अवैष्णवोपदिष्टंचेत्पूर्वमंत्रवरंद्वयम् । पुनश्च विधिना सम्यक्वैष्णवाद्ग्राहयेद्गुरोः
If previously a mantra was received from a non-Vaiṣṇava, then one should properly receive the two principal mantras again from a Vaiṣṇava guru, according to the prescribed method.
सहस्रशाखाध्यायी वा सर्वयज्ञेषु दीक्षितः । कुले महति जातोऽपि न गुरुः स्यादवैष्णवः
Even if someone has studied a thousand branches of the Veda, is initiated in all sacrifices, or is born in a great family, a non-Vaiṣṇava is not to be considered a guru.
यस्तु मंत्रद्वयं सम्यगध्यापयति वैष्णवः । स आचार्यस्तु विज्ञेयो भवबंधविदारकः
But the Vaiṣṇava who properly teaches the two mantras is to be known as the ācārya, the one who cuts the bonds of worldly existence.
आचार्यं संश्रयित्वाथ वत्सरं सेवयेद्दिवजः । तस्य वृत्तिं परिज्ञात्वा मंत्रमध्यापयेद्गुरुः
Having taken refuge in the ācārya, the twice-born should serve him for a year; after understanding his conduct, the guru should teach him the mantra.
कृत्वा तापादिसंस्कारान्पश्चान्मंत्रमुदीरयेत् । तापं पुंड्रं तथा नाम कृत्वा वै विधिना गुरुः
After performing the purificatory rites such as tāpa, the guru should then pronounce the mantra; he should properly perform tāpa, puṇḍra, and naming.
पश्चादध्यापयेन्मंत्रं शिष्यं निर्मलचेतसम् । चक्रेण विधिना तप्तं ताप इत्यभिधीयते
Afterwards, the guru should teach the mantra to the disciple whose mind is pure; the branding with the disc, performed according to rule, is called tāpa.
पुंड्रमूर्द्ध्वं तथा प्रोक्तं नाम वैष्णवमुच्यते । ततो मंत्रं विधानेन शिष्यमध्यापयेद्गुरुः
The upright mark is called puṇḍra, and the Vaiṣṇava name is so designated; then, according to the proper method, the guru should teach the mantra to the disciple.
न्यासमष्टाक्षरं मंत्रमन्यं वा वैष्णवं मनुम् । न्यासमेवात्र परमं वैष्णवानां शुभानने
The eight-syllabled nyāsa mantra or another Vaiṣṇava mantra should be imparted; among Vaiṣṇavas, nyāsa is considered supreme, O auspicious one.
तस्मात्तु न्यासमेवैषामतिरिक्तमिहोच्यते । न्यासविद्यापरो यस्तु ब्राह्मणः श्रेष्ठ उच्यते
Therefore, here only the rite of nyāsa is declared as superior for them; the Brāhmaṇa who is devoted to the knowledge of nyāsa is said to be the best.
न्यासात्परतरं नास्ति मन्त्रं सत्यं ब्रवीमि ते । न्यासं द्वयं प्रपत्तिः स्यात्पर्यायेण निबोध मे
There is no mantra higher than nyāsa; I speak the truth to you. Understand from me that nyāsa is twofold, and surrender is its alternate form.
द्वयोपदेशपूर्वं तु सर्वकर्मसमाचरेत् । द्वयाधिकारी न भवेत्सर्वकर्मसु नार्हति
One should perform all actions only after receiving instruction in both; one who is not qualified in both is not fit for all actions.
तस्माद्वयमधीत्येव पश्चान्मंत्रमनुत्तमम् । श्रीमदष्टाक्षरं सम्यगभ्यसेद्दिवजसत्तमः
Therefore, having studied both, afterwards the best among the twice-born should properly practice the supreme mantra, the glorious eight-syllabled one.
मंत्रमष्टाक्षरं प्रोक्तं प्रणवस्यैव संग्रहात् । नैसर्गप्रणवाद्यन्तु मंत्रमित्युच्यतेबुधैः
The eight-syllabled mantra is said to be composed from the praṇava; the mantra is called such by the wise, beginning with the natural praṇava.
नान्यत्र सर्वमंत्रेषु प्रणवस्वस्वभावतः । पूर्वं तु सर्वमंत्राणां योजयेत्प्रणवं शुभम्
In all mantras, the praṇava is inherently present; but first, one should join the auspicious praṇava to all mantras.
ॐकारः प्रणवं ब्रह्म सर्वमंत्रेषु नायकः । आदौ सर्वत्र युंजीत मंत्राणां तु शुभानने
The syllable Oṃ is the praṇava, Brahman, and the leader among all mantras; at the beginning, O beautiful-faced one, one should apply it to all auspicious mantras.
