Chapter 85 - The glory of the five-syllabled Mantra (pañcākṣara-māhātmya)

Sūta said:

1. O excellent brahmins, in all these holy rites, after worshipping the lord of Devas, the consort of Umā, the devotee shall repeat the five-syllabled^[1] Mantra duly.

2. There is no doubt about this that the vratas are duly concluded only with the japa and not otherwise. Hence, one shall repeat the meritorious five-syllabled Mantra [pañcākṣara].

The sages said:

3. O highly blessed one, how is this five-syllabled Mantra? How is it powerful? Tell us. We are eager to hear the methods and means for its japa.

Sūta said:

4. I shall succinctly recount the holy things, formerly recounted to Pārvatī, by lord Rudra, the lord of Devas.

The goddess said:

5. O lord, O Maheśvara of all the worlds, O lord of the chiefs of Devas, I wish to hear factually the glory of the five-syllabled Mantra [pañcākṣara].

The lord said:

6. O gentle lady, even in hundreds and crores of years, it is not possible to recount the glory of the five-syllabled Mantra. Hence, listen to it in brief.

7-8. At the advent of dissolution^[2] when the mobile and immobile beings, Devas and Asuras, serpents and Rākṣasas, all are destroyed and when everything dissolves into Prakṛti along with you also,^[3] O gentle lady, only I do survive. There is no second being anywhere.

9. At that time the Vedas and Scriptures are stationed in the five-syllabled Mantra [pañcākṣara]. They do not attain destruction. They are protected by my power.

10- 11. I am then present in two forms: Prakṛti and Ātman. Lord Nārāyaṇa adopts the body of Prakṛti and lies on the yogic couch in the midst of water. The five-faced Brahmā is born of his umbilical lotus.

12. Brahmā was desirous of creating the three worlds. Being incompetent for it without a helping hand, he, at the outset, created ten mental sons^[4] of unmeasured splendour.

13. Brahmā requested me to grant power to create. He said: “O Mahādeva, O Maheśvara, grant power unto my sons.”

14. Thus requested by him I with five faces^[5] uttered the five syllables to Brahmā.

15. Brahmā, the grandfather of the worlds grasped them through his five faces^[6]. He understood Parameśvara in the form of the Being expressed by the term of expression.

16. O gentle lady, Śiva who is worshipped by the three worlds is the Being expressed by the five syllables. The great five-syllabled Mantra [pañcākṣara] itself is his expression.

17. After understanding properly the procedure (for japa) and attaining Siddhi (by japa), the noble-souled five-faced deity (Brahmā) imparted to his sons the five-syllabled Mantra that was meaningful and conducive to the welfare of the universe.

18. After receiving the jewel among the Mantras directly from the grandfather of the worlds they propitiated lord Śiva the greater Being than the greatest.

19. Then lord Śiva who is greater than the three deities^[7] became delighted. He granted them the perfect knowledge and the eight attributes such as Aṇimā (minuteness) etc.^[8]

20-24. After obtaining the boons, those brahmins, desirous of propitiating me went to the mountain Muñjavat,^[9] on the beautiful peak of the Meru.^[10] The glorious mountain is my favourite and is always protected by my Bhūtas. Eager in the creation of the worlds they performed severe penance for a thousand divine years near that mountain, living only on air. O gentle lady, those sages stood there for my blessings. On seeing their devotion I appeared before them immediately. With a desire for the welfare of the noble people of the worlds I told them everything about the five-syllabled Mantra [pañcākṣara], its sage, its metre, its deity, its Śakti, Bīja (seed), Nyāsa (fixation), on six Aṅgas (limbs), Digbandha (the binding of the quarters) and Viniyoga (application).

25. After hearing the glory of the Mantra, those sages whose assets were the austerities, performed activities by utilising the Mantra properly.

26-28. Thanks to its glory they created the worlds including Devas, Asuras and human beings, the different castes and their sub-divisions as well as the splendid holy rites. They heard the Vedas as before and as descended from the previous kalpas. It is due to the prowess of the five-syllabled Mantra [pañcākṣara] that all these survive, viz.—the worlds, the Vedas, the pious sages, the permanent holy rites, Devas and the entire universe. Therefore, I shall mention it now to you. Listen, to everything attentively.

29. This Mantra has Śiva for its Atman. It consists of few letters but is full of great meanings. It is the essence of the Vedas. It yields liberation. It is undoubtedly proficient in commanding.

30. This is my valuable statement, accompanied by different kinds of realisation; it is pleasing to the minds of the people of this world and the divine beings; its meaning is decisive and it is majestic.

31. It is a Mantra that can be easily uttered by the mouth; it achieves all objects; it is the seed of all Vidyās; it is the first splendid Mantra.

