Yamas and Niyamas and don’ts during purashcharaNa

Drawn from Swami Saccidananda Saraswati’s পুরশ্চরণ-প্রদীপ. One important thing is that the basic rules are to be guided by one’s own guru.

Yamas are 10fold

(1)ahiMsA(2)satya(3)achaurya(4)brahmacharya(5)dayA(6)saralatA(7)kShamA(8)dhairya(9)mitAhAra(10)shaucha

According to shrI sadAshiva in the AdiyAmala the yamas are sixfold (1)shAnti(2)santosha(3)mitabhojana or bhojana hrAsa(reduction in food) (4) reduction in sleep (5) control of the chitta (6) shunyatA and purity of the antahkaraNa

niyamas are according to ArSeyavAkya (1)tapasyA (2)getting what you want ayAchita and being satisfied with it (3)Astikyam or belief in Ishvara and the vedas and the tantras (4) dAna (5) devapUjA (6)shAstra-siddhAnta-shravaNa,manana and nidhidhyAsana or one-pointed vidhAra and meditation on its meanin(7)to shrink from kukarmas(8)Intellect or shraddhA in anuShThAnas as prescribed by shAstra (9) japa (10) vratas or homAdi kAryas

According to the shrI sadAshiva in the AdiyAmala the niyamas are sixfold as well
(1)chApalya-tyAga(2)manaHsthairya(3)vAsanA-vairAgya or udAsInatA born from unceasing meditation on one’s iShTaguru(4)being devoid of laukika(non-daiva) ambitions in all aspects(5)contentment with what one has(6)ekAgratA to parameshvara.

For a purashcharaNakArin,these yamas and niyamas are always to be followed,else it becomes something to be shown to the world vainly.

During purascharaNa,all sexuality is to be abandoned. maithuna is defined by dakSha and others to be eightfold. smaraNaM kIrtanaM keliH sparShaNaM guhyabhAShaNaM| sa~Nkalpo’dhyavasAyashcha kriyA nivR^ittirevcha|| etanmaithunamaShTA~NgaM pravandanti maniShinaH| viparItaM brahmacharyamanuStheyaM mumukShubhiH|| ie,thinking of anything sexual,discussing anything about it,playing or touching,talking secretly about it,thinking about having sex and trying for it and having it are the eight forms of maithuna which have to be given up during purvasevA of mantras. As the author ultimately said যাহাতে পেট বেশ ঠান্ডা মস্তিষ্ক তাল এবং প্রাণে উদ্যম ও মনে প্রফুল্লতা সদা বিদ্যমান থাকে,তাহাই করিতে হইবে। পূর্বকথিত সকল বিধি নিষেধের উদ্দেশ্য ও তাই। সুতরাং বিচক্ষণ ব্যক্তি বেশ বিচার বিবেচনা কোরিয়া সাধ্যমতো আহার বিহারাদি বিষয়ে নিজ কর্তব্য নিশ্চয় করিয়া লইবে।

Food cooked by others is banned. The author cites the kulArNava in translation stating that the annadAtA of the sAdhaka gets half the phala the sadhaka is doing from the sAdhaka and through parAnnabhojana the tongue is burnt,through pratigraha the hand is burnt and through kAma(sexuality) the mind is burnt and the sAdhaka does not ever attain siddhi. For a sAdhaka who is living through bhIkShA,the bhIkShA he gets ayAchita,there is no fault in that. If he does not get it,then any nearby sajjana who is nearby,from him he can ask anna. He should get it from a vaidika/sanAtana dharmAchArin pure-hearted,lakShmImanta,from a sat-kula or from a good brAhmaNa or a sAdhu vyakti and not from others. He also mentions that those who take too much bhIkShA,they will never attain siddhi in a hundred kalpas. One should make one’s AhAravyavasthA within two kroshas of the sthAna one is about to do purashcharaNa in.

One must not do purashcharaNa in an impure hand,nude state,which results in destruction of phala. Or withotu an Asana,or lying down,or while eating,or with an agitated/distracted/intently-engaged-in-something-else mind,in an angry,confused or afflicted by hunger,or in an inauspicious place,a house covered with darkness,a place where bundles or shoes or kept,on yaj~nakAShThas,stone or soil,on a high/very rich Asana,or with one’s feet wide apart one must not do japa. If during japa,any cat,cock,crane,evil minded person, or monkey or ass is seen one must do Achamana.

During japa one must not utter other sounds. If one carelessly does utter it,one should utter the praNava and start the japa again. If one speaks accidentally Persian or any other ‘yAvanika'(non-Sanskritic/un-Hindu) words one should do a prANAyAma and start the japa again. If one utters many sentences,then one does Achamana and a~NganyAsa and restarts the japa. If one sneezes or touches things not to be touched,then one does Achamana etc karmas.

During japa,one must give up Alasya(laziness),or jR^imbhana(yawming),sleep,inactivity(drowsiness),sneezing,spitting,touching one’s body parts below the navel and giving up anger,etc.

12 vidhis that aid in mantrasiddhi
(1)bhUshayyA(sleeping on the floor) (2)brahmachAritva(celibacy) (3)maunAvalamba(observing silence)(4)guru/AchAryasevA(5) nitya yathAvidhi snAna(snAna in whatever vidhi possible) (6) pUjA (7) dAna or tyAgecchA (8) svasti-vandanA of the guru and deity (9) naimittika pUjAs (10) dR^iDha vishvAsa in the guru and the deity (11) niShThA in the japayaj~na (12) giving up sneezing,yawning etc kShudrakarmas :All these are the advice of shiva.

