“Those hoping to sell human flesh Should visit a charnel ground during the waning moon, And at night, feeling no fear, Take the calf, thigh, neck, or head From someone killed by a wood or stone weapon, Poison, beating, medicine, or a vighna.

“It should be chopped into pieces And generously placed in clean new bowls or pots. They should mark their body with a bloody handprint And wrap their head and neck with intestines.

“Clothed in fresh human skin, They should hold a pot of flesh in their left hand And grip a bloody sword in their right, Brandishing it aloft.

“They should call out in a loud voice, ‘Who among you wants to buy this flesh?’ Repeating the words while quickly circling To the east, west, north, and south.

“A figure visible or invisible will ask, ‘What is it you seek? Wealth? Knowledge? To be an alchemist? A village? A kingdom? Or perhaps to enter openings in the earth?’ They should only respond with their original purpose in mind, But otherwise say nothing else.

“ ‘To this charnel ground, a haunt of many vidyās, I came with this purpose, impelled by intense suffering. So if you have flesh, bring it and give it to me. If the amount of flesh does not suffice when weighed upon a scale, You make up the difference using your own flesh. If this charnel ground is empty, Go elsewhere, penniless child.’

“If a creature of the night makes such a demand, Ask it, ‘Where should I go?’ The mantrin should consider their response carefully, Leave the flesh behind, and depart.

“The rites of flesh that I have taught Should not be used without mantra recitation. I have taught about protection in charnel grounds,

In the Vidyottama, Uṣṇīṣa, Mahābāla, and so forth.

“Use a wrathful mantra for flesh-eaters When performing a homa of human flesh in a charnel ground. Chop the flesh into two- or three-finger-width pieces with a knife, And offer it into the fire a thousand times.

“The charnel ground should be arrayed With fresh flowers, parched grain, meat, blood, fish, Honey, sweet liquor, sesame, incense, garlands, Unguents, lamps, porridge, food, and oblations.

“To possess, banish, or put someone to sleep, Crush an army, or lay waste to a town, One should offer a homa of flesh To fierce flesh-eating mātṛkās, the host of rākṣasīs, and to yakṣas.

“If human flesh cannot be found, A homa using cow flesh is also recommended. The flesh of a buffalo or dog mixed with ghee Can be used in a homa on specific dates after fasting.

“The ritual procedure involving a yakṣiṇī Will grant its achievement once she is satisfied with mantra. She will act as one’s mother, mother-in-law, aunt, Companion, daughter, wife, or new bride.

“A mother, mother-in-law, and aunt Are the highest attainments, like wish-fulfilling jewels. A pleasing companion or daughter are middling, And a wife or new bride are considered lesser attainments.

“One should make offerings three times a day Of flowers, garlands, fragrances, Lamps of ghee or oil, and fragrant incense of sandal or agarwood. A variety of oblations should be offered at night. The yakṣiṇī will then gladly approach, Granting what is sought and drawing forth seed.

“Women consumed with desire Are certainly a cause of harm. One should not flee when women cause harm, Nor hope for any gain, be it great or small.

“Once a mantrin has blocked his semen at night, He should arouse his diligence and take up the practice. If those who are ignorant were to exert themselves otherwise, They would be swiftly annihilated by the yakṣiṇī. Even the very thought of it is ruinous.

“This is what is done for the flesh-eating yakṣiṇī herself; There are additional rites to perform apart from this:

“Flesh, alcohol, radishes, vegetables, balls of rice, Fish, and preparations of barley, beans, and rice— These oblations should all be censed with incense and offered.

“An empty house or charnel ground is an auspicious site. Offerings of flowers should be made, including those of śirīsa, Kunduru, arka, bilva, bṛhatī, kuśa, rājārka, akas, Utpala, turuṣka, pomegranate, aśoka, and so forth.

“To nāgas offer a fragrant incense made of molasses, milk, and ghee. Offer them fragrant sandalwood and agarwood, Garlands and various fragrant flowers, Porridge, yogurt, parched grain, and fruit.

“To uragas offer, to the extent they can be found, Blue banners, blue vases, and blue clothes, As well as blue food, oblations, fragrances, Garlands, flowers, and unguents.

“An oracle always appears In a thumbnail, mirror, sword, water, crystal, In a lamp, the ground, iron, the sky, A jeweled bowl, or a blazing fire.

“The oracle knows the past, present, and future, And all the virtuous and nonvirtuous deeds In the heavens, on earth, and beyond time, As well as those of the devas and asuras.

