Dr. R. Nagaswamy #6B8E23 01-Jan-2007 We have seen that “Kriṣhṇa yoga” detailed in the previous article is from a text called ‘Rudra Yāmala’, an ancient text possibly more influential in Bengal. The exact date of the text is not known but it is definitely later than the great poet Kālidāsa who is mentioned in the text, (Kālidāsa vākya gatā – verse.82 of Ch.36) but otherwise we get no reference to any other historic persons. But as it does not mention ‘Jayadeva's aṣhtapadi, also noting the archaic nature of the contents, we may say that it is earlier than 8th cent. It has already been noted that it is a Tantric text of essentially esoteric nature and is said to be a dialogue between Bhairavī and Bhairava itis in adoration of Bhairava and Bharavī. A chapter titled “Mahānarasimha mantra” in this work is of interest especially in a text of what may be considered a Śaivite or Śākta sect. The 28th chapter of this text called 'Mahānarasimha mantra', is also called 'Hari mantra'. The term Hari stands for Viṣṇu and also Lion. Obviously it refers to the Man-lion incarnation of Viṣhṇu. Narasimha is also called in this text as Nrkesari. The mantra is used in yogic practice that confers 'bhāva siddhi' on the practitioner. According to the directions, the adherent should fix his mind on his own psychic body- 'svādhishṭāna', the great lotus seat of his body, and recite the Mahānarasimha mantra through which one attains 'bhāva siddhi'. The mantra is given below. "Om kam kam mahānarsimhāya namo namah" The follower mediatating on this form of Hari in the 'svādhiṣhṭāṇa mahāpadma', becomes an accomplished man, "siddha". By reciting this 'mantra' the adherent should enter "Kuṇdali consciousness" by which he is united with his vital breadth, the 'prāṇa' and achieves great strength -'bala'. Following this stage, the yoga follower should meditate on “Kṛṣhṇa mantra” for according to this text even Creator, the Brahmā never gets fulfillment without this mantra. It is necessary one should take refuge in Kriṣhṇa for otherwise the 'Goddess Kuṇḍali' will not be satisfied without the practitioner attaining "paśu bhāva", the first stage in yogic path. There are three bhāvas in the yogic path; the first is "Paśu bhāva"; that bestows jñāna siddhi, the second is "Vīra bhāva" that bestows mokṣha siddhi, and the third is "Divya bhāva" that leads on to samādhi. Without attaining 'Paśu bhāva' one can not attain 'Vīra bhāva' and without the second can not reach the third Divya bhāva. One who attains the third 'Divya bhāva' is considered liberated in this life itself "Jīivan mukta". The following is the process of meditation on Kṛṣhṇa mantra. The yogi meditates on Kṛṣhṇa visualized with four hands wielding śankha, cakra, gadā, and padma, as lord of Gopis and Rākinī maṇḍala (circle of Rākini): he should be invoked black in colour, handsome, captivating the minds of all people. Kṛṣhṇa is the ultimate import of all knowledge, sought after by all knowledgeable men. He is the remover of great passions (mahā-moha-hara) as Govinda, bedecked with Vanamālā (garland) and as one who has captured the hands of crores of Cowherd girls (Gopikā kanyas), and who also at the same resides in the company of great scholars. He wears a crown (kirīṭa) and is decorated as a great hero, shining like a rising moon. He is attractive with garlands of flowers (guñca) . He as the lord of Sri (Lakṣhmī) is the supreme lord wearing a yellow silken garment with a captivating smile on his face. He is the son of Vāsudeva who should be meditated as wearing the 'kaustubha' gem on his chest always and imprinted with the mark of Srīvatsa. He resides in the middle of a lotus with six petals. By mediating on this form of Hari the yogi attains siddhi. Hari should be invoked on the seat of lotus with six petals in his own body by the yogi mentally, installing all the sacred places (kṣhētras) in his own mind, and treat his mind as the seat where Guru, Yogēśvara, Lord Kṛṣhṇa, the lord of Rādhā and Rākinī should be worshipped. A yantra with four entrances, six triangles, a eight petalled lotus and another with six petals should be invoked in the mind. The mind should be considered the seat of the lord who should be worshipped again and again and meditated and recited. This process is called in the text as the ‘entry of Kṛṣhṇa in ones own mind’ (Kṛṣhṇasya svādhiṣṭāṇa praveśa). This chapter thus shows that invocation of Mahānarsimha mantra in ones own self, as a step in yoga practice followed by the Kṛṣhṇa mantra, as a part of Bhairava worship. It is well known that Bengal is the abode of Kāli worship, and Kṛṣhṇa caitanya movement. Most people consider that these two are different cults and designate them as Śāktism and Vaiṣhṇavism, but in fact they belong to one and the same system. It is known that Kṛṣhṇa -caitanya mahāprabhu was born in a family worshipping Śiva and wherever he went on pilgrimage he worshipped Śiva as well. The people of Bengal have kept this identity remarkably. The Narsimha mantra and Kṛṣhṇa mantra have played a great role moulding the personality of Indian people.