Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the practice of Jñānaśvarī, the Wisdom Goddess. The text functions as a technical guide, directing the practitioner through a sequence of preparatory and active stages designed to achieve spiritual accomplishment and the benefit of sentient beings. It begins with preliminary homage and the establishment of a protected ritual space through mudrās and mantras. The core of the practice involves the visualization of the deity—characterized by three faces and six arms—and the construction of a complex mandala incorporating elemental seed syllables and Mount Meru. The practitioner is committed to a rigorous set of physical and mental disciplines, including the performance of specific mudrās, the offering of five nectars, and the invocation of a wide array of yoginīs and protector deities. The ritual concludes with detailed instructions for fire offerings (homa) involving the deity Agni and specific rites for magnetizing and wrathful activity, blending meditative visualization with external sacrificial elements.
Provenance
About this text
A ritual manual for the practice of Jñānaśvarī, the Jñāneśvarīsādhana belongs to the genre of sādhana and is attributed to the Indian author Āryadeva. The work was translated into the Tibetan language by Smṛtijñānakīrti and is preserved in the Tengyur, volume ཡ, where it comprises twenty pages. Within the Tibetan Buddhist canon, it is situated among the Other Wisdom Tantras. The text enacts a technical sequence of spiritual practice, beginning with homage to Vajrasattva and Jñānaśvarī, the embodiment of method and insight. It directs the practitioner through the establishment of a protected ritual space using mantras and mudrās, the generation of bodhicitta, and the visualization of the deity in accordance with the Root Tantra. A scholar or serious reader consults this classical Tibetan work today to examine the specific ritual instructions, mudrās, and mantras required to perform the sādhana of Jñānaśvarī.
The text is significant as a representative example of the tantric synthesis of visualization, mudrā, and mantra used to embody a deity. It illustrates the integration of Vedic-style fire rituals with Buddhist emptiness and compassion, providing insight into the ritual complexity of the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-4
Preparations and Protection
Homage, the creation of the ritual fence and armor, and the taking of refuge and vows.
5-9
Deity Visualization and Mandala Construction
Detailed description of Jñānaśvarī's form, the elemental mandalas, and the root mantras and mudrās.
10-18
Offerings and Invocations
External offerings, praises to the yoginīs, and the invitation for the deity to enter the ritual space.
19-21
Purification and Ritual Bathing
Purification of sacrificial materials and the ritual bathing of the deity.
22-27
Fire Ritual and Final Rites
The generation of the fire deity Agni, the performance of the burning ritual, and specific rites for magnetizing and wrathful activity.
Themes
Ritual Space and Protection (2, 20)
Deity Yoga and Visualization (5, 7, 8)
Mudrā and Mantra Integration (2, 6, 9, 13, 26)
Sacrificial Offerings (Homa) (22, 23, 25)
Altruism and Bodhicitta (3, 4, 10, 11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Jñānaśvarīsādhananāma. In the language of Tibet: Ye shes dbang phyug ma’i sgrub thabs (The Sādhana of Jñānaśvarī). Homage to the glorious Vajrasattva!
Having paid homage to Jñānaśvarī, the supreme embodiment of method and insight, I shall explain her sādhana in accordance with the Root Tantra.
First, the yogi who has received permission should visualize the syllable A on the palm of the right hand. On the fingers, beginning with the threatening forefinger, one should visualize Suṃ, Kṣuṃ, Yuṃ, Hūṃ, and A in their proper order, and then imagine a five-pronged vajra. Likewise, on the palm of the left hand, one should visualize the form of the earth; on the fingers, beginning with the threatening forefinger, one should visualize Ṣṃ, Hṃ, Yṃ, Kṣṃ, and Saṃ in their proper order, and then imagine a lotus. This is the purification of the hands.
Then, at the throat, one should visualize an eight-petalled lotus arising from Hrīḥ. On the petal of the tongue, one should visualize a vajra arising from Hūṃ, and in its center, purify the tongue with the mantra: Oṃ āḥ jīva-saṃvartani hūṃ phaṭ. With the mantra Oṃ hūṃ svāhā, one should empower the vessel for the argha and the torma seven times with the mudrā and place it to the left. One should then sprinkle water from it to consecrate everything.
Forming vajra fists with both hands, extend the two middle fingers and make them like needles; with Oṃ hūṃ phaṭ, one should protect the site. Extending both hands, bind the two thumbs and form them like wings; by circling and then placing them at the heart, one protects oneself.
OṂ HŪṂ SVĀHĀ. With these words, having bound the vajra-mudrā and extended the middle fingers, form the needle-mudrā and perform circumambulation to create the lattice and the fence, and so forth. OṂ ḌA ṬU SVĀHĀ. With the two vajra-fists, turn the two threatening fingers inward; this is the armor for the heart, the back, and the head, and it should be performed three times. OṂ VAJRA TUṢYA HO. With these words, join the palms together in the gesture of equanimity. In front of that, meditate upon the maṇḍala-cakra as it appears below and perform offerings. OṂ ŚRĪṂ SVĀHĀ. Extending the hand and joining the thumb and index finger is the gesture for flowers. OṂ HŪṂ SVĀHĀ. Extending the hand is for incense. OṂ KAṂ SVĀHĀ. Extending the hand and raising the middle finger is for the burning incense. OṂ KṢUṂ SVĀHĀ. Clenching the fist and raising the thumb is for the lamp. OṂ GHUṂ SVĀHĀ. Extending both hands and moving the thumbs in the center is for the offering of the torma. Then, preceded by the lotus-turning gesture, place the palms at the heart and recite: OṂ NAMASTE HŪṂ, NAMAMI HŪṂ, NAMO NAMO HŪṂ SVĀHĀ. OṂ PAÑCA ḌĀKINĪPŪJOPASTHĀNĀYĀTMĀNAṂ NIRYĀTAYĀMI. OṂ ĀCĀRYOPASTHĀNĀYĀTMĀNAṂ NIRYĀTAYĀMI. OṂ SARVASATTVAPARITRĀṆĀYĀTMĀNAṂ NIRYĀTAYĀMI. SAMAYASTVAṂ, SAMAYO HO HO HO. I always take refuge in the Buddha, the Dharma, and the Saṅgha. In all three vehicles, as well as the secret application, the ḍākinīs, the heroes, the heroines, and the powerful goddesses...