“If the rite deteriorates or is half-recited, If syllables are added or syllables are omitted, If recitation is not performed or faith is lacking, If there is no worship or the site is unclean,

“If the sun’s rays are blocked by clouds, If the child has deformed limbs, or too many, Then the oracle will not enter the person, And what is sought will not be revealed.

“So that the oracle descends, recite according to the prescribed rite: On an auspicious date the mantrin should complete a fast, And in the evening smear the ground with soil and cow dung To create an area the size of a cow’s hide.

“They should offer scented unguents, Flowers, incense, and lamps. Ritually prepare the young child.

“Then, in the morning, perform the rite in full: After bathing, the mantrin should dress in clean white clothes, Sit facing east upon a seat of kuśa grass, And then bring the mantra to mind.

“The mirror should be wiped with clean ash, Seven, eight, or even ten times. While the mantra is recited one-pointedly, The young child, facing west, Looks with a divine eye And sees past, present, and future.

“For all rites designated mirror rites, The oracle should use a sword. Lac should be applied to the thumbnail, Which is then smeared with fragrant oils.

“The mantrin sets out a stable, clean vase filled with water, And fills a jeweled bowl sitting on the ground with water. After offering fragrant unguents and flowers to the image, The young child should look into it.

“Through the oracle or in dreams and so forth, One should look for signs of the siddhis and then recite. If the mantrin is not confident, Recite a vidyā mantra that is not malevolent.

“Once a poṣadha fast has been observed, The mantrin concentrates intently on one of my pure mantras, And recites it before a caitya containing relics of the Victor, Or in the presence of an undamaged image.

“Restraining the movement of body, speech, and mind, As well as the hands, eyes, brow, and limbs, They turn their mind toward the mantra And sit on a mat of kuśa grass while cultivating love.

“Maintaining focus for as long as possible, They should recite 100,000 or 200,000 times. My mantra hūṁ can even enter wood, So no need mention that it can enter a person.

“Next, the vessel of possession should be examined. It can be a girl aged ten or twelve, Or ten, eight, seven, four, or three. A boy is also suitable, one who is two or five years of age.

“They should be attractive, their joints, bones, and veins not visible. They should have all their limbs, and long, white eyes. Their face should be like the moon, their incisors even and sharp, Their fingers elegant and compact, and their ankle bones sunken.

“They should have a deep, beautiful navel and well-proportioned chest, Each strand of their hair should be thick and black, Their stomach should not sag, but have the three folds, And they should have a good complexion and striking appearance.

“They should be consistently pleasing to look at, Such that one never tires of seeing them, And they should be a vessel for possession That is indifferent to other deities.

“On an auspicious date, the mantrin should fast all day, And make offerings of incense, garlands, sandalwood, flowers, and lamps. They should present many oblations of food, porridge, and the like To all the devas, asuras, and yakṣas.

“The vessels to be possessed should be bathed and dressed in white. Facing east, all their ornaments should be removed. They should be given fragrant unguents, flowers, and the like, And be censed with incense—then the recitation should commence.

“After first reciting the mantra hūṁ, Say the words ‘gṛhṇa āveśaya.’ If the child opens their eyes and does not smile, Know the possession to be complete And ask any questions without fear.

“Present offering water and incense, Call to mind the mantra of the supreme vidyā, Then bow to them and ask, ‘What class of deity are you?’

Issue the directive, ‘Consider well my aims in the three times, Tell me if I will be happy or suffer, And if I will obtain siddhis or not.’

Once these are properly ascertained, Release the oracle right away.

“A malevolent person will use these mantra rites To cause a human to enter the vessel of possession. One thus led astray by the deluded Will become an object of everyone’s ridicule.

“When a deity enters the vessel of possession, They will be serene, lucid, broad, and tall, Appear resolute, radiant, bright, and flush, And will smile, be constant, and have eyes like a deity.

“If their eyes are deep red and round, Wide open, ugly, and terrifying, Or if they do not smile and look about fearlessly, These are the eyes of one possessed by a rākṣasa, mahoraga, or yakṣa.

“If the vessel of possession is not released, One should intently recite The Auspicious Verses, The Mahābala, The Laughter, or The Hook. Alternatively, one should read the Mahāsannipāta.

“One should burn one hundred sticks of firewood Of arka or palaśa smeared with ghee and stacked like a lion throne. One should then wrathfully perform twenty-one homas Using unbroken sesame mixed with honey and ghee.

“By carrying out the mantra rites as prescribed, And by keeping their samaya perfectly, Mantrins will attain siddhis aligned with my intent, And will long be free from the afflictions.”