Pauraścaraṇikaḥ — Mantra Puraścaraṇa

All glories to the Supreme Lord, Vasudeva. kasmdc ciddsraydd yasya prodyad bhakti vilasatah dxno'pi ranjayed visvarh tarn sri caitanyam asraye I take shelter of Sri Caitanyadeva, by whose slight grace even a poor, wretched, and useless person becomes qualified to make the whole world happy by propagating the glories of pure devotional service.

We have already discussed the daily duties of a devotee, as well as fortnightly duties and monthly duties. Now, we will discuss some of the occasional duties, such as purascarana.

After receiving initiation mantras from the spiritual master, one should take instruction from him about the observance of purascarana and thereafter begin the ritualistic performance.

dgame (In the Agama it is stated) bind yena na siddhah sydnmantro varsa satairapi krtena yena labhate sddhako vdnchitam phalam Purascarana refers to the ritualistic performance without which one's chanting of mantras cannot produce the desired results.

With the performance of purascarana, the chanting of mantras certainly bears fruit. Therefore, one who is conversant with the art of chanting mantras and who desires such perfection should perform purascarana.

What is the use of strenuously endeavoring to perform fire sacrifices and chant mantras {{purascarana is not executed? Without purascarana, the confidential understanding of one's mantras will remain undisclosed.

Without strength of the material body, the conditioned soul could do nothing. Similarly, the chanting of a mantra without performing purascarana will not produce any tangible result.

agastyasamhitdyam (In the Agastya Sarhhita it is stated) sarhsdre duhkhabhuyisthe ya icchet sukham atmanah pancanga upasanenaiva rdrnarh bhajatu bhaktitah In this miserable material world, those who wish to experience transcendental happiness should worship Lord Ramacandra by means of the five kinds of worship known as purascarana.

According to learned authorities, these five kinds of worship are known as purascarana. O intelligent one, this worship can award one freedom from material bondage.

O one who is endowed with ascetic prowess, in order to attain the fulfillment of one's desires, there is no other religious practice, no austerity, and no sadhana as effective as the performance of purascarana.

Purascarana refers to five activities—worshiping the Supreme Lord three times daily, chanting mantras, offering oblations, performing fire sacrifice, and feeding brahmanas.

After receiving mantras from the spiritual master, the practice that helps one achieve perfection in chanting the mantras is known as purascarana, which consists of five limbs.

Devotees who are free of material desire will certainly attain the perfection of attain the association of the Supreme Lord by executing this vow. Those who maintain material desires will achieve material prosperity, according to their aspirations.

One should perform purascarana, which consists of five kinds of activities. Even in this world, such a person will become very learned and prosperous, and he will be blessed with good children.

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One who executes this five-fold purascarana becomes very dear to all living entities, will attain wealth and wisdom, and at the end of his life, he will attain an effulgent destination.

O f all books t h a t describe t h e worship of Lord G o p a l a , t h e b o o k Krama-dipikd is foremost. H e r e i n , we will describe purascarana by primarily c i t i n g e v i d e n c e from t h a t l i t e r a t u r e .

Purascarana should be performed either by the side of a river, underneath a bilva tree, within the water, in a pasturing ground, in a temple of Lord Visnu, under a banyan tree, or on the seashore.

Purascarana should be performed in a holy place, on the bank of a river, within a mountain cave, on the top of a mountain, at the confluence of river, at any purified place, on the shore of an ocean, or in a sanctified forest.

It can be performed in a secluded orchard, in a flower garden, at the foot of a mountain, in a tulasl garden, in a pasturing ground, or in a temple of Lord Siva where there is no bull present.

It can also be performed under a banyan or dmalaki tree, in a cow shed, within water, in a temple of the Supreme Lord, at the seashore, or within one's own house.

Purascarana can also be performed in front of one's spiritual master, at any place where one can easily concentrate his mind, at a crematorium, or at any place where Vedic mantras from are regularly chanted. Mantras can also be chanted at any of these places.

Where a river enters the ocean, near a self-manifested siva-linga that faces west and is mentioned in the Puranas, or a self-manifest sacred place are also suitable locations for performing purascarana.

One may also perform purascarana at a sanctified place in relation to Lord Visnu, in an enchanting and purified house, at any place that has been thoroughly cleansed, or at a place that naturally awards perfection.

By performing purascarana at home, one acquires a standard merit; by performing it in water, one received twice the merit; by performing it in the pasturing ground; one receives ten times the merit and by performing it in front of fire; one receives twenty times the merit.

By performing purascarana at a sacred place, or in front of the demigods, headed by Siva, one receives hundreds of thousands times the merit; and by performing it in front of Lord Visnu, one receives unlimited merit.

On an auspicious day, one should first make a formal vow and then select a tract of land that is two to four square miles in area.

One should make eight nails from the wood of a ksiri tree. Each of these nails should be about six inches long, and they should be purified by the chanting of the mantra orh astrdya phat.

After offering various gifts while worshiping the eight dikpalas in the eight directions, and the ksetrapala in the middle, one should hammer these eight nails into the ground.

O n e should utilize two square miles of land if he performs this ritualistic ceremony in a village. If it is to be performed on the bank of a river, one may utilize as much land as one desires, and if it is to be performed in a city, then two to four square miles of land should be utilized.

After hammering the eight nails made from the wood of a kslri tree into the ground, and after duly purifying them with the chanting of the prescribed mantra, one should worship the weapon that is to be utilized.

By pounding the eight nails into the sacred ground, one who chants the prescribed mantras will never meet with an impediment. Thereafter,

10 SRI HARI-BHAKTI-VILASA one should properly worship the protector of the sacred land. After worshiping the predominating deities of the directions, one should take shelter of the sanctified place, considering it to be the cause of his good fortune. One should then meditate upon a kurma cakra as being situated within that land.

After purifying the land by drawing the kurma cakra, one should construct a small cottage near the front. This cottage should look like a beautiful altar and it should measure four feet by four feet and should be one foot tall.

A canopy should be placed over this area, covering the cottage. Four flags should then be placed in the four directions. This area should be a secluded one and the entrance should be nicely decorated and smeared with cow dung. The area should be protected by a boundary wall.

O n e should draw the shape of a tortoise shell with nine sections being clearly visible. This kurma should have nine limbs—a mouth, a neck, two hands, two sides, two feet, and a tail. One should meditate upon the tortoise's mouth while chanting the prescribed mantras.