To the great Bodhisattvas and especially to the Ācārya, I always go for refuge. May you all turn your attention to me! Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi—all you Buddhas and Bodhisattvas—may I, who am called [Name], from this moment until I attain great awakening, generate the supreme, unsurpassed bodhicitta. Just as the Protectors of the three times have resolved upon awakening itself, I shall firmly uphold the three types of discipline: the discipline of training, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. The supreme Three Jewels, the Buddha, Dharma, and Saṅgha—the unsurpassed jewels—I shall today, for the first time, take up the vows born of the Buddha-yoga. I shall likewise uphold the mudrās of the vajra and bell as they truly are. In the supreme family of the Great Vajra, I shall uphold the Ācārya himself. In the supreme family of Ratnasambhava, which is the delightful samaya, I shall practice the four kinds of generosity six times every day. In the pure family of the Great Lotus, which arises from great awakening, I shall uphold the sublime Dharma of the three vehicles: outer, inner, and secret. Possessing all the vows, I shall perform acts of worship according to my ability. In the supreme family of the Great Karma, I shall likewise uphold [the vows] as they truly are. The unsurpassed bodhicitta—
Having performed the supreme generation, in order to act for the benefit of all sentient beings, I shall uphold the vows without exception. I shall deliver those not yet delivered; I shall liberate those not yet liberated; I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa.
Then, by meditating on a garland of light rays in the form of the syllable kṣūṃ at one's own heart, one should meditate on one's own body and so forth as empty, and all phenomena as being without intrinsic nature. One recites: oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ. Following that, one should view oneself as being exhorted by the four goddesses, Vajraḍākinī and the others.
Ja ja ja ja, Vajrasattva, come! O Lord, you who bestow accomplishments! Ha ha ha ha, hūṃ! I prostrate to the Protector, the Lord of Samaya! Va va va va, you who hold the body emerged from the secret of the Vajra-gone! A a a a ho, guhya-vajra, the hūṃ in which the āli has dissolved into one!
Then, having meditated on a moon maṇḍala, one should recite oṃ jñānāhaṃ. Upon that, one should also visualize a moon maṇḍala arising from the syllables a and so forth in front. In its center, one should meditate on the seed syllable itself residing in the hub of a vajra arising from hūṃ. One recites: oṃ vajraśuddhāḥ sarvadharmā vajraśuddho ’haṃ. Then, from the light rays of the vajra, the bodies of all the Tathāgatas emerge.
Having acted for the benefit of all sentient beings, one should remain and cultivate the pride of the mantra: Oṃ vartanamo aho ho. With this, one should meditate on the Wisdom Ḍākinī. She is adorned with all ornaments, has three faces, six arms, and three eyes. She sits upon a lion throne, atop a multicolored lotus and sun maṇḍala, in the sattvaparyaṅka posture. Her body is blue in color, adorned with snake ornaments, and she is terrifying. Her hair is loose, and her crown is adorned with a skull. Her head is further adorned with the five Buddhas. She has faces that are laughing, wrathful, and seductive. She wears red garments and bares her fangs while laughing. In her right hands, she holds a khaṭvāṅga, a battle-axe, and a vajra. In her left hands, she holds a bell, an alms bowl, and a sword. She is surrounded by a garland of blazing light rays. One should meditate on her embracing the natural Vajrasattva.
Then, one recites: Oṃ uddhapa ohaṃ ā ā ā oṃ hūṃ svāhā. Then: Oṃ yogaśuddhaḥ sarvadharmā yogaśuddho ’haṃ. Brandishing the vajra, one should cultivate the pride: Oṃ jñānakāyo ’haṃ. Then, joining the little finger and thumb of the left hand and extending the remaining fingers, one forms the three-bannered mudrā. At the tongue, crown, ears, nose, and eyes, one recites Suṃ kṣuṃ yuṃ hūṃ. At the throat, shoulders, heart, and navel, one recites Ṣṃ hṃ yṃ kṣṃ and thus performs the consecration. Oṃ vajrakāya hoḥ. Oṃ vajravāke āḥ.
With "Oṃ vajracitta hūṃ," the body and so forth are blessed. With "Oṃ samayohaṃ hūṃ hūṃ samayas tvaṃ adhiṣṭha māṃ," join the thumbs and little fingers of both hands like a chain, extend the remaining three fingers, and make the middle fingers like needles; bless the heart, the ūrṇā hair-treasure, the crown, and the throat. With "Oṃ hūṃ āḥ svāhā," form the vajra-bind, extend both the index and middle fingers, make the middle fingers like needles, and press them with the two index fingers; place this at the five locations, the crown and so forth.
Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and the Lord of Action are visualized in their respective order, with white, blue, yellow, red, and green body colors, and in the postures of supreme awakening, earth-touching, supreme generosity, meditative absorption, and granting refuge. With "Oṃ hūṃ svāhā," hold the vajra, and with "Oṃ hrīḥ svāhā," hold the bell and ring it with pride.
"By the light of the jewel on the crown of Brahmā, the two feet are made manifest. Holding the body that arises from the bell, which is embraced very tightly by the body; the two lotuses arising from the secret place, which is moved and radiantly stirred—this is the supreme abode of the most excellent Lord Vajrasattva." Reciting this, one should perform the manifest offering through the nature of all offerings.
Following that, from the seed syllables YŪṂ, KṢŪṂ, SŪṂ, and HŪṂ, one should meditate on the maṇḍalas of wind, fire, water, and earth, in the shapes of a crescent moon, a triangle, a circle, and a square, respectively. Above that, one should visualize Mount Meru with the syllables HŪṂ, SŪṂ, and HŪṂ. Then, with OṂ HŪṂ SVĀHĀ, one should extend the vajra in the hand and strike the five places, thereby meditating on the celestial palace (vimāna) composed of the seven precious gems. In its center, one should visualize a moon maṇḍala adorned with five lion thrones and a white parasol. Upon the central lion throne, a lotus is consecrated, and upon a sun maṇḍala, it is marked with HŪṂ. From that arises a vajra marked with HŪṂ, and from that, one should visualize the form of the Wisdom Ḍākinī (Jñāna-Ḍākinī) as previously described. Then, one should visualize the sequence of wheels arising from one's own moon maṇḍala, emerging from the individual breaths. With the syllable HŪṂ, the Wisdom Ḍākinī is emanated; having accomplished the welfare of all sentient beings, she returns and is visualized abiding in the center. With SŪṂ, Vajra-Ḍākinī; with KṢŪṂ, Caṇḍā-Ḍākinī; with YŪṂ, Vetālī-Ḍākinī; and with HŪṂ, Caṇḍālī-Ḍākinī. These are emanated from the breath, and having accomplished the welfare of sentient beings, they are to be placed in order in front of, to the left, behind, and to the right of the Mistress of Wisdom (Jñāneśvarī). Their body colors are white, yellow, red, and black.
Holding a khaṭvāṅga and the vessel of yoga, he sits upon a sun maṇḍala and a lotus seat in the sattvaparyaṅka posture. He has three eyes, loose hair, wears red garments, and is adorned with snake ornaments. With the syllable ṣṭrūṃ is Siṃhī; with hṣṭrūṃ is Vyāghrī; with yṣṭrūṃ is Śrgālī; and with kṣṣṭrūṃ is Ulūkī. In sequence, in the directions of Īśāna, Agni, Nairṛti, and Vāyu, they sit upon elephant, buffalo, and nāga seats. Their body colors are white-yellow, white-blue, blue-red, and red-yellow, respectively. Their left hands make the threatening gesture and hold a noose; their right hands hold a vajra and a hook. They sit in the sattvaparyaṅka posture.
The ḍākinīs are Phūṃ, Jvālinī Phaiṃ, Cūṣaṇī Phroṃ, and Hāriṇī Phriṃ; they reside on corpse seats at the four gates of the east, north, west, and south. With both hands placed at the mouth they laugh; with palms joined at the crown of the head; with cupped hands they drink blood like a red thread; and they hold a pestle with the threatening gesture at the heart. All have three eyes, are wreathed in flames, and have loose hair. They are white, yellow, red, and green in color.
Having thus meditated on the maṇḍala circle, one should bind the two vajra fists, place the left at the heart, and tuck the right hand into the left armpit. Oṃ hūṃ svāhā.
Thus, the samaya mudrās should be demonstrated. OṂ A SVĀHĀ. OṂ Ā SVĀHĀ. OṂ ĀḤ SVĀHĀ. OṂ AṂ SVĀHĀ. These are the root mantras. Binding the two vajra fists, extending the middle fingers and joining their tips is the root mudrā of the Wisdom Goddess. Binding the vajra fists and joining the thumbs and middle fingers is the mudrā of the Vajra Goddess. From that same position, extending the thumbs outward is the root mudrā of the Fierce Goddess. From that same position, extending the two little fingers is the root mudrā of Vetālī. From that same position, extending the middle fingers is the root mudrā of Caṇḍālī. Their mantras should be understood in their respective order: OṂ RI SVĀHĀ. OṂ RĪ SVĀHĀ. OṂ LI SVĀHĀ. OṂ LĪ SVĀHĀ. These are the root mantras of Siṃhī of the Ishāna [corner] and the others. Binding the two vajra fists and extending the index fingers with their tips joined is the mudrā of the four goddesses of the intermediate directions. OṂ PHUṂ SVĀHĀ. OṂ PHEṂ SVĀHĀ. OṂ PHROṂ SVĀHĀ. OṂ PHRIṂ SVĀHĀ. These are the root mantras of the gatekeepers. In that same sequence, the mudrās for the root mantras are: placing both hands to the mouth and uttering "HA HA"; joining the palms at the crown of the head; and joining the hands and opening the mouth, placing them at the secret place while uttering "HŪṂ HŪṂ"; and circling the hands with the fingers joined, placing them at the secret place. [These are performed] together with the mantras of the five types of offerings previously described.
