Sri Pratyangira Jagan mangala Kavacham

Friday, May 07, 2021

Jagan-maṅgala Nāma Śrī Mahā Pratyaṅgirā Kavaca Stotram

  (जगन्मङ्गल नाम श्री महा प्रत्यङ्गिरा कवच स्तोत्रम्) -

 

Prologue – This kavacam (Shield of armor) called Jagan-maṅgala Nāma Śrī Mahā Pratyaṅgirā Kavaca Stotram, belongs to the class of extremely powerful and most potents stotras, which are also considered as mantras in their own right – mālā mantras. By definition, these powerful stotra mantras are to be recited only upon receiving a proper initiation and obtaining the consent of one’s own guru. In addition, the devotee should first practice a regular initiated mantra, which in this case can be any Śrī Mahā Pratyaṅgirā Devi mantras, that the guru sees fit, for the disciple to recite. Along with the mantra, the devotee must also perform the appropriate yantra āvaraṇa rituals, to gain access and permission to recite any kavaca of this class.

In dire times when one is completely helpless and facing life threatening situations and/or abject poverty, extreme hardships in their progress and simply unable to fulfill the pre-requisites, one may pray to the Divine Mother with full sincerity and ask for Her forgiveness to proceed with the recitation of this stotram or any others of this class/type.

It should be duly noted, that when one is out of danger and is in a position to follow the prescribed rituals, the same must not be skipped for any reason and should be duly fulfilled, to avoid any repurcussions in future.

Jagan-maṅgala denotes victory and auspiciousness in the entire realm of existence. This kavacam therefore ha the ability to obtain anything that one may desire or long for. In particular, the Divine Mother Śrī Mahā Pratyaṅgirā Devi, is propitiated for getting rid of all types of enemies, internal and external, black magic as well as for ensuring victory in all undertakings, competitions etc. This particular kavacam is extremely effective in fighting incurable and highly ...Read More

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Corona (COVID-19) Virus and Other Health Related Mantras

Monday, March 30, 2020

Corona Virus and other Health related remedies

Today, we are faced with an unusual variant of the novel Corona virus – Covid-19, causing a lot of panic and disruption of normal life, economy etc. We have been inundated with a lot of queries from readers asking what they can do during these times to tide over the crisis. It is very important to follow the advices issued by the Government, maintaining social distancing/personal hygiene etc and seeking medical help/intervention as required.

In addition, the Purāṇic literature in India, speaks volumes of such incidents caused by Rākṣasās, assuming various dimensions in size and in various anthropomorphic forms etc. In the Devi Bhāgvata purāṇa describing the Devi Mahatmyam, we encounter the story of the Divine Mother Kāli, a manifestation of Goddess Durga, emerging to annihilate the Rākṣasā Raktabīja, whose blood drops would multiply into more manifestations of the same Raktabīja, falling upon the Earth. The Divine Mother Kāli, with Her enormous lolling tongue, laps up all the blood drops and completely annihilates Raktabīja.

We can correlate the minute form of Raktabīja to that of a virus or any other micro-organism capable of causing ...Read More

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Sri Bhadrakali Tara Maha Mantra

Saturday, April 03, 2021

Śrī Caturakṣara BhadrakālīTārā Mahāmantraḥ (श्री चतुरक्षर भद्रकालीतारा महामन्त्रः)

Source:- Nīla Tantra.

Purpose:- To obtain immense protection, removal of all types of misery, obtain favors from higher authorities, victory in all competitions, gambling, wealth, status etc. as well as self-realization and liberation.

Special Note:- No mantra suitability check is required. Also, no strenuous puraścaraṇa with concentrated mind is required. The Divine Mother is easy to please and grants all magical powers to the sincere devotees. It is however, very important to recite the additional nyāsās on a daily basis, which by itself could take 30 to 45 minutes. It is suggested that one should dedicate at least 2 hours of their time towards the mantra japa, in order to complete the 400,000 mantra japa in the prescribed manner.

Initiation:- Required.

1. Viniyogaḥ (विनियोगः) :-

om̐ asya ...Read More

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Sri Kameshvari Tara Maha Mantra

Saturday, April 03, 2021

Śrī Caturakṣara KāmeśvarīTārā Mahāmantraḥ (श्री चतुरक्षर कामेश्वरीतारा महामन्त्रः)!!!

Source:- Nīla Tantra.

Purpose:- To obtain immense protection, removal of all types of misery, obtain favors from higher authorities, victory in all competitions, gambling, wealth, status etc. as well as self-realization and liberation.

Special Note:- No mantra suitability check is required. Also, no strenuous puraścaraṇa with concentrated mind is required. The Divine Mother is easy to please and grants all magical powers to the sincere devotees. It is however, very important to recite the additional nyāsās on a daily basis, which by itself could take 30 to 45 minutes. It is suggested that one should dedicate at least 2 hours of their time towards the mantra japa, in order to complete the 400,000 mantra japa in the prescribed manner.

Initiation:- Required.

1. Viniyogaḥ (विनियोगः) :-

om̐ asya ...Read More

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Sri Para Maha Yoni Kavacham - Part 2

Monday, March 22, 2021

Śrī Parā-Mahā-Yoni Kavacam (श्री परा-महा-योनि कवचम्) - Part 2

Disclaimer for the recitation of the Kavacam : strict warning and restrictions, must be followed! Please note the public access and publication of this kavacam is for educational, research, and pedagogical purposes only. Specifically, it should be effectively noted that the publishing of this secretive kavacam, for recitation, is only permissible for senior and accomplished Śrī Vidyā upāsakas who have received the krama dīkṣā, which is the procedural initiation of the Aṅga devatas (subsidiary deities) associated with Lalita devi, in an associated manner as specified by the tantras and the particular tradition of the initiating guru.

Eventually, one will be conferred with the Mahāṣoḍaśī mantra, thereby bringing the sādhaka (devotee) to the point of pūrṇābhiṣekha dīkṣā, which is akin to graduation in the discipline of Śrī Vidyā. Do not regularly recite this kavacam if you are not of this caliber and level. Mahashodasi Maha Mantra initiation is the minimum requirement for recitation of this Kavacham.

Please also note, we are NOT initiating or authorizing such recitation to anyone directly. One must, and may, ONLY obtain initiation and guidance from their specific gurus and recite after gaining the permission. The warning associated with this kavacam for non-adherents must be respected and taken seriously; we therefore caution everyone. Reading the kavacam to understand its significance may be permitted, but regular recitation without the explicit permission of one’s guru is prohibited. Respecting and adhering to this restriction maintains safety and generates trust for future publications of advanced practices.

This is article is continuation of Part 1

‘krīm̐ hūm̐ hrīm̐’ dakṣiṇā pātu maṇipuraṃ tathā mama

namo bhagavatyai ‘hskhphrem̐’ kubjikāyai ‘śrām̐ śrīm̐ śrūm̐’

ṅañaṇaname aghorā mukhi ‘chām̐ chīm̐ kiṇi kiṇi vicce’ 8

क्रीँ हूँ ह्रीँ’ दक्षिणा पातु मणिपुरं तथा मम ।

नमो भगवत्यै ‘ह्स्ख्फ्रेँ’ कुब्जिकायै ‘श्राँ श्रीँ श्रूँ’

ङञणनमे अघोरा मुखि ‘छाँ छीँ किणि किणि विच्चे’ ॥ ८ ॥

The mantra ‘krīm̐ hūm̐ hrīm̐’ of Dakṣiṇa Kāli protects and activates the navel maṇipūra ...Read More

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Kundalini - The Mystic Power

Friday, March 12, 2021

Divine Mother Kundalini

Have your ever been intrigued/fascinated by the word Kundalini and wanted to know more as well as explore the deeper aspects of the Divine Mother in the form of Kundalini? The six/seven chakras in the human body, their importance and other related aspects, are all part of the Kundalini activation. Not everyone is attracted to mantra japa and many prefer Kriya Yoga and related meditational practices. Ravi Guruji has written many articles on this subject and the Manblunder Team's top pick on this topic, is the series of 30 articles written on this topic and you may read them here. We do hope that those who have not read these articles may find valuable information to guide them on their spiritual journey.

