365bet娱乐

[Sanskrit text for this chapter is available]

The sages said:鈥�

1. O lord, tell us the greatness of the syllable Om and that of the six 濒颈峁単补蝉, O great sage. Also please tell us the worship of the devotees of 艢颈惫补 in order.

S奴ta said:鈥�

2. All of you, sages, have now requested for a good thing. Only 艢颈惫补 can explain this properly. No one else.

3. Still I shall explain the same with 艢颈惫补鈥檚 grace. May 艢颈惫补 increasingly guard us, you and every one else.

4. The syllable Om means an excellent boat to cross the ocean of worldly existence. [Pra=of the 笔谤补办峁泃颈 i.e. the world evolved out of it. Navam鈥�狈腻惫腻峁� Varam鈥攁n excellent boat]

5. Or 笔谤补峁嘺惫补 may mean: 鈥渢here is no world for you鈥� or it may mean 鈥淭hat which leads to salvation鈥�.

6-8. Or it may mean 鈥渢hat which leads to new knowledge.鈥� After annihilating all actions it gives the persons who repeat the mantra or worship, a fresh knowledge of the pure soul. This 笔谤补峁嘺惫补 is two-fold (1) the subtle (2) the gross.

9. The subtle one is of a single syllable where the constituent five syllables are not differentiated clearly. The gross one is of five syllables where all the constituent syllables are manifest.

10. The subtle one is for the liberated living soul (箩墨惫补苍尘耻办迟补). The need for the contemplation of the meaning through the mantra is only upto the destruction of the physical body.

11. When the body is destroyed he completely merges in 艢颈惫补 undoubtedly. The mere repeater of the mantra attains the yogic communion with 艢颈惫补 certainly.

12. A person who repeats the mantra thirty-six crores of times certainly attains the yogic communion. The subtle 笔谤补峁嘺惫补 is again two-fold鈥攖he short, and the long.

13-15. The long one is present in the heart of the Yogins alone鈥攕eparately in the form of 鈥淎鈥� syllable, 鈥淯鈥� syllable, 鈥淢鈥� syllable, Bindu and 狈腻诲补. It is endowed with all the digits of the time sound. 艢颈惫补, 艢补办迟颈 and their union are indicated by 鈥淢鈥� syllable ramified into three and this is called the short subtle 笔谤补峁嘺惫补. The short 笔谤补峁嘺惫补 shall be recited and repeated by those who desire their all sins annihilated.

16-18. The five elements ether, air, fire, water and earth and their five subtle causes sound, touch, form, taste, and smell together activised in relation to achievement of desires are called 笔谤补惫峁泃迟补蝉. The short subtle 笔谤补峁嘺惫补 is for those who desire the continuation of mundane existence and the long one is for those who are averse to the same.^[1] The 笔谤补峁嘺惫补 is to be used in the beginning of the 痴测腻丑峁泃颈蝉,^[2] mantras, in the beginning of the Vedas, and during the prayer at dawn and at dusk along with Bindu and 狈腻诲补. If the devotee repeats it nine crores of times he becomes pure.

19. A further repetition for nine crores of times enables him to win over the Earth element. A further repetition for nine crores of times enables him to win over the water element.

20. Similarly for each repetition of nine crores of times he is able to win over the elements of fire, wind and the ether.

21. The attributes of 鈥渟mell鈥� etc. are to be similarly won over by successive repetitions of nine crores of times. The egotism is to be won over by another repetition of nine crores of times.

22. By repeating it daily for a thousand times the devotee becomes perpetually pure. O brahmins, thereafter the repetition of the mantra is conducive to the achievement of desires.

23. A devotee who thus completes one hundered and eight crores of Japas of 笔谤补峁嘺惫补 (Om) and is thus fully enlightened shall master 艢uddhayoga.

24-25. A person who has thus mastered 艢uddhayoga becomes certainly a liberated living soul. A Mah膩yogin who performs Japas and meditations perpetually of 艢颈惫补 in the form of 笔谤补峁嘺惫补 and maintains mystic trance, certainly becomes 艢颈惫补 Himself. He must perform Japas after duly performing the 础峁単补苍测腻蝉补 (ritualistic placing of the finger over the different parts of the body as prescribed) and invoke the sages concerned, the deities presiding over and the name of the metre in which the verse is composed.

26. The devotee who practises the Japa of 笔谤补峁嘺惫补 (Om) with due ritualistic placings of fingers on the parts of his body becomes a sage. He shall attain all the benefits of the ritualistic 狈测腻蝉补 such as the blessings of ten mothers and the (attainment of) six pathways.

