SVAHA

Asking for Patience

Whatever I have done (incorrectly) because of not finding ( the proper materials)
or not fully knowing or lack of ability, please be patient with all of this.
OM VAJRASATTVA AH.

Departure of the Fire Deity Agni

Depart, O consumer of what is to be burnt, whom I actualize for my own and oth-
ers’ sake. And whenever you might come back here again at an appropriate time,
bring about my realization of all actual attainments.
OM AH VAJRA MUH.
The wisdom beings of Agni, the Deity of Fire, depart to their natural abodes and
the symbolic abodes and the symbolic beings transform in aspect into the blazing
flames.

The Fire Puja

for Completing the Retreat
of the
Solitary Hero Yamantaka

32 1
 and offer indeed my humble prostration.

Offerings of Water
OM AH HRIH PRAVARA SAD-KARAM ANCHAMANAM PRATICCHA
HUM SVAHA
OM AH HRIH PRAVARA SAD-KARAM PROKSHANAM PRATICCHA
HUM SVAHA

Offering the Outer Offerings

OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, PUSPHE, DHUPE, ALOKE, GANDHE, NA-
IVIDYA, SHABDA PRATICCHA HUM SVAHA

Inner Offering
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA OM AH HUM

Blessing the Torma

OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, AKARO MUKHAM SARVA DHARMAM ADYA-
NUTPANANAN-TVATTA OM AH HUM PHAT SVAHA
(3x, holding torma in the ladle and pouring on butter, then offer into the fire).

Offering the Outer Offerings

OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, PUSPHE, DHUPE, ALOKE, GANDHE, NA-
IVIDYA, SHABDA PRATICCHA HUM SVAHA

Requesting Actions
O Fire, the Deity consuming what is to be burnt, king of the Rishi-sages, lord of
the spirits, together with your entourage of Agni Fire-deities of the south-east, I
present you with offerings, praise and my humble prostration. Accept this torma
given as an offering and grant to us yogis and our entourage freedom from sick-
ness, a long life, fame, good fortune and abundant wealth. Bestow on us the actual
attainments of actions such as pacification, increase and so forth. O oath-bound
Protectors, protect us. Help us obtain all actual attainments. Make us meet no
Colophon untimely death, sickness, demons or interfering spirits. See that we have no bad
At the repeated request of Khyongla Rato Rinpoche this has been translated by Alex
Berzin in accordance with teachings by Tsenshap Serkong Rinpoche. dreams, ill-omens or calamities. May we have worldly happiness, good crops and
The text was scanned from a typescript. We have not thoroughly corrected or edited this
harvests, may the Dharma flourish, all goodness and joy come about, and may all
text yet. Please use it with caution. the wishes within our minds be fulfilled.
This should not be read by those who have not done the retreat.
Offering of Water
www.vajrabhairava.com
OM AH HRIH PRAVARA SAD-KARAM ARGHAM PRATICCHA HUM

2 31
 SVAHA Preparatory Procedures
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA Herein are contained the instructions for the Ritual Fire Offering for Peace of the
HUM SVAHA Bhagawan Sri Vajrabhairava.
OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA
HUM SVAHA The Self Generation and Blessing of the Site
If the site for the practice of the ritual has not previously been blessed, it must be
purified. If you have time, do the long sadhana of the meditational deity and the
Offering New Clothes elaborate purification of the site. If there is not much time then do as follows:
This heavenly clothing is thin, soft and light. If to those who have achieved an Instantly I arise as Sri Vajrabhairava, with one face and two hands holding a
unshatterable vajra body, I offer it with an unshatterable faith, may I also achieve a curved knife and skull, standing with left leg extended.
vajra body.
Bearing this in mind place the right hand holding the vajra on the ground and say,
OM VAJRA VASASYA SVAHA
OM AH HUM
(Offer two katas or scarves into the fire).
OM HANA HANA VAJRAKRODHA HUM PHAT
Offering Betel Nut then,
OM VAJRA TAMBU-LAYE SVAHA By the Vajra Fury all hindrances are destroyed.
(Offer the torma representing an after-dinner betel nut into the fire). By the three vajras all the faults of the earth become purified. Imagine this or al-
ternatively recite the action mantra a hundred times. This is the, relative purifica-
Offering the Remaining Offerings to be Burnt
tion of the earth.
OM AGNAYE... BAHA NAYA, OM BODHI PRIKSHAYE,
All the faults of the earth are transformed into emptiness, empty of natural exis-
- for ourselves... tence.
SHANTIM KURUYE SVAHA. With this thought the ground is purified in absolute terms.
(Offer the same as the first set to Agni, from the batons of wood through and includ-
Taking the Design of the Hearth
ing the special substances).
The hearth should be white or coloured white.
Praise
(A slightly raised square area should be prepared, slightly larger than the size of the
O son of the lordly protector Brahma, Lord of the World, o kingly Agni, Deity of completed design, the surface of which should be very smooth, preferably consisting
Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the of a very fine layer of white sand. The sides of the square should be perpendicular
World, o kingly Agni, rishi-sage supreme, to give full protection from elemental to the cardinal directions. The unit of measurement employed here is the finger-
forces, you emanate bodies through the power of compassion. In the manner of width of the deity, i.e. the practitioner. There are twenty-four such units in the
the rishis who have actualized the mantras of knowledge, your light of wisdom, distance between the tip of the middle finger and the elbow, which is termed a khru
which burns off delusions, blazes with brilliance like the fires ending an aeon; you (pronounced tru). In drawing the design a thread is used, which serves as a set of
have the miraculous legs of ESP and the extra-physical powers of transformation. compasses or as a ruler, depending on the need. If it is to serve as a ruler then the
With emanations out of skilful means, you ride on a chariot, speak mantras of two ends are held down, the centre is lightly lifted and allowed to snap back into
knowledge, hold a rosary of counters and cradle a skullcup with a content of nec- position. Where the surface is soft a light impression is left, where the surface is hard
tars which completely refreshes with the nectar of Dharma. Free from the faults the thread can be lightly- dusted with coloured chalk. Apart from the inner design
of any mistakes, you conduct yourself in a Brahma’s fastidious first way. Although the outer parts of the hearth are uniform for all the peaceful rituals, in the case of
dwelling within the perishable world, you are beyond all troubles. Although hav- Vajrayogini the inner design differs. The term `brahma line’ refers to the lines of the
ing attained a stilled state of peace, your compassion is great, and so I praise you east/west and north/south axes, which spreading out from the centre are unlimited.
The `root lines’ are the four lines of the outer square.)
Find the centre and draw the brahma and diagonal lines.
30 3
(Draw the east/west axis, take the midpoint of this and construct a line perpendicu- crimes in transgression of our three sets of vows, everything inauspicious and
lar to it. This can be done as follows: interferences to the expansion of our strength, as well as lack of clarity in single-
From the centre take a point along the axis equidistant on each side; mark these minded concentration, anything improper in the mantras and all mistakes of
points. Increase the length of the measuring thread and place one end on the point adding or deleting from the rituals be
on the western half of the line; mark an arc to the right and left of the line, towards SHANTIM KURUYE SVAHA
the centre. Place the end of the thread on the eastern half of the line and intersect (offer dried peas)
the previous arcs to the right and ‘’left of the east/west axis. Lay the thread across
the two intersecting arcs on the right and left sides and make the line. It should pass OM HRIH STRIH VIKRITA-NANA HUM PHAT.
exactly through the centre of the east/west axis and form the north/south axis. The OM VAJRA GHASMARI
diagonal lines will be explained later.) - for ourselves, our leaders, followers and all of our circle, may all interferences
Take a roll of thread and draw a circle with a radius of half a khru. Then increase actualizing liberation and omniscience, the natural and proscribed unspeakable
the radius by four finger-widths and make another circle. (This forms the inner run, crimes in transgression of our three sets of vows, everything inauspicious and
muren, upon which the fire wood will be laid.) Again increase the radius by four all sicknesses, as well as lack of clarity in single-minded concentration, anything
finger-widths and draw another circle. (This forms the outer rim, kha khyer.) Then improper in the mantras and all mistakes of adding or deleting from the rituals be
in each direction take the point on the brahma lines two finger widths beyond where SHANTIM KURUYE SVAHA
the outer circle intersects it. From this take the measure back to the centre. That dis-
(offer wheat)
tance is then measured off from the point two finger-widths beyond the outer circle
to the diagonal lines on either side. By joining these points on the diagonal lines the OM HRIH STRIH VIKRITA-NANA HUM PHAT
square shape of the hearth is drawn. - for ourselves, our leaders, followers and all of our circle, may all interferences
(Mark a point on the brahma lines two finger-widths beyond the outer ring. From actualizing liberation and omniscience, the natural and proscribed unspeakable
this point take the measuring thread to the centre, Then, taking that point as the crimes in transgression of our three sets of vows, everything inauspicious, as well
centre draw an arc on either side of each of the brahma lines, thereby constructing as lack of clarity in single-minded concentration, anything improper in the man-
four intersections of arcs to form the four corners of the square. Placing the thread on tras and all mistakes of adding or deleting from the rituals be
the intersecting arcs and through the points oil the brahma lines, draw the four sides, SHANTIM KURUYE SVAHA
the root lines. Make a line connecting opposite corners of the outer square, which will
intersect the centre point of the design; these are the diagonal lines. ) (offer special substances = puffed rice and dried fruit. First and subsequent hand-
fuls repeat mantra only. Last handful: mantra and request verse).
Within the outermost rim (kha khyer), draw a ring of vajras or wheels. (In practice
eight vajras are drawn in such a way that the hub of a vajra is on either a brahma Offering from the Vase to Purify the Person for Whom the Ritual is Being Per-
or diagonal line. Between tile vajras are heaps of coloured sand usually five or seven formed
such heaps, of which the middle one is the largest, the two on either side of that From the heart of the deity, emanated Buddhas holding white vases filled with
smaller and the outer ones smallest. The color of the vajras and heaps of sand is yel- nectars wash those for whom this is being performed who are visualized seated
low. It is customary to make a card stencil for standard designs such as this vajra and on a moon disc-seat. Purified of everything - black karmic debts, obstacles, sick-
also the following moon and half-vajra.) ness, harm from spirits and so on, their bodies become like crystal.
At the outside of the four corners draw a half moon and upon that a three pointed (Pour from the vase into the fire).
half vajra.
(The original hearth would more apt}, be described as a fire pit, which had ledges Offering Butter 7 More Times
inside. Upon the topmost ledge, at each of the four corners, there would stand a OM HRIH STRIH VIKRITANANA HUM PHAT (7x)
semispherical moon, with the flat side uppermost, upon which stood the half-vajra.
Nowadays, with the use of a flat hearth, there are a variety of ways of representing Offering of Water
this. The present diagram follows the system of the Lower Tantric College and places OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM
the corner design; within the square.

