Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a ritual manual, or sādhana, for the propitiation of the Yakṣiṇī Pārthivī Lakṣmī (also identified as Maṅgalā). The work outlines a specific methodology for achieving spiritual or material accomplishments, beginning with a preliminary mantra recitation of ten thousand repetitions and the preparation of a ritual cloth. The text situates its practice within a specific yogic lineage, referencing the sublime Mañjuvajra and the Māyājāla tradition, while prescribing precise physical postures, such as the positioning of the hands at the navel. Furthermore, the text addresses the psychological and physical risks associated with passion and ascetic discipline, warning the practitioner against certain interactions with women overwhelmed by passion. By committing to these pith instructions, the reader is led through a process of ritual alignment and discipline intended to secure gains and physical manifestations that the text claims cannot be achieved through other means.
Provenance
About this text
A ritual manual for the propitiation of the Yakṣiṇī Pārthivī Lakṣmī, also identified as Maṅgalā, the Yakṣiṇīpārthivīlakṣmīsādhana is a sādhana situated within the tradition of the sublime Mañjuvajra and the Māyājāla. The work is attributed to the Indian author Prajñārakṣita. It was translated into Tibetan by Dānaśīla (III) and is preserved in the Tengyur, volume ཙི, where it comprises three pages. Within the canonical structure, it belongs to the collection known as The Wish-Fulfilling Jewel, a Sādhana Activity Garland of Red Yamāri. The text enacts a specific methodology for spiritual or material accomplishment, beginning with the ten-thousand-fold recitation of a mantra and the creation of a ritual image of the yellow Yakṣiṇī on a cloth. It prescribes precise physical mudras at the navel and offers warnings regarding the dangers of passion and the necessity of guarding the śukra to maintain ascetic discipline. A scholar or serious reader consults this classical Tibetan work today to examine the intersection of yogic posture, mantra practice, and the ritual management of desire within the context of yakṣiṇī sādhana.
Sanskrit title
Yakṣiṇīpārthivīlakṣmīsādhana
Indian author
Prajñārakṣita
Tibetan translators
Dānaśīla (III)
Canonical collection
The Wish-Fulfilling Jewel, a Sādhana Activity Garland of Red Yamāri
Cite thisAnuvāda, “A Sādhana of the Yakṣiṇī Pārthivī Lakṣmī” (Toh 2054), machine draft, 2026.https://naxiai.com/tibetan/works/toh2054
Summary & commentary
Significance
The work is significant as it illustrates the intersection of tantric ritual, deity yoga, and the pursuit of worldly accomplishments (siddhis) within the Indo-Tibetan tradition. It highlights the specific role of Yakṣiṇīs as figures of power and the rigorous requirements of mantra and posture necessary to engage them safely.
Structure
Passages
Section
Description
1
Preliminary Rituals
Provides the Sanskrit and Tibetan titles, the primary mantra, and instructions for preliminary recitation and material preparation.
2
Lineage and Posture
Attributes the practice to the Mañjuvajra and Māyājāla traditions and specifies the physical positioning of the hands.
3
Warnings on Passion
Discusses the dangers of passion in the context of ascetic discipline and the resulting physical and spiritual effects.
4
Conclusion
Asserts the exclusivity of this method and concludes the pith instructions.
Themes
Ritual Methodology (1-2)
Tantric Lineage (2)
Asceticism and Passion (3)
Siddhis and Accomplishment (3-4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Yakṣiṇī-maṇḍalalakṣmī-sādhana. In the language of Tibet: The Sādhana of the Yakṣiṇī, the Mistress of the Earth, Maṅgalā.
Oṃ pṛthivīlakṣmī vijaye svāhā. Recite this mantra ten thousand times as the approach recitation. Then, on a piece of cloth one cubit or one span in size, draw the Yakṣiṇī seated upon a throne, yellow in color and adorned with all ornaments. In an extremely secluded place, perform the consecration of the thangka and remain there in solitude. Burn incense made of dried fish, meat, and sesame flour. Anoint the soles of your feet with fresh butter and, sitting in your own bed, recite the mantra as much as you are able.
On the first night, signs will appear in dreams. On the second, an enemy will appear. On the third, the door will be knocked. On the fourth, it should be understood that she is coming inside. On the fifth, she will be seen. On the sixth, she will speak. On the seventh, she will say, "What shall I do for you?" She will then become a woman who grants the five sensory pleasures; once she is satisfied, she will bestow the substances of accomplishment. In particular, perform the recitation only at night. There is a fire offering ritual for the Yakṣiṇī; having performed the fire offering according to the stages of the sādhana, one should accomplish the Yakṣiṇī. Furthermore, one should meditate on the Yakṣiṇīs as described above, or else accomplish the practice through the number of recitations taught in their respective tantras.
In particular, through the yoga of the sublime Mañjuvajra in the manner of the glorious Māyājāla, I have here composed this separately in many words as a sādhana for the yakṣiṇīs. One should accomplish the yakṣiṇīs in that very way. At the level of the navel, place the left hand palm-upward; extend the middle and ring fingers upward, and stretch out the little and index fingers. Placing the right hand face-down upon them is the mudrā of the yakṣiṇīs. In that same [mudrā], extending the middle finger of the left hand outward and bending the index finger inward is the mudrā of the yakṣas. In that same [mudrā], joining the little and thumb fingers together is the specific mudrā of other yakṣiṇīs. In that same [mudrā], extending the ring finger outward is the mudrā of the kinnaras. In that same [mudrā], extending the middle finger outward is the mudrā of the piśācas. In that same [mudrā], keeping the middle finger bent and tucked in is the mudrā of the piśācīs. The root of these mudrās is the mudrā formed with the left hand as explained above.
One should transform one’s mother, maternal aunt, mother-in-law, wife, daughter, and sister into yakṣiṇīs. Among them, the mother, maternal aunt, and mother-in-law are the supreme, like a precious jewel. Likewise, the daughter and female friend are the middling; the beloved woman and the sister are known as the lowest. At the junctions of the sessions, one should constantly offer flowers, garlands, and incense; butter lamps or lamps of black oil; fragrant incense such as sandalwood and agarwood; and various types of torma offerings during the night.
A woman who is exceedingly passionate and intensely devoted to the state of ascetic discipline will, through the power of her passion, be overwhelmed. The Lord who bestows accomplishments will cause her to obtain gain and the flow of the physical form. One should not go to a woman overcome by passion, and likewise, one should utterly renounce great gain. The mantrin should strictly guard the śukra at night and rely upon supreme, blazing diligence. That fool who, through error, attempts to engage with a yakṣiṇī will quickly meet with destruction. This very distinction of the ritual procedure is the same as that for rākṣasīs and piśācīs.
The offering cake consists of fish, liquor, radishes, pancakes, mung beans, barley, peas, rice, and meat. The incense is kūṭaru. The place is a charnel ground or a house secluded from people. One should offer the flowers of śirīṣa, bilva, mādrapu, arka, śapaja, nandhatura, agasti, bṛhati, rājaka, kuśa, eraṇḍa, arjaka, and aśoka.
For the nāgas, one should offer rice porridge, molasses, pancakes, and ghee; fragrant flowers, incense, and perfumes; various garlands, fruits, and mokaṭa; curd, parched grain, sandalwood, and agaru; as well as vases, black banners, black garments, black offering cakes, flower garlands, parasols, and ointments. Whatever is obtained should be offered to the nāgas. This ritual procedure that has been thoroughly taught is the common one. Through the pride of the mantra’s power, all desires will arise. Whether through the application of evil conceptualizations or—
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.