32. It is very subtle and its meaning is great; it is like the seed of the holy banyan tree. It is the Veda that is beyond the three Guṇas; it is the omniscient lord doing everything.

33-34. The “Om” is the single-syllabled Mantra. The allpervading Śiva is stationed in it. The five syllables constitute his body. He is stationed in the six-syllabled subtle Mantra in the form of the “expressed and the expression.” Śiva is Vācya (the expressed) since he is comprehensible. The Mantra is his Vācaka (expression).

35-36. The relation of the. expressed and the expression is a primordial one between the two. In the Vedas and in Śivāgamas the main Mantra is the six-syllabled one but for purpose of secular activities it is the five-syllabled Mantra [pañcākṣara].^[11] Why should he have many Mantras and extensive scriptures?

37. If anyone has retained this Mantra in his heart he has studied the Vedas, he has heard the sacred lore; he has performed everything.

38. If a scholar performs its japa after learning the Vedas in accordance with the injunctions it is enough; the perfect knowledge of Śiva is this much; the greatest goal is thus far.

39-41a. Brahmavidyā (learning pertaining to the Brahman) is this much. Hence, the learned man shall continuously perform its japa. This Mantra consisting of the Praṇava and the five syllables is my heart, it is the greatest esoteric secret greater than all else; it is the excellent knowledge leading to salvation. I shall mention the sage, the metre and the deity controlling this Mantra, its Bīja, Śakti, Svara (vowel), Varṇa (letter), Sthāna (place of origin), letter by letter.

41b-43. The sage is Vāmadeva; the metre is PaṅktL I, Śiva alone, am the deity of this Mantra, O lady of excellent face. The syllables “na” etc. are the Bījas; they are in the form of the five elements; know that the Praṇava is the unchanging Atman that is all-pervasive, you alone are its Śakti, O goddess bowed to by all Devas.

44. Something is your Praṇava and something is my Praṇava. O gentle lady, your Praṇava is undoubtedly the Śakti, of all the Mantras.

45-46. The letters ‘a’, ‘u’ and ‘m’ are present in my Praṇava, the letters u, m and ā constitute in, order your Praṇava, which has three Mātrās and the Pluta tone (prolated vowel). The Svara (Note) of Oṃkāra is Udātta (high), the sage is Brahmā and the body is white.

47-54. The metre is Daivī Gāyatrī and the great Ātman is the presiding deity; the first, second and fourth letters are Udātta (high). The fifth is Svarita (neither high nor low), the middle one is Niṣāda.

The letter n is of yellow colour, its place of origin is the eastern face. Indra is the deity, Gāyatrī the metre and Gautama the sage.

The letter maḥ is of black colour, its place of origin is the southern, face, the metre is Anuṣṭup, the sage is Atri, Rudra is the deity.

The letter Śi is of smoky colour; its place of origin is the western face; the sage is Viśvāmitra, the metre is Triṣṭup and the deity is Viṣṇu.

The letter vā is of golden colour, its place of origin is the northern face; Brahmā is the deity, Bṛhatī is the metre and Aṅgiras the sage.

The letter ya is of red colour; its place of origin is the upward face; the metre is Virāṭ; the sage is Bharadvāja and Skanda is the Deity.

I shall now mention the Nyāsa (fixing rite) that is auspicious and conducive to the achievement of all Siddhis. It is destructive of all sins too. Nyāsa is of three types; the difference being due to their connection with creation, sustenance and dissolution.

55-59. These Nyāsas belong respectively to the religious students, the householders and ascetics, i.e., the Nyāsa of Utpatti (creation) is for the religious student; the Nyāsa of Sthiti (sustenance) is for the householders and the Nyāsa of Saṃhṛti (dissolution) is for the ascetics; otherwise Siddhi cannot be achieved. The Nyāsa is of three types viz., Aṅganyāsa (the fixation of the limbs); Karanyāsa (that of the hand) and Dehanyāsa (that of the body).O lady of splendid face, the Nyāsa of the three types relating to creation, etc. is being mentioned to you. One shall at the outset perform the Nyāsa of the hand; thereafter he shall perform the Nyāsa of the body and thereafter he shall perform the Nyāsa of Aṅgas (limbs) in the order of the syllables of the mantra. The fixation beginning with the head and ending with the feet is called Utpattinyāsa. O beloved one, that beginning with the feet and ending with the head is the Nyāsa of Saṃhāra (dissolution). The Nyāsa of the heart, face and throat is Sthitinyāsa (that of sustenance).

60-65. O splendid lady, these Nyāsas relate to the religious students, householders and the ascetics respectively. Repeating the Mantras one shall touch the body along with the bead. That is common to all householders, religious students and ascetics.