Will note more when more time is there…

Bṛhat Tantrasārādinibandhebhyaḥ Nṛṣiṃhaikākṣaravidhi | बृहत् तन्त्रसारादिनिबन्धेभ्यः नृषिंहैकाक्षरविधि

अपरिकलित तन्त्रात् नारदपुराणेषु नृसिंहैकाक्षरविधि

मन्त्रोद्धार,ऋश्यादि कराङ्गन्यास च:-
सनत्कुमार उवाच
शृणु नारद वक्ष्यामि दिव्यान्नरहरेर्मनुम्।
यान्संसाराध्य ब्रह्माद्याश्चक्रुः सृष्ट्यादि कर्म वै॥
संवर्तकश्चन्द्रमौलिमनुवह्निविभूषितः।
एकाक्षर्ः स्मृतो मन्त्रो भजतां सुरपादपः॥
मुनिरत्रिश्च जगती चन्दो बुद्धिमतां वर।
देवता नृहरिः प्रोक्तो विनियोगो’खिलाप्तये॥
क्षं बीजं शक्तिरौं प्रोक्ता षड्दीर्घेण षडङ्गकं॥

ध्यानम्:-
अर्केन्दुवह्नीनयनं शरदिन्दुरुचं करैः।
धनुश्चक्राभयवरान्दधतं नृहरिं स्मरेत्॥

जपसंख्या होमाहुतिद्रव्य च:-

लक्षं जपस्तद्दशांशहोमच घृतपायसैः।

पीठार्चनाविधि:-

यजेत्पीठे वैष्णवे तु केसरष्वङ्गपूजनं।
खगेशं शङ्करं शेषं शतानन्दं दिगालिषु॥
श्रीयं ह्रीयं धृतिं पुष्टिं कोणपत्रेषु पूजयेत्।
दंतच्छदेषु नृहरींस्तावतः नृहरिंस्तावतः पूजयेत्क्रमात्॥

कृष्णो रुद्रो महाघोरो भीमो भीषण उज्ज्वलः।
करालो विकरालश्च दैत्यान्तो मधुसूदनः।
रक्ताक्षः पिङ्गलाक्षश्चाञ्जनो दीप्तरुचिस्तथा॥
सुघोरकश्च सुहनुर्विश्वको राक्षसान्तकः॥
विशालको धूम्रकेशो हयग्रीवो धनस्वनः।
मेघवर्णः कुम्भकर्णः कृतान्ततीव्रतेजसौ॥
अग्निवर्णो महोग्रश्च ततो विश्वविभूषणः।
विघ्नक्षमो महासेनः सिंहा द्वात्रिंशदीरिताः॥

तद्बहिः प्रार्चयेद्विद्वान्ल्लोकपालान्सहेतिकान्।
एवं सिद्धे मनौ मन्त्री साधयेदखिलेप्सितान्॥

एकाक्षरस्य अन्य विधि(बृहत्तन्त्रसारोक्त विधेः उद्धृत)

क्षकारो वह्निमारूढो मनुबिन्दुसमन्वितः।
एकाक्षरो मनुः प्रोक्तः सर्वकामफलप्रदः॥
अस्य पूजादिकं सर्वं मन्त्रराजवत्। (इह प्रसङ्गे मन्त्रराज नृसिंहस्य विख्यात द्वात्रिंशाक्षर मन्त्र)
विशेसस्तु अत्रि ऋषिर् गायत्रीच्च्छन्दो नृसिंहो देवता क्षकारो बीजं औकार शक्तिः। शड्दीर्घयुक्तबीजेनाङ्गकल्पना। अस्य पुरश्चरणमष्टलक्षजपः। तथा च:- वसुलक्षं जपेन्मन्त्रं इत्यादि वचनात्।

मन्त्रराजस्य अर्चना विधि

ध्यानं:

माणिक्याद्रिसमप्रभां निजरुचासंत्रस्तरक्षोगणं जानुन्यस्त रत्नोल्लसद्भूषणं।
बाहुभ्यां धृतशङ्खचक्रमनीशं दंष्ट्रोग्रवक्त्राल्लसज्ज्वालाजिह्वमुदारकेशरचयं वन्दे नृसिंहं विभुं॥

एवं ध्यात्वा मानसैः संपूज्य शङ्खस्थापनं विधाय वैष्णवोक्तपीठपूजां कृत्वा पुनर्ध्यात्वा आवाहनादि पुश्पाञ्जलीदानपर्यन्तं विधायावरणपूजामारभेत्। तद्यथा – केशरेश्वग्रादि कोणे मध्ये क्ष्रां हृदयाय नमः, क्ष्रीं शिरसे स्वाहा, क्ष्रूं शिखायै वषट्, क्ष्रैं कवचाय हुं, क्ष्रौं नेत्रत्रयाय वौषाट्,क्ष्रः अस्त्राय फट्। ततः पूर्वादिदले गरुडं शङ्करं शेशं ब्रह्माणञ्च पूजयेत्।विदिग्दलेषु श्रीयं ह्रीयं धृतीं प्रणवादिनमो’न्तेन पूजयेत्। तद्बहीरिन्द्रादिन् वज्रादिंश्च पूजयेत्। ततो धूपादि विसर्जनान्त कर्मं समापयेत्।

होमद्रव्य: पायसान्नैः प्रजुहुयाद् विधिवत् पूजिते’नले।

mantroddhāra,ṛśyādi karāṅganyāsa ca:-
sanatkumāra uvāca
śṛṇu nārada vakṣyāmi divyānnaraharermanum।
yānsaṃsārādhya brahmādyāścakruḥ sṛṣṭyādi karma vai॥
saṃvartakaścandramaulimanuvahnivibhūṣitaḥ।
ekākṣarḥ smṛto mantro bhajatāṃ surapādapaḥ॥
muniratriśca jagatī cando buddhimatāṃ vara।
devatā nṛhariḥ prokto viniyogo’khilāptaye॥
kṣaṃ bījaṃ śaktirauṃ proktā ṣaḍdīrgheṇa ṣaḍaṅgakaṃ॥

dhyānam:-
arkenduvahnīnayanaṃ śaradindurucaṃ karaiḥ।
dhanuścakrābhayavarāndadhataṃ nṛhariṃ smaret॥

japasaṃkhyā homāhutidravya ca:-

lakṣaṃ japastaddaśāṃśahomaca ghṛtapāyasaiḥ।

pīṭhārcanāvidhi:-

yajetpīṭhe vaiṣṇave tu kesaraṣvaṅgapūjanaṃ।
khageśaṃ śaṅkaraṃ śeṣaṃ śatānandaṃ digāliṣu॥
śrīyaṃ hrīyaṃ dhṛtiṃ puṣṭiṃ koṇapatreṣu pūjayet।
daṃtacchadeṣu nṛharīṃstāvataḥ nṛhariṃstāvataḥ pūjayetkramāt॥

kṛṣṇo rudro mahāghoro bhīmo bhīṣaṇa ujjvalaḥ।
karālo vikarālaśca daityānto madhusūdanaḥ।
raktākṣaḥ piṅgalākṣaścāñjano dīptarucistathā॥
sughorakaśca suhanurviśvako rākṣasāntakaḥ॥
viśālako dhūmrakeśo hayagrīvo dhanasvanaḥ।
meghavarṇaḥ kumbhakarṇaḥ kṛtāntatīvratejasau॥
agnivarṇo mahograśca tato viśvavibhūṣaṇaḥ।
vighnakṣamo mahāsenaḥ siṃhā dvātriṃśadīritāḥ॥

