Sakalaśatrubādhā vināśaka śrī sudarśana nṛsiṃha navadaśākṣara mahāmantraḥ
(सकलशत्रुबाधा विनाशक श्री सुदर्शन नृसिंह नवदशाक्षर महामन्त्रः)
Source – Nṛsiṁha Upāsana Paddhati.
Initiation – Required.
Purpose – Wish fulfillment and complete protection from all dangers and misfortunes.
Prologue – Lord Nṛsiṁha is a very aggressive form of Lord Viṣṇu capable of destroying all types of enemies, miseries, dangerous diseases and adverse health conditions impacting us. He is also prayed to relieve us from all karmic debts, including monetary and spiritual.
1. Viniyogaḥ (विनियोगः) -
asyaśrī sudarśana nṛsiṃha mahāmantrasya ।
jayanto durvāsā ṛṣiḥ ।
jagatī chandaḥ ।
śrī sudarśana nṛsiṃho devatā ।
kṣraum̐ bījaṃ ।
svāhā śaktiḥ ।
mama sakalaśatru nirmūlanārthe sakala grahabādhā nivāraṇārthe bhūtapretādi sakala bādhā nivāraṇārthe bhagavadanugraha siddhyarthe śrī-guror-anujñāyā mahāmantra jape viniyogaḥ ॥
अस्यश्री सुदर्शन नृसिंह महामन्त्रस्य ।
जयन्तो दुर्वासा ऋषिः ।
जगती छन्दः ।
श्री सुदर्शन नृसिंहो देवता ।
क्ष्रौँ बीजं ।
स्वाहा शक्तिः ।
मम सकलशत्रु निर्मूलनार्थे सकल ग्रहबाधा निवारणार्थे भूतप्रेतादि सकल बाधा निवारणार्थे भगवदनुग्रह सिद्ध्यर्थे श्रीगुरोरनुज्ञाया महामन्त्र जपे विनियोगः ॥
Meaning - This prayer/mantra japa is to invoke Śrī Sudarśana Nṛsiṃha in our heart, perform mantra japa to obtain His complete grace in all aspects, including the four puruṣārthas – dharma (following own nature), artha (wealth), kāma (desires) and mokṣa (liberation) and all desires that one may seek from the Divine. The sages who visually saw this mantra (ṛṣiḥ) are Śrī Jayanta and Śrī Durvāsā. The meter (chandas) for the mantra is Jagatī of forty-eight syllables and its variations. The deity is Śrī Sudarśana Nṛsiṃha, the seed (bījaṃ) is kṣraum̐, the power (śakti) is svāhā. By the grace and command of our guru and the guru lineage, we pledge to undertake the mantra japa in full earnest.
2. Ṛṣyādi nyāsa (ऋष्यादि न्यास) -
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
jayanto durvāsā ṛṣaye namaḥ śirasi । |
जयन्तो दुर्वासा ऋषये नमः शिरसि । |
Open the right palm and touch the top of the forehead with the ring and middle fingers joined at the top of the head. |
2 |
jagatī chandase namaḥ mukhe। |
जगती छन्दसे नमः मुखे । |
Now touch the lips of the mouth with the four fingers in the right palm, excluding thumb. |
3 |
śrī sudarśana nṛsiṃho devatāyai namaḥ hṛdi । |
श्री सुदर्शन नृसिंहो देवतायै नमः हृदि । |
Touch the heart with the right index, middle and ring fingers |
4 |
kṣraum̐ bījāya namaḥ guhye । |
क्ष्रौँ बीजाय नमः गुह्ये । |
Touch the area of genitals with the right ring finger and thumb joined together. |
5 |
स्वाहा शक्तये नमः पादयोः । |
Touch both the feet with the right ring finger and thumb joined together. |