All About Kundalini

 

 

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Sri Varahi Dvadasa Nama Stotram

Tuesday, March 02, 2021

Śrī Vārāhī Dvādaśanāmastotram  (श्रीवाराहीद्वादशनामस्तोत्रम् )

Prologue - This stotraṃ was recited by Lord Hayagrīva, who is an avatar of the Preserver Lord Viṣṇu, praised and worshipped as the knowledge bestower. He is said to be the composer of many hymns associated with Śrī Lalita Mahā Tripura Sundarī, including the famous Śrī Lalitā Sahasranāma Stotraṃ consisting of Her thousand attributes. The setting for this present stotraṃ, is in the theatre of war between the forces of the Divine, led by Śrī Lalita Mahā Tripura Sundarī and the war mongering evil and demonic Bhaṇḍāsurā and his vast army. The Divine Mother Śrī Vārāhī, joins the Divine Mother Śrī Śyāmalā and Śrī Lalitā Devis, in the battle against Bhaṇḍāsurā. Śrī Vārāhī is dark in complexion, boar faced, and terrifying in Her looks. She is the commander of all armed forces of the Divine Mother Śrī Lalita Mahā Tripura Sundarī. Her arrival in the battle is marked by a very loud and tumultuous war cry (yuddha-ghoṣa). She rides Her Kiri Cakra (Hog wheel represented as Śrī Vārāhī Yantra) pulled by a thousand hog like warriors. The Kiri Cakra is always aligned with the Geya Cakra and Śrī Cakra of Śrī Śyāmalā and Śrī Lalita Mahā Tripura Sundarī. She gets down from Her chariot and mounts a huge lion called Vajra-ghoṣa. This terrific lion possessed invincible diamond teeth that could tear into any being or object and nails that could reach the nether worlds and other dimensions. Its roar could disrupt the harmony of all beings in the world. Trembling with fear and deeply concerned that the Divine Mother Śrī Vārāhī Devi in Her rage, could split the Earth with Her mace ‘Musala’ and/or plough the oceans with Her ‘hala’ weapon, the celestials began singing Her twelve praises to appease the Divine Mother and ensure that mass destruction does not happen. One of the enemy commanders and a brother of Bhaṇḍāsurā, by name Viśukra, possessed with great magical powers, flings his magical obstacle causing Vighna yantra at the opposing forces and freezes them. However, this has no impact on Śrī Bālā, Vārāhī and Śyāmalā devis, due to the grace of the Divine Mother Śrī Lalita Mahā Tripura Sundarī, who in turn manifests Lord Mahāgaṇapati, to spring forth and destroy the vighna yantra and reanimate the army of the Divine forces.  Viśukra finally meets his fate in the hands of Śrī Śyāmalā. Viṣaṅga, another brother of Bhaṇḍāsurā and Viśukra, who is also the enemy commander-in-chief, hurls his thirst inducing tarṣāstra at the opposing forces and ...Read More

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Sri Lalitha Pancha Vimsati Nama Stotram

Saturday, February 27, 2021

Śrī Lalitā Pañca-viṃśati-nāma Stotram (श्रीललिता पञ्चविंशतिनाम स्तोत्रम्) -

Prologue - This stotraṃ was recited by Lord Hayagrīva, who is an avatar of the Preserver Lord Viṣṇu, praised and worshipped as the knowledge bestower. He is said to be the composer of many hymns associated with Śrī Lalita Mahā Tripura Sundarī, including the famous Śrī Lalitā Sahasranāma Stotraṃ consisting of Her thousand attributes. The setting for this present stotraṃ, is in the theatre of war between the forces of the Divine, led by Śrī Lalita Mahā Tripura Sundarī and the war mongering evil and demonic Bhaṇḍāsurā and his vast army. The Divine Mother Lalitā is joined by the Divine Mothers Śrī Bālā, Śrī Śyāmalā and Śrī Vārāhī Devis, in the battle against Bhaṇḍāsurā.

Bhaṇḍāsurā represents the negative karma, rigidity, ignorance and other such tamasic qualities in us. The asuras Viśukra (reproductive fluid) and Viṣaṅga (venomous and uncontrolled senses), brothers of Bhaṇḍāsurā are born of the ashes of Manmatha (amorous love), who gets burnt by the third-eye (ājñā cakra signifying realization and deep understanding) of Lord Śiva (pure consciousness). Lust and control of senses, subtle and gross, are indicated in the defeat of these asuras. To ascend spiritually, the Divine Mother who represents the super-consciousness, devolves into an array of deities who can help with the ascension of our consciousness. One must realize that the very bodily existence and the world around us, is nothing but a virtual smoke screen manifested by the Divine Mother Mahāmāyā, who is described as the cosmic virtual reality. When the knowledge of our true existence and our very origin and self is recognized as nothing but pure consciousness, the spiritual journey begins. In the realm of Śrī Vidyā, it begins with Śrī Bālā who helps us gain the child like innocence that must set in, for us to inquire further in our journey to discover the Truth. Lord Mahāgaṇapati removes all the obstacles in our path and paves the path to higher learning and experience. Proceeding further, one gains the realization of the triads that encompass us and the various ways and means to ascend through them. The Divine Mother Śrī Vārāhī gives us the courage, drive and all the weapons to destroy our ignorance, obsessions and attachments. The Divine Mother Śrī Śyāmalā, aids us through knowledge, expression and creativity to overcome all our karmic influences. The Kiri cakra is associated with the piṅgala nāḍi (right spiritual channel) and the Geya cakra with the ida nāḍi ...Read More

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Shiva the Supreme - Part 1

Monday, May 04, 2009

This article is the first in the series, Shiva the Supreme. The concept of Shiva cannot be explained in a nut shell and it needs a thorough and detailed study. Rudra, Shiva, Mahadeva, Sadhashiva, and Bhairava are the popular names of Shiva. There are various interpretations for Shiva. We will discuss all these aspects and try to understand Shiva, the Supreme. Let us first take up Rudra. Brahma the creator did penance with a desire to create. But nothing materialized for Brahma. He got angry and started crying. From his tears appeared deadly snakes. Brahma got upset on seeing these snakes and lost his senses and ultimately died. From the body of Brahma appeared 11 Rudras. They are called eka dasa (eleven) Rudras. The name Rudra is formed out of ru and dru. Ru means cry and dru means move. Therefore Rudra means roaming around crying. This explanation is given in puranas. But Upanishads give different interpretation. The eleven Rudras represent ten sensory organs in the human body and eleventh Rudra is mind says Brhadaranyaka Upanishad. This explanation seems to be logical. There is yet another explanation for Rudra which says he is the remover of misery. Dru also means dissolve or melt and ru also means fear. This meaning also appears to be appropriate. Rudran removes all miseries of men. This is the reason for performing eka dasa rudram. Eka dasa Rudram names 11 Rudras. They ...Read More

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PATANJALI YOGA SUTRAS - 1

Saturday, March 25, 2017

Patañjali Yoga Sūtra-s has 196 aphorisms, classified under four chapters. First Chapter is known as samādhi pāda and has 51 aphorisms. Second chapter is known as sādhana pāda and has 55 aphorisms. These two chapters deal with the practice of controlling the mind and to enter into different stages of meditation. Third chapter is known as vibhūti pāda and has 56 aphorisms. This chapter deals with siddhis (super human powers) that we may acquire due to sincerity and intensity of practice, as explained in the first two chapters. Fourth chapter is known as kaivalya pāda and has 34 aphorisms.

We have covered chapters one and two through various articles on meditation. Now, we will take up for brief study, chapters three and four vibhūti pāda and kaivalya pāda.

Further Readings:

PATANJALI YOGA SUTRAS - 2

PATANJALI YOGA SUTRAS - 3

Understanding Philosophies - Part 6 - Patanjali Yoga

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Will You Come Back Guruji - Part 1

Thursday, March 29, 2012

Part 1

Guruji in the horizon is a short story about a rustic boy ultimately transforming into a Spiritual Guru. The story will be published as a series, containing a number of parts. Here is part 1:

It is yet another day.  I always like the dawn - the creeks of birds, misty leaves and the redness of the dawn. Red stands for compassion.  I used to wonder how the sun being so red at the time of dawn gradually turns white.  I live near river Cauvery. It is good to walk on the sandy river bed.  The tiny sand grains acupressure my feet and I used to enjoy this.  The river was flowing with the rustic sound that changes every minute.  In the river bed, I perform my yogic exercises.  I prefer the river bed as you have plenty of natural unpolluted air around.  The more oxygen intake helps to rejuvenate the body better. When I begin ...Read More

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Soundarya Lahari सौन्दर्यलहरी - Verse 1

Monday, May 07, 2012

Soundarya Laharī consisting one hundred verses was composed by Ādi Śaṁkarācārya in praise of Supreme Goddess Śaktī. Soundarya Laharī has two parts. The first part has 41 verses and this part is known as Ānandalaharī and the next part consisting of 59 verses is known as Soundarya laharī. Ānandalaharī deals exhaustively with the Bliss attained while worshipping Her and the next 59 verses dwell on Her physical description that can be explained both grossly and subtly.