tadbahiḥ prārcayedvidvānllokapālānsahetikān।
evaṃ siddhe manau mantrī sādhayedakhilepsitān॥

ekākṣarasya anya vidhi(bṛhattantrasārokta vidheḥ uddhṛta)

kṣakāro vahnimārūḍho manubindusamanvitaḥ।
ekākṣaro manuḥ proktaḥ sarvakāmaphalapradaḥ॥
asya pūjādikaṃ sarvaṃ mantrarājavat। (iha prasaṅge mantrarāja nṛsiṃhasya vikhyāta dvātriṃśākṣara mantra)
viśesastu atri ṛṣir gāyatrīccchando nṛsiṃho devatā kṣakāro bījaṃ aukāra śaktiḥ। śaḍdīrghayuktabījenāṅgakalpanā। asya puraścaraṇamaṣṭalakṣajapaḥ। tathā ca:- vasulakṣaṃ japenmantraṃ ityādi vacanāt।

mantrarājasya arcanā vidhi

dhyānaṃ:

māṇikyādrisamaprabhāṃ nijarucāsaṃtrastarakṣogaṇaṃ jānunyasta ratnollasadbhūṣaṇaṃ।
bāhubhyāṃ dhṛtaśaṅkhacakramanīśaṃ daṃṣṭrogravaktrāllasajjvālājihvamudārakeśaracayaṃ vande nṛsiṃhaṃ vibhuṃ॥

evaṃ dhyātvā mānasaiḥ saṃpūjya śaṅkhasthāpanaṃ vidhāya vaiṣṇavoktapīṭhapūjāṃ kṛtvā punardhyātvā āvāhanādi puśpāñjalīdānaparyantaṃ vidhāyāvaraṇapūjāmārabhet। tadyathā – keśareśvagrādi koṇe madhye kṣrāṃ hṛdayāya namaḥ, kṣrīṃ śirase svāhā, kṣrūṃ śikhāyai vaṣaṭ, kṣraiṃ kavacāya huṃ, kṣrauṃ netratrayāya vauṣāṭ,kṣraḥ astrāya phaṭ। tataḥ pūrvādidale garuḍaṃ śaṅkaraṃ śeśaṃ brahmāṇañca pūjayet।vidigdaleṣu śrīyaṃ hrīyaṃ dhṛtīṃ praṇavādinamo’ntena pūjayet। tadbahīrindrādin vajrādiṃśca pūjayet। tato dhūpādi visarjanānta karmaṃ samāpayet।

homadravya: pāyasānnaiḥ prajuhuyād vidhivat pūjite’nale।

Prayogas of Batuka Bhairava

Nibandhas like Bṛhat Tantrasāra or Īśānaśivagurudeva paddhati view Baṭukabhairava as mainly a kṣetrapāla who is offered balis to, however He’s a deity with much more wider range. These are notes from Rudradev Tripathi’s book who cites a Bhairava tantra (about prayogas of His famous 108 nāma stotra/nāmāvalī)

  • Dhanaprāpti
  • Iṣṭasiddhiprāpti
  • Freedom from debts
  • Sarvasiddhi
  • Saving from great dangers
  • Combination with Durgā Saptashati: Another genre of Batuka aṣtottara prayogas. Maithilis use a special combination for fulfillment of all desires.
  • Kramas of pāṭha for various purposes

Needless to say, all these need upadeśa and subsequent anuṣṭhāna/puraścaraṇa of the Batuka mūlamantras from a living guru.

On the historical origins of Dakṣiṇāmūrti(archiving an online conversation)

From X/Twitter

gunagarbhah:What is the earliest textual/iconographic depiction of dakShiNAmUrti/antecedents of this form of shiva?
blog_supplement:the term devasya dakShiNamurteH is very old and seen in the sutra texts of the pAshupata-s. This is generally taken to mean the southern side of the li~Nga or image: i.g aghora. choLa images of classical dakShiNAmUrti appear much later
gunagarbhah:The appearance of the mantras of classical dakShiNAmurti:-When do they first appear? (And yes,the earlier references I found seemed more like references to aghora).
blog_supplement:not so simple: he appears earliest TMK as a narrator in the unmattabhairava-tantra, a tradition later continued into shrIkula i.e. dakShinAmUrti-saMhitA. That implies that he existed earlier than unmattabhairava as a deity who was worshipped. Various saiddhAntika texts explicitly mention his installation like kAmika and kAlottara. However, I think the most primitive form of the mantra is that from lakShmaNa-deshikendra’s shAradA-tilaka. This I think is drawn from “para”-netra-like source which might be at least as old as the netra or some old bhUta texts…the 36 syllabled one beginning with OM hrIM… and ending with rudrAya shambhave hrIM OM.

The shrines of Barahakshetra

Kokā Varāha

There was also new shrines of Śanideva(very popular) and Gaṅeśa(listed as to be visited first in a new signboard) which seemed to be much more recent than the paurāṅika attestations and do not seem to be rebuildings of old structures in the way these structures of Hari,Śrī,Indra and Śiva and Sūrya are. Indra is worshipped in a Śivaliṅga. This kṣetra is near the saṅgama of the Kokā and Kośi rivers in Sunsari district, Nepal.

The main Varāha shrine, whose image I have not taken, has 4 Varāhas. The main Varāha is a structure somewhat superficially akin to a South Indian Brindavana kept covered in leaves.

Paśupati-stotra from the Himavatkhaṇḍa of the Skanda Purāṇa

The Paśupati-stotra in question is from the 82nd adhyaya,44th to 54th ślokas (image from Nepali Sarvamnaya Tantra)