One should write two vowels, beginning with a and a, in each of the four directions, beginning with the east. Apart from the north-east, one should write the seven vargas— ka, ca, ta, pa, ma, antastha, and usma. One should then imagine the mouth of the kurma to face the direction where the first letter of the name of the sanctified place is written.

12 SRI HARI-BHAKTI-VILASA While drawing the kurma, one should write two vowels, beginning with a and a, in the eight directions, starting with the east. Then one should write the seven vargas, beginning with ka, in seven directions, excluding the north-east. The north-east should be marked with the letter ksa, and in the middle of each section of the tortoise's back, one should write the first letter of landowner's name. Where the first letter of the performer's name is found—that place is to be considered the mouth of the kurma and it is there that the mantras should be invoked. The two sections bordering the kurma's mouth are considered to be his two hands, below that are his two sides, followed by his two legs, and the last section is considered to be his tail. By sitting on the kurma's mouth and chanting the appropriate mantras, one will attain perfection. By sitting on the kurma's hands, one will come to experience great distress, and by sitting on his sides, one will certainly face difficulty.

Sitting on the kurma's legs while chanting the mantras will bring one harm and sitting on his tail will award one pain and confinement. However, those who sit on the kurma's mouth while chanting the prescribed mantras will attain perfection in all of his activities.

One who is unaware of the importance of the kurma cakra and yet chants the prescribed mantras will not be benefited by his endeavor. Indeed, all his attempts for perfection will be fruitless.

tantre (In the Tantra it is stated)

sdkarh mularh vdpi gavyarh ksirahca va dadhi sadhubhyo bhaksyamannarh va saktavah pdyasarh hi va One who practices the chanting of mantras should eat green leafy vegetables, roots, fruit, cow's milk or yogurt, rice, barley powder, and sweet rice that was acquired by begging from the houses of devotees.

O n e should beg for alms only from those houses where the inhabitants strictly follow the Vedic principles, and are pure, prosperous, saintly in behavior, and brahminical by nature,

Havisya rice can be eaten, as can green leafy vegetables, barley powder, milk, roots, fruit, or whatever else is easily available.

The person executing this ritual should eat light food that is well- cooked and warm, and should avoid food that would tend to agitate his mind and senses.

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One should eat his meal on a plate made from the leaves of the palasa tree, with the exception of the middle leaf. It is said that Brahma resides in the right leaf, Visnu in the left leaf, and Siva in the middle leaf of the triple leaf palasa tree.

sarhhitdsu (In the Sarhhitds it is stated) madhu mdsarh tathd ksaravavanam tailameva ca svinnarh paryyusitancaiva nihsneham kitadusitam kdnjikam grnjanam vilvarh kalahjam lasunarh visam masurarh kodravarh mdsarh mandukahcanakddikam One should avoid these things—honey, meat, salt, oil, pre-boiled rice, dry and stale food, food that was eaten by insects, cooked rice that was soaked in water, carrots, bilva fruit, garlic, lotus stems, chick peas, betel nuts, bell metal pots, urad dal, masura dal, manduka sak, kidney beans, eating off a bell metal plate, and eating during the day.

One should avoid all kinds of bad association, eating food offered by others, worshiping the demigods, and all kinds of fruitive activities except the prescribed daily and occasional activities that are essential for one to perform to maintain his status within the varndsrama society.

One should not lie, speak in a duplicitous manner, nor talk to women, sudras, those who are fallen, those who do not observe any religious vow, those who are atheists, and those who are uncultured and thus contaminated.

Do not speak at all, even truthfully, while chanting mantras, performing fire sacrifice, or worshiping the Supreme Lord. One should also avoid entertainment, such as singing, dancing, and music.

A person executing this ritualistic performance should avoid oil massages, applying cosmetics, wearing flower garlands, indulging in sexual intercourse, gossiping, and the association of materialistic people.

16 SRI H A R I - B H AKTI - VILAS A One should not touch a brdhmana who has not bathed, a sudra, or a woman. One should avoid using warm water for bathing, and one should abstain from eating anything that has not been offered to the Lord.

If possible, one should avoid accepting anything from others, except fire. If there is no alternative, one may beg for some food from a pious person outside the sanctified place, but not on an auspicious day. In this way, one should perform his japa.

If the performer of this ritual is unable to follow these restrictions, then he can beg food once a day from a pious person. If, however, due to excessive attachment and greed, one collects more than what is required, he will not achieve the perfection of his mantra, even if he goes on chanting it for one hundred kalpas.

One who observes purascarana should bathe three times a day. If one is unable to do so, he can bathe twice, or even once a day. However, one who does not bathe even once will fail to receive any benefit from performing

this vow. Also, if one does not offer oblations to the forefathers, his performance of this ritual will be fruitless.

One should sleep on a bed of kusa grass, one should always remain clean, one should carefully control his mind, and one should always wash his clothes after waking up in the morning. By failing to do so, one will surely meet with obstacles.

O n e who is engaged in chanting his mantra should worship the Deities three times a day, or if that is not convenient, then twice, or even once. O n e should never engage in the chanting of his mantras without first worshiping the Supreme Lord.

If one's spiritual master lives in another village, one should visit him every day and offer him obeisances. O n e should always try to perform his daily and occasional religious duties in the association of devotees.

18 SRI HARI-BHAKTI-VILASA srutsmrtipurdnoktamantraih sndyada nantaram First, one should bathe with five products received from the cow, or with the pulp of the amalaki fruit. Later, he should bathe while chanting mantras from the Vedas and Fur anas.

O n e should always serve the cows by feeding them grass and providing for their comfort in various ways, and one should display compassion toward all living entities. In a humble state of mind, one should he should lay down on a bed made of white lotus seeds.

While bathing, a learned person should chant his worshipable mantra twenty-five times and then pour water on his head three times.

Similarly, while performing acamana, one should chant his mantra twenty-five times and sip water three times. While eating, one should purify his food by chanting his mantra seven times over it.

Perfection is guaranteed for one who has unflinching faith in the spiritual master, the Supreme Lord, and his worshipable mantra.

One should know that the mantra he is chanting is non-different from his worshipable Lord, and that the spiritual master is also non- different from the Supreme Personality of Godhead. One who desires his own welfare should never make distinctions between the three.

