A transcription of a stotra which gives the pañcabrahma mantras and tryambaka mantra in a form which everyone can recite along with the 5 syllabled(pañcākṣarī) mantra

This hymn is from the Kaumārikakhaṇḍa of the Māheśvarakhaṇḍa of the Skanda Purāṇa. It gives the mantras of the 5 faces of Śiva(known as the pañca(five) brahma mantras/vaktra mantras) and the tryāmbaka mantra in a form which everyone can recite(and also the pañcākṣarī in a form where everyone can uncontroversially recount it-context for this last bit is that apparently some āgamas recommend adding either the praṇava or Śākta praṇava to the pañcākṣarī for vīrya janana of the mantra,and what is to be added and allowed to whom added,or whether it really needs to be is a matter to be best learned from paramparā and is upto one’s own guru=one’s own paramparā is the final pramāṇa in these matters).

The sage Kālabhīti’the son of Māṃṭi and his wife Citralekhā who gained this epithet because he refused to come out of his mothers womb due to the fear of Kāla and took birth only after the persuation of Śiva and who became a Pāśupata and did lakhs of japas near Stambhatīrtha(Khambat) and under a Bilva tree. The subsequent description of what happened will be very interesting for any sādhaka:

nivṛtto nādidūre’tha vilvavṛkṣa dadarśa saḥ।
dṛṣṭvā taṃ tasya cādhastāllakṣamekaṃjajapā saḥ॥
japastasya viprasya indriyānī layaṃ yayuḥ।
kevalaṃparamānandasvarūpo’sāvabhūtkṣaṇāt॥

His own recollection of his mental state

nāyaṃ mama mahānando vārānasyām na naimiṣe।
na prabhāse na kedāre na cāpyamarakaṇṭake॥

nirvikārānisvacchāni gaṅgābhāṃsīvakhānime॥
bhūteṣu paramāprītistrijagaddyotate sphuṭaṃ।
dharmamekaṃ paraṃ mahyaṃ cetaścāpyavagacchati॥

After this follows an exchange by an unknown stranger who comes to test the sage Kālabhīti on the ritual purity of his observances and after that’a liṅga manifested from under the bilva tree and he sings the stotra which contains the essence of the 5 face mantras/brahma mantras of Śiva’the Tryāmbaka mantra and the holy pañcākṣara. Mahādeva then appears from the just appeared liṅga and then states that he had filled the lake whose waters the sage had initially refused to drink and he was the same one who had appeared in the form of a man with unknown antecedents and blesser the reciter of this hymn with the fruit of reciting these seven mantras. That place became sacred as the temple of Mahākāla on the bank of the lake Mādalā.

Now I am listing the stotra along with the phalaśruti(explanations are in normal brackets and are obviously not to be recited,just for understanding). Ātmaka=of the nature of,for those whose Sanskrit is poor. Anyone who has not learned the corresponding vaidika mantras from the mouth of a guru(especially the brahma mantras and the tryambaka mantra) can recite the stotra or corresponding ślokas and get the benefit of the mantra.

[Kālabhīti uvāca]
pāpasya kālaṃ bhavapaṅkapālaṃ kalākalaṁ kālamārgasya kālam।
devaṃ mahākālamahaṃ prapadye śrīkālakaṇṭharūpaṃ bhavakālarūpam॥
īśānavaktraṃ praṇamāmi tvāhaṃ stauti śrutiḥ sarvavidyeśvarastvaṃ।
bhūteśvarastvaṃ prapitā mahastvaṃ tasmai namaste’stu maheśvarāya॥ (Īśāna vaktramantrātmaka śloka)
yaṃ stauti vedastamahaṃ prapadye tatpuruṣasaṃjñaṃ śaraṇaṃ dvitīyam।
tvāṃ vidmahe tacca nastvaṃ pradehi śrīrudra devadevaśa namonamaste॥ (Tatpuruṣa vaktramantrātmaka śloka)
aghoravaktraṃ tritayaṃ prapadye atharvajuṣṭaṃ tava rūpakāṇi।
aghoraghorāṇi ca ghoraghorāṇyahaṃ sadā naumi bhūtāni tubhyam॥ (Aghora vaktramantrātmaka śloka)
caturthavaktraṃ ca sadā prapadye sadyobhijātāya namonamaste।
bhavebhavenādibhavo bhavasva bhavodbhavo māṃ śiva tatratatra॥ (Sadyojāta vaktramantrātmaka śloka)
namo’stu te vāmadevāya jyeṣṭharudrāya kālāya kalāvikariṇe।
balaṃkarāyāpi balapramāthine bhūtāni haṃtre ca manonmanāya॥ (Vāmadeva vaktramantrātmaka śloka)
triyaṃbakaṃ tvāṃ ca yajāmahe vayaṃ supuṇyagandhaiḥ śivapuṣṭivardhanam।
urvārukaṃ pakvamivograbaṃdhanādrakṣasva māṃ tryaṃbakaṃ mṛtyumārgāt॥ (Tryambaka mantrātmaka śloka)
ṣaḍakṣaraṃ mantravaraṃ taveśa japaṃti ye munayo vītarāgāḥ।
teṣāṃ prasanno’si japāmahe tvoṃkārapūrvaṃ ca namaḥ śivāya॥ (Oṃkārayukta śivapañcākṣaramantrātmaka śloka)

phalaśruti

[Mahādeva uvāca]
saptamantrarahasyaṃ ca yatkṛtaṃ stavataṃ mama।
anena paṭhyamānena saptamantraphalaṃ labhet॥

The stotra is presented below with Devanagari:

[कालभीति उवाच]
पापस्य कालं भवपङ्कपालं कलाकलं कालमार्गस्य कालम्।
देवं महाकालमहं प्रपद्ये श्रीकालकण्ठरूपं भवकालरूपम्॥
ईशानवक्त्रं प्रणमामि त्वाहं स्तौति श्रुतिः सर्वविद्येश्वरस्त्वं।
भूतेश्वरस्त्वं प्रपिता महस्त्वं तस्मै नमस्तेऽस्तु महेश्वराय॥ (ईशान वक्त्रमन्त्रात्मक श्लोक)
यं स्तौति वेदस्तमहं प्रपद्ये तत्पुरुषसंज्ञं शरणं द्वितीयम्।
त्वां विद्महे तच्च नस्त्वं प्रदेहि श्रीरुद्र देवदेवश नमोनमस्ते॥ (तत्पुरुष वक्त्रमन्त्रात्मक श्लोक)
अघोरवक्त्रं त्रितयं प्रपद्ये अथर्वजुष्टं तव रूपकाणि।
अघोरघोराणि च घोरघोराण्यहं सदा नौमि भूतानि तुभ्यम्॥ (अघोर वक्त्रमन्त्रात्मक श्लोक)
चतुर्थवक्त्रं च सदा प्रपद्ये सद्योभिजाताय नमोनमस्ते।
भवेभवेनादिभवो भवस्व भवोद्भवो मां शिव तत्रतत्र॥ (सद्योजात वक्त्रमन्त्रात्मक श्लोक)
नमोऽस्तु ते वामदेवाय ज्येष्ठरुद्राय कालाय कलाविकरिणे।
बलंकरायापि बलप्रमाथिने भूतानि हंत्रे च मनोन्मनाय॥ (वामदेव वक्त्रमन्त्रात्मक श्लोक)
त्रियंबकं त्वां च यजामहे वयं सुपुण्यगन्धैः शिवपुष्टिवर्धनम्।
उर्वारुकं पक्वमिवोग्रबंधनाद्रक्षस्व मां त्र्यंबकं मृत्युमार्गात्॥ (त्र्यम्बक मन्त्रात्मक श्लोक)
षडक्षरं मन्त्रवरं तवेश जपंति ये मुनयो वीतरागाः।
तेषां प्रसन्नोऽसि जपामहे तम् त्वोंकारपूर्वम् च नमः शिवाय॥ (ॐकारयुक्त शिवपञ्चाक्षरमन्त्रात्मक श्लोक)

[महादेव उवाच]
सप्तमन्त्ररहस्यं च यत्कृतं स्तवतं मम।
अनेन पठ्यमानेन सप्तमन्त्रफलं लभेत्॥

This Stambha tīrtha is currently located at Vasad,Gujarat with attempted revivers also.