4 29
interferences to our supreme protection, also pollutions and things unclean, as This completes the creation of the outer parts of the heart}: of peace which is a com-
well as lack of clarity in single-minded concentration, anything improper in the mon feature of all such hearths.
mantras and all mistakes of adding or deleting from the rituals be The colors employed in the present system are: pal, bloc for the actual lines of tile
SHANTIM KURUYE SVAHA design; yellow for tie vajras of the vajra ring and the half vajras of the corners; and
(offer kusha grass, 2 strands at a time) white for the half moons.

OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA ARTHA The centre has a design common to all, apart from Vajrayogini, which will be ex-
SIDDHAYE plained below.)

- for ourselves, our leaders, followers and all of our circle, may all interferences The Eight Petalled Lotus of the Hearth Place
actualizing liberation and omniscience, the natural and proscribed unspeakable In the centre of the hearth draw a white eight petalled lotus, at the hub of which is a
crimes in transgression of our three sets of vows, everything inauspicious and five point vajra, eight finger-widths long and one wide. (At the intersections of the
all stymieing forces, as well as lack of clarity in single-minded concentration, brahma lines and the inner circle draw connecting lines to form an inscribed square,
anything improper in the mantras and all mistakes of adding or deleting from the so that the corners lie on the axes.
rituals be
At the points where the diagonal lines intersect the inner circle draw connecting lines
SHANTIM KURUYE SVAHA to create a second inscribed square whose sides are parallel with the sides of the outer
(offer mustard seeds) square.
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA VIJAYA From the central point draw a circle with a radius of four finger widths, this is the
- for ourselves, our leaders, followers and all of our circle, may all interferences hub of the lotus.
actualizing liberation and omniscience, the natural and proscribed unspeakable The eight points where the sides of the inscribed squares cross the axes and the
crimes in transgression of our three sets of vows, everything inauspicious and diagonals should be taken as the centre of a semicircle, whose radius is equal to the
interferences to the expansion of our wealth and crops, as well as lack of clarity in distance from that point to the intersection of the inscribed square, and is also equal
single-minded concentration, anything improper in the mantras and all mistakes to the distance out towards the inner rim. This gives the curves of the outer edges of
of adding or deleting from the rituals be the eight lotus petals. By taking the line from the intersection of the two inscribed
SHANTIM KURUYE SVAHA squares, which passes through the centre to the opposite intersection, draw a line
from those points to the place where they reach the hub. This completes the sides of
(offer unhusked barley) the petals.
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM MAHA VEGAYA Inscribed in the hub along the east/west axis is a five-point vajra, eight finger-widths
- for ourselves, our leaders, followers and all of our circle, may all interferences long and one wide. This vajra should be white to correspond to the fire deity of peace,
actualizing liberation and omniscience, the natural and proscribed unspeakable or can be dark blue to correspond with the meditational deity. These are the com-
crimes in transgression of our three sets of vows, everything inauspicious and monest forms though other systems of hand implements and seed syllables are used.
interferences to our splendid attainment of the force of speed, as well as lack of Again the petals and the hub of the lotus are left white and pale blue outlines are
clarity in single-minded concentration, anything improper in the mantras and all made by sprinkling a thin trail of sand in the required places.
mistakes of adding or deleting from the rituals be This completes the common design of the hearth for peace as drawn by the Lower
SHANTIM KURUYE SVAHA Tantric College.)
(offer husked barley) Arranging the Offerings and Ritual Implements, and Consecrating the Cleans-
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM MAHA BALAYA ing Water
- for ourselves, our leaders, followers and all of our circle, may all interferences Then the four waters, the three receptacles, and the stems of kusha grass in the
actualizing liberation and omniscience, the natural and proscribed unspeakable cleansing water are placed to one’s left upon a mat of manji, a type of brocade. Place
the cleansing water or action vase (karma-kalasa) on the left.
(The system of both the Upper and Lower Tantric Colleges is to have an action vase
for the cleansing water and three receptacles for the other three waters. In addition
28 5
to the three receptacles, upon the same mat and placed between the practitioner and ed concentration, anything improper in the mantras and all mistakes of adding or
the empty receptacles, are three water bowls, which are filled with flowers, repre- deleting from the rituals be
sented by a mixture of real flowers and grains of rice, upon each of which is a conch SHANTIM KURUYE SVAHA
shell. At the commencement of the ritual these shells are empty, but will be filled and
decanted into the receptacles whenever that particular water is being offered. Some (offer handfuls of black sesame).
traditions do not have the action vase placed together with the other three waters. OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA AYUSHE
In general the four waters contain honey and milk. If so desired, one can include the
- for ourselves, our leaders, followers and all of our circle, may all interferences
ingredients listed in The Ritual Fire Offering for Peace of the Solitary Hero Vajrab-
actualizing liberation and omniscience, the natural and proscribed unspeakable
hairava by the fifth Ling Rinpoche.) .
crimes in transgression of our three sets of vows, everything inauspicious, and
If you have previously blessed the water in the action vase it is not necessary to bless interferences to the completion of our full lifespan, as well as lack of clarity in
it again. If not, it should be consecrated. (The method for doing this in a very simple single-minded concentration, anything improper in the mantras and all mistakes
form is to place a small vajra upon the action vase with a thread attached to it. of adding or deleting from the rituals be
This thread is then held at the heart and the action mantra is recited one hundred
SHANTIM KURUYE SVAHA
and eight times. If one does not have such a thread and vajra then it is acceptable
to use one’s rosary.) This action vase will remain near the practitioner throughout (offer kooch grass, 2 strands at a time)
the ritual, unlike the four waters, which after having been blessed will be employed OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA PUSH-
by one of the ritual assistants. The method of consecrating the cleansing water is as TAYA
follows: in a clean vessel place clean water with saffron added (or if it is the cleans-