Soundarya Lahari Verse 1

Śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavituṁ
na cedevaṁ devo na khalu kuśalaḥ spanditumapi|
Atastvāmārādhyāṁ hariharaviriñcādibhirapi
praṇantuṁ stotuṁ vā kathamakṛtapuṇyaḥ prabhavati||

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि।
अतस्त्वामारध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति॥

 Śivaḥ - tāntric Śiva i.e. God Himself; yadi - if; yuktaḥ - joined with; Śaktyā – Śakti; bhavati – becomes; śaktaḥ - capable of; prabhavituṁ - manifesting; (but)  ced – if; na - He is not; evam - thus (i.e. if He is not united with Śakti); devaḥ - Śiva;  na khalu  api - is certainly not even; kuśalaḥ  - able; spanditum - to vibrate; Atas - For this reason; katham – how; akṛtapuṇyaḥ  - is the one who has not accomplished meritorious acts;  prabhavati - able to; praṇantuṁ  - bow; – or; stotuṁ – praise; tvām  - You; ārādhyām  - who are to be worshiped; api – even; by hari -Viṣṇu;  hara - purānic Śiva; viriñca – Brahmā; api – etc.

Meaning of this verse: Śiva becomes inert without Śaktī. When Śiva is not united with Śaktī, He cannot manifest the universe. Because of Her functional nature, Divine Mother becomes supremely important. Even gods and goddesses find it difficult to bow before Her and sing Her praise.

Śiva is Self-illuminating.  Without His existence, the universe will be plunged into darkness. Śiva is present in prakāśa (illuminating) form.  Prakāśa can be explained as visible, shining, universally noted, brightness, lustre, splendour, etc.  Śaktī is His vimarśa form.  Vimarśa can be explained as reasoning, knowledge, consideration, reflecting etc.  In spite of Śiva being the grandeur amongst the cognized existences, He cannot realize His own incomparable splendour without something that is able to reflect His grandeur.  This is like a human not able to see his own form without an object that is capable of reflecting his image.  Śaktī acts like a reflecting mirror where Śiva is able to realise His Reality, like a mirror reflecting the image of a person who stands before it.  Pure consciousness is Śiva and realizing the Pure Consciousness is Śaktī.  If Śiva is not present, the consciousness itself does not exist.  If Śaktī is not present, the presence of consciousness cannot be realised.  In the state of prakāśa ‘I’ and ‘This’ stand united and in the vimarśa aspect ‘This’ is separated from ‘I’.  Therefore prakāśa aspect is ‘I + This’ and vimarśa aspect is ‘This’ alone.  ‘I’ is the origin of the universe and ‘This’ is the expansion of the universe. Śiva is cit and Śaktī is citiCit means foundational consciousness and citi means the consciousness that brings about cognitive operations. Śaktī segregates I and This.  Without Śaktī this vital segregation cannot take place. Śiva causes the initial pulsation for creation that is carried forward by Śaktī.  Muṇḍaka Upaniṣad describes this Supreme Consciousness as ekātmapratyayasāram and the worldly process as Prapañca.

Śaktī pushes forward the throb created by Śiva through different principles or tattva-s (thirty six, where Śiva is tattva one and Śaktī is tattva two) and sustains it through Her māyā or illusion.  Māyā is the sole factor that separates a soul from the Brahman.  She is the manifested conglutination of Śiva and Śaktī and therefore She is both the seed and the sprout.  This also drives home the point that for creation, two objects are required.  For example, a soul alone cannot be born on its own.  It has to come into contact with prakṛti or Nature in order to manifest.  Procreation is not possible without conjugation of masculine and feminine energies. 

Moving on from the perceptible to subtle, a lot more is said about Their subtle conjugation.  They are referred as two bindu-s (dots), white and red, denoting Śiva and Śaktī respectively.  These two bindu-s in mutual conjunction expand and contract.  When they expand, the creation takes place by means of vāc (word) and artha (lit. meaning).  Vāc means the Śabda Brahman and artha means thirty six  tattva-s or principles.  These two bindu-s which enter one another are known as Kāma-Kāmeśvarī.  Śiva, the Supreme is in the form of the first alphabet of Sanskrit A (अ), is the cause of all sounds of Veda-s.  He attains the form of a bindu after having entered His own vimarśa form, Śaktī, in whom the entire universe is dissolved.  Like prakāśa form of bindu entering the vimarśa form of bindu, vimarśa form of bindu also enters prakāśa form of bindu, which is already within it.  As a result of this conjugation, a third bindu called as miśra bindu is born.  Miśra means combined.  Now there are three bindu-s, white, red and miśra.  These three bindu-s form a triangle, red and miśra are below and the white bindu is placed above them causing a perfect triangle.  The miśra bindu has all the tattva-s or principles within itself and is the cause for further creation.  This is the innermost triangle of Sri Chakra.  When these three dots are connected, the three connecting lines represent all the triads such as three guṇa-s, three stages of consciousness, icchā, jñāna and kriyā śaktī-s, etc.  This triangle becomes the cause for creation beginning with Brahmā, Viṣṇu, and Rudra.  These three dots are also referred as sun (top), moon (right) and fire (left).  There is an inverted triangle below the three dots.  The three connecting lines of this lower triangle represent three kūṭa-s of Her Pañcadaśī mantra (nāmā 89).

Śiva and Śaktī together are known as Paramaśiva. Śiva alone has got independent power of autonomy, known as svātantraya śakti, which comprises of cit, ānanda, icchā, jñāna and kriyā śakti-s. These five śakti-s are known as Consciousness, Bliss, will, knowledge and action.  Śiva transfers His exclusive and independent power of autonomy, comprising of these five powers to Śaktī. Śiva always prefers to remain alone in a state of Bliss. He carves out His svātantraya śakti and transfers it to Śaktī. As He has transferred His Power to Her, this verse says that He cannot act without Her. It must be remembered that whatever power She has, they represent the Powers of Śiva only. She acts on behalf of Śiva alone. There is nothing in this universe that is not Śiva. Therefore, unless one understands Śaktī, he or she cannot realize Śiva, the Ultimate. She alone can reveal Śiva, says Lalitā Sahasranāma 727, Śivajñānapradāyinī.

In the process of creation, there are so many energies in action. For example, creation is taken care of by Brahmā, sustenance by Viṣṇu and death is caused by Rudra. These three are only the primary acts of the Divine. There are many other innumerable energies and every such energy is represented by a deity, either a god or a goddess. For example, water is under the control of Varuṇa, fire by Agni, etc.  All these acts are overseen by Śaktī. Without Her command, none of these gods and goddesses becomes active.

She is worshipped in Sri Chakra, where the Divine Couple, Śiva and Śaktī are seated in the central bindu (dot). Before worshipping Them in this bindu, all other gods and goddesses are worshipped in various coverings known as āvaraṇa-s. Only after obtaining the blessings of all other gods and goddesses, the Divine Couple can be worshipped. This concept is symbolically represented through Sri Chakra worship.

Lalitā Sahasranāma adores Her through 1000 nāma-s. This Supreme Sahasranāma was composed by eight Vāc Devi-s and these nāma-s highlight all Her activities. If one needs to understand Her, he or she should first understand the meaning of these nāma-s. For example the first nāma adores as the Supreme Mother and the last nāma reveals Her name as Lalitāmbikā. In between these nāma-s, She is adored for each of Her quality. Nāma 250 adores Her as pañca-brahma-svarūpiṇī. Pañca-brahma refers to Her five primary acts – creation, sustenance, death, annihilation and re-creation.

To sum up, this verse adores the Supreme Mother, who is ever compassionate, carrying out all the activities to sustain the universe. Those who have good karmas accrued over past births alone become capable of seeking Her through various forms of Her worship. When it is not easy for Brahmā, Viṣṇu and Purānic Śiva to worship Her, the kind of good karmas one needs to worship Her through Śrīvidyā Upāsana is subtly explained in this verse.