A brief investigation about the views and role of Raghunandana and Ānandabhaṭṭa on the existence of Kṣatriyas and Vaiśyas in the Kali Yuga

Warning note:This post is not intended to argue against varṇāśrama,but is meant as a preliminary inquiry into the how people viewed themselves in an idealized hierarchical setup.

Anandabhatta presented the Ballālacarita to the influential Kayastha landlord of Nabadwip (navadvīpādhipati) Buddhimanta Khan in 1510 CE. In the 23rd chapter of the second part of the Ballālacarita he is clearly aware of various lines with well recognized kṣatriya and vaiṣya status that are clearly lines of the recent Kaliyuga and not some pre-Mahapadma-Nanda or pre-Paraśurāma era.(some notable kṣatriya lines of unambiguously this era that he names seems to be: Mauryas,Chauhans,Paramaras,Chalukyas,Silharas,etc). He lists the kṣatriya lines as Sūryavaṃśin,Candravamśin,descendants of Kadru and Vinātā and from Prithu. He also names a Candravamśi line of vaiśyas and gives a partial contemporary list of famous vaiśya communities before scathingly mentioning the suvarṇa-vāniks,who were reduced to śudra status by Ballālasena in the course of their conflict with him.
Raghunandana is born in 1510 CE with his literary activity centred in Nabadwip(and presumably patronized by the same influential Kayastha landlords’ line) and lived uptil 1580(using Kane’s dating at the time). Given the changing political scenario at that time(Bengal coming under Mughal rule) it is more likely he recieved local Kayastha landlord patronage(which was influential and powerful enough to integrate even Rajputs from outside Bengal into it:The case of Purandar Basu Khan integrating the Rajput chieftains Surasimha and Rudrasimha into the Kayastha samaj of Western Bengal(Dakshin Rarh)) rather than needing to Muslim patronage. He(Raghunandana) likely did not have access to the same resources as Anandabhatta and thus stated,extrapolating from what he saw around him in his specific region of Bengal that there were no varṇas except brāhmaṇas and śudras (and he extrapolates this situation backward to being in vogue since the time of Mahāpadma Nanda the son of Mahānandin). I do not have enough data to speculate on why he did not have more data about jātis of other regions and their statuses or the social setups of other prāntas. I am reproducing his quotation from Kane’s work below(from the Śuddhitattva).

A brief vidhi for the Saṃkaṣṭa caturthī vrata(especially Māgha,but applicable to all of them)

Homage to Śrī Dakṣiṇāmūrti!

The merits of even performing it accidentally,as uttered by Brahmā to Kṛtavīrya(Kārtivīryārjunā’s father) from the 59th adhyaya of the Gaṇeśa Purāṇa(Chaukhamba edition)(60th chapter in the edition of Motilal Bansaridass)

sāmanāma’bhavatpūrvaṃ tatraiva nagare’ntyajaḥ।duṣkarmā’titarāṃ yasya darṣanaṃ puṇyanāśakṛt॥
ekadā tena vipraśca lobhena pathi ghātitāḥ।dvādaśa brāhmaṇāḥ śāntāstyaktāstena guhāntare॥
sarvaṃ tadīyamādāya niśi svagṛhamāgataḥ।māghakṛṣṇacaturthyā sa udaye śaśino nṛpa॥
gaṇeṣeti gaṇeṣeti putramāhūya satvaram। alabdhānnajalastena sahaiva bubhuje mudā॥
kālena cāntyajaścāsau pāncatvagamanniśi।candrodaye caturthyaṃ tu kṛṣnāyāmeva bhūbuja॥
ajñānakṛtasaṃkaṣṭacaturthīvratasaṃbhavāt।pūnyādvaināyakaṃ dhāma jagāma sukhadaṃ tu saḥ॥
vimānavaramārūḍho vījyamāno’psaro gaṇaiḥ।vaimānikaiḥ stūyamāno divyapuṣpairathārcitaḥ॥
tenaiva puṇyaśeṣeṇa kṛtavīryābhidho nṛpa।tava putraḥ samāpede’putratvamadhunā bhuvi॥

सामनामऽभवत्पूर्वं तत्रैव नगरेऽन्त्यजः।दुष्कर्माऽतितरां यस्य दर्षनं पुण्यनाशकृत्॥
एकदा तेन विप्रश्च लोभेन पथि घातिताः।द्वादश ब्राह्मणाः शान्तास्त्यक्तास्तेन गुहान्तरे॥
सर्वं तदीयमादाय निशि स्वगृहमागतः।माघकृष्णचतुर्थ्या स उदये शशिनो नृप॥
गणेषेति गणेषेति पुत्रमाहूय सत्वरम्। अलब्धान्नजलस्तेन सहैव बुभुजे मुदा॥
कालेन चान्त्यजश्चासौ पान्चत्वगमन्निशि।चन्द्रोदये चतुर्थ्यं तु कृष्नायामेव भूबुज॥
अज्ञानकृतसंकष्टचतुर्थीव्रतसंभवात्।पून्याद्वैनायकं धाम जगाम सुखदं तु सः॥
विमानवरमारूढो वीज्यमानोऽप्सरो गणैः।वैमानिकैः स्तूयमानो दिव्यपुष्पैरथार्चितः॥
तेनैव पुण्यशेषेण कृतवीर्याभिधो नृप।तव पुत्रः समापेदेऽपुत्रत्वमधुना भुवि॥

The story summarized is that Kṛtavīrya’s son Kārttivīrya was an outcaste called Sāma who was so evil that seeing him would obliterate all of one’s puṇya. He once slew 12 brahmins on the road and left them in a cave. After he had taken their belongings he returned to his house on the dark fortnight of the Māgha month and called his son with the words ‘Gaṇeśa,Gaṇeśa’ and ate happily with him since he had not eaten water or food. The merit produced by inadvertently observing this vow resulted in his going to Gaṇapati’s abode in a divine vehicle and being honoured by celestial flowers.

Brahmā ̍s brief description of the saṃkaṣṭacaturthīvrata of Māgha

śubhe muhurtē candre ca kuryātprārambhasya ha। dantadhāvanapūrvāṇi snānani caikaviṃśatim॥
kurvanti nityakarmāṇi japenmantraṃ tataḥ paraṃ।nirāhāro bhavenmaunī paranindavivarjitaḥ॥
duṣṭakarma ca tāmbulaṃ varjayenniyameva cā।varjayejjalapānaṃ ca paradrohaṃ ca paiśunaṃ॥
tilāmalakakalkena dinānte snānamācaret।ekākṣaraṃ ṣaḍarṇaṃ vā japedvā vaidikaṃ manum॥
gaṇeṣaprītaye tasya nāmamantraṃ yathāvidhi।dhyāyet sthireṇa manasā devadevaṃ gajānanam॥
muhūrtamātreṇa tataḥ pūjayedgaṇanāyakaṃ। upacāraiḥ ṣoḍaśabhirnaivedyairvividhairapi॥
śaṣkulī modakāpūpa-laḍḍūkairvatakairapi। pāyasairvividhairannairvyañjanairlahyachoṣyakaiḥ॥
phalairnānāvidhaiḥ pūgatāmbūlairdakṣiṇadibhiḥ। ekaviṃṣati durvābhirdīpaiśca kusumairapi॥
candrodaye’rghyadānena tithaye mantrapūrvakaṃ।gajānanāya paścāttu candrāya ca tataḥ param॥
nivedya pūjanaṃ natvā kṣamāpya ca tataḥ punaḥ।brāhmaṇabhojayedbhaktyā śaktyā vā caikaviṃśatim॥
daśa dvādaśa va’śakto dakṣiṇābhiḥ sutoṣayet। kathāṃ śrutvā tataḥ samyaksvayaṃ bhuñjita vāgyataḥ॥
gītavāditraghoṣeṇa śeṣāṃ rātriṃ tato nayet।evaṃ vrataṃ caikavarṣaṃ kṛtaṃ cedyatnano nṛpa॥
sarvapāpakṣayāttasya bhavitā putra uttamaḥ।anyaṃ vā cintayetkāmaṃ yaṃ yaṃ taṃ prāpnuyānnaraḥ॥
sarvasaṃkaṭanāśaḥ syāt paracakrād bhayaṃ na hi।śamīmūle japaṃstiṣṭhannupavāsaparāyaṇaḥ॥
ācandrodayaparyantaṃ vratametatsamācaret।andho mūko jaḍaḥ paṅgustadīpsitamavāpnuyāt॥
dāraṇ putrān dhanaṃ rājyaṃ labhate nātra saṃśayaḥ।śrāvaṇādiṣu māseṣu ghṛtalaḍḍavādikaṃ pṛthak॥
āśvine copavāsaṃ ca kārtikaṃ daghapānakam। mārgaśirṣe nirāhāraṃ pauṣe gomutrapānakam॥
tilāṃṣca bhakṣayenmāghe phālgune ghṛtaśarkarām।caitramāse pañcagavya vaiśākhe śatapatrikām॥
ghṛtasya bhojane jyeṣṭhe āṣāḍhe madhubhakṣaṇam।