For attaining all kinds of perfection, one should use an asana made from a tiger skin, and for attaining the perfection of knowledge, one should use &n-dsana made from a deer skin. An asana made of cloth cures illness, an asana made of cane increases wealth, an asana made of coarse silk awards one nourishment, and an asana made of wool eliminates distress.

20 SRI HARI-BHAKTI-VILASA An asana made of black cloth helps one to subdue his enemies, an asana made of red cloth helps one to dominate others, an asana made of white cloth is suitable for pious and peaceful activities, and an asana made of multicolored cloth is suitable for all types of activities.

The measurement of an asana that is made either of kusa grass, deer skin, or cloth should be about two feet in length and width, and about three inches in height.

vdrdhe (In the War aha Pur ana it is stated) yastu bhdgavato bhutvd na grhlldti ganitrikdm dsuro tasya diksd tu na sd dharmmdya vidyate The initiation of a devotee who does not use japa beads for chanting is certainly demoniac. His initiation will not help him advance in spiritual life.

I become the deliverer from the ocean of birth and death for the intelligent devotee who chants his prescribed number of mantras on

his beads. The japamala is highly auspicious because it awards one all perfection and frees one from the bondage of material existence.

tatraiva (In the Vardha Purdna it is also stated) parimdndntu vaksyami srunu tatwena mddhavi uttamd madhyama caiva kanyasi tu ganitrikd O Madhavl, kindly listen attentively as I describe to you the measurement and quantity of a japa bead. The japamala is of three kinds—uttamd, madhyama and kanistha.

The uttamd japamala consists of one hundred and eight beads, the madhyama japamala consists of fifty beads, and the kanistha japamala consists of twenty-five beads.

The japamala made of rudrdksa beads is uttamd, the japamala made of putrajiva beads is madhyama and the japamala made of kusa is kanistha. This is my opinion.

22 SRI HARI-BHAKTI-VILASA kuryydttatra vidhdnoktam vidhind sarvvakarmmasu The japamala having one hundred and eight beads is considered perfect and complete. Still, the japamala consisting of fifty or twenty-five beads may be used for all types of ritualistic ceremonies.

Beads made of conch shell, silver, gold, lotus seeds, rudrdksa, coral, jewels, pearls, indrdksa, and putrajiva are suitable for chanting mantras. Instead of using beads, one can also count his mantras on his finger joints.

Beads made of dry dmalakl and dry tulasl wood are also suitable.

A japamala should be made of jewels, and it should have as many beads as there are letters, beginning from a and ending with ksa. The number of beads is thus fifty.

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It is recommended that yogis chant the fifty letters, including am, dm, and so one, adding the mula mantra to each letter. This chanting should be done in the mind, in both ascending and descending order.

dgneya (In the Agni Purana it is stated) hiranyasankhamanibhir japyam satagunam bhavet sahasragunamindrdksaih padmdksairayutam bhavet One who chants on beads made of gold or conch shell receives one hundred times the merit of ordinary beads. One who chants on beads made of indraksa attains one thousand times the merit, and one who chants on a japamdla made of padmdksa seeds achieves ten thousand times the merit.

By chanting on a japamdla made of rudrdksa or bhadrdksa, one receives ten million times the merit of ordinary beads. Of this there is no doubt. No one can estimate the amount of merit bestowed upon one who chants on beads made of putrajlva seeds.

24 SRI HARI-BHAKTI-VILASA rekhaydstagunarh vidydt puttrajivairsddhikam A description of the merit one achieves by chanting mantras on one's finger joints is given herein. By chanting on beads made of putrajlva, one receives eighteen times the merit of chanting on ordinary beads.

By chanting on beads made of conch shell, one receives one hundred times the merit attained by chanting on ordinary beads. By chanting on beads made of coral, one receives one thousand times the merit. By chanting on beads made of crystal, one receives ten thousand times the merit, and by chanting on beads made of pearls, one receives one hundred thousand times the merit.

By chanting on beads made of pamdaksa, one receives a million times the merit, by chanting on beads made of silver, one receives ten million times the merit, by chanting on beads made of gold, one receives one hundred million times the merit, and by chanting on beads made of all varieties of seeds, one receives the same merit.

By chanting on a japamdla of beads made of kusa grass knots, or rudrdksa, one receives unlimited merit. One also receives unlimited merit by chanting on beads made of white lotus seeds, or by chanting on a mala constructed within the mind with the letters of the alphabet.

While stringing a maid, one should place the beads so that they are joined mouth to mouth, and not mouth to root. It is best if each bead is the size of an dmalaki fruit.

It is better if each bead is the size of a jujube fruit but they may be smaller, like the size of an ordinary berry. One should string the beads with nine strands of thread carefully braided in groups of three. A knot should be made between each bead, so that the beads will not touch one another. The head bead is called Sumeru, and one should not cross over this bead while chanting.

26 SRI H A R I - B H A K T I - VILAS A vadardsthi pramdnena kanyasarh samuddhrtam It is best if beads are round, like the rudrdksa. Beads that resemble the shape of dmalaki fruit are considered medium, and a mala having beads that resemble jujube fruit is considered mediocre.

O brdhmanas, after making knots in the string between each two beads and thus finishing the entire mala, one should string an extra bead at the top, which is called Sumeru.

One may prepare a rudrdksa japamala by stringing either one- mouthed, two-mouthed, three-mouthed, four-mouthed, five-mouthed, or six-mouthed rudrdksas, but in one strand of beads, one should not mix these varieties.

After performing one's morning duties in relation to cleanliness, one who is conversant with the chanting of mantras should, with a purified mind, choose beads that are easily available from those which have been approved. One should insure that the beads are matching in terms of size and shape. Beads that have been eaten by insects should be rejected and they should be purified by washing them with the five products obtained from the cow. The beads should be strung as previously described, so that they are arranged in order, from the biggest to the smallest. One should use nine strands of thread that have been prepared by his pious wife, and these should also be purified with the five products obtained from the cow. If the mala is to be used for the performance of religious rituals, white string should be used. If the mala is to be used for chanting mantras for the purpose of bringing others under control, the thread should be red. If the mala is to be used for chanting mantras to subdue one's enemies, the thread should be black. In this regard, silk thread may also be used to string the mala. While stringing the mala, the beads and thread should

28 SRI HARI-BHAKTI-VILASA be kept on nine banyan leaves, after dipping them into water mixed with sandalwood powder.

Thereafter, one should chant orh, and then the mdydblja mantra, along with the mattrka varnas after duly worshiping them. If one is able to do so, then he should also perform a fire sacrifice.