ing water of the four waters, far peace add milk and honey) and fumigate it with - for ourselves, our leaders, followers and all of our circle, may all interferences
incense. It should be blessed with HRIH STRIH either a hundred and eight or seven actualizing liberation and omniscience, the natural and proscribed unspeakable
times. (This would accord with the Vajrabhairava ritual. In fact one should take two crimes in transgression of our three sets of vows, everything inauspicious and
sticks of burning; incense and while circling there around the water vessel recite the interferences to the expansion of our positive potential, as well as lack of clarity in
appropriate action mantra with SVAHA added at the end. Though it is sufficient to single-minded concentration, anything improper in the mantras and all mistakes
recite the mantra seven times more would be better. During this blessing of the four of adding or deleting from the rituals be
waters the thread and vajra are not employed, just the incense and the addition of SHANTIM KURUYE SVAHA
SWAT-IA to the action mantra. The consecration of the vase and the blessing of the (offer raw rice)
four waters can be done either at the end of the sadhana recitation or at the start of
the fire ritual.) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA SAMBALE
At one’s right side place the materials to be burned in the order in which they are - for ourselves, our leaders, followers and all of our circle, may all interferences
offered. (These substances should all have been cleaned, washed dried and anointed actualizing liberation and omniscience, the natural and proscribed unspeakable
with various substances according to the oral tradition and it is suggested that these crimes in transgression of our three sets of vows, everything inauspicious and
preparatory activities be carefully studied.’ In front of these, arrange the materials interferences to our bliss supreme, as well as lack of clarity in single-minded
to be offered to the mundane fire deity, placing the ritual cake gtor ma) at the end of concentration, anything improper in the mantras and all mistakes of adding or
the row. (There are a number of ritual cakes to be prepared, including the one for the deleting from the rituals be
Lord of the Site and the toothpaste. The ingredients, the shapes, the ornaments and SHANTIM KURUYE SVAHA
the way they are made should be done according to the tradition handed down by
(offer cooked rice with yoghurt)
one’s Lama.) Behind the mundane fire deity’s offerings are the off ’ rings for the su-
pramundane deity. The four waters are not placed with the other offerings. (After be- OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM APRATI-HATA
ing blessed by the practitioner, they are placed on a small table in front of the ritual VAJRAYA
assistant who will accompany the practitioner in chanting the words of the ritual.) - for ourselves, our leaders, followers and all of our circle, may all interferences
Then the clarified butter (which should be melted before the start of the fire ritual), actualizing liberation and omniscience, the natural and proscribed unspeakable
the ladle (sruva) and the funnel (patri), the vajra, bell and inner offering (also the crimes in transgression of our three sets of vows, everything inauspicious and
damaru and action vase) should be placed in front of oneself. The fire source and the
kusha to be placed around the hearth should be prepared. All the materials to be

6 27
 SHANTIM KURUYE SVAHA offered should be sprinkled with inner offering containing nectar pills. The seat of
(initial Yamantaka mantra 7x while offering melted butter 7x, then verse of request the master of the ritual (the practitioner) should be decorated with an eight petalled
1x while ringing bell). lotus.

The batons of wood become in the nature of bodhi tress The Prerequisite Ritual and the Manner of Sitting

OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM BODHI PRIK- Having made all the preparations for the ritual in this way, one can do the full man-
SHAYE dala ritual, offerings and so forth, or the sadhana. It is adequate if the sadhana has
already been done, otherwise from the blessing of the inner offering up to the stage
- for ourselves, our leaders, followers and all of our circle, may all interferences of the close absorption should be meditated on in full. (In the Ritual Fire Offering of
actualizing liberation and omniscience, the natural and proscribed unspeakable the Heruka Body Mandala it is suggested that the practitioner should be dressed in
crimes in transgression of our three sets of vows, everything inauspicious and white, be pleasantly perfumed and wearing the ritual ornaments.)
especially interferences to our splendid attainment of radiant brilliance, as well as
lack of clarity in single-minded concentration, anything improper in the mantras (The practitioner should then take the seat in front of the hearth. The state of mind
and all mistakes of adding or deleting from the rituals be should be compassionate and loving with a full awareness that the giver, the recipi-
ent and the act of giving are by nature empty and without inherent existence.) On a
SHANTIM KURUYE SVAHA smooth, comfortable scat, which is not too high, sit with the legs slightly extended, the
(Offer batons of wood, two at a time. First pair: repeat Agni mantra, substance soles touching, in the fashion of the lotus posture. Facing east (but in the Vajrayogini
mantra offering into the fire, request verse. Next pairs: repeat Agni mantra only and ritual face west.) Refrain from uttering anything other than the words of the ritual.
offer in fire. ) From the time of the blessing of the vajra and bell until the completion of the ritual
fire offering one should not let go of the vajra or bell.
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM AGNAYE
- for ourselves, our leaders, followers and all of our circle, may all interferences
actualizing liberation and omniscience, the natural and proscribed unspeakable
crimes in transgression of our three sets of vows, everything inauspicious, as
well as lack of clarity in single-minded concentration, anything improper in the
mantras and all mistakes of adding or deleting from the rituals be
SHANTIM KURUYE SVAHA
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM AGNAYE
- for ourselves, our leaders, followers and all of our circle, may all interferences
actualizing liberation and omniscience, the natural and proscribed unspeakable
crimes in transgression of our three sets of vows, everything inauspicious, and in-
terferences to our splendid attainment of good health, as well as lack of clarity in
single-minded concentration, anything improper in the mantras and all mistakes
of adding or deleting from the rituals be
SHANTIM KURUYE SVAHA
(offer melted butter, same procedure as batons of wood).
OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA PAPAM
DAHANA VAJRAYE
- for ourselves, our leaders, followers and all of our circle, may all interferences
actualizing liberation and omniscience, the natural and proscribed unspeakable
crimes in transgression of our three sets of vows, everything inauspicious and
negative potentials of black karmic debt, as well as lack of clarity in single-mind-