ॐ नमः शिवाय शर्वाय सर्वेषां पतये नमः।
नमो रौद्राय रुद्राय रौद्राणां पतये नमः॥
व्यक्ताव्यक्तस्वरूपाय नमो व्यक्तिविभूतये।
प्रपञ्चरूपिणो’जाय प्रपञ्चागोचराय च॥
विश्वरूपाय विश्वाय विश्वेषां पतये नमः।
पराय परमेशाय परातीताय वै नमः॥
परापराय पालाय पार्वतीवल्लभाय च।
हराय हरिणेशाय हरिणाङ्गध्ऱ्ते नमः॥
म्ऱ्गरूपाय मान्याय व्योमस्थाय नमो नमः।
नमो’स्तु चैकशृङ्गाय त्रिनेत्राय नमो नमः॥
नमो’स्तु चैकपादाय दंष्ट्राविभूशिताय च।
पशुरूपाय भव्याय पशुपाशविनाशिने॥
पशुभिः क्रीडते तस्मै पशूनां पतये नमः।
पशुदेहं समाश्रित्य प्रमथैः पावने वने॥
स्वेच्छसञ्चारणायेश पशुरूप नमो’स्तु ते।
लोकनिर्वाणबीजाय चैकरूपविधारिणे॥
वरदानैकदक्षाय स्थित्युत्पकारिणे नमः।
त्रात्रे नित्यं च भक्तानां पशुपते नमो’स्तु ते॥
व्यक्तो भव महेशान व्यक्तो भवात्र चाम्बरात्।
शरणञ्च प्रपन्नेभ्यो दीयतां दर्शनं विभो॥

oṃ namaḥ śivāya śarvāya sarveṣāṃ pataye namaḥ।
namo raudrāya rudrāya raudrāṇāṃ pataye namaḥ॥
vyaktāvyaktasvarūpāya namo vyaktivibhūtaye।
prapañcarūpiṇo’jāya prapañcāgocarāya ca॥
viśvarūpāya viśvāya viśveṣāṃ pataye namaḥ।
parāya parameśāya parātītāya vai namaḥ॥
parāparāya pālāya pārvatīvallabhāya ca।
harāya hariṇeśāya hariṇāṅgadhte namaḥ॥
mgarūpāya mānyāya vyomasthāya namo namaḥ।
namo’stu caikaśṛṅgāya trinetrāya namo namaḥ॥
namo’stu caikapādāya daṃṣṭrāvibhūśitāya ca।
paśurūpāya bhavyāya paśupāśavināśine॥
paśubhiḥ krīḍate tasmai paśūnāṃ pataye namaḥ।
paśudehaṃ samāśritya pramathaiḥ pāvane vane॥
svecchasañcāraṇāyeśa paśurūpa namo’stu te।
lokanirvāṇabījāya caikarūpavidhāriṇe॥
varadānaikadakṣāya sthityutpakāriṇe namaḥ।
trātre nityaṃ ca bhaktānāṃ paśupate namo’stu te॥
vyakto bhava maheśāna vyakto bhavātra cāmbarāt।
śaraṇañca prapannebhyo dīyatāṃ darśanaṃ vibho॥

On the necessity of mantrasiddhi and its primary means(puraścaraṇa in this context)

vīracūḍamaṇyām kālītantre ca:-

puraścaraṇahīnasya mantrasiddhirnajāyate।
ādau puraṣkriyaṃ kuryat niyamena yathāvidhi॥

vīratantre:

ādau mantrasya siddhyarthaṃ puraścaraṇamācaret।
tato siddhamanurmantri kāmyakarmāṇi sādhayet॥

uttaratantre:

sarvasvenāpi kartavyam puraścaraṇamuttamam।
anyathā nādhikāraḥ syat tasyapūjādiṣu priye॥

yoginīhṛdaye:

gurorājñāṃ samādāya śuddhāntaḥkaraṇo naraḥ।
tato puraṣkriyāṃ kuryānmantra saṃsiddhi kāmyayā॥
jīvahīno yathā dehaḥ sarvakarmasu na kṣamaḥ।
puraścaraṇahīno’pi tathāmantraḥ prakīrtitaḥ॥

yāmale:

akṛtvā tu puraścaryāṃ yo yatkarma samācaret।
tat tasya cābhicārāya jāyate nātra saṃśayaḥ॥

rāmārcanachandrikāyām:

saṃsāre duḥkhabhūyiṣṭhe ya icchet sukhamātmanaḥ।
pañcāṅgopāsanenaiva rāmaṃ bhajatu bhaktitaḥ॥
pañcāṅgopāsanaṃ bhaktyā puraścaraṇamucyate।
etat hi viduṣāmsreṣṭhaṃ saṃsārocchedakāraṇam॥
nānena sadṛṣo dharma nānena sadṛśantapaḥ।
nānena sadṛśaṃkiñcit iṣṭārthasya tapodhana॥

वीरचूडमण्याम् कालीतन्त्रे च:-

पुरश्चरणहीनस्य मन्त्रसिद्धिर्नजायते।
आदौ पुरष्क्रियं कुर्यत् नियमेन यथाविधि॥

वीरतन्त्रे:

आदौ मन्त्रस्य सिद्ध्यर्थं पुरश्चरणमाचरेत्।
ततो सिद्धमनुर्मन्त्रि काम्यकर्माणि साधयेत्॥

उत्तरतन्त्रे:

सर्वस्वेनापि कर्तव्यम् पुरश्चरणमुत्तमम्।
अन्यथा नाधिकारः स्यत् तस्यपूजादिषु प्रिये॥

योगिनीहृदये:

गुरोराज्ञां समादाय शुद्धान्तःकरणो नरः।
ततो पुरष्क्रियां कुर्यान्मन्त्र संसिद्धि काम्यया॥
जीवहीनो यथा देहः सर्वकर्मसु न क्षमः।
पुरश्चरणहीनोऽपि तथामन्त्रः प्रकीर्तितः॥

यामले:

अकृत्वा तु पुरश्चर्यां यो यत्कर्म समाचरेत्।
तत् तस्य चाभिचाराय जायते नात्र संशयः॥

रामार्चनछन्द्रिकायाम्:

संसारे दुःखभूयिष्ठे य इच्छेत् सुखमात्मनः।
पञ्चाङ्गोपासनेनैव रामं भजतु भक्तितः॥
पञ्चाङ्गोपासनं भक्त्या पुरश्चरणमुच्यते।
एतत् हि विदुषाम्स्रेष्ठं संसारोच्छेदकारणम्॥
नानेन सदृषो धर्म नानेन सदृशन्तपः।
नानेन सदृशंकिञ्चित् इष्टार्थस्य तपोधन॥

Some points to be noted from the above quotes

  • It is essential for kāmya rites
  • Without puraścaraṇa,one does not do pūjā etc(basically mantrasiddhi at its various levels is essential for the deity to be responding to the ritualist:This is the point being hinted at here)
  • The classic simile of a lifeless body being unable to perform any work;and a mantra that is not siddha is employed in the Yoginīhṛdaya
  • A yāmalatantra even goes as far as to say that one who does rites without doing puraścaraṇa,his rites are akin to abhicāra
  • Rāmārcana-candrikā,a text on Rāma worship notes that the puraścaraṇa ritual is also the cause of breakage of the bonds of saṃsāra;hence this is not merely recommended only for kāmya rites alone. And the ritual is also praised highly. This sentiment on the importance of mantrasiddhi at various levels is thus,not something that exists only in Śākta works but can be seen in Vaiṣnava works as well.