Related articles:

Soundarya Lahari - सौन्दर्यलहरी - Verse 2 

Soundarya Lahari - Verse 3

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Theory And Practice of Kundalini Meditation - Introduction

Saturday, July 13, 2013

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here is a tiny nāḍi (often explained as a nerve or an artery or a vein) inside the spinal cord known as suṣumna, where all the three guṇa-s (sattva, rajas and tamas) are present. Within suṣumna, there are two other nāḍi-s, one within the other. Outer nāḍi is suṣumna and within suṣumna there is another nāḍi vajra (literal meaning – impenetrable) and within vajra, there is a very tiny nāḍi known as citriṇi and this citriṇi nāḍi is referred as the pathway to Brahman, who is seated at the top of the head in a tiny orifice known as brahmrandra (the orifice of Brahman). Yoga Cūḍāmaṇi Upaniṣad (39) says, “When kuṇḍalinī is awakened, ascends through citriṇi nāḍi and opens the door for the practitioner to realize Brahman.” We need the help of only mind and prāṇa to awaken this Divine Power Kuṇḍalinī which lies dormant in the base chakra and through practice have to make Her unite with Her Consort of Śiva. When this Divine Union takes place, the yogi is liberated.

How importance kuṇḍalinī is in the path or liberation is explained in Haṭhayoga Pradīpaka in the chapter samādhi. “When kuṇḍalinī is awakened through various means, one enters into the state of samādhi automatically. The one, who knows the path abandons all actions when his prāṇa enters into suṣumna (technically speaking it is through citriṇi nāḍi, which is the inner most nāḍi in suṣumna. He is liberated when kuṇḍalinī enters into sahasrāra.” Therefore, the main purpose of understanding and practicing kuṇḍalinī meditation is only to attain liberation. Some supernatural powers that are attained during practice are to be ignored, if one is able to attain these powers; however, these powers are rarely attained. Kuṇḍalinī Yoga is also known as Mahā Yoga, which itself indicates its importance and supremacy.

Before practicing kuṇḍalinī, we need to have thorough understanding of the subtleties of kuṇḍalinī, which is the subtlest and yet the most powerful form of Parāśakti. As we know, She has three forms, Gross (different forms with which we worship Her, such as Kālī, Ṣoḍaśī etc. Her subtler form is Kāmakalā and Her subtlest form is Kuṇḍalinī. All these three forms are discussed in Lalitā Sahasranāma in detail.

It is always advisable to practice kuṇḍalinī meditation under the direct supervision of a learned Guru, who has experienced the Bliss of kuṇḍalinī and got liberated. Expertise of a Guru is needed in case of wrong practice which could cause serious damage to the whole body, particularly, the nervous system. While practicing kuṇḍalinī meditation, certain biological, hormonal and chemical changes happen in the body and such changes in general do not cause any harm, provided, this meditation is practiced step by step in a slow pace.

This series will discuss all possible angles of kuṇḍalinī meditation, including theory, practice, required āsana-s, prāṇāyāma, mudra-s, bandha-s, yoganidrā, activating and balancing psychic centres apart from discussing spiritual, scientific and biological angles. However, extreme caution should be exercised while practicing these procedures. Most importantly, one should have absolute faith on Her Grace.

(to be continued)

Further Readings:

Kundalini Syndrome

Kinetic Kundalini Energy

Is Kundalini Deaf

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Sri Saubhagya Kavacham - Part 5

Sunday, April 25, 2021

Śrī Saubhāgya Kavacam ( श्रीसौभाग्यकवचम् ) - Part 5

 

trailokya-mohanaṃ cakraṃ romakūpāṃśca pātu me

sarvāśā-pūrakaṃ cakraṃ sapta-dhātūṃśca rakṣatu 58

त्रैलोक्यमोहनं चक्रं रोमकूपांश्च पातु मे ।

सर्वाशापूरकं चक्रं सप्तधातूंश्च रक्षतु ॥ ५८ ॥

The pores of the skin and hair are protected by the grace of the Divine Mother Tripurā, the constituent of all triads and also by the Divine Mother Prakaṭa Yogini, the explicit revealer of our true spiritual nature, who together preside over the Trailokya-Mohanaṃ cakraṃ, the mesmerizer of all triads!

The 7 constituent elements of the body (viz. chyle, blood, flesh, fat, bone, marrow, and the reproductive fluids – semen etc.)  are protected by the grace of the sarvāśā-pūrakaṃ cakraṃ, the abode and refuge of all, governed by the Divine Mother Tripureśvarī, the governess of all triads and the Divine Mother Gupta Yogini, the revealer and concealer of all secrets.            

sarva-saṃkṣobhaṇaṃ cakraṃ prāṇādyaṃ vāyu-pañcakam

saubhāgya-dāyakaṃ cakraṃ nāgādyānila-pañcakam 59

सर्वसंक्षोभणं चक्रं प्राणाद्यं वायुपञ्चकम् ।

सौभाग्यदायकं चक्रं नागाद्यानिलपञ्चकम् ॥ ५९ ॥

The five major vital airs - prāṇādyaṃ vāyupañcakam, consisting of Prāṇa (life breath), Apāna (expelling force), Udāna (the uplifting force), Samāna (digestive force) and Vyāna (circulating power) are activated, energized and protected by the grace of the Sarva-saṃkṣobhaṇaṃ cakraṃ, which shakes the foundation of our beliefs, faith and perceptions, governed by the Divine Mother Tripura-sundarī, the enchanter of all triads and the Divine Mother Guptatara Yogini, the revealer and concealer of the subtle and hidden secrets.

The five minor vital airs – nāgādya anila-pañcakam, consisting of nāga (air expelled by burping and hiccups), kūrma (air movement with blinking and closing of the eyes), kṛkala (sneezing, hunger and thirst), dhanañjaya (movement of heart valves, as well decomposition at death) and dēvadatta (yawning), are activated, energized and protected by the grace of the Saubhāgya-dāyakaṃ cakraṃ, the bestower of all types of auspiciousness, wealth and prosperity, governed by the Divine Mother Tripura-vāsinī, the resident of all triads and the Divine Mother Sampradāya Yogini, the bestower and enabler of the tradition and path to spirituality.

sarvārtha-sādhakaṃ cāntaḥ-karaṇānāṃ catuṣṭayam

sarva-rakṣākaraṃ cakraṃ pāyāt-puryaṣṭakaṃ ca me 60

सर्वार्थसाधकं चान्तःकरणानां चतुष्टयम् ।

सर्वरक्षाकरं चक्रं पायात्पुर्यष्टकं च मे ॥ ६० ॥

The antaḥkaraṇā catuṣṭayam, consisting of the ahaṃkāra (ego), manas (mind), buddhi (intellect) and citta (memory or sometimes associated with consciousness), is activated, energized and protected by the grace of the sarvārtha-sādhakaṃ cakram, signifying the successful obtainment and accomplishment of wealth, health, justice, knowledge, self-realization and liberation, ruled by the Divine Mother Tripurā-śrī, the bestower of abundance within the triads, as well as by the Divine Mother Kulottīrṇa Yogini, the accomplisher of all tasks and obtainer of all types of knowledge.

The puryaṣṭakaṃ representing the eight constituent parts of the body,

[namely -

1. The pañca-karmendriyas, which are the five organs of action namely - vāk-tattva (mouth - for speech and eating), pāṇi-tattva (hands – to perform tasks), pāda-tattva (feet – for movement),

pāyu-tattva (anus for excretion) and upastha-tattva (genetalia for procreation).

2. The pañca-jñānendriyās, which are the five organs of perception - śrotra (ears - hearing), cakṣuḥ (eyes - vision), ghrāṇa (nostrils - smell), rasanā (tongue - taste) and tvak/tvacā (skin - touch).

3. The pañca-prāṇas listed in the previous verse.

4. The pañca-bhūtas, which are the five natural elements - pṛthvī/bhūmi (Earth), ap/jala (water), tejas/agni (fire), vāyu (air) and ākāśa (ether).