26 7
 you are refined and exquisite; O Manjushri, with a wishful mind, I bow to you.
Although your supreme mind never wavers from the refined state of Manjushri,
yet, out of compassion, in order to tame all evil ones without exception, you dis-
play the great fearsome body of Vajra-bhairava, blazing like the unbearable fires
of the End of Time. Your mouth gapes and has wrinkles of anger. Your eyelashes
flicker like lightning. Your eyes glazed; your bared fangs flash. Diabolically, you
chortle HA-HA with the wild voice of a vajra- horse and roar into space the syl-
lable “PHAIM” that convenes the Dakinis. Captivated under your great wrathful
stance, you crush the lords of the Three Realms. With your threatening mudras
raised to the sky, you constrain the great gods. Your tongue darting, your mighty
teeth bared and smeared with blood, you are furiously mad. The world with its
gods could be offered to your mouth. Adorned with the moist, dripping skin of
an elephant and a rosary of skulls, you are naked in the pose of a great terrifying
Lord. You have a fearsome, wrathful buffalo’s head; your nine blazing faces could
suck up and devour all of existence. Your fiery mudra (hand-weapons) bridle the
various beings, your stretched and bent legs crush the families of mara-demons.
To you, Mighty Bhairava, who have such a great terrifying body, I bow forever.
As for the circle of your nine blazing heads, your three gaping right faces are dark-
blue, red and yellow, your three taut left faces are white, grey and black, and your
three blazing central faces have wrathful, lustful and peaceful moods. As for your
hand-implements blazing with light, your sixteen right mudras brandish weapons
to strike and destroy, and your sixteen left mudras are embellished with signs to
perform and encourage. As for the ominous stance of your blinding feet, your
eight bent right legs humble with methods the eight haughty gods, and your eight
outstretched left legs enjoy power over the eight arrogant goddesses. In order to
tame those having great longing desire, your penis is forever full and erect. Your
violent manner is to harness those with anger. I prostrate to you whose body
tames. From your presence in the mandala of the great cremation grounds, you
subdue with your methods mara-demons and the Lords of Death. You draw
under your power all ogresses and dakinis. I prostrate to you who domineer and
control. From the mandala of your mind of pristine awareness, the void manner
of existence appears in your manifest forms, yet you never stir from the Sphere of
Purity. I prostrate to you, who see the equality (of everything in Voidness).

Offering the Offerings to be Burnt

The tongue of the deity, white and in the form of a vajra, becomes marked with a
syllable RAM.
OM HRIH STRIH VIKRITA-NANA HUM PHAT
- for ourselves, our leaders, followers and all of our circle, may all interferences
for actualizing liberation and omniscience, the natural and proscribed unspeak-
able crimes in transgression of our three sets of vows, everything inauspicious, as
well as lack of clarity in single-minded concentration, anything improper in the
mantras and all mistakes of adding or deleting from the rituals be

8 25
Although the Victorious Ones have bodies of supreme good qualities with the I. Preliminaries
contenting ambrosia food of the qualities of the Aryas’ seven gems and which
wield the power of pristine awareness concerning illusory phenomena and, natu- Blessing the Vajra and Bell
rally pure, do not even possess an atom of attachment, nevertheless by my acting The vajra is method, the bell is wisdom: the two are in fact in the nature of ulti-
in a reverent and respectful way, arranging and offering this immaculate food, mate Bodhicitta.
may I complete the causes for the branch of merit.
OM SARVA TATHAGATA SIDDHA VAJRA SAMAYA, TISHTA ESHA-
OM YAMANTAKA NAIVIDYA PRATICCHA HUM SVAHA. STVAM, DHARA-YAMI VAJRA SATTVA HI-HI HI-HI-HI HUM-HUM-
These musical sounds which teach the meaning of the peerless Vajrayana and flow HUM PHAT SVAHA. OM VAJRA GHANTA HUM.
with the tune of discriminating wisdom, I offer to destroy the circles of Mara, the I shall please Vajrasattva and so on. HUM. By the excellence of showing the vajra
demonic. Taking authority over the sphere of the real, accept this please. which can free sentient beings from suffering I shall bring them the phenomenon
OM YAMANTAKA SHABDA PRATICCHA HUM SVAHA of liberation. Therefore I take this vajra with pleasure.

Offering the Objects of the Five Senses HUM HUM HUM HO HO HO. OM VAJRA DHARMA RANITA PRA-
RANITA SAM-PRA-RANITA, SARVA BUDDHA KSTETRA PRACHA-
The sights of colors and shapes, blue and so on, of precious jewels, power-grant- LAI, PRAJNA PARAMITA, NADA SVABHAVE VAJRA SATTVA HRI-
ing kings (of gems) and lapis lazuli, I transform into Lady Vajra Sights, having DAYA, SANTOSHANI, HUM HUM HUM HO HO HO SVAHA.
three aspects, and offer to the eyes of my Guru-deity.
Purify the fire pit and offering substances etc. by flicking water from the victory vase
OM YAMANTAKA RUPA PRATICCHA HUM SVAHA. with twig .
A host of sounds such as melodic ones that are parted from speech and have come OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x)
from a collection of the elements not held by a mind, I transform into Lady Vajra
Sounds, having three aspects, and offer to the ears of my Guru-deity. Purifying then with the Inner Offering
OM YAMANTAKA SHABDA PRATICCHA HUM SVAHA. OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x)
A host of scents that have come from an excellent blend of camphor, aloe, jasmine Purifying once more the Outer Offering substances to the Fire Deity
and so on, I transform into Lady Vajra Scents having three aspects, and offer to the
nose of my Guru-deity. OM HRIH STRIH VIKRITANANA HUM PHAT.
OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA. (Flick from the vase to chase away interferences).
Tastes such as sweet and sour, bitter, astringent and so forth of ambrosia foods OM SVABHAVA SHUDDHAH SARVA DHARMA SVABHAVA SHUD-
and so on to invigorate a body supreme, I transform into Lady Vajra Tastes, having DHO HAM.
three aspects, and offer to the tongue of my Guru-deity. Everything becomes Void. Within a state of Voidness, from AHs come broad and
OM YAMANTAKA RASE PRATICCHA HUM SVAHA. expansive skullcups, inside of which are HUMs. The HUMs melt and become
water for a refreshing shower, cooling water to rinse the mouth, water to offer for
A host of physical sensations such as from wish-granting clothes and so on, the a drink, cooling water for the feet, flowers, incense, butter lamps, perfumes, food
mere touch of which confers bliss to the body, I transform into Lady Vajra Sensa- and music. By nature they are Bliss and Voidness, in aspect they are the offering
tions, having three aspects, and offer to the body of my Guru-deity. substances. Their function is to confer distinguished, uncontaminated Bliss as
OM YAMANTAKA SPARSHA PRATICCHA HUM SVAHA. objects to be enjoyed by the six cognitive powers.