शुभे मुहुर्ते चन्द्रे च कुर्यात्प्रारम्भस्य ह। दन्तधावनपूर्वाणि स्नाननि चैकविंशतिम्॥
कुर्वन्ति नित्यकर्माणि जपेन्मन्त्रं ततः परं।निराहारो भवेन्मौनी परनिन्दविवर्जितः॥
दुष्टकर्म च ताम्बुलं वर्जयेन्नियमेव चा।वर्जयेज्जलपानं च परद्रोहं च पैशुनं॥
तिलामलककल्केन दिनान्ते स्नानमाचरेत्।एकाक्षरं षडर्णं वा जपेद्वा वैदिकं मनुम्॥
गणेषप्रीतये तस्य नाममन्त्रं यथाविधि।ध्यायेत् स्थिरेण मनसा देवदेवं गजाननम्॥
मुहूर्तमात्रेण ततः पूजयेद्गणनायकं। उपचारैः षोडशभिर्नैवेद्यैर्विविधैरपि॥
शष्कुली मोदकापूप-लड्डूकैर्वतकैरपि। पायसैर्विविधैरन्नैर्व्यञ्जनैर्लह्यछोष्यकैः॥
फलैर्नानाविधैः पूगताम्बूलैर्दक्षिणदिभिः। एकविंषति दुर्वाभिर्दीपैश्च कुसुमैरपि॥
चन्द्रोदयेऽर्घ्यदानेन तिथये मन्त्रपूर्वकं।गजाननाय पश्चात्तु चन्द्राय च ततः परम्॥
निवेद्य पूजनं नत्वा क्षमाप्य च ततः पुनः।ब्राह्मणभोजयेद्भक्त्या शक्त्या वा चैकविंशतिम्॥
दश द्वादश वऽशक्तो दक्षिणाभिः सुतोषयेत्। कथां श्रुत्वा ततः सम्यक्स्वयं भुञ्जित वाग्यतः॥
गीतवादित्रघोषेण शेषां रात्रिं ततो नयेत्।एवं व्रतं चैकवर्षं कृतं चेद्यत्ननो नृप॥
सर्वपापक्षयात्तस्य भविता पुत्र उत्तमः।अन्यं वा चिन्तयेत्कामं यं यं तं प्राप्नुयान्नरः॥
सर्वसंकटनाशः स्यात् परचक्राद् भयं न हि।शमीमूले जपंस्तिष्ठन्नुपवासपरायणः॥
आचन्द्रोदयपर्यन्तं व्रतमेतत्समाचरेत्।अन्धो मूको जडः पङ्गुस्तदीप्सितमवाप्नुयात्॥
दारण् पुत्रान् धनं राज्यं लभते नात्र संशयः।श्रावणादिषु मासेषु घृतलड्डवादिकं पृथक्॥
आश्विने चोपवासं च कार्तिकं दघपानकम्। मार्गशिर्षे निराहारं पौषे गोमुत्रपानकम्॥
तिलांष्च भक्षयेन्माघे फाल्गुने घृतशर्कराम्।चैत्रमासे पञ्चगव्य वैशाखे शतपत्रिकाम्॥
घृतस्य भोजने ज्येष्ठे आषाढे मधुभक्षणम्।



A summarization of the above verses(please correct me for any omissions in the comments):One should begin this vrata in an auspicious muhurta[of the dark fornight of Māgha’s caturthī tithi and especially on a Tuesday]. After cleaning one’s teeth and washing 21 times,one does his nityakarmas and recite the mantra after that. One gives up offensive activities and eating tāmbula and enemity with others and backbiting and drinking water. At the end of the day,one bathes in a mixture of seasamum(til) oil and amla oil. and one recites either a single syllabled mantra,his six syllabled mantra or his name itself(which in itself is a mantra)[like ‘gajānana’].Then one stills one’s mind and meditates on the God of Gods,Gajānana. He is then worshipped for a muhūrta with sixteen upācāras and a large variety of edibles,which of course includes modaks,laddoos and a lot of foods,fruits,arecanuts,betel,dakṣiṇā(honourarium),lamps,21 pieces of durvā grass(bermuda grass) and flowers. Beginning with a mantra at moonrise and after offering worship to Ganapati and the moon,one asks forgiveness and feed 21 brahmins,but if one cannot do that,one should offer a honourarium to 10 or 12 brahmins to their satisfaction. One shold listen to tales of Ganesha one should feed oneself appropriately in a silent manner,after which one passes the rest of the night in singing and music. Oh king,if this vow is performed dilligently for a year a man will have an excellent son as all his evils will be destroyed or any of his other desires will be fulfilled. All his difficulties will be removed and he won’t be scared of an enemy army. Standing at the base of a shami tree,engaged in fasting and japa,if a blind,dumb,stupid or a lame man performs this vow from the rising of the moon till its disappearance,he will get a kingdom,wealth,sons and wives. In the month of Śrāvaṇa,one should eat ghee laddoos,curds(dadhi) in Bhādrapada,fasting in Āśvina,milk in Kārtika,fasting in Mārgaśirṣa(nirāhāra),tila(seasamum) in Māgha,cow urine in Pauśa,ghee and sugar/gur(?) in Phālguna,pañcagavya in Caitra,and śatapatrikā in Vaiśākha,ghee in Jyeṣṭha and honey in Āṣāḍha.[and one is then successful]

I am now providing the relevant pūjā mantras(paurāṇika and pratikās of the puruṣasukta mantras) and ritual instructions as laid down in the 69th adhyaya of the Gaṇeśa Purāṇas upāsanākhaṇda(70th chapter in the MLBD edition)

auṣadhībhiḥ shuklatilairdivā snāyat prasannadhīḥ।
saṃkalpaṃ kārayet samyag dhyātvā devaṃ gajānanam।gaṇeṣaṃ pūjayed bhaktyā mantrarāgamasaṃbhavaiḥ॥

dhyānam:
ekadanaṃ mahākāyaṃ taptakāñcanasannibham।
lambodaraṃ viśālākṣaṃ jvalatpāvakalocanaṃ॥
ākhupṛṣṭhasamārūḍham cāmarairvījitaṃ gaṇaiḥ।
śeṣayajñopavītaṃ ca cintayet taṃ gajānanam॥ [Basically,make Him golden,big bellied,with large fiery eyes and riding a mouse and fanned by cāmaras and having Śeṣa the serpent as a sacred thread. Would personally suggest the āyudha configuration of Ekākṣara gaṇapati here personally as is metioned in the sindhurābhām… dhyāna of the Śāradātīlaka]