Having performed extensive outer offerings with the mudrās, one should take up the vajra and bell with the mantras and mudrās taught above. Brandishing the vajra, one should recite this verse:
"By the splendor of brandishing the vajra,
All sentient beings are liberated.
Through the liberation of the distinctions of phenomena,
The vajra essence is grasped."
Having said this, one takes up the vajra. Then, forming the little fingers into a chain, joining them back-to-back, and extending the two index fingers as threatening gestures, one takes up the bell with:
OṂ VAJRA GHAṆṬE RAṆITA PRARAṆITA SARVA BUDDHA PRACALITE PRAJÑĀPĀRAMITĀNADA SVABHĀVENA SARVA BUDDHA HṚDAYĀVATOṢAṆI HŪṂ HŪṂ HŪṂ HO HO HO SVĀHĀ.
Then, ringing the bell, one recites:
"In the form of the song of HŪṂ,
The Vajra-holder possesses a blissful mind.
With my eyes, I behold him.
The nature of the syllables and entities
Is that which is expanded by emptiness.
Liberated from existence and non-existence,
The middle is thoroughly understood.
Having destroyed all syllables,
This is the profound contemplation.
From the union of mutual embrace,
One should perform this with a majestic air.
When the non-dual dharma is found,
This nirvāṇa is attained.
If one is not deluded by the pleasures of saṃsāra,
That is nirvāṇa.
The yoginīs of all natures
Dance like the intoxicated.
The five yoginīs are the Buddhas;
They should be analyzed as suchness.
Emanating many diverse forms,
They bring sentient beings to maturation."
Acting for the sake of the happiness of saṃsāra, if one is not deluded regarding this nature of phenomena (dharmatā), then this liberation of the yoginī is the heart mantra (hṛdaya) of the Dharma; I prostrate to it. I prostrate and praise the yogin who liberates sentient beings. I prostrate and praise the single essence of the universal self. I prostrate and praise the one who cuts through the delusion of the ocean of saṃsāra. I prostrate and praise the single suchness (tathatā) at all times. Following that, the vessel for the torma (bali) should be filled with all kinds of food. Fresh fish and meat, together with the five nectars (amṛta) and the five hooks, should be placed before one. Touching it with the vajra hand, one should consecrate it with the root mantra of all the goddesses one hundred and more times for the sake of pacifying and other activities. Then, one should make offerings with whatever offerings are available. Reciting "Oṃ ghu svāhā," one should offer the torma with the root mantra and the torma mudrā. Then, the āli (vowels) should be offered. The sequence for this is as follows: preceded by the lotus-hand gesture, one should visualize a vessel resting on a lotus in the right hand. Holding the vajra raised upward in the left hand, one should first display the mahāmudrā while reciting "Oṃ ha hoḥ hrīḥ svāhā." Holding the yogic vessel filled with āli in the right hand, one should visualize a white syllable saṃ in the palm of the left hand, completely surrounded by the sixteen forms of the āli. Covering the vessel, one should view the āli as being of the nature of nectar.
With the form of HŪṂ, the thumb is made into the ground; with the form of SUṂ on the ring finger, one should visualize Mount Meru and perform the protection. Meditate on a caitya at the throat and offer three drops of the torma. Offer three each to the Body, Speech, and Mind. To all the yoginīs, offer three drops of the torma. Recite: PICIA SOHI A | DHAMAMUNASTISAMBHAVANAMELU | BRAHMANA KUKKURA CAṆḌALU EKKUSAHĀVEHJJU. Then, by reciting OṂ HA HOḤ HRĪḤ, one should make the offering. OṂ BHAKṢA BHAKṢA SARVA YOGĪŚVARA HŪṂ HŪṂ HŪṂ JUṂ SVĀHĀ. Form two vajra fists and join them back-to-back. The two ring fingers and the two wrathful [thumbs] should be made in the form of iron shackles. One should hold the torma and the āli offering. One should say, "As is pleasing." Having made offerings with all the infinite offerings, one should also offer praise: OṂ SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ | VAJRA ŚUDDHAḤ SARVA DHARMĀ VAJRA ŚUDDHO ’HAṂ | YOGA ŚUDDHAḤ SARVA DHARMĀ YOGA ŚUDDHO ’HAṂ. Placing the vajra-palms at the heart, one should recite. Then, outside the maṇḍala, at the edge of a red triangular maṇḍala, one should meditate on the deities of the five groups in the eight directions. Meditate on the ḍākinīs and the five caṇḍālīs residing on corpse seats, holding tridents and skull-cups—the black, fierce, and great fierce ones, and so forth—and also meditate on Cāmuṇḍī and the others holding skull-cups in their right hands.
Form the two vajra fists and join them back-to-back. Wrap the two little fingers around each other and extend the two threatening fingers. Summon the right threatening finger. Recite: oṃ kuru kuru samayādhipati hūṃ jaḥ svāhā. With this, perform the red service, making offerings and the twenty-fold offering. Sing the melody of hūṃ and perform the lotus hand-circumambulation. Perform the gestures of the Lāsya goddess and so forth, the lute, the flute, the cymbals, the blowing of the conch, the paṭaha drum, the clay drum, the fly-whisk, the dance, the victory banner, the canopy, the banner, the parasol, the wrathful, the graceful, the changing, the embracing, and the prostration. One should make offerings in the manner of these various gestures. Taking up the vajra and bell, one should also perform the praise. All the yoginīs should be indicated to everyone according to their respective signs. Place the torma vessel at the left side. Extending the threatening finger with the right hand and forming the three-pronged banner mudrā with the left, recite the torma verses three times and dedicate it firmly.