If one is unable to perform a fire sacrifice, then he should chant twice the number of mantras. One should then take one bead at a time and carefully string them.

The beads should be strung mouth to mouth and root to root. The shape of the japamdla should be like that of a cow's tail or a snake.

There should be a single, nicely-made bead of the same material placed at the top, which is known as Sumeru. A knot should be tied between every two beads. After preparing a japamdld in this way, one should formally purify it.

The japamdld should be washed with the five products obtained from the cow while chanting the mantra beginning with sadyojdta, it should be rubbed with sandalwood powder while chanting the mantra beginning with vdmadeva, it should be worshiped with incense while chanting the mantra beginning with aghora, and it should be smeared with sandalwood pulp while chanting the purusa-sukta mantra.

Each bead should be purified separately by chanting the mantras that begin with orh isana one hundred times. The specially-designed Sumeru bead should be purified by chanting the mantras beginning with orh isana and aghora.

To invoke auspiciousness, one should display the eight kinds of mudrds and worship each bead in the manner that was described while discussing the stringing of the japamdld.

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ndrada pancardtre (In the Ndrada Purdna it is stated) kusapatrairjapedviprah suvarnamanibhirnrpah puttrajivaphalairvaisyah padmdksaih sarvvarh eva ca A brdhmana should chant on beads made of kusa grass, a king should chant on beads made of gold, a vaisya should chant on beads made of putrajlva, and all others should chant on beads made of lotus seeds.

One who desires liberation should chant on a mala having twenty- five beads. O n e who desires material prosperity should also chant on a mala having twenty-seven beads. No one should chant on a mala having fifteen beads.

By chanting on beads made of lotus seeds, one's devotion is enhanced. One may also chant while counting the number of mantras on his finger joints.

One's desires are fulfilled when one chants his mantra on a japamald of rudraksa beads. It is said that by chanting on beads made of lotus seeds, one's enemies will be vanquished.

Chanting on a japamald of kusa grass relieves on of all sinful reactions, and chanting on a japamald of putrajlva enhances one's wealth and provides good progeny.

All of one's desires will be fulfilled by chanting on a mala of silver beads, and chanting on a mala of golden beads awards one all kinds of material enjoyment.

Chanting on beads made of coral awards one an abundance of wealth, chanting on beads made of crystal bestows good fortune, chanting on

32 SRI HARI-BHAKTI-VILASA pearl beads awards one opulence, chanting on beads made of conch shell endows one with inexhaustible merit, and chanting on a japamala of mixed beads awards liberation.

Chanting on a japamala of tulasi beads fulfills all types of desires that are the results of all kinds of pious activities.

For the chanting of the Gopala mantra, beads made of lotus seeds award one perfection, an amalakl mala empowers one with all kinds of mystic perfections, and a tulasi mala ultimately awards one liberation from material bondage.

sivdgame (In the Sivdgama it is stated) andmdmadhyamdkramya japam kuryydttu mdnasam madhyamd madhyamd kramya japam kuryyddupdmsukam

tarjjanlrh tu samdkramya japarh naiva tu kdrayet While chanting within the mind, one should hold the bead with the thumb and ring finger, and while chanting softly, one should hold the bead with his thumb and middle finger. Never use the index finger while chanting.

O Devi, you should use your thumb to go from one bead to the next and you should chant one mantra on each bead. You should never cross over the head bead, which is called Sumeru. If you do so, the mantra you chant will not yield any result.

While counting the mantras on one's finger joints while chanting, one should use his thumb to touch the joints. Without using the thumb, his chanting will be useless.

To count up to ten, one should touch three joints of the little finger, ring finger, and index finger, and one joint of the middle finger.

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While counting the mantras that one has chanted on the fingers, one should avoid using the top and bottom joints of the middle finger because these two joints are called Sumeru. Brahma has personally rejected these two joints as faulty.

One may also count to ten by starting from the middle joint of the ring finger, then the bottom joint of that finger, the bottom joint of the little finger, the top joint of the little finger, the top joints of the ring, middle, and index fingers, the middle joint of the index finger, and finally the bottom joint of the index finger.

To count to ten, one may begin from the bottom joint of his ring finger and then gradually circumambulate the other fingers, ending at the bottom joint of his middle finger.

To count up to eight, one should begin from the bottom joint of the ring finger, then proceed to the bottom, middle, and top joints of the little finger, and then the top joints of the ring, middle, and index fingers, and finally the middle joint of the index finger.

While chanting on one's fingers, the fingers should touch each other and the palm of the hand should not remain flat, but should be a little curved. If there is any space between two fingers, the merit attained by one's chanting will pass away through it.

While chanting japa with the beads in a bead bag, the index finger should not touch the beads, nor should the beads be swung or jerked. To proceed from one bead to another, use the thumb and middle finger.

While chanting japa, one should neither touch the mala with his left hand, nor place it on the floor.

36 SRI HARI-BHAKTI-VILASA One should take great care so that his mala does not become contaminated or touch the floor. O n e should proceed from one bead to another by moving them with the tip of his thumb and middle finger.

Do not touch the mala with the index finger. By fingering his beads in this manner, one can attain liberation from material bondage. To attain material enjoyment, liberation, or domination over others, an intelligent person should clasp his beads with the middle portion of his middle finger.

To obtain peace and prosperity, one should chant on his beads using his thumb and ring finger. Out of hatred, if one desires revenge, one should chant on his beads using his thumb and index finger, and to destroy an enemy, one should use his thumb and little finger to clasp his beads while chanting the appropriate mantras.

The thumb awards liberation, the index finger destroys enemies, the middle finger awards wealth, the ring finger is suitable for averting a calamity and attaining peace, and the little finger awards one the fulfillment of his desires.

mantrdrnave (In the Mantrdrnava it is stated) manah samlmranarh saucarh maunarh mantrarthacintanam avyagrawamanirvvado japasam pattihetavah Activities such as controlling the mind, striving for purity, observing silence, contemplating the meaning of the mantra, exhibiting peacefulness, and showing eagerness for chanting are the qualities that enable one to attains the maximum benefit of japa.

