| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra: Description of the Worship of the Supreme Brahman
Shri Devi said:
O Deva of the Devas, great Deva, Guru of Brihaspati1 himself, Thou Who discourseth of all Scriptures2, Mantra, Sadhana3, and hast spoken of the Supreme Brahman by the adoration of Whom mortals attain happiness and liberation, do Thou, O Lord! deign to instruct us in the way of service of the Supreme Soul and of the observances4, Mantra, and meditation in His worship. It is my desire, O Lord! to hear the essential substance of all these from Thee (1-4).
Shri Sadashiva said:
Listen, then, O Beloved of My life! to the most secret and supreme Truth, the mystery whereof has nowhere yet been revealed (5).
Because of My affection for Thee I shall speak to Thee of that Supreme Brahman, Who is ever Existent, Intelligent, and Who is dearer to Me than life itself. O Maheshvari! the eternal, intelligent, infinite5 Brahman may be known in Its real Self6 or by Its external signs7 (5-6).
That Which is changeless8, existent only9, and beyond both mind and speech10, Which shines as the Truth amidst the illusion of the three worlds11, is the Brahman according to Its real nature (7).
That Brahman is known in samadhi-yoga12 by those who look upon all things alike13, who are above all contraries14, devoid of doubt15, free of all illusion regarding body and soul16 (8).
That same Brahman is known from His external signs, from Whom the whole universe has sprung, in Whom when so sprung It exists, and into Whom all things return17 (9).
That which is known by intuition may also be perceived from these external signs18. For those who would know Him through these external signs, for them Sadhana19 is enjoined (10).
Attend to me, Thou, O dearest One! while I speak to Thee of such Sadhana20. And firstly, O Adye! I tell Thee of the Mantroddhara21 of the Supreme Brahman (11).
Utter first the Pranava22, then the words "existence" and "intelligence,"23 and after the word "One"24 say "Brahman."
Mantra
Om Sachehidekam Brahma25 (12).
This is the Mantra. These words, when combined according to the rules of Sandhi, form a Mantra of seven letters26. If the Pranava be omitted, it becomes a Mantra of six letters only (13).
This is the most excellent of all the Mantras, and the one which immediately bestows Dharmma27, Artha28, Kama29, and Moksha30. In the use of this Mantra31 there is no need to consider whether it be efficacious32 or not, or friendly or inimical33, for no such considerations affect it (14).
Nor at initiation into this Mantra is it necessary to make calculations as to the phases of the Moon, the propitious junction of the stars, or as to the Signs of the Zodiac. Nor are there any rules as to whether the Mantra is suitable or not34. Nor is there need of the ten Sangskara35. This Mantra is in every way efficacious in initiation. There is no necessity for considering anything else (15).
Should one have obtained, through merit acquired in previous births, an excellent Guru, from whose lips this Mantra is received, then life indeed becomes fruitful (16),
and the worshipper receiving in his hands Dharmma, Artha, Kama, and Moksha36, rejoices both in this world and the next (17).
He whose ears this great jewel of Mantra reaches is indeed blest, for he has attained the desired end, being virtuous and pious, and is as one who has bathed in a the sacred places, been initiated in all Yajnas37, versed in all Scriptures, and honoured in all the worlds (18-19).
Happy is the father and happy the mother of such a one – yea, and yet more than this, his family is hallowed and the gladdened spirits of the Pitris38 rejoice with th Devas, and in the excess of their joy39 sing (20):
"In our family is born the most excellent of our race, one initiate in the Brahma-mantra. What need have we now of pinda40 offered at Gaya41, or of shraddha42, tarpana43, pilgrimage at holy places44 (21);
of what use are alms, japa45, homa46, or sadhana47, since now we have obtained imperishable satisfaction?" (22)
Listen, O Devi! Adored of the world, whilst I tell You the very truth that for the worshippers of the Supreme Brahman there is no need for other religious observances (23).
At the very moment of initiation into this Mantra the disciple is filled with Brahman48, and for such an one, O Devi! what is there which is unattainable in all the three worlds? (24).
Against him what can adverse planets or Vetala, Chetaka, Pishacha, Guhyaka, Bhuta49, the Matrika, Dakini, and other spirits avail?50 The very sight of him will drive them to flight with averted faces (25).
Guarded by the Brahma-mantra, clad with the splendour of Brahman, he is as it were another Sun. What should he fear, then, from any planet? (26).
They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame (27).
No sin can touch, and none but one as wicked as a suicide can harm, him, who is purified by truth, without blemish51, a benefactor of all beings, a faithful believer in Brahman (28).
The wicked and sinful who seek to harm him who is initiate in the knowledge of the Supreme Brahman do but harm themselves, for are they not indeed in essence inseparate from the ever-existent One?52 (29).
For he is the holy sage and well-wisher, working for the happiness of all, and, O Devi! should it be possible to harm such an one who can go in peace? (31).
For him, however, who has no knowledge of the meaning of nor of the awakening of the Mantra53, it is fruitless, even though it were inwardly uttered ten million times (31).
Listen, then, O My Beloved! while I tell Thee of the meaning and awakening of Mantra. By the letter A is meant the Protector of the world54; the letter U denotes its Destroyer55; and M stands for its Creator56 (32).
The meaning of Sat is Ever-existent; of Chit, Intelligence; and of Ekam, One without a second. Brahman is so called because He exists everywhere57. Now, O Devi! I have given You the meaning of the Mantra, which grants the fulfilment of desires. The awakening of the Mantra58 is the knowledge of Him, Who is the pervading Devata of the Mantra, and such knowledge, O Supreme Devi! yields the fruit of worship to the worshipper (33-35).
O Devi! the presiding Devata of the Mantra is the omnipresent59, eternal60, inscrutable61, formless, passionless62, and ineffable Brahman (36).
When introduced by the Bija63 of Sarasvati64, Maya65, or Kamala66, instead of the Mantra Om67, it bestows various kinds of learning, siddhi68, and prosperity in every quarter (37).
The Mantra may be varied either by the prefixing or omitting of Om, or by the placing of it before each word or every two words of the Mantra (38).
Sadashiva is the Rishi69 of this Mantra. The verse is called Anushtup70, and its presiding Devata is the Supreme Brahman, Who is without attribute71 and Who abides in all things. It avails for the attainment of Dharmma, Artha, Kama, and Moksha72.(39)
Now listen, dear One, whilst I speak to You of Amga-nyasa73 and Kara-nyasa74 (40).
O great and adorable Devi! the syllable Om, the words Sat, Chit, Ekam, Brahma, should be pronounced over the thumb, the threatening finger75, the middle, nameless76, and little fingers respectively, followed in each case by the words Namah, Svaha, Vashat, Hung, and Vaushat77; and Om Sachchidekam Brahma should be said over the palm and back of the hand, followed by the Mantra Phat (41, 42).
The worshipper disciple should in the like manner, with his mind well under control, perform Amga-nyasa78 in accordance with the rules thereof, commencing with the heart and ending with the hands (43).
After this, whilst reciting the Mantra Om or the Mula-mantra79, Pranayama80 should be performed thus: He should close the left nostril with the middle of the fourth finger, and then inhale through the right nostril, meanwhile making Japa81 of the Pranava or the Mula-mantra eight times82. Then, closing the right nostril with the thumb and shutting also the mouth83, make japa of the Mantra thirty-two times. After that gently exhale the breath through the right nostril, doing japa of the Mantra the while sixteen times.84 In the same way perform these three acts with the left nostril, and then repeat the same process with the right nostril. O adored of the Devas! I have now told Thee of the method of Pranayama to be observed in the use of the Brahma-Mantra (44-48).
The Sadhaka should then make meditation which accomplishes his desire (49).
Dhyana
In the lotus of my heart I contemplate the Divine Intelligence85, the Brahman without distinctions86 and difference, Knowable by Hari, Hara, and Vidhi87, whom Yogis88 approach in meditation, He Who destroys the fear of birth and death89, Who is Existence90, Intelligence91, the Root of all the three worlds (50)
Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union92 with Brahman, worship with offerings of his mind93 (51).
For perfume let him offer to the Supreme Soul the essence of the Earth94, for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and for food95 the essence of the Waters96 of the world (52).
After mentally repeating the great mantra97 and offering the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship (53).
Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having purified them with the following (54-55):
Mantra
The vessel in which these offerings are placed is Brahman, and so, too, is the gheeoffered therein. Brahman is both the sacrificial Fire and he who makes the sacrifice, and to Brahman he will attain whose mind is fixed on the Brahman by the performance of the rites which lead to Brahman98 (56).
Then, opening the eyes, and inwardly and with all his power making japa with the Mula-mantra99, the worshipper should offer the japa to Brahman100 and then recite the hymn that follows and the Kavacha101-mantra (57).
Hear, O Maheshvari! the hymn to Brahman, the Supreme Spirit, by the hearing whereof the disciple becomes one with102 the Brahman (58).
Stotra
Om! I bow to Thee, the eternal Refuge of all:
I bow to Thee, the pure Intelligence manifested in the universe.103
I bow to Thee Who in His essence is One104 and Who grants liberation.
I bow to Thee, the great105, all-pervading attributeless One (59).
Thou art the only106 Refuge and Object of adoration.
The whole universe is the appearance of Thee Who art its Cause107.
Thou alone art Creator, Preserver, Destroyer of the world.
Thou art the sole immutable Supreme, Who art neither this nor that108 (60);
Dread of the dreadful, Terror of the terrible.
Refuge of all beings, Purificator of all purificators.
Thou alone rulest the high-placed ones109,
Supreme over the supreme, Protector of the Protectors (61).
O Supreme Lord110 in Whom all things are, yet Unmanifest in all111,
Imperceptible by the senses, yet the very truth.
Incomprehensible, Imperishable, All-pervading hidden Essence112.
Lord and Light of the Universe! save us from harm113 (62).
On that One alone we meditate, that One alone we in mind worship,
To that One alone the Witness114 of the Universe we bow.
Refuge we seek with the One Who is our sole Eternal Support,
The Self-existent115 Lord, the Vessel of safety in the ocean of being (63).
This is the five-jewelled116 hymn to the Supreme Soul.
He who pure in mind and body117 recites this hymn is united with the Brahman118 (64).
It should be said daily in the evening, and particularly on the day of the Moon119. The wise man should read and explain it to such of his kinsmen as believe in Brahman120 (65).
I have spoken to You, O Devi! of the five-jewelled hymn, O Graceful One! listen now to the jagan-mangala121 Mantra of the amulet, by the wearing and reading whereof one becomes a knower of the Brahman (66).
Mantra122
May the Supreme Soul123 protect the head,
May the Supreme Lord124 protect the heart,
May the Protector of the world125 protect the throat,
May the All-pervading, All-seeing126 Lord protect the face (67).
May the Soul of the Universe127 protect my hands,
May He Who is Intelligence itself128 protect the feet,
May the Eternal and Supreme Brahman protect my body in all its parts always (68).
The Rishi129 of this world-beneficent amulet is Sada-shiva; the verse is anushtup130, its presiding Devata is the Supreme Brahman, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha131 (69).
He who recites this protective Mantra132 after offering it to its Rishi133 attains knowledge of Brahman, and is one immediately with the Brahman134 (70).
If written on birch-bark and encased in a golden ball, it be worn round the neck or on the right arm, its wearer attains all kinds of powers135 (71).
I have now revealed to Thee the amulet Mantra of the Supreme Brahman. It should be given to the favourite disciple who is both devoted to the Guru and possessed of understanding136 (72).
The excellent Sadhaka137 shall, after reciting the Mantra and the hymn with reverence, salute the Supreme (73).
The Salutation
Om
I bow to the Supreme Brahman.
I bow to the Supreme Soul.
I bow to Him Who is above all qualities138.
I bow to the Ever-existent again and again (74).
The worship of the Supreme Lord may be by body or mind or by word; but the one thing needful is purity of disposition139 (75).
After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food140 consecrated to the Supreme Spirit. (76)
In the worship of the Supreme there is no need to invoke Him to be present or to desire Him to depart141. It142 may be done always and in all places (77).
It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food143. But the Supreme Spirit should ever be worshipped with a pure heart (78).
After purification by the Brahma-Mantra144, whatever food or drink is offered to the Supreme Lord becomes itself purifying (79).
The touch of inferior castes may pollute the water of Ganga and the Shalagrama145, but nothing which has been consecrated to the Brahman can be so polluted146 (80).
If dedicated to Brahman with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked (81).
In the partaking of this food no rule as to caste or time need be observed. No one should hesitate to take the leavings from the plate of another, whether such another be pure or impure147. (82).
Whenever and whatsoever the place may be, howsoever it may have been attained, eat without scruple or inquiry the food dedicated to the Brahman (83).
Such food, O Devi! even the Devas do not easily get, and it purifies even if brought by a Chandala148, or if it be taken from the mouth of a dog (84).
As to that which the partaking of such food affects in men, what, O Adored of the Devas! shall We say of it? It is deemed excellent even by the Devas. Without a doubt the partaking of this holy food, be it but once only, frees the greatest of sinners149 and all sinners of their sins (85-86).
The mortal who eats of it acquires such merit as can only otherwise be earned by bathing and alms at thirty-five millions of holy places (87).
By the eating of it ten million times greater merit is gained than by the Horse-sacrifice150, or indeed by any other sacrifice whatever (88).
Its excellence cannot be described by ten million tongues and a thousand million mouths (89).
Wherever the Sadhaka may be, and though he be a Chandala151, he attains to union with the Brahman the very moment he partakes of the nectar152 dedicated to Him (90).
Even Brahmans versed in the Vedanta should take food prepared by low-caste men if it be dedicated to the Brahman153 (91).
No distinction of caste should be observed in eating food dedicated to the Supreme Spirit. He who thinks it impure becomes a great sinner (92).
It would be better, O Beloved! to commit a hundred sins or to kill a Brahmana than to despise food dedicated to the Supreme Brahman (93).
Those fools who reject food and drink made holy by the great Mantra. cause the fall of their ancestors into the lower regions, and they themselves go headlong into the Hell of blind darkness154, where they remain until the Dissolution of things. No liberation is there for such as despise food dedicated to Brahman (94-95).
In the sadhana155 of this great Mantra, even acts without merit become meritorious156; in slumber merit is acquired157; and acts are accepted as rightful which are done according to the worshipper’s desires (96).
For such what need is there of Vedic practices, or for the matter of that what need is there even of those of the Tantra? Whatever he does according to his desire, that is recognized as lawful in the case of the wise believer in the Brahman158 (97).
For them there is neither merit nor demerit in the performance or non-performance of the customary rites. In the sadhana of this Mantra his faults or omissions are no obstacle159 (98).
By the sadhana 160 of this Mantra, O Great Devi! man becomes truthful, conqueror of the passions devoted to the good of his fellow-men, one to whom all things are indifferent, pure of purpose, free of envy and arrogance, merciful and pure of mind, devoted to the service and seeking the of his parents, a listener ever to things divine161, a meditator ever on the Brahman. His mind is ever turned to the search for Brahman. With strength of determination holding his mind in close control, he is ever conscious of the nearness of Brahman (99-101).
He who is initiated in the Brahma-Mantra will not lie or think to harm, and will shun to go with the wives of others (102).
At the commencement of all rites, let him say, "Tat Sat"162; and before eating or drinking aught let him say, "I dedicate this to Brahman" (103).
For the knower of Brahman, duty consists in action for the well-being of fellow-men. This is the eternal Dharmma163 (104).
I will now, O Shambhavi164! speak to Thee of the duties relating to Sandhya165 in the practice of the Brahma Mantra, whereby men acquire that real wealth which comes to them in the form of Brahman (105).
Wheresoever he may be, and in whatsoever posture166, the excellent and well-intentioned sadhaka shall, at morning, noon and eventide, meditate upon the Brahman in the manner prescribed. Then, O Devi! let him make Japa of th Gayatri167 one hundred and eight times. Offering the japa to the Devata168, let him make obeisance in the way of which I have spoken (106-107).
I have now told thee of the Sandhya to be used by him in the Sadhana169 of the Brahma-Mantra, and by which the worshipper shall become pure of heart (106-108).
Listen to Me now, Thou Who art figured with grace, to the Gayatri170, which destroys all sin.
Say "Parameshvara" in the dative singular171, then "Vidmahe,"172 and, Dear One, after the word "Paratattvaya"173 say "Dhimahi,"174 adding, O Devi! the words, "Tanno Brahma prachodayat."175
Mantra
"May we know the Supreme Lord; let us contemplate the Supreme Essence, and may that Brahman direct us."176
This is the auspicious Brahma-Gayatri which confers Dharmma, Artha, Kama, and Moksha177 (109-111).
Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the recitation of the Brahma-Mantra (112).
When arising at the middle of the fourth quarter of the night, and after bowing to the Preceptor who gave initiation in the Brahma-Mantra178, let it be recited with all recollection. Then obeisance should be made to the Brahman as aforesaid, after meditating upon Him. This is the enjoined morning rites179 (113).
For Purashcharana180, O Beautiful One! japa of the Mantra should be done thirty-two thousand times, for oblations181 three thousand two hundred times; for the presenting of or offering water to the Devata182, three hundred and twenty times; for purification before worship183 thirty-two times; and Brahmanas184 should be feasted four times (114-115).
In this Purashcharana185 no rule need be observed touching food or as regards what should be accepted or rejected. Nor need an auspicious time nor place for performance be selected (116).
Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as he be so inclined, make sadhana186 with this supreme Mantra (117).
Without trouble or pain, without hymn187, amulet188, nyasa189, mudra190, or setu191, or Kulluka192, without the worship of Ganesha as the Thief193, yet surely and shortly the most Supreme Brahman is met face to face (118-119).
In the sadhana of this great Mantra no other Sangkalpa194 is necessary than the inclination of the mind thereto and purity of disposition. The worshipper of Brahman sees Brahman in everything (120).
The worshipper does not sin, nor does he suffer harm should he perchance in such sadhana omit anything. On the contrary, if there be any omission, the use of this great Mantra is the remedy therefor (121).
In this terrible and sinful Age195 devoid of tapas196 which is so difficult to traverse, the very seed of liberation is the use of the Brahma-Mantra (122).
Various Tantras and Agamas have prescribed various modes of sadhana, but these, O Great Devi! are beyond the powers of the feeble men of this Age197 (123).
For these, O Beloved! are short-lived, without enterprise, their life dependent on food, 198 covetous, eager to gain wealth, so unsettled in their intellect that it is without rest, even in its attempts at yoga199. Incapable, too, are they of suffering and impatient of the austerities of yoga. For the happiness and liberation of such have been ordained the Way of Brahman (124-125).
O Devi! verily and verily I say to You that in this Age there is no other way to happiness and liberation than that by initiation in Brahma-Mantra; I again say to You there is no other way (126).
The rule in all the Tantras is that that which is prescribed for the morning200 should be done in the morning, Sandhya201 thrice daily and worship202 at midday, but, O Auspicious One! in the worship of Brahman203 there is no other rule but the desire of the worshipper (127).
Since in Brahma-worship rules are but servants and the prohibitions of other worships do not prevail, who will seek shelter in any other? (128).
Let the disciple obtain a Guru who is a knower of Brahman, peaceful and of placid mind, and then, clasping his lotus-like feet, let him supplicate him as follows (129):
Supplication to the Guru
O merciful one! Lord of the distressed! to thee I have come for protection: cast then the shadows of thy lotus-like feet over my head, oh thou whose wealth is fame204 (130).
Having thus with all his powers prayed to and worshipped his Guru, let the disciple remain before him in silence with folded hands (131).
The Guru will the carefully examine the signs on and qualities of the disciple205, kindly call the latter to him, and give to the good disciple206 the great Mantra (132).
Let the wise one207 sitting on a seat, with his face to the East or to the North place his disciple on his left, and gaze with tenderness upon him (133).
The Guru, after performing Rishi-nyasa208, will then place his hand on his disciple’s head, and for the siddhi209 of the latter make japa210 of the Mantra one hundred and eight times (134).
Let the excellent Guru, ocean of kindness, next whisper the Mantra seven times into the right ear of the disciple if he be a Brahmana, or into the left ear if he be of another caste (135).
O Kalika!211 I have now described the manner in which instructions in Brahma-Mantra should be given. For this there is no need of puja, and his Sangkalpa212 should be mental only (136).
The Guru should then raise the disciple, now become his son, who is lying prostrate at his lotus-feet, and say with affection the following (137).
Reply of the Guru
Rise, my son, thou art liberated: Be ever devoted to the knowledge of Brahman213. Conquer thy passions: May thou be truthful, and have strength and health (138).
Let the excellent disciple on rising make an offering214 of his own self, money or a fruit, as he may afford. Remaining obedient to his preceptor’s commands, he may then roam the world like a Deva (139).
Immediately upon his initiation into this Mantra his soul is suffused with the Divine Being215. What need, then, O Deveshi! for such an one to practise various kinds of sadhana216? O Dearest One! I have now briefly told You of the initiation into the Brahma-Mantra (140).
For such initiation the merciful mood of the Guru is alone necessary (141).
The worshipper of the Divine Power217, of Shiva218, of the Sun219, of Vishnu220, Ganesha221, Brahmanas versed in the Vedas222 and all other castes may be initiated (142).
It is by the grace of this Mantra, O Devi! that I have become the Deva of Devas, have conquered Death, and have become the Guru of the whole world. By it I have done whatever I will, casting from Me ignorance and doubt (143).
Brahma223 was the First to receive the Mantra from Me, and He taught it to the Brahmarshis224, who taught it to the Devas225. From these the Devarshis226 learnt it. The Sages227 learnt it of these last, and royal Rishis228 learnt it of Sages, and all have thus, through the grace of the Supreme Spirit and this Mantra, become one with Brahman (144-145).
In the use of this Brahma-Mantra, O Great Devi there are no restrictions. The Guru may without hesitation give his disciple his own Mantra, a father may initiate his sons, a brother his brothers, a husband his, wife, a maternal uncle his nephews, a maternal grand father his grandsons229 (146-147).
Such fault as elsewhere there is in other worships, in the giving of one’s own Mantra, in initiation by a father or other near relative does not exist in the case of this great and successfu Mantra (148).
He who has heard it, however it may be from the lips of one initiate in the knowledge of Brahman230, is purified, and attains the state of Brahman, and is affected neither by virtue nor sin (149).
The householder of the Brahmanas and other castes who pray with the Brahma Mantra should be respected and worshipped as being the greatest of their respective classes (150).
Brahmanas at once become like those who have conquered their passions231, and lower castes become equal to Brihmanas: therefore let all worship those initiate in the Brahma-Mantra, and thus possessed of Divine knowledge232 (151).
They who slight them are as wicked as the slayers of Brahmanas, and go to a terrible Hell, where they remain as long as the Sun and Stars endure (152).
To revile and calumniate a worshipper of the Supreme Brahman is a sin ten million times worse than that of killing a woman or bringing about an abortion (153).
As men by initiation in the Brahma-Mantra become freed of all sins, so, O Devi! also may they be freed by the worship of Thee (154).
End of Third Joyful Message, entitled "Description of the Worship of the Supreme Brahman."
Footnotes
1. Spiritual preceptor or director of Brhaspati, the Deva-guru, that is, the Guru of the Devas
2. Sastras
3. See Woodroffe’s Sakti and Sakta and Serpent Power.
4. Vidhana
5. That is, in Its Svarupa or by Its Laksana that is, attributes Saccidvisvamayam Sat=Sadasthayi=which ever is (that is without becoming or change in past, present or future) Cit=Caitanya=pure Consciousness. Visva=Asesam jagat=the limitless universe Visvamaya=who pervades it
6. Tatsvarupa=Svarupalaksana of Brahman.
7. Laksana=Tatasthalaksana Laksana is that by which anything is seen or known (Laksyate anena, iti, laksana) This is the apparent as distinct from the real nature God as manifest in the universe as contrasted with the nature of God as He is in Himself
8. Nirvisesa=Svagatabhedabhinna (See ch II, 34 and notes )
9. Sattamatra=Kevalaparamarthasattvarupa The Supreme is pure Being
10. Avanmanasagocara that is, incomprehensible by mind and inexpressible in speech
11. Asattrilokisadbhanam The Brahman in Its Svarupa is the Sat which ever is in the existing changeful Asat or universe. Hariharananda says that Asat is the appearance as true of that which is not so (asalya
mithjabhutayah trilokyah sadbhanam sadvaj-juanam) The Svarupa is the real in that it is the whole (Purna) and not the subject of change
12. Samadhiyoga Samadhi=Cittaikagryam=the state of one-pointedness of the Citta. Yoga=undivided devotion to the Lord together with full knowledge, or Samadhi=Paramesvara Samadhiyate cittam asmin. Into whom the Mind or Citta is placed. Yoga=Samyagdarsana or complete knowledge.