5. The Antaḥkaraṇa listed in the previous verse.

6. Avidya - lack of proper knowledge.

7. Kāmam - desires, passion, lust etc.

8. Karma - results of actions from the past.]

-are protected by the grace of the Sarva-rakṣākaraṃ cakraṃ, which offers protection from all types of enemies, obstacles, mishaps and all types of phenomena, ruled by the Divine Mother Tripura-mālinī, who adorns and permeates all the triads, as well as by the Divine Mother Nigarbha Yogini, the bestower of protection from all unknown phenomena.

sarva-rogaharaṃ cakraṃ rakṣatānme guṇa-trayam

sarva-siddhi-pradaṃ cakraṃ mamāvyāt-kośa-pañcakam 61

सर्वरोगहरं चक्रं रक्षतान्मे गुणत्रयम् ।

सर्वसिद्धिप्रदं चक्रं ममाव्यात्कोशपञ्चकम् ॥ ६१ ॥

The three inherent qualities (sattva – peaceful demeanor, rajas – passionate and emotional demeanor, tamas – aggressive and rash demeanor) in the sentient beings - guṇa-trayam, are protected by the grace of the Sarva-rogaharaṃ cakraṃ, which offers protection from all types of ailments, conditions and diseases, ruled by the Divine Mother Tripura-siddhā, the accomplisher in all the triads, as well as by the Divine Mother Rahasya Yogini, the revealer of all hidden and secret information.

The five sheaths of our persona - kośa-pañcakam, which are the annamaya (food), prāṇamaya (vital airs), manomaya (mind), vijñānamaya (intellect) and ānandamaya (bliss) kośas [The first two annamaya and prāṇamaya are associated with the gross body. The second set of manomaya and vijñānamaya are associated with the astral and the last ānandamaya, with the causal body.], are protected by the Sarva-siddhi-pradaṃ cakraṃ, the accomplisher of all tasks, ruled by the Divine Mother Tripurāmbā, the Creator of all triads, as well as by the Divine Mother Atirahasya Yogini, the revealer of subtle and innermost secrets.

sarv-ānanda-mayaṃ cakraṃ yaśaḥ kīrtiṃ ca rakṣatu

saundarya-manmathaḥ pāyād-ratiḥ pātu ratiṃ mama 62

सर्वानन्दमयं चक्रं यशः कीर्तिं च रक्षतु ।

सौन्दर्यमन्मथः पायाद्रतिः पातु रतिं मम ॥ ६२ ॥

Our fame and glory are protected by the grace of the Sarv-ānanda-mayaṃ cakraṃ, which grants complete bliss, self-realization and liberation, ruled by the Divine Mother Mahā-tripura-sundarī, the Supreme super-consciousness – Parabrahman, as well as by the Divine Mother Parāpara Rahasya Yogini, the revealer of the Origin and culmination secrets associated with the entire Creation.

Our beauty and looks are protected by the god of eros Manmatha and the pleasures of love, conjugal bliss and related emotions are protected by His consort Rati devi, significator of amorous love and passion.

prītirme pātu sā prītir-utsāhaṃ ca vasantakaḥ

saṅkalpaṃ kalpakodyānaṃ mahālakṣmīr-mama śriyam 63

प्रीतिर्मे पातु सा प्रीतिरुत्साहं च वसन्तकः ।

सङ्कल्पं कल्पकोद्यानं महालक्ष्मीर्मम श्रियम् ॥ ६३ ॥

Our joy, sensual gratification etc. are also ensured and protected by the grace of the Divine Mother Rati Devi. Our solemn oaths and acts of our own volition, as well as rites, ceremonies and even the pleasures of vacations, strolls in the parks etc. are protected and ensured by the grace of the Divine Mother Mahālakṣmī, the grantor of all types of prosperity, wealth, abundance and auspiciousness!

kāntiṃ kapālinī rakṣen-mandiraṃ mama manḍapam

putrān śaṅkha-nidhiḥ pāyād-bhāryāṃ padma-nidhis-tathā 64

कान्तिं कपालिनी रक्षेन्मन्दिरं मम मन्डपम् ।

पुत्रान् शङ्खनिधिः पायाद्भार्यां पद्मनिधिस्तथा ॥ ६४ ॥

Our complexion, texture, luster, as well as our entire body and structure, as well as our home and prayer room, are protected and enhanced by the grace of the Divine Mother Kapālinī (Kāli), the cause of all transformation. Our children are protected by the grace of the coveted treasure Śaṅkha-nidhi, signifying all types of opulence, wealth, abundance and worldly enjoyments. Our spouses are protected by the grace of the coveted treasure Padma-nidhi, signifying spiritual knowledge (jñāna) leading towards self-realization and ultimate liberation.

mārge māṃ bhairavī rakṣen-mātaṅgī mukuṭaṃ sadā

aṣṭa-dikṣu mahendrādyāḥ sāyudhāḥpāntu māṃ sadā 65

मार्गे मां भैरवी रक्षेन्मातङ्गी मुकुटं सदा ।

अष्टदिक्षु महेन्द्राद्याः सायुधाःपान्तु मां सदा ॥ ६५ ॥

Our chosen and treaded path, is enhanced and protected by the grace of the Divine Mother Bhairavi, the destroyer of all types of delusions and paving the path to self-realization and spiritual liberation. Our saving grace is the Divine Mother Mātaṅgī, the knowledge giver and grantor of spiritual liberation, who helps us hold our heads in high esteem!

We are protected from all the eight cardinal directions, by the grace of the dik-pālakas – Mahendra (Indra, the Lord of the celestials, protects from the Eastern direction), Agni (the fire god, protects from the South-Eastern direction), Yama (the god of death, protects from the Southern direction), Nirrti (the goddess of calamity, protects from the South-Western direction), Varuṇā (the god of water, protects from the Western direction), Vāyu (the god of wind, protects from the North-Western direction), Kubera (the god of opulence and the treasurer of the celestials, protects from the Northern direction) and Īśānā (a form of Lord Rudra, denoting auspiciousness, protects from the North-Eastern direction).

Further protection and complete awakening to our true potential is aided by the weapons of the dik-pālakas – Vajra - the thunderbolt weapon of Lord Indra, signifying sudden awakening to the true Reality and also signifying massive amounts of energy transfer. Śakti - the lance weapon of Lord Agni, that pierces the cakras and activates the finest of pores in our body. Daṇḍa - the staff weapon of Lord Yama, that can drive away all negativity and gives the stick to bad behavior and influences. Khaḍga - the sword weapon of Goddess Nirrti, that can cut through the fabric of karma and slash through our karma. Pāśa - the noose weapon of Lord Varuṇā, that can help bring the lost souls back to the proper path leading to salvation. Aṅkuśa - the elephant goad weapon of Lord Vāyu, which can breakdown the most stubborn of karmas, leading us towards spiritual emancipation. Gada - the mace weapon of Lord Kubera/Soma, that can pound the vices within us and subdue them to submission and Triśūla - the trident weapon of Lord Īśānā, that can penetrate all the triads and awaken us to our full potential and help us enjoy the abundance of the material world and also aid in the rise to the higher spiritual realms.

pāyād-ūrdhva-diśaṃ brahmā viṣṇuś-cakrāyudho tvadhaḥ

पायादूर्ध्वदिशं ब्रह्मा विष्णुश्चक्रायुधो त्वधः ।

Protection from the downward direction is granted by the grace of the Divine Father Ananta/Viṣṇu, the eternal One and His weapon, the Cakra, which awakens all the inner cakras of our subtle body. Protection from the upper direction is granted by the grace of the Divine Father – the Creator Brahma and His weapon the Padma, which awakens us to experience eternal and complete spiritual bliss.

Phalaśruti (फलश्रुति) –

[ The fruits and benefits of reciting the kavacam over a period of time - ]

anāvṛtāni sthānāni kavacena tu yāni me 66

अनावृतानि स्थानानि कवचेन तु यानि मे ॥ ६६ ॥

The kavacam is thus revealed and its effects are exposed at the location where it is recited and it becomes a vehicle to one’s progress.

tāni rakṣantu satataṃ śivādi guravaḥ kramāt

etat-saubhāgya-kavacaṃ svakare yastu dhārayet 67

तानि रक्षन्तु सततं शिवादि गुरवः क्रमात् ।

एतत्सौभाग्यकवचं स्वकरे यस्तु धारयेत् ॥ ६७ ॥

Everything that we possess and cherish, are protected at all times and gradually, the grace of the guru and of Lord Śivā, the pure and eternal super-consciousness, become everlasting and permanent.

