Purascharan - Anybody ever tried it?

Chapter 17 of Haribhaktivilasa is about purascharan. The chapter begins

vinA yena na siddhaH syAn mantro varSa-zatair api |
kRtena yena labhate sAdhako vAJchitaM phalam ||4||
purazcaraNa-sampanno mantro hi phala-dAyakaH |
ataH puraskriyAM kuryAn mantravit siddhi-kAGkSayA ||5||
kiM homaiH kiM japaiz caiva kiM mantrAyAsa-vistaraiH |
rahasyAnAM hi mantrANAM yadi na syAt puraskriyA ||6||

Without purascharan, one may chant his mantra for a hundred years without attaining success, but with purascharan, the practitioner is sure to get the results he seeks, for only the mantra that has been perfected through purascharan bestows benefits. Therefore, after initiation one should seek the perfection of the mantra by performing purascharan. What is the point of fire sacrifices, japa or other monumental efforts? Unless one has performed the purascharan of the secret mantras, they will all be wasted effort.

There are a number of famous performances of purascharan, I think most notably that of Ramakrishna Pandit Baba. I think that the original Kathiya Baba also did a purascharan before coming to Braj.

There is also the following, somewhat unusual case in Rupa and Sanatan's life--

zrI-rUpa sanAtana rahe rAmakeli-grAme
prabhure miliyA gelA Apana bhavane
dui bhAi viSaya-tyAgera upAya sRjila
bahu dhana diyA dui brAhmaNe varila
kRSNa-mantre karAila dui purazcaraNa
acirAt pAibAre caitanya caraNa

Rupa and Sanatan remained in Ramkeli village, returning to their own homes after meeting with Chaitanya Mahaprabhu. The two brothers started thinking about how they could escape their material entanglements. They engaged two Brahmins with a large sum of money and asked them to perform a purascharan of the Krishna mantra so that they could quickly have the association of Chaitanya Mahaprabhu. (2.19.3-5)

When in Nabadwip, I knew a colorful Brahman name Sambhu Narayan Ghoshal, who gave me my Giridhari. He used to come to Nabadwip to try to do a purascharan, but always seemed to fail. He was a really unusual Vaishnava. Inspired by him, I also tried once I believe, but it was tough and I certainly could not manage it.

Purascharan is an attractive performance in the Pancharatra mode: It is a one-off activity within strictly imposed limits--like Bhaktisiddhanta Saraswati's 100 crore Holy Names. But generally it is marginalized for a number of reasons. Here is a text taken from Puri Maharaj's Art of Sadhana:

pUjA traikAlikI nityaM
japas tarpaNam eva ca
homa brAhmaNa-bhuktiz ca
purascharanm ucyate

There are five aspects to the purascharan observance: puja three times a day, constant chanting of japa, oblations of water, daily fire sacrifice and feeding of the brahmins. (HBV 17.11)

According to these directions, one should surrender oneself to the guru, to Gauranga and to Radha-Krishna, performing a puja with the sixteen ingredients. Then, taking the permission of the spiritual master, at the auspicious moment, one should start reciting the mantra. There is a specific mantra which the devotee should utter as a promise of commitment to see his vow through to completion:

adyASTAdazAkSara-saMmohana-mantrasya siddhi-kAma iyat-sAGkhya-japa-tad-dazAMzAmuka-dravyaka-homa -tad-dazAMzAMzAmuka-tarpaNa-tad-dazAMza-brAhmaNa-bhojanAtmaka-purascharanM kariSye.

Starting today, I will perform a purascharan for the sake of achieving perfection in the eighteen-syllabled sammohana mantra. Each day, I will chant a specified number of mantras. I will offer one-tenth that many oblations of (offering to be specified) into the fire sacrifice. I will perform one-tenth that many oblations of holy water and will feed one-tenth that number of brahmins.

