Some words from me about
Pramans: they are wonderful and magnificent and if I were asked about my beloved Pramans, they are the following:
Pramans: they are wonderful and magnificent and if I were asked about my beloved Pramans, they are the following:
किं तत्र बहुभिर्मन्त्रैः and
एकोऽष्टाक्षर एवायमलमात्मविशुद्धये and
सर्वत्राष्टाक्षरो मन्त्रः मूर्तिमन्त्रो यथा भवेत् । and
यथा सर्वेषु देवेषु नास्ति नारायणात् परः । (this is very Euphonic Pramana from "Shree NaraSimha-Purana").
Now the Ashtakshara Pramans in Sanskrit (everything is being cited from http://www.sadagopan.org/index.php/categories/doc_details/898-sh086-sarasaram-v1)
सर्वमष्टाक्षरान्तस्स्थं यच्चान्यदपि वाङ्मयम् । ।
trayo vedAH ShaDa~NgAni ChandAMsi vividhAH svarAH |
sarvamaShTAkSharAntassthaM yachchAnyadapi vA~Nmayam | |
"Shree Naradiyam", 1.9: "Three vEdas and their six auxiliaries, Chandas, svaras, and other holy mantras are all contained within the ashTAkshara mantram".
The Thirumanthiram stands as a means for all the fruits including wealth, heaven and liberation, according to the following scriptural statement:
ऐहलौकिकमैश्वर्यं स्वर्गाद्यं पारलौकिकम् ।
कैवल्यं भगवन्तं च मन्त्रोऽयं साधयिष्यति । ।
aihalaukikamaishvaryaM svargAdyaM pAralaukikam |
kaivalyaM bhagavantaM cha mantro.ayaM sAdhayiShyati | |
“Shree Naradiya-Kalpam”: "This mantram helps to attain wealth in this world, heaven; or kaivalyam; or mOksham for enjoying the total bliss of the Lord."
The Mantram also helps one to adopt karma-yOga etc. through the performance of japa and the knowledge of its significance, as stated in this scriptural statement:
ऋचो यजूंषि सामानि तथैवाथर्वणानि च ।
सकृदष्टाक्षरं जप्त्वा स तस्य फलमश्नुते । ।
RRicho yajUMShi sAmAni tathaivAtharvaNAni cha |
sakRRidaShTAkSharaM japtvA sa tasya phalamashnute | |
“Shree Naradiyam”, 1.10: "Even if one does the japa of the ashTAkshara mantram onlyonce, he obtains the fruit of reciting all the four Vedas,namely, Rg, Yajur, sAma and atharva".
न स्वरः प्रणवोऽङ्गानि नाप्यन्यविधयस्तथा ।
स्त्रीणां तु शूद्रजातीनां मन्त्रमात्रोक्तिरिष्यते । ।
na svaraH praNavo.a~NgAni nApyanyavidhayastathA |
strINAM tu shUdrajAtInAM mantramAtroktiriShyate | |
“Shree Naradiyam”, 1.103: "Women as well as those belonging tothe fourth caste can just utter the mantram alone to get the benefit, though they are not supposed to use svaram, praNavam or do anganyAsam".
वैदिकं तान्त्रिकं चैव तथा वैदिकतान्त्रिकम् ।
त्रिविधं कर्म संप्रोक्तं पञ्चरात्रामृतार्णवे
वैदिकं ब्राह्मणानां तु राज्ञां वैदिकतान्त्रिकम् ।
तान्त्रिकं वैश्यशूद्राणां सर्वेषां तान्त्रिकं तु वा । ।
vaidikaM tAntrikaM chaiva tathA vaidikatAntrikam |
trividhaM karma saMproktaM pa~ncharAtrAmRRitArNave
vaidikaM brAhmaNAnAM tu rAj~nAM vaidikatAntrikam |
tAntrikaM vaishyashUdrANAM sarveShAM tAntrikaM tu vA | |
“Shree Sanat-Kumara Samhita”, 4.68-69: "In the PaancarAtra Agamam, karma is defined as of three types: vaidikam, tAntrikam and vaidika-tAntrikam. Vaidikam is meant for brAhmins; vaidikatAntrikam for kings; and tAntrikam for vaiSyas and sUdras. But, tAntrikam is for all".
चेतनाचेतनं सर्वं विष्णोर्यद्व्यतिरिच्यते ।
नारं तदयनं चेदं यस्य नारायणस्तु सः । ।
chetanAchetanaM sarvaM viShNoryadvyatirichyate |
nAraM tadayanaM chedaM yasya nArAyaNastu saH | |
"All sentient beings and non-sentient objects, which are different from VishNu, are called as nAram. The indweller in them is nArAyaNan". (the Source is not known)
किं तत्र बहुभिर्मन्त्रैः किं तत्र बहुभिर्व्रतैः
नमो नारायणायेति मन्त्रः सर्वार्थसाधकः । ।
kiM tatra bahubhirmantraiH kiM tatra bahubhirvrataiH
namo nArAyaNAyeti mantraH sarvArthasAdhakaH | |
“Shree Naradiyam”, 1.60: "Where is the need for so manymantras and rites? The mantram, 'namO nArAyaNaya' is alone capable of getting all the desired fruits".
एकोऽष्टाक्षर एवायमलमात्मविशुद्धये ।
क्षुद्रमन्त्रजपस्त्वन्यः केवलं कालयापनम् । ।
eko.aShTAkShara evAyamalamAtmavishuddhaye |
kShudramantrajapastvanyaH kevalaM kAlayApanam | |
“Shree Naradiyam”, 1.17: "The ashTAkshara mantram is alone suffice to purify the soul. Performing other minor japasis a waste of time".
This mantram is common for all the mUrtis (forms) of the Lord, without any need for a separate mantrafor every form of the Lord, as stated in this SlOkam:
सर्वत्राष्टाक्षरो मन्त्रः मूर्तिमन्त्रो यथा भवेत् ।
sarvatrAShTAkSharo mantraH mUrtimantro yathA bhavet |
"The ashTAkshara mantram is common for all the Forms of the Lord" (the Source is not known)
यथा सर्वेषु देवेषु नास्ति नारायणात् परः ।
तथा सर्वेषु मन्त्रेषु न मन्त्रोऽष्टाक्षरात् परः । ।
yathA sarveShu deveShu nAsti nArAyaNAt paraH |
tathA sarveShu mantreShu na mantro.aShTAkSharAt paraH | |
"Shree NaraSimha-Purana", 18.32: "As there is no superior to nArAyaNa among all the gods, there is no superior to the ashTAkshara, among all the mantras".
CITED FROM
