Toh 987 — The Tantra of the Play of the Goddess Uṣṇīṣā
Devi uṣṇīṣālīlātantra
The Tantra of the Play of the Goddess Uṣṇīṣā
F.138.b Homage to the glorious self-arisen goddess!
These are the eighteen emanations:[1] the grahī Black Vetālī, the grahī Black Piśācī, the grahī Black Unmadā, the grahī Black Obscurer, the grahī Black Defeater, the grahī Black Seer, the grahī Black Rākṣasī, the grahī Black Vāyu, the grahī Black Indrāṇī, the grahī Black Revatī, the grahī Black Kumbhāṇḍī, the grahī Black Nāginī, the grahī Black Yakṣiṇī, the grahī Black Revatī Protectress Vetālī, the grahī Great Revatī the Lion-Faced Defeater, the grahī Great Revatī the Garuḍa-Winged Ḍākinī, the grahī Great Revatī Who Extends One Hand, the grahī One-Toothed One-Eyed Great Revatī, and the grahī Donkey-Riding Great Revatī.
There are also the additional emanations, the thirteen Ladies of the Tent who are great heart emanations: the grahī Ruler of the First Tent,[2] the grahī Ruler of the Second Tent, the grahī Ruler[3] of the Third Tent, the grahī Ruler of the Fourth Tent, the grahī Ruler of the Fifth Tent, the grahī Ruler of the Sixth Tent, the grahī Ruler of the Seventh Tent, the grahī Ruler of the Eighth Tent, the grahī Ruler of the Ninth Tent, the grahī Ruler of the Tenth Tent, F.139.a the grahī Ruler of the Eleventh Tent, the grahī Ruler of the Twelfth Tent, and the grahī Ruler of the Thirteenth Tent.
There are the re-emanations emanated by the heart emanations: the Ruler of Epidemics, the Ruler of Strife, the Ruler of All Mārā Armies, the Ruler of Illness and Fever, the Ruler of Headaches, the Ruler of Mouth Disease, the Ruler of Blood and Throat Disease, the Ruler of Heart Disease, the Ruler of Internal Illness, the Ruler of Painful Larynx Diseases, the Ruler of Painful Thigh Diseases, the Ruler of Painful Calf Diseases, the Ruler of Ulcers, the Ruler of Wasting Diseases, the Ruler of Bladder Disease, the Ruler of Skin Diseases, the Ruler of Painful Limb Diseases, the Ruler of Rashes, the Ruler of Pox, the Ruler of Burning Itch, the Ruler of Abscesses, the Ruler of Toxic Potions,[4] the Ruler of Poison-Derived Diseases, the Ruler of Dysentery, the Ruler of Stomach Illness, the Ruler of Plague, the Ruler of Latent Brain Disease, and the rest.
Know that the rulers of the four-hundred forty-four types of illnesses are emanations of Ekajaṭī.[5] Eliminate them all with the vidyāmantra blessed by the true vidyāmantra. Stab with the dagger that violently repels.
Eliminate a harmful graha by reciting the vidyāmantra of Black Vetālī Rākṣasī, destroyer of the triple city. Stab with the dagger.
Eliminate a harmful graha, an insanity-causing drum-riding graha, the graha of a dead person,[6] and so forth with the vidyāmantra of Mule Lady,[7] since these are due to the grahī Unmadā.[8] Recite the vidyāmantra and stab with the dagger. F.139.b
oṁ a ka ra pra ma ni bhyaḥ phaṭ | śa tu ma ki li ki la ya huṃ phaṭ ||
Therefore, eliminate her with the vidyāmantra of the ascetic Lekden and stab with the dagger of the preeminent goddess Mule Lady.
sarva pra ma ni bhyaḥ phaṭ | ro ti baṃ ki li ki la ya hūṁ phaṭ ||
If someone is afflicted by a latent brain disease or an illness where their hands and feet are burning, this is due to the graha Black Bhūta. Therefore, eliminate him with the vidyāmantra of the powerful Great Glorious One and stab with the dagger of the great Mule Lady.
ja lar ye bhyaḥ phaṭ | pra ma ki li ki la ya hūṁ drūṁ ||
If someone feels heavy or is afflicted by illness, or has an illness involving dullness, sleepiness, or forgetfulness, this is due to the grahī Black Defeater.[10] Therefore, eliminate her with the vidyāmantra of the Victory Bringer and stab with the dagger of Madhukara.
ru tra ya na vyi śa bhyaḥ phaṭ | ka pa la ki li ki la ya phaṭ ||
If nothing that one does ever works out and one’s actions do not achieve their desired ends, this is due to the grahī Majestic Seer. Therefore eliminate her with the vidyāmantra of Skull Holder and stab with the dagger of Naked Mendicant.