Inner Offerings OM PROKSHANAM AH HUM

OM ANCHAMANAM AH HUM
OM YAMANTAKA HUM PHAT, OM AH HUM OM ARGHAM AH HUM
OM PADYAM AH HUM
Praise
OM PUSPHE AH HUM
HUM: O Manjushri, you appear out of space with a yellow color; Manjushri, the OM DHUPE AH HUM
nature of all phenomena is clear to your mind; O Manjushri, as Lord of Speech OM ALOKE AH HUM
24 9
 OM GANDHE AH HUM HUM SVAHA.
OM NAIVIDYA AH HUM Here is pure and stainless, delightful supreme mantra cooling water for your feet.
OM SHABDA AH HUM Through my making this offering with faithful belief, accept it and grant me your
Purifying the Offering to be Burnt kindness.

For washing them: OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA

HUM SVAHA.
OM OM SVAHA
For the wooden batons: Offering the Outer Offerings

OM AH SVAHA Although the Victorious Ones have bodies of supreme good qualities which
give rise to the fragrance of pure moral discipline, and which wield the power of
For the melted butter: pristine awareness concerning illusory phenomena and, naturally pure, do not
OM JRIM SVAHA even possess an atom of attachment, nevertheless by my acting in a reverent and
respectful way, arranging and offering this immaculate perfume, may I complete
For the wheat:
the causes for the branch of merit.
OM KURU KURU SVAHA
OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA.
For the rest:
Although the Victorious Ones have bodies of supreme good qualities which are
All faults and defects of the substances other than these which lack the proper beautiful with the adorning flowers of the causal branches for Perfection, and
qualities are cleansed and purified to become of the nature of the nectars five. which wield the power of pristine awareness concerning illusory phenomena and,
Lighting the Torch naturally pure, do not even possess an atom of attachment, nevertheless by my
acting in a reverent and respectful way, arranging and offering these immaculate
OM AH HUM (3x) flowers, may I complete the causes for the branch of merit.
Purifying it with the Victory Vase and the Inner Offering OM YAMANTAKA PUSHPE PRATICCHA HUM SVAHA.
OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x). Although the Victorious Ones have bodies of supreme good qualities which ???
OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x). and which wield the power of pristine awareness concerning illusory phenomena
Lighting the fire and, naturally pure, do not even possess an atom of attachment, nevertheless by
my acting in a reverent and respectful way, arranging and offering this immacu-
OM VAJRA JVALA JVALA HUM
late incense, may I complete the causes for the branch of merit.
Fanning the fire
OM YAMANTAKA DHUPE PRATICCHA HUM SVAHA.
HUM
Although the Victorious Ones have bodies of supreme good qualities which make
Offering butter 7 x to the fire everything clear with deep awareness, parted from the darkness of ignorance and
OM HRIH STRIH VIKRITA-NANA HUM PHAT (7x) which wield the power of pristine awareness concerning illusory phenomena and,
naturally pure, do not even possess an atom of attachment, nevertheless by my
Blessing the kusha grass for around the pit acting in a reverent and respectful way, arranging and offering these immaculate
OM VAJRA SATTVA AH (3x). butter lamps, may I complete the causes for the branch of merit.
OM, this kusha grass, clean and constructive, is what the brahmins use for purifi- OM YAMANTAKA ALOKE PRATICCHA HUM SVAHA.
cation, while what pleases the Three Rare Supreme Gems is the heart of the petals Although the Victorious Ones have bodies of supreme good qualities which and
of the lotus born from the earth. May all my interferences be stilled and all be which wield the power of pristine awareness concerning illusory phenomena and,
made auspicious. naturally pure, do not even possess an atom of attachment, nevertheless by my
acting in a reverent and respectful way, arranging and offering this immaculate ,
may I complete the causes for the branch of merit.
OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA.
10 23
space before me the Buddhas together with their Bodhisattva Sons, residing in the After placing the kusha grass, fold your hands and request
ten directions. O Bhagavan Vajrasattva, I request you to still my interferences and make all auspi-
OM HRIH STRIH HAH. OM HUM HUM PHAT. OM VIKRITA-NANA cious.
DUSHTAM SATTVA DAMAKA GAH GAH. OM KUMERA RUPINE JAH II. The Actual Body of the Fire Puja
JAH HUM PHAT.
OM HRIH HAH HAI PHAT. OM DIPTA LOCHANA VIKRITA-NANA A. Offering to Agni, the Fire Deity
MAHA ATTATTA HASANA DINI DIPTA-YE SVAHA, OM VAJRA NA-
IVEDYA AH HUM. OM VAJRA SHABDA AH HUM. Generating the Fire Deity
“O Tathagata Buddhas, I request you to confer empowerment on me” OM HRIH STRIH VIKRITA-NANA HUM PHAT
(flick from the vase to chase away interferences).
Having been thus requested, they emanate goddesses such as Charchika and so
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO
forth, who first proclaim auspicious verses and then hold up white, moon-like
HAM.
vases filled with the five nectars.
The fire pit becomes Void. Within a state of Voidness, on top of a variegated lotus
“Just as all the Buddhas received empowerment as soon as they were born, like-
and moon, from a SAM and then a vajra comes a white Vajradhara, Holder of the
wise do we now confer this empowerment with pure heavenly water”
Vajra, with three faces - white, dark blue and red - and six arms - with the first two
Speaking thus, they confer empowerment upon the crown of your head, whereby embracing a consort similar to himself, with the lower right two holding a vajra
your entire body becomes filled with the empowering water, purifying you of all and sword and with the lower left two a jewel and a lotus. They melt and become
your stains. The excess water that stays on the crown of your head as a protrusion a fire pit of pristine awareness, white in color, round in shape, with a rim and a
transforms into an Akshobhya who adorns your head at the centre of the crown lip. Along the lip is a garland of vajras and in the four corners are crescent moons
of your main, root face. The empowering deities dissolve into you and from your marked with a vajra. Transparent, it offers no impediment.
body are emitted a host of rays of white light.
Within the pit, from a RAM comes a triangular fire, in the middle of which, one
Offering the four Waters the centre of a variegated lotus, from a RAM comes a rosary of counters. This
transforms into Agni, the Fire Deity, white in bodily color, with three faces
Here is pure and stainless, delightful supreme mantra water for a refreshing - white, black and red, six arms and a body never dual from his knowledge
shower. Through my making this offering with faithful belief, accept it and grant consort abiding in the primordial place. In his first right hand he holds a rosary
me your kindness. of counters, with his second he makes the gesture of giving non-fear and in his
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA third he holds a cleaver, In his first left hand he holds a trident club, in his second
HUM SVAHA. a pitcher with pout and in his third a skullcup. He stands in the pose of left leg
Here is pure and stainless, delightful supreme mantra water cooling water to rinse outstretched. Adorned with the wrathful ornaments, in his heart is a triangular
your mouth. Through my making this offering with faithful belief, accept it and fire marked with a RAM. From rays of light from the syllable in the heart of this
grant me your kindness. symbolic being emanated wrathful Takkirajas bring forth from the south-east
Fire deities Agni, similar to what I have meditated, surrounded by a circle of rishi
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA sages.
HUM SVAHA.
Here is pure and stainless, delightful supreme mantra water which I offer for a Invitation of the Wisdom Being
drink. Through my making this offering with faithful belief, accept it and grant (done while waving the vajra)
me your kindness. OM come here, come here, great Elemental Rishi, Sage of the Gods, Supreme of
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA the Brahmins. For the sake of partaking in this worthy food to be offered to be
burnt, please make your venerable approach to this site.
OM TAKKI HUM DZAH. He comes to stand on the kusha grass seat on the lip in
the fire corner of the pit.