āvāhanam

āgaccha devadeveśa saṃkaṭātmā nivāraya।
yāvadvrataṃ samāpyeta tāvattvaṃ sannidhau bhava॥(athavā sahasrashīrṣetyāvāhanam)

āsanaṃ
gaṇādhīṣa namaste’stu sarvasiddhipradāyaka।
āsanaṃgṛhyatām deva saṃkaṭanmāṃ nivāraya॥(puruṣa eva āsanaṃ)

pādyaṃ
umāputra namaste’stu namaste modakaprīya।
pādyaṃ gṛhāṇa deveśa saṃkaṭaṃ me nivāraya॥(etāvānasya…pādyaṃ)

arghyaṃ
lambodaraṃ namaste’stu ratnayuktam phalānvitaṃ।
arghyaṃ gṛhāṇa deveśa saṃkatām me nivāraya॥(tripādurdhva…ityarghyam)

ācamanīyaṃ
gaṇgādi sarvatīrthebhyaḥ āhṛtaṃ toyamuttamaṃ।
gṛhāṇācamanīyārthaṃ saṃkaṭaṃ me nivāraya॥(tato virāḍ/tasmād virāḍ…ācamanīyam)

pañcāmṛtasnānaṃ
payo dadhi ghṛtaṃ caiva śarkarāmadhusaṃyutam।
pañcāmṛtaṃ gṛhānodaṃ saṃkataṃ me nivāraya॥(pañcanadyaḥ…iti pañcāmṛtam)

snānaṃ
narmadā candrabhāgā ca gaṇgāsaṃgamajairjalaiḥ।
snāpito’si mayā bhaktyā saṃkaṭam me nivāraya॥(tasmātyajñāt sarvahuta/yat puruṣeṇa … iti snānam)

vastram
ibhavaktra namastubhaṃ gṛhāṇa parameśvara।
vastrayugmaṃ gaṇādhyakṣa saṃkaṭaṃ me nivāraya॥(tasmātyajñāt sarvahuta/taṃ yajñam … iti vastram)

yajñopavītam
vināyaka namastubhyaṃ namaḥ paraṣudhāriṇe।
upavītaṃ gṛhānedaṃ saṃkataṃ me nivāraya॥(tasmādaśvā…iti yajñopavītam)

gandham
īśaputra namastubhyaṃ namo mūṣakavāhana।
candanaṃ gṛhyatāṃ deva saṃkaṭaṃ me nivāraya॥(taṃ yajñam…iti candanaṃ)

akṣatāḥ
ghṛtakuṅkumasaṃyuktāstaṇḍulaḥ sumanoharāḥ।
akṣatāstenamastubhyaṃ/’rpitādeva saṃkatām me nivāraya॥

puṣpāni
campakaṃ mallikā dūrvā puṣpajātiranekaśaḥ।
gṛhāṇa tvaṃ gaṇādhyakṣa saṃkatāṃ me nivāraya॥(yatpuruṣam/tasmādaśva…iti puṣpam)

dhūpaṃ
lambodara mahākāya dhūmraketo suvāsitam।
dhūpaṃ gṛhāna deveśa saṃkaṭaṃ me nivāraya॥(brāhmaṇo’sya/yatpuruṣam…dhūpam)

dīpaṃ
vighnāndhakārasaṃhāra-kāraka tridaśādhipa।
dīpaṃ gṛhāṇa deveśa saṃkaṭaṃ me nivāraya॥(candramā manaso/brāhmaṇo’sya…dīpam)

naivedyam
modakāpūpalaḍḍūkapāyasaṃ śarkarānvitam।
pakvānnaṃ saghṛtaṃ deva naivedyaṃ pratigṛhyatām॥(nābhyā āsīt/candramā manasa….iti naivedyam)

phalaṃ
nārikelaphalaṃ drākṣāṃ rasālaṃ daḍimaṃ śubhaṃ।
phalaṃ gṛhāṇa deveśa saṃkaṭānme nivāraya॥(may or may not include nābhyā āsīt…iti phalaṃ)

tāmbulaṃ
kramakailalavaṇgādi nāgavallīdalāni ca।
tāmbulaṃ gṛhyatām deva saṃkaṭaṃ me vināśaya॥(yatpuruṣa…[may or may not be included] iti tāmbulam)

dakṣiṇā
sarvaprītikaraṃ deva hiraṇyaṃ sarvasiddhidaṃ।
dakṣiṇārthaṃ gṛhānedaṃ saṃkata me vināśaya॥(saptāsyānniti dakṣiṇām)

औषधीभिः स्हुक्लतिलैर्दिवा स्नायत् प्रसन्नधीः।
संकल्पं कारयेत् सम्यग् ध्यात्वा देवं गजाननम्।गणेषं पूजयेद् भक्त्या मन्त्ररागमसंभवैः॥

ध्यानम्:
एकदनं महाकायं तप्तकाञ्चनसन्निभम्।
लम्बोदरं विशालाक्षं ज्वलत्पावकलोचनं॥
आखुपृष्ठसमारूढम् चामरैर्वीजितं गणैः।
शेषयज्ञोपवीतं च चिन्तयेत् तं गजाननम्॥

आवाहनम्

आगच्छ देवदेवेश संकटात्मा निवारय।
यावद्व्रतं समाप्येत तावत्त्वं सन्निधौ भव॥(अथवा सहस्रस्हीर्षेत्यावाहनम्)

आसनं
गणाधीष नमस्ते’स्तु सर्वसिद्धिप्रदायक।
आसनंगृह्यताम् देव संकटन्मां निवारय॥(पुरुष एव… आसनं)

पाद्यं
उमापुत्र नमस्ते’स्तु नमस्ते मोदकप्रीय।
पाद्यं गृहाण देवेश संकटं मे निवारय॥(एतावानस्य…पाद्यं)

अर्घ्यं
लम्बोदरं नमस्ते’स्तु रत्नयुक्तम् फलान्वितं।
अर्घ्यं गृहाण देवेश संकताम् मे निवारय॥(त्रिपादुर्ध्व…इत्यर्घ्यम्)

आचमनीयं
गण्गादि सर्वतीर्थेभ्यः आहृतं तोयमुत्तमं।
गृहाणाचमनीयार्थं संकटं मे निवारय॥(ततो विराड्/तस्माद् विराड्…आचमनीयम्)

पञ्चामृतस्नानं
पयो दधि घृतं चैव शर्करामधुसंयुतम्।
पञ्चामृतं गृहानोदं संकतं मे निवारय॥(पञ्चनद्यः…इति पञ्चामृतम्)

स्नानं
नर्मदा चन्द्रभागा च गण्गासंगमजैर्जलैः।
स्नापितो’सि मया भक्त्या संकटम् मे निवारय॥(तस्मात्यज्ञात् सर्वहुत/यत् पुरुषेण … इति स्नानम्)

वस्त्रम्
इभवक्त्र नमस्तुभं गृहाण परमेश्वर।
वस्त्रयुग्मं गणाध्यक्ष संकटं मे निवारय॥(तस्मात्यज्ञात् सर्वहुत/तं यज्ञम् … इति वस्त्रम्)

यज्ञोपवीतम्
विनायक नमस्तुभ्यं नमः परषुधारिणे।
उपवीतं गृहानेदं संकतं मे निवारय॥(तस्मादश्वा…इति यज्ञोपवीतम्)

गन्धम्
ईशपुत्र नमस्तुभ्यं नमो मूषकवाहन।
चन्दनं गृह्यतां देव संकटं मे निवारय॥(तं यज्ञम्…इति चन्दनं)

अक्षताः
घृतकुङ्कुमसंयुक्तास्तण्डुलः सुमनोहराः।
अक्षतास्तेनमस्तुभ्यं/’र्पितादेव संकताम् मे निवारय॥

पुष्पानि
चम्पकं मल्लिका दूर्वा पुष्पजातिरनेकशः।
गृहाण त्वं गणाध्यक्ष संकतां मे निवारय॥(यत्पुरुषम्/तस्मादश्व…इति पुष्पम्)