|
6 |
mama sakalaśatru nirmūlanārthe sakala grahabādhā nivāraṇārthe bhūtapretādi sakala bādhā nivāraṇārthe bhagavadanugraha siddhyarthe śrī-guror-anujñāyā mahāmantra jape viniyogāya namaḥ sarvāṅge । |
मम सकलशत्रु निर्मूलनार्थे सकल ग्रहबाधा निवारणार्थे भूतप्रेतादि सकल बाधा निवारणार्थे भगवदनुग्रह सिद्ध्यर्थे श्रीगुरोरनुज्ञाया महामन्त्र जपे विनियोगाय नमः सर्वाङ्गे । |
Run both the palms all over the body. |
7 |
iti ṛṣyādi nyāsaḥ ॥ |
इति ऋष्यादि न्यासः ॥ |
3. Pañcāṅguli Kara nyāsaḥ (पञ्चाङ्गुलि करन्यासः) -
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
om̐ cakrarājāya svāhā - aṅguṣṭābhyāṃ namaḥ । |
ॐ चक्रराजाय स्वाहा- अङ्गुष्टाभ्यां नमः । |
Use both the index fingers and run them on both the thumbs. |
2 |
om̐ jvālācakrāya svāhā - tarjanībhyāṃ svāhā । |
ॐ ज्वालाचक्राय स्वाहा - तर्जनीभ्यां स्वाहा । |
Use both the thumbs and run them on both the index fingers. |
3 |
om̐ jagaccakrāya svāhā - madhyamābhyāṃ vaṣaṭ । |
ॐ जगच्चक्राय स्वाहा - मध्यमाभ्यां वषट् । |
Use both the thumbs and run them on both the middle fingers. |
4 |
om̐ asurāntaka cakrāya svāhā - anāmikābhyāṃ huṃ । |
ॐ असुरान्तक चक्राय स्वाहा - अनामिकाभ्यां हुं । |
Use both the thumbs and run them on both the ring fingers. |
5 |
om̐ mahāsudarśana cakrāya svāhā - kaniṣṭikābhyāṃ vauṣaṭ |
ॐ महासुदर्शन चक्राय स्वाहा - कनिष्टिकाभ्यां वौषट् । |
Use both the thumbs and run them on both the little fingers. |
6 |
इति पञ्चाङ्गुलि कर न्यासः ॥ |
Thus ends the five-part Pañcāṅguli Kara nyāsa. |
4. Netrahīna Pañcāṅga nyāsaḥ (नेत्रहीन पञ्चाङ्ग न्यासः) -
IAST |
Devanāgari |
Procedure |
|
om̐ cakrarājāya svāhā – hṛdayāya namaḥ । |
ॐ चक्रराजाय स्वाहा – हृदयाय नम: । |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
om̐ jvālācakrāya svāhā - śirase svāhā । |
ॐ ज्वालाचक्राय स्वाहा - शिरसे स्वाहा । |
Open middle and ring fingers of the right hand and touch the top of the head. |
3 |
om̐ jagaccakrāya svāhā - śikhāyai vaṣaṭ । |
Open the right thumb and touch the back of the head. This is the point where there is a tuft of hair. |
|
4 |
om̐ asurāntaka cakrāya svāhā - kavacāya huṃ । |
ॐ असुरान्तक चक्राय स्वाहा - कवचाय हुं । |
Cross both the hands and touch both shoulders with the palms. |
5 |
om̐ mahāsudarśana cakrāya svāhā - astrāya phaṭ । |
ॐ महासुदर्शन चक्राय स्वाहा - अस्त्राय फट् । |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
6 |
iti netrahīna pañcāṅga nyāsaḥ ॥ |
इति नेत्रहीन पञ्चाङ्ग न्यासः ॥ |
Thus ends the five-part netrahīna pañcāṅga nyāsa. |
bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥
भूर्भुवस्सुवरोम् इति दिग्बन्धः ॥
Meaning: May the directions be charmed and bound, to prevent any external obstacles from the powers residing in the triads – the Earth, atmosphere and the heavens.