In other words, if one decides that he will chant the mantra 20,000 times, he must offer 2,000 oblations into the sacrificial fire, 200 oblations of water and feed 20 brahmins. To perform such an elaborate ceremony in full consciousness is not an easy matter for people like ourselves whose minds are flickering. In view of this, the Hari-bhakti-vilasa has provided a shorter version of the purascharan based on the faithful service to the guru. This section of the Hari-bhakti-vilasa is reproduced here for the special attention of the sadhaka.

tato mantra-prasiddhy-arthaM
guruM sampUjya toSayet
evaM ca mantra-siddhiH syAt
devatA ca prasIdati

In order to achieve the perfection of the mantra, one should satisfy the guru with appropriate acts of worship. By so doing, not only will one achieve the goal of perfecting the mantra, but the deity will also be pleased with him. (HBV 17.238)

athavA devatA-rUpaM
guruM dhyAtvA pratoSayet
tasya cchAyAnusArI syAd
bhakti-yuktena cetasA

guru-mUlam idaM sarvaM
tasmAn nityaM guruM bhajet
purascharan-hIno'pi
mantrI siddhyen na saMzayaH

Alternatively, one should satisfy the guru by meditating on him in the form of the deity. He should think of himself as devotedly following the guru like a shadow. One should constantly worship the guru who is the basis of all of one’s spiritual activities. Even if one does not perform the purascharan, one can attain perfection in chanting the mantra through service to the guru. Of this there can be no doubt. (HBV 17.241-2)

yathA siddha-rasa-sparzAt
tAmraM bhavati kAJcanam
sannidhAnAd guror eva
ziSyo viSNumayo bhavet

For as it is said, AJust as copper becomes gold through the touch of specially treated mercury, so does a disciple take on the qualities of Vishnu through the association of his guru. (HBV 17.243)

In his commentary to HBV 17.241, Sanatana Goswami further states, “Simply through the grace of the spiritual master, the perfection of purascharan can be achieved.” (kevala-zrI-guru-prasAdenaiva purascharan-siddhiH syAt).

According to the Hari-bhakti-vilasa, one should chant the mantra after worshiping the deity with puja three times a day. Failing that, one should do it twice a day, or at least once. If the sAdhaka lives in the same village as the guru, he should go daily to pay homage to him. One should always associate with devotees, etc.

yasya deve ca mantre ca
gurau triSv api nizcalA
na vyavacchidyate buddhis
tasya siddhir adUrataH

mantrAtmA devatA jJeyA
devatA guru-rUpiNI
teSAM bhedo na kartavyo
yadIcched iSTam AtmanaH

One is not far from perfection if his intelligence is fixed unwaveringly in the deity, the mantra and the guru. The soul of the mantra is the deity. The deity is manifest in the form of the guru. One should not make a distinction between these three if he wishes to obtain his heart’s desire. (HBV 17.65-66)

In the seventh canto of the Srimad Bhagavatam, it is similarly stated that one obtains the grace of the Lord through faithful and devoted service to the guru. Krishna said the same thing to his friend Sudama Vipra.

nAham ijyA-prajAtibhyAM
tapasopazamena ca
tuSyeyaM sarva-bhUtAtmA
guru-zuzrUSayA yathA

“I, the soul of all beings, am not as pleased by the performance of the prescribed duties of the four ashrams, i.e., sacrifices, service to the family, austerities and renunciation, as I am by service to the guru.” (SB 10.80.34)

Even though we have obtained such a powerful mantra from Sri Gurudeva, due to the lack of constancy and due to the mercy of the spiritual master, we are not able to perceive the great potency which lies dormant within it.

Devotion has the power to attract Sri Krishna himself. By the grace of Krishna’s internal potency, Srimati Radharani, one can expect to receive the grace of the goddess of devotion. Through the grace of the guru, who is not different from Srimati Radharani, one can experience directly the statements of the Lord which say that through devotion alone one can know him (bhaktyAham ekayA grAhyaH, bhaktyA mAm abhijAnAti).

So my question is, has anybody ever tried a purascharan? Is anybody tempted to try it? What about a chaturmasya. Feel any benefits?

I forgot to include this link: Art of Sadhana.

At $19.95 hard cover, this is a pretty fantastic bargain, in my opinion. It's a pretty good book by any standard. Mandala's publications are second to none in quality. Spend the extra couple of bucks and buy the hard cover.

Actually, now that I think of it, while I was a full-time sadhaka, I must have tried at least 20 vratas of one kind or another--purascharan, chaturmasya, the three-day full Ekadasi (that's a real killer), Katyayani-vrata--and I don't think I ever succeeded at any one of them. I always collapsed somewhere along the line.

Isnt that the bulky, charismatic Gosvami from somewhere in the province who speaks fluent English? In Radhakund in 1985 he told me not to chant the maha mantra loudly, but he denied that he was from Nitai Gaur Radhe Syam. Did he tell you that too (if it is the same person)?