Śivaśatanāma stotra from Mahāliṅgeśvara tantra (with locations of some of the Śivālayas specified)

पार्व्वत्युवाच

देवदेव महादेव संसारार्णवतारक।
शिवलिङ्गार्च्चनं सर्वं श्रुतं तव मुखात् प्रतौ॥
इदानीं श्रोतुमिच्चामि शिवस्य शतनामकम्।
यस्य स्मरणमात्रेण मुच्यते भवबन्धनात्।

श्रीसदाशिव उवाच

श्रृणु देवी प्रवक्ष्यामि यस्मात् त्वम् परिपृच्चसि।
यस्य स्मरणमात्रेण संसारान्मुच्यते नमः॥
अतिगुह्यं महापुण्यम् तव स्नेहात् प्रकाशितम्।
गोपनीयम् प्रयत्नेन न प्रकाश्यम् यथा तथा॥
मम नाम परार्द्धं च तथैव कथितं मया।
तेषां सारं समुद्धृत्य सारात्सारं परात्परम्॥
तत्र सारं समुद्धृत्य कथयामि शृणु प्रिये।
मम नामशतञ्चैव कलौ पूर्णफलप्रदम्।
केवलं स्तवपाठेन मम तुल्यो न संशयः॥
पीठादिन्याससंयुक्तमृश्यादिन्यासपूर्वकम्।
देवता-बीजसंयुक्तं शृणुश्व परमाद्भुतम्॥
नारदो’स्य ऋषि प्रोक्तश्चन्दो’नुष्टुबुदाहृतम्।
सदाशिवो महेशानि देवता परिकीर्तिता॥
षडक्षरं महाबीजं चतुर्वर्गप्रदायकम्।
सर्वातीष्टप्रसिद्ध्यर्थे विनियोगः प्रकीर्तितः॥
महाशून्ये महाकालो महाकालीयुतः सदा।
देहमध्ये महेशानि लिङ्गाकारणे वेष्टितः॥
मूलाधारे स्वयम्भुश्च कुण्डलीशक्तिसंयुतः।
स्वाधिष्ठाने महाविष्णुस्त्रैलोक्यपालकः सदा॥
मणिपूरे महारुद्रः सर्वसंहारकारकः।
अनाहते ईश्वरो’हं सर्वदेवनिषेवितः॥
विशुद्धाख्ये षोडशारे सदाशिव इति स्मृतः।
आज्ञाचक्रे शिवः साक्षात् चितिरूपेण संस्थितः॥
सहस्रारे महापद्मे त्रिकोणनिलयान्तरे।
बिन्दुरूपे महेशानि परमेश्वरः ईरितः॥
बाहुरूपे महेशानि नानारूपधरोह्यहम्।
कैलासे ज्योतिरूपेण कैलासेश्वरसम्ज्ञकः॥
हिमालये महेशानि पार्वतीप्राणवल्लभः।
काश्यां विश्वेश्वरश्चैव बाणेश्वरस्तथैव च॥
शम्भुनाथश्चन्द्रनाथश्चन्द्रशेखरपर्वते।
आदिनाथः सिन्धुतीरे कामरूपे वृषध्वजः॥
नेपाले पशुपतिनाथः केदारे पावकेश्वरः।
हिङ्गुलायां कूपनाथो रूपनाथस्तदूर्द्धतः॥
द्वारकायां हरश्चैव पुश्करे प्रमथेश्वरः।
हरिद्वारे महेशानि गङ्गाधर इति स्मृतः॥
कुरुक्षेत्रे पाशुवेशो वृन्दारण्ये च केशवः।
गोकुले गोपेशपूज्यो गोपेश्वर इतीरितः॥
मथुरायां कंसनाथो मिथिलायां धनुर्द्धरः।
अयोध्यायां कृत्तिवासाः काश्मिरे कपिलेश्वरः॥
काञ्चीनगरमध्ये तु मन्नाम त्रिपुरेश्वरः।
चित्रकुटे चन्द्रचूडो योगीन्द्रो विन्ध्यपर्वते॥
बाणलिङ्गो नर्मदायां प्रभासे शूलभृत् सदा।
भोजपूरे भोजनाथो गयायाञ्च गदाधरः।
झाडाखण्डे वैद्यनाथो वक्रेश्वरस्तथैव च॥
वीरभूमौ सिद्धिनाथौ राढे च तारकेश्वरः।
घण्टेश्वरश्च देवेशि रत्नाकरनदीतटे।
भागीरथीनदीतीरे कपिलेश्वर ईरितः॥
भद्रेश्वरश्च देवेशी कल्याणेश्वर एव च॥
नकुलेशः कालीघट्टे श्रीहट्टे हाटकेश्वरः।
कोचवधुपुरे चाहं जल्पेश्वर इति स्थ्तितं॥
उत्कले विमलाक्षेत्रे जगन्नाथो ह्यहं कलौ।
नीलाचलारण्यमध्ये भुवनेश्वर ईरितः॥
रामेश्वरः सेतुबन्धे लङ्कायां रावणेश्वरः।
रजताचलमध्ये तु कुबेरेश्वर ईरितः॥
लक्ष्मीकान्तो महेशानि सदा श्रीशैलपर्वते।
त्र्यम्बको गोमतीतीरे गोकर्णे च त्रिलोचनः॥