22 11
 Sarva-nirvarana-viskambhini; and on your navel a white SAM in the nature of
Offerings and merging with the Symbolic Being Samantabhadra. At the crown of your head is a white OM in the nature of Vajra-
body. At your throat is a red AH in the nature of Vajra-speech and at your heart is
OM HRIH STRIH VIKRITA-NANA HUM PHAT a blue HUM in the nature of Vajra-mind.
(flick from the vase to chase away interferences). You, the commitment being, have at your heart on a moon-disc-seat the Wisdom-
Being Youthful Manjushri with a yellow-colored body and a slightly wrathful
Offering the Four Waters:
expression, wielding a sword in your right hand and holding at your heart a scrip-
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA tural text in your left. Sitting with your legs crossed in the vajra position, you are
HUM SVAHA adorned with the thirty-two major and eighty minor marks of a Buddha. In your
OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA heart, from an AH comes a sun-disc mandala in the centre of which is the Con-
HUM SVAHA centration Being, a dark-blue syllable Hum emanating five-colored rays of light.
OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM Invitation of Wisdom Beings
SVAHA
JAH. With a nature weighing so light, all phenomenal things are without true
OM AH HRIH PRAVARA SADKARAM PADYAM PRATICCHA HUM abiding, free from true going and coming, like space. Like the sphere of time,
SVAHA compassion is free of true going and coming, and emanations of it, like reflections
OM MUDGARA DZAH. in a mirror, are free of true going. Not possessing a sign of true going or coming,
OM DANDA HUM. wherever they are aimed they appear, like the moon in water. Therefore deities
OM PADMA BAM. whom I request to come here now and appear before my eyes - Manjushri who
OM KHADGA HOH. is the pristine awareness of all the Buddhas, Bhairava Yamantaka who terrifies in
order to tame the evil, together with your entourage of Yamas who are emanations
He becomes non-dual with the symbolic beings. to do your work - I request you to come here and pay me heed.
Offerings and Praise OM HRIH HA BHO MAHA KRODDHA AGACCHA AGACCHA ASMAD
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA PUJA PRATIGRIHNANTU PRASADA MEDI-MANA KURU SVAHA.
HUM SVAHA From the Hum at my heart light-rays emanate and bring forth from their natural
OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA abodes to the space before me the supporting mandala of the glorious Solitary
HUM SVAHA Hero Vajrabhairava and its supported deities, similar to what I have visualized.

OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM Offerings and Merging with the Symbolic Beings
SVAHA OM HRIH STRIH HAH. OM HUM HUM PHAT. OM VIKRITA-NANA
OM AH HRIH PRAVARA SADKARAM PADYAM PRATICCHA HUM DUSHTAM SATTVA DAMAKA GAH GAH. OM KUMERA RUPINE JAH
SVAHA JAH HUM PHAT.

OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA OM HRIH HAH HAI PHAT. OM DIPTA LOCHANA VIKRITA-NANA
KABYA VAHA-NAYA VAJRA PUSHPE AH HUM MAHA ATTATTA HASANA DINI DIPTA-YE SVAHA, OM VAJRA NA-
IVEDYA AH HUM. OM VAJRA SHABDA AH HUM.
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA VAHA-NAYA VAJRA DHUPE AH HUM OM MUNGARA JAH. OM DANDA HUM. OM PADMA BAM. OM
KHANGA HOH.
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA VAHA-NAYA VAJRA ALOKE AH HUM Invitation of Initiating Deities, Offerings and Conferral of Empowerment
OM HRIH HA BHO MAHA KRODDHA AGACCHA AGACCHA ASMAD
PUJA PRATI-GRIHNANTU PRASADA MEDI-MANA KURU SVAHA.
Once more from the Hum at my heart light-rays emanate and bring forth to the

12 21
taches and body hairs blaze like the fires of the Era of Destruction. OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
Your main face is that of a black buffalo, extremely furious and having two sharp KABYA VAHA-NAYA VAJRA GANDHE AH HUM
horns. On top of it, and between your horns, is a red face, extremely fearsome OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
with blood dripping from its mouth. On top of that is a yellow face of Manjushri KABYA VAHA-NAYA VAJRA NAIVIDYA AH HUM
with a slightly wrathful expression. Adorned with the (flower) ornaments of OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
youth, his hair is tied in five knots on the crown of his head. As for your faces to KABYA VAHA-NAYA VAJRA SHABDA AH HUM
the right of the base of your horns, the first (or central) face is blue, the face to its
right is red and the face to its left is yellow. As for your faces to the left of the base OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
of your horns, the first (or central) face is white, the face to its right is grey and the KABYA VAHA-NAYA OM AH HUM (Inner offering)
face to its left is black. These faces are very wrathful and each of your nine faces O son of the lordly protector Brahma, Lord of the World, O kingly Agni, Deity of
has three eyes. Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the
With your first right and left hands, you hold the moist skin of an elephant World, O kingly Agni, rishi-sage supreme, to give full protection from elemental
stretched open by the skin of its left front and hind legs, with its head to your forces, you emanate bodies through the power of compassion. In the manner of
right and its hairy back showing. As for your other right hands, you hold in the the rishis who have actualized the mantras of knowledge, your light of wisdom,
first a cleaver, in the second a quill (used to flick water from a vase), in the third a which burns off delusions, blazes with brilliance like the fires ending an aeon; you
wooden pestle, in the fourth a squiggly knife, in the fifth a harpoon, in the sixth an have the miraculous legs of ESP and the extra-physical powers of transformation.
axe, in the seventh a spear and in the eight an arrow. (In the back row) in the right With emanations out of skilful means, you ride on a chariot, speak mantras of
(hand I hold) an iron hook, in the tenth a skull club, in the eleventh a khatvanga, knowledge, hold a rosary of counters and cradle a skullcup with a content of nec-
in the twelfth a (gear-like) wheel, in the thirteenth a five-spoked vajra, in the tars which completely refreshes with the nectar of Dharma. Free from the faults
fourteenth a vajra-hammer, in the fifteenth a sword and in the sixteenth a large of any mistakes, you conduct yourself in a Brahma’s fastidious first way. Although
damaru-type drum. dwelling within the perishable world, you are beyond all troubles. Although hav-
ing attained a stilled state of peace, your compassion is great, and so I praise you
As for your other left hands, in the first you hold a skullcup filled with blood, in and offer indeed my humble prostration.
the second a (four-faced, yellow) head of Brahma, in the third a shield, in the
fourth a leg, in the fifth a lasso, in the sixth a bow, in the seventh intestines and in Confirming Agnis’ Commitment
the eight, a bell. (In the back row) in my right (hand I hold) a hand, in the tenth a
OM VAJRA ANALA MAHA BHUTA JVALA JVALAYA, SARVA DUSH-
cloth shroud, in the eleventh a man impaled on a stick, in the twelfth (a triangu-
TAN HUM PHAT, TRISHYA DZAH HUM BAM HOH SAMAYA STVAM,
lar) fire stove, in the thirteenth a scalp, in the fourteenth a (hand in the ) threat-
SAMAYA HO (3x)
ening mudra, in the fifteenth a trident with three handing pennants and in the
sixteenth a stick with cloth-streamers at the end. Offering the Offerings to be Burnt
As for your right feet, the first threads on a man, the second a buffalo, the third a The tongue of Agni, white and in the form of a vajra, becomes marked with a syl-
bull, the fourth a donkey, the fifth a camel, the sixth a dog, the seventh a sheep and lable RAM and the mouth of the ladle with a syllable HUM blazing with light.
the eight a fox. As for your left feet, the first threads on a vulture, the second an
owl, the third a crow, the fourth a parrot, the firth a hawk, the sixth and eagle, the OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
seventh a mynah bird and the eight a swan. Also trod under your feet with their KABYA BAHA-NAYA
faces down are Brahma, Indra, Vishnu and Rudra (under my right) and six-faced - for ourselves, our leaders, followers and all of our circle, may all interferences
Kumara, Ganesh, Chandra and Surya (under your left) as you stand in the midst actualizing liberation and omniscience, the natural and proscribed unspeakable
of a blazing mass of flames. crimes in transgression of our three sets of vows, everything inauspicious, as well
On each of the (two lower) eyes (of your main face) is a white KSHIM in the na- as lack of clarity in single-minded concentration, anything improper in the man-
ture of Kshiti-garba, on each of its ears a black JRIM in the nature of Vajrapani, on tras and all mistakes of adding or deleting from the rituals be
its nose a yellow KHAM in the nature of Kha-garba; on its tongue a red RAM in SHANTIM KURUYE SVAHA
the nature of Avalokiteshvara; on its forehead a green KAM in the nature of (initial Agni mantra 7x while offering melted butter 7x, then verse of request 1x
while ringing bell).

