by Krishnaswami Aiyangar | 1940 | 69,979 words
This page describes wishes to be gained (kamya), part 2 which is Chapter 16 of the English translation of the Parama Samhita, representing a manual of the Pancaratra school of Vaishnavism philosophy. These pages summarize ritualistic worship, initiation and other topics, as contained in the various Agamas belonging to the Pancaratra school
1. I shall now tell you, O Padmaja! some of the mantras which bring about fulfilment of one’s wishes. These are very powerful and very strong, and therefore you must listen with great attention.
3. These mantras, giving great results, bear fruit in a short time. The others, on the contrary, require a long time to take effect. Hence the superiority of these four.
5-6. Going to a place sacred to Viṣṇu and having worshipped him in due form, contemplating Him in the form of the Boar repeat this mantra 12,000 times. Then you attain to the fruition of the devout performance.
6-7. Again, whatever of land one wishes mentally to possess, he should go to the land connected with it, and make his incantation (japa) there.
7-8. When one completes reciting a lac of times, or half, or a quarter, or one-third of a lac, he gains the same proportion of the land without any doubt.
8-9. The mantra called Nārasiṃha (after Nṛsiṃha) consists of 400 letters. That mantra is immeasurable, unopposable, very powerful and capable of great benefit. By that mantra all kinds of benefits from below the earth are attainable.
10-13. The fruits attainable thereby are wealth, or virility, or land, or Heaven, or elixir (rasāyana), or vehicles, or women or fullness. One also fulfils his wish (siddha) by possession of things thus obtained. By the elixir he gains longivity, and land, and by heaven assurance of happiness. Going to the hind gate of the temple of the God of Gods, one should repeat the mantra 12,000 times. For protecting oneself with mantra (puraścaraṇa), then go to the front of the cave. Even there let one remain in the prescribed manner, and make the incantation all the time. Having repeated the mantra a thousand times let him enter the cave without fear.
14. If one officiant should perchance not wish to enter the netherworld by the cave, let him remain near the cave and make his incantations.
15. When the incantation had gone on a very large number of times, the spirit denizens of the underworld become frightened, and getting round the officiant make efforts to obstruct him in his incantation.
16-18A. These Bhūtas, wishing to know what the officiant of unflinching firmness of mind wishes, come again and again, and enquire what exactly is the wish that lay in his heart. Having obtained the wished for object brought by them, one should live in happiness in his own country, or go about as it pleases him elsewhere.
18B-20. The mantra of Śrīkara is known to consist of eight letters. By practising this an officiant attains to the fulfilment of all his wishes. Going to a secluded spot sacred to Viṣṇu, and pleasantly situated, and having performed worship of God, make the incantation without intermission at least five thousand times, or as much as is desired beyond that.
21-22. For the purification and efficient protection of one’s body, one must carry on incantation in this manner for 12 days. One desiring length of life should offer nine oblations in fire with dhūrva (hariyāḷi) grass dipped in ghee, and, with the ghee left over, he should make ten thousand ghee oblations, and then partake of the partially cooked oblation (caru) and then present a Brahman with gold.
23. Such a one, overcoming death, lives a hundred years. Then wear the Cakra (the characteristic figure) made of thread after pronouncing the mantra over it.
24-25. Protection from all creatures for ever, arises from this. Being clear minded, offer oblations of flowers in a sacrifice purified by this mantra, one possessed gains happiness and the evil spirit leaves him quickly.
25-26. Getting in thousands the flowers (Anethina sowa) by great effort, if one offers a sacrifice therewith, an indigent man becomes one of wealth and power.
26-27. Throwing up both one’s hands, let him make his incantations face towards the sun. Such a one will gain his food, etc., at the requisite time of need without fail.
27-28. If one worships for twenty one days with the ashes of the burning ground, bearing consciously in mind his enemy he will surely destroy him.