5. Dhyānam (ध्यानम् ) -
cakrābjāsana madhyasthaṃ kālāgni sadṛśaprabham ।
caturbhujam vikāsāstham catuścakradharam harim ॥
yogapaṭṭāpinadvāṅgam triṇetram cogravigraham ।
dhyāyet samasta duḥkhaghnaṃ aśoka-dhruma-mūlataḥ ॥
चक्राब्जासन मध्यस्थं कालाग्नि सदृशप्रभम् ।
चतुर्भुजम् विकासास्थम् चतुश्चक्रधरम् हरिम् ॥
योगपट्टापिनद्वाङ्गम् त्रिणेत्रम् चोग्रविग्रहम् ।
ध्यायेत् समस्त दुःखघ्नं अशोकद्रुममूलतः ॥
Meaning: Salutations to the Divine Lord Śrī Sudarśana Nṛsiṃha who is the embodiment of Truth, wisdom and knowledge. He is a half-lion and half humanoid in appearance. He denotes happiness, peace, prosperity, health and auspiciousness despite His fierce appearance. He is completely blemish less and denotes pure joy. He is present in the middle of the ocean of consciousness denoted by a huge lotus, seated in a yogic posture with a cloth over His knees and back. He is embodied with the power of destruction that can end the entire Creation. He is three-eyed, holds a discus – cakra in all of His four arms and is the dispeller of all types of deep-rooted miseries and sorrow.
The cakra blinds us away from all the distractions that prevent our spiritual ascension. The four cakras are for protection from all the four directions as well as for removing all types of miseries that come forth in our pursuit of the four puruṣārthas – dharma (following own nature), artha (wealth), kāma (desires) and mokṣa (liberation) and all desires that one may seek from the Divine. The awakened third-eye ājñā cakra denotes that His levels of perception are limitless and He embodies all the knowledge that exists. Lord Śrī Hari (Viṣṇu) holds in His lower arms, a mace and a lotus. In His upper arms, He holds a conch and a cakra (Śrī Sudarśana Cakra). In this context, the cakra is the fourth weapon and considered the most effective amongst them all. The fourth state is also called Turīya, the state beyond the triad of wakeful, sleep and deep sleep, representing the deep experience of the consciousness itself.
6. Pañcapūjā (पञ्चपूजा) -
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
lam̐ pṛthvyātmane gandham kalpayāmi namaḥ । |
लँ पृथ्व्यात्मने गन्धम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs. |
2 |
ham̐ ākāśātmane puṣpam kalpayāmi namaḥ । |
हँ आकाशात्मने पुष्पम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip of the index fingers. |
3 |
yam̐ vāyvyātmane dhūpam kalpayāmi namaḥ । |
यँ वाय्व्यात्मने धूपम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs. |
4 |
रँ वह्न्यात्मने दीपम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs. |
|
5 |
vam̐ amṛtātmane naivedyam kalpayāmi namaḥ । |
वँ अमृतात्मने नैवेद्यम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs. |
6 |
sam̐ sarvātmane karpūramiśrita tāmbūlādi sarvopacārān kalpayāmi namaḥ । |
सँ सर्वात्मने कर्पूरमिश्रित ताम्बूलादि सर्वोपचारान् कल्पयामि नमः । |
Hold the fingers of each palm in a folded manner with the tips of the fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
7 |
इति पञ्चपूजा ॥ |
Thus ends the Pañcapūjā. |
7. Mūla Mantraḥ (मूलमन्त्रः) -
om̐ sahasrāra jvālāvartine kṣraum̐ hana hana hum̐ phaṭ svāhā ॥
ॐ सहस्रार ज्वालावर्तिने क्ष्रौँ हन हन हुँ फट् स्वाहा ॥
The 19 lettered Śrī Sudarśana Nṛsiṃha mantra should be recited at least 108 times. Initiation is essential.
Meaning - This is a nineteen syllabled mantra with some syllables representing bīja (seed) mantras. The parts of the main mantra including the bījas are described below. –
- The bīja (seed) mantra “om̐ (ॐ)” consists of – ‘au’ => healing and deep cleansing, ‘m̐’ => removes misery. Ushers in auspiciousness.
- The word ”sahasrāra (सहस्रार)” a thousand spokes of the Śrī Sudarśana Cakra and the effectiveness of its blazing blades. In other words, the weapon is a thousand folds greater than any other comparable weapon in the entire Creation.The word also refers to the subtle thousand petaled lotus in the astral body present at the top of our head which is the meeting point of Śiva and Śakti when the Kuṇḍalinī energy reaches its zenith.