27-30. As for those who are devoted to activities and those who both refrain from and indulge in activities, the gross 笔谤补峁嘺惫补 is recommended. 艢颈惫补yogins are of three types being devoted to rites, austerities and Japas. The 碍谤颈测腻测辞驳颈苍 is the one who engages himself in sacred rites and worship spending money, using limbs of the body and uttering words 狈补尘补岣� (obeisance) etc. Tapoyogin is the one who desists from injuring others, restains all external sense organs, takes limited quantities of food and performs worships. Japayogin is the one who is quiet, performs Japa always, is free from all sorts of desires and maintains all these observances mentioned before.

31. A pure man shall obtain liberation only step by step, beginning with 厂腻濒辞办测补 as a result of being purified by the worship of 艢颈惫补yogins with sixteen services and homage.

32. O brahmins, I shall now explain Japayoga, please listen. Even the person practising austerities shall perform Japas to purify himself.

33. O brahmins, the five-syllabled mantra of 艢颈惫补 is the gross 笔谤补峁嘺惫补. The name 艢颈惫补 is used in the dative case with 狈补尘补岣� prefixed. (狈补尘补岣� 艢颈惫腻ya鈥擧omage to 艢颈惫补) It implies the five principles.

34. The Japa of the five-syllabled mantra shall always be performed along with 笔谤补峁嘺惫补. A man can achieve everything by means of the Japa of the five-syllabled mantra.

35. O brahmins, the devotee shall take instruction from his preceptor, sit comfortably on the ground cleaned well, and start the Japa. The practice shall start on the Caturda艣墨 day of the bright half and concluded on the Caturda艣墨 day of the dark half.

36-37. The months of 惭腻驳丑补 and 叠丑腻诲谤补辫补诲补 are the most auspicious of all occasions. During the days of Japa be shall take only a single meal during the day in limited quantities. He shall abstain from useless talk and curb all his sense organs. He shall uninterruptedly render service to his parents and the king, or any master whom he serves. By performing the Japa a thousand times, he shall be free from indebtedness, otherwise not.

38-42. The five-syllabled mantra shall be repeated five hundred thousand times, all the time remembering the various aspects of Lord 艢颈惫补 who is seated in the lotus pose. He is the bestower of all auspiciousness. He has the crescent moon for his coronet. He has given shelter to 骋补峁単腻 in His matted hair. With 艢补办迟颈 seated on His left thigh, He shines with His great concourse of attendants around Him. He bears the moon (on his forehead). He shows the gestures of bestowing boons and offering freedom from fear. He is the cause of perpetual blessing. He is 厂补诲腻艣颈惫补. He shall be mentally worshipped at first or as stationed in the heart or in the solar zone. While performing the Japa of the five-syllabled mantra he shall sit facing the east. All his actions shall be pure. In the morning of the Caturda艣墨 day of the dark half, after finishing the daily rites he shall sit in a clean beautiful place. He shall control his mind and senses. He shall repeat the five-syllabled mantra twelve thousand times in this way.

43-44. For the sake of the worship he shall invite five great devotees of 艢颈惫补 along with their wives. One of those shall be an excellent preceptor who shall be assigned the 厂腻尘产补 form, another will represent 莫艣腻苍补, the third will represent the Aghora aspect of 艢颈惫补, the fourth will represent the 痴腻尘补 aspect of 艢颈惫补 and the fifth will represent 鈥�厂补诲测辞箩腻迟补鈥� aspect of 艢颈惫补.

45-47. All the articles for the worship shall be ready and the worship shall start. When it is performed duly, the sacrifice shall follow. All the rites from the beginning to the end shall be performed according to the rules laid down in the scriptural code which the devotee follows. The ghee used shall be the one prepared from the milk of a tawny cow. He shall make ten, hundred or a thousand offerings or he shall bid the devotees of 艢颈惫补 make the offerings. In that case the offerings are one hundred and eight in number.

48-49. At the end of the sacrifice monetary gifts shall be given: the preceptor shall be given two cows (or a cow and a bull) as extra. The five devotees shall be duly worshipped; the householder shall take bath with the water wherewith the feet of the devotees shall be washed. He shall thereby reap the benefit of taking bath in 36 crores of holy rivers and tanks.

