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(35). O Devi! the presiding Devata of the Mantra is the omnipresent, eternal, inscrutable, formless,
passionless, and ineffable Brahman (36). When introduced by the Vija of Sarasvati, Maya, or Kamala, instead
of the Mantra Om, it bestows various kinds of learning, siddhi, and prosperity in every quarter (37). The
Mantra may be varied either by the prefixing or omitting of Om, or by the placing of it before each word or
every two words of the Mantra (38). Sadashiva is the Rishi of this Mantra. The verse is called Anushtup, and
its presiding Devata is the Supreme Brahman, Who is without attributeand Who abides in all things. It avails
for the attainment of Dharmma, Artha, Kama, and Moksha.
Now listen, dear One, whilst I speak to You of Anga-nyasa and Kara-nyasa (39-40). O great and adorable
Devi! the syllable Om, the words Sat, Chit, Ekam, Brahma, should be pronounced over the thumb, the
threatening finger, the middle, nameless, and little fingers respectively, followed in each case by the words
Namah, Svaha, Vashat, Hung, and Vaushat; and Ong Sachchidekam Brahma should be said over the palm
and back of the hand, followed by the Mantra Phat (41, 42).
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 Mahanirvana Tantra (Tantra of the Great Liberation)
The worshipper disciple should in the like manner, with his mind well under control, perform Anga-nyasa in
accordance with the rules thereof, commencing with the heart and ending with the hands (43).
After this, whilst reciting the Mantra Om or the Mula-mantra, Pranayama should be performed thus: He
should close the left nostril with the middle of the fourth finger, and then inhale through the right nostril,
meanwhile making japa of the Pranava or the Mula-mantra eight times. Then, closing the right nostril with
the thumb and shutting also the mouth, make japa of the Mantra thirty-two times. After that gently exhale the
breath through the right nostril, doing japa of the Mantra the while sixteen times.
In the same way perform these three acts with the left nostril, and then repeat the same process with the right
nostril. O adored of the Devas! I have now told Thee of the method of Pranayama to be observed in the use of
the Brahma-Mantra (44-48). The Sadhaka should then make meditation which accomplishes his desire (49).
DHYANA
In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and
difference, Knowable by Hari, Hara, and Vidhi, whom Yogis approach in meditation, He Who destroys the
fear of birth and death, Who is Existence, Intelligence, the Root of all the three worlds (50)
Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union with
Brahman, worship with offerings of his mind (51). For perfume let him offer to the Supreme Soul the essence
of the Earth, for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and
for food the essence of the Waters of the world (52). After mentally repeating the great mantra and offering
the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship
Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the
Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having
purified them with the following (54-55):
MANTRA
The vessel in which these offerings are placed is Brahman, and so, too, is the gheeoffered therein. Brahman is
both the sacrificial Fire and he who makes the sacrifice, and to Brahman he will attain whose mind is fixed on
the Brahman by the performance of the rites which lead to Brahman (56). Then, opening the eyes, and
inwardly and with all his power making japa with the Mula-mantra, the worshipper should offer the japa to
Brahman and then recite the hymn that follows and the Kavacha-mantra (57). Hear, O Maheshvari! the hymn
to Brahman, the Supreme Spirit, by the hearing whereof the disciple becomes one with the Brahman (58).
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.
DHYANA 64
 Mahanirvana Tantra (Tantra of the Great Liberation)
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,
MANTRA 65
 Mahanirvana Tantra (Tantra of the Great Liberation)
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 Dharmma, Artha, Kama, and Moksha (69). [ Pobierz całość w formacie PDF ]