Padma Purana Part VI.126

1-5) At the time of a Nyäsa or worship, one should resort to Viñëu’s mantra. The highest position is not had by means of a mantra which is not sacred to Viñëu. If the mantra is not imparted by a non-Vaiñëava, then one should again receive it from a follower of Viñëu. Even if a man has studied a thousand branches of the Holy Texts, even if he was initiated into all kinds of sacrifices, even if he is born into a good family, he should not be a preceptor if he is not a follower of Viñëu. That follower of Viñëu who properly imparts the two sacred names, should be known as the Preceptor, tearing off the bond of the mundane existence. A brahmana should, after resorting to a preceptor, live with him for a year. The preceptor, knowing his behaviour, should impart him the mantra.

6-9) Having first done the sacraments as putting sectarian marks on it, he should then utter the mantra and giving a name to him. Then he should teach his disciple of a pure heart, the putting of the sectarian marks. The marks should be vertical and the name accepted by the Vaiñnava sect is pronounced. The preceptor should teach nyasa and the eight-syllable mantra sacred to Viñëu.

10-12) Therefore, for them, nyasa is said to be superior. A brähmaëa highly devoted to nyasa is said to be the best. There is no greater mantra than a nyasa. I am telling you the truth. Nyäsa and the couple of mantras are synonym for devotion. Learn it from me. After having instructions in the two, he should practice all rites.

13-16) Therefore, the best brähmaëa having studies the two, should study the eight-syllable mantra properly. The mantra is said to be eight-syllables due to the inclusion of the syllable, Oà. The wise say that that is a sacred formula which naturally has Om at the beginning. Except at the beginning of all mantras, Om is not naturally there. One should use before all mantras. O you of auspicious face, the sacred syllable Oà, is Brahman. It is the chief of all mantras. One should use it at the commencement of all mantras.

17-21) At the root-mantra, Om is naturally settles. The first syllable is Om, having one letter. Then is the word, Namaù having two letters. Then in proper order are the five letters Näräyäëaya. Thus the mantra, accomplishing all objects, should be known to be eight-syllables. It removes all sorrows; it is glorious; it contains all mantras; it is auspicious. Its seer is Näräyäëaya, and he himself, the Lord of Çri, is its deity. Its metre is the divine Gäyatré and origin is Oà. The power of the mantra is Goddess Sri who is never failing. The first foot is said to be the letter Oà; the second to be Nama¤ and the third to be Näräyäëaya. Thus, the three feet are told.

22-26) The letters, a, u and m form the syllable Oà, which is Brahman’s word, and is the nature of the three Vedas. Viñëu is expressed by the letter a, Çri by the letter u; the letter m is the servant of these two, and is said to be the twenty-fifth letter. It is said by the wise that the letter a expresses Viñëu’s form. The sages says that u expresses the form of the Goddess Çri. The letter m expresses the soul, the puruña, the twenty-fifth principle of the Säàkhyas. The elements are expressed by the class of letters beginning with ka; and the senses are denoted by the class of letters beginning with ca. The class of letters beginning with öa and that beginning with ta denote knowledge, so also the letter dha indicate the same. The mind is expressed by the letter pa only; and ego by the letter pha.

27-30) Mahat (Intellect), Prakåti (Primordial Matter; the principles enunciated in the Säàkhya System) are respectively expressed by the letters ba and bha. The soul is said to be the letter ma and is said to be the twenty-fifth principle. It is different from the body, the senses, the mind, the vital breath; and has no other means. He is the remnant of the Lord, is denoted by ma and is sentient. Some say that ma indicates just the emphasis. According to them the principle of Çri is expressed by the letter ma only. Aa the Sun’s lustre does not go away from him, so also Lakñmé does not go away from him. Viñëu, the ocean auspicious qualities, is expressed by the letter ä.