ca ya ma me bhyaḥ phaṭ | ro ti pa ma ki li ki la ya hūṁ drūṁ ||
If the yogin is afflicted by an illness that causes his mind to be unstable, unsteady, and emotional,[11] this is due to the grahī Black Rākṣasī. Therefore, eliminate her with the vidyāmantra of Vajrapāṇi and stab with the dagger of the protector Indra.
rakṣa ya ni bhyaḥ phaṭ | du ni rākṣa ki li ki la ya hūṁ drūṁ | May whatever is unpleasing to the mind dissipate![12]
An illness that involves increased wind is due to the grahī Black Vāyu. Therefore, eliminate her with the vidyāmantra of the Seven Mothers and stab with the dagger of the Four Sisters.
ha sa ya ni ra re bhyaḥ phaṭ | du ya ka sa ya ni ki li ki la ya hūṁ drūṁ ||
If someone is afflicted by an illness that makes them angry, furious, talkative, and enraged, and their arms and legs move or cramp a lot,[13] this is due to the grahī[14] Black Indrāṇī. Therefore, eliminate her with the vidyāmantra of the preeminent Indra and stab with the wrathful dagger of the Wrathful One from the family.
de va lo yā bhyaḥ phaṭ | de va ki li ki li ya hūṁ drūṁ ||
de va ki li ki la yā bhyaḥ phaṭ | de va dra ti ki li ki la ya hūṁ hūṁ ||
If one is afflicted by an illness where their limbs are burning and painful, or if one has little appetite and feels nauseous, this is due to the grahī Black Yamā. Therefore, eliminate her with the vidyāmantra of Mañjuśrī Yamāntaka and stab with the dagger of the Splendorous Invincible One.
ya ma rā ja hriḥ ṣṭi bi kri kri nad ma hā hūṁ drūṁ | ca ya raṃ ba ni ki li ki la ya bhyaḥ phaṭ ||
nā ga le ya hūṁ hūṁ | ca ya ka bhyaḥ phaṭ ||
If someone is afflicted by an illness that causes their mind to feel unstable and vacuous, to feel pressure on their torso, experience a sense of futility, or feel as if their teeth are falling out, this is due to the grahī Black Yakṣiṇī.[15] Therefore, eliminate her with the vidyāmantra of Vaiśravaṇa and stab with the dagger of the Emanatress.
ti ti ma ye bhyaḥ phaṭ | ku ku rā ja ye hūṁ drūṁ ||
If someone is afflicted with skin disease, rashes, and their body itches, this is due to the grahī Black Revatī Protectress Vetālī. Therefore, eliminate her with the vidyāmantra of unimpeded Yama and stab with the dagger of the Red Lady of Desire.
va ren he ya hūṁ hūṁ | ku ma la gur dang bhyaḥ phaṭ ||
If someone is afflicted by an illness of the blood, feels heavy, cannot see far, or has an unstable and vacuous mind, this is due to the grahī Garuḍa-Winged Revatī. Therefore, eliminate her with the vidyāmantra of the powerful Great Glorious One and stab with the dagger of blazing wrathful Hūṁchen.
du ya kula hūṁ phaṭ | ma ma ku du ye bhyaḥ phaṭ ||
If someone is afflicted by an illness that cripples their right arm F.140.b or causes rib pain, this is due to the grahī Revatī Who Extends One Hand. Therefore, eliminate her with the vidyāmantra of Expanse of Wrath and stab with the dagger of the Powerful Red Lady.
ma ma ri haya hūṁ hūṁ | ka pa la ya he bhyaḥ phaṭ ||
If someone feels intoxicated, hemorrhages blood, and sees all sorts of forms appear before their eyes, this is due to the grahī One-Toothed One-Eyed Revatī. Therefore, eliminate her with the counteractive vidyāmantra of Lekden and stab with the dagger of the Principal Ascetic.
rākṣa se hūṁ drūṁ | rākṣa laṁ ki la ye bhyaḥ phaṭ ||
As for the twelve grahīs of the lesser demons—[16]
Eliminate untimely rain, strife, frost, and hail caused by sorcery with the dharmadhātu vidyāmantra and stab with the dagger of samādhi.
ni dhar ma dhā tu sa ma ya hūṁ druṁ | ka ma la ca ga ye sa ma ye bhyaḥ phaṭ ||
Eliminate her with the vidyāmantra of the great and powerful Lady and stab with the dagger of the great all-pervasive Lady.
a ra li bhyaḥ phaṭ | ra du hūṁ druṁ ||
Eliminate her with the offering vidyāmantra of the yellow tent and stab with the dagger of the Principal Ascetic.
tiṣṭa tiṣṭa ni bhyaḥ phaṭ | va pā ma hūṁ drūṁ ||
The Lady who rules the fourth golden tent rules over all illnesses of the throat and ulcers. Eliminate her with the vidyāmantra of Mañjuśrī Roten[18] and stab with the dagger of the Splendorous Invincible One.