20 13
The batons of wood become in the nature of bodhi trees. five gradations (in thickness) which in order, from the outside, are white, yellow,
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA red, green and blue. On top of the walls is an encircling yellow jewelled moulding
KABYA BAHA-NAYA, OM BODHI PRIKSHAYE beautified with an assortment of gems. Halfway (to the centre) of the Mansion
(on the floor and ceiling of the main storey) are a circular ledge and beam marked
- for ourselves, our leaders, followers and all of our circle, may all interferences with a garland of vajras, between which rest the eight pillars that support the four
actualizing liberation and omniscience, the natural and proscribed unspeakable vajra cross-beams. The steeple on top is beautified with a crowning precious gem
crimes in transgression of our three sets of vows, everything inauspicious and and a vajra.
especially interferences to our splendid attainment of radiant brilliance, as well as
lack of clarity in single-minded concentration, anything improper in the mantras Inside of the main storey, the floor and ceiling are: white in the East, yellow in the
and all mistakes of adding or deleting from the rituals be South, red in the West and green in the North. The centre of the floor is blue. On
top of the moulding, around the top of the walls, is a quadruple colonnade, on
SHANTIM KURUYE SVAHA the outside face of which are the heads of water monsters. Between their mouths
(Offer batons of wood, two at a time. First pair: repeat Agni mantra, substance are strung a strand of jewels and hanging from each mouth are (three) strings of
mantra offering into the fire, request verse. Next pairs: repeat Agni mantra only and gems with a golden bell (at the end of the middle one) and a red yak-tail fan (at
offer in fire. ) the ends of the outer two). In such ways, it is beautified. On the outside face (of
the quadruple colonnade, above each water monster’s head) is an eave from which
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
hangs a jewelled pendant and on which rests an upright dentel of the parapet in
KABYA BAHA-NAYA, OM BODHI PRIKSHAYE,
the shape of a half lotus-petal. (The parapet) is beautified with banners, pennants
- for ourselves, our leaders, followers and all of our circle, may all interferences and so forth. Around the outside of the walls is a red ledge for the goddesses of
actualizing liberation and omniscience, the natural and proscribed unspeakable desirable objects. On this, encircling the walls (of the Mansion) are found god-
crimes in transgression of our three sets of vows, everything inauspicious, as desses holding and presenting objects of offering, At the outside corners of the
well as lack of clarity in single-minded concentration, anything improper in the entrance-way, corridors and on the platform outside and inside the four corners
mantras and all mistakes of adding or deleting from the rituals be (of the Mansion) are arrayed crescent moons with a vajra and a jewel on top of
SHANTIM KURUYE SVAHA each. Before each of the four entrance ways (and beyond the porches) is an arch-
way having eleven layers of segments and resting on four pillars. On top (of each
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA of these archways) is a Dharma-wheel flanked to the left and right by a male and
KABYA BAHA-NAYA, OM AGNAYE female mountain deer.
- for ourselves, our leaders, followers and all of our circle, may all interferences In the centre of the Celestial Mansion, from a YAM comes a black wind mandala
actualizing liberation and omniscience, the natural and proscribed unspeakable with a slight shade of red, on top of which are a variegated lotus, a moon and
crimes in transgression of our three sets of vows, everything inauspicious, and in- sun-disc seats. On top of them, from a HUM comes a vajra marked with a HUM,
terferences to our splendid attainment of good health, as well as lack of clarity in which completely transforms into a great and glorious Vajrabhairava, with a body
single-minded concentration, anything improper in the mantras and all mistakes dark-blue in color, nine faces, thirty-four arms and sixteen legs, standing in the
of adding or deleting from the rituals be pose of right ones bent and left outstretched. With the ability to devour the Lords
SHANTIM KURUYE SVAHA of the Three realms, you diabolically chortle “HA-HA”, with your tongue dart-
(offer melted butter, same procedure as batons of wood). ing, fangs bared, your mouth having wrinkles of anger, your brow also wrinkled
in anger, with your eyes and eyelashes fiery like the Era of Destruction and your
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA yellow-brown hair bristling erect. You make threatening mudras at both the mun-
KABYA BAHA-NAYA, OM SARVA PAPAM DAHANA VAJRAYE dane and extra-worldly gods, frightening even the frightful ones, and shout with a
- for ourselves, our leaders, followers and all of our circle, may all interferences great thunder-like roar the syllable “PHAIM”. You eat human blood, grease, mar-
actualizing liberation and omniscience, the natural and proscribed unspeakable row and fat, and have five dried fearsome skulls crowning (each of) your heads.
crimes in transgression of our three sets of vows, everything inauspicious and Adorned with a skull-rosary of fifty moist (human) heads, you wear (two) black
negative potentials of black karmic debt, as well as lack of clarity in single-mind- snakes as Brahmin threads. You are also adorned with ornaments made of human
ed concentration, anything improper in the mantras and all mistakes of adding or bones, such as wheel-shaped crowns, earrings and so forth. Your belly is bulging,
deleting from the rituals be your body is naked; your organs stands erect. Your eye-lashes, eyebrows, mous-
SHANTIM KURUYE SVAHA
14 19
 (offer handfuls of black sesame).
B. Offering to the Transwordly Deity, Yamantaka OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, OM VAJRA AYUSHE
Blessing the Outer Offering Substances to Yamantaka
- for ourselves, our leaders, followers and all of our circle, may all interferences
OM HRIH STRIH VIKRITA-NANA HUM PHAT (flick the vase) OM actualizing liberation and omniscience, the natural and proscribed unspeakable
SVABHAVA SUDDHAH SARVA DHARMAH SVABHAVA SHUDDHAH crimes in transgression of our three sets of vows, everything inauspicious, and
HAM interferences to the completion of our full lifespan, as well as lack of clarity in
Everything becomes Void. Within a state of Voidness, from AHs come broad and single-minded concentration, anything improper in the mantras and all mistakes
expansive skullcups, inside of which are HUMS. The HUMS melt and become of adding or deleting from the rituals be
water for a refreshing shower, cooling water to rinse the mouth, water to offer for SHANTIM KURUYE SVAHA
a drink, cooling water for the feet, flowers, incense, butter lamps, perfumes, food
(offer kooch grass, 2 strands at a time)
and music. By nature they are Bliss and Voidness, in aspect they are the offering
substances. Their function is to confer distinguished, uncontaminated Bliss as OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
objects to be enjoyed by the six cognitive powers. KABYA BAHA-NAYA, OM VAJRA PUSHTAYA
OM SHABDA AH HUM - for ourselves, our leaders, followers and all of our circle, may all interferences
OM RUPA AH HUM actualizing liberation and omniscience, the natural and proscribed unspeakable
OM SHABDA AH HUM crimes in transgression of our three sets of vows, everything inauspicious and
OM GANDHE AH HUM interferences to the expansion of our positive potential, as well as lack of clarity in
OM RASA AH HUM single-minded concentration, anything improper in the mantras and all mistakes
OM SPARSHA AH HUM of adding or deleting from the rituals be
SHANTIM KURUYE SVAHA
Purifying the Offerings to be Burnt
(offer raw rice)
All faults and defects of the substances other than these which lack the proper
qualities are cleansed and purified to become of the nature of the nectars five. OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, OM SARVA SAMBADE
For washing them:
- for ourselves, our leaders, followers and all of our circle, may all interferences
OM OM SVAHA
actualizing liberation and omniscience, the natural and proscribed unspeakable
For the wooden batons: crimes in transgression of our three sets of vows, everything inauspicious and
OM AH SVAHA interferences to our bliss supreme, as well as lack of clarity in single-minded
concentration, anything improper in the mantras and all mistakes of adding or
For the melted butter: deleting from the rituals be
OM JRIM SVAHA SHANTIM KURUYE SVAHA
For the wheat: (offer cooked rice with yoghurt)
OM KURU KURU SVAHA OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
For the rest: KABYA BAHA-NAYA, OM APRATI KATA VAJRAYA
All faults and defects of the substances other than these which lack the proper - for ourselves, our leaders, followers and all of our circle, may all interferences
qualities are cleansed and purified to become of the nature of the nectars five. actualizing liberation and omniscience, the natural and proscribed unspeakable
crimes in transgression of our three sets of vows, everything inauspicious and
Generating Yamantaka interferences to our supreme protection, also pollutions and things unclean, as
In the heart of Agni, the Fire Deity, in the centre of a blazing, triangular fire is a well as lack of clarity in single-minded concentration, anything improper in the
Celestial Mansion, which is square and has four entrance ways. It has walls of mantras and all mistakes of adding or deleting from the rituals be