स्वभावात्प्रणवन्तस्मिन्मूलमंत्रे प्रतिष्ठितम् । ओमित्येकाक्षरं पूर्वं द्व्यक्षरं नम इत्यथ
By its nature, the praṇava is established in that root mantra; first is the single syllable 'om', then the two syllables 'namaḥ'.
ततो नारायणायेति पंचार्णानि यथाक्रमम् । एवमष्टाक्षरो मंत्रो ज्ञेयः सर्वार्थसाधकः
Then, 'nārāyaṇāya'—these five syllables in order; thus, the eight-syllabled mantra is to be known as accomplishing all aims.
सर्वदुःखहरः श्रीमान्सर्वमंत्रात्मकः शुभः । ऋषिर्नारायणस्तस्य देवता श्रीश एव च
It removes all suffering, is glorious, the essence of all mantras, and auspicious; Nārāyaṇa is its seer, and the Lord of Śrī is its deity.
छंदस्तु देवी गायत्री प्रणवो बीजमुच्यते । नित्यानपायिनी देवी शक्तिः श्रीरुच्यते मनोः
The meter is the goddess Gāyatrī, the praṇava is called its seed; the ever-inseparable goddess is said to be its power, and Śrī is its mind.
प्रथमं पदमोङ्कार द्वितीयं नम उच्यते । तृतीयं नारायणायेति पदत्रयमुदाहृतम्
The first word is 'oṃkāra', the second is 'namaḥ', and the third is 'nārāyaṇāya'; thus, the three words are described.
अकारश्चाप्युकारश्च मकारश्च ततः परम् । वेदत्रयात्मकं प्रोक्तं प्रणवं ब्रह्मणः पदम्
The letter 'a', the letter 'u', and then the letter 'm'—thus, the praṇava, the word of Brahman, is said to be the essence of the three Vedas.
अकारेणोच्यते विष्णुः श्रीरुकारेण चोच्यते । मकारस्त्वनयोर्दासः पंचविंशः प्रकीर्तितः
By the letter 'a', Viṣṇu is indicated; by the letter 'u', Śrī is indicated; the letter 'm' is said to be their servant, the twenty-fifth.
वासुदेवस्वरूपं तदकारेणोच्यतै बुधैः । उकारेण श्रियो देव्या रूपं मुनिभिरुच्यते
By the letter 'a', the form of Vāsudeva is declared by the wise; by the letter 'u', the form of the goddess Śrī is declared by the sages.
मकारेणोच्यते जीवः पंचविंशोदितः पुमान् । भूतानि च कवर्गेण चवर्गणेन्द्रियाणि च
By the letter 'm', the living being is indicated, called the twenty-fifth man; the elements by the group 'ka', and the senses by the group 'ca'.
ट वर्गेण तवर्गेण ज्ञानं धादयस्तथा । मनः पकारेणैवोक्तं फकारेण त्वहंकृतिः
By the group 'ṭa' and the group 'ta', knowledge and the hearts are indicated; the mind is said to be by the letter 'pa', and ego by the letter 'pha'.
बकारेण भकारेण महान्प्रकृतिरुच्यते । आत्मा तु स मकारः स्यात्पंचविंशः प्रकीर्तितः
By the letter 'ba' and the letter 'bha', the great principle, prakṛti, is indicated; but the self is that letter 'm', called the twenty-fifth.
देहेंद्रियमनः प्राणादिभ्योन्योऽनन्यसाधनः । भगवच्छेषभूतोऽसौ मकाराख्यः स चेतनः
Distinct from body, senses, mind, and vital airs, without any other means, that entity called 'ma' is conscious and exists as a remainder of the Divine.
अवधारणवाच्येवमुकारः कैश्चिदुच्यते । श्रीतत्वमपि तत्पक्षे वकारेणैव चोच्यते
Thus, some say the syllable 'u' signifies determination; in that view, the essence of Śrī is also expressed by the syllable 'va'.
भास्करस्य प्रभा यद्वत्तस्य नित्यानपायिनी । आकारेणोच्यते विष्णुः कल्याणगुणसागरः
Just as the radiance of the sun is inseparable from it, so Viṣṇu, the ocean of auspicious qualities, is denoted by the syllable 'a'.
श्रीशः सर्वात्मनां शेषो जगद्बीजं परः पुमान् । जगत्कर्त्ता जगद्भर्त्ता ईश्वरो लोकबांधवः
The Lord of Śrī, the universal Self, the supreme seed of the world, the highest Person, creator and sustainer of the universe, ruler, and friend of all beings.