50-52. He shall make gifts of cooked rice and ten ancillary constituents with great piety. The preceptor鈥檚 wife must be considered as the great goddess (笔补谤腻.) The wives of the other devotees 莫艣腻苍补 and the rest shall be duly worshipped and honoured. They shall be presented with the beads sacred to 艢颈惫补, garments, and sumptuously fed with milk pudding, pulse, pies, sweet pies etc. after the oblations are duly given. The Japa is then concluded with due prayers to the lord of gods.

53. After the performance of 笔耻谤补艣肠补谤补峁嘺 (repetition of the mantra followed by sacrifice), the householder becomes endowed with the efficacy of the mantra. If he completes another five hundred thousand Japas, all the sins will be wiped off.

54. For every set of five hundred thousand Japas the householder shall be blessed with the riches and prosperity of the different Lokas beginning with Atala and ending with Satyaloka in order.

55. If the householder dies in the middle, he shall be reborn in the world after due enjoyment of pleasures in the other worlds. He shall then continue the Japa and derive the benefit of being near to Brahman.

56. After a repetition of five hundred thousand further Japas he derives the benefit of assimilation to Brahman. If ten million Japas are completed in all he shall become identical with Brahman.

57. Thus attaining the absorption into K膩ryabrahman (the action Brahman) he gains all such enjoyments as can be wished for till the time of final dissolution.

58. In the Next Kalpa he will be born as Brahma鈥檚 son. Becoming illuminated with the penance he shall be ultimately liberated.

59. Fourteen worlds beginning with 笔腻迟腻濒补 and ending with Satya are evolved out of the five elements, such as the Earth etc. These are called 叠谤补丑尘腻鈥檚 worlds.

60-61. There are fourteen 痴颈峁ａ箛耻 worlds beyond Satya world and ending with 碍峁�a尘腻. In the 碍峁�a尘腻 world the action鈥敵站贬梗峁嚦� is stationed in the excellent city of 痴补颈办耻峁囜弓丑补 in the company of action-尝补办峁�m墨 protecting the great recipients of enjoyment. Beyond that and ending with 艢uciloka there are twenty-eight worlds.

62. In the pure world of 碍补颈濒腻蝉补, Rudra, the annihilator of the living beings, is stationed. Beyond that are the fifty-six worlds ending with 础丑颈峁僺腻 region.

63. The action-lord who has screened everything is stationed in the city of 闯帽腻苍补办补颈濒腻蝉补 in the 础丑颈峁僺腻 region.

64-67. At the end of the same is the wheel of Time and beyond the ken of Time there is the space called 碍腻濒腻迟墨迟补. There 碍腻濒补 (God of death and Time) backed by 艢颈惫补 and in the name of 颁补办谤别艣惫补谤补, unites every one with Time. In his activity he occupies Dharma in the form of a buffalo whose four legs are untruth, untidiness, violence and ruthlessness. He can assume any form he wishes. He assumes the form of a great buffalo, is rich in Atheism, has evil association and utters sounds other than those of the Vedas. He has an active association with Anger. He is black in colour. He is called great lord (惭补丑别艣惫补谤补) to that extent. The ability to vanish is up to that extent.

68. Beneath that is the Karmabhoga enjoyment as a result of activity. Beyond that point is 闯帽腻苍补产丑辞驳补 (enjoyment due to knowledge). Beneath that point is 碍补谤尘补尘腻测腻 and beyond that point is 闯帽腻苍补m膩y膩.

69. Explanation of 碍补谤尘补尘腻测腻鈥擬膩 means 尝补办峁�m墨 i.e. Karmabhoga. Attainment of the same is 惭腻测腻. The word M膩 is then interpreted as 闯帽腻苍补产丑辞驳补. Attainment of the same is 惭腻测腻.

70. Beyond that point is Nityabhoga (perpetual enjoyment). Beneath that point is 狈补艣惫补谤补产丑辞驳补 (evanescent enjoyment). Beneath that is evanescence and beyond that there is freedom.

71. The bondage of nooses is only beneath that point. There is no bondage beyond that. Those who perform actions with desire alone, hover beneath that point.

72. The enjoyment of rites performed with no desire is said to be beyond that point. Those who are devoted to the worship of womb, hover beneath that.

73. The worshippers of the phallic emblem who are unaffected by desire can go beyond that. Worshippers of deities other than 艢颈惫补, hover beneath that.

74. Those who are devoted to 艢颈惫补 alone can go beyond that. Crores of 闯墨惫补蝉 live beneath that point. There is a great fort-wall as it were above the same.

