Puraścaraṇa

sarveṣu mantra-vargeṣu śreṣṭhaṁ vaiṣṇavam ucyate

sarveṣu mantra-vargeṣu śreṣṭhaṁ vaiṣṇavam ucyate |
gāṇapatyeṣu śaiveṣu śākta-saureṣv abhīṣṭadam ||
vaiṣṇaveṣv api mantreṣu rāma-mantrāḥ phalādhikāḥ |
gāṇapaty-ādi-mantrebhyaḥ koṭi-koṭi-guṇādhikāḥ ||
vinaiva dīkṣāṁ viprendra puraścaryāṁ vinaiva hi |
vinaiva nyāsa-vidhinā japa-mātreṇa siddhidāḥ ||
(Agastya-saṁhitā; cited in Hari-bhakti-vilāsa: 1.147–149; Bhakti Sandarbha: 284)

“Among all classes of mantras of Gāṇapatyas [i.e., worshippers of Gaṇeśa], Śaivas [i.e., worshippers of Śiva], Śāktas [i.e., worshippers of Śakti], and Sauras [i.e., worshippers of Sūrya], Vaiṣṇava [mantras] are said to be the best fulfillers of desires. O best of the brāhmaṇas, even among Vaiṣṇava mantras, Rāma-mantras have greater results, crores and crores of times greater, than the mantras of the Gāṇapatyas and others, and verily are bestowers of attainments (siddhis) just by means of chanting (japa) indeed without dīkṣā, indeed without puraścaryā, and indeed without the process of nyāsa.”

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pañcāṅgopāsanaṁ bhaktaiḥ puraścaraṇam ucyate

pañcāṅgopāsanaṁ bhaktaiḥ puraścaraṇam ucyate |
pūjā traikālikī nityaṁ japas tarpaṇam eva ca |
homo brāhmaṇa-bhuktiś ca puraścaraṇam ucyate ||
guror labdhasya mantrasya prasādena yathāvidhi |
pañcāṅgopāsanaṁ siddhyai puraś caitad vidhīyate ||
niṣkāmāṇām anenaiva sākṣātkāro bhaviṣyati |
(Agastya-saṁhitā; cited in Hari-bhakti-vilāsa: 17.9, 11–13)

“Worship (upāsana) [consisting] of five parts [performed] by bhaktas is called puraścaraṇa. … Daily (1) adoration (pūjā) three times a day, (2) [daily] japa, (3) [daily] oblations (tarpaṇa), (4) [daily] fire sacrifice (homa), and (5) [daily] feeding of brāhmaṇas is called puraścaraṇa. For the purpose of sanctification (siddhi) of the mantra received by the grace of guru [at the time of dīkṣā], this worship (upāsana) [consisting] of five parts is performed beforehand according to rule [i.e., because performance (caraṇa) of this upāsanā containing five parts is done before (puras) receiving one’s desired mantra by the grace of one’s guru at the time of dīkṣā, it is called puraścaraṇa (lit., ‘that which is performed before’).] Those free from [extraneous] desire (niṣkāma) will have direct perception (sākṣātkāra) [of their mantra’s Iṣṭa-devatā] only by this [i.e, only if they properly perform puraścaraṇa].”

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ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām

ākṛṣṭiḥ kṛta-cetasāṁ sumahatām uccāṭanaṁ cāṁhasām
ācaṇḍālam amūka-loka-sulabho vaśyaś ca mukti-śriyaḥ |
no dīkṣāṁ na ca dakṣiṇāṁ na ca puraścaryāṁ manāg īkṣate
mantro’yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ ||
(Lakṣmīdhara; cited in Padyāvalī: 29; Caitanya-caritāmṛta: 2.15.112)

“This mantra consisting of Śrī Kṛṣṇa’s name attracts [even] the highly exalted of purified mind, dispels [even] extremely severe sins, is easily available to [all] people who are not mute, including [even] caṇḍālas, controls the fortune of mukti, does not consider dīkṣā, donations, or prepartory rites (puraścaryā) in the least, and bears fruit just by touching the tongue.”

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guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet

guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet |
puraścaraṇa-hīno’pi mantrī siddhyen na saṁśayaḥ ||
(Hari-bhakti-vilāsa: 17.242)

“The basis of all these [preliminary rites] is the guru. Therefore, always serve the guru. Thereby, even a mantra-sādhaka who has not performed any preliminary rites (puraścaraṇa) can attain perfection. Of this, there is no doubt.”

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