History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.224

v7.c92.224

The Jayākhya-saṁhitā (19th patala, verses 13-33) says that, for three years after the sādhaka begins puraścaraṇa of the mantra chosen, various obstacles and disturbances present themselves but if his mind and action are not affected by them, then from the 4th year he comes to be served by disciples that surrender everything to him, that after seven years even proud kings approach him for favour, after the 9th year he notices many wondrous things such as joy, sound dreams, sweet music and fragrance,¹⁸⁰⁹ hears loud vedic recitation, he eats and sleeps little (yet does not become lean), that these are signs of his having reached perfection in the mantra. The same work provides that such signs he should not divulge to any one but his own guru and if he divulges those happy signs to others siddhis run away from him (19. 34-37). The same Saṁhitā (15. 186-188) provides that the syllables svāhā, svadhā, phaṭ, huṁ and namaḥ are to be respectively employed in homa, in rites for *manes*, destructive activities, creating hatred among friends and for securing *mokṣa*. All tāntrik works emphasize that mantra must be received from a qualified guru and the *sādhanā* of the mantra must be done under the guidance of the guru till the disciple himself becomes a *siddha*. As shown above it was believed that mantras would confer the highest spiritual and supernormal powers, would bring to the sādhaka, all desired objects and mokṣa. The Kulārṇava states¹⁸¹⁰ 'It is declared in the doctrine taught by Śiva that without dīkṣā there would be no mokṣa, that dīkṣā cannot be had without an ācārya (guru) and that mantras would yield no fruit unless a guru instructs (a disciple) about them'.