Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c10.s1.150
Early History of the Vaiṣṇava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c10.s1.150
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c10.s1.150.1
The Puraścaraṇa, which is described as unavoidable for the complete attainment of the Mantra (Mantra-siddhi), is a preparatory procedure which consists of five heads of pious acts¹ daily performed, namely, worship of the deity at the three junctures of the day (Traikālikī Pūjā), repetition of the Mantra (Japa), offer of libations (Tarpaṇa), sacrifice with oblations (Homa) and feeding of Brahmans (Brāhmaṇa-bhojana). It is necessary, in the first place, to select a spot suitable and solitary for the purpose of undisturbed and intensive performance. A long list of such places is given: temple, cave, mountain-top, cow-pen, river-bank, Tulasī-grove, one's own house, Agni-śālā, lonely garden, confluence of rivers, the proximity of one's spiritual preceptor, seaside, the foot of an Aśvattha or Āmalakī tree, or any holy place which leads to purity and concentration of the mind; but the selection should be made with an eye to the best possible result. Directions are given regarding preparation of the place, the orbit of which should be imagined to extend to two or four miles. Eight pegs, measuring twelve fingers' breadth, made of the wood of some sappy tree (Kṣīra-vṛkṣa, a common name for four trees, Nyagrodha, Udumbara, Aśvattha and Madhuka), are to be consecrated with the Astra-mantra (phaṭ) ten times, and fixed on the ground respectively towards the eight quarters by an invocation of the eight Dik-pālas.
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A Tāntric circle, in the form of a tortoise (Kūrma-cakra), which is described in detail, is to be drawn; and the worshipper, sitting on the figure which represents the head of the tortoise, should practise repetition of his Mantra (Japa). During Puraścaraṇa, light food should be taken, and forbidden food (especially such as cause excitement of the senses) avoided; all luxury, such as music, unguent or garland of flowers, as well as association with women, should be strictly discarded. Certain rules of conduct should be observed, such as daily bathing and worship, sleeping on a mat of Kuśa grass, restraint of body, mind, speech and act, putting on clean clothes and associating with pious people. In accordance with the result desired (such as success, knowledge, removal of misery or disease), the seat or Āsana should consist of the skin of a tiger or deer, cotton, cane, silk or wool. The rosary for counting muttered prayers or spells requires elaborate directions with regard to its material, construction, length, number of constituent beads, and suitability for different kinds of worshippers, as well as its consecration (Saṃskāra), method and number of counting for different purposes, rules to be observed and things to be avoided at the time of counting, atonement for deficiencies, and the merit and efficacy of the act. These details need not be summarised here, but certain broad features may be indicated.
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The beads may be made of conchshell, gold, silver, seed of lotus or night-lily, jewels, pearls, Rudrākṣa (berry of Elaeocarpus Ganitrus), Kuśa grass, seed of Putramjiva (Putramjiva Roxburghii), Āmalaki (Emblic Myrobalan) or wood of Tulasi; and the number may be 108, 50 or 25. The result is said to differ according to the material or number of beads; and for persons of different castes or of different motives, the different kinds are prescribed. The best and most efficacious for a Vaiṣṇava is the rosary of Tulasi wood. The muttered prayer with the rosary may be loud (Vācika), whispered (Upāṃśu) or mental (Mānasa), the last mode being the best. There are directions also regarding the number of Japas and the fingers to be employed in different modes. The rosary should be hidden from sight at the time of Japa by a piece of cloth or by the upper garment; and the Japa should be performed in solitude with a contented, covered and clean body and a continent, undisturbed and undivided mind. If any breach of rules occurs, atonement is available by sipping water (Ācamana), bathing, repetition of the Viṣṇu-mantra, Yogic breathing exercises (Prāṇāyāma) or Tāntric Nyāsas. If the Mūla-mantra is muttered with different Tāntric spells (Bija), different results are obtained. Thus, if the Kāma-bija (klim) is prefixed, the whole world comes under control; with Māyā-bija (hrim), the eight superhuman powers (Aṣṭaiśvarya) are attained; and so forth.
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But all Japa eventually should be conducted in accordance with the particular usage of one's own Sampradāya.