Oṃ! In solitary trees and charnel grounds, on mountains, rocks, and in caves, at the borders of regions, on roads, and in fields, and especially in empty houses, in vessels, on plains, and in empty lands, and especially in the dwellings of outcasts—there dwell Kṛṣṇa, Raudra, and Mahāraudra, together with Devadatta, Kṛṣṇa-daṃṣṭra, and Bhairava.
The King of Obstacles who has transcended old age, praised by Jaraṇī, Caṇḍī, Bhairavī, and Umā; the Queen, Vijayā, Mahāmuni, Aparājitā, Kālī, Bhadrakālī, Mahākālī, Kālamukhī, and Yoginī; Īśvarī and Candrī, Kālī, Dveṣī, Lambakī, Hāriṇī, and Dīpikā; the Yoginīs dwelling in the terrifying lands, Caṇḍarūpā, Mahārūpā, Daṃṣṭriṇī, Khaṭvāṅginī, Khaṭvāṅgāvalī, and Khaṭvāṅgadhāriṇī; those with great serpents, swords, and axes, and likewise with vajras and bows in their hands—these Goddesses of the Lords of Power, the reality of the five ḍākinīs, who accomplish all activities, the great queens of the maṇḍala of union, and likewise the Lord Vajreśvara and the great bodies of the Tathāgatas, the naked ones who generate union: by the command of Vajreśvarī, all of you, come here!
OṂ KAKKAḌHANA VABBAṂDHANA KHAKKHĀDANA SARVA DUṢṬĀN HANA HANA GHĀTAYA GHĀTAYA AMUKASYA IDAṂ KĀRAYA SĀDHAYA HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ JAḤ SVĀHĀ.
Having recited this, one should exhort them according to the sequence of the activity. Following that, having filled the mouth with nectar and bound the blazing mudrā, one should bring to mind the desired object and apply the words: "You must certainly fulfill my needs!" One should meditate that those yoginīs fill the mouth with the form of the khaprū (spittle).
One should hold [the substances] with the mantras and mudrās mentioned above, reciting "Oṃ svabhāva..." and so forth. Having performed the union of the vowels and consonants (āli-kāli), which is the passion of all the Protector Buddhas, one should worship oneself with the five nectars (amṛta) that have become the state of great bliss.
"Endowed with the union of mutual embrace, adorned with miraculous powers, this beautiful body upon the Protector’s form—I prostrate to you who are liberated from substantiality."
"Hūṃ hūṃ hūṃ" is the melody. Then, taking the vajra and bell, ring them and offer praise:
"To the glorious, fortunate, and great Samantabhadra, the peerless Protector Tathāgata who abides in wisdom, I bow at the lotus feet of you, the glorious Vajrasattva, whose hands are adorned with the six hand-symbols and who purifies sentient beings. Having attained the great awakening of bliss connected to his limbs, your body is the suchness of grace, wrath, and laughter. I bow at the lotus feet of you, the glorious Wisdom Ḍākinī, whose beautiful, blazing body is like sapphire. I bow at the lotus feet of you, the glorious Vajraḍākinī, whose pure body arises from the water-element family of all Buddhas, whose long eyes are as clear as Mount Meru and adorned with the ornament of compassion, and who holds a khaṭvāṅga and a skull-cup filled with nectar. I bow at the lotus feet of you, the stainless body born from the jewel-family seed-syllable whose nature is light, whose hands in the fist-grasp hold a khaṭvāṅga and a lotus vessel."
To you, the glorious fierce ḍākinī, who satisfies the earth by being free from the torrent of violent rain, I bow at your lotus feet. Like that which is born from water, you are the very essence of the bindu of breath; holding a lotus petal marked by the hand-symbol of the khaṭvāṅga, you definitively dispel the doubts of deluded beings—to you, the Vetālī ḍākinī, I bow at your lotus feet. Your body is the pure nature of fire that follows after karma; marked by a khaṭvāṅga, you hold a lotus vessel in your two hands; you utterly pulverize the entire host of fierce piśācas—to you, the Caṇḍālī ḍākinī, I bow at your lotus feet. The glorious lioness and owl-faced one, with many who roar the sound of HŪṂ; the glorious tigress and jackal-faced one, whose stages of birth subdue the wicked; holding a noose, a hook, and a threatening gesture in your hands—to your lotus feet I go for refuge. The glorious supreme ḍākinīs, the Blazing One and the Sucking One; the Snatcher, who always bestows incomparable accomplishments upon humanity; the Victorious One, the nature of mind who subdues those difficult to tame—to your lotus feet I prostrate and go for refuge. Thus it is said. Following that, placing the palms together at the heart, one should make this aspiration: "May all sentient beings be without fault; may all sentient beings be happy. May those who travel the path achieve the state of Buddhahood itself. Those not yet liberated, I shall liberate; those not yet freed, I shall free. Thus, out of compassion, [may I act]."
