What is True Bhakti

Wednesday, October 02, 2024

True Bhakti:

When someone claims to be a devotee of God, it is important to understand what they mean by Bhakti, or devotion, and how they see themselves as a Bhakta or devotee. Each person interprets Bhakti differently, depending on their level of knowledge or purity of mind.

For some, Bhakti may resemble a kind of barter system with God, where they offer prayers and service in exchange for material happiness. While this approach isn’t inherently wrong, can it be called true Bhakti?

Others may engage in rituals and prayers, believing that these acts will protect them from misfortune. But when adversity strikes, they might feel abandoned by God and question why they were not spared. Is this then, true Bhakti?

Some people only turn to God during times of crisis, seeking answers or relief from their problems.

Many devotees fall into these categories, offering their devotion with an underlying expectation of reward or protection. While this isn’t necessarily wrong, such devotion doesn’t resolve the deeper suffering that arises from attachment to the material world.

Now, consider the example of a mother caring for her child. She does so simply for the child’s wellbeing, not expecting anything in return. When the child is happy and content, the mother too feels joy. Her love is unconditional, and her happiness isn’t based on what the child gives her in return. This selfless unconditional love mirrors the essence of true Bhakti.

True Bhakti arises when love and devotion toward the divine are offered without any expectation. Imagine a person suffering from a chronic illness who, instead of asking God to cure them, surrenders entirely to the will of the divine. They recognize that everything happening whether good or bad, is part of a greater plan (Karma) and they accept their situation as part of that divine will. The person no longer sees themselves as the doer of any actions but as a mere instrument of the divine’s will. Their mind remains absorbed in thoughts of God, without any trace of ego or attachment to outcomes.

However, it is important that this devotion is guided by wisdom (Jnana). Without proper understanding, it is easy to become a blind follower, mistaking passivity or irresponsibility for devotion. Misguided Bhakti can even lead to ...Read More

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Abhirami Anthathi - Verse 11 - Devi as Bliss Personified.

Sunday, September 01, 2024

Verse 11: Devi is Bliss

ஆனந்தமாய், என் அறிவாய், நிறைந்த அமுதமுமாய்,
வான் அந்தமான வடிவு உடையாள், மறை நான்கினுக்கும்
தான் அந்தமான, சரணாரவிந்தம்-தவள நிறக்
கானம் தம் ஆடரங்கு ஆம் எம்பிரான் முடிக் கண்ணியதே.

Āṉantamāy, ĕṉ aṟivāy, niṟainta amutamumāy,
Vāṉ antamāṉa vaṭivu uṭaiyāl̤, maṟai nāṉkiṉukkum
Tāṉ antamāṉa, caraṇāravintam-taval̤a niṟak
Kāṉam tam āṭaraṅku ām ĕmpirāṉ muṭik kaṇṇiyate.

Translation: As Bliss, as my intellect and filled nectar, Her form knows no bounds, just like the infinite ether and Her feet mark the end of the four Vedas. The holy feet of Devi are on the head of the lord, who has the white ash-laden land as His dancing ground.

In this verse Bhattar touches upon the prime qualities of Śakti and the experience when one realises Her. He ...Read More

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Bhakti and Surrender

Sunday, September 01, 2024

Bhakti and Surrender

I've pondered the core of true bhakti and total surrender to God. At first, I thought reaching true bhakti and surrender was super hard now. Our world brims with stuff and duties that pull us from spiritual goals.

The Idea of Bhakti

Bhakti (Devotion): Bhakti goes beyond just worship. It's a deep hearty bond with the Divine. You lose yourself in God's love, and the line between you and God blurs. In real bhakti, your self and ego melt away. You see all acts as God's will in action.

Surrender: Giving in to God means dropping your ego. You accept that all happens as God plans. This kind of surrender is tough to reach. Our egos keep butting in trying to run the show. They grab credit for wins but point fingers - even at God - when things go south.

Roadblocks to Real Devotion

1. Pride and Self-Image: Our ego puts up a big wall. It hungers for praise and approval making it tough to give in fully. The ego insists we earn all our wins, not some higher power.

2. Everyday Duties: Our lives burst with tasks - work family friends - that grab our focus and yank us from spiritual stuff. Juggling these duties with our soul's yearnings ain't easy.

3. Cluttered Thoughts: Our heads often swim with wants, worries, and hang-ups. When stuff goes south, we point fingers at the divine instead of owning up to our choices. This messy mindset blocks true love and surrender to the divine.