Beginning with the thumb of the right hand and ending with the thumb of the left, if the fingers are fixed it is called Utpattinyāsa (the Nyāsa of creation). Its opposite is that of dissolution. Fixing the Nyāsa beginning with the thumb and ending with the little finger in both the hands is called Sthitinyāsa (that of sustenance). O gentle lady, it yields much pleasure to the householders. This is the common procedure—the Nyāsa of the hand is performed at first, then the Nyāsa of the body and thereafter one shall perform the Nyāsa of the limbs. Then the devotee shall perform the Nyāsa over all the limbs and then one by one with the full Mantra with Oṃkāra prefixed and suffixed^[12] on all the ten fingers of the hands. The devotee shall perform the Nyāsa rite facing the east or the north after first washing the feet. He shall be clean and attentive.

66-72. At the outset he shall remember the sage, metre, deity, Bīja, Śakti, Ātman and preceptor, O lady of splendid face. Repeating the Mantra, he shall wipe off the hands and fix the Praṇava in the palms and in the first and last knots in all the fingers. He shall fix the Bījas along with the Bindus in the five middle knots. In accordance with the order of the stages of life he shall perform the Nyāsa of creation, etc. with both hands and beginning with the foot and ending with the head. Repeating the Mantra with Oṃkāra affixed he shall touch the body (1) on the head, face, neck, heart and in the private parts; and, on the two feet; (2) in the private parts and in the heart and in the neck in the middle of the face and on the head or (3) he shall fix in the heart, in the private parts, on the feet, on the head, in the face, and in the neck—he shall fix with the Praṇava, etc. in three ways.

73-76. After fixing the limbs thus, the devotee shall meditate upon the faces (of Śiva). Beginning with the face in the east and ending with the face upward he shall fix the syllables beginning with na in due order. Thereafter he shall perform the Nyāsa rite of the six limbs in the respective places with delight. The Nyāsa shall be accompanied with the words Namas (obeisance), Svāhā, Vaṣaṭ, Huṃ, Vauṣaṭ, and Phaṭ. The Praṇava is known as the heart; the syllable na the head; the syllable ma the tuft; the syllable “Śi” the coat of mail; the syllable “vā” the eye; the syllable “ya” the “Astra” (missile). After fixing the letters on the limbs as mentioned the devotee shall bind the quarters.

77-78. The deities of the four corners beginning with the south-east, are respectively Vighneśa, the mother Durgā and Kṣetrajña(?). The devotee shall fix them with the tip of the thumb fixed on that of the index finger with a beaming face. After saying “Protect ye all” he shall make obeisance to them severally.

79-80. The expert devotee shall perform the Nyāsa of the hand on the fingers beginning with the index finger with his thumb. He shall perform the Nyāsa on the middle of the neck also. This Nyāsa rite is said to be splendid and destructive of sins. It is conducive to the achievement of Siddhis. It is holy, auspicious and affords all protection.

81. When the Nyāsa rite has been performed by means of the splendid Mantra the devotee shall be on a par with Siva, Within a moment, all the sins committed in the previous births are destroyed.

82. The intelligent devotee shall be pure in body by performing this Nyāsa rite. Steady in the performance of holy rite he shall repeat the five-syllabled Mantra [pañcākṣara] after acquiring the same gracefully from a preceptor.

83-85. O splendid lady, henceforth, I shall recount the procedure for acquiring the Mantra. Without it the Mantra is futile and with it, it is efficacious. The futile ones are the following:—Ājñāhīna (i.e. Mantra acquired without permission), Kriyāhīna (devoid of holy rites), Śraddhāhīna (devoid of faith), Amānasa (non-mental i.e. if the devotee does not devote full attention), Anājñapta [anājñaptam] (that which has been prohibited), Dakṣiṇāhīna [dakṣiṇāhīnam] (permitted but devoid of gifts) and Sadājapta (indiscriminately repeated always).

The following Mantras are fruitful—Ājñāsiddha (achieved with permission), Kriyāsiddha (attended with rituals), Śraddhāsiddha (fully equipped with faith), Sumānasa (where the mind fully dwells) and Dakṣiṇāsiddha (attended with gifts).

86-91. The devotee shall approach the brahmin preceptor who is conversant with the real meaning of the Mantra, who has perfect knowledge who is interested in the path of meditation and who is endowed with good qualities: With emotional purity the devotee shall assiduously propitiate him mentally, verbally, physically and monetarily. The disciple shall always worship the preceptor with all attention. If he is sufficiently affluent the disciple shall give these things devoutly to the preceptor:—elephants, horses, chariots, jewels, fields, houses, ornaments, clothes, and different kinds of grains. If he wishes for his Siddhi he shall not be stingy in spending money. O gentle lady, thereafter he shall dedicate himself along with his possessions and attendants. After worshipping thus in accordance with his capacity and not at all attempting deception, the disciple shall grasp the mantra and perfect knowledge from the preceptor, gradually.