बदरिकाश्रममध्ये कपिनाथेश्वरोह्यहम्।
स्वर्गलोके देवदेवो मर्त्यलोके सदाशिवः।
पाताले वासुकिनाथो यमराट् कालमन्दिरे।
नारायणश्च वैकुण्ठे गोलोके हरिहरस्तथा॥
गन्धर्वलोके देवेशी पुश्पदन्तेश्वर्योह्यहम्॥
श्मशाने भूतनाथश्च गृहे चैव जगद्गुरुः।
अवतारे शङ्करो’हं विरूपाक्षस्तथैव च॥
कामिनीजनमध्ये तु कामेश्वर इतीरितः।
चक्रमध्ये कुलेशश्च सलिले वरुणेश्वरः।
आशुतोषो भक्तमध्ये शत्रुणां त्रिपुरान्तकः॥
शिशुमध्ये गुरुश्चाहं तथैव परमो गुरुः।
चन्द्रलोके सोमनाथः स्वर्भानुर्भानुमण्डले।
त्रैलोक्ये लोकनाथो’हं रुद्रलोके महेश्वरः।
समुद्रमथने चाहं नीलकण्ठस्त्रिलोकजित्।
जम्बुद्वीपे जगत्कर्ता शाकद्वीपे चतुर्भुजः॥
कुशद्वीपे कपर्द्दिशः क्रौञ्चद्वीपे कपालभृत्।
मीनद्वीपे मीननाथः प्लक्षद्वीपे कलाधरः॥
अहञ्च पुष्करद्वीपे पुरुषोत्तम ईरितः।
देवमध्ये वासुदेवो गुरुमध्ये निरञ्जनः॥
पुराणे परमेशानि व्यासेश्वर ईरितः।
आगमे नागभट्टो’हम् निगमे नादरूपधृक्॥
सर्वज्ञो ज्योतिषां मध्ये योगेशो योगशास्त्रके।
दीनमध्ये दीननाथ उमानाथस्तथैव च।
राजराजेश्वरश्चैव नृपानां नगनन्दिनि।
परम्ब्रह्मसत्यलोके ह्यनन्तो’स्मि रसातले॥
आब्रह्मन्तम्बपर्यन्तम् लिङ्गरूपि ह्यहम् प्रिये।
इति ते कथितम् देवी ममनामशतोत्तमम्॥
पठनात् श्रवनाच्चैव महापातककोटयः।
नश्यन्ति तत्क्षणाद्देवी सत्यं सत्यं न संशयः।
अज्ञानिनाम् ज्ञानसिद्धिर्ज्ञानिनां परमं धनम्।
अतिदीनदरिद्राणाम् चिन्तामणिस्वरूपकम्॥
रोगिणां पापिनाञ्चैव महौषधमिति स्मृतम्॥
योगिनां योगसारञ्च भोगिनाम् भोगमोक्षदम्।
एककालं द्विकालं वा त्रिकालं वा पठेद्यदि।
अथवा रजनीकाले निर्जने शिवसन्निधौ॥
यः पठेत् साधकश्रेष्ठः स एव श्रीसदाशिवः।
कृष्णां चतुर्दशीं प्राप्य पठेद्भक्तिपरायणः॥
स एव सर्वसिद्धीशो जायते भूमिमण्डले।
चतुर्द्दश्यांअमायां वा सोमवारे विशेषतः॥
यः स्वयं तत्प्रदोषे तु पूजयित्वा स्तवं पठेत्।
तस्य सङ्गे महेशानि तिष्ठामि च सदा प्रिये॥
यं यं काममुपस्कृत्य पठेत् स्तोत्रमनुत्तमम्।
तं तं काममवाप्नोति सत्यं सत्यं न संशयः॥
जले स्थले चाम्भरीके विदेशे शत्रुसंकटे।
वनमध्ये रणमध्ये सभामध्ये तथैव च॥
राजद्वारे महारोगे महाशोके महाभये।
सर्वत्रैवाशुभं हन्ति स्तवपाठप्रसादतः॥
आकर्षणम्वर्शीकार्यं मारणोच्चाटनादिकम्।
शान्तिपुष्टिस्तम्भनानि पाठमात्रम् प्रयोजते॥
अपुत्रो लभते पुत्रं मोक्षार्थी मोक्षमाप्नुयात्।
बहुकिं कथ्यते देवी शृणु मत्प्राणवल्लभे।
असाध्यं साधयेत् सर्वं स्तवस्यास्य प्रसादतः।
अहञ्च जगदाधारो ममाधारस्त्वमेव हि।
त्वत्समा प्रकृतिर्नास्ति मत्समो नास्ति पुरुषः॥
तव योनीं समासाद्य सर्वमेव करोम्यहम्।
एतज्ज्ञानम् महेशानि पाषण्डे मा वदेत् क्वचित्॥
मूर्खाय भक्तिहीनाय दुष्टाय सुदुरात्मने।
शिवभक्तिविहीनाय शक्तिनिन्दापराय च॥
न प्रकाश्यं महादेवी प्रकाशाच्छिवहा भवेत्।
शिश्याय भक्तियुक्ताय शिवविष्णुपराय च॥
अद्वैतभावयुक्ताय देवीभक्तिपराय च।
शतनाम महास्तोत्रं देयं पुण्यं महेश्वरी॥