One may wear this auspicious kavacam on his/her hands as a bracelet, if desired, to ensure stupendous prosperity and success.

tri-sandhyaṃ paṭhati prītyā ś‍ṛṇuyādvā samāhitaḥ

tasya śīghreṇa sidhyanti siddhayastv-aṇimādyaḥ 68

त्रिसन्ध्यं पठति प्रीत्या शृणुयाद्वा समाहितः ।

तस्य शीघ्रेण सिध्यन्ति सिद्धयस्त्वणिमाद्यः ॥ ६८ ॥

One who recites this kavacam or listens with ardent devotion, utmost concentration and love toward the Divine Mother at dawn, noon and dusk, will very soon obtain the grace of the eight siddhis - Aṇimā etc. and become successful in all undertakings.

brahma-viṣṇu girīśendra-kandarpa-ratibhiḥ samaḥ

viharatkhilān lokān siddha-gandharva-sevitaḥ 69

ब्रह्माविष्णु गिरीशेन्द्रकन्दर्परतिभिः समः ।

विहरत्खिलान् लोकान् सिद्धगन्धर्वसेवितः ॥ ६९ ॥

One also becomes endowed with all the qualities of the Divine Fathers - Brahma (Creator), Viṣṇu (Preserver), Girīśa – Rudra (Destroyer), Kandarpa – Kāmadeva (Eros) and the Divine Mother Rati (love and lust).

Endowed with the benefits of this compilation, one is served in all the dimensions and worlds, by accomplished siddhas and the mystical gandharvas, who ensure that every need is taken care in a timely manner.

tasya smaraṇa-mātreṇa mahā-bhūta-piśācakāḥ

kīṭavat-prapalāyante kūṣmāṇḍā bhairavādyaḥ 70

तस्य स्मरणमात्रेण महाभूतपिशाचकाः ।

कीटवत्प्रपलायन्ते कुष्माण्डा भैरवाद्यः ॥ ७० ॥

By merely remembering the name of the Divine Mother Mahā-tripura-sundarī, the most terrific and loathsome extra-dimensional entities such as the bhūtas (ghosts), piśācakās (demons) and harmful insects are kept at bay and cause no impediments. The Divine Mother Durgā and all Her forms such as Kūṣmāṇḍā etc., as well as all the terrific Bhairavās -

tasy-āṅghri-toya-patanāt praśāmyanti mahārujaḥ

tat-pāda-kamalā-sakta-rajoleś-ābhi-marśanāt 71

तस्याङ्घ्रितोयपतनात् प्रशाम्यन्ति महारुजः ।

तत्पादकमलासक्तरजोलेशाभिमर्शनात् ॥ ७१ ॥

-will keep us afloat and prevent us from sinking in troubled waters. Calmness and tranquility will prevail even during the most troubled times and no harm shall befall us by their grace and protection!

We are but dust articles under Her divine lotus feet and may our prayers offered in this manner, smearing Her lotus feet lead us to complete salvation and liberation!

vaśyaṃ bhavati śīghreṇa trailokyaṃ sacarācaram

ābāla-mahilā bhūpāḥ kimu māyā vimohitāḥ 72

वश्यं भवति शीघ्रेण त्रैलोक्यं सचराचरम् ।

आबालमहिला भूपाः किमु माया विमोहिताः ॥ ७२ ॥

One would very soon gain the ability to attract anything manifested in the entire Creation, either stationary or in motion and gain the ability to mesmerize all over the triads.

One will gain control over children, women, kingdoms and much more and will no longer be deluded by the power of Māyā, the cosmic virtual reality.

iti śrī-vāmakeśvara-tantre nityā ṣoḍaśikārṇave

śrī-saubhāgya-kavacaṃ samāptam

śubhamastu

śrīśubham

इति श्रीवामकेश्वरतन्त्रे नित्याषोडशिकार्णवे

श्रीसौभाग्यकवचं समाप्तम् ।

शुभमस्तु ।

श्रीशुभम् ।

Thus, ends the Śrī Saubhāgya-kavacaṃ referenced in the Nitya Ṣoḍaśikārṇava and sourced from the Śrī-Vāmakeśvara-tantram. Let there be peace, prosperity and auspiciousness in our lives!

This article is written by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com

 

 

 

 

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Sri Tara Satanama Stotram

Wednesday, February 24, 2021

Śrī Tārā Śatanāma Stotram (श्री तारा शतनाम स्तोत्रम्)

Prologue - Śrī Tārā Aṣṭottara Śatanāma Stotram, also called the Śrī Tārā Śatanāma Stotram, is the hymn that encases the 108 names describing Her attributes. The attributes are separately described in the Śrī Tārā Aṣṭottara Śatanāmāvali, which is derived from this stotram and contains only the attributes. The stotram mentioned here describes the usage and the benefits accrued from its recitation. It promises abundant wealth and removal of all types of misery and is also a means of obtaining everlasting peace and union with the Divine Mother. One who recites the attributes and/or the stotram a thousand times, earns the merit equivalent to performing a puraścaraṇa for any of Her mantras. One who recites on a Tuesday, in due course of time will become a leader of people. Likewise, in due course of time, one will surely attain liberation within this lifetime itself! The names themselves are derived from Svarṇamālā tantram. Unstinted devotion and faith towards the Divine Mother is a definite pre-requisite. A mere recitation of the names may not generate the aforementioned benefits. It is best to fully understand the meanings and contemplate upon them. Doing so will also help in our spiritual ascension and will bring us closer to self-realization. Nevertheless, one who recites this stotram on a regular basis will benefit immensely by the grace of the Divine Mother Śrī Tārā Devi.

The stotram is narrated by Lord Śiva to the Divine Mother Śakti and He addresses Her as Maheśāni. The ślokas from 1 to 15 and the attributes derived from them, are described in the Nāmāvali document.

Stotramārambham (स्तोत्रमारम्भम्) -

[ The stotram begins - ]

tāriṇī taralā tanvī tārātaruṇa vallarī ।

tīrarūpātarī śyāmā tanukṣīṇa payodharā ॥ 1 ॥

तारिणी तरला तन्वी तारातरुण वल्लरी ।

तीररूपातरी श्यामा तनुक्षीण पयोधरा ॥ १ ॥

turīyā taruṇā tīvragamanā nīlavāhinī ।

ugratārā jayā caṇḍī śrīmadekajaṭāśirā ॥ 2 ॥

तुरीया तरुणा तीव्रगमना नीलवाहिनी ...Read More

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Sri Tara Astottara Shatanamavali

Wednesday, February 24, 2021

Śrī Tārā Aṣṭottara Śatanāmāvali (श्री तारा अष्टोत्तर शतनामावलि)

108 Names of Tārā

 

Prologue: Śrī Tārā Aṣṭottara Śatanāmāvali describes Śrī Tārā Devi 108 names with corresponding attributes. The accompanying stotraṃ describes the use and the benefits accrued from reciting the ...Read More

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SHIVA PANCHAKSHARI MANTRA JAPA

Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

 1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः 

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| paṅktichandaḥ (right palm on the mouth)| sāṁbaparameśvaro devatā || (right palm on the heart chakra)॥

ॐ बीजं। नमः शक्तिः। शिवायेति कीलकम्॥

श्री सांबपरमेश्वर दर्शन भाषण सिद्ध्यर्थे जपे विनियोगः॥

om bījaṁ (right shoulder)| namaḥ śaktiḥ (left shoulder)| śivāyeti kīlakam (on the navel)||

śrī sāṁbaparameśvar darśana bhāṣaṇa siddhyarthe  jape viniyogaḥ (open both the palms and run them over all parts of the body; from head to ...Read More

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SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले ...Read More

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AVADHŪTA GĪTĀ - 7

Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions ...Read More

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Ashwatthama – The Saptarishi of 8th Manvantara

Sunday, July 30, 2017

(This article is published by Santosh Kumar Raja)

In Indian mythology, I think there is no other name that evokes more curiosity, mystery and mixed feelings than that of Ashwatthama. If you punch in “Ashwatthama” in google or any other search engine, you will get umpteen sites, videos, TV channel programs and legends about Ashwatthama each describing a different aspect. But ...Read More

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Finding God - 1

Thursday, February 19, 2009

There are various steps to become a yogi. To become a yogi we need guidance from another yogi, who is called spiritual Guru. We have discussed certain things in my earlier postings like Self Realisation. Now, we will go a little deep into this subject. First step is to understand consciousness thoroughly. This plays an important role in various stages of meditation. The consciousness can be defined as “understanding the subject and the object”. The consciousness cannot be defined with a relative term. This can also be interpreted as “knowing your self”. In Sanskrit, consciousness is referred as “cit”. The word “cit” can be defined as ‘self knowing self’.