92-95. Thus propitiated, the preceptor shall make the disciple take his bath after testing him thus. The disciple shall stay with him for a year and serve him. He shall be pure and devoid of egotism. He shall become emaciated due to constant fasts. The preceptor shall then bless the disciple with the excellent perfect knowledge of Śiva in a holy place at an auspicious hour. The place may be the shore of the sea or the bank of a river, the cowpen or a temple, or a clean place in the house itself. The time shall be a Tithi conducive to the fulfilment of desires; the constellation and the junction of planets shall be auspicious. It shall be devoid of defects in every respect. Even in the isolated place the preceptor shall utter the mantra loudly and legibly with a delighted mind.

96. The preceptor shall utter himself and make the disciple utter after him. He shall then bestow Siddhi (on the disciple) saying—“May there be auspiciousness. May it be splendid. May it be pleasing”.

97. After acquiring the great Mantra and perfect knowledge from the preceptor the disciple shall repeat it every day with the due Saṃkalpa. He shall perform Puraścaraṇa too.

98-99. As long as he lives, he shall repeat this a thousand and eight times every day. Without repeating it, he shall not take food. Thus interested in it he attains the greatest goal. He who repeats this Mantra a hundred thousand times for each syllable and then repeats it four times with great attention is known as one who has made a Puraścaraṇa. He shall take food only at night. He shall be self-controlled.

100. A person who seeks for Siddhi, ere long, shall be one of these two:—either a Puraścaraṇa repeater or daily repeater.

101. If a devotee performs Puraścaraṇa and continues to be a daily repeater too, there is no one else in the world who is equally accomplished, self-controlled and competent to bestow Siddhis.

102-103. Sitting in a comfortable posture he shall be silent with his mind fully concentrated. He may sit facing the east or the north and then, repeat the excellent Mantra. At the beginning of the japa and at its conclusion he shall restrain his breath. In the end, he shall repeat the excellent Bīja mantra a hundred and eight times in all.

104-105. The devotee shall restrain the breath forty times and repeat the mantra. Thus the Prāṇāyāma for the five-syllabled Mantra has been cited. Thanks to Prāṇāyāma, his sins will be destroyed soon and the sense-organs shall become controlled. Hence, one shall practise Prāṇāyāma.

106. It should be known that the japa performed in the house has ordinary benefit; that performed in the cowpen shall be hundred times more efficacious; if it is on the banks of a river it is hundred thousand times more efficacious; if it is in the presence of Śiva it is endless.

107. The japa performed on the seashore in a divine pond, on a mountain, in a temple and in a sacred hermitage has crore times the benefit.

108. The rite of japa is commended if it is in the presence of Śiva or in front of the sun, the preceptor, the lamp, cow or water.

109-111. O lady of auspicious face, if the number of the repetitions is reckoned on the fingers it has the ordinary benefit; if lines are drawn and the number is calculated the benefit is said to be eight times more; if it is reckoned by means of the fruits of Putrajīva it has ten times more benefit; if it is calculated by means of conches and jewels the benefit is hundred times more; through coral the benefit a thousand times more; it is ten thousand times more, if the reckoning is through crystals; it is hundred thousand times more if the calculation is by pearls; it is one million times more if the calculation is by lotus-seeds; if it is calculated by gold pieces the benefit is ten million times more. The benefit is infinite if the calculation is by knots of Kuśa grass or Rudrākṣa beads.

112-115. The necklace of twenty-five Rudrākṣa beads is conducive to salvation; that of twenty-seven is nourishing, that of thirty is conducive to the achievement of wealth and that of fifty pertains to black magic.

If the devotee faces the east and performs the japa it is Vaśya (i.e. he will be able to attract others); facing the south pertains to Abhicāra; facing the west bestows wealth and facing the north is conducive to quiescence.

One should know that the thumb bestows liberation; the index finger destroys enemies; the middle finger yields wealth; the ring finger causes quiescence. O splendid lady, in the rite of japa the little finger bestows protection, The devotee shall perform japa with the thumb coming into contact with other fingers.

116. Any holy rite performed without the thumb is fruitless. Listen. The japayajña excels all other sacrifices.

117-118. All the ritualistic sacrifices, charitable gifts and austerities do not merit even a sixteenth fraction of the japayajña. The other yajñas are attended with violence or killing but japayajña has nothing to do with violence. Now the greatness of only the Vācika (i.e. chanting with audible voice) japayajña has been glorified.