इति श्रीमहालिङ्गेश्वरतन्त्रे श्रीशिवपार्वतीसंवादे शिवशतनामस्तोत्रं सम्पूर्णम्

pārvvatyuvāca

devadeva mahādeva saṃsārārṇavatāraka।
śivaliṅgārccanaṃ sarvaṃ śrutaṃ tava mukhāt pratau॥
idānīṃ śrotumiccāmi śivasya śatanāmakam।
yasya smaraṇamātreṇa mucyate bhavabandhanāt।

śrīsadāśiva uvāca

śrṛṇu devī pravakṣyāmi yasmāt tvam paripṛccasi।
yasya smaraṇamātreṇa saṃsārānmucyate namaḥ॥
atiguhyaṃ mahāpuṇyam tava snehāt prakāśitam।
gopanīyam prayatnena na prakāśyam yathā tathā॥
mama nāma parārddhaṃ ca tathaiva kathitaṃ mayā।
teṣāṃ sāraṃ samuddhṛtya sārātsāraṃ parātparam॥
tatra sāraṃ samuddhṛtya kathayāmi śṛṇu priye।
mama nāmaśatañcaiva kalau pūrṇaphalapradam।
kevalaṃ stavapāṭhena mama tulyo na saṃśayaḥ॥
pīṭhādinyāsasaṃyuktamṛśyādinyāsapūrvakam।
devatā-bījasaṃyuktaṃ śṛṇuśva paramādbhutam॥
nārado’sya ṛṣi proktaścando’nuṣṭubudāhṛtam।
sadāśivo maheśāni devatā parikīrtitā॥
ṣaḍakṣaraṃ mahābījaṃ caturvargapradāyakam।
sarvātīṣṭaprasiddhyarthe viniyogaḥ prakīrtitaḥ॥
mahāśūnye mahākālo mahākālīyutaḥ sadā।
dehamadhye maheśāni liṅgākāraṇe veṣṭitaḥ॥
mūlādhāre svayambhuśca kuṇḍalīśaktisaṃyutaḥ।
svādhiṣṭhāne mahāviṣṇustrailokyapālakaḥ sadā॥
maṇipūre mahārudraḥ sarvasaṃhārakārakaḥ।
anāhate īśvaro’haṃ sarvadevaniṣevitaḥ॥
viśuddhākhye ṣoḍaśāre sadāśiva iti smṛtaḥ।
ājñācakre śivaḥ sākṣāt citirūpeṇa saṃsthitaḥ॥
sahasrāre mahāpadme trikoṇanilayāntare।
bindurūpe maheśāni parameśvaraḥ īritaḥ॥
bāhurūpe maheśāni nānārūpadharohyaham।
kailāse jyotirūpeṇa kailāseśvarasamjñakaḥ॥
himālaye maheśāni pārvatīprāṇavallabhaḥ।
kāśyāṃ viśveśvaraścaiva bāṇeśvarastathaiva ca॥
śambhunāthaścandranāthaścandraśekharaparvate।
ādināthaḥ sindhutīre kāmarūpe vṛṣadhvajaḥ॥
nepāle paśupatināthaḥ kedāre pāvakeśvaraḥ।
hiṅgulāyāṃ kūpanātho rūpanāthastadūrddhataḥ॥
dvārakāyāṃ haraścaiva puśkare pramatheśvaraḥ।
haridvāre maheśāni gaṅgādhara iti smṛtaḥ॥
kurukṣetre pāśuveśo vṛndāraṇye ca keśavaḥ।
gokule gopeśapūjyo gopeśvara itīritaḥ॥
mathurāyāṃ kaṃsanātho mithilāyāṃ dhanurddharaḥ।
ayodhyāyāṃ kṛttivāsāḥ kāśmire kapileśvaraḥ॥
kāñcīnagaramadhye tu mannāma tripureśvaraḥ।
citrakuṭe candracūḍo yogīndro vindhyaparvate॥
bāṇaliṅgo narmadāyāṃ prabhāse śūlabhṛt sadā।
bhojapūre bhojanātho gayāyāñca gadādharaḥ।
jhāḍākhaṇḍe vaidyanātho vakreśvarastathaiva ca॥
vīrabhūmau siddhināthau rāḍhe ca tārakeśvaraḥ।
ghaṇṭeśvaraśca deveśi ratnākaranadītaṭe।
bhāgīrathīnadītīre kapileśvara īritaḥ॥
bhadreśvaraśca deveśī kalyāṇeśvara eva ca॥
nakuleśaḥ kālīghaṭṭe śrīhaṭṭe hāṭakeśvaraḥ।
kocavadhupure cāhaṃ jalpeśvara iti sthtitaṃ॥
utkale vimalākṣetre jagannātho hyahaṃ kalau।
nīlācalāraṇyamadhye bhuvaneśvara īritaḥ॥
rāmeśvaraḥ setubandhe laṅkāyāṃ rāvaṇeśvaraḥ।
rajatācalamadhye tu kubereśvara īritaḥ॥
lakṣmīkānto maheśāni sadā śrīśailaparvate।
tryambako gomatītīre gokarṇe ca trilocanaḥ॥
badarikāśramamadhye kapinātheśvarohyaham।
svargaloke devadevo martyaloke sadāśivaḥ।
pātāle vāsukinātho yamarāṭ kālamandire।
nārāyaṇaśca vaikuṇṭhe goloke hariharastathā॥
gandharvaloke deveśī puśpadanteśvaryohyaham॥
śmaśāne bhūtanāthaśca gṛhe caiva jagadguruḥ।
avatāre śaṅkaro’haṃ virūpākṣastathaiva ca॥
kāminījanamadhye tu kāmeśvara itīritaḥ।
cakramadhye kuleśaśca salile varuṇeśvaraḥ।
āśutoṣo bhaktamadhye śatruṇāṃ tripurāntakaḥ॥
śiśumadhye guruścāhaṃ tathaiva paramo guruḥ।
candraloke somanāthaḥ svarbhānurbhānumaṇḍale।
trailokye lokanātho’haṃ rudraloke maheśvaraḥ।
samudramathane cāhaṃ nīlakaṇṭhastrilokajit।
jambudvīpe jagatkartā śākadvīpe caturbhujaḥ॥
kuśadvīpe kaparddiśaḥ krauñcadvīpe kapālabhṛt।
mīnadvīpe mīnanāthaḥ plakṣadvīpe kalādharaḥ॥
ahañca puṣkaradvīpe puruṣottama īritaḥ।
devamadhye vāsudevo gurumadhye nirañjanaḥ॥
purāṇe parameśāni vyāseśvara īritaḥ।
āgame nāgabhaṭṭo’ham nigame nādarūpadhṛk॥
sarvajño jyotiṣāṃ madhye yogeśo yogaśāstrake।
dīnamadhye dīnanātha umānāthastathaiva ca।
rājarājeśvaraścaiva nṛpānāṃ naganandini।
parambrahmasatyaloke hyananto’smi rasātale॥
ābrahmantambaparyantam liṅgarūpi hyaham priye।
iti te kathitam devī mamanāmaśatottamam॥
paṭhanāt śravanāccaiva mahāpātakakoṭayaḥ।
naśyanti tatkṣaṇāddevī satyaṃ satyaṃ na saṃśayaḥ।
ajñāninām jñānasiddhirjñānināṃ paramaṃ dhanam।
atidīnadaridrāṇām cintāmaṇisvarūpakam॥
rogiṇāṃ pāpināñcaiva mahauṣadhamiti smṛtam॥
yogināṃ yogasārañca bhoginām bhogamokṣadam।
ekakālaṃ dvikālaṃ vā trikālaṃ vā paṭhedyadi।
athavā rajanīkāle nirjane śivasannidhau॥
yaḥ paṭhet sādhakaśreṣṭhaḥ sa eva śrīsadāśivaḥ।
kṛṣṇāṃ caturdaśīṃ prāpya paṭhedbhaktiparāyaṇaḥ॥
sa eva sarvasiddhīśo jāyate bhūmimaṇḍale।
caturddaśyāṃamāyāṃ vā somavāre viśeṣataḥ॥
yaḥ svayaṃ tatpradoṣe tu pūjayitvā stavaṃ paṭhet।
tasya saṅge maheśāni tiṣṭhāmi ca sadā priye॥
yaṃ yaṃ kāmamupaskṛtya paṭhet stotramanuttamam।
taṃ taṃ kāmamavāpnoti satyaṃ satyaṃ na saṃśayaḥ॥
jale sthale cāmbharīke videśe śatrusaṃkaṭe।
vanamadhye raṇamadhye sabhāmadhye tathaiva ca॥
rājadvāre mahāroge mahāśoke mahābhaye।
sarvatraivāśubhaṃ hanti stavapāṭhaprasādataḥ॥
ākarṣaṇamvarśīkāryaṃ māraṇoccāṭanādikam।
śāntipuṣṭistambhanāni pāṭhamātram prayojate॥
aputro labhate putraṃ mokṣārthī mokṣamāpnuyāt।
bahukiṃ kathyate devī śṛṇu matprāṇavallabhe।
asādhyaṃ sādhayet sarvaṃ stavasyāsya prasādataḥ।
ahañca jagadādhāro mamādhārastvameva hi।
tvatsamā prakṛtirnāsti matsamo nāsti puruṣaḥ॥
tava yonīṃ samāsādya sarvameva karomyaham।
etajjñānam maheśāni pāṣaṇḍe mā vadet kvacit॥
mūrkhāya bhaktihīnāya duṣṭāya sudurātmane।
śivabhaktivihīnāya śaktinindāparāya ca॥
na prakāśyaṃ mahādevī prakāśācchivahā bhavet।
śiśyāya bhaktiyuktāya śivaviṣṇuparāya ca॥
advaitabhāvayuktāya devībhaktiparāya ca।
śatanāma mahāstotraṃ deyaṃ puṇyaṃ maheśvarī॥