Looking inward, I grasped that real devotion means viewing everything as God's doing. This includes recognizing our talents and wins as blessings from above, not our own creations. When tough times hit, we shouldn't point fingers at God but embrace them as pieces of His bigger picture.

Cultivating the Proper Attitude

  1. Accepting what happens in life without clinging to results matters a lot. This means doing our jobs without worrying about how things turn out, which is a big part of karma yoga.
  2. Being thankful helps shrink the ego. When we see the good stuff in our lives as gifts from God, we stop focusing on what we've done and start appreciating divine blessings.
  3. Doing things for others without wanting anything back ...Read More

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Guru Sri Dattatreya Sadakshari maha mantra

Thursday, April 11, 2024

Śrī Dattātreya Ṣaḍākṣara mahāmantraḥ

(श्री दत्तात्रेय षडाक्षर महामन्त्रः)

 

Source – Sourced from a manuscript called Mantra Rahasya.

Initiation Required.

Purpose Wish fulfillment and complete protection from all dangers and misfortunes.

1.Viniyogaḥ (विनियोगः) -

asyaśrī dattātreya mahāmantrasya

sadāśiva ṛṣiḥ

gāyatrī chandaḥ

śrī dattātreyo devatā

drām̐ bījaṃ

śrīm̐ śaktiḥ

hrīm̐ kīlakaṃ

mama sarvābhīṣṭa siddhyarthe dattātreya anugraha-prāptyarthe śrī-guror-anujñāyā mahāmantra jape viniyogaḥ ॥

अस्यश्री दत्तात्रेय महामन्त्रस्य ।

सदाशिव ऋषिः ।

गायत्री छन्दः ।

श्री दत्तात्रेयो देवता ।

द्राँ बीजं ।

श्रीँ शक्तिः ।

ह्रीँ कीलकं ।

मम सर्वाभीष्ट सिद्ध्यर्थे दत्तात्रेय अनुग्रहप्राप्त्यर्थे श्रीगुरोरनुज्ञाया महामन्त्र जपे विनियोगः ॥

Meaning - This prayer/mantra japa is to invoke Śrī Dattātreya in our heart, perform ...Read More

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FAQ's, Secrets, Concepts, Elements and Components of Mantra Japa Vidhi

Thursday, January 25, 2024

FAQ, Secrets, Concepts, Elements and Components of Mantra Japa Vidhi

Introduction –

This article is a glossary of Tantric terms and a simple answer to the questions posed by all the people who regularly ask the following questions related to mantra japa to their gurus –

  1. What is the importance of nyāsas?
  2. Can we do mantra japa without nyāsas?
  3. Why do we do saṅkalpam?
  4. What is Kīlakam and its importance?
  5. What is bījam?
  6. What is the importance of Pañcapūjā?
  7. Why do we do digbandhana, digvimocana etc.?
  8. What is the purpose of a guru and guru dakṣiṇa?

Acknowledgments – Shri Ravi guruji (Śrī Ānandānandanātha), Shri Krishna guruji (Śrī Kṛṣṇānandanātha) of Medhayoga and Shri Ramesh Kutticad guruji (Yogāmba Sameta Śrī Ātmānandanātha).

Prologue - Deep gratitude to all the gurus who have showered their grace upon us all! I sincerely dedicate this article to Shri Ravi guruji who introduced me into mantra sādhana and explained the mantra procedures in a simple manner for a beginner/novice, which in turn endeared me to him and his teachings on the Manblunder website! Further along in my spiritual journey, Shri Krishna guruji of Medhayoga fame, explained the procedures in greater detail and at that time, his explanations went way over my head. Recently, I had a one-on-one interaction with Shri Ramesh Kutticad guruji, the author of the classic Meditative Thoughts on the way, Ekāvali and many more books on Śrī Vidyā and other Daśamahāvidyās. He is a well-known master and icon of Śrī Vidyā. By his grace and utmost benevolence, I was able to garner a lot of information, some of which, is in this article related to the mantra japa procedures. He summed up by stating - “There is a lot that needs to be understood from within than without!”. For those of us adopting the path of mantra japa and learning its nuances, a basis elementary understanding is required and that is the main objective of this article.

Mantra Japa Vidhi is generally associated with the below discussed components, also called Aṅgas.

Some additional components are also attributed to and followed by certain schools, which are not common to all. ...Read More

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Rudraksha - The Divine Magical Bead

Monday, January 15, 2024

Rudrākṣa – The Divine Magical bead!

The holiest bead recommended in the Hindu scriptures unequivocally, is the Rudrākṣa (commonly spelt as Rudraksha). Literally, it means the Tears of Lord Rudra, the Destroyer. His tears are to be compared with His compassion for the Creation and to uplift the consciousness of those who seek the Truth and wish to ascend.