28-29. If one paints the image all over with kneeded mustard flour, and keeps rubbing over, the enemy becomes afflicted with fever. If he bathes the image of God with cow’s milk, he will cause the fever to cease.
30. If one makes a figure of the enemy with cow dung, and then, placing his foot on the chest (region of the heart) of the figure, makes incantation of this mantra, he will kill that enemy.
31-33. In each of the four directions mark off three small plots, wash over with cow dung and place in each a vessel. Then pronounce the mantra twenty-one times, on each of these. Then worshipping the God of Gods in the middle space, fill each of these vessels with milk. Then, making an incantation by way of worship, if a woman should be bathed in it at the appearance of the menses she gains a son who would live long. Even if that woman should be barren she will get a son by means of this ritual.
34. If one repeats this mantra in due form one hundred times a day, he meets with no obstruction in any work of his, nor does any fear threaten him.
35. When there is threat of death unavoidable, or when fear threatens near, this mantra should be repeated. One who practises this incantation never comes to harm by these.
36. Even if a man be devoid of everything, he succeeds in realising his wishes without effort of his, by the recital of this mantra.
37. The Sudarśana mantra is said to consist of six letters. By practice of this all desired greatness is attained.
38-40. One desiring a kingdom should go round a hill top with a good supply of water, and by way of preliminary protection (purascaraṇa) should recite the mantra of six letters. That man should offer at the sacrifìcial-fire oblations of white lotus or the bel leaf (Aegle marmelos); when he should have completed 10,000 or 100,000 of these oblations Goddess Śrīapproaches him (i.e., he gains prosperity). One who is not up to hard work should practise this for a long time without remissness. By continuous worship of God (Deva) he gains a kingdom.
42. One wishing to overcome his enemies should himself offer these oblations up to a thousand times without any fear. He overcomes his enemies for certain.
43-44. Making a cakra with twelve arms, utter the six-lettered mantra. If the cakra is traced upon gold or copper it becomes auspicious all round. If one set this high up in the house, offer worship daily to it and keep uttering the mantra, he will have nothing to fear in the least.
45-46 A. If one makes incantation with the Sudarśana mantra he will have nothing to fear. One who always keeps uttering the Sudarśana mantra, his enemies look upon him, as if he were a lion, though he may have been weakened.
46B-47A. If one considers himself placed at the nave of the discus (Cakra) and makes his incantation of this mantra, he does not suffer defeat in battle even if he be alone.
47-48. Wielding the discus and whirling it in his hand, if one makes the incantation, the enemies will turn back at sight of him.
49-50. Imagining himself placed at the nave of the disc, if one, who is troubled by an evil planet, makes angry incantation of the mantra the planetary influence moves off quickly.
50-51. That mantra of eight letters, which has Nārāyaṇa for its divinity, achieves unthinkable great results when used by devoted practitioners. One should mutter the mantra of eight-letters, as this provides the necessary preliminary protection of oneself.
52-53. Therefore a devout Vaiṣṇava should, silently and in his heart, contemplate this mantra. With a year’s practice of this form of incantation, the practitioner, gaining control over his senses and free from desire, gains the vision of the God of Gods.
53-54. Whatever God or Goddess a wise man wishes to gain the vision, he should utter this mantra contemplating the particular deity; as he does so, he gains the vision in six months’ time. In four months’ time he attains to the vision of Śrī (Lakṣmī).
55-56. Whatever one wishes to do to another, be the latter a Yakṣa, Kinnara, or a man, by way of evil or good (śāpa or anugraha), one gains all that is desired by practising this form of incantation for four months only.
56-57. In an effort to gain control over a God, or obtaining vision of any God, the desired object is attained by the muttering of the mantra of eight letters.
57-58. Even when one has no wish to gain, a Vaiṣṇava practising this japa,with his senses under control, becomes an object of adoration to all people, and even gains an insight into Time itself, that is, gains a knowledge of the past, present and future.