119-122. The Upāṃśu (mumbling) is hundred times more efficacious than verbal and the Mānasa (mental) is thousand times more efficacious than mumbling.

If one utters the mantra clearly with highly accented or lowly accented tones or without either, that japayajña is called Vācika (verbal). If one utters the mantra with a low tone, making the lips throb slightly and making only some sounds audible, that Japa is called Upāṃśu (mumbling). If the devotee ponders over the meaning of the words letter by letter and proceeds ahead with the series of syllables that japa is called Mānasa (mental). Of the three japayajñas the latter one excels the earlier one.

123-127. The quality of the benefit varies according to the mode of yajña. If the deity is eulogised continuously by japa it becomes pleased and on being pleased it shall bestow extensive pleasures and permanent liberation. Neither the yakṣas nor the Rākṣasas, neither the Piśācas nor the terrible and evil planets even approach the person doing the japa. They are frightened all round. One shall entirely suppress by means of japa all the sins committed in a number of previous births. One wins worldly pleasures, Siddhis and liberation and also conquers death by means of japa.

After thus acquiring perfect knowledge pertaining to Śiva and after understanding the procedure for the japa the devotee shall abide by good conduct. Continuously meditating thus, he attains welfare.

I shall now mention sadācāra (good conduct) that is the perfect means of Dharma (virtue).

128. Since performance devoid of good conduct shall be fruitless good conduct is the greatest virtue, the greatest penance.

129. Good conduct is the greatest learning. Good conduct is the greatest goal. Men of good conduct shall be fearless everywhere.

130-133. Similarly men devoid of good conduct shall meet with fear everywhere.

O lady of excellent face, people attain Deva-hood and sage-hood by observing good conduct. Similarly, by transgressing good conduct they attain birth in lower and base state of society. A person who has eschewed good conduct becomes despicable. Hence, one who seeks perfect accomplishment shall scrupulously cling to the good conduct. One who is wicked in conduct and activity is sinful. He is mostly unclean. He defiles perfect knowledge.

Hence, one shall assiduously perform the holy rites prescribed for respective castes and stages in life.

134-140. One who performs the rites laid down for him is always my favourite. In the evening and in the morning he shall practise worship with a delighted mind. He shall begin the rite, clean in mind and body before sunrise and before sunset and perform it duly. A brahmin shall not transgress Sandhya due to lust, delusion, fear or covetousness. Since by giving up Sandhya prayers, the brahmin falls off from the status of brahminhood.

One shall not tell lies. Nor shall one eschew truth. They say that truth is Brahman. Hence, untruth defiles the Brahman. These are all causes of sins:—viz, untruth, harshness (in speech), stubbornness and back-biting, Not even mentally, verbally or physically shall one violate others’ wives, or take away others’ wealth or injure others.

One shall eschew the cooked rice of a Śūdra, the cooked rice that is stale, the Naivedya offering, the Śrāddha (partaking of food therein), the cooked rice for the masses and at social functions or served as the doles by the king. The purity of the character is based on the purity of food and not by means of clay or water. One can attain Siddhi only when there is purity of character. Hence, he should be scrupulous about the food he takes.

141. Even those brahmins who are the expounders of Brahman are defiled by accepting gifts from their patrons, kings, etc. There is no rebirth unto those who are defiled by taking gifts, as unto the Seeds that are heated in fire.

142. Gift from kings is sinful. It is comparable to poison. After realising this at the outset it shall be avoided by a learned man as he shall avoid the flesh of a dog.

143. One shall not take food without taking bath, or performing japa or worshipping the fire. One shall not take food on the outer side of a leaf. At night one shall not take food without a lamp.

144-145. One shall never take food in a broken pot, in the open street, and in the presence of fallen people. One shall not take food partly consumed by a Śūdra nor shall one take cooked rice along with infants. One shall take in only pure food which is unctuous, emollient, consecrated and inspired with mantras. While taking food one shall remember that it is Śiva who eats. He shall keep silent and concentrated.

146. One shall not drink water, sipping standing, through folded hands, nor with the left hand or seated on a bed even with the right hand.

147. One shall not resort to the shade of Vibhītaka,^[13] Arka,^[14] Kārañja^[15] and Snuhi^[16] trees, nor shall one stand in the shadow of a pillar, lamp post, human beings and other animals.

148. One shall not go on a long journey by oneself nor cross a river with one’s hands; one shall never descend into a well nor climb tall trees.

149. O splendid lady, one shall never perform religious actions, japas and other holy rites with the face turned away from the sun, fire, water, Devas and the preceptors.

150. One shall not warm one’s feet over the fire; one shall not touch the hand by means of legs; one shall not occupy a lofty place above the fire; one shall never cast impurities or ordure into the fire.