- The word “jvālāvartine (ज्वालावर्तिने)” denotes the radiation of enormous engulfing whirlpool of fires.
- The Nṛsiṃha and Cintāmaṇi bīja (seed) mantra “kṣraum̐ (क्ष्रौँ)” consists of - ‘kṣa’ which indicates Nṛsiṃha, denoting extreme aggression in offering protection. The letter - ‘kṣa’ is made of - ‘k’ signifying Kāma, denoting desires, wants and wishes. From a spiritual perspective, it denotes cit śakti or pure consciousness and ‘ṣa’ signifying māyā śakti, which is the cosmic virtual reality surrounding the consciousness and giving it the impression that it’s an independent being and also providing the cognitive faculties to recognize the Creation around it and fully masking the Absolute Truth, that is none other than the pure super-consciousness Itself and not the body or mind! Our lives are entirely within the realm of the dyads and triads manifested by Māyā. This bīja creates a fertile ground for the manifestation of our desires. The bīja ‘r’ indicates Brahma denoting Creation and knowledge, 'au' indicates Ūrdhvadanta denoting teeth pointing upwards, like the tusks of Lord Varāha which can bear any type of burden, 'm̐' is vindu/bindu or duḥkhahara meaning removal of all miseries.Overall, the bīja provides the knowledge to overcome any type of burdens and banish all the miseries and grants protection moving forward.
- The words “hana hana (हन हन)” denote complete annihilation of all karmic obstacles and enemies, both internal and external impacting our growth in both material and spiritual contexts.
- The Kavaca bīja (seed) mantra “hum̐ (हुँ)” invokes protection from all harmful entities inimical to us. In the context of this mantra, it is for spiritual and material desires. Hum̐ (हुँ) consists of – ‘h’ => Brahman/śiva, ‘u’ => destruction of all fear and stillness within, ‘m̐’ => remove misery.
- The Astra bīja (seed) mantra “phaṭ (फट्)” signifies destruction of all evil and misery.
- The Vahnisundarī bīja (seed) mantra “svāhā (स्वाहा)” represents complete submission and surrender to the Divine.
Salutations to the highly revered Divine in the form of Lord Śrī Sudarśana Nṛsiṃha (Viṣṇu), the Sustainer and Protector of all realms. May the omniscient, omnipotent and omnipresent Lord bestow abundance in all aspects and fulfill all our wishes, remove all our fears, release us from all types of karmic debts and offer His protection throughout our lifetime for us and our loved ones.
8. Netrahīna Pañcāṅga nyāsaḥ (नेत्रहीन पञ्चाङ्ग न्यासः) -
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
om̐ cakrarājāya svāhā – hṛdayāya namaḥ । |
ॐ चक्रराजाय स्वाहा – हृदयाय नम: । |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
2 |
om̐ jvālācakrāya svāhā - śirase svāhā । |
ॐ ज्वालाचक्राय स्वाहा - शिरसे स्वाहा । |
Open middle and ring fingers of the right hand and touch the top of the head. |
3 |
om̐ jagaccakrāya svāhā - śikhāyai vaṣaṭ । |
ॐ जगच्चक्राय स्वाहा - शिखायै वषट् । |
Open the right thumb and touch the back of the head. This is the point where there is a tuft of hair. |
4 |
om̐ asurāntaka cakrāya svāhā - kavacāya huṃ । |
ॐ असुरान्तक चक्राय स्वाहा - कवचाय हुं । |
Cross both the hands and touch both shoulders with the palms. |
5 |
om̐ mahāsudarśana cakrāya svāhā - astrāya phaṭ । |
ॐ महासुदर्शन चक्राय स्वाहा - अस्त्राय फट् । |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
6 |
iti netrahīna pañcāṅga nyāsaḥ ॥ |
इति नेत्रहीन पञ्चाङ्ग न्यासः ॥ |
Thus ends the five-part netrahīna pañcāṅga nyāsa. |
7 |
om̐ cakrarājāya svāhā – hṛdayāya namaḥ । |
ॐ चक्रराजाय स्वाहा – हृदयाय नम: । |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥
भूर्भुवस्सुवरोम् इति दिग्विमोकः ॥
Meaning: May the directions get unlocked to allow ourselves to experience the grace from all the triads of the three realms.