Tarkalamkara says that Laya-yoga is called Samadhi Yoga. In the six Amnayas six different Yogas are spoken of. In Purvamnaya it is Samkhya-yoga, in Daksinamnaya it is Ekatma-yoga, in Pashchimamnaya it is Unmani-yoga, and in the sixth or hidden (Gupta) Amnaya it is Sahajavastha. The aim of all the six Amnaya Yogas is dissolution (Laya) in the Brahman. So it has been said that all the Yogas above mentioned denote Atma (Ekatma-vachaka). Shangkaracaryya in his Yoga-taravali says: “Sadasiva has spoken of 120,000 kinds of Laya. That through Nada is one of these and important (Nadanusandhanasamadhi). Patanjali defines Yoga to be ‘Citta-vrtti-nirodhah,’ that is, stoppage of mental modifications.” The commentator says that the Citta (mind) has five states, viz , Ksipta, Mudha, Viksipta, Ekagra and Samadhi: The first is due to the action of Rajoguna. The mind is restless roaming in all the diicctions. This state is antagonistic to Yoga. The Mudha state is due to the action of Tamoguna. In this state wicked acts prompted by lust, anger and the like appear right. This also is antagonistic to Yoga. The Viksipta state is due to the action of Sattva-guna. Now the mind inclines towards the delights of Heaven and other pure forms of enjoyment. This also conflicts with Yoga practice. Ekagra is that state in which the mind is withdrawn from all other objects than that on which it is centred. This is helpful in Yoga practice. When the mind is thus made one-pointed (Ekagra) Samadhi comes of itself. At that ume the mind leaves hold of all external objects and becomes dissolv ed in the supreme Brahman which is supreme Bliss.
13. To whom friend and foe are one and the same.
14. Dvandvatita that is, above, or unaffected by, the contraries, pain and pleasure, heat and cold, etc
15. Nirvikalpa=Nanavidhakalpana-iunya. The mind is poised in the equilibrium of consciousness not thinking now of this, now of that.
16. Dehatmadhyasa-varjita. Freed of the notion which leads one to body to behave the Self. That is, those who have freed themselves of the false notion (Adhyasa) that the body is Atma or the Self. The Brahma-svarupa is known to Paramahamsas alone. Only those know it who are Yogis to whom friend and foe are one, who arc affected neither by pleasure nor pain, whose mind is in poise, fiece from now this thought, now that, who are devoid of the false notion that the body is Atma. This (Samyg-darsana) which arises from undivided devotion to the Lord.
17. This is paralleled by the second Sutra of the Vedanta-Sutra “ Janmadyasya yatah", from which the birth, etc, of it (this world). Cf. Kamakalavilasa Cf. Taittiriya Up, 3-1-1
18. That is, the same Brahman, who may be known in its inner nature apprehended through the senses from Its manifestation in the created world. He here establishes the identity of Brahman in both its Svarupa and Tatastha aspects. And so Siva says, that which is knowablc by Svarupa-Buddhi is also knowable trough its external manifestations Sadhana is for those who are seeking the latter. For those qualified to tuck the Svarupa Brahman are beyond the stage of Sadhana through which at one ome or one birth or another they must have passed. Tarkalamkara says: Although the Svarupa Brahman known by Yogis in Samadhi is one and the same as that which is known by external signs yet there is a difference of essential characteristics. The first is pure Consciousness (Anupahita-Caitanya) without creative activity (Kartrva). Such Brahman is neither Creator, Protector nor Destroyer. The second is the Turiya Brahman with (Upahita) Mula-prakrti. Through this union there issued from the latter Brahma, Visnu, Siva, Savitri, Laksmi and Bhagavati who in accordance with their respective Gunas create, protect or withdraw the worlds. It is Brahman in this second aspect who is spoken of as the Creator, Protector, and Dissolver of the universe.
19. See Woodroffe’s Sakti and Sakta
20. That is Sadhana of the Tatasthalaksana Brahman
21. Mantroddhara, Mantra +uddhara. In the Matrikas the Mantra lies scattered. Mantroddhara is the formation of the Mantra by selection of the Matrikas
22. That is, the sacred Mantra Om, from which all Devas, Vedas, the Sun, Moon, and Stars, and all things, have come, and to which they return (Pranatoshini, p. 19). See Woodroffe’s "Garland of Letters".
23. Sat-Cit—that is, absolute Being and absolute Consciousness (as to the meaning of which term see Sakti and Sakta) and which with absolute Bliss (Ananda) is the Brahman.
24. Ekam.
25. Om, the One Being Consciousness Brahman.
26. Sandhi is the rule of Sanskrit grammar by which final and initial syllables of words coalesce. Thus the words Om Sat Chit Ekam Brahman become the following seven letters. Om-Sach-chid-ekam-Brahma, neither vowels, which, according to the Tantras, are Shaktis of the Consonants, nor Visarga, which they call Kilaka, being regarded as separate letters.
27. Rectitude, religious merit.
28. Wealth, worldly prosperity.
29. Desire and its fulfilment.
30. Liberation.
The Caturvarga as they are called are the four aims of man and are Dharma, Artha, Kama, Moksa. The first is both Law, natural, ethical, social and so forth and the Merit acquired by the observance thereof. It is meritorious action whereby man gains happiness in this world (since obedience to Law leads to that) and in heaven and is the groundswork of all further advance. Man should seek to know and observe Dharma and to live righteously. Artha is the means by which this righteous life may be
maintained such as in the material sense money lands, goods, food, drink and so forth. These means must be righteously obtained. Kama is desire and its fulfilment. This must be a righteous desire for that which is not such is contrary to Law (Adharma). These three are known as the Trivarga. A man may renounce the world, but if he does not do so, he must seek his happiness by meritorious acts and desires and the means by which they may be achieved. Indeed it is said that all these should be
the man who is addicted to one only is unworthy: Dharmarthakamah samam eva sevyah: Yoga hyekasaktah sa jano jaghanyah. Thus the house-holder who is always engaged in ritual worship to the neglect of his worldly affairs is to be condemned. The fourth which with the other three constitutes the Caturvarga is Moksa or Liberation, the final end to which all sentient being trends. This is beyond the Heavenworld which is a transitory state. For Moksa is permanent. What is the nature of this final end is the subject of discussion. According to the views of this Tantra which is written from the Advaita standpoint it is the union in one identity of the individual (Jivatma) and supreme Spirit (Paramatma) by the dispelling of that ignorance which supposes them to be different. The Trivarga constitute the path of enjoyment. Moksa according to some views is to be obtained by renunciation. According to Sakta teaching there is given to its followers both Enjoyment and Liberation. The world itself is the seat of Liberation (Mokshayate hi sangsarah, as the Kularnava Tantra says). Worship is of the supreme Yoni, the Cause of all, Which in Its Svarupa is Moksha and in Its manifestation the field of enjoyment. That field gives Moksa ako when the unity of both are known and action is according to Dharma and the injunctions of the Shastra. Hai yoni namas te'stu namas tes'tu yoga-moksha pradayini (Sri-yoni-stava-raja-kavacha).
31. As is shown by what follows.
32. Siddha.
33. As in the case of other Mantras (Arj, enemy, mimical, Mitra, friend, friendly). Some letters and groups of letters are friendly, and some immical to others (see Tantrasara, p 25). See next note.
34. Kula, Akula. Before initiation it is usual to ascertain whether the Mantra is Sva-kula or A-kula that is, whether the Mantra is suitable to the discipline or not. For the procedure to be taken in order to ascertain this, see Kularnava Tantra, Tantrasara, p 25; and see verse 88, chap. vii, post. To ascertain the suitability of a Mantra for a particular disciple various methods are adopted. To ascertain the friendly or inimical character of a particular Mantra for any particular disciple figures of Chakras such as A-ka-tha-ha and the like are drawn. The A-ka-tha-ha is a square with sixteen "houses" in wich the letters of the alphabet are grouped in a particular way. Another Chakra is drawn to ascertain whether a Mantra is Svakula or Akula. By the Rinidhani Chakra it is ascertained whether a particular Mantra is in the position of a debtor (Rini) or creditor (Dhani). The former is acceptable.
