Stotra

Ong! I bow to Thee, the eternal Refuge of all:

I bow to Thee, the pure Intelligence manifested in the universe.

I bow to Thee Who in His essence is One and Who grants liberation.

I bow to Thee, the great, all-pervading attributeless One (59).

Thou art the only Refuge and Object of adoration.

The whole universe is the appearance of Thee Who art its Cause.

Thou alone art Creator, Preserver, Destroyer of the world.

Thou art the sole immutable Supreme, Who art neither this nor that (6o);

Dread of the dreadful, Terror of the terrible.

Refuge of all beings, Purificator of all purificators.

Thou alone rulest the high-placed ones,

Supreme over the supreme, Protector of the Protectors (61).

O Supreme Lord in Whom all things are, yet Unmanifest in all,

Imperceptible by the senses, yet the very truth.

Incomprehensible, Imperishable, All-pervading hidden Essence.

Lord and Light of the Universe! save us from harm (62).

On that One alone we meditate, that One alone we in mind worship,

To that One alone the Witness of the Universe we bow.

Refuge we seek with the One Who is our sole Eternal Support,

The Self-existent Lord, the Vessel of safety in the ocean of being (63).

This is the five-jewelled hymn to the Supreme Soul.

He who pure in mind and body recites this hymn is united with the Brahman (64). It should be said daily in the evening, and particularly on the day of the Moon. The wise man should read and explain it to such of his kinsmen as believe in Brahman (65). I have spoken to You, O Devi! of the five-jewelled hymn, O Graceful One! listen now to the jagan-mangala Mantra of the amulet, by the wearing and reading whereof one becomes a knower of the Brahman (66).

MANTRA

May the Supreme Soul protect the head,

May the Supreme Lord protect the heart,

May the Protector of the world protect the throat,

May the All-pervading, All-seeing Lord protect the face (67),

May the Soul of the Universe protect my hands,

May He Who is Intelligence itself protect the feet,

May the Eternal and Supreme Brahman protect my body in all its parts always (68).

The Rishi of this world-beneficent amulet is Sada-shiva; the verse is anushtup, its presiding Devata is the Supreme Brahman, and the object of its use is the attainment of Dharma, Artha, Kama, and Moksha (69). He who recites this protective Mantra after offering it to its Rishi attains knowledge of Brahman, and is one immediately with the Brahman (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 powers (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 understanding (72). The excellent Sadhaka shall, after reciting the Mantra and the hymn with reverence, salute the Supreme (73).

Salutation

Ong

I bow to the Supreme Brahman.

I bow to the Supreme Soul.

I bow to Him Who is above all qualities.

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 disposition (75). After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food 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 depart.

It 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 food. But the Supreme Spirit should ever be worshipped with a pure heart (78). After purification by the Brahma-Mantra, 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 Shaligrama, but nothing which has been consecrated to the Brahman (80) can be so polluted. 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 impure. (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 Chamdala, 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 sinners 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-sacrifice, 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 Chandala, he attains to union with the Brahman the very moment he partakes of the nectar dedicated to Him (90). Even Brahmans versed in the Vedanta should take food prepared by low-caste men if it be dedicated to the Brahman (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 darkness, where they remain until the Dissolution of things. No liberation is there for such as despise food dedicated to Brahman (94-95). In the sadhana of this great Mantra, even acts without merit become meritorious; in slumber merit is acquired; 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 Brahman (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 obstacle (98). By the sadhana 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 devine, 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"; 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 Dharma.

I will now, O Shambhavi! speak to Thee of the duties relating to Sandhya 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 posture, 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 Gayatri one hundred and eight times. Offering the japa to the Devata, let him make obeisance in the way of which I have spoken (106-108). I have now told thee of the sandhya to be used by him in the sadhana 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 Gayatri, which destroys all sin.

Say "Parameshvara" in the dative singular, then "vidmahe," and, Dear One, after the word "Paratattvaya" say "dhimahi," adding, O Devi! the words, "tanno Brahma prachodayat."

MANTRA

"May we know the Supreme Lord; let us contemplate the Supreme Essence, and may that Brahman direct us."

This is the auspicious Brahma-Gayatri which confers Dharma, Artha, Kama, and Moksha (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-Mantra, 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 rites (113). For Purashcharana, O Beautiful One! japa of the Mantra should be done thirty-two thousand times, for oblations three thousand two hundred times; for the presenting of or offering water to the Devata, three hundred and twenty times; for purification before worship thirty-two times; and Rrahmanas should be feasted four times(114-115). In Purashcharana 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 sadhana with this supreme Mantra (117). Without trouble or pain, without hymn, amulet, nyasa, mudra, or setu, without the worship of Ganesha as the Thief, yet surely and shortly the most Supreme Brahman is met face to face (118-119).

In the sadhana of this great Mantra no other Sangkalpa 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 Age devoid of tapas 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 Age (123). For these, O Beloved! are short-lived, without enterprise, their life dependent on food, covetous, eager to gain wealth, so unsettled in their intellect that it is without rest, even in its attempts at yoga. 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 morning should be done in the morning, Sandhya thrice daily and worship at midday, but, O Auspicious One! in the worship of Brahman 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:

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 fame (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 disciple, kindly call the latter to him, and give to the good disciple the great Mantra (132). Let the wise one 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-nyasa, will then place his hand on his disciple's head, and for the siddhi of the latter make japa 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! 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 Sangkalpa 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 Brahman: Conquer thy passions: May thou be truthful, and have strength and health (138).

Let the excellent disciple on rising make an offering 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 Being. What need, then, O Deveshi! for such an one to practise various kinds of sadhana? 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 Power, of Shiva, of the Sun, of Vishnu, Ganesha, Brahmanas versed in the Vedas 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). Brahma was the First to receive the Mantra from Me, and He taught it to the Brahmarshis, who taught it to the Devas. From these the Devarshis learnt it. The Sages learnt it of these last, and royal Rishis 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 grandsons (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 Brahman, 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 passions, and lower castes become equal to Brihmanas: therefore let all worship those initiate in the Brahma-Mantra, and thus possessed of Divine knowledge (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."