75. Persons bound by worldly existence remain beneath that point and those who are liberated go beyond that. Those who worship the natural substances hover beneath that.

76. Those who worship the entity of 笔耻谤耻峁�a go beyond that point. 艢补办迟颈濒颈峁単补 is beneath that point but 艢颈惫补濒颈峁単补 is beyond.

77. The unmanifest 濒颈峁単补 is beneath that point but the manifest one is beyond. The conceived 濒颈峁単补 is beneath and the unconceived one is beyond.

78. The external 濒颈峁単补 is beneath that point and the internal one is beyond. The 艢补办迟颈lokas numbering hundred and twelve are beneath that point.

79. The 叠颈苍诲耻谤奴辫补 is beneath that point and 狈腻诲补r奴pa is beyond. The Karmaloka is beneath that point and 闯帽腻苍补濒辞办补 is beyond that.

80-81. Obeisance which is beyond that point quells pride and egotism. The word Jan means evanescence, Na is a negative particle. The word 闯帽腻苍补, therefore, means that which wards off evanescence. Those who worship elements hover beneath that point.

82-83. And those who worship spiritual things go beyond that point. The Vedibh膩ga (the portion of the Altar) in that great world of 膧tma濒颈峁単补 is only up to that point. The eight fixation of 笔谤补办峁泃颈 etc. is also at the extremity of the Vedi. Such is the customary and the scriptural procedure.

84. Those who are endowed with the virtue of truthfulness etc. and those who are devoted to the worship of 艢颈惫补 cross 碍腻濒补cakra who is seated on 础诲丑补谤尘补尘补丑颈峁�a (The buffalo of evils).

85. Beyond that stands, ahead of 艢颈惫补loka, the bull of Virtue in the form of celibacy. It has the legs of Truthfulness etc.

86. The bull of Dharma has forbearance for its horns, restraint for its ears, faith for its eyes, sighs for its intellect and mind. It is embellished by the sound of Vedic chants.

87. The bulls of sacred rites etc. are to be understood as stationed in the causes. 碍腻濒腻迟墨迟补 (i.e 惭补丑别艣惫补谤补) presides over the bull of sacred rites.

88. The span of life of 叠谤补丑尘腻, 痴颈峁ａ箛耻 and 惭补丑别艣补 is a day. Beyond that, there is neither day nor night, neither birth nor death.

89-90. The worlds ending with 碍腻谤补峁嘺satya, of the 碍腻谤补峁嘺产谤补丑尘腻 (叠谤补丑尘腻 the cause) evolved out of the subtle elements, Smell etc. are stationed beyond it. In all these fourteen worlds, the subtle smell etc. give the due form. The fourteen worlds of 碍腻谤补峁嘺惫颈峁ａ箛耻 are stationed there.

91. The lokas of 碍腻谤补峁嘺rudra are twenty-eight in number. The lokas of 碍腻谤补峁嘺-墨艣a numbering fifty-six are beyond that.

92-93. The Brahmacaryaloka accepted by 艢颈惫补 is beyond that. There in the 闯帽腻苍补办补颈濒腻蝉补 that has five coverings, the primary phallic from of 艢颈惫补 is stationed in the company of primary energy of 艢颈惫补. It has five zones and five 叠谤补丑尘补办补濒腻蝉.

94. This is called the abode of 艢颈惫补, 艢颈惫腻laya, the supreme 膧迟尘补苍. There alone stays 笔补谤补尘别艣惫补谤补 in the company of 笔补谤腻艣akti.

95. He is skilled in the performance of the five functions of creation, maintenance evanescence and blessing. His body is Existence, Knowledge and Bliss.

96. He is always in meditation. He is ever bent on blessing. He is seated in the pose of trance. He shines resting in his own self

97-98. His vision is possible gradually through sacred rites, meditation etc. By performing the daily rites and worships, the mind is diverted towards the sacred rites of 艢颈惫补 the performance whereof gives the sight of 艢颈惫补. Those who come within His vision are certainly liberated.

99. The liberation is in the form of realising the nature of 膧迟尘补苍. It is a relaxation and resting in one鈥檚 own soul. It is based on sacred rites, penance, Japa, knowledge, meditation and virtue.

100-101. Relaxation is assured at the vision of 艢颈惫补. 艢颈惫补, the merciful, removes ignorance even as the sun removes all impurities and darkness by means of its rays. When ignorance is dispelled, the knowledge of 艢颈惫补 begins to function.

102. On acquiring the knowledge of 艢颈惫补 a person achieves relaxation. He becomes gratified at the acquisition of relaxation.