When not chanting, one should keep his mala in a secret place after worshiping it. A learned devotee can reveal the name of his spiritual master but never that of his worshipable mantra.

33 SRIHARI-BHAKTI-VILASA One is not even obliged to show his chanting beads, or exhibit a mudra to his spiritual master because ghosts, demons, hobglobins, Siddhas, Gandharvas, and Caranas are eager to steal the fruit of one's japa. Therefore, a wise devotee should chant secretly.

naradapancaratre (In the Ndrada-pancardtra it is stated) apavitrakaro nagnah sirasi prdvrto'pi vd pralapan vd japedyavat tdvannis phala mucyate Chanting japa with a contaminated hand, while naked, with one's head fully covered, or while talking to someone is simply useless.

One should avoid chanting mantras while talking, walking, lying down, remembering something else, sneezing, yawning, hiccupping, or absentmindedly. If one does so, his chanting will not bear any fruit. Therefore, one should be very careful to avoid these faults.

One should avoid conversing with a woman or a sudra if he is interested in chanting with great effect. One should avoid chanting at night.

Chanting while holding one's head in one's hands, crossing over the head bead, which is called Sumeru, or failing to chant a fixed number of rounds is considered futile.

One should not engage in chanting while wearing only one piece of cloth, or while wearing too much clothing. One who performs purascarana should wear a dhoti and a cadara.

One should never chant japa while wearing a turban, while wearing a shirt or kurta, while naked, with disheveled hair, with a dirty hand, while in an impure state, or while talking like a madman.

40 SRI HARI-BHAKTI-VILASA andsanah saydno vd gacchannutthita eva vd rathydydmasive sthdne na japettimirdntare While chanting mantras, one should keep his hands covered, his head uncovered, and his mind free from worldly thoughts, anger, and illusion. He should not feel hungry or hanker after food. One should also not chant while lying down, walking, standing, in a crematorium, or in a dark place.

One should not chant mantras with his shoes on, while traveling in a vehicle, while lying on a bed, while spreading his legs, or while sitting in an unconventional position.

One should not chant japa while traveling, while laughing, while looking this way and that, in an open space, while speaking, with a covered head, while shaking one's leg, while scratching one's hand, with an uncontrolled mind, or with a doubtful heart.

While meditating on the mantra, one should not move his lips or tongue, shake his head or neck, nor expose his teeth.

Because Yaksas, demons, ghosts, Siddhas, and Vidyadharas forcibly take away the fruit of one's japa, one should secretly chant.

While chanting mantras, observing a vow, or performing a sacrifice, one should avoid conversing with women, sudras, those who are fallen, and especially a woman who is in her menstrual period.

A learned devotee should never step over the shadow of a karanja or baheda tree, nor should he give anything to anyone or accept anything from anyone while chanting his mantra.

42 SRI HARI-BHAKTI-VILASA

To chant japa, one should sit down silently. One should perform dcamana if he happens to see a dog-eater, or other such fallen person. If one must speak with such a degraded person, he should bathe before continuing his chanting. If one happens to see stool or urine, then he should bathe before chanting japa with a controlled mind.

If, by chance, any of these rules regarding the chanting of mantras is broken, one should remember the mantras composed of Lord Visnu's holy names, or simply remember the inexhaustible Lord Visnu.

One should suspend chanting japa if he sees, converses with, or even hears the voice of a fallen person, or an outcaste. One should also suspend his chanting if he has to sneeze, pass air, or yawn. Before completing his japa, one should purify himself by performing either acamana, pranayama, or six kinds of nydsas, or by looking at the sun.

If one happens to see a cat, cock, crane, dog, sudra, ass, or monkey, then he should perform acamana before continuing to chant japa. If one touches one of these, however, he must bathe.

If one happens to speak even a single word other than his mantra while chanting japa, then he should rectify that fault by chanting om. If one is obliged to speak, then he should perform acamana and pranayama, once each.

If one indulges in idle talk during japa, then he should purify himself by performing acamana and the nyasa of the bodily limbs. In case one sneezes or touches something abominable, should follow the same procedure.

SRI H A R I - B H AKTI - VILASA

When the string of the mala becomes too frail, one should replace it with new string and chant his mantra one hundred times. If one accidentally drops his mala, he should chant one hundred extra mantras. If the mala comes in contact with something abominable, one should first wash it and then chant one hundred and eight extra mantras.

ndrasirhhe (In the Nrsimha Purdna it is stated) trividho japayajnah syattasya bheddnnibhodhata vdcikasca upamsusca manasasca tridha matah trayandm japayajhandm sreyan sydduttarottarah One should understand that chanting japa is of three types—vdcika japa, upamsujapa and manasajapa—each one being progressively superior than the previous one.

Vdcika japa refers to chanting that is sometimes loud and sometimes soft, and with every syllable pronounced distinctly.

Uparhsu japa refers to chanting that is sometimes loud and sometimes soft, and yet the syllables of the mantra may not be distinctly discerned.

Manasa japa refers to chanting in which one mentally contemplates each syllable of the mantra while meditating upon its meaning.

Uparhsu japa awards one a hundred times more merit than vdcika japa, and manana japa awards one a thousand times more merit because it is as good as meditation.

46 SRI H A R I - B H A K T I - V I L AS A The syllables of a mantra normally remain dormant, like a sleeping animal, but when they are vibrated through the nerve known as susumnd, they display their prowess.

O best of the twice-born, there is no consideration of time and place with regards to mdnasa japa. A sincere chanter of manasa japa obtains the results of all kinds of sacrifice.

A learned devotee who has taken initiation into the chanting of a mantra should continuously chant, whether in a state of purity or impurity, and whether walking, sitting, or lying down.

Those who desire to attain perfection should practice manasa japa. Those who desire material prosperity should practice upamsu japa, and those who wish to destroy their enemies or give pain to others should practice vdcikd japa.

All kinds of sacrifice, such as the agnistoma sacrifice, as well as the four kinds of paka-yajna, are not equal to even one-sixteenth part of japa yajna.

All kinds of ritualistic activities and severe penances are not equal to even one-sixteenth part of japa yajna.