My Indian diary tells me that you did complete one with Gadadhara Pran and Radharaman in Mayapur in June 1983. Or did you drop out of that one?

I can't recall speaking with Sambhu Narayan in English. He was in the Gadadhar parivar and wore big-big tilak with Radha Kund mathi. His house was out Srikhanda way. But yes, he was against the Mahamantra in kirtan. He had nice deities of Radha Shyamasundar and used to chant Radha Shyam in kirtan. He loved to gross people out. He was very funny.

I tried so many vratas, but I can't remember having ever done one perfectly. There was always a day here or there where I would do something that wasn't in the rules I had set for myself.

Bhakti-rasamrita-sindhu 1.2.259 says

dhana-ziSyAdibhir dvArair yA bhaktir upapAdyate |
vidUratvAd uttamatA-hAnyA tasyAz ca nAGgatA ||259 ||

Bhakti that is performed by someone else on your behalf, i.e., by hiring someone or coercing a dependent, is not direct and cannot be considered uttama bhakti, or even an anga of bhakti.

So how are we to understand Rupa and Sanatan's activity in engaging two brahmins to do purascharan on their behalf? RG Nath only discusses the question of why Krishna mantra to attain Gaura (Nath was a famous no-Gaura-mantra guy), while the Gaudiya Math does not touch the problem.

Any opinions?

He did preach Gaur astakaliya lila though in his commentary on the famous CC song about alledged gaur-govinda yugapat upasana (last song of CC Madhya lila)

Because they lost their caste?

Maybe they weren't initiated?

And for which mantra did they do the purascharan, then?

The Sanskrit version of the paurascaranika chapter of Hari-bhakti-vilasa, Chapter 17, containing the rules for purascharan, instructions in chanting japa and the japa mala, is now available on the Gaudiya Grantha Mandir. All new Hari-bhakti-vilasa chapters posted on GGM will include Sanatan Goswami's Dig-darsini commentary.

From Vraj ke bhakat (vol. 2, p.28-29)

Ramkrishna Das went to Govardhan on his spiritual master's order to take instruction in Siddha Krishna Das's bhajana paddhati. Then he went on to stay at Barshana. There was a famous kirtaniya named Gauracharan Das Babaji in Barshana. Ramakrishna Pandit Baba was attracted to the style of kirtan and started to learn it from him. He became totally absorbed in learning kirtan, causing his absorption in bhajan to diminish. When his spiritual master got wind of this, he sent word that he should stop doing kirtan and get back to meditating on the Holy Name and asta-kaliya lila. Baba found that despite his efforts, he was unable to concentrate on japa. Taking permission from his guru, he went to Uddhavakyari, in front of the Ratnasimhasan (?) and sat underneath a kadamba tree for seventeen continuous days doing purascharan of the 18-syllable mantra. For the first three days, he only consumed milk, then he went twelve days on only water. Then he stopped drinking water as well. He chanted the mantra with full concentration for the whole period. On the seventeenth day he had a vision of Radha and Krishna.

This anecdote was confirmed by Pandit Baba himself on his deathbed. At that time, he was living in Dauji Bagicha (where the Vrindavan Research Institute is today). One day he was lying under the tin-roofed shelter. Nearby were Priya Sharan Babaji, Kripasindhu Das Babaji, Lalita Mohan Goswami and some other saints. Pandit Baba quietly told these devotees about his purascharan. Someone said that Krishna and Balaram had shown themselves to him, but Baba said, "Like hell (hut), I saw Priya and Priyatam."

When they showed themselves, the Divine Couple said, "Baba. We are pleased with you. Tell us what you want."

Pandit Baba said, "I am doing bhajan according to my guru's order. I have nothing that I want. If you are pleased with me, that is enough."

Radharani smiled and said, "Baba, go to Raghava's gopha and do your bhajan there." With that the Divine Couple disappeared.

Some successful one-day nirjalA vrata's on bhIma's annual ekAdaCI's are my minute claim to fame.

What is the 18-syllabled sammohana mantra--klIM kRSNAya govindAya gopIjanavallabhAya svAhA? And what about the mention of secret mantra's--what are the secret mantra's, if they aren't too secret to tell me?

Oh, and of course, lots and lots of "4 regs" and other standard ISKCON stuff.