Giving a proper explanation or understanding the explanation is difficult. But without understanding this, we cannot proceed further. ‘Knowing your self’ and ‘self knowing self’ is one and the same. Here the second usage of self means Atman. Consciousness is not Atman. Consciousness or cit is trying to know the atman. How is that Self appearing? It is ‘prakasha’. Prakasha means light. So, the consciousness or cit is trying to know the Self which is in the form of light. It is just not another light. This light is self illuminating and also illuminates things around it. Does it not sound like our electrical lights? When a bulb is burning, we see the burning bulb and also the things around that bulb, because of the light from the bulb. With our eyes we see both, the subject and object, whereas the Self or atman is only the subject and there is no object to see here. This is what Kato Upanishad also says. Whatever we see around us is due to the illuminating inner Self or atman. The illuminating atman cannot be seen with our physical eyes.

We can see this only with our consciousness. With consciousness we can see the ...Read More

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ATMA BODHA - THE EPILOGUE

Tuesday, August 15, 2017

Śaṃkarācārya who had authored many works on dvaita or dualism such as Saundaryalaharī, etc. had also authored Supreme Advaita Scriptures or non-dualistic Scriptures like Ātmabodhaḥ, Tattvabodhaḥ, Vivekacūḍamaṇi, etc. What is the need for Śaṃkarācārya to author both dualistic and non-dualistic Scriptures? He was a loka Guru (Guru for the world) and he had the dual responsibility of developing bhakti (devotion) and at the same time, leading elevated souls to the path of Liberation. The path of bhakti leads to the path of moksha. We cannot get master’s degree without going to school and graduation. These are prerequisites for post-graduation. We begin our education in an elementary school and gradually progress to middle school, high school, graduation and finally post-graduation and research. Similarly, spiritual path, which is full of subtleties and negations can be pursued only after experiencing bhakti. What is bhakti? In bhakti, we worship a form which is mostly loved by us. Here, God and we are not on the same plane; god is always kept on a pedestal and we adore that form with clothes, flowers, ornaments, offer food for god to eat. Though god does not eat, we get satisfaction and happiness when innumerable food items are offered to god. When bhakti is intense, we also shed tears in front of this god. But, we don’t get tears in the beginning, but over a period of time, when we consider that form as our own, we become emotional. A strong relationship is established between god and us. This is the infantile step in the path of moksha. Many of us continue our lives by pursuing only the path of bhakti, without seeking the ultimate goal of our life. Human birth is God’s gift and we should not waste this without attaining Liberation. Both birth and death are always painful. Hence, it is important that we should get relief from transmigration. Śaṃkarācārya in simple terms laid the path to Liberation, which is easier to follow than the ritualistic path.

Nowadays, ritualistic path is commercialised and turned out to be crowd pulling events. Some may argue that ritualistic path is prescribed by Vedas. But, they are not aware that Vedas have subtle conveyances too. Aurobindo was the first one to give subtle interpretation to Vedas. He said yajña-s refer to inner oblations, burning ego, anger, greed, pride, attachment, desires, etc. These are the impediments in spiritual path, which is always internal. We should not be lured by crowd pullers in spiritual life. Spiritual life is always in seclusion. Nothing is needed for spiritual life; no wastage of money and no physical strain. All we need is only a pure mind. Spiritual path cannot be pursued where pomp and vanity are predominant; even bhakti takes a beating in this scenario. Now, we can understand why sages and saints went to forest to meditate. There are several instances about this in Upanishads. Kṛṣṇa also speaks of meditating in seclusion. Dualism or ritualistic path cannot be denounced. However, they are like pre-graduation period. Goal of our life is to attain moksha, for which Śaṃkarācārya clearly laid down instructions for us to follow. This path is simple and inexpensive and is the only path for Liberation.

After remaining in spiritual path for some time, the next move is towards mantra sādhana. Mantras are meant to protect and purify our mind. Mantras are to be initiated by a Guru. There are two types of Gurus. Some Gurus go deeper and deeper into mantra sādhana and barrages his disciples with scores of mantras. Other Gurus take us to the path of Liberation through the path of mantra sādhana and meditation. It is always better to approach the second type of Gurus, who guides us properly in our ultimate goal, step by step. But these types of Gurus are rare to find. No purpose would be served if we practice more than one mantra at a time. Mantras, as such, do not lead to Liberation. They only prepare our mind for the ultimate goal of realizing the Self, as Self-realization happens only in the mind. While pursuing mantra sādhana, again step by step approach should be pursued. In the initial days, we can use rosary beads for counting. After sometime, when we become conversant with the mantra, we have to discard beads and chant the mantra mentally. Then mantra should be meditated upon, which results in the mantra percolating into our subconscious mind. Thus, we unconsciously chant the mantra throughout the day. At this stage, we are ready to begin our spiritual journey. The mind needs to be cleansed with ritualistic path and mantra sādhana. Only in a fully cleansed mind, true spiritual path can be pursued. Without strong foundation, a tall building will always be unstable and similarly, without a pure mind, proper meditation cannot be pursued.

We need the help of our Guru from this point onwards and the Guru should be capable of leading us to the path of enlightenment. Spiritual path begins with three things. They are spiritual knowledge, prāṇāyama and meditation, exactly in the similar order. There is no point in reading books after books. The ultimate teaching of all the books is “you are That”. After acquiring the requisite knowledge, we have to unlearn what we have learnt, after grasping the essence and revelations of these spiritual texts such as Upaniṣad-s and non-dualistic texts authored by Śaṃkarācārya. Why unlearning? Otherwise, we will continue to dwell in doubts and there will be no end to such doubts. While acquiring knowledge, we should have absolute concentration. If we are not able to understand, we have to clarify our doubts with our Guru.

Before proceeding to the final path viz. meditation, we have to practice prāṇāyama, as advised by Guru. Prāṇāyama helps to cleanse the mind of all impurities and develop our concentration, which is important in meditation. Along with prāṇāyama, we have to learn to slow down our breathing rate, which helps to increase our awareness during meditation. To begin with, twenty minutes of meditation (which excludes prāṇāyama) twice a day. Nothing will happen in the first few minutes. After approximately 10 to 20 days, the first signs of silent mind can be observed. Under the guidance of Guru, one has to increase the duration of meditation over a period of time. Those who have responsibilities should not practice meditation for longer duration, as long duration meditation will lead to samādhi or trance. Remaining in samādhi for long time, will lead to detachment from the family. Hence, age factor should be taken into account while practicing higher meditations. Guru will properly guide us in this regard.

Once we have completed our responsibilities, we can meditate for longer duration, which will make us to remain first in savikalpa samādhi and later on in nirvikalpa samādhi, where we become one with the Self. We continue to exist in this world as long as the last trace of karma remains. Once, all our karmas are exhausted, we cease to transmigrate and merge into Brahman forever. This is the right path to Liberation. There is no short cut method to Liberation. Without a proper Guru, Liberation is not possible.

Further Readings:

ATMA BODHA - 9

ATMA BODHA - 10

ATMA BODHA - 11

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Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman in different ways. It is not necessary to study all these Scriptures, as the goal is always the same viz. Brahman. Too much of reading will distort spiritual knowledge, leading only to confusion. The crux of all these Scriptures is the advice not to seek Brahman outside by getting too much into rituals and visits to sacred places. They advise us to sit and meditate and look for Brahman within. Most of the spiritual seekers fail to transform into a yogi because of practicing too many mantra japas, rituals, attending workshops and classes, etc. Knowledge about Brahman is always imparted one to one between a Guru and his disciple, that too in seclusion. But, one should be fortunate enough to get a learned Guru, who can impart the ultimate knowledge in a proper way and in stages. As has been repeatedly emphasised in this series, proper and regular prāṇāyāma and meditation alone will help, in reaching the ultimate goal of one’s life.

Lord Dattātreya, an avadhūta, is worthy of worship; because he has warded off all bondages and ever lives in the state of Ānandha. Ānandha because he perpetually stays connected with Saccidānanda (Brahman). He lives his own life, as directed by the Self within. He neither cares for society nor follows any dictums of Śāstra-s. There is no need for him to follow any of the Scriptural dictums, as there is nothing for him to attain, after being Liberated. After all, every serious spiritual aspirant, aims only for Liberation in this birth itself. If someone asks him about non-performance of rituals as prescribed in Śāstra-s, he shoots back by asking, as to whom He should do these rituals. He says, ’I am fully aware that I am the Self. Let those who teach Vedas and Scriptures think whatever they like. I am not worried, as I am the Self and I have no doubt on this. (source – Avadhūta Upaniṣad). There is no need for me to meditate, as I have no confusions or doubts. I know that my body is not me and hence I do not give importance to my body at all. I am the Self and I have no doubt about it and I do not attach any credence to what others say about me.’ Mere darśan of such an avadhūta will initiate us into higher spiritual evolution. But, it is always rare to see such avadhūta, as he always hides himself from inquisitive crowd.

