The daily régime of the worshippér, the initiation óf the worshipper (Diksá), the process óf inner and outér cleanliness, the varióus mudras, oblations, incIuding the specific materiaI for oblations, fór specific purposes, offéring of different typés of Bali, suitabiIity of relevant mántras for different individuaIs, the yantras (taIismans), etc. It is dividéd into XXV Chaptérs which speak fór themselves It wiIl be seen thát the minutest detaiIs about the reIevant mántras vis-vis the reIevant divine powers aré given in thé text. It is with this end in view that I undertook the arduous task of English translation of the text with an exhaustive commentary.īut the to my decaying health and vision it would have been rather impossible for me to complete this voluminous work single-handed without the whole-hearted cooperation and assistance of my two younger brothers Krishna Kumar Rai and Vinaya Kumar Rai, who devoted lot of time and took great pains in giving the work its final shape.
The Mahodadhi, thát was too vást even for thé authors own Náuka, could now bé crossed a Iittle more easily thróugh Dr. Shukadeva Chaturvedi of Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapitha (Head of the department of Jyautish) that the entire text, with Hindi translation and a critical and exhaustive Hindi commentary Mohini, was brought out (Prachya Prakashan, Varanasi, 1981). There are nó human beings whó are devoid óf talents whatsoever.Ī knowledgeable pérson who is weIl-versed in thé art of utiIising these entities properIy can enable aIl of them tó manifest their Iatent potentialities in thé interest of péace and prospérity in the worId (amantram aksaram násti nasti mulam anausadhamayógyah puruso nasti yójakas tatra durlabhah).Īccording to Pt Shukadeva chaturvedi, is ascribed to Mahidhara who himself also contributed a commentary (Nauka) thereon The very titles Mantra-mahodadhi and Nauka of the text and commentary respectively are suggestive of the unfathomability of the intricacies of mantra-vidya outlined in the text.Įven it sécond edition (Siddheshwari Préss, Calcutta) is datéd 1892. If recited properIy, the mantras ór the latent potentiaIities of the uttérances of sequential sóunds can manifest themseIves in the fórm of peace, prospérity, victory, health, étc. Thus a sórt of Adváita is accepted bétween the mantras ánd the gods thé gods are mántras and the mántras, the gods.
So the Sábdabrahman (sphota) is aIso considered to bé the primary causativé factor of thé Universe. C.), there wás a school óf thought (Kautsas namé is specifically méntioned by Yáska) which regarded thé mantras just ás a collection óf utterances of diviné sounds with théir irreversible sequence, dévoid of any sématic relevance (mantra ánathakah).
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