Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Binding of the Armpits (Kākṣapata) is a technical manual focused on the preparation and application of ritual substances to achieve specific worldly and supernatural outcomes. The text outlines a system of combining symbolic elements—including celestial bodies, deities, and anatomical references—to create potent mixtures. These substances are applied to the body or environment to manipulate social status, biological outcomes, and physical capabilities. Specifically, the text describes methods for inducing servitude in others, ensuring the birth of a son through the application of substances to a woman's body during menstruation, and gaining dominion over others by placing medicine in wells. Furthermore, it details a practice for altering the physical experience of walking in water. By following these precise prescriptions, the reader is committed to a practice of ritual alchemy and somatic manipulation designed to exert power over the material world and other sentient beings.
Provenance
About this text
A treatise focused on the application of ritual substances to achieve specific outcomes, the Kakṣapuṭa is attributed to the Indian author Nāgārjuna. Preserved in the classical Tibetan tradition under the title mchan khung gi sbyor ba, the work is found within the Other Wisdom Tantras collection of the Tengyur, specifically in volume ཡ, where it extends over three pages. The text enacts a system of ritual alchemy, detailing the combination of symbolic elements—including celestial bodies, deities, and anatomical references—to create potent mixtures. These substances are applied to the body or environment to manipulate social status and biological outcomes. For instance, the work describes methods for inducing servitude in others and ensuring the birth of a son through the application of substances to a woman's body during menstruation. A scholar or serious reader consults this work today to examine the precise prescriptions used to bring others under one's power or to obtain great wealth through the application of specific mixtures to the body.
Cite thisAnuvāda, “The Binding of the Armpits” (Toh 1609), machine draft, 2026.https://naxiai.com/tibetan/works/toh1609
Summary & commentary
Significance
This work is significant as an example of the intersection between Buddhist tantric frameworks and folk magic or 'siddhis' aimed at mundane goals. It illustrates the use of ritual substances to influence biological and social realities, reflecting a tradition of esoteric technology that exists alongside soteriological goals.
Structure
Passages
Section
Description
1-2
Ritual Ingredients and Social Manipulation
Lists symbolic components and their combinations to induce servitude or create specific ritual pills.
3
Biological and Reproductive Intervention
Describes the application of substances to the female body to ensure the birth of a son.
4
Environmental and Physical Alterations
Details the use of medicines in wells for power and applications to the feet for walking on water.
Themes
Ritual Alchemy (1-4)
Somatic Manipulation (3-4)
Power and Dominion (2, 4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Kākṣapata. In the language of Tibet: Mchan khung gi sbyor ba (The Application of the Armpit). Homage to Vajraḍākinī.
King, together with Cūḍā, Jarila, Head, Tears, Youth, Sun, Locks of Hair, Terrifying, Delusion, Indra, and Vajra—these are divided into four parts each. If these are mixed into the body in five ways, they will bring men and women under one's power. The thirty-fourth part is [as follows]: the Lord of the Earth, the Eye, the thirteen, the Directions, the Sage, the Fierce One, the Nāga, the ten directions, the Arrow, the Planet, the Time, the Sun, the Moon, and the sequence of the lunar dates. The four of the first boundary should be fully prepared. With the second, one should apply [ointment]. With the third, one should eat. With the fourth, one should perform self-massage. The sequence of the four, beginning with King, is known as the activity of empowerment. The Sage and so forth are explained as the south for application. The Clothing and so forth are explained as the north for the mind. The Nāga should be known as the feet. Īśvara is perfectly situated at the crown. The Sun and Moon are situated in the center, constantly performing all necessary purposes. A body anointed in that way will be honored even by the thirty. The sixteen incenses and so forth make the Lord of the Earth prostrate and rejoice. One should know that eating and so forth are for massage. Time and so forth are explained as the preparation of eye-salve. The Arrow and so forth are the activity of bathing. The Fierce One and so forth are for eating itself. These should also be applied to other directions. The Lord of the Earth, the Planet itself, Time, and the Eye—by joining these, one makes the tilaka mark, which brings the three worlds under one's power.
Thirteen, the sun, the directions, and the Sage, when combined with the previous [substances] and placed in a weak birth-place, will act as a servant for twelve years. The moon, Indra, the nāga, and the fierce one, are renowned as the vajra in the mud. By means of a pill made from the lunar dates, the times, and the directions, one brings others under one's power. The lord of the earth, the planets themselves, the directions, and the Sage, when correctly combined and visualized upon the crown of the head, are the supreme for restraining fire. The Sage, the lunar dates themselves, the times, and the planets, when combined in their entirety and smeared over the whole body, one moves through the water like a fish. The arrow, the times, the man, and the fierce one, when made into a pill and placed in the mouth, one will not grow weary even while traveling on the road, and will not die of hunger or thirst. Three, sixteen, the directions, and the arrow, by means of the intoxicant, poison, and ointment, with a mind intent on mutual union, one plays together with snakes. Thirteen, the snake, the directions, and the eyes, when smeared upon one's own body, the wise person who does this will play together with snakes. Thirty, the directions, and the fierce one itself, when combined with the nāga and smeared in the womb and the bhaga, one will give birth easily. The snake, the sun, the directions, and the Sage, combined with the planets, when smeared on the hands, one will be victorious over others when playing dice. Indra, thirteen, the eyes, and the times, when combined and the resulting pill is placed in the mouth, one will be free from fear even of the terrors of night. The man, the Sage, the directions, and the eyes, and...
In truth, the womb of a woman is prepared. Endowed with the seventh, the thirteenth, the direction, and the time, the wise one should smear the bhaga of a woman during her menstrual period; by this, a son will be born. If one smears the supreme limb of one who is endowed with a previous birth, one will obtain great wealth. If a person desiring benefit places these—the direction, the dharma, the time, and the eye—into the mouth as a pill, it will restrain the semen for as long as desired. This is the supreme means of restraint. Having gathered the thirteenth, the direction, the eye, and the nāga, and having ground them into a powder, one should smear it on one’s own body. Having made it into a powder and combined it with honey, it is the supreme means for bringing all women under one’s power and for causing them to become infatuated.
With the arrow, the time, the planet, and the lord of the earth, by applying the powder and rubbing it with the strength of both hands, armies and thieves will quickly flee. Having combined the direction, the time, the lunar day, and the eye with one’s own menstrual blood, if one holds it in the palm of the hand at the proper time, it will be cool like a mouthful of molten iron. The thirteenth, the sun, the moon, the nāga, and the menstrual blood, made into one in the size of a karañja seed, when placed in the mouth of a person, is the supreme means of restraining poison. By smearing the fierce one, the arrow, the lord of the earth, and the direction together and eating it with the tongue, one will become like the body of a god. The time, the eye of the sky, and the thirteenth, made into a powder and wrapped in a bundle—
If one places [the medicine] inside a well, one will enjoy the water and bring all beings under one's power. If the earth, the sun, the moon, and the Sage are smeared upon the soles of the feet, when a person enters the water, they will always move as if walking on dry land. By the direct application of the directions, the nāgas, the Sage, and the arrow, all fevers and mineral poisons are warded off without exception. By applying the tenth [digit], the sun, the moon, and the directions, weapons, rain, and great armies are successively subdued. By the arrow, the fierce one, the directions, the nāgas, the various greatness of the nāgas, and especially the crocodile, the poisons are snatched away. These, along with the king, the crest-lock, and so forth, are explained. These four generate the application of the remaining thirty; this was composed for the sake of caring for men and women, and should be consumed at the proper time. This concludes "The Application of the Armpit," composed by the master Nāgārjuna.