धूपं
लम्बोदर महाकाय धूम्रकेतो सुवासितम्।
धूपं गृहान देवेश संकटं मे निवारय॥(ब्राह्मणो’स्य/यत्पुरुषम्…धूपम्)

दीपं
विघ्नान्धकारसंहार-कारक त्रिदशाधिप।
दीपं गृहाण देवेश संकटं मे निवारय॥(चन्द्रमा मनसो/ब्राह्मणो’स्य…दीपम्)

नैवेद्यम्
मोदकापूपलड्डूकपायसं शर्करान्वितम्।
पक्वान्नं सघृतं देव नैवेद्यं प्रतिगृह्यताम्॥(नाभ्या आसीत्/चन्द्रमा मनस….इति नैवेद्यम्)

फलं
नारिकेलफलं द्राक्षां रसालं दडिमं शुभं।
फलं गृहाण देवेश संकटान्मे निवारय॥(मय् ओर् मय् नोत् इन्च्लुदे नाभ्या आसीत्…इति फलं)

ताम्बुलं
क्रमकैललवण्गादि नागवल्लीदलानि च।
ताम्बुलं गृह्यताम् देव संकटं मे विनाशय॥(यत्पुरुष…[may or may not be included] इति ताम्बुलम्)

दक्षिणा
सर्वप्रीतिकरं देव हिरण्यं सर्वसिद्धिदं।
दक्षिणार्थं गृहानेदं संकत मे विनाशय॥(सप्तास्यान्निति दक्षिणाम्)



Picking up 21 blades of dūrvā grass one worships Him then thus

gaṇādhipāya namaḥ।umāputrāya namaḥ।aghanāṣanāya namaḥ।ekadantāya namaḥ।ibhavaktrāya namaḥ।mūṣakavāhanāya namaḥ।vināyakāya namaḥ।īśaputrāya namaḥ।sarvasiddhipradāya namaḥ।lambodarāya namaḥ।vakratuṇḍāya namaḥ।modakapriyāya namaḥ।vighnavidhvaṃsakartre namaḥ।viśvavandyāya namaḥ।amareśāya namaḥ।gajakarṇāya namaḥ।nāgayajñopavītine namaḥ।bhālacandrāya namaḥ।paraṣudhāriṇe namaḥ।vighnādhipāya namaḥ।vidyāpradāya namaḥ।

गणाधिपाय नमः।उमापुत्राय नमः।अघनाषनाय नमः।एकदन्ताय नमः।इभवक्त्राय नमः।मूषकवाहनाय नमः।विनायकाय नमः।ईशपुत्राय नमः।सर्वसिद्धिप्रदाय नमः।लम्बोदराय नमः।वक्रतुण्डाय नमः।मोदकप्रियाय नमः।विघ्नविध्वंसकर्त्रे नमः।विश्ववन्द्याय नमः।अमरेशाय नमः।गजकर्णाय नमः।नागयज्ञोपवीतिने नमः।भालचन्द्राय नमः।परषुधारिणे नमः।विघ्नाधिपाय नमः।विद्याप्रदाय नमः।

nīrājanam
karpūrānalasaṃyuktamaśeṣāghaughanāśanam।
nīrājanaṃ gṛhāṇeśa saṃkaṭātmā vimocaya॥

puṣpāñjalī
campakāśoka-bakula-pārijātabhavaiḥ śubhaiḥ।
puṣpāṇjalīṃ gṛhāṇemāṃ saṃkaṭātmaṃ vimocaya॥

stuti
tvameva viśvaṃ sṛjasībhavaktra tvameva viśvaṃ paripāsi deva।
tvameva viśvaṃ harase’khileśa tvameva viṣvātmaka āvibhāsi॥

namaskāra
namāmi devaṃ gaṇanāthamīśaṃ vighneṣvaraṃ vighnavināṣadakṣam।
bhaktārtihaṃ/bhakti bhaktavimokṣadakṣaṃ vidyāpradaṃ vedavidhānamādya॥

नीराजनम्
कर्पूरानलसंयुक्तमशेषाघौघनाशनम्।
नीराजनं गृहाणेश संकटात्मा विमोचय॥

पुष्पाञ्जली
चम्पकाशोक-बकुल-पारिजातभवैः शुभैः।
पुष्पाण्जलीं गृहाणेमां संकटात्मं विमोचय॥

स्तुति
त्वमेव विश्वं सृजसीभवक्त्र त्वमेव विश्वं परिपासि देव।
त्वमेव विश्वं हरसे’खिलेश त्वमेव विष्वात्मक आविभासि॥

नमस्कार
नमामि देवं गणनाथमीशं विघ्नेष्वरं विघ्नविनाषदक्षम्।
भक्तार्तिहं/भक्ति भक्तविमोक्षदक्षं विद्याप्रदं वेदविधानमाद्य॥


After this 21 pradakṣiṇās are done.

prārthanā

ye tvāmasampūjya gaṇeśa nūnaṃ vāñchanti mūḍā vihitārthasiddhim।
ta eva naṣṭā niyataṃ hi loke jñāto mayā te sakalā prabhāvaḥ॥

प्रार्थना

ये त्वामसम्पूज्य गणेश नूनं वाञ्छन्ति मूडा विहितार्थसिद्धिम्।
त एव नष्टा नियतं हि लोके ज्ञातो मया ते सकला प्रभावः॥

Gift of sweetmeats(vāyanadāna/वायनदान) to guru
ācāryastvaṃ dvijādhyakṣa sarvasiddhipradāyaka।
vāyanaṃ gṛhyataṃ brahman saṃkaṭtānmām nivāraya॥

आचार्यस्त्वं द्विजाध्यक्ष सर्वसिद्धिप्रदायक।
वायनं गृह्यतं ब्रह्मन् संकट्तान्माम् निवारय॥

Viśeṣārghyam
phalapuṣpākṣatairyuktaṃ jalaṃ te dakṣiṇanvitaṃ।
viśeṣārghyaṃ mayā dattaṃ saṃkaṭānmāṃ nivāraya॥

विशेषार्घ्यम्
फलपुष्पाक्षतैर्युक्तं जलं ते दक्षिणन्वितं।
विशेषार्घ्यं मया दत्तं संकटान्मां निवारय॥

Worship is concluded with: Oṃ namo heramba madamodita mama saṃkataṃ nivāraya svāhā।/ॐ नमो हेरम्ब मदमोदित मम संकतं निवारय स्वाहा।

Then the dikpālas are worshipped beginning from Indra.

oṃ lāṃ indrāya devādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।vajrāya namaḥ।
oṃ rāṃ agnaye tejodhipataye sāyudhāya savāhanāya saparivārāya namaḥ।śaktaye namaḥ।
oṃ yāṃ yamāya pretādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।daṇḍāya namaḥ।
oṃ kṣāṃ nirṛtaye rakṣodhipataye sāyudhāya savāhanāya saparivārāya namaḥ।khaḍgāya namaḥ।
oṃ vāṃ varuṇāya jalādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।pāśāya namaḥ।
oṃ yāṃ vāyave prāṇādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।aṅkuśāya namaḥ।
oṃ sāṃ somāya tārādhipatayesāyudhāya savāhanāya saparivārāya namaḥ।gadāya namaḥ।
oṃ hāṃ īśānāya gaṇādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।śūlāya namaḥ।
oṃ āṃ brahmaṇe prajādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।padmāya namaḥ।
oṃ hrīṃ anantāya nāgādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।cakrāya namaḥ।

ॐ लां इन्द्राय देवाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।वज्राय नमः।
ॐ रां अग्नये तेजोधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।शक्तये नमः।
ॐ यां यमाय प्रेताधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।दण्डाय नमः।
ॐ क्षां निरृतये रक्षोधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।खड्गाय नमः।
ॐ वां वरुणाय जलाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।पाशाय नमः।
ॐ यां वायवे प्राणाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।अङ्कुशाय नमः।
ॐ सां सोमाय ताराधिपतयेसायुधाय सवाहनाय सपरिवाराय नमः।गदाय नमः।
ॐ हां ईशानाय गणाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।शूलाय नमः।
ॐ आं ब्रह्मणे प्रजाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।पद्माय नमः।
ॐ ह्रीं अनन्ताय नागाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।चक्राय नमः।