35. What is here referred to are the Samskaras of the Mantra, not the ordinary Samskaras of the worshipper. The ten Mantra-sams-karas are — (1) Janana, (2) Jivana, (3) Tadana, (4) Bodhana, (5) Abhiseka, (6) Vimalikarana, (7) Apyayana, (8) Tarpana, (9) Dipana, and (10) Gupti (Gautamiya Tantra, cited in Tantrasara, p 90.)
36. Chatur-varga: See p. 34, n. 4, (Tri-vargo dharma-kamarthais-catur-vargah sa-mokshakaih.)
37. Saciifices and worship generally.
38. Forefathers.
39. Pulakancita-vigraha--literally, the hairs of whose body stand erect (from sensation of joy). This sensation, whether arising from joy or voluptuousness, is a Bhava of the Alamkara-sastra.
40. Pinda is cake made of rice, curd, honey, and various kinds of fruits.Tila seed, Tulasi leaf, offered on Kusa grass to the ancestors (Pitr).
41. A non-sectarian Tirtha, or place of pilgrimage, where Hindus resort to offer at the shrine of Visnu-pada, Pinda cake and water to the spirits of their departed ancestors.
42. The religious ceremonies performed for the dead for the first time, on the eleventh day for Brahmanas, thirteenth day for Ksattriyas, sixteenth day for Vaisyas and for Sudras on the thirty-first day after death, and repeated annually.
43. The offering of water and til-seed to the Pitrs. This is the Tarpanam referred to in the text.
44. Tirtha, places of pilgnmage.
45. Recitation of Mantras (vide Sakti and Sakta
46. The Homa, or Fire Sacrifice, is one of the five Yajnas prescribed by the Sastras. Clarified butter and other substances are poured into the sacred fire as an offering to the Devas, accompanied by Mantras, beginning with Om and ending with Svaha. It rs performed on special occasions, such as the investiture of the sacred thread, marriage, initiation, etc.
47. Ritual and practice generally. See Woodroffe’s Sakti and Sakta. Or it may be translated "Homa with its multiple rituals ”.
48. Brahma-maya--literally, becomes Brahman, or the embodiment of Brahman.
49. These and the following are dark, or unclean, or fearful spirits. Vetala is a spirit attendant od Shiva (Demon presiding over corpses). In the Kalika Purana (chap. xlv) the Muni Aurva describes Vetala and Bhairava as sons of Shiva by Gauri, who had entered the body of Rani Taravati, wife of Raja Chandra-shekhara. Chetaka, according to Hemachandra, are Deva-yoni who serve in Heaven. Pishachas are unclean Deva-yonis. Gubyakas are Deva-yonis, attendants of Kuvera, Deva of Wealth, described in the Kashi-khanda. Bhutas are ghosts of all kinds, against which protective Mantras are used. A sample may be found in the Garuda Purana, chap. cxcix.
50. There are two kinds of Matrika, the beneficent eight Shaktis-Brahmani, Kaumari, Varahi, Vaishnavi, Maheshvari, Mahendri, Aindri, and Yami—and the Dakini Matrikas, of terrific aspect and destructive disposition, such as Mukta-keshi, Smitanana, Lola-jihva, and others. The Yogini Tantra (Eighth Patala) gives an account of the origin of the latter. At the dissolution, when nothing was left in Shiva but the five elements. He asked His Shakti to find Him a placed for them. His own creation having-been destroyed. Shakti said that the creation was Hers, and not His, for without Her, Shiva is but Shava (corpse). Shiva then went away in anger, and, going westward, created out of the ashes of His body a demon of huge form. He then returned to Shakti, and took Her with Him to the demon. The latter on seeing Shakti, was overcome by his lust for Her, and begged of Her to save his life by the gratification of his desire. Shakti assented if he could defeat Her in battle. It was then that Shakti threw out from Herself the terrific Matrikas, who are those referred to in the text.
51. Suddha=Nirmalantahkarana=with puie inner instrument.
52. That men, though phenomenally different, are in their ultimate and inner ground of being one. Therefore, a man who seeks to harm a Brahmopasaka Sadhu harms himself.
53. Mantra Chaitahya is Chaitanya Shakti, and is the name for the Jnana of the presiding Deva (Adhishthatri-devata) of the Mantras. The "awakening" of the Mantra is in the consciousness of the Sadhaka. See "Garland of Letters" and "Shakti and Shakta" by Sir J. Woodroffe.
54. Vishnu, and so also the commentator on Shankaracharya, Anandalahari says:
Akaro Harirityahurukaro Hara uchyate,
Makaro brahmawah sangjna jayate pra«avastu vai.
55. Shiva.
56. Brahma, the creative. Manifestation of the Supreme Brahman. The three letters A, U, M are the component parts of the Pranava, which by the rules of Sandhi become "Om.” This explanation is at variance with the Rudra-yamala Tantra, which says that A is the letter of Brahma, U that of Vistou, and M that of Shiva, But the tree are one-Eka-inurtistrayo deva brahma-vishnu-maheshvarah. The latter is perhaps the better interpretation.
Tarkalangkara says Om is formed by the union A, U, M, of which the first is Vishnu, the second is Mahesvara and the third Brahma. By the Pranava these are known. The Goraksaha-Samhita says: "Ichchha, Kriya, Jnana are Gauri, Brahmi, Vaishnavi. The threefold Shakti is immanent in (abides in) the world. Beyond these is the Shakti (according to another reading the Light-Jyatih) Om." From the Pranava which is the Svarupa of the Adya Shakti, these three Shaktis have emanated for the purpose of Creation, Maintenance and Dissolution. These three Shaktis are Ichchha, Kriya, Jnana. Ichchha is Gauri (Mahakali). She, united with Maheshvara and associated with Tamo-Guna, dissolves. Kriya Shakti is Brahmi (Mahasarasvati). She, united with Brahma and associated with Rajo-Guna, creates. Jnana Shakti is Vaishnavi. She, united with Vishnu and associated with Sattva-Guna, maintains. Here Chaitanya associated with Mulaprakriti or Adya Shakti is the object of worship. It is Adya Shakti who divides Herself according to the three Gunas and becomes Ichchha, Kria and Jnana Shaktis. And Chaitanya associated (Upahita) with Adya Shakti divides according to Gunas into Brahma, Vishnu, Mahesvara. Brahma united with Savitri creates, Vishnu united with Maha-Lakshmi maintains and Maheshvara united with Gauri dissolves the Universe. The Shaktis Ichchha, Kriya, Jnana are but aspects of the Adya Shakti, as Brahma, Vishnu and Maheshvara are but aspects of the Turiya Brahman associated with (Upahita) Adya Shakti. The Pranava therefore is expressive of Brahman as united with (Upahita) Mulaprakriti which is the state of equilibrium (Samyavastha) of the Gunas. He is spoken of as Creator, Maintainer, Dissolver. Were Brahman not united with Prakriti then there would be no activity (Kartritva) in Him and no Chaitanya in Prakriti. By mutually entering into one another Prakriti acquires the Chaitanya of Brahman, and Brahman Kartritva of Prakriti. When separated they may both be called Jada. The meaning of the Mantra here is that the Pranava signifies the Chaitanya-maya-brahman united with Adya Shakti.
57. Brihattvad Brahma giyate lit. Brahman is so called because of Its greatness (Brihattva).
58. Mantra Chaitanya (vide ante).
59. Sarvavyapi=Sakala-padarthavyapanashila=That which spreads out or makes manifest all objects.
60. Sanatanam=Pragabhavadhvamsarahitam, i.e., of which there was no absence in the past and of which there is no dissolution.
61. Avitarkyam=anuhaniyam, that is, about whom nothing can be said.
62. Niranjanam=Manashchakshuradyavishayabhutam (Bharati): That which is beyound the scope of the mind (Manas) the eye (Chakshuh) and others senses.
63. The "seed" Mantra, see Woodroffe’s Garland of Letters
64. The Bija of Sarasvati—Devi of vach (speech)—is Aing.
65. Sakti of Brahma, whose Bija is Hrim
66. Laksmi—Devi of wealth, consort of Visnu—whose Bija is Sring
67. That is, the Pranava (Om-kara) is dropped, and the Bija of any of the Devis named is substituted.
68. Bharati reads it as "various kinds of learning, Mava or prosperity in all quarters".
Thus the Mantra Aim Sat Cit Ekam Brahma bestows Learning, Hrim Sat Cit Ekam Brahma bestows Siddhi in Maya which according to Tarkalamkara means actually Nirvana-mukti and Srim Sat Cit Ekam
Brahma bestows Prosperity. This verse as Bharati says indicates the various ways in which the Mantra Om Sat Cit Ekam Brahma may be practised. It may be recited as a whole with or without the Pranava or it may be broken up into as many parts as there are words in it. Each again of these and so on Tarkalamkara adds that the Mantra may be varied by substituting each of the three Bijas above-named when the Mantra becomes a Vidya Eighty-five different forms of Mantra may thus be obtained.