By chanting japa, one's worshipable Lord is properly worshiped and satisfied. As a result, the Lord awards one immense facilities for material enjoyment and ultimately, the liberation of residence in Vaikuntha.

between Siva and ParvatI that is found in the Trailokya-sammohana- tantra it is stated) athedanirh pravaksyami mantra japya vidhirh priye kevalarh japamatrena yasya sidhyanti siddhayah My dear one, please hear now about the chanting of japa from me. Simply by chanting japa properly, one receives great merit.

One who knows the glories of the mantra that begins with sriblja, then Laksmi, along with all kinds of opulence, comes under his control, just as she remains dedicated to Lord Krsna.

O gentle lady, there is no doubt that one who chants the mantra that begins with the kamabija, he will capture the minds of all the people of the world.

If one chants a mantra that begins with mayablja, he will certainly come to possess the eight types of mystic perfection.

When one chants a mantra that begins with vagblja, or aim, he will become well-versed in all the Vedic literatures and thus fully knowledgeable in all subjects.

O supreme goddess, if one chants a mantra that begins with the transcendental sound vibration orh, he will easily slash to pieces the knots that bind one to nescience and thus attain liberation.

O Devi, now hear from me about the characteristics of mantras. Simply by chanting a mantra ten times, one becomes freed from imminent danger.

By chanting a mantra twenty times, the mantra itself will protect the chanter. If one chants a mantra one hundred times, then the reactions to all the sins that he has committed during that day will be destroyed.

By chanting a mantra one hundred times, one is freed from all sinful reactions. By chanting a mantra ten thousand times, one is freed from even very grave sinful reactions.

50 SRI H ARI-BHAKTI-VILASA

By chanting a mantra one hundred thousand times, one will enjoy residence in heaven, and by chanting a mantra ten million times, one becomes eligible to achieve liberation.

There is no doubt that one who, with a purified mind, chants throughout the entire day and night, will one day come face to face with Lord Hari in His form as a cowherd boy.

One may chant only a portion of a mantra, according to his taste.

O big-eyed woman, simply by chanting the bija mantra, one will come to possess great material opulence. Simply by chanting the second word of the mantra one will attain the pleasures of heaven.

By chanting the third word of the mantra, one attains knowledge, by chanting the fourth word of the mantra, one becomes the spiritual master of the entire world, and by chanting the fifth word of the mantra, one becomes eligible for attaining liberation.

Even an ignorant person can chant his mantra according to his own taste. Chanting the first line of a mantra awards one the perfection of knowledge, and chanting the second line of a mantra bestows upon one mystic perfection.

Chanting the third line of a mantra awards one all kinds of happiness, chanting the fourth line bestows upon one the liberation of attaining the same bodily features as Lord Krsna, chanting the fifth line enables one to attain the abode of Lord Visnu, and chanting the sixth line awards one liberation.

After worshiping the spiritual master with love and devotion, after satisfying the brahmanas by giving them delicious food and drink, and

52 SRI HARI-BHAKTI-VILASA after taking permission from the spiritual master, one should begin to chant his mantra at an auspicious moment.

One should bathe early in the morning, offer arghya to the sun-god, and perform dcamana before making a formal vow to chant his mantras according to the prescribed rules and regulations.

As described previously, one should worship his Deity with love and devotion and surrender unto Him in all respects. Thereafter, one should chant his mantras as part of his worship, according to the prescribed rules and regulations.

After completing his chanting of mantras, one should offer arghya and flowers to Lord Krsna. Then, he should offer prayers and obeisances before accepting the Lord's carandmrta.

One should beg pardon from the Supreme Lord by saying ksamasva. Then, one should place the Lord within his lotus-like heart and worship Him with offerings of various articles within the mind.

After taking complete shelter of Lord Krsna and performing the required nydsas, one should begin chanting japa, as prescribed by his particular sampraddya.

O n e should sit down facing east, holding kuia grass in his hand, on a mat made of kuia grass, and chant either one hundred or one thousand mantras on his mala.

It is recommended that one should chant his mantra facing the sun, the spiritual master, the moon, a ghee lamp, water, brdhmanas, or cows.

SRI H A R I - B H A K T I - VILAS A

na nyunarh nddhikarh vdppi japarh kuryydddine dine One should chant every day without fail. One should chant his mantra clearly and one should chant neither too fast nor too slow. After vowing to chant a certain number of rounds, one should not chant less than that.

One should bathe in the morning and then worship the Supreme Lord. After worshiping the Lord, one should sit down and chant japa until noon. Thereafter, one should again bathe, perform the required nyasas, and continue to chant japa.

O brahmana, one should continue to chant until the end of the day and then once again bathe. Thereafter, one should perform his evening duties before worshiping the Supreme Lord once again.

After formally completing the chanting of his mantra, one should have his meal only when the stars appear in the sky. After having his meal, one should take rest, either on a bed or on the bare floor.

O twice-born sage, one should wake up at midnight, wash his hands and feet, and perform acamana. Then, one should remember his object of worship before continuing his japa as an offering to the Supreme Lord.

This procedure is to be followed every day without fail. If one somehow or other misses a day, he will have difficulty in achieving perfection.

Without deviation, one should continuously chant japa from morning until noon.

56 SRIHARI-BHAKTI-VILASA According to one's ability, one should chant a prescribed number of rounds every day. When one finishes his quota of rounds, he should sit down to practice prdndydma.

Every day, one should perform fire sacrifice for one-tenth the time he spends chanting japa. Or, if one doesn't wish to calculate in terms of time, one should perform as many as one hundred thousand fire sacrifices throughout his lifetime.

The process for digging a sacrificial pit has already been described in the section regarding initiation. Therefore, we shall not say more on this subject at present.

To perform a fire sacrifice, one should offer as oblations red lotus flowers that were dipped either in ghee, honey, or gur. In the absence of these, one may oblations of sweet rice mixed with ghee.

If a brdhmana is unable to perform fire sacrifices then he should chant japa four times the number of rounds that he had fixed for himself. A ksatriya should chant six times more rounds and a vaisya should chant eight times more.

If a brdhmana is incapable of performing homa, then he should chant twice the number of rounds, a ksatriya should chant three times more, and a vaisya should chant four times more.

The members of the three higher varnas—brdhmanas, ksatriyas, and vaisyas—are required to chant japa and perform homa a fixed number of times. If one is unable to perform homa, he should, along with his wife, chant japa four times, six times, and eight times more, according to his varna, than the number of fire sacrifices he was supposed to perform.