151. One shall never kick the water with the feet; one shall never cast the dirt of the limbs into the water. After washing the dirt on the banks one shall take one’s bath.

152. The water shaken off from the tip of the nail or hairs, from the garments after bath and from the water pot, is conducive to misfortune. If one touches it, it is impure.

153. If a man of deluded mind touches husks and dust particles licked up and raised by a goat, dog, donkey, or camel or swept off by a broom it will destroy fortune even if it belongs to Viṣṇu.

154-158. A man who keeps a cat in his house is on a par with a low caste person. If a man feeds leading brahmins in the presence of a cat it shall be considered to be similar to the act of a Cāṇḍāla. No doubt need be entertained in this respect. The wind from the buttocks, the wind from the winnowing basket the wind coming out of the mouths of animals, all these coming into contact with a person dispel his merits.

One shall never perform japa wearing a turban or a coat of mail. If one is naked or one has loosened the knots of hairs, or is dirty or is impure or has impure hands, he shall not perform japa. He shall not perforin japa while conversing with -others.

All these are inimical to japa, viz.—anger, arrogance, inebriation, thirst, lethargy, spitting, yawning, seeing a dog or a base man, slumber, and prattling. When these occur one shall look at the sun and get purified.

159-161. By the sun the following are meant. The sun, fire, moon, planets, stars and constellations—these are called luminaries. When anger, etc. occur one shall perform Ācamana or Prāṇāyāma and then continue the japa.

One shall not perform japa keeping the legs stretched. One shall not sit in the cock posture at the time of japa. Nor shall one be lying down, without sitting on a seat. The repeater of the mantras shall not perform japa in the open street, or in the presence of the Śūdras or in a ground smeared with blood, or sitting in a cot.

162-165. The devotee shall mentally think about the meaning of mantra. Seated on a cosy seat he shall perform japa perfectly. He shall have any of the following for a seat:—viz., a silk cloth, tiger skin, a cotton cloth, an upper cloth or a cotton quilt, a wooden plank or a palmyra leaf. The worship of the preceptor shall be performed in all the three Sandhyās by one who wishes for welfare. He who is the preceptor is also Śiva. He who is Śiva is the preceptor. As is Śiva so is the learning; as is the learning so is the preceptor. The knowledge about Śiva is obtained from the preceptor. The benefit accrues in accordance with devotion. O fair lady, indeed he (the preceptor) is identical with all Devas; he is identical with all Śaktis.

166-172. The disciple shall bear the behests of his preceptor on his head (i.e., he shall obey him) whether he is with or without good qualities. He who seeks welfare shall not transgress, even mentally, the behests of the preceptor. One who strictly conforms to the biddings of the preceptor attains the wealth of knowledge. Whatever he does in the presence of the preceptor shall be done with the permission of the preceptor viz.—going, standing, sleeping, eating, etc. Neither in front of the preceptor nor in the presence of the deity shall he be complacently seated as he pleases, since the preceptor is the lord himself and his house is the temple of the lord. If one comes into contact with sinners one will have downfall due to their sins. If one comes into contact with the preceptor one shall incur the benefit of his holy rites.

Just as a piece of gold eschews its impurities after coming into contact with fire so also a man eschews sins due to his contact with the preceptor.

Just as the ghee in a pot placed near fire becomes melted so also the sin of a person near the preceptor becomes dissolved. Just as the blazing fire burns ordure and lumber so also the contented preceptor burns sins by means of the power of his mantra.

173-179. Undoubtedly if the preceptor is satisfied, Brahmā, Viṣṇu, Rudra, Devas and sages are also satisfied and they bless him. One shall never infuriate the preceptor physically, mentally or verbally. By his wrath are burned the longevity, fortune, wisdom and good holy rites. The sacrifices of those who infuriate him are futile. His japas and other observances are also futile. No doubt need be entertained in this respect. One shall assiduously refrain from making any statement against the preceptor. If out of great delusion he speaks it out, he will fall into Raurava hell. O fair lady, never should one falsely cheat the preceptor mentally, or verbally or physically or monetarily. If he proclaims the wicked qualities of his preceptor he will have hundred times that wickedness. If he proclaims the good qualities he will have the benefit of all good qualities. Whether directed or not, he shall always do what is beneficent and pleasing to the preceptor.

180-181. Whether within sight or out of sight of the preceptor, one shall do what is beneficent or pleasing to the preceptor. If he does anything against him mentally, physically or verbally, he goes down and revolves there itself. Hence, he should be worshipped and saluted always.