69. That is, the inspired Teacher by whom it was originally "seen," or “to whom it was revealed.”.
70. A form of metre, that in which this Tantra is written.
71. Nir-guna
72. Bharati says the Viniyoga or employment of this Mantra is for acquirement of Caturvarga and after the introductory Mantra detailing the Sadhaka’s Sankalpa runs. "Obeisance to Sadasiva Rishi on the head. Obeisance to Chandah anushtup on the mouth. Obeisance to the Nirguna Parabrahman the Inner Director of all beings on the heart. The Viniyoga of this is for the attainment of Dharma. Artha, Kama, Moksa. Shirasi Sadashivaya Rishaye Namah. Mukhe Anustup-chandase Namah Hridi Sarvantaryaminirguna-parabrahmane Namah Dharmarthakamamokshaptaye viniyogah. The above is called Rishyadi-Nyasa. It is followed by Karanyasa (vv. 41, 42), Amganyasa (v. 43) and spoken of in the following verses.
73. The ceremonial touching of various parts of the body (see introduction) is as follows: Om Hridayaya Namah, Sat Shirasi Svaha, Cit Shikhayai Vashat Ekam Kavachaya Hum. Brahma Netratrayaya Vaushat. Om Sachchidekam Brahma Karatalaprishthabhyang Phat.
74. The ceremonial-touching of the fingers (see ibid.). Karanyasa is done with the following Mantras Om amgushthabhyang Namah. Sat tarjanibhyang Svaha Chit madhyamabhyang Vashat. Ekam Anamikabhyang Hum. Brahma Kanishthabhyang Vaushat. Om Sachchidekam Brahma Karatala-prishthabhyang Phat.
75. I.e., the first, or index finger.
76. I.e., the fourth, or ring finger.
77. Namah is a Mantra, used in worshipping a Devata. So “Namah Shivaya” means "Salutation to Shiva.” So also are the other Mantras mentioned. Svaha is the Wife of the Fire-Lord Agni. The Linga Purana says that Svaha is the Wife of Shiva in the form of Fire. In the Lalita-sahasra-nama, verse 110, the Devi is addressed as Svaha and Svadha. The former Mantra is used in particular in the worship of Fire, and the latter in the oblation of water to Deva and Pitri. Different interpretations of Svaha are given in the Prapanchasara, Taittiriya-Shruti, Samaveda Brahmana, and Yaska’s Nirukta, for which see Bhaskararaya’s Commentary on the Lalita, verse 110.
78. Vide ante and Introduction.
79. Here it is “Om Sach-chid-ekam Brahma”. In Shakti worship it is the fifteen-syllabled Mantra (Pancha-dashi) — Hring Shring Kring Adya Kalika Parameshvari Svaha.” Devi is herself the Mula-Mantra (Mula-mantratmika) (Lalita-sahasra-nama,
verse 36).
80. The description follows.
Om Pranayama Tarkalangkara says that the ordinary procedure is to close the right nostril with the right thumb. Air is then drawn in by the left nostril. Whilst this is being done repeat sixteen times the Mantra or its first letter, the Pranava or the Maya Bija. This is Puraka. Then close left nostril also with the little and fourth fingers of the same hand (by this both nostrils are dosed) and do Kumbhaka (retention of breath) doing Japa of the Mantra 64 times in manner aforesaid during such Kumbhaka.
Then remove the thumb from the right nostril and exhale through it doing Japa 32 times. This is Rechaka (exhalation). This is the first Pranayama. The process is now reversed. Inhalation is done through the right nostril the left nostril being closed with the thumb of the left hand. This is the second Pranayama. Then a return is made to the first Pranayama which is the third Pranayama. A complete Pranayama consists of these three. A man who is short of breath and unable to do it as above may practise it doing Japa of the Mantra a fourth of the above-mentioned numbers (that is, 4, 16, 8 instead of 16, 64, 32). He who is unable to do even this may practise Pranayama doing Japa for a fourth of the last mentioned period, (that is 1, 4, 2). The rule relating to Pranayama with the Brahma Mantra differs in that the right hand is alone used and the Japa is 8, 32 and 16 for Puraka, Kumbhaka and Rechaka respectively.
81. Recitation of Mantra, see Sakti and Sakta.
82. This is Puraka
83. This is Kumbhaka.
84. This is Recaka.
85. Chaitanya=Chetanam (Bharati), also He who is Shabdabrahma as Pranava (Tarkalangkara).
Tarkalangkara says: Brahman should be meditating upon in the Lotus of eight Petals in the heart as it were the flame of a lamp undisturbed by any breeze. How can He who is everywhere the same and undivided Consciousness (Chinmaya) be the subject of meditation in the limited form of a flame? Again the one Brahman reflected in Maya appears as the various Jivas, Devas, men, beasts, insects and so forth. If the Brahman be without distinction (Nirveshesha) why are there such differences as Deva, worm and so forth? The Devas who are Anandamaya are the reflection (Abhasa) just as are the worms and moths. Then why are these differences perceived in the Nirveshesha Brahman? It is not unnatural to ask such questions. Brahman is omnipresent and the same everywhere. As the rays of the sun fall evenly in every part of the city of Calcutta so the lustre (Abhasa) of the Brahman rests on all things everywhere in the same manner. In this there is no difference. In Maya are the three Gunas and nothing else. Sattva by reason of its purity is capable of receiving and reflecting the Light. Tamas by reason of its impurity is unable to do so. In Rajas there are present partially the capacities of both. The rays of the sun fall on the earth, on whitewashed buildings, on polished articles of furniture, on swords, mirrors and gems but shows more powerfully on the whitewashed houses than on the earth, on the polish than on the house, on the sword than on the polish, on the gem (sunstone) than on the mirror. Consciousness (Chaitanya) resting on (Upahita) Mulaprakriti which is the Brahman is like the sun and our Buddhi is like the sunstone (Suryakantamani), our senses are like the mirror, the body like the sword, the five Mahabhutas, insects and the like are like the earth. Each of these according to its degree of purity is capable of receiving the Light of Chidananda in greater or less degree. In this way all things are in the Brahman which is Chaitanya but it receives it according to its purity and receptivity. When the rays of the sun fall upon the sunstone it acquires like the sun the powers of burning. When the Light of Chaitanya falls on Buddhi the Buddhi is awake and works. Chaitanya united with it (Upahita) in this way is called Vijnanamaya Purusa. It is this Purusha which does everything. It is He Who by the instrumentality of the senses sees and hears and so forth. His acting through the senses (Indriyas) is called Jagradavastha. When the senses are dissolved in the Vijnanamaya Purusa and the latter is in the Puritat Nadi which is as it were the sheath in which the heart Lotus is, that state is called Svapnavastha. When the Vijnanamaya Purusa is in the state of sameness (Tadatmyasambandha) then the state is Sushupti. The Dhyana of Brahman detached from Maya cannot however be had by this method because in that case no form or attribute is apprehended. By Samadhi (yoga) alone can the Brahman (attributeless) be directly realised (Saksatkara). Brahman united with Maya is thought of as lustrous (Tejomaya) because of such union. Although Itself undetached It can by reason of Maya
be thought of as detached. In this sense It dwells in the heart of every creature as it were separate and individualised. By meditating on It is accomplished meditation on the collectivity of things (Samasti). The Dhyana of Brahman should be done as above described or according to the rules of the Kularnava Tantra. There can be no worship of the detached Brahman. The latter can be realised by the power of Yoga alone.
86. Nirvishesham=in whom there are no distinctions, that is devoid of Svagata, and Vijatiya Bheda (Tarkalangkara). The first being illustrated by the branches, leaves, flowers and fruit of one tree, the second by the difference between things of the same class such as a mango tree and a Bilva tree and the third the difference between things not of the same class such as a tree and a rock.
87. Niriham=Nirakamksham=prapta-samastaisvaryam ityarthah. He who desires and is in need of nothing since in Him are all powers
88. Adepts in Yoga.
89. When He is known, the fear of death passes.
90. Sachchitsvarupam=He who ever is (Sadasthayi) and Jnana Sat=who ever is (Bharati). Cf. Chha 6-21. Sat eva idam agra asit and Asat eva idam agra asit.