What about consciousness of an avadhūta? His consciousness is not conditioned by any upādhi or māyā or avidyā. His consciousness is the purest and remains un-afflicted by any type of adjunct. It always remains pure, like the purest consciousness, which is called Brahman. For him, there is no duality, as he fully understands that everything is Brahman. He is not worried about what he wears. He does not wear any religious symbols; he does not even hesitate to shed his clothes. For him, his body is worthless.

Liberation is the toughest thing to attain. This can be attained only through practice and that too with the help of a Teacher. Spiritual evolution involves various stages beginning from a mantra japa, cessation of mantra japa, meditation, cessation of meditation, experience of Bliss, remaining in perpetual Bliss, etc. If we are stranded in any one of these stages for too long, spiritual advancement will regress, making it difficult to attain the logical goal of human birth. When the last trace of duality is dissolved, stage is set for Liberation. 

With this, series on “Spiritual Journey” is concluded.

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MANTRA RĀJA PADA STOTRAM

Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct pronunciation, which is posted by Ramya Giri.

It is said that this hymn should be repeated three times a day for best results. It is important that this hymn should be chanted at the time of sunset.

ॐ उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखम्।
नृसिंहं भीषणं भद्रं मृत्युमृत्युं नमाम्यहम्॥

om ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham |
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyumṛtyuṁ namāmyaham ||

श्री ईश्वर उवाच śrī īśvara uvāca

वृत्तोत्फुल्लविशालाक्षं विपक्षक्षयदीक्षितम्।
निनादत्रस्तविश्वाण्डं विष्णुं उग्रं नमाम्यहम्॥ १

vṛttotphullaviśālākṣaṁ vipakṣakṣayadīkṣitam |
ninādatrastaviśvāṇḍaṁ viṣṇuṁ ugraṁ namāmyaham || 1

सर्वैरवध्यतां प्राप्तं सबलौघं दितेः सुतम्।
नखाग्रैः शकलीचक्रे यस्तं वीरं नमाम्यहम्॥२

sarvairavadhyatāṁ prāptaṁ sabalaughaṁ diteḥ sutam |
nakhāgraiḥ śakalīcakre yastaṁ vīraṁ namāmyaham ||2

पदावष्टब्धपातालं मूर्धाविष्टत्रिविष्टपम्।
भुजप्रविष्टाष्टदिशं महाविष्णुम् नमाम्यहम्॥ ३

padāvaṣṭabdhapātālaṁ mūrdhāviṣṭatriviṣṭapam |
bhujapraviṣṭāṣṭadiśaṁ mahāviṣṇum namāmyaham || 3

ज्योतींष्यर्केन्दु नक्षत्र ज्वलनादीन्यनुक्रमात्।
ज्वलन्ति तेजसा यस्य तं ज्वलन्तं नमाम्यहम्॥ ४

jyotīṁṣyarkendu nakṣatra jvalanādīnyanukramāt |
jvalanti tejasā yasya taṁ jvalantaṁ namāmyaham || 4

सर्वेन्द्रयैरपि विना सर्वं सर्वत्र सर्वदा॥
यो जानाति नमाम्याद्यं तमहं सर्वतोमुखम्॥ ५

sarvendrayairapi vinā sarvaṁ sarvatra sarvadā ||
yo jānāti namāmyādyaṁ tamahaṁ sarvatomukham || 5

नरवत् सिंहवच्चैव यस्य रूपं महात्मनः।
महासटं महादंष्ट्रं तं नृसिंहं नमाम्यहम्॥ ६

naravat siṁhavaccaiva yasya rūpaṁ mahātmanaḥ |
mahāsaṭaṁ mahādaṁṣṭraṁ taṁ nṛsiṁhaṁ namāmyaham || 6

यन्नामस्मरणाद् भीताः भुतवेतालराक्षसाः।
रोगाद्याक्ष्च प्रणश्यन्ति भीषणं तं नमाम्यहम्॥ ७

yannāmasmaraṇād bhītāḥ bhutavetālarākṣasāḥ |
rogādyākṣca praṇaśyanti bhīṣaṇaṁ taṁ namāmyaham || 7

सर्वोऽपि यं समाश्रित्य सकलं भद्रमश्नुते।
श्रिया च भद्रया जुष्टो यस्तं भद्रं नमाम्यहम्॥ ८

sarvo'pi yaṁ samāśritya sakalaṁ bhadramaśnute |
śriyā ca bhadrayā juṣṭo yastaṁ bhadraṁ namāmyaham || 8

साक्षात् स्वकाले सम्प्राप्तं मृत्युं शत्रुगणान्वितम्।
भक्तानां नाशयेद् यस्तु मृत्युमृत्युं नमाम्यहम्॥ ९

sākṣāt svakāle samprāptaṁ mṛtyuṁ śatrugaṇānvitam |
bhaktānāṁ nāśayed yastu mṛtyumṛtyuṁ namāmyaham || 9

नमस्कारात्मकं यस्मै विधायाऽऽत्मनिवेदनम्।
त्यक्तदुःखोऽकिलान् कामान् अश्नन्तं तं नमाम्यहम्। १०

namaskārātmakaṁ yasmai vidhāyā''tmanivedanam |
tyaktaduḥkho'kilān kāmān aśnantaṁ taṁ namāmyaham | 10

दासभूताः स्वतः सर्वे ह्यात्मानः परमात्मनः।
अतोऽहमपि ते दासः इति मत्वा नमाम्यहम्॥ ११

dāsabhūtāḥ svataḥ sarve hyātmānaḥ paramātmanaḥ |
ato'hamapi te dāsaḥ iti matvā namāmyaham || 11

फलश्रुतिः॥ Phalaśrutiḥ ||

श्ङ्करेणादरात् प्रोक्तं पदानां तत्त्वनिर्णयम्।
त्रिसन्ध्यं यः पठेत् तस्य श्रीर्विद्याऽयुश्च वर्धेते॥

śṅkareṇādarāt proktaṁ padānāṁ tattvanirṇayam |
trisandhyaṁ yaḥ paṭhet tasya śrīrvidyā'yuśca vardhete ||

Meaning:
Śrī Īśvara said:
  1. I offer my salutation to the ferocious Lord, who has big round eyes; who has vowed to destroy the enemies and by His fierce roars shaking the entire world.
  2. I offer my salutations to the valorous Lord with sharp nails, tore into pieces Hiraṇyakaśipu, son of Kaśyapa and Diti, who could not be killed by anyone.
  3. I offer my salutations to Lord Viṣṇu, whose feet touch the earth, whose head touches the heaven and whose hands spread in all directions.
  4. I offer my salutations to the Lord, whose lustre illumines the sun, the moon, the stars and fire.
  5. I offer my salutations to the Lord, who knows everything, all the time, and at all places, without the help of the senses, to such primal person who has faces in all directions.
  6. I offer my salutations to Lord Nṛsiṁha, who is half-man and half-lion with mane and canine teeth.
  7. I offer my salutations to the Lord whose mere name frightens demons. Dreadful diseases get cured by chanting His name.
  8. I offer my salutations to the Lord, who is the store house of good things and worshipping Him, everyone gets all auspicious things in life.
  9.  I offer my salutations to the Lord He who is the Lord of death, who destroys death and destroys enemies of His devotees at the right time.
  10. I offer my salutations to the Lord and surrender unto Him. He will protect everyone from all kinds of miseries. He fulfils all kinds of prayers.
  11. I offer my salutations and surrender unto Him. I offer my prostrations to Him, the Supreme Being to attain His Grace.
Benefits of reciting this Stotram.

Whosoever reads this Śrī Mantrarāja Pada Stotram with faith, thrice a day will surely get prosperity, knowledge and long life.  

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Kundalini Meditation - Video (for Turiya and Turyatita Stages of Meditation)

Friday, August 01, 2014

This audio is on kundalini meditation for turiya and turyātīta stages. Duration of this audio is 30 minutes. 

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Mahaganpati Mantra Japa

Friday, April 28, 2017

Mahaganapati Mantra Japa

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Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

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