I, the yogi, shall perform [the following]. Reciting "Oṃ," say: "Oṃ, just as the Buddha, the Blessed One, acted for the benefit of sentient beings, so too, having departed to the buddha-fields, I pray that you return once more to this realm." Having said this, bind the vajra-fist with the left hand and place it at the heart; extend the right hand and place it on the ground. Reciting "Oṃ ātma tiṣṭha svāhā," request them to depart. Through one's own breath, they should dissolve into one's own body. The goddesses, such as the Wisdom Ḍākinī and others, should be made to enter the heart, tongue, crown, ears, and eyes in their respective order. Siṃhī and the others should be placed at the throat, shoulders, heart, and navel. The four gatekeepers should be placed on the right and left thighs and shins in sequence, in the form of syllables, as the mudrā of the three-pronged banner. Reciting "Oṃ sarva duṣṭa gṛhṇa gṛhṇa gaccha hūṃ phaṭ," request the outer deities to depart with three snaps of the fingers. Then, one should worship oneself with an extensive offering consisting of both outer and inner offerings, and offer the remaining torma. Recite: "Oṃ kuru kuru vattāli mahāvattāli! Mistress of the charnel ground, face of accomplishment! Fierce one who bares her fangs, mouth of a hungry ghost! Guardian of the samaya, lover of blood! Proclaimer of the sound of Kali, you who have mastered union! In the midst of the charnel ground, the forest of corpses, together with your hosts and messengers, fierce and wrathful Khadiravaṇī! Please partake! Please accept! O deity of the samaya!"
Please move from your abode to this place. Whatever my mind desires, please bring that to accomplishment. HŪṂ GṚHṆA GṚHṆA SARVA DUṢṬĀNĀṂ BHAKṢA BHAKṢA PHROṂ PHROṂ PHRIṂ PHAṬ SVĀHĀ. With this, form the vajra fists and place the two index fingers in the manner of fangs at the corners of the mouth, and request them to depart. One should pour [the remains] into the middle of the street. The root torma should be poured at a crossroads in the southern direction. One should remain in the form of the deity’s divine pride. This is the ritual of the torma.
Following the sequence explained above, one should complete all the applications of oneself. Having made offerings to oneself, one should first perform the sequence for the preliminary preparation of the vase. In a vase made of gold or the like, fill it with the five precious substances, medicinal herbs, milk, and water from a sacred shrine, and make it possess the palaśa tree. Following the specific activity, one, three, five, or nine [vases] should be placed in front, arranged in order, upon a bundle of kuśa grass that has been wound around them. One should meditate on the names and so forth of the wisdom goddesses and others. Having made offerings with the five offerings of one’s own mudrās and mantras, and having prostrated, one should consecrate them with "OṂ HŪṂ SVĀHĀ" and so forth. One should place them in front as they are situated. Then, one should perform the general sprinkling with water using "OṂ HILI HILI KILAVETĀLĪ HŪṂ PHAṬ." One should purify the butter with "OṂ ŚRĪṂ SVĀHĀ." One should purify the vessels and so forth with "OṂ OṂ SVĀHĀ."
OṂ JIṂ SVĀHĀ: the grains are to be purified. OṂ KURU KURU SVĀHĀ: the grains and so forth are purified. OṂ A SVĀHĀ: the sacrificial fuel is purified. Each should be recited eight hundred times. Binding the vajra fists, with the mudrā of the central [fingers] made like a needle, one should take and offer flowers with "OṂ HŪṂ SVĀHĀ." Then, having poured the substances into the vessels, the burnt offerings are arranged to the right, and the vajra and bell are displayed to the left; the torma vessel and the argha vessel should be set down. Together with a knot of kuśa grass, one should recite "OṂ VAJRA YAKṢA HŪṂ PHAṬ SVĀHĀ" and set down the water that pacifies obstructing spirits (vighna). Then, in front, upon a sun maṇḍala and a variegated lotus adorned with a white parasol, one should visualize a blazing five-pronged vajra arising from HŪṂ, and within that, the syllable HŪṂ itself. From that, one should meditate on the glorious Wisdom Ḍākinī (Jñānaḍākinī). Upon a lion throne, on a lotus and sun maṇḍala, she sits in the sattvaparyaṅka posture. She has two arms, and in accordance with her activity, she is adorned with colors and ornaments; one should visualize her holding a vajra in her right hand and a bell in her left. Visualizing a HŪṂ at one's own heart, one emanates Jñānaḍākinī from one's breath with "JÑĀNA ḌĀKĪ HŪṂ," and they become one. With "OṂ HŪṂ SVĀHĀ," she holds a staff in her right hand and a skull-cup in her left; one should display the root mudrā. With "OṂ VAJRA PRĀKARA HŪṂ PHAṬ," the left hand is turned outward.