31-36) The lord of Çri is the remnant of all souls, is the source of the world and the highest person. He is the author and the sustainer of the world, the lord, and people’s kin. Lakñmé always controls the worlds, does not go away from Viñëu. She is the mother of the entire world and Viñëu’s charming wife. Here in the mantra, the u expresses Çri, who is the support of the world. The wise say the letter ma expresses the soul, the servant of Viñëu and Lakñmé. He is the support of knowledge, has knowledge as his quality, is sentient, and is beyond Prakåti. He is not insentient; he is without any modification; is uniform in nature and has no other form than his own form. He is subtle, eternal, pervading, of the nature of intellect and joy, is of the nature of ego, immutable, the soul, of different forms and eternal. He cannot be burnt, cannot be cut off, cannot be made wet, cannot be dried and is indestructible; he is thus endowed with such qualities and is an effect of the highest soul.

37-42) The letter ma expresses the individual soul, always dependent. He is the servant of Viñëu only and if none else. Thus is determined his servitude to be mediocre. O sinless one, the meaning of Oà should be known like this. I have explained it to you. O auspicious one, the exposition of Oà is done by means of the remnant of the meaning, the mantra. In this world, he who is the servant of another, does not get freedom. Therefore, with the help of the mind, one should turn away Mahat and Ahaàkära (i.e., Intellect and Ego). That act which is done by the knowledge of one’s means, is also prohibited. The letter ma stands for ego, and the letter na prohibits it. Therefore, with his mind only, he gets the freedom from the ego. Every accomplishment is due to the mind. Otherwise he would perish. Whatever is with the mind is said to be the ego.

43-46) One having egoism has absolutely no happiness. He whose mind is deluded by egotism sinks in the blinding darkness. Therefore, his freedom through mind is not prohibited. He is dependent upon the lord and lives under his influence. Therefore, the sentient is not the author of the means. The mobile and the immobile exist due to the will of the highest lord. Therefore, he would completely give up the application of his own power. Due to the lord’s power, there is nothing that is not obtained by him.

47-53) Having placed the responsibility on that lord of Lakñmé, he should do acts sacred to him only. The highest soul, Viñëu, is the master. I always belong to him. His mind should be employed according to the desire of that Lord only. Thus it is noble when egotism and sense of mine-ness are abandoned by the mind. In the mundane existence the sense of mine-ness is the root of the bondage due to the deeds. Therefore, a wise man should avoid Mahat (Intellect) and Ahaàkära (ego) with the help of the mind. O you auspicious Girijä, I shall explain to you the word Näräyaëa. Närä is the assemblage of the souls. This Puruña (Näräyäëa) is their refuge. An they are his abode; therefore he is said to be Näräyaëa. The entire world- the sentient and insentient objects- is heard, is seen. He who always remains after pervading it, is said to be Näräyaëa. The groups of all men are said to be Närä. He is their refuge and support. Therefore, he is said to be Näräyaëa. The wise know the principles produced from Nara, i.e., the Supreme Spirit as Närä.

54-59) They are alone his abode. Therefore, he is called Näräyaëa, by whom the world, after devouring it even at the end of the kalpa, is supported, and by whom it is again created. Therefore, he is said to be Näräyaëa. The entire world consisting of the mobile and immobile is called Närä. To it, he is connected; therefore, he is said to be Näräyaëa. The Närä-- the host of men—is his abode or refuge. Therefore, he is always called Näräyaëa by the sages; from him springs the worlds, as the massive foam in the ocean. Since they again merge into him, therefore, he is said to be Näräyaëa. He resides at the eternal position, is eternal and is always free and alone enjoys; he is the lord of the entire world. Therefore, he is called Näräyaëa. Näräyaëa is the highest Brahman. Näräyaëa is the highest principle.

60-64) Näräyaëa has remained after pervading whatever is seen or heard within and without this world. Hari, Näräyaëa, Acyuta is the Supreme soul with the sins destroyed. He resides within all beings. He is divine, always (all) alone, and is eternal. He is the seer and is what is to be seen. He is the listener and is what is listened to also. He is the one that touches and is also what is touched. He meditates and is what is meditated upon. He is the speaker and what is spoken. He is the knower and what is known. He is the sentient and insentient world. All that is said to be Hari, the Lord of Çri, Näräyaëa. He, the Supreme Being, has a thousand heads, a thousand eyes, a thousand feet. Having pervaded all the worlds he stands above them by the measure of ten fingers.

