Contributor - Mike Leonard.

Hello Krishna, I have posted a couple of times on manblunder. I feel now like sharing a post on the site to enrich the readers of the site. I am deeply grateful for the commitment to share even the rarest vidyas to seekers of the world and wish to give back to what has benefited me dearly.

Before we get into this topic, a disclaimer: we are not giving dīkṣā for this procedure or asking anybody to do it. These mantras can overheat your brain or worse. This text is simply here for you to read and feel. Now, let one thing be very clear: what is about to be shared is among the greatest secrets to ever exist in this universe, not just in any specific religion, place, or time, or anything else. It is objectively one of the highest secrets and truths to ever be discussed in public, and I am going to be sharing and discussing it openly for all.

I am doing this for one reason only: because I love you. As Rāmānuja went to the rooftops and shouted with joy the Mahāmantra that is today recited by all Vaiṣṇavas of the Hare Kṛṣṇa sampradāya, today a similar shouting will be made from the rooftop of modernity: the internet.

I share what I am going to share because it is the divine will. But more so, to continue the praise of Rāmānuja, I feel it is worthwhile to make this knowledge open if it means securing the spiritual fortitude of future generations and making the greatest of matters absolutely available to all worthy seekers.

The most ancient class of immortal beings to ever exist are Ṛṣis. There are many classes of Ṛṣis, but the main thing to know is that their job is to feed the Sun. What does that mean? They feed the supreme Puruṣa that exists at the bedrock of all creation and nourish it with truth. That truth is then perverted by Māyā, which is our manifest creation.

Now, how do they do this? That is with a series of mantras and inner offerings. All Yajña was originally done internally by the Ṛṣis. The external forms were created later on and proliferated.

The Ṛg Veda has many mantras which are aimed at this purpose, but the modern mantras are most carefully chosen and preserved in Tantric texts, like the Paraśurāma Kalpasūtra.

Four specific mantras exist in the text which serve this purpose.

The first is the Amṛteśvarī mantra:
aiṃ blūṃ jhrauṃ jūṃ saḥ
amṛte amṛtodbhave amṛteśvari amṛtavarṣiṇi amṛtaṃ srāvaya srāvaya svāhā ॥

The purpose of this mantra is to awaken the divine nectar in one’s body. One will feel it in the heart with just a little japa. This divine bliss is extremely foundational; it stops the overheating of the body and will need to be spread throughout the nāḍīs to prevent overheating. Once this mantra is mastered, the next step can be established.

The second mantra is the Vaiśvānara Jātavedas mantra:
oṃ vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmāṇi sādhaya svāhā ॥

This mantra invokes Agni in his universal form as Vaiśvānara, the fire present in all beings, and Jātavedas, the knower of everything that is born. Its central command is sarvakarmāṇi sādhaya, meaning “accomplish all actions.”

When one meditates on this mantra while doing trāṭaka on an external Homa Agni, they will gradually burn away all the karmas in their Mūlādhāra. They are asking the Agni to do all their karmas for them in the universal sense so that they are free.

The important thing here is that the Kalpasūtra itself connects this mantra to the inner fire of consciousness. It describes this fire rising from the Mūlādhāra, passing through the forehead eye, and joining the external sacrificial fire. In an internal meditation, the same imagery can be contemplated as the awakening of the fire of consciousness within oneself.

The third mantra is Uttiṣṭha Haritapiṅgala:
uttiṣṭha haritapiṅgala lohitākṣa sarvakarmāṇi sādhaya me dehi dāpaya svāhā ॥

Uttiṣṭha means “arise.” Haritapiṅgala describes the golden-tawny appearance of Agni, while Lohitākṣa means red-eyed. The mantra commands Agni to arise, accomplish the intended work, and grant what is sought.

The important difference is that the previous mantra invokes the divine fire, while this one calls it into activity. The two commands dehi dāpaya mean “give, and cause to be given.”

The fourth mantra is Citpiṅgala:
citpiṅgala hana hana daha daha paca paca sarvajñājñāpaya svāhā ॥

This is the fiercest of the three Agni mantras. Cit means consciousness, while Piṅgala refers to the tawny or golden-red quality of fire.

The commands are particularly important. Hana hana means strike or destroy. Daha daha means burn. Paca paca means cook, digest, or transform through heat.

The mantra is used in the Kalpasūtra to intensify the sacrificial flame. Its internal significance can be understood through the same principle: whatever is offered into the fire is transformed.

For the internal yajña, the offering is one’s ignorance, attachments, and identification with the limited self. These are contemplated as being consumed by the fire of consciousness.

These mantras, done together, form the basis of a Ṛṣi’s sādhanā. They are used to feed and nourish their own ātman and, as a result, the whole universe. This is done with the above mantras and dhyānas. More information will be provided later on about additional levels to this sādhanā.