Worship with blades of

Durvā grass is done again as follows:

gaṇādhipa namastubhyamumāputrābhayaprada।
ekadantebhavaktreti tatha mūṣakavāhana॥
vināyakeśaputreti sarvasiddhipradāyaka।
lambodara namastubhyaṃ vakratuṇdāghanāśana॥
vighnavidhvaṃsakarteti viśvavandhyamareśvara।
gajavaktra namastubhyaṃ nāgayajṇopavītine॥
bhālacandra namastubhyaṃ namaḥ paraśudhāriṇe।
vighnādhipa namastubhyaṃ sarvavidyāpradāyaka॥

गणाधिप नमस्तुभ्यमुमापुत्राभयप्रद।
एकदन्तेभवक्त्रेति तथ मूषकवाहन॥
विनायकेशपुत्रेति सर्वसिद्धिप्रदायक।
लम्बोदर नमस्तुभ्यं वक्रतुण्दाघनाशन॥
विघ्नविध्वंसकर्तेति विश्ववन्ध्यमरेश्वर।
गजवक्त्र नमस्तुभ्यं नागयज्णोपवीतिने॥
भालचन्द्र नमस्तुभ्यं नमः परशुधारिणे।
विघ्नाधिप नमस्तुभ्यं सर्वविद्याप्रदायक॥

Then one addresses Gajānana thus:

tena tuṣṭo bhavāśu tvaṃ hṛtsthānkāmanprapūraya।
vighnānnāśaya me sarvān duṣṭaṃśca samupasthitān॥

तेन तुष्टो भवाशु त्वं हृत्स्थान्कामन्प्रपूरय।
विघ्नान्नाशय मे सर्वान् दुष्टंश्च समुपस्थितान्॥

Then one does a homa with 108 āhutis .For completion of the vow,or 21 modaks or laddos or vaḍās are offered to the ācārya covered in red vastra to the ācārya and utters

(vāyanadānamantra)

gaṇādhipa namastubhyaṃ sarvasam-kalpasiddhida।
vāyanasya pradānena saṃkaṭātmāṃ nivāraya॥

(वायनदानमन्त्र)

गणाधिप नमस्तुभ्यं सर्वसम्-कल्पसिद्धिद।
वायनस्य प्रदानेन संकटात्मां निवारय॥

Then on listening to this pious narration,one should offer arghya thus:

tithyārghyadānaṃ

tithīnāmuttame devī gaṇeṣapriyavallabhe।
saṃkaṭaṃ hara me devī gṛhānārghyaṃ namo,stu te॥

devāyārghyadānaṃ

lambodara namastubhyaṃ satataṃ modakapriya।
saṃkaṭaṃ hara me deva gṛhānārghyaṃ namo,stu te॥

तिथ्यार्घ्यदानं

तिथीनामुत्तमे देवी गणेषप्रियवल्लभे।
संकटं हर मे देवी गृहानार्घ्यं नमो,स्तु ते॥

देवायार्घ्यदानं

लम्बोदर नमस्तुभ्यं सततं मोदकप्रिय।
संकटं हर मे देव गृहानार्घ्यं नमो,स्तु ते॥

candrāyarghyadānaṃ/चन्द्रायर्घ्यदानं

One offers arghya 7 times to the moon with this mantra

kṣīrodārṇavasambhūta atrigotrasamudbhava।
gṛhānārghyaṃ mayā dattaṃ rohiṇyā sahitaḥ śaśin॥

क्षीरोदार्णवसम्भूत अत्रिगोत्रसमुद्भव।
गृहानार्घ्यं मया दत्तं रोहिण्या सहितः शशिन्॥

One then requests forgiveness from the God and then feeds brahmins and feeds oneself with their leavings(one takes seven morsels). Thus is the method of the vrata.






Unambiguous dhyānas of Viṣṇu with Sarasvatī and Lakṣmī in the Assamese tradition

The dhyānas here are quoted from The Kamarupa School of Dharmashastra by Naliniranjan Sharma. The bolded portions indicate the unambiguous mention of Sarasvatī and Lakṣmī.

First dhyāna(dhyāna mantra of Viṣṇu/Vāsudeva of the Viṣṇujāgara/Gonda Cauphari Sabha) from the paddhati of Shri Nabin Chandra Sharma of Dipila village in Mangaldai

oṃ vāsudeva śuddhasphaṭika saṃkāśaṃ ajānulamvita vanamālopaśobhitaṃ।
pītavastrayugadharaṃ kuṇḍalāṃkṛta karṇāpāniyugalaṃ śrīvatsakaustubhoraskam॥
kirītināṃ yajñopavītinaṃ dakṣiṇakarābhyā mūrdhādhaḥ krameṇadhṛtagadā padmam।
vāmakarābhyāntathaivadhṛta cakra śaṃkhaṃ dakṣiṇa pārṣvasthayā suvarṇavarṇayā lakṣmyā sevyamānaṃ॥
vāmapārśvasthayā śiriṣa varṇayā sarasvatyā sevitaṃ pañcavarṇopeta vanamā ānvitam।

kundakusumābham śrīvatsa vakṣasamaruṇa kaustabhagrīvam॥
pūrvādidalastha saṃkarṣaṇapradyumnāniruddha nārāyaṇa brahmāviṣṇu narasiṃhavarāha sametam।
garuḍadhvajaṃ garuḍādhirūḍhaṃ sūryamaṇḍala candramaṇḍala vahnimaṇḍalopari śītāṣṭadala padmopaviṣṭaṃ॥



evam dhyātvā oṃ namo bhagavate vāsudevāya namaḥ।


Second dhyāna quoted from a paddhati preserved in the Gaudhati University Library

vāsudevaṃ viśuddhasphaṭikaprabhaṃ anavaratasāmavedādi gāyanotphulla mukha kamalaṃ।
pītavastradvaya dharaṃ caturbhujaṃ dakṣiṇordhakaradhṛta kṛṣṇavarṇagadaṃ dakṣiṇādhakaradhṛta śuklapadmam।
vāmordhvakaradhṛta sūryaśatasamaprabha cakraṃ।
vāmādhakaradhṛta pūrṇacandrābhaśaṃkhaṃ।
dakṣiṇa pārśvasthayā suvarṇavarṇayā lakṣmyā sevyamānaṃ।
vāmapārśvasthayā śirīṣa varṇayā sarasvatyāsevyamānam॥

yajñopavītinaṃ pañcavarṇopeta vanamālānvitaṃ।
kundakusumābha śrīvatsa vakṣamaruṇa varṇa kaustubhagrīvaṃ
sauvarṇa kirīṭa kuṇḍalāṃgada kaṃkaṇāṅmgurīya keyuramaṇḍitaṃ।
hṛdi muktāhārānvitam।
pūrvādi dalastha saṃkarṣaṇa pradyumnāniruddha nārāyaṇa brahmā viṣṇunarasiṃhavarāha sametaṃ।
garuḍadhvajaṃ garuḍādhirūḍhaṃ sūryamaṇḍala candramaṇḍala vahnimaṇḍalopari śītāṣṭadala padmopaviṣṭaṃ॥

iti dhyātvā

This is acknowledged by Gaudiyas in the Vedanta-Shyamantaka well also,as noted in the following

section(especially the Gīḥ stotra of the Skanda Purana)

The old location of Jālandhara Pītha

Amongst the 51 śākta pīthas,the four most important are Kāmarūpa,Oḍḍiyāna,Jālandhara and Pūrṇagiri. The medieval importance of this can be gauged by this śloka:

rūpātītaṃ tu kāmākhyāṃ rūpaṃ pūrṇagirirmahāna।
pādaṃ jālandharaākhyāṃ tu piṇḍaṃ oḍraṃ prakīrtitaṃ।।

(Here Oḍḍiyāna has been concieved to be at Oḍra after the complete loss of the mūla Oḍḍīyāna even in memory to āstika writers,but that is another point to be noted in a different article).