iti śrīmahāliṅgeśvaratantre śrīśivapārvatīsaṃvāde śivaśatanāmastotraṃ sampūrṇam

Some of the locations of the more obscure Śivakṣetras specified here
Ādinātha refers to the temple at Maheshkhali,Coxs Bazar Bangladesh most probably.
Vaidyanātha refers to the Jyotirlinga temple at Baidyanath Dham in Jharkhand
Bhadreśvara is in the Chandannagar area(just before Chandannagar on the Howrah Bandel rail line)[another link about the temple]
Kalyāṇeśvara is near Belur. This particular place was revered by Sri Ramakrishna Paramahamsa.
Kocavadhupūra is Jalpaiguri’s Jalpesh temple.
Candranātha is the Chandranath temple in Chittagong on Chandranath hill.
Siddhinātha is the famous Malleshwar Siddhinath temple in Mallarpur in the Birbhum district.
bhāgīrathīnadītīre kapileśvara = refers to the shrine of Kapileśvara in Murshidabad district,30 miles North of Tarapith. This was worshipped by the great Tārā sādhaka Śrī Bamakhepa as well.


वैष्णवमन्त्राणाम् तुलसीमालासंस्कार

पञ्चगव्येन क्षालयित्वा मूलमन्त्रेण अभिमन्त्रयेत् । ततः देवतागायत्री मन्त्रेण पूर्ववत् घर्षयेच्च । ततः मूलमन्त्रेण धूपयेत् । ऐं श्रीं अक्षमालिकायै नमः इति मन्त्रेण पूजयेत् । प्रार्थनामन्त्रस्तु:- तुलसीकाष्ठसम्भूते माले क्र्ष्णजनप्रिये । बिभिर्मित्वाहं भद्रे कुरुमां कृष्णवल्लभम् । यथा त्वं वल्लभा विष्णोर्नित्यं विष्णुजलप्रिया । तथा मा देवदेवेशि कुरु कृष्णजनप्रियम् इति ।

ऐं श्रीं अक्षमालिकयै नमः इति मन्त्रस्य प्रमानम् यामलतन्त्रात्। तथा: वग्भवञ्च तथा लक्ष्मीमक्षादि मालिकान्ततः । ङेहन्तं हृदयमणान्तं मन्त्रेणनेन पूजयेत् ।


Vaiṣṇavamantrāṇām tulasīmālāsaṃskāra

pañcagavyena kṣālayitvā mūlamantreṇa abhimantrayet । tataḥ devatāgāyatrī mantreṇa pūrvavat gharṣayecca । tataḥ mūlamantreṇa dhūpayet । aiṃ śrīṃ akṣamālikāyai namaḥ iti mantreṇa pūjayet । prārthanāmantrastu:- tulasīkāṣṭhasambhūte māle krṣṇajanapriye । bibhirmitvāhaṃ bhadre kurumāṃ kṛṣṇavallabham । yathā tvaṃ vallabhā viṣṇornityaṃ viṣṇujalapriyā । tathā mā devadeveśi kuru kṛṣṇajanapriyam iti ।

aiṃ śrīṃ akṣamālikayai namaḥ iti mantrasya pramānam yāmalatantrāt। tathā: vagbhavañca tathā lakṣmīmakṣādi mālikāntataḥ । ṅehantaṃ hṛdayamaṇāntaṃ mantreṇanena pūjayet ।

अतीशवागीश्वरकीर्त्योः तारामन्त्रस्य पुरश्चरणविशये कानिचन वाक्यानि

From Stephan V Bayer’s The Cult of Tara:Magic and Ritual in Tibet

If one consults the Tantra of Tara the Yogini, the author says, it
would seem that little importance is attached to daily purity and so
on; but, according to the long-established tradition of Atisa, it is
best if the practitioner washes .the dwelling, the utensils, and himself with bathing water over which has been recited the “conquering” mantra, if he gives up meat and beer and so on while he is practising the ritual service, and if in short he keeps himself in a condition of bodily purity. He should avoid garlic and onions, which
pollute the strength of his speech, and beer and drugs, which produce drowsiness; he should avoid anything that might cause contamination or distraction, and he should wash himself again and
again with water over which the mantra has been recited. In this
connection, the text recommends the ritual of Bhavabhadra
for
the practitioner to cleanse away any lapses in his vows. And before
beginning the ritual, he should first determine by an examination
of omens ….

Finally, the handbook talks of the requisite number of recitations
in the ritual service, and our author quotes Candragomin: “Reciting
300,000 or 600,000 or 1,000,000 times, one accomplishes all functions.” And Vagisvarakirti said: “The count for the syllables of the
mantra is 100,000.” Thus the basic measure of ritual service is
100,000 recitations; but it is also held that in this “age of contention”
one should recite four times as much. Drubch’en rinpoch’e said:
“It is said that if one recites the 10-syllable mantra 10,000,000
times, one’s qualities will equal those of the noble Tara herself.”
That is to say, if one completes 10,000,000 recitations, one will have
the power to accomplish all functions and magical attainments. The
oral tradition ascribed to the Chenngawa, however, holds that if the
practitioner devotes himself to a ritual service of 100,000 recitations
he will be unharmed by any impediments; since she is a deity of
active function, it is quick and easy to succeed in her ritual service.
And since there is a great deal of evidence for this position in the
expanded commentaries upon the various histories of Tara, our
author concludes, we may place our belief therein.