182-185. The disciple shall speak to the preceptor only after getting permission from him even when he is nearby. Otherwise he shall not look at him straight in the face. The disciple who adheres to all these rules, who is devout, who is perpetually engaged in japa and who does everything pleasing to his preceptor deserves to utilise the Mantra. I shall mention the application and the purpose of the Mantra that has been accomplished. If the devotee does not know the mode of application, the mantra becomes ineffective. That should be known as Viniyoga whereby the desired benefit is put in conjunction with the activity. It is the benefit of this world as well as of the next. The benefit arising out of Viniyoga is longevity, health, the permanence of the body [?] kingdom, royal glory, perfect knowledge, heaven and salvation.

186-193. The following rites shall be performed by repeating the five-syllabled Mantra eleven times:—Prokṣaṇa (ritualistic sprinkling with water); Abhiṣeka (ablution); Aghamarṣaṇa (praying for forgiveness for sins) and the two baths—one at dawn and one at day. The intelligent devotee shall be clean and after climbing the mountain shall alertfully repeat the mantra a hundred thousand times, or two hundred thousand times on the banks of a great river; he will attain long life. Ten thousand Homas with the following materials of worship are conducive to longevity viz:—The sprouts of the Dūrvā grass, gingelly seeds, Vāṇī (?), Guḍūcī and Ghuṭikā (?). The wise devotee shall repeat the japa two hundred thousand times after resorting to the holy fig tree. By touching the Aśvattha tree on a Saturday the man obtains long life. The intelligent devotee shall touch the Aśvattha tree with both the hands on Saturdays and repeat the japa hundred and eight times. It will dispel premature death. Facing the sun and with the mind not dwelling on anything else the devotee shall repeat the japa a hundred thousand times. By performing hundred and eight Homas everyday with Arka twigs the devotee is liberated from ailments. For suppressing all ailments the man shall perform ten thousand sacrifices. By performing sacrifices the man shall be free from sickness. The devotee shall repeat the mantra hundred and eight times and shall drink water in the presence of the sun. Within a month he shall be liberated from the gastric trouble.

194-201a. One shall eat cooked rice and other foodstuffs and drink the beverages after inspiring the same with the mantra eleven times. Even if it were poison it shall become nectar. Everyday, in the forenoon, the devotee shall perform hundred and eight offerings to the fire, repeat the mantra a hundred thousand tiṃes and worship the sun. He shall attain perfect health. The devotee shall fill good pot with river water. Touching it he shall repeat the japa ten thousand times. If he bathes in that water it becomes an antidote for ailments. Everyday the pure devotee shall repeat the mantra twentyeight times and then take food or he shall perform Homa with Palāśa twigs. He will attain perfect health. During the days of lunar or solar eclipse the devotee shall be clean and observe fast at the outset. For the duration of eclipse he shall with great concentration repeat the mantra on the banks of a river flowing into a sea and after the eclipse is over he shall repeat the japa, thousand and eight times and drink the juice of Brahmī. He shall then attain in this world, good intellect capable of grasping all scriptures. His words shall be superhuman and similar to those of goddess Sarasvatī.

201b-202a. If afflicted by evil planets and stars the man shall repeat the japa devoutly ten thousand times. By performing a thousand and eight Homas, the affliction of the evil planets shall be dispelled.

202b-203a. On seeing evil dreams, the man shall take bath and repeat the japa ten thousand times. By performing hundred and eight Homas with ghee, there shall be immediate calmness.

203b-205a. During the solar and lunar eclipses the devotee shall duly worship the Liṅga. Whatever he may seek, O gentle lady, he shall perform ten thousand japas earnestly in the presence of the lord. He shall be clean and keep his mind restrained. Undoubtedly that person attains cherished desires.

205b-207a. At the advent of ailments of elephants, horses and of the kine in particular the man shall be clean and perform homa with twigs. He shall worship devoutly and duly repeat the mantra ten thousand times for a month. There will certainly be peace among them and they will flourish.

207b-208a. During uprisings and calamities as well as harassment from enemies the devotee shall be clean and perform ten thousand Homas with twigs of Palāśa [Pālāśa?]. He will have peace; and disturbance, if any, will be suppressed.

208b-209a. O gentle lady, one shall perform this when there is harassment from black magic, when the power of that magic shall turn round and afflict the enemy.

209b-210, In order to create hatred the devotee shall perform eight Homas with Vibhītaka twigs or with wet blood repeating the syllables of the mantra backwards. If the devotee smears himself with blood and performs the Homa with poison it causes hatred among men.

211. I shall now recount the mode of expiation for the atonement of sins. Since the atonement of sins is the cause of enrichment in perfect knowledge, all the holy rites will be futile if sins are not properly atoned for.