This post is going to discuss the location of the historical Jālandhara pītha as per old historical refernces and relevant śāstra.(Note:The modern Devi Talab Mandir where Tripuramalini is worshipped is not the historical Jālandhara,and such lists which list the devi as such have little idea of the actual pitha/give only generic names for the devī like Caṇḍī)

Historical and the relevant śāstrīya references to Jālandhara pītha that allow us to locate the devīpīṭha with a low degree of ambiguity

  • Kumārīkhaṇḍa of Manthānabhairavatantra:idṛg jālandharaṃ pīṭhaṃ jvālāvvā tatra viśrutā(There is the famed mother Jvālā at Jālandhara pītha)
  • Abu’l Fazl in his Ai’n-I-Akbari notes about Jālandhara,Kāmākhya,Śāradā and Tulijā Bhavānī as four main pīthas and describes Jālandhara being near Nagarkot and the prescence of natural flames being the object of worship there.
  • Kalhaṇa in the 3rd taraṇga of the Rajatarangini alludes to the same general area of Kangra/Trigarta as being called Jālandhara/Jālandharāyaṇa
  • The importance of this pīṭha to Buddhists and their descriptions of travels to it leave no ambiguity as to which is the actual temple being referred to as the Jālandhara pītha.

मेधादक्षिणामूर्तिमन्त्रविधिः(कुछ बात श्री गीर्वाणेन्द्रसरस्वती विरचित प्रपञ्चसारसारसंग्रह से)

जो बात प्रपञ्चसारसारसंग्रह से नहीं है,वो Green highlight से है और् परम्परा भेद् के कारण मे है।

ब्रह्मा ऋषिः(वा शुकब्रह्म)।गायत्री चन्दः।मेधा दक्षिणामूर्तिर्देवता।मेधा बीजम्।स्वाहा शक्तिः।(अथवा:मेधा बीजम्।प्रज्ञा शक्तिः।स्वाहा कीलकं।)शड्दीर्घ न्यास(आं इत्यादि)।…प्रज्ञापादरहितो वा मन्त्रः।

कृष्णाष्टमिरारभ्य कृष्णचतुर्दशीपर्यन्त चत्वारिंशत्सहस्रं जपेत्।आज्येन दशांश पुरश्चरणहोम।लक्षं वा जपेत्,विष्ण्वालये वा पश्चिमद्वारशिवालये वा।अस्मिन्पक्षे क्षीरप्लुतशुद्धतिलैराज्येन पायसान्नेन वा दशांशं पुरश्चरणाहोमः।

ये सब करने के लिए मेधा दक्षिणामूर्ति मंत्र उपदेश(द्वाविंशाक्षर अथवा चतुर्विंशाक्षर) आवश्यक है। बिना मंत्रोपदेश से उपरोक्त कार्य करणीय नही है।

On right view,Buddhist-coloured deities and Hindu practice

Ths is a novice’s attempt to answer about why the practice of some deities:tArA,chinnamastA(to a small extent vajrayoginI too),vilAsinI also is soiterologically relevant:

[Edit:Please do not take this as some word of shAstra or AchAryavAkya or something,I am not any guru,I am just thinking my thoughts out loud after asking my question and trying to process what I got]

An example of animus Buddhists displayed to Hindu systems can be seen about. This ritual consumption of brahmin flesh(a huge NO in any Hindu system that will ever exist) stems from two sources:(1)A kApAlika background is suggestible,as noted by the offering of brahmapuShpa to gain power as recorded by the author(I am not saying that that system existed in toto like that at Adi Shankara’s time but it transmits some relevant information about a cult with similar practices) and (2)actual dvesha for brAhmaNas,the gurus and systemizers of a lot of the native systems in the first place from where they took our mantras from:Hence these deities under the influence of the Bauddha transmitters took on Bauddha dresses in various aspects(like Rishi,etc)

With deities worshipped by such people,how is it that our people gain mukti?Taking leads from this article suggested by the author of the Kamakotimandali blog suggests that without a proper understanding of the tattvic scheme,such Bauddha upAsakas in the 36 tattva scheme would attain at best Buddhi tattva,mahAdevIing the chintAmaNI she is, granting the sAdhakas according to their view. Or worse,worldly siddhi mainly only more often.

Another thing is that in Hindu views,the deity with the same iconography is interpreted differently. An example is here where the image which is considered that of Arya achala is interpreted as that of krodharAja rudra trampling some demonic yakSha. Sometimes the descriptions in the Astika version are superficially different(sarvasiddhi and sarvabuddhi rather than sarvabuddhaDAkinI).

So the transmissions which have come back to Hindus with that Buddhist dress have in key,a different understanding than the Buddhists of what they are worshipping+when they got back the tranmissions from those who achieved only siddhi,their correct understanding put them on higher states of AdhyAtma than the Bauddhas they got it from.(albeit coloured by the ‘shunya’ type of language they inherited)[because they could understand the tattvas better and the devI granted them a place in those higher tattvas]. Another core difference is a practical respect in terms of ritual to brahmins(in the bhojana anga of the Hindu method of attaining siddhi in mantras).

Addendum by @TheRajarshi:

1. The necromancy practices are still prevalent even among H Kapalika-s (few are there still) but neither done in public nor publicized.
2. The actual consumption is mostly a tokenism in ritual setting to gain powers. 3. The mention of “brahmin” is because brahmins were the ones who had the tapa-shakti, other Vs did not. Same way even today in H viracara when taking a kapalapatra one cannot take random one…. else there is no Shakti in it, and becomes useless. Specific type of kapalas are useful. Guru decides basd on nature of sadhaka/na. Same logic baudhas were using. A kapala of a an individual who was a good yogi/sadhaka is highly prized. Or a chandala for certain rituals.
3.The icons of baudha deities trampling on H (IMO) was result of assimilation + abhicara practices which each group was doing on the other. But by time of Kalacakra tantra the Baudhas had come full circle and accepted H deities without any modification/distortion – post-Islam.
4. Coming to practical upasana Vajrayanists also produced terrific siddhas (not lower level at all if one knows how to judge the level of a siddhi) as did Hindus.

Determination in daily mantrasādhanā

ihāsane śuṣyatu me śarīraṃ tvagasthimāṃsaṃ pralayaṃ ca yātu।
aprāpya bodhiṃ bahukalpadurlabhāṃ naivāsanāt kāyamataścaliṣyate॥

[Let my body dry up on this very seat,let the bones,skin and flesh perish,but without attaining the rare state of Buddhahood,never shall I leave this seat]
(From the Buddhacharita)

This can be taken in its Astika version as:
ihāsane śuṣyatu me śarīraṃ tvagasthimāṃsaṃ pralayaṃ ca yātu।
aprāpya siddhiṃ bahukalpadurlabhāṃ naivāsanāt kāyamataścaliṣyate॥

Here the Buddhahood conception is replaced by siddhi.

And about siddhi(from the text mantrayogasaṃhitā)

samādhirlayayogasya mahālaya itīritaḥ।
haṭhasya ca mahābodho yathāyogaparāyaṇaiḥ।
tathaiva mantrayogasya mahābhāvaḥ prakīrtitaḥ॥
dhyānādhikāraḥ samprokto yāvadvai tripuṭīsthitiḥ।
vilīnāyāṃ ca tasyāṃ vai mahābhāvasamudbhavaḥ॥
mantrasiddhyā devatāyāṃ vidhāya manaso layam।
tripuṭīnāśato yogī samādhimadhigacchati।
mano mantrastathā devo jñāyate prathamaṃ pṛthak।
tataḥ parasparaṃ tattajjñāne linaṃ prajāyate॥
dhyeya-dhyātṛ-dhyāna-rūpatripuṭīvilayo bhavet।
imāmavasthāṃ saṃprāpya sādhakeṣu prajāpate।
romodugasamastabdhā ca tathā”nandāśruvarṣaṇam॥
krameṇa ca manolīne samādhiḥ kila jāyate।
samādhinā bhavantyāśu kṛtyak^ityā hi sādhakāḥ।
mahābhāvopalabdhirhi mantrayoge’ntimaṃ phalam॥

And from the devīgītā:
yāvan manolayaṃ yāti devyāṃ samvidiṃ parvata।
tāvanadiṣṭamanuṃ mantrī japahomaiḥ samabhyaset॥

[The sādhaka must do japa and homa until manolaya has occured].