91. Sachchitsvarupam=He who ever is (Sadasthayi) and Jnana Sat=who ever is (Bharati). Cf. Chha 6-21. Sat eva idam agra asit and Asat eva idam agra asit
92. Brahma-Sayujya, a form of secondary Liberation (others being Salokya and Sarupya) in which the Sadhaka is united into Brahma. The fourth or hightest is Nirvana (Tarkalangkara).
93. As to these, see Chap. V, verses 41, 142-152.
94. Mahi-tattva.
95. Naivedya, offering of the eatables
96. The five elements—(1) Ksiti, (2) Ap, (3) Tejas, (4) Marut, and (5) Vyoma—are offered in the mental worship with the object of purifying the gross body of the Sadhaka.
97. Viz., Om Sachchidekam Brahma.
98. This passage occurs in the Bhagavad-Gita, chap, iv, verse 24. The Tantrikas sometimes purify wine with this Mantra, called Samsodhana (purifying), the Arpana being the Patra, the Havih being the wine, the Fire being the digestive fire, the sacrificer the Sadhaka, and the Brahmakarma the rites of the Cakra. The Dandins also use it befoie taking food. By the Mantra the Sadhaka is taught to recognise the unity of all.
99. Here "Om Saccidekam Brahma”. By ‘fruit’ is meant the merit of the repetition, etc
100. So in the Bhagavad-Gita Krishna tells Arjuna that, whatever he does, he is to offer it to Him. Water is ofiered in the palm of the hand or in the Sruk. The Mantra of offering is Brahmarpanamastu “Be it for Brahman”.
101. Kavaca, the protective Mantra, which is worn, contained in a metal case round the neck as an amulet. Kavaca means an armour, coat of mail.
102. Sayujya, one of secondary states of Liberation, namely, Salokya, Sarupya, Samipya, and Sayujya.
103. Visvarupatmakaya Vsvarupatmaka=Visvarupa atma yasya.
104. Advaitatatvaya=Sajatiya-vijatiyatmagat-bheda-rahitatattvaya, that is, One in whom there are no distinctions (Bharati) as to which see p. 44, n. 1.
105. Brahmane, that is to the very great (Atibrihat) (Bharati).
106. Ekam which may be read as one or the chief (Mukhya). He is the object of adoration (Varenyam) of those who are in fear of the pain of the circle of repeated births, and deaths (Janma-mrityu-duhkhadi-bhirubhirupasaniyam).
107. He is both Upadana-karana that is matenal cause, and Nimitta-karana or efficient cause. The Universe is writhin, and is a form of, the Lord. See Punyananda's Commentary on v. 1 of Kamakalavilasa.
108. Nirvikalpa, a difficult word to translate in English but is the state opposed to limited experience in which there is sense of difference (Bheda-buddhi) resulting in duality and plurality of thoughts, man now thinking of this, now of that. There is nothing of all this but unchanging Consciousness. Nirvikalpa=Nanividhakalpana-shunya
109. Devas, Brahma, and others.
110. Paresa as He is Lord over Brahma and others.
111. Sarvarupa aprakashin. Another reading is, Sarva-rupavinasin, "in the form of all things and imperishable".
112. Vyapakavyakta-tattva. Avyakta-tattva is that which is devoid of form (Avyakta-tattva rupadi-rahitatvat)
113. Apaya: Bharatl says this means any fall from devotion, understanding (Buddhi) and the like.
114. The Atman is not affected by pain or pleasure, but is a spectator
only
115. Niralamba or without support.
116. Panca-ratna. The hymn is composed of five verses, each of which is regarded as a jewel.
117. Prayata=Pavitra
118. Brahma-sayujya, ante, p 44, n 7.
119. Somavara, i e , Monday.
120. Tarkalamkara says (p 66). "I have heard that Raja Ram Mohan Roy under instructions from Hanharananda Bharati used to do worship of the Brahman every day in a lonely place and with the object of explaining Its Svarupa once a week to devout friends and relatives established the Brahma-Samaja”
121. World-beficent. That is the Kavaca or protective Mantra of that name.
122. The one Brahman is here invoked by different names in order to protect different parts of the body. Supreme Self or Spirit of Paramatma is thought of as in the Sahasrara Padma in the head, Supreme Lord or Paramesvara is object of meditation in the heart. Protector of the world or Jagatpata, the Visnu aspect, is invoked to protect the throat so that the Sadhaka may utter the sacred names and Mantras of his Istadevata.
123. Paramatma.
124. Paramesvara.
125. Jagat-pata.
126. Vibhu; Sarva-drik. As knower of all and of all generals the Lord Sarvajna, as knower of particulars He is Sarva-vit.
127. Visvatma.
128. Cin-maya.
129. By whom it was "seen". The name of the Mantra is Shri-Jagan-mangala.
130. A form of metre.
131. See ante, under v 14
132. Kavaca
133. Rishinyasa is
done with this Mantra: Asya-Sri-jaganmamgala-namaka-kavachasya Sadashiva rishir anushtup chhandah Para-brahma devata dharmartha-kamamokshavaptaye Shrijaganmamgalakhya kavacapate viniyogah. Sirasi Sadashivaya rishaye namah. Mukhe anustup-chandase namah. Hridi Parabrahmane devatayai namah.
134. Saksat-Brahma-mayo bhavet.
135. Siddhi.
136. Dhimate. The word Dhiman (the root Dhi is from Dhyai to think and meditate) denotes both understanding and meditative nature.
137. Worshipper.
138. Nirguna—i e, the Unconditioned Brahman.
139. Vacikam kayikam vapi manasam va yathamati,
Aradhane paresasya bhava-suddhir vidhiyate
Bhavasuddhi is inner punty
140. Maha-prasada, i e , consecrated offering
141. As is done in the ordinary worshup of any other Devata. At comencement of worship of the image (Patima), or the Ghata, the Avahana Mantra and Mudra is said and shown, thus invoking the presence of the Devata, and at close there are Visarjana (dismissal) Mantra and Mudra. In the case of Apratishita (uninstalled) Devata, the image is also thrown away
142. Brahma-sadhana.
143. Asnato va krita-snano bhukto vapi bubhukshitah,
Pujayet Paramatmanam sada nirmmala-manasah.
Bathing is necessary in other worships, as also fasting, but the worship of the Brahman for those competent is simply in spirit and in truth. It is not, however, everyone who is competent for the Brahma-Mantra. It is only for the Brahma-jnani (see verse 132, post).
144. Which according to Bharati is Om Saccidekam Brahma. According to Tarkalangkara it is Brahmarpanam, etc , v 56, ante
145. Sila. Narayana-sila, or Salagrama, the black fossil ammonite found in the Gandaka River in Nepal, worshipped as an Emblem of Visnu.
146. Here there is no question of touchable or untouchable Parabrahmarpite dravye spristaspristang na vidyate.
147. Ceremonially by bathing, etc., or by caste. Usually leavings (Uchchhishta) are unclean.
148. One of the lowest and most uncleanly castes.
149. The five great sins (Maha-pataka) are Killing a Brahmana or woman (Brahma-hatya, Stri-hatya), drinking of wine (Sura-pana, except in Viracara and under the conditions prescribed by it), theft, cohabiting with wife of Guru or person regarded as Guru—e g , uncle and aunt, etc (Gurvangana-gamana), and association with people guilty of these sins.
150. Asva-medha of the Veda (see the "Horse Hymns" in the Rg-Veda, Wilson, ii, 112, 121; also Yajur Veda Madhyandini Sakha, chap xxii.
151. Kikasa, see note 5 on p. 51
152. Amrita
153. Brahmane bhavitam=Brahmane arpitam (Bharati).
154. Andha-tamisra, one of the Hells
155. See Wodroffe’s Sakti and Sakta
156. Even if otherwise not so (Bharati).
157. Susuptih sukritayate. The meaning is that the Sadhaka acquires merit even when in a state of insensibility to the outer world. He is continually acquiring merit. Even his sleep is an act of merit.
158. Ordinarily as regards Sveccacara, a man who does whatever he
wants to, is greatly blameworthy, as all his actions should be ruled by the Sastras, and not by his wishes. To superior men greater liberty is given. But neither this nor following verses must be taken literally as Vidhi-vada, out as Stuti-vada, in praise of the Maha-mantra, unless it be understood that for such a worshipper who has acquired so great a degree of perfection his desires and actions are naturally (in conformity with his nature) good. For if he has truly realised that all is Brahman and has acquired a divine nature his acts will be such.
