Avalon Arthur Sir John Woodroffe Mahanirvana Tantra v2

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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
MANTRA 67
Mahanirvana Tantra (Tantra of the Great Liberation)
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
Supplication to the Guru 68
Mahanirvana Tantra (Tantra of the Great Liberation)
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 [ Pobierz całość w formacie PDF ]

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