212-215. Because knowledge dwindles, therefore sins must be properly atoned for. O auspicious lady, for the betterment of learning and fortune the devotee shall take handfuls of water and, meditating on me (Śiva) and repeating the mantra eleven times he shall perform ablution. For the eradication of the sin he shall take bath, repeating the mantra hundred and eight times. It has the same benefit as the pilgrimage to all holy centres. It is auspicious and it dispels all sins. If there is any break in the continuity in the Sandhyā prayers the man. shall perform hundred and eight japas.

216. He shall not partake of the cooked rice touched and defiled by pigs, Cāṇḍālas, wicked people and cocks. If he eats it he shall repeat the japa hundred and eight times.

217. For the atonement of the sin of brahmin slaughter the man shall repeat the mantra thousand million times i.e., hundred crores. For the expiation of great sins he shall perforin the japa to the extent of half that number. No doubt need be entertained in this respect.

218. It is ordained that in the case of those who are defiled by subsidiary sins, the japa shall extend to half that number. For the expiation of other sins one shall repeat the japa five thousand times.

219. The mantra has bearing on the knowledge of the Ātman. It is a secret and it illuminates the understanding of Śiva. He who repeats the mantra unexcitedly to the extent of five hundred thousand times shall become Śiva himself.

220-226a. Thereby, O gentle lady, the man attains an easy victory over the five vital airs. The devotee shall then restrain the sense organs with purity and repeat the japa five hundred thousand times. Thereby, O lady of excellent face, he will have victory over the five sense organs. The man who meditates well and who unexcitedly repeats the mantra five hundred thousand times attains victory over the five objects of senses. The man who devoutly repeats five hundred thousand times the mantra for the fourth time attains victory over the five elements. O lady of excellent face, he who assiduously restrains the mind and repeats the mantra four hundred thousand times attains mastery over the organs. O lotus-faced lady, by means of two million five hundred thousand japas the man attains victory over the twenty five principles. A man shall earnestly repeat the japa ten thousand times at midnight when the wind is at a standstill. O beautiful lady, he attains the Siddhi of the Brahman by means of this Vrata.

226b-228. The devotee shall, without lethargy, repeat the mantra a hundred thousand times in a place where the wind is still and where there is no sound at midnight. Undoubtedly he perceives both Sivā and Śiva. There shall be the destruction of darkness along with the bright illumination as of a lamp, both within, the heart and without. The self-possessed man shall repeat the mantra ten thousand times for the achievement of all kinds of weather.

229. The devotee shall with purity and devotion repeat the mantra ten million times affixed with, the Bījas. He shall attain Sāyujya with me. What else is greater than this?

230-231. Thus, the mode and procedure for chanting the five-syllabled Mantra [pañcākṣara] has been recounted to you. He who reads this and listens to this, attains the greatest goal. He who narrates this mode of procedure of the japa of the five-syllabled mantra to pious brahmins at a divine rite or at the rite pertaining to the Pitṛs, is honoured in the world of Śiva.

Footnotes and references:

[1]:

pañcāksarīṃ vidyām. The five-syllabled mantra of Śiva is ‘namaḥ śivāya..’

[2]:

pralaya—dissolution of the universe at the end of a kalpa.

[3]:

During the period of dissolution and re-creation, Prakṛti remains hidden in the body of Śiva. It again becomes manifest at the beginning of creation. Thus the supreme lord Śiva alone is eternal and the abode of all beings, mobile and immobile.

[4]:

daśa mānasān putrān. Their names are: Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Pracetas, Vasiṣṭha, Bhṛgu and Nārada. Their distinctive features are brought out in many a legend related of them in the Purāṇas.

[5]:

five heads of Śiva: See p. 49 note 65.

[6]:

five heads of Brahmā: When the four heads of Brahmā became thwarted in their functions because of Brahmā’s erotic impulse, then out of tapas was produced a fifth head on the top, and that head was covered with matted locks. But later on, this head was clipped by Rudra. But against this statement, see ŚP. 1.8.8.

[7]:

Cf. Liṅga. 1.71.51.

[8]:

See p. 134 note 241.

[9]:

Muñjavān: a peak of the mountain Meru, well known for Soma production. It is also mentioned in the Ṛgveda as Mūjavata.

[10]:

Meru, see p. 98 note 127.

[11]:

The five-syllabled mantra of Śiva prefixed by om:—“oṃ namaḥ śivāya”.

[12]:

The five-syllabled mantra of Śiva prefixed and suffixed byom: “oṃ namaḥ śivāya oṃ”.

[13]:

Vibhītaka—the tree Terminalia bellirica.

[14]:

Arka—the plant Calotropis gigantea.

[15]:

Kārañja—pertaining to the Karañja tree Pongamia glabra.

[16]:

Snuhi—the milk-hedge plant.