[The above post is inspired by a point Sri Mahendranath Gupta made in a book on him written by Swami Nityatmananda].




Āvaraṇas of Jagannātha as Kṛṣṇa in the Puri Śrīmandira

There are seven āvaraṇas(surrounding ‘layers’ of deities) around the main Jagannātha deity in the Puri temple. They are:

  1. The four playmates of Kṛṣṇa
  2. Aṅgas of mantra
  3. Eight wives of Kṛṣṇa
  4. Parents,brother,sister of Kṛṣṇa,gopas and gopīs
  5. Five Kalpavṛkṣas
  6. Certain bhaktas of Kṛṣṇa
  7. 10 dikpālas

First āvaraṇa:Contains Dāmā,Sudāmā,Vasudāmā and Kiṅkiṇi(similar to Kṛṣna,adolescent,carrying flute and ball)
Second āvaraṇa:Contains the āṇgas conjoined with the corresponding parts of the main mantra(arcakāya svāhā, kṛṣṇāya hṛdayāya namaḥ, govindāya śirase svāhā…ultimately 9 members in this circle. The dhyānas of the pallavas are given in the Nīlādrīmahodaya(eg:svāhā is red-complexion,dressed in red and having a crown on head and two lotuses in hands,namaḥ being white complexioned,three eyed and basically like the common form of Bhuvaneśvarī in appearance otherwise)
Third āvaraṇa:Rukmiṇī,Satyabhāmā,Naganjitā,Sunandā,Mitravindā,Sulakṣaṇā,Jāmbavatī,Suśīlā(lotus and chowrie in their hands)
Fourth āvaraṇa:Vāsudeva,Devakī,Nanda,Yaśodā(the fathers with jñānamudrā and abhayamudrā,the mothers having a varadamudrā and a pot full of pāyasa),Balabhadra(halamusaladhārin,with quivering eyes under the effect of alcohol),Subhadrā(varābhaya,like hot gold or dark green),gopas and gopīs with flutes,cane sticks,horns,etc
Fifth āvaraṇa:The kalpavṛkṣas Mandāra,Santāna,Pārijāta,Kalpadruma,Haricandana(the last one is placed in the centre under which Kṛṣna is)
Sixth āvaraṇa:nityabhaktas:Nārada,Parvata,Uddhava,Akrūra,Niṣaṭha,Dāruka,Viṣvaksena,Vainateya(Garuḍa)
Seventh āvaraṇa:Indra,agni,Yama,Nairṛta,Varuṇa,Vāyu,Kubera,Īśāna,Ananta,Brahman

On Jagadguru Pītāmbara Siddhāntavāgīśa,the most famous exponent of the Kāmarūpa school of Dharmaśāstra

On Pītāmbara Siddhāntavāgīśa’s life:Gleanings from his own works

Pītāmbara Siddhāntavāgīśa,the most famous exponent of the Kāmarūpa school of Dharmaśāstra is,in the tradition of many Sanskrit authors,quite rectinent on his personal life. However he mentions the following details

  • Dāyakaumudī:He was born at a place in the Southern part of the Lauhitya(Brahmaputra)
  • He was in a large part taught by his father(the benedictory verse of the Śrāddhakaumudī)
  • He was a smārta devotee of Nārāyaṇa and pays obeisances to Śiva,Durgā and Sūrya also. This last bit can be gleaned from the Daśakarmakaumudī where the term ‘śrīvāsudevamārādhya…’ is used.
  • He mentions in the end of his Śuddhikaumudī that he accomplished this work in 1534 śakābda(1612 CE)
  • In the colophon to his Grahaṇakaumudī he mentions that he was patronized by Lakṣmīnārāyaṇa of Kāmarūpa.

Siddhāntavāgīśa’s life:Gleanings from other sources

  • Bṛhatrājavaṃśāvalī states that Cilārāya the brother of Naranārāyaṇa brought Puruṣottama Vidyāvāgīśa(the author of the grammatical work Ratnamālā) and Pītāmbara from Gauḍa
  • He was also said to be a court poet of Naranārāyaṇa and probably served in the court of Balinārāyaṇa as well.
  • Maṇgaladair Buranji introduces him as the Dīkṣāguru of the king of Daraṇga,who donated a large amount of property in his province and his descendants still live there.
  • Nagendranath Vasu in his Social History of Kamarupa states that his kaumudīs were followed by the kings,citing the Bṛhatrājavaṃśāvalī,which noted that those who violated the rules and regulations of society as laid down for the various varṇas and āśramas of human society and life by Jagadguru Pītāmbara Siddhāntavāgīśa were punished by the king.

Works of Pītāmbara Siddhāntavāgīśa

He is traditionally said to have composed 18 kaumudīs(digests of smṛtiśāstra),which are listed popularly as;

  • Daṇḍakaumudī
  • Pretakaumudī
  • Vṛṣotsargakaumudī
  • Pramāṇakaumudī
  • Śrāddhakaumudī
  • Durgotsavakaumudī
  • Ekādaśīkaumudī
  • Śuddhikaumudī
  • Pratiṣṭhākaumudī
  • Saṃkalpakaumudī
  • Prāyaścittakaumudī
  • Tīrthakaumudī
  • Pañcadīkṣākaumudī
  • Sambandhakaumudī
  • Tithikaumudī
  • Dāyakaumudī
  • Ācārakaumudī

Hiramoni Goswami(on whose introduction this article is based) cites Taranath Goswami’s list as follows

  • Dāyakaumudī
  • Śrāddhakaumudī
  • Malamāsakaumudī
  • Nirṇayakaumudī
  • Sambandhakaumudī
  • Tattvakaumudī
  • Āhnikakaumudī
  • Vivādakaumudī
  • Aśaucakaumudī
  • Tithikaumudī
  • Pretakaumudī
  • Śuddhikaumudī
  • Pañcayajñakaumudī
  • Dīkṣakaumudī
  • Janmāṣṭamīkaumudī
  • Vṛṣotsargakaumudī
  • Saṃskārakaumudī

Hiramoni Goswami also cites Ghanakanta Sarma’s list of Pītāmbara Siddhāntavāgīśa’s kaumudīs which runs into 28

  • Dāyakaumudī
  • Śrāddhakaumudī
  • Malamāsakaumudī
  • Nirṇayakaumudī
  • Sambandhakaumudī
  • Tattvakaumudī
  • Āhnikakaumudī
  • Vivādakaumudī
  • Aśaucakaumudī
  • Tithikaumudī
  • Pretakaumudī
  • Śuddhikaumudī
  • Pañcayajñakaumudī
  • Vṛṣotsargakaumudī
  • Dīkṣākaumudī
  • Janmāṣṭamīkaumudī
  • Saṃkrāntikaumudī
  • Daśakarmakaumudī
  • Tīrthakaumudī
  • Pramāṇakaumudī
  • Patrakaumudī
  • Prāyaścittakaumudī
  • Jyotiṣkaumudī
  • Daṇḍakaumudī
  • Divyakaumudī
  • Sākṣyakaumudī
  • Vyavahārakaumudī
  • Kṛtyakaumudī

Some other works of his that are unpublished amongst digests are Grahaṇakaumudī,etc.(apparently the recently published Śivarātrikaumudī is a part of Durgotsavakaumudī:oral communication). He also is credited with writing commentaries on Vācaspati Miśra’s Dvaitanirṇaya(Dvaitanirṇayadīpikā) and on the tantric digest Śāradātīlaka(Guḍārthaprakāśikā). Very few of his works have been published in print.