The dcaryas have recommended that sudra women chant the same number of rounds that their husbands chant, or the number of rounds

58 SRIHARI-BHAKTI-VILASA that the wife of the spiritual master chants. If possible, they should chant the eighteen-syllable mantra twenty thousand times.

The eighteen-syllable mantra should be chanted twenty thousand times. One-tenth that number, or two thousand fire sacrifices should be performed with oblations of red lotus flowers.

Those who are unable to perform any other religious ritual should chant their worshipable mantra twenty thousand times.

According to the statements of great sages, such as Sanat-kumara, one should chant his mantra four hundred thousand times to obtain the maximum benefit.

In the Satya-yuga, it was recommended that one should chant his mantra one hundred thousand times. In the Treta-yuga, it is recommended

that one should chant his mantra two hundred thousand times. In the Dvapara-yuga it is recommended that one should chant his mantra three hundred thousand times, and in Kali-yuga it is recommended that one should chant his mantra four hundred thousand times.

One should chant his mantra as japa four hundred thousand times.

The recommended number of mantras to be chanted as japa increases with each proceeding yuga.

The number of times that a mantra should be chanted as japa, as declared in sdstra, during Satya-yuga, is doubled in Treta-yuga, tripled in Dvapara-yuga, and quadrupled in Kali-yuga.

One who desires immediate benefit should chant his mantra as many as five hundred thousand times as japa, and perform one-tenth that number of fire sacrifices while strictly following the prescribed rules and regulations.

60 SRI H A R I - B H AKTI-V1LASA

Some authorities recommend that to attain perfection in the chanting of the eighteen-syllable mantra, one should chant it as japa twenty thousand times before performing purascarana and five hundred thousand times afterwards.

After completing one's japa, one should hold a grand festival and offer opulent worship to Lord Krsna in a mood of pure devotion. Then, one should satisfy his spiritual master, feed the brdhmanas, and give charity to the blind and other distressed persons.

According to many learned scholars this is the perfect way of performing purascarana and yet, according to some ancient authorities, one should also perform tarpana.

O n e should perform homa one-tenth the number of times that one chants his mantra as japa. Red lotus flowers dipped in honey and ghee should be offered as oblations into the sacrificial fire, or one may offer sesame seeds mixed with ghee and sweet rice. Then, he should offer one- tenth of that number of oblations of water. Thereafter, he should feed the brdhmanas and satisfy the spiritual master in all respects.

Offerings of oblations to the demigods should be one-tenth in number of the fire sacrifices conducted. O n e should sprinkle water on one's head one-tenth the number of times that one offers oblations into the sacrificial fire, and one should feed one-tenth that number of brdhmanas.

One should offer tarpana to Lord with pure water, according to the prescribed rules and regulations. Before performing this ritual, one should bathe in water mixed with rice paddy and then worship the Lord very devotedly.

62 SRI HARI-BHAKTI-VILASA

After mentally surrendering one's self unto his worshipable Lord, one should take a small amount of pure water in his palm and then pour it on his head. This should be done one-tenth the number of times one performs tarpana.

Considering the brahmanas to be as good as the Supreme Lord, one should worship them with offerings of pddya and argya and then give them very palatable food.

One should continue to follow this procedure every day until his prescribed performances are completed. Thereafter, one should offer very grand worship to the Supreme Lord, following which he should satisfy

the brdhmanas with offerings of sandalwood paste, flower garlands, cloth, food, and daksina. He should also please those who are blind, fallen, miserly, and homeless by feeding them.

One should also worship his spiritual master and give him cows, land, gold, cloth, and other commodities in charity. Then, he should happily partake of the prasdda sweet rice in the company of his friends.

According to some scholars, tarpana should be offered one-tenth the number of times he performs japa and not homa, as described earlier. One who desires to know more about purascarana can refer to books such as the Sdradd-tilaka and the pancardtras.

If one in unable to execute any of the five limbs of purascarana, then to complete the ritual, one should chant japa twice as many times as the number of limbs that were not performed.

64 SRI HARI-BHAKTI-VILASA viprdrddhana mdtrena vyangarh sdngawamdpnuydt If one fails to complete a particular limb of purascarana, then to compensate, one should faithfully feed qualified brahmanas who are well- versed in sastra. Simply by following this rule, one's discrepancy will be adequately compensated.

O n e should c h a n t his mantra twice as m a n y times as t h e n u m b e r of u n p e r f o r m e d limbs of t h e ritual. O t h e r w i s e , o n e may offer t h a t m a n y flowers or t h a t m a n y obiesances to t h e S u p r e m e Lord.

O n e who is unable to worship the Supreme Lord by properly following all the rules and regulations of purascarana should simply try to worship his beloved Lord with complete faith and devotion.

Or, one should try his best to execute everything properly while remembering his worshipable Lord. If he cannot perform the worship

externally, he should surrender himself unto the Lord and then worship Him within his mind.

Or, a learned devotee may worship the Deity to the best of his ability. Puja should be offered with actual ingredients, and not simply by chanting mantras.

If one in incapable of following the prescribed procedure, then he should perform the allowed alternatives. However, if a sinful person is capable of following the prescribed procedure and yet does not do so but instead performs the allowed alternatives, he will lose all of his acquired spiritual merit.

There is another method of performing purascarana. During a solar or lunar eclipse, one should fast, remain in a pure state of mind, and

chant his worshipable mantras from the beginning of the eclipse until the end, while standing in the water of a river that flows into the sea up to his waist.

Thereafter, one should return home and perform homa one-tenth the number of times he chants japa. Finally, he should offer a grand worship to the Lord and feed the brahmanas.

Then, to attain perfection in the chanting of his mantra, one should worship his spiritual master with unbounded devotion. By following this process, one achieves the perfection of chanting his mantra and thus pleases the Supreme Lord.

There is still another method of performing purascarana. During a solar or lunar eclipse, one should first ritualistically bathe and then chant his worshipable mantra while carefully controlling his mind from the beginning of the eclipse up until the end. One should perform the other prescribed limbs, such as homa, as previously described.

O n e should always be eager to satisfy his spiritual master to best of his ability while considering him to be non-different from the Supreme Lord. With utmost devotion, one should follow him like a shadow.