65-69) All that was and will be is Näräyaëa Hari. And he is the Lord of immortality and the Viräö; the Supreme Being grows beyond by the means of food. He alone is the Supreme Being, Viñëu, Väsudeva, Acyuta, Hari, Hiraëmaya, and the Lord; he is immortal, eternal, auspicious (Çiva). He is the master of the entire world, is the Lord of all people and the Master. He is Hiraëyagarbha, the Sun, is Ananta ( the endless) and the great God. The word Bhagavat, so also the word Puruña and the word Nirupädhi stand for Väsudeva, the soul of all. The God, the Lord Viñëu, the highest soul, the friend of the world, the only ruler of the movable and the immovable is the greatest refuge of the ascetics.

70-73) That one who is naturally merged into the sound uttered at the beginning of the Veda and who is settled in the Vedänta (i.e., the Upaniñads), who is the greatest, is the great God. That one, viz. Viñëu, who is indicated by the letter a, the one who is Näräyaëa Hari, is the eternal Supreme Being, the highest soul, the great Lord. Sages use the word Éçvara (i.e., the Lord) also for him in whom wonderful glory exists. Unconditional lordship exists in Viñëu. the ancient words of Veda have described as the Soul, the Lord. Therefore, in Väsudeva the great Lordship exists.

74-88) Due to his splendour, he is Tripäd (literally, having three feet). He is the Lord of sport. He, the Soul of all, has two kinds of grandeurs and glory. He who is lord of Çri, Bhü and Nélä is called the Lord. Therefore, mastery over all exists in Väsudeva. He is the Lord of sacrifice, the performer of sacrifice, the Lord, the enjoyer of sacrifice, the Puruña (i.e., the Deity) of sacrifice. He alone is the highest lord. He is the lord of sacrifice. He is the enjoyer of the oblations made to gods and all offerings to the dead ancestors. He is immutable. He, Hari, is the lord here. All goblins and demons go away from his vicinity. He, Viñëu, who became Viräö and Hari, is himself the highest lord, who pleases the three worlds. With him as the complete oblation gods performed a sacrifice. Those who have a double row of teeth are born from that sacrifice. From that sacrifice with all the oblations sprang åks, sämans. From it sprang horses, cows, men, etc. The entire world consisting of the mobile and the immobile sprang from the body of the Supreme Being consisting of everything. The castes were his face, arms, thighs and feet in due order. From his feet the earth came up and Heaven from his head. From his mind the Moon was produced, and the Sun from his eye. Fire with a thousand eyes sprang from his mouth, and the ever moving Wind, from his breath. From his navel, came up Brahmä, the Sky, the movable and the immovable. Since the entire world came up from the eternal Viñëu, therefore, Viñëu full of all, is called Näräyaëa. Hari, having thus created the world again devours it, as a spider does the web produced from its saliva. Since, having curbed Brahmä, Indra, Rudra, Yama and Varuëa, he subdues them, therefore, he is called Hari. This ancient Supreme Being having put the world in his belly, sleeps in the coating of his Mäyä, which has become an ocean. In the beginning here, this Viñëu, Näräyaëa, Acyuta was alone.

89-93) Brahmä, Rudra, Gods, great Sages, this Heaven, this Earth, the Moon, the Sun, the Stars, the World, the Cosmic Egg covered by Mahat were not there. O auspicious one, since the entire world was held by that Hari in his belly and was again created at the time of creation, therefore, he is said to be Näräyaëa. O Pärvatī, service to Him is described in the formula by the dative case. This entire world, beginning with Brahmä, is his slave. Knowing the meaning to be like this, one should then use the formula. O you of an excellent face, without knowing the meaning of the formula, one will not get success, so also enjoyment, devotion and salvation.