365bet娱乐

This chapter deals with 辫耻谤补艣肠补谤补峁嘺.

After receiving the Command of the Guru, a person of pure mind should start the 辫耻谤补艣肠补谤补峁嘺 with the intention to accomplish the mantra (尘补苍迟谤补蝉颈诲诲丑颈蝉补尘墨丑补测腻). As a body without a soul is unable to do any action, so it is the same with a mantra without having performed 辫耻谤补艣肠补谤补峁嘺. For this a wise person should do it himself or should have his Guru perform it for him or, in his absence, a brahmin, one who is fond of benefiting every being, a dear one, a knower of mantra, a friend or a person endowed with various qualities (vv.1-4').

Then the favourable locations for the performance of the 辫耻谤补艣肠补谤补峁嘺 are given, such as in a holy place, on a bank of a river, in a cave, at the top of a mountain or a confluence of rivers, in a holy forest, in a solitary park, below a bilva tree, on the slope of a mountain, in a 迟耻濒蝉墨 grove, in an empty area, in a 艢颈惫补 temple, below an 补艣惫补迟迟丑补 (Ficus Religiosa) or 补尘补濒补办墨 (Pinus Webbiana) tree, in a cowshed, in the middle of a body of water, in a temple, on the seashore and in one's own home. The merits of 辫耻谤补艣肠补谤补峁嘺 increase a hundred-fold if it is performed in one's own house, a thousand-fold in a cowshed, one hundred thousand times in a temple and infinite times in the proximity of 艢颈惫补. One should avoid doing a 辫耻谤补艣肠补谤补峁嘺 in places where barbarians, corrupted people or wild animals reside, or where there is disease and death. One should practice in a place which is solitary, pure, without blame, devoted, one's own, religious, with an abundance of food, peaceful and surrounded by delightful devotes (vv.4"-13).

A performer of a 辫耻谤补艣肠补谤补峁嘺 ought to take heed of what should be eaten or not, lest he fail to accomplish (蝉颈诲诲丑颈丑腻苍颈) the mantra; for this the text presents information about what food can and cannot be eaten while practing the 辫耻谤补艣肠补谤补峁嘺 (vv.4"-19').

One who performs a 辫耻谤补艣肠补谤补峁嘺 should bathe, purify himself with the five pure substances which come from the cow,^[1] regularly perform the three 蝉补苍诲丑测腻蝉^[2] and worship the deity. He should not eat any food prepared by another.

One who does the 辫耻谤补艣肠补谤补峁嘺 while naked or otherwise impure will obtain no fruit of the japa, even if he remains mentally engaged. The deity will burn the one who repeats the mantra with dirty clothes, with malodorous hair or breath, or the like. During the japa one should also avoid idleness, yawning, sleepiness, sneezing, crying, desire, fear, anger, and touching the lower limbs (vv.19"-34).

In order to accomplish the 辫耻谤补艣肠补谤补峁嘺 one should repeat the mantra as many times as he has promised with the understanding that the deity, the Guru and the mantra are one. Each day he should do the same number of repetitions, otherwise his vow will be broken. Twelve are the dharmas which are said to aid towards the accomplishment of the mantra: sleeping on the ground (产丑奴艣补测腻), celibacy, silence, service to the master, daily worship, daily donation, praising the deity, chanting, worship during a particular festivity, faith in the Guru and the deity, and steadiness in reciting the japa (vv.35-41').

During 辫耻谤补艣肠补谤补峁嘺 one should not talk to women, to 艣耻诲谤补蝉, to vow-breakers, to atheists or to impure people; he should also avoid speaking any falsehood, concealing the truth or committing any dishonest deeds; he should avoid music, debate and dance; he should eschew adorning himself with flowers or perfumes, and shouldn't bath with hot water. He should stay in one place while performing the japa; he should do 腻肠补尘补苍补,^[3] 辫谤腻峁嚹乱腻尘补, 峁�a岣峚峁単补苍测腻蝉补 and complete his recitation of the mantra before sunrise (vv.41"-48).

Mental control, purity, silence, contemplating the meaning of the mantra, steadiness and self-reliance are the foundations for the accomplishment of the mantra, while impurity, dirtiness, nakedness, confusion and so on are considered to be obstacles. It is also said that if one sees a cat, a cock, a 办谤补耻帽肠补 (curlew), a dog, a 艣耻诲谤补 or a monkey, he should perform 腻肠补尘腻苍补 before starting the japa, and if he touches them, he should bathe (vv.49-54).

None of these rules apply to mental japa: a wise person should take refuge in a single mantra and should mentally repeat it incessantly, both in conditions of purity and impurity, while walking, standing or sleeping (vv.55-56').

The benefits of the 辫耻谤补艣肠补谤补峁嘺 are then discussed: a twice-born, excellent and devoted to the mantra, attains all the fruits of every sacrifice; the deity, satisfied by his japa, bestows upon him everything he desires, including the final liberation (vv.56"-62). But he should repeat the mantra thrice a day and at least once perform the 辫奴箩腻 of the deity appropriate to the mantra (vv.63-65).

Three kinds of japa are described: mental (尘腻苍补蝉补), whispered (耻辫腻峁兣泆) and verbal (惫腻肠颈办补)鈥攁mong which the mental one is considered the most beneficial. It is also said that the verbal repetition of a mantra is useless, just as is chanting a hymn mentally (vv.66-74').

Only a mantra received by a Guru has power, otherwise it is merely a succession of letters; a mantra awakened by a qualified master should be uttered while concentrating on the sound that arises along the 蝉耻艣耻尘苍补, feeling it to be inseparable from Cicchakti. If during the repetition of the mantra the mind wanders elsewhere, there will be no accomplishment (vv.74"-90). The mantra should be offered to the right hand of a male deity and to the left hand of the goddess (vv.91-92).

The last part of the chapter describes the five limbs (辫补帽肠腻峁単补) of the 辫耻谤补艣肠补谤补峁嘺, i.e. japa, homa (fire sacrifice), 迟补谤辫补峁嘺 (libation of water), 补产丑颈峁�e办补 (ablution) and brahmabhojana (feeding of 产谤补丑尘补峁嘺蝉). At the end of the 辫耻谤补艣肠补谤补峁嘺 one should present 诲补办峁�i峁嘺 (donation) to the Guru, because only by his grace one can obtain mantrasiddhi. Together there are also prescribed mahat墨辫奴箩腻, the worship of the earth, and kum膩r墨辫奴箩腻, worship of a maiden (vv.93-120). In particular, verses 110-116' describe the rules of 辫耻谤补艣肠补谤补峁嘺 during an eclipse.

Footnotes and references:

[back to top]

[1]:

The five products of the cow are milk, yogurt, clarified butter, urine and excrement.

[2]:

The 蝉补峁僤丑测腻蝉 are the junctures of the three divisions of the day (sunrise, noon and sunset) during which the adept offers water to the deity and repeats the 驳补测补迟谤墨.

[3]:

膧肠补尘腻苍补 consists of sipping water for the purpose of purification.