I remember that in 1980 soon after I left ISKCON I was engaged for a short time (5 days) to a lady who had also left. She said she would marry me, but she did not ever want to have sex at all! I accepted her proposition--I was in love with her (and have never fallen out of love with her). It wasn't until 2 decades later that I heard that the scuttlebutt going around that basically non-vaiCnava community was that I and the other fellow I had left ISKCON with were a gay couple--which wasn't the case, but of course was a natural presumption for them to make--he and I lived together, and had several public projects we always did in collaboration. She was the one who broke off the engagement. She later told me, after reapproaching me romantically in her semi-platonic style (she was awesomely beautiful and very sweet) that she had broken off the engagement because she had felt it would be like marrying the other fellow as well as me.

But all that is in a sense psychologically ancient history for me now, as witnessed by the fact that ever since a couple of years afer that, I have been having, as Jagat put it in another thread, "lots of tAntrik sex only with consenting adults" (only in relationships).

There, Madhava, you now have a little more about what I've been up to, and my direction, since ISKCON!

I still like to do the annual nirjalA, mainly to cover my butt regarding possible lapses on the other ekAdaCI's, and my diet always seems stricter than that of anyone else around me.

That would be the kRSNa-mantra, or gopAla-mantra.

Thanks. Heh, I was just editing my post with the correct guess when you were posting the answer.

Would the referred multiple secret mantra's maybe be both gopAla and kAma-gAyatrI?

I like to do purascharan. Can any one suggest some padhadi in detail. I think I can do the way mentioned in the story like 17 days fasting etc. Or any other purascharan, I am greatly interested. Please advice and bless me to do.
I opened this tread " Hari Bhakti Vilasa :: Vilasa 17 :: Gopala Bhatta Gosvamin". when opened this document I cannot read. It is not English may be Sanskrit. do any body have the English translation of this Purascharan by any chance.
Jai Radhe

That is a general statement, whatever secret mantras you may have. Certainly at least those two in our sampradAya.

I think there is fairly adequate information in the first post in this thread. There are various details, but the fundamental points are there. You can replace homa, etc., by increasing the number of mantras chanted.

(1) Get permission and blessings from the guru.
(2) Fix a number of mantras and adjust the sankalpa mantra accordingly.
(3) Eat havishyanna once a day, that you have cooked yourself.
(4) Early to bed, early to rise.
(5) Do puja three times a day.
(6) You are best off choosing a fixed time period, like one lunar cycle.
(7) Have a separate mala for your mantra.

Is there any reason for using a seperate mala, also if one is not going to do Homa how many extra mantras should be chanted, I assume it should be enough to cause some austerity.

I just came across the following text in Sanatan's commentary to HBV 1.47-48, on the words AcAryatve’bhiSecitaH. Somehow I had never noticed it before. The verse itself states:



Sanatan's comment:




Two points: Though the abhisheka is not mentioned in connection with brahmins, I assume because they did not need to be specially designated to be given authority to initiate, it was probably done.

The second point is that though purascharan is given only indirect importance in the verse, Sanatan puts even more emphasis on it, mentioning it twice in the commentary, first in relation to siddhi-trayam, next as a prerequisite to receiving the guru's nod. [It is mentioned earlier in 1.44 as one of the qualifications to look for in a guru (purazcaraNa-kRt). Good luck finding one, by the way.]

Another interesting point here: Though the 17th chapter of HBV (17.241ff) states that by serving the guru alone one can get all the benefits of purascharan and it is thus given as an alternative to following the purascharan in detail, Sanatan's commentary mentions it specifically as a principal process for attaining the three perfections (siddhi-trayam) of mantra, guru-sevA and devatA-sevA. (siddhi-trayaM purazcaraNAdinA mantra-guru-devatAnAM yat sAdhanaM tena saMyuktaH). So Sanatan seems to have had a little soft spot for the old purascharan.

Maybe it had something to do with this--



Of course, in this case, I have always wondered why they thought someone else could do it on their behalf. Perhaps it was only because they were seeking some result other than personal perfection in the mantra, though, what greater perfection than having Mahaprabhu's personal association? Saksatkar is mentioned in HBV 17.13 as the result of this ritual, which should be performed ideally upon initiation. niSkAmAnAm anenaiva sAkSAtkAro bhaviSyati).

BTW, R.G.Nath uses these verses to show that Mahaprabhu is attained (sakshatkar) through the Krishna mantra. Ergo, no real need for a separate Gaura mantra. (This topic was already mentioned above )

Acharya Abhisekam 1984
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