159. That is, the great Mantra is so efficacious that even if its user omits any rite enjoined by the Sastras, and so commits Pratyavaya, it becomes no obstacle to him.
160. See Woodroffe’s "Sakti and Sakta".
161. Brahma-shrota, that is a willing listener to discourse on divine knowledge.
162. Tat Sat, or “That Being or One which is,” the Unity, which is the source of all diversity.
163. Yenopayena martyanam loka-yatra prasiddhyati,
Tadeva karyam Brahma-jnair idam dharmam sanatanam.
Lokayatra=Lokanirvaha. That is the ordered course of things in the world.
164. Feminine of Sambhu, or Siva. See "Sakti and Sakta". Sambhu=well being. Siva=good auspicious.
165. The daily rite of that name.
166. Asana.
167. Gayatri Mantra. See Woodroffe’s "Sakti and Sakta" where this great Mantra is explained.
168. Whose Japa is made, in this case the Brahman.
169. See "Sakti and Sakta".
170. Mantra (see Sakti and Sakta).
171. i.e., Paramesvaraya,"to the Supreme Lord".
172. "May we know."
173. "The Supreme Essence."
174. “Let us contemplate.”
175. “May that Brahman direct us.”
176. That is, towards the attainment of Dharma, Artha, Kama and, Moksa. This is the Brahma-Gayatri, not the ordinary Vaidika Gayatri. Cf also chap ix, verse 220.
177. The Catur-varga.
178. That is, Om Saccidekam Brahma.
179. Pratah-kritya (of the Brahman worshipper)
180. The Japa of Mantras as vowed for a particular number of tunes by the worshipper.
181. Havana i.e., the Homa sacrifice.
182. Tarpana.
183. Secana=Abhiseka (with water). Secanam=Marjanam (Bharati).
184. According to note of Jaganmohana Tarkalamkara; that is, roughly 1/l0th of the last number.
185. That is, Brahma-Purascarana. In the Purascarana of other Mantras there is a multiplicity of ritual. Some of these are dispensed with. Tarkalamkara says that although in Purascarana of the Brahma-mantra there is no need for Kilaka (concluding Mantra) and Kurmacakra (arrangement of letters in compartments of a figure representing a tortoise) and the like, yet it is necessary to have a Vedi or altar. This should measure one cubit each way. On it a jar should be placed m manner enjoined and full Puja should be done in the beginning and end and ordmary daily Puja during such time as the Purascarana lasts.
186. See "Sakti and Sakta".
187. Stotra.
188. Kavaca.
189. See ante, p 13. n 4.
190. Mudra, derived from mud=to please, the disposing in different ways of various parts of the hands and the body. There are different kinds for different Devatas and for different purposes. See "Sakti and Sakta".
191. Setu, which literally means a dam, is ordinarilly the Mantra Om, recited in the heart at the commencement and end of Japa, though the Setu may vary with the Devata worshipped (see Shaktanandataramgini, chap. x) to prevent the fruits thereof escaping as a dam does in the case of water.
192. Kulluka is the doing of Japa of a particular Mantra over the head before and after the Japa of the Mantra of any particular Devata, see Pranatosini, 2nd Ed p. 247.
193. Chaura-Ganesha, one of the Tamasik manifestations of Ganesa. In this form he robs the worshipper of the fruits of his devotions. He is therefore placated before worship. But this, as the text points out, is unnecessary for the worshipper of Brahman, whom Chaura-Ganesho cannot harm.
194. Other ceremonies must be preceded by Shangkalpa or resolve, the rule being: Manasa samkalpayet: Vacha abhilapet: Karmana copapadayet.
(Let there be resolve in mind, the expression of that resolve by word, and the carrying out of that expressed resolve by act). This is not necessary in Brahman worship The Samkalpa fixes the attention and directs and strengthens the will.
195. Kali Yuga.
196. Devotion and the like, see p. 8, n. 4.
197. This verse anticipates the question “Thou hast revealed various Sadhanas which are the seeds of Liberation in many Agamas, Tantras and the like. Why then dost Thou say that in the Kali Age Sadhana of the Brahma-Mantra is the seed of Liberation”.
198. Kalau anna-gata-pranah. In the Kali Age, life is dependent on food, whereas in the Dvapara, Treta, and Satya Ages life was centred in the blood, bones, and marrow respectively.
199. Samadhi.
200. Pratah-Kritya=Morning duty, bathing, etc , (see verse 118, ante)
201. Tri-samdhya is the usual expression.
202. Puja - i.e. worship of the Deva with offerings and ceremonies.
203. Parabrahmopasana. and as Upasana or worship is derived from upa (near) and as (to be) that is coming near to God.
204. Yaso-dhana, i.e. whose sole wealth is his good name.
205. The Guru examines the disciple to see whether he is suited to receive the Mantra, and this is done by watching his demeanour and character, etc. This has been given in detail in the Kularnava-Tantra, Sarada Tilaka and other works.
206. Sat-sisya. The Mantra is given to the Sat-sisya, and no otherwise.
207. Jnani=Brahma-jnanavan.
208. See Woodroffe’s Shakti and Shakta
209. Ista-siddhi=fulfilment of disciple’s desire.
210. See Ibid.
211. Kali.
212. See ante, notes under v 120.
In ordinary worship, Sangkalpa must be performed with Durvva grass, flower, rice, sandal-paste, Haritaki, Tila-seed, which, at the conclusion of the Sangkalpa-Mantra, are poured into the Kunda.
213. i.e., Devote thyself to acquire knowledge of the Brahman.
214. Dakshina. This is an offering so that the Diksha (initiation) may turn one Daksina (Auspicious).
215. Tadatma tanmayo bhavet. The word tanmaya=Brahmamaya.
216. See Sakti and Sakta.
217. Saktas=worshippers of Sakti.
218. Saivas,
219. Sauras
220. Vaisnavas
221. Ganapatyas
222. Vipras. The stages in the life of a Brahmana are, Sudra by birth, Dvi-ja (=twice b orn) after the Upanayana-ceremony, Vipra when he is versed in Vedic knowledge, and Brahmana when he has the knowledge of the Brahman. In the true sense anyone who knows the Brahman is Brahmana, as the case of Vishvamitra illustrates. Bharati says that v. 142 states that all persons be they Brahmanas or of inferior caste initiated or otherwise have competency (Adhikara) for imitation into the Brahma-Mantra
223. Of the Tri-murti.
224. Brahmarsis Rsis or Seers, mind-bomrn sons of Brahma such as Bhrgu.
225. Such as Indra and others.
226. Rsis who are devas such as Narada.
227. Munis, Vyasa, and others. "He whose heart is not distressed in adversity, in whom all joy in prosperity is lost, from whom passion, fear, and wrath have passed away, he is called a Muni fixed in meditation" (Bhagavad-Gita chap ii, verse 56). A more specific definition is 'Mananat munir-ucyate' (a Muni is so called on account of his Manana follows on hearing, or Sravana, and which is itself followed by Nididhya-sana, or profound contemplation on the conclusion-Siddhanta-arrived at after Sravana and Manana).
228. Rajarsis Kings who became Rsis such as Janaka, Rituparna and others.
229. This Tantra therefore relaxes in the case of the Brahma-Mantra the rules laid down in others. Thus in the Ganesha-vimarsini it is said; Initiation (Diksa) by the father, maternal grandfather, Yatis and Sannyasis who have passed out of all Asramas does not bring good (Na-kalyanadayika). Initiation by the uterine brother, husband and maternal uncle is also prohibited. The Yogini Tantra forbids initiation by father—at any rate, as regards Sakti-Mantra—maternal uncle, and younger brother. Siddhas are exempted from the prohibition. Similarly, the Rudra-yamala Tantra, which also prohibits initiation of daughter by father, states that the husband should not initiate his wife unless he be himself Mantra-siddha in which
case he may initiate her, not as putrika but as his own Sakti. The Bhairavi Tantra also permits initiation by the Guru in his own Mantra. No restrictions apply in the case of the Brahma-Mantra.
230. Brahma-jnani.
231. Yatis=Paribrajakas or those who have conquered their desires and are detached from the world.
232. Brahmajna.
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