ro ro baṁ hūṃ druṃ | ku ku ye bhyaḥ phaṭ ||
ya go le hūṁ drūṁ | phra do phra ye bhyaḥ phaṭ ||
Eliminate her with the vidyāmantra of compassionate Yama and stab with the dagger of attachment-inducing Yama.
ca ga ya baṁ bhyaḥ phaṭ | gur la de hūṁ drūṁ ||
da he ya ya hūṁ dṛūṁ | me ca ye bhyaḥ phaṭ ||
ca kra ki li ki la ye bhyaḥ phaṭ | ā ko laṁ hūṁ drūṁ ||
Inside the multicolored ninth leather tent—
ku ma la ya hūṁ drūṁ | śa ma ma ye bhyaḥ phaṭ ||
Inside the dark blue tenth tent—
a ko śa me ra ra hūṁ drūṁ | pra du le bhyaḥ phaṭ ||
Inside the eleventh tent of the secret lotus—
a ko muna bhyaḥ phaṭ | ca ye ma hūṁ drūṁ ||
Inside the camphor crystal twelfth tent—
If someone clearly reads aloud three times this fundamentally beneficial dhāraṇī-sūtra of the Glorious Black Goddess Uṣṇīṣa that averts grahas and swears to perform a difficult action, they will achieve whatever they wish. If one makes five oblations inside a leather cup and performs the ritual according to the text, then they will achieve whatever they wish.
If someone properly upholds this graha-averting ritual for the glorious goddess Uṣṇīṣa, recites it again and again, follows the ritual correctly, and carries oblations to a great river or the top of a high mountain, then when engaged in a great conflict they will be victorious in battle. When performing hostile rites, direct this toward the heart of the enemy. If this is directed to the Rulers of the Nine Tents, the enemy will be defeated and destroyed.
This completes “The Glorious Tantra of the Play of the Goddess Uṣṇīṣā.”Notes
The text nonetheless lists nineteen.
backIn this list we read the numbers as ordinal rather than cardinal numbers based on a list of these grahīs later in the text that uses ordinal numbers.
backThis translation follows C, J, K, Q, and Y in reading dbang byed. D omits dbang.
backdbyigs dug, a poison made of precious substances.
backWhile the Sanskrit name of this goddess is usually rendered as Ekajaṭā, all of the Tibetan translations here render her name Ekajaṭī, which is indeed how she is commonly referred to in Tibet.
backgrong rgyun gi gdon. Literally the “continuity” of a dead person.
backWe emend here and below to shugs ’gro ma from shugs sgrol ma on the basis of TLR, which reads shugs ’gro byams ma.
backWe emend here to smyo byed gdon yin pas na from smyo byed gdon du za ba yin pas na, following a structure that repeats itself in the subsequent passages, in which illnesses or problems are attributed to one of the grahīs described in the first part of this text (using the same grammatical pattern: X gyi gdon yin pas…).
backThis translation follows TLR in reading sgrib byed nag mo, which better fits the description in the verse and is one of the grahīs mentioned at the beginning of the text. D, and all other versions of The Tantra of the Play of the Goddess Uṣṇīṣā, read sgrol byed nag mo, “Black Liberator.”
backHere we emend to phung byed nag mo from bud med nag mo following the name and sequential position of this grahī in the initial list of eighteen primary emanations. Most, though not all, of the eighteen emanations appear in order in this section of the text.
backphya phya. Translation tentative.
backsems la mi dga’ phya phya. Translation tentative.
backTranslation tentative. The Tibetan reads rkang lag bya btsag mang po, the meaning of which is unclear. In TLR the corresponding line reads rkang lag brkyang bskum bya smyang byed, which roughly means, “their legs and arms extend, retract, and stretch out.” This suggests a condition such as spasms.
backThis reading follows K, Q, and Y in reading dbang ldan nag mo; D reads dbang ldan nag po.
backWe emend to gnod sbyin nag mo from gnod sbyin nag po, given the name and sequential position of this grahī (not graha) given in the initial list of eighteen primary emanations. Not all of the eighteen emanations appear in order in this section of the text, but many of them do.
backAccording to Nebesky-Wojkowitz (1975, pp. 277 and 315), the ma bdud are a Tibetan class of “lesser” (ma) demons, who are distinct from the ya bdud, “greater demons.” On the ma bdud and ya bdud, see also Blondeau 2009, pp. 204, n. 13 and pp. 231–34.
backThis translation follows TLR in reading ’dre’u; D reads dre.
back’jam dpal ro tan. The meaning of ro tan is ambiguous, and so has simply been phoneticized here.
backkhram la ’debs pa. This phrase can be used to refer to suppressing those who harm the Dharma.
backrda bran. The meaning of this term could not be determined.
backThis and the remaining mantras mix Tibetan words with transliterations of Sanskrit terms. The Sanskrit in each case means “pacify svāhā!”
backEmending ri tshe to ri rtse.
backyul sa. On the equivalence of the terms yul sa and yul lha (local deity), see Karmay 1996, p. 393.
back