9. Dhyānam (ध्यानम् ) -
cakrābjāsana madhyasthaṃ kālāgni sadṛśaprabham ।
caturbhujam vikāsāstham catuścakradharam harim ॥
yogapaṭṭāpinadvāṅgam triṇetram cogravigraham ।
dhyāyet samasta duḥkhaghnaṃ aśoka-dhruma-mūlataḥ ॥
चक्राब्जासन मध्यस्थं कालाग्नि सदृशप्रभम् ।
चतुर्भुजम् विकासास्थम् चतुश्चक्रधरम् हरिम् ॥
योगपट्टापिनद्वाङ्गम् त्रिणेत्रम् चोग्रविग्रहम् ।
ध्यायेत् समस्त दुःखघ्नं अशोकद्रुममूलतः ॥
10. Pañcapūjā (पञ्चपूजा) -
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
lam̐ pṛthvyātmane gandham kalpayāmi namaḥ । |
लँ पृथ्व्यात्मने गन्धम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs. |
2 |
ham̐ ākāśātmane puṣpam kalpayāmi namaḥ । |
हँ आकाशात्मने पुष्पम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip of the index fingers. |
3 |
yam̐ vāyvyātmane dhūpam kalpayāmi namaḥ । |
यँ वाय्व्यात्मने धूपम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs. |
4 |
ram̐ vahnyātmane dīpam kalpayāmi namaḥ । |
रँ वह्न्यात्मने दीपम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs. |
5 |
vam̐ amṛtātmane naivedyam kalpayāmi namaḥ । |
वँ अमृतात्मने नैवेद्यम् कल्पयामि नमः । |
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs. |
6 |
sam̐ sarvātmane karpūramiśrita tāmbūlādi sarvopacārān kalpayāmi namaḥ । |
सँ सर्वात्मने कर्पूरमिश्रित ताम्बूलादि सर्वोपचारान् कल्पयामि नमः । |
Hold the fingers of each palm in a folded manner with the tips of the fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
7 |
Iti Pañcapūjā ॥ |
इति पञ्चपूजा ॥ |
Thus ends the Pañcapūjā. |
11. Samarpaṇam (समर्पणम्) –
guhyādi guhya goptvātvam gṛhaṇāsmat kṛtaṃ japaṃ ।
siddhirbhavatu me deva tvat prasadān mayī sthirā ॥
गुह्यादि गुह्य गोप्त्वात्वम् गृहणास्मत् कृतं जपं ।
सिद्धिर्भवतु मे देव त्वत् प्रसदान् मयी स्थिरा ॥
Meaning: O Lord, you are the most hidden secret of all secrets. May these mantra japa counts performed by me, be offered to you in totality. Our prayers and hope, are that your grace shall remain with us always.
12. Puraścaraṇa (पुरश्चरण) -
Japa |
100,000 |
Homa |
10,000 |
Tarpaṇa |
1,000 |
Mārjana |
100 |
Bhojana |
10 |
This article is written by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com
May 07, 2024 09:05 PM
Lalitāmbikā has twelve guardian deities. These twelve deities are well known for their ability to protect and attack. They can do everything, but they are experts in combat. They are a kind of Royal Guard. Among these twelve guardian deities, Śrī Sudarśana Nṛsim̐ha occupies the closest position to Lalitā. He is the first and the greatest combat specialist of the twelve. The Royal Guard includes other deities such as Mahāśūlinī Durgā, Atharvaṇa Bhadrakālī Pratyaṅgirā, and Aṣṭamukha Gaṇḍabheruṇḍa Nṛsim̐ha. Now imagine how powerful this Royal Guard is. When Śrī Sudarśana Nṛsim̐ha fires the Sudarśana Cakra, this weapon automatically transforms into the weapon capable of destroying the target, because he holds a Sudarśana Cakra which is the manifestation of the Sahasrāra Cakra as a weapon. He does something similar to what Lalitā did in the war, but with weapons. He transforms the Sudarśana Cakra into all Astras, depending on the need and the target, but the objective is always the same: to annihilate the target completely. Śrī Sudarśana Nṛsim̐ha emerged from the Turīyakūṭa (three kūṭas considered as one) of the Pañcadaśī Mantra, equal to special deities like Ucchiṣṭa Gaṇapati. There are few deities who emerged from the Turīyakūṭa of the Pañcadaśī Mantra. Most emerged from one kūṭa or another, but not from all three.
