earth and हूं for removal of dirt etc. Sandhyā is to be done thrice a day and the Gāyatri to be muttered therein is as follows :- तारायै विद्महे मुद्रायै धीमहि तन्नो देवी प्रचोदयात् । CHAPTER II . . This chapter describes the . Pūjā or worship of the Nilasarasvati. It is to be done in out-of-the-way places such as deserts, cremation grounds, Jungles, hills and hillocks. Worship of the deities Ganeša, Kshetrapāla, Yogini and Vațuka with गां, क्षां, यां, वां comes at the beginning. While entering the altar Brahmā and Västupurusha receive their worship. Devi is to be meditated upon as occupying the seat of jewels at the foot of the desire-granting tree. Water required for worshipping is to be purified with the mantra i TIC ऑंand वज्रोदके हूं फट् स्वाहा the hands with उौं ह्रीं विशुद्ध सर्वपापानि शमय अशेषविकल्पमपनय ऑं फट् स्वाहा . Sipping is to be done with ऑं फट् स्वाहा Tuft of the hair at the head is to be tied with ऑं मणिधरि वज्रिणि वशकरि ऑं फट् स्वाहा and purification of earth with ऑं रक्ष रक्ष ऑं फट् स्वाहा. The sacrificial altar is to be be sprinkled with the water purified in the manner given above. In the four gates Ganesa etc., are to receive their worship. The mantra reading as ऑं सर्व विघ्नान् उत्सारय उत्सारय ऑं फट् स्वाहा is muttered in warding off evil influences. The earth is to be consecrated with ऑं वज्र भूमे हूँ फट् स्वाहा. ऑं आः सुरेखे वज्ररेखे हूं फट् स्वाहा is the mantra in consecrating the seat. The practitioner after occupying the seat is to begin worshipping, first dressing himself properly and purifying his mind etc., with the mantra given above for tying the tuft of hair. Then he is to draw a diagram on a vessel of gold etc., consisting of eight-petalled lotus,ह्रीं स्त्रीं फं टं coming in the leaves of the four quarters East etc. In the diagram Ganesa etc., also receive their worship. The Pitha Saktis of Tārā Lakshmi etc., are worshipped in the eight leaves. After wor- shipping these and performing bodily purification, the practitioner has to consider the world as etheric and his own self as identical with Tārā whose form is described at page eleven.