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 SHANTIM KURUYE SVAHA adding or deleting from the rituals be
(offer kusha grass, 2 strands at a time) SHANTIM KURUYE SVAHA
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA (offer dried peas)
KABYA BAHA-NAYA, OM SARVA ARTHA SIDDHAYE OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
- for ourselves, our leaders, followers and all of our circle, may all interferences KABYA BAHA-NAYA, OM VAJRA GHASMARI
actualizing liberation and omniscience, the natural and proscribed unspeakable - for ourselves, our leaders, followers and all of our circle, may all interferences
crimes in transgression of our three sets of vows, everything inauspicious and actualizing liberation and omniscience, the natural and proscribed unspeakable
all stymieing forces, as well as lack of clarity in single-minded concentration, crimes in transgression of our three sets of vows, everything inauspicious and
anything improper in the mantras and all mistakes of adding or deleting from the all sicknesses, as well as lack of clarity in single-minded concentration, anything
rituals be improper in the mantras and all mistakes of adding or deleting from the rituals be
SHANTIM KURUYE SVAHA SHANTIM KURUYE SVAHA
(offer mustard seeds) (offer wheat)
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA
KABYA BAHA-NAYA, OM VAJRA VIJAYA O son of the lordly protector Brahma, Lord of the World, o kingly Agni, Deity of
- for ourselves, our leaders, followers and all of our circle, may all interferences Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the
actualizing liberation and omniscience, the natural and proscribed unspeakable World, o kingly Agni, rishi-sage supreme, to give full protection from elemental
crimes in transgression of our three sets of vows, everything inauspicious and forces, you emanate bodies through the power of compassion. In the manner of
interferences to the expansion of our wealth and crops, as well as lack of clarity in the rishis who have actualized the mantras of knowledge, your light of wisdom,
single-minded concentration, anything improper in the mantras and all mistakes which burns off delusions, blazes with brilliance like the fires ending an aeon; you
of adding or deleting from the rituals be have the miraculous legs of ESP and the extra-physical powers of transformation.
SHANTIM KURUYE SVAHA With emanations out of skilful means, you ride on a chariot, speak mantras of
(offer unhusked barley) knowledge, hold a rosary of counters and cradle a skullcup with a content of nec-
tars which completely refreshes with the nectar of Dharma. Free from the faults
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA of any mistakes, you conduct yourself in a Brahma’s fastidious first way. Although
KABYA BAHA-NAYA, OM MAHA VEGAYA dwelling within the perishable world, you are beyond all troubles. Although hav-
- for ourselves, our leaders, followers and all of our circle, may all interferences ing attained a stilled state of peace, your compassion is great, and so I praise you
actualizing liberation and omniscience, the natural and proscribed unspeakable and offer indeed my humble prostration.
crimes in transgression of our three sets of vows, everything inauspicious and - for ourselves, our leaders, followers and all of our circle, may all interferences
interferences to our splendid attainment of the force of speed, as well as lack of actualizing liberation and omniscience, the natural and proscribed unspeakable
clarity in single-minded concentration, anything improper in the mantras and all crimes in transgression of our three sets of vows, everything inauspicious, as well
mistakes of adding or deleting from the rituals be as lack of clarity in single-minded concentration, anything improper in the man-
SHANTIM KURUYE SVAHA tras and all mistakes of adding or deleting from the rituals be
(offer husked barley) SHANTIM KURUYE SVAHA
OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA (offer special substances = puffed rice and dried fruit. First and subsequent hand-
KABYA BAHA-NAYA, OM MAHA BALAYA fuls repeat Agni mantra only. Last handful: Agni mantra and request verse).
- for ourselves, our leaders, followers and all of our circle, may all interferences Offerings of Water
actualizing liberation and omniscience, the natural and proscribed unspeakable
crimes in transgression of our three sets of vows, everything inauspicious and OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA
interferences to the expansion of our strength, as well as lack of clarity in single- HUM SVAHA
minded concentration, anything improper in the mantras and all mistakes of OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PROKSHA-
NAM HUM SVAHA
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