103-104. Again by means of ten million Japas he acquires 叠谤补丑尘腻鈥檚 region. A further ten million Japas enable him to achieve 痴颈峁ａ箛耻鈥檚 region. By a further ten million japas he attains Rudra鈥檚 region and by a further ten million japas 莫艣惫补谤补鈥檚 region is attained.

105. Again by a similar japa performed with concentration he attains 碍腻濒补cakra, the first in the 艢颈惫补loka.

106-107. The 碍腻濒补cakra consists of five wheels, one being over the other. Sight and delusion (Dr峁ａ弓i and Moha) constitute the Brahmacakra; Enjoyment and delusion (Bhoga and Moha) constitute the 痴颈峁ａ箛耻 Chakra. Anger and delusion (Kopa and Moha) constitute the Raudra Cakra, Revolution (叠丑谤补尘补峁嘺) is 莫艣惫补谤补cakra. Knowledge and illusion (闯帽腻苍补 and Moha) constitute the 艢颈惫补cakra. Thus scholars have explained the five cakras.

108. Then by ten crores of Japas he achieves the region of 碍腻谤补峁嘺 Brahman. Again by ten crores he attains the prosperity of that region.

109-110. Thus, gradually, attaining the region of 痴颈峁ａ箛耻 and those of other Gods as well as the prosperities of those regions, completing assiduously the repetitions to the tune of hundred and five crores of times, he attains 艢颈惫补loka outside the fifth sheath.

111. There is a Silver platform there, an excellent river bed, and a bull in the form of penance.

112. The fifth sheath is the excellent station of Sadyo-闯腻迟补 (a form of 艢颈惫补). The fourth is the station of 痴腻尘补deva.

113. The third is the abode of Aghora. The second is the abode of 厂腻尘产补 笔耻谤耻峁�a.

114. The first is the abode of 莫艣腻苍补. The fifth is the place of 顿丑测腻苍补 Dharma (virtue of meditation).

115. The abode of Balin膩tha is the bestower of the full 础尘峁泃补 (deathlessness, nectar). Thereafter is the fourth 惭补峁囜笉补辫补 with the idol of 颁补苍诲谤补艣别办丑补谤补 (a form of 艢颈惫补).

116. The abode of Somaskanda is the third ma峁囜笉apa. The faithfuls say that the second 惭补峁囜笉补辫补 is the 狈峁泃测补-惭补峁囜笉补辫补.

117. The first 惭补峁囜笉补辫补 is the abode of M奴lam膩y膩 (primary delusion) and is very auspicious and stationed there itself. Beyond that is the sanctum sanctorum, the auspicious place of the phallic form of 艢颈惫补.

118. No one can realise the flourishing power of 艢颈惫补 stationed at the back of Nandi. 狈补苍诲墨艣惫补谤补 sits outside and repeats the five-syllabled mantra.

119. This knowledge has come down from the preceptors. I got it from 狈补苍诲墨艣补. Beyond this, it must be inferred from it and it is actually experienced only by 艢颈惫补.

120. The full grandeur and greatness of 艢颈惫补loka can be known by any one only out of the grace of 艢颈惫补 and not otherwise, so say the faithfuls.

121. It is thus that Brahmins of controlled sense-organs become liberated gradually. I shall tell you the process in some other cases. Please listen attentively.

122-123. Brahmin women must take instruction from a preceptor and perform the Japa with 狈补尘补岣� at the end. They shall repeat the five-syllabled mantra five hundred thousand times for their longevity. That is the rule. Again they must repeat it five hundred thousand times to wipe off womanhood. Becoming a man first, the liberation will be acquired gradually.

124. A 碍峁�a迟谤颈测补 must repeat the mantra five hundred thousand times to remove K峁�atratva. A further repetition of five hundred thousand times enables him to become a brahmin.

125. After the mantrasiddhi he shall gradually become liberated. A 痴补颈艣测补 dispels the 痴补颈艣测补tva by five hundred thousand japas.

126. Then he becomes a mantra-碍峁�a迟谤颈测补 by repeating it five hundred thousand times. He then dispels the K峁�atratva by five hundred thousand japas.

127-129. He then becomes a mantrabrahmin by repeating the mantra five hundred thousand times. A 艢奴诲谤补, repeating the mantra with 狈补尘补岣� at the end, for two million five hundred thousand times becomes a mantrabrahmin and so pure enough for liberation. If one is sick, whether man or woman, of brahmin caste or otherwise, one must repeat it always with 狈补尘补岣� in the beginning or at the end. As for the women, the preceptor shall instruct them in proper order.