Indeed, the principles of purascarana are based on devotion to the spiritual master. Therefore, one should serve the spiritual master every day with love and devotion. There is no doubt that even if one cannot properly perform the process of purascarana, he can attain perfection simply by serving the spiritual master.

As copper can be transformed into gold by chemical combination, by the association of the spiritual master, an ordinary man can become an associate of Lord Visnu.

gautamlye (In the Gautamlya-tantra it is stated) gavdnugamanarh kdryyarh gogrdsarh gopraddksiriam nityarh tdsu prasanndsu gopdlo'pi prasidati

One should follow the cows, feed them sufficiently, and circumambulate them. If the cows are happy then Lord Gopala is understood to be satisfied.

in the chanting of mantras) uktanca baudhdyanena (Sage Baudhayana has said) siddhasya trini cihndni data bhoktdpyaydcakah siddha mantrasya tantroktah pravarttante'tra siddhayah There are three symptoms of one who has achieved perfection in chanting his mantra. Such a perfected chanter of mantras does not ask anything from anyone, although he may utilize whatever comes of its own accord. He attains all kinds of perfection that are available in this world, such as omniscience, as described in the tantra literature.

O, Narada, one who is very attached to the worship of his mantra will be able to conquer over all kinds of obstacles in the very first year of his chanting.

If one does not become disturbed in his body and mind by any obstacles that present themselves, then after the third year of his chanting, even the rulers of the world who are otherwise very proud will fall at his feet, praying, "O my lord, be merciful to me and describe to me the path of deliverance from material miseries."

O foremost of sages, a perfected person appears most brilliant and powerful, just like a blazing fire. Because of this, even kings are afraid of speaking to him harshly.

One who has attained perfection by chanting his mantra will begin to see wonderful things after the ninth year of his practice. He will simply take pleasure in the self while witnessing many amazing phenomena.

70 SRI HARI-BHAKTI-VILASA One who has attained perfection by chanting his mantra becomes very powerful, as brilliant as the sun, and as pleasingly effulgent as the moon, walks in a distinctive manner like a bird, does not become thin even if he eats very little, does not suffer even if he eats too much, passes very little urine and stool, and conquers sleep.

O sage, a perfected chanter of mantras who is fully absorbed in meditation on the Supreme Lord and who thus normally remains silent does not feel any distress if he does not eat or drink for fifteen days, or even a month.

When all of these wonderful symptoms appear, it should be understood that the sacred mantra has become very pleased with the chanter.

O best of brdhmanas, one who desires to attain complete perfection should not disclose the fact that he has attained these symptoms that are born of the perfection of chanting to anyone other than his spiritual master.

Even though one has attained the perfection of chanting, he should continue to worship Lord Krsna three times a day. As an alternative, he can worship the Lord once a day and chant his mantra one hundred and eight times.

Even after properly following all of the prescribed rules and regulations, if one does not attain perfection, then he should simply continue his chanting so that eventually, he will certainly attain perfection.

Even if one does not attain perfection by chanting his mantra over a long period of time, he should practice the seven methods of achieving perfection that were instructed by Mahadeva.

72 SRI HARI-BHAKTI-VILASA Those who are wise have said that the seven methods for achieving perfection by chanting mantras, such as dravana and dahana are applicable to the chanting of all mantras.

However, the sacred Gopala mantra does not depend upon the execution of any kind of sadhana. It bears fruit as soon as one begins chanting it, just as fire burns one as soon as one touches it.

sanatkumdra kalpe (In the Sanat-kumdra-kalpa it is stated) arccandrthe mune vaksye yantram sri karamuttamam svagrhe va vane vdtha visnorayatane 'thavd sthdnam ekantam asritya sodhayed gomayam bhasa tatra samsthapayet pitharh ksdlitarh succha varind O sage, I shall now describe to you the understanding of yantra, which when worshiped awards wealth to the worshiper. First, one should select a place in his house or in the forest, or a secluded place within the temple of the Supreme Lord. This place should be cleansed with cow dung and pure water. After cleansing, one should construct a platform there.

One should draw on the platform with sandalwood paste a lotus flower having eight petals. Then, within the whorl of that lotus, one should draw two triangles forming a hexagon.

In the middle of the hexagon, an intelligent devotee should write the kamdbija, along with his personal ambition. One should also write kllrh krsndya namah. Then, a learned scholar should surround the kdmabija with the other seventeen syllables of the eighteen-syllable mantra.

One should write the srlblja on the eastern, south-western, and north-eastern sides of the yantra, and he should write the mayabija in the south-eastern, western, and north-eastern sides.

One should write the six-syllable Krsna mantra on the six joints of the yantra. The letters of the Kama-gayatrl mantra should be written all around the petals of the lotus.

74 SRI HARI-BHAKTI-VILASA Using nicely-prepared homemade ink, a learned devotee should write the forty-eight-syllable Kama-mala mantra on the eight petals of the lotus so that each petal has six letters. Outside the lotus, one should write the fifty-one mdtrka varnas.

Outside these mdtrka varnas, one should draw Bhu-mandala. Outside Bhu-mandala, one should write srirh in the four directions, beginning with the east, and outside that, one should write hrlrh in the four corners, beginning with the north-east. Outside srirh, one should also draw a symbol representing a vajra. After preparing the yantra by writing on a gold plate or leaf, one should invoke life into the yanta by chanting the appropriate mantra. Thereafter, he should perform a fire sacrifice by offering one thousand oblations of ghee. Then, he should worship the yantra and chant his mantra ten thousand times as japa. After completing the ritual, one should wear the powerful yantra.

By wearing this yantra, one achieves all the opulence of the three worlds and is worshiped by the demigods. The wives of the demigods and Nagas become attracted to one who wears this yantra. Yaksas, Raksasas, ghosts, hobgoblins, wild animals, and snakes run away to a great distance from one who wears this yantra.

Miscreants run away in fear when they see someone wearing this king of yantras. Everyone becomes happy by the influence of this yantra and so, what more can I say?

This yantra attracts all kinds of women, keeps the rulers of men under control, awards mystic perfection to great yogis, delivers one from the ocean of material existence, awards on material enjoyment and liberation and ultimately enables one to return to the transcendental abode of the Lord, Vaikuntha. This has been confirmed by Brahma himself.