There is no better remedy prescribed in the Purāṇas, Upaṇiṣads and Tantra manuals than the Rudrākṣas for wearing purposes and deriving immense benefits. Lord Rudra clearly states that it is really unnecessary to describe the benefits of these beads, as they’re simply innumerable and there is absolutely nothing that cannot be achieved by wearing the 1 to 14 faced Rudrākṣas.

The Rudrākṣa is a fruit nut of the purple olive Elaeocarpus genus trees, specifically the Elaeocarpus Angustifolius (previously referred to as Ganitrus). There are more than 500 varieties of the Elaeocarpus species, but only a few of them bear fruits and the nuts that are derived from these fruits are the Rudrākṣas. The widest distribution of these trees is in Indonesia, which is the largest supplier of these beads. The most popular beads seem to be the ones originating from Nepal, of the same Elaeocarpus Ganitrus trees, with a slight variation among the seeds with deeper ridges and bigger in size proportion. The Indonesian beads are smaller in size compared to their Nepali cousins but are much smoother in appearance. The South Indian and Sri Lankan varieties are called Bhadrākṣas and are generally larger in size. They are cashew nut shaped elongated oval beads and are coarse in appearance and come from the Elaeocarpus Serratus species, which is also a purple olive tree. The fruits and leaves of these trees are used for food preparations as well as for medicinal and religious purposes in Buddhist, Hindu and Jain traditions and are quite popular in South India and mainly Sri Lanka. From a size perspective, the largest beads are usually Nepali or the Indonesian Papua Rudrākṣa beads as well as the Bhadrākṣas. The ones from Hawaii and Australia are smooth and limited to a few faces only.

The Rudrākṣas of each variety are classified on the basis of the number of ridged lines on the beads giving it a “face” like appearance. The lines generally correspond with the number of actual seeds present within the beads. A Rudrākṣa with just 1 line is called a 1 face or Ekamukhī Rudrākṣa and is considered to be Lord Rudra Himself and is the most auspicious amongst all! It is almost always oval in appearance and is found only in Indonesia and amongst the South Indian Bhadrākṣa beads. A round 1 face Rudrākṣa is generally a malformed 5 faced Rudrākṣa with the lines fudged or not formed properly. Similar is the case with ...Read More

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Śraddhāñjali to Pūjya Śrī Ānandānandanātha - Shri Ravi Guruji has merged with Lalitambika

Thursday, December 14, 2023

Śraddhāñjali to pūjya Śrī Ānandanātha - Shri Ravi Guruji has merged with Lalitambika

We are very saddened and grieved at the untimely and sudden passing away of Shri Ravi guruji in Chennai today. He leaves behind his wife Smt. Vijayalakshmi (Vijji), daughter Sudha, son-in-law Balaji, two grandsons, godson Suresh, close disciples Santosh, Sriram, Jayanth, Vignesh, Dan and thousands of disciples and well-wishers, who are and will always be his extended family.

We offer our śraddhāñjali to the holy feet of pūjya Śrī Ānandānandanātha, our self-realized spiritual guru Shri Ravi guruji on attaining Sadgati and mokṣa in his passing to the lap of the Divine Mother in the early hours of a Friday morning. He has left an indelible mark in the lives of many readers with his selfless contributions in writing thousands of articles to the Manblunder website on various topics of spirituality touching upon the essence of the Vedas, Purāṇas, Upaṇiṣads, Mantra śāstra, Trikā philosophy, Advaita etc. He lived and practiced everything we wrote and talked about and was selfless in initiating thousands of sādhakas into Śrī Vidyā directly and indirectly through his chosen disciples who he had designated as gurus.

To us, he is Śrī Māta Herself in a human form. He has left an indelible mark in the lives of many and will continue to do so from his heavenly abode. The Ātmā is immortal and Shri Ravi guruji is now with the Divine Mother Śrī Māta Herself. His cherished and laudable goals of sharing spiritual knowledge with one and all and helping all sincere spiritual aspirants, will continue to inspire us to our last breath.

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Navanada, Nityas and Cakras in Saptapretasana

Tuesday, December 12, 2023

                                Navanāda, Nityas and Cakras in the Saptapretāsana.

 

Source – The Facebook post of Shri Arghya Dipta Kar of Arghya Art on the Saptapretāsana (https://www.facebook.com/diptaarghya/photos/title-sapta-pretasana-size-40x20-medium-tempera-on-boardthe-tantric-iconography-/2610953685813459/). The article is heavily sourced from the Facebook post and also from Manthānabhairavatantram of Shri Dr. Mark Dyckowski, as well as The Meditative Thoughts on the Way by Shri Ramesh Kutticad ji.

