medicinal herbs.

Vjrk^anam pati — lord of trees.

Naganam pati — lord of the Nagars.

Arkasya pati — lord of the Sun.

Dak$asya pati — lord of Daksa.

Suhrdam pati — lord of friends.

Nrpanam pati — lord of Kings.

Gandharvari& m pati — lord of the Gandharvas, Asunam uttamab pati — most excellent lord of vital breaths.

Parvatanam pati — lord of mountains.

Nimnaginam pati — lord of rivers.

Sur& $5in pati — lord of devas.

Sre$tha — the most excellent.

Kapilasya pati—lord of Kapila.

Latanlm pati — lord of creepers.

Virudham pati — lord of spreading creepers.

Muninam pati — lord of Sages.

Suryasya uttama pati — most excellent lord of the sun.

Candramasah Srestha pati — most excellent loid of the moon.

Sukrasya pati — lord of Sukra.

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