130. At the end of every five hundred thousand Japas, the aspirant shall perform 惭补丑腻产丑颈峁�e办补 and Naivedya. He shall worship devotees of 艢颈惫补 for gratifying 艢颈惫补.

131. 艢颈惫补 becomes delighted at the worship of the devotee. There is no difference between 艢颈惫补 and the devotee of 艢颈惫补. He is 艢颈惫补 Himself.

132. The mantra is of the nature of 艢颈惫补. By holding the mantra the physical body of the devotee becomes identified with 艢颈惫补.

133-134. Devotees of 艢颈惫补 know all the rites, nay all the Vedic rites. The more an aspirant repeats the mantra of 艢颈惫补, the greater is the presence of 艢颈惫补 in his body. For the woman devotee of 艢颈惫补, the symbol of the goddess shall be the form for concentration.

135. The presence of the goddess continues to be felt as long as the mantra continues to be repeated. An intelligent man who continues to worship 艢颈惫补 becomes worthy of the name and form.

136. Even when the aspirant has become 艢颈惫补 he shall worship the 笔补谤腻. He shall worship 艢补办迟颈, the embodied and the phallic form of 艢颈惫补 after faultlessly making images of the same.

137-142. He shall consider the phallic form as 艢颈惫补 and himself as 艢补办迟颈 or he shall consider 艢补办迟颈濒颈峁単补 as the goddess and himself as 艢颈惫补 or he shall consider 艢颈惫补濒颈峁単补 in the form of 狈腻诲补 and 艢补办迟颈 in the form of Bindu and give the primary or secondary character to either or consider both united together. Whatever be the form of Up膩sti, he shall worship both 艢颈惫补 and 艢补办迟颈. He becomes 艢颈惫补 in virtue of his basic realisation. With the sixteen forms of service and homage, he shall worship devotees of 艢颈惫补 who are verily the mantra of 艢颈惫补 personified or identical with 艢颈惫补. He will thereby achieve whatever he desires. 艢颈惫补 being highly pleased with him yields to his gratification. Without being undeceptive in regard to money, body, mantra or the conception he shall gratify five, ten or hundred couples of 艢颈惫补鈥檚 devotees by feeding them and rendering them other services, in the company of his wife.

143-146. He will assume the form of 艢颈惫补 and 艢补办迟颈 and will not be born again. Just below the umbilicus is the part of 叠谤补丑尘腻, till the armpit is the part of 痴颈峁ａ箛耻 and the face is the phallus in the body of a devotee of 艢颈惫补. If any one dies, the householder shall worship the primordial father 艢颈惫补, the primordial mother 艢颈惫腻 and the devotees of 艢颈惫补. Thereby, whether the dead body is properly cremated or not, the dead man shall go to the world of the manes and gradually attain salvation. A person endowed with Tapas is far better than ten persons endowed with rites.

147-153. A person endowed with Japa is superior to a hundred persons endowed with Tapas. A person endowed with the knowledge of 艢颈惫补 is superior to a thousand persons endowed with Japas. A person endowed with meditation is superior to a hundred thousand persons who have the knowledge of 艢颈惫补. A person endowed with the power of trance is superior to a crore of meditating persons. Since the latter are superior to the former they shall be selected for worship. Even sensible persons cannot fully comprehend the excellence of benefit. An ordinary man cannot understand the greatness of the devotee of 艢颈惫补. The worship of the devotee of 艢颈惫补 is on a par with the worship of 艢颈惫补 and 艢补办迟颈. He who worships any of these piously becomes 艢颈惫补 and attains 艢颈惫补. He who reads this significant chapter, that agrees with the Vedic injunctions, becomes a brahmin endowed with the knowledge of 艢颈惫补 and rejoices in the company of 艢颈惫补. O scholarly lords of sages, a person who knows special things must narrate them to the devotees of 艢颈惫补. By 艢颈惫补鈥檚 grace he will be blessed.

Footnotes and references:

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[1]:

The words Prav峁泃ta and Niv峁泃ta designate respectively the persons who desire continuation of mundane existence and those who are averse to the same.

[2]:

Vy膩h峁泃墨s are the mystical utterances, seven in number, viz.

bh奴岣�, bhuva岣�, sva岣�, maha岣�, jana岣�, tapa岣�, satyam |

Each of the vy膩h峁泃is are preceded by the Om.