 

                                Immanence and Transcendence of consciousness.

Navanāda represent the nine spiritual points/states that exist between the Ājñā cakra and the Sahasrāra. The ascent of the Kuṇḍalinī from the Ājñā cakra reveals the state of sound, mind and time contraction in halves, as we ascend from the first state of the Bindu to the last state of Unmanā. At the Sahasrāra, the evolution is complete and consciousness is experienced in the subtle states of the divisible (Pañcadaśī) and indivisible (Ṣoḍaśī) - both representing the totality of time in its transitory and static states. Further ascension is the state of timelessness (Saptadaśī/Kālasaṅkarṣiṇī), that is experienced in the form of the Supreme Goddess Parā, as Guhyakālī/Saptadaśī/Kālasaṅkarṣiṇī. This is an indescribable state of pure consciousness.

Pañcadaśī and Ṣoḍaśī simply differ in the aspect of kalās ...Read More

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Mantra Japa - Siddhi, Benefits & Realization

Sunday, May 21, 2023

Mantra Japa, benefits realization and siddhi considerations

 

Often, we are faced with the question as to what can be done to achieve the siddhi (fruition) of mantras in current times? There is also the question that lingers within – what can we do to accelerate the process and achieve meaningful results in a reasonable amount of time?

When it comes to mantra japa, the foremost consideration is a proper initiation from a well-versed guru, who would also choose the right date and time for the initiation as well. There are other considerations like the suitable mantra to initiate that may sometimes align with the starting letter of the mantra or their birth star etc, that may seem to be more compatible to the sādhaka for recitation. Moving further, below are some important considerations that one must also keep in mind when it comes to mantra japa and its fruition.

Japa recitation during auspicious times is considered beneficial. One may look up the almanacs and determine the best time that agrees with their daily schedules. Obtaining siddhi of mantras is not as easy as it is made to appear in the mantra manuals. It is nearly impossible to achieve in our current practical reality, for most of us. The better thing to do, is to surrender to the mantra and set aside all expectations of siddhi. Mahidhara writes in his magnum opus – Mantra Mahodadhi, to perform sādhana with zero expectations and gain limitless siddhi and ...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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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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Nabhi Vidya - Mantra Raja

Tuesday, September 12, 2023

ŚRĪ NĀBHI VIDYĀ MANTRARĀJAḤ (श्री नाभि विद्या मन्त्रराजः)

PŪRVĀṄGA VIDYĀ (पूर्वाङ्ग विद्या)

  1. Kādi Anuloma (कादि अनुलोम) -

om̐ aim̐ hrīm̐ śrīm̐ aim̐ klīm̐ sau
aim̐ aim̐ kaeīla kaeīla hrīm̐
klīm̐ klīm̐ hasakahala hasakahala hrīm̐
sau sau sakala sakala hrīm̐ śrīm̐ śrīm̐
sau klīm̐ aim̐ śrīm̐ hrīm̐ aim̐ om̐

ऐँ ह्रीँ श्रीँ ऐँ क्लीँ सौः

ऐँ ऐँ कएईल कएईल ह्रीँ
क्लीँ क्लीँ हसकहल हसकहल ह्रीँ
सौः सौः सकल सकल ह्रीँ श्रीँ श्रीँ

सौः क्लीँ ऐँ श्रीँ ह्रीँ ऐँ

  1. Kādi Anuloma Hṛllekha Dvayā (कादि अनुलोम हृल्लेख द्वयां) -

om̐ aim̐ hrīm̐ śrīm̐ aim̐ klīm̐ sauḥ
aim̐ aim̐ kaeīla kaeīla hrīm̐ hrīm̐
klīm̐ klīm̐ hasakahala hasakahala hrīm̐ hrīm̐
sauḥ sauḥ sakala sakala hrīm̐ hrīm̐ śrīm̐ śrīm̐
sauḥ klīm̐ aim̐ śrīm̐ hrīm̐ aim̐ om̐

ऐँ ह्रीँ श्रीँ ऐँ क्लीँ सौः

ऐँ ऐँ कएईल कएईल ह्रीँ ह्रीँ

क्लीँ क्लीँ हसकहल हसकहल ह्रीँ ह्रीँ

सौः सौः सकल सकल ह्रीँ ह्रीँ श्रीँ श्रीँ

सौः क्लीँ ऐँ श्रीँ ह्रीँ ऐँ  ...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. ...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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