Extending the right hand with the palm facing inward and circling from the northeast is the mantra and mudrā of the fence: OṂ JŪṂ SVĀHĀ. Extending both hands and interlacing the fingers is the mantra and mudrā of the net: OṂ BRŪṂ SVĀHĀ. Forming a fist with the left hand and extending the thumb to plant it in the ground is the mantra and mudrā of the ritual stake: OṂ PHAṬ SVĀHĀ. Then, one should make offerings in this sequence: OṂ VAJRA-GANDHE SVĀHĀ for fragrance; OṂ PUṢPE MĀLE HŪṂ SVĀHĀ for flowers; OṂ TĪKṢṆA-DĪPE HŪṂ SVĀHĀ for lamps; and OṂ DHŪPE ŚVARI HŪṂ SVĀHĀ for incense. The mudrā for fragrance is the right hand half-extended. Joining the thumb and index finger is the mudrā for flowers. Forming a fist and extending the thumb is the mudrā for lamps. Extending the middle finger of that same hand is the mudrā for incense. Then, the obstructing spirits (vighna) should be expelled. Place a vessel of blazing fire in front of the extensive torma and recite the mantra of Amṛtakuṇḍalī together with the wrathful deity. With the right hand making the threatening gesture (tarjanī), and the left hand applying white mustard seeds mixed with hot clarified butter, one should perform the fire offering (homa) with the right hand in the threatening gesture and the left hand. One should expel and drive them away with the syllable OṂ. Then, by reciting the mantra of Vajrayakṣa, one should perform the sprinkling of water to pacify the obstructing spirits. As before, one should also construct the vajra fence and so forth.
Following that, the bathing is commenced: one should offer fragrances to the body of the deity according to the bathing ritual using various types of perfumes. Reciting "OṂ HŪṂ SUṂ KṢUṂ YUṂ HŪṂ PHAṬ SVĀHĀ," one should touch [the deity] seven times with the three-pronged mudrā. One should play the sounds of conchs and drums, sing various auspicious songs, and ring the bell. Reciting auspicious verses, one should pour a stream of water. One should bathe [the deity] in succession with fragrant clarified butter, stainless fragrant water, honey, milk, and flower-water. Having bathed [the deity], one should remove the bathing cloth and offer a pair of garments appropriate to the ritual action. Binding the two vajra fists and holding them is the mudrā of the Dharma robe. The mantra is "OṂ HŪṂ SVĀHĀ." One should offer the garments, ornaments, and so forth, as well as the collection of offerings and sounds. Then, reciting "OṂ HANA HANA KRODHA HŪṂ PHAṬ," one should extend the right hand, touch the ground, and strike it to purify the site. One should stack the firewood in the northern and eastern directions of the hearth, with the tips pointing [toward those directions]. Reciting "OṂ VAJRA SATVA ĀḤ" seven times over each bundle of kuśa grass, one should spread the kuśa grass in the hearth, placing the roots against the tips. Then, having kindled the fire with a fire-drill or similar means, one should sprinkle it three times with kuśa-water, make offerings, and place it in the hearth. One should kindle it with clarified butter over which "OṂ VAJRA YAKṢA HŪṂ" has been recited seven times. The remainder should be covered with a bundle of kuśa grass.
Then, having generated the hearth with HŪṂ, one should meditate on the fire deity (Agni) upon a lotus generated from OṂ, arising from the form of RAṂ. He is seated upon the lotus, pale yellow in color, with matted locks, and two hands holding a rosary and a kundī vessel, adorned with a garland of flames and all ornaments. Then, from the southeast direction, one should likewise meditate on the wisdom being (jñānasattva). This is done with: OṂ ĀGACCHA ĀGACCHA AGNE JAḤ HŪṂ SVĀHĀ.
With the right hand in a fist, the index and middle fingers extended, one should invite [the deity] by touching the joints of the middle finger with the two fingers of the threatening gesture (tarjanī). The wisdom being should be made to enter the commitment being (samayasattva). This is done with: OṂ JUHU JUHU SVĀHĀ, joining the tips of the middle fingers. The lotus mudrā is the commitment mudrā (samayamudrā).
With OṂ PRAVĀRAṆĀRKĀRA SVĀHĀ and OṂ, one offers water for the feet and water for the face. Having perfectly made offerings of all desired objects, such as sālī rice and so forth, one should ring the bell and offer praise. Then, with: OṂ INDRAẸ SVĀHĀ, OṂ YAMAẸ SVĀHĀ, OṂ VARUṆAẸ SVĀHĀ, OṂ VAIŚRAVAṆAẸ SVĀHĀ, OṂ AGNAYE SVĀHĀ, OṂ NAIṚTEẸ SVĀHĀ, OṂ VAYAVE SVĀHĀ, OṂ ĪŚĀNĀYA SVĀHĀ, OṂ CANDRĀDITYABHYAḤ SVĀHĀ, and OṂ SUMBHANI SUMBHABHYAṂ SVĀHĀ, one should offer the world-protectors (lokapāla) an infinite array of offerings, such as divine food (naivedya).
Having offered water for the face to the fire, one should visualize the form of HŪṂ on the tongue of the fire deity and on the tip of the pouring ladle (darvī).
Taking up one’s vajra and bell, one should offer water as desired and perform the burning according to this sequence: oṃ juhu juhu sa svāhā. The fuel sticks are offered as a support; the clarified butter into the mouth; the grains into the hands; the rice into the mouth; the curd also into the mouth; the dūrvā grass and flowers upon the crown of the head. Having offered the water for the feet and performed the offerings and so forth at intervals, one should burn the substances three times each. One should also offer the ladle and spoon. Then, one should perform the sprinkling of purification three times with kuśa water, and cause [the substances] to dissolve into the blazing [fire]. With the water that pacifies obstructors, oṃ hūṃ ṭa ṭi ṭa ta, one should purify the entire fire pit with the vajra in hand. Then, having meditated on the one previously described in front, one should meditate on the Wisdom Ḍākinī in the center of the fire. A feast should be prepared, and one should also make manifest offerings with the Goddess of Grace and the others. Having offered the water for the face and the water for the feet, one should perform the homa according to the sequence previously described, oṃ hūṃ svāhā. One should offer the homa according to the previously described sequence, and offer the homa with rice and so forth. Having filled the ladle with clarified butter, it is consecrated one hundred and eight times with the root mantra. Visualizing hūṃ on the pouring spoon held in the hand of the vajra and bell, one should keep the desired aim in mind and offer the ladle. Having first offered the water for the face, one should sprinkle the fire with kuśa water. This should be performed by causing the Wisdom Goddess to enter the painted image and so forth.
