Sanskrit Text
ततोऽवलिप्तभूम्यां तु संस्थाप्यासनमुत्तमम् ।
तत्रोपविश्य विधिवत् त्रिराचम्य मुदान्वितः ॥ ४ ॥
पूजाद्रव्यं सुसंस्थाप्य यथाशक्त्यनुसारतः ।
प्राणायामं ततः कृत्वा भूतशुद्धिं विधाय च ॥ ५ ॥
कुर्यात्प्राणप्रतिष्ठां तु सम्भारं प्रोक्ष्य मन्त्रतः ।
कालज्ञानं ततः कृत्वा न्यासं कुर्याद्यथाविधि ॥ ६ ॥
शुभे ताम्रमये पात्रे चन्दनेन सितेन च ।
षट्कोणं विलिखेद्यन्त्रं चाष्टकोणं ततो बहिः ॥ ७ ॥
नवाक्षरस्य मन्त्रस्य बीजानि विलिखेत्ततः ।
कृत्वा यन्त्रप्रतिष्ठाञ्च वेदोक्ता संविधाय च ॥ ८ ॥
अर्चां वा धातवीं कुर्यात्पूजामन्त्रैः शिवोदितैः ।
पूजनं पृथिवीपाल भगवत्याः प्रयत्नतः ॥ ९ ॥
कृत्वा वा विधिवत्पूजामागमोक्तां समाहितः ।
जपेन्नवाक्षरं मन्त्रं सततं ध्यानपूर्वकम् ॥ १० ॥
होमं दशांशतः कुर्याद्दशांशेन च तर्पणम् ।
भोजनं ब्राह्मणानाञ्च तद्दशांशेन कारयेत् ॥ ११ ॥
चरित्रत्रयपाठञ्च नित्यं कुर्याद्विसर्जयेत् ।
नवरात्रव्रतं चैव विधेयं विधिपूर्वकम् ॥ १२ ॥
English Translation
Next he should plaster the site with cow-dung and spread his sacred carpet (Āsana) whereon he is to take his seat with a cheerful mind and sip water for Ācamana three times. Then he is to collect the articles for worship according to his best capacity and place them duly in their respective positions. He is to perform Prāṇāyāma (regulate his breath); and then follows the Bhuta-Śuddhi, the purification of the old and the formation of the celestial body and Jīva-Śuddhi by which the Sādhaka becomes the Devatā-maya; he then proceeds to Mātrikā Nyāsa (i.e., setting mentally in their several places in the six Cakras and then externally by physical action the letters of the alphabet which form the different parts of the body of the Devatā. He then places his hand on different parts of his body, uttering distinctly at the same time the appropriate Mātrikā for that part). Bhuta-Śuddhi :-- Dissolve earth into water, water into fire, fire into air, air into ether; ether into Ahamkāra, Ahamkāra into Maḥat and Maḥat into Prakriti, the final Cause. This process is called Bhuta-Śuddhi. He is to mention then the time, date, tithi, and month of the year and make his Saṅkalpa; then he will have to assign to the different parts of his body the Mātrikā Mantrams duly as well as his own Mantram; next he is to meditate in his own body the seat of the different Devatās and do the internal worship. He is to breathe life into the Deity outside to be worshipped as well as within himself to be meditated and worshipped; then he is to do the same with the articles for worship and purify them by sprinkling with water and Astra or Phaṭ Mantram, thus removing all sources of obstacles that are likely to interfere with the act. Next, on an auspicious copper plate, he is to draw inside a six-angled (hexagonal) figure (two triangles crossing each other with their vertices one upward and the other below) with white sandal paste or with eight perfumed things and outside this figure, an octagonal figure of eight petals; outside this he is to draw the boundary lines that is called the Bhūpura. On each of the eight petals he is to write each letter of the nine-lettered Vīja (Seed) Mantram and the ninth letter in the central ovum. Next by the Mantram by which breath is infused or by the Vedic Mantram he will have to place the Yantra in the proper position and then worship the Ādhāra Śakti (the vital Force) in the central ovum and the holy seat with the Pīṭha Mantrams. He will have to invoke the Devī, uttering the Seed Mantram over a golden plate or figure and carefully worship Her by offering seats and other articles duly as enunciated in the Yāmala Tāntras, etc. Then he will have to perform the six-fold worship of the Gaṇas in the six angles and worship Indra, etc., and Vajra and others in the Bhūpura (the boundary) and thus finish the Poojā of the Yantra. (For the Poojā see the Prapañca Sāra. ) Note :-- Bhūpura is what is thought over outside front or in the beginning. Here the Gaṇa Devatās are first thought over and worshipped. Worship outside, worship inside and See the Deity in and out, everywhere and be free is the motto of the worship. In the absence of the Yantra, one will have to make a metalled image of Bhagavatī and worship Her with the greatest caution with the Mantras as expounded by Śiva in the Tantrams (of Jāmalā and others). Note :-- Yantra is that which restrains. This human body is the Yantra. And its imitation is placed outside in various shapes and figures. The Yantra is the mystical diagram used by the devotees for worship. Or one may use the Vaidik Mantrams in worshipping the Deity in accordance with the prescribed rules and with his mind controlled; then, merged in meditation, one is to mutter silently (perform the Japam of) the nine-lettered Mantram. (The Mantram is Krīm Dakṣiṇe Kālike Svāhā). Japam (muttering or repeating silently the Mantram) is of two kinds :-- Nitya (daily) and Pauraścaranik (repetition of the name of the deity accompanied with burnt offerings). In the Nitya Japam, Nitya Homas are performed and in the occasional Pauraścaranik Japam, one tenth of this is offerred; Abhiṣeka, too, is one-tenth of this Homa; Tarpaṇam is one-tenth of Abhiṣeka and the feeding of the Brāhmaṇas is one-tenth of what is done in the Tarpaṇam. O King! Thus completing the Japam one is to read daily the Caṇḍī (do the Caṇḍīpāṭha) where the three glorious deeds of the Devī are narrated; next he will have to allow the Deity invoked to depart to Her own place. The Navarātra Vrata (nine night vow) is next to be observed according to the proper rites and ceremonies. Hrīm Mahiṣa Mardinyai Svāhā is the Mantra.