Once again, visualize the fire deity according to the sequence previously described. Having made extensive offerings of various kinds, perform the sequence for the desired accomplishments. Then recite:
Oṃ, you have accomplished all the aims of sentient beings;
Please bestow the accomplishments as they are.
Please depart for the realm of the Buddhas;
I pray that you return once again.
Oṃ gaccha gaccha agne svāhā.
The gesture for requesting departure is the same as the gesture for invitation, except that the index fingers are joined behind the back. Then, construct the maṇḍala wheel of the torma as previously described, and offer the torma with all the mantras and mudrās as they were taught.
Oṃ kuru kuru mahābali hūṃ svāhā.
With this, extend both hands and join the two middle fingers; this is the mantra and mudrā for the torma during the time of the homa.
At the time of the homa, examine the fire, the nature of which is fire. If any inauspicious signs are seen, then recite Oṃ vajrayakṣa hūṃ svāhā and offer one hundred and eight oblations of ghee into the fire in the direction where the inauspicious signs were seen. Sprinkle water three times to pacify obstructing spirits (vighnas) and perform the homa as before. Having made offerings with the root homa, draw [the deity] in with your own breath according to the previously described method and place it within your own body. Request the external deity to depart and then arise. This is the ritual of the homa.
Next, the ritual of the sacrificial offering (yajña) shall be explained. Hang a canopy and let various garments dangle.
Having prepared a square maṇḍala with white, fragrant [earth], one should smear the vases and the central vessel with white [pigment]. They should be filled with milk and water scented with fragrant substances, and adorned with leaves and the like. Wrapped in white cloth, they should be decorated with the forms of petals, and offerings of lacquer, kuśa grass, and so forth should be presented. Reciting "SUṂ KṢUṂ YUṂ HŪṂ, SMṚṂ HMṚṂ YMṚṂ KṢMṚṂ," preceded by OṂ and followed by SVĀHĀ, one should consecrate each [vase] one hundred and eight times and place the eight vases in their respective positions. A large vessel should also be placed in the center. Following the sequence explained above, one should complete the entire yoga of oneself, and having made offerings to oneself, one should then commence the homa. Reciting "OṂ KAMALAGARBHE SVĀHĀ," one should open the palms of the hands in the form of a lotus and then arrange the lotus in the center of the vessel. Then, having covered it with a white parasol upon a moon maṇḍala, one should bless it with the vajra and the syllable HŪṂ. Then, one should meditate on the Wisdom Ḍākinī, white in color, with two hands, seated in the sattvaparyaṅka posture, and visualizing a vajra and a staff in her left and right [hands]. To her east is Vajrī, to the north Caṇḍī, to the west Vetālī, and to the south Caṇḍālī. In the northeast is Siṃhī, in the southeast Vyāghrī, in the southwest Śrgālī, and in the northwest Ulūkī. One should visualize them as white in color, possessing the aforementioned marks, ornaments, and attire.
One should offer the samaya with their respective mantras and mudrās: OṂ SAMAYA TIṢṬHA HŪṂ PHAṬ. Having formed the vajra-binding, extend the two index fingers and bend their tips to display the samaya-mudrā. Having made offerings as before, recite HŪṂ SVĀHĀ. Forming two vajra-fists, place the left at the heart and the right at the crown; this is the root mantra and mudrā. Having offered water as desired with the root mantra, one should offer it as a crown for the Vajra Goddess, combined with dūrvā or kuśa grass and flowers such as kunda, while reciting the mantra once for each visualization. By offering it to the crown ten thousand times, the accomplishments (siddhi) desired by the mind will increase and one will become free from illness. Following the homa mantras as previously explained, one should offer the torma (bali). For pacifying (śānti), one should offer white offerings while facing the east. Insert the name into the verses and make the invocation. Count with the index finger a rosary of one hundred beads with a peaceful mind to perform the pacifying rite. For enriching (pauṣṭika), all offering substances should be yellow and one should face north. This summons all excellence. Count the rosary of one hundred and eight beads from the center with a sense of joyful pride to perform the enriching rite. For magnetizing (vaśya), all offering substances should be red and one should face west. One should make the invocation by magnetizing the mind through the power of attraction and so forth.
With a rosary of twenty-five beads, one should place it on the ring finger and perform the rite of magnetizing with a magnetizing mind. For the rite of wrathful activity, all offering substances should be black; facing south, one should exclaim, "Proceed!" and perform the wrathful activity while seated on a lotus throne with the appearance of a wrathful deity, using a rosary of sixty beads held on the little finger. This is the concise ritual for the torma, the fire offering, and the sacrificial offering.
The Concise Pith Instructions of the Glorious Vajracatuṣpīṭha, the Sādhana of the Glorious Jñāneśvarī composed by Āryadeva, is hereby complete. Translated by the Paṇḍita Smṛtijñānakīrti. Later, the Paṇḍita Samayaśrījñāna edited the Sanskrit manuscript.