May 08, 2024 05:05 AM
Namaskar Surya ji, Would it be right to say Panchdashi emerged from Maha Shodashi. How are MahaSaptadashi and MahaAshtadashi seen in relation to Shodashi?
May 08, 2024 08:05 PM
Nirvanika. Mahāṣoḍaśī and all other variations of Ṣoḍaśī emerge from the Pañcadaśī Mantra and signify different experiences of the Śuddhatattvas. The Pañcadaśī Mantra is called Brahmavidyā and belongs to the Anuttarāmnāya. Pañcadaśī is called "Royal Mantra" because she is the Queen who rules and gives orders. The wealth of Śiva and all other deities is her wealth too. She has access to all these riches through orders. She gives orders or acts personally. Even though she has manifested herself in the form of all the other deities, she can personally do everything that the other deities can do. The multiplicity of deities occurs due to the importance of the divine play. God does not want to impose a single path for everyone. Out of compassion, he takes different forms to suit the hearts of all beings. Out of compassion, he does not assume any form, for those who do not like to worship forms. There is a simultaneous movement of "Creation and Destruction" of the Śrī Chakra in Lalitā. What does that mean? This means that somehow everything is outside and inside her at the same time.
May 09, 2024 06:05 PM
Thank you Surya ji for this awesome information . Could you also give some information regarding the guru mandal in the Sri chakra. There are some gurus in the guru mandal that we all know like agastya, lopamudra and there are some about which we don't know like charyanatha, mitresha etc. Please shed some light on this topic
May 09, 2024 10:05 PM
Why are the mantras like Maha shodashi, para shodashi considered extremely secretive and are extremely protected? If such great mantras and God's emerged from the panchadashi then that means that panchadashi has infinite power and it's power is beyond description and compression. Is there any mantra that is equal or greater than panchadashi?
May 07, 2024 10:05 PM
1. Sir can you please tell the name of all 12 guardian deities and how can we attain siddhi in them, 2. Sir can you please explain what you mean by destroying the target is it destroying something what sadhak wants or is it something else
May 08, 2024 03:05 AM
Namaste Siddhant. The twelve guardian deities are: Sudarśana Nṛsimha, Paśupati, Atharvaṇa Bhadrakālī Pratyaṅgirā, Mahāśūlinī Durgā, Jayadurgā, Kārtavīryārjuna, Mahāsudarśana, Aṣṭamukha Gaṇḍabheruṇḍa Nṛsimha, Śarabheśvara, Aghora Rudra, Svarṇākarṣaṇa Bhairava and Vaṭuka Bhairava. In this order. Each of these extremely powerful and protective deities has its own Vidhi that must be learned from the Guru. Each of them alone can grant the devotee everything, even liberation. About your doubt about Sudarśana Nṛsimha. The more evil the enemy, internal or external, the stronger and more lethal the Sudarśana Cakra becomes. The more auspicious and compassionate the enemy, the less powerful and lethal the Sudarśana Cakra becomes. It is not possible for the enemy to defeat Sudarśana Cakra by being evil, as it will become stronger and destroy the target. But he can save himself by regretting surrendering. The Sudarśana Cakra loses its strength when the enemy or target repents of his evil traits. Sudarśana Nṛsimha transforms the Sudarśana Cakra into 50 main Astras, depending on the nature of the enemy: brāhmāstra, nārāyaṇāstra, prājāpatyāstra, aindrāstra, vaiṣṇavāstra, kampanāstra, vāyavyāstra, vāruṇāstra, yāmyāstra, kālāstra, āgneyāstra, bhautāstra, kauberāstra, pārjanyāstra, vaidyutāstra, pārvatāstra, pāṣāṇāstra , nāgāstra, tvāṣṭrāstra, rākṣasāstra, bhāruṇḍāstra, brahmaśiro'stra, guhyakāstra, kālakūṭāstra, vetālāstra, vaināyakāstra, skāndāstra, prāmathāstra, utpātāstra, bhrāmakāstra, gālanāstra, sammohanāstra, balāstra, atibalāstra, nirmīlanāstra, acetanāstra, unmādāstra, apasmārāstra, māraṇāstra, pāśupatāstra. All these 50 Astras serve Sudarśana Nṛsimha. They are used individually, in groups or all at once with the four hands of Sudarśana Nṛsimha. These 50 Astras arise from the 50 Mātṛkās and are distributed in the 4 Sudarśana Cakras in the hands of Sudarśana Nṛsimha. The four weapons of this Lord are truly all existing triads and fourths. Crores of Astras serve the 50 Astras that serve Sudarśana Nṛsimha. When you surrender to Him, you don't need to ask for anything. Sudarśana Nṛsimha will automatically use all necessary weapons. His goal is complete elimination of the enemy, but the enemy can save himself by repenting and giving up causing harm, internal or external.
May 08, 2024 05:05 PM
Sir is it necessary to worship all these 12 deities to move ahead in shri vidya sadhna and reach mahatripur sundari
May 09, 2024 06:05 AM
Siddhant. It will depend on the Karma of the devotee.
May 07, 2024 11:05 PM
Dear Surya! Very interesting! Thank you for sharing this precious knowledge! One Question: Would you mind posting a few more of the deities, that emerged from Turīyakūṭa? I think it would be very interesing for the people on this board/forum. Thank you very much for your very precious time! Sincerely, Michael
May 08, 2024 03:05 AM
Michael. Some of the deities that emerge from the Turīyakūṭa are: Anuttara Dakṣiṇāmūrti, Tripurabhairavī, Triśakti Cāmuṇḍā (Caṇḍī), Vajrakubjikā, Dakṣiṇākālī, Kāmakalākālī, Mahāsiddhikarālī, Mahogratārā, Sarvasāmrājyalakṣmī, Mahākāla Bhairava, Kālasaṅkarṣiṇī, Parā Bhaṭṭārikā, Pūrṇaṣoḍaśī.
May 08, 2024 05:05 AM
Hi Suryaji, yes would love to hear about Shaktis coming from the Kadi, Hadi and Sadi kuta. Are there connected to Sun, Moon and Fire or Shristi, Sthithi, Samhara?
May 08, 2024 10:05 AM
Dear Surya ! Thank you very much for answering my Question ! Sincerey, Michael
May 08, 2024 12:05 PM
Namaste, thanks for sharing such secret knowledge with us. Can You please tell if there is no Diksha from Guru on Panchadashi mantra ka-e-ī-la-hrīṁ ha-sa-ka-ha-la-hrīṁ sa-ka-la-hrīṁ, it should not be repeated even if there is a strong desire to repeat it? Can't the mantras of these 12 guardian deities be chanted without diksha? Is it better to focus on repeated, for example, Mahasadashiva - Namah Śivāya mantras, which do not require rules and initiations, but can still lead to Lalitambika? Thanks for the answer.
May 08, 2024 07:05 PM
Hello Respected Surya. Could you talk a bit about Mother Pratyangira particularly about her sadhana, attributes and the qualities that she looks for in her best devotees? Would love if you could share some knowledge about her. Please continue to grace this page with pearls of knowledge as far as possible for you. Heartfelt thanks.
May 08, 2024 08:05 PM
Богдан. The Pañcadaśī Mantra is Nityāprabuddha: eternally unlocked, awakened, potent and impossible to be limited or obstructed by curses. The Pañcadaśī Mantra does not need initiation to be potent, but it needs initiation and teachings from the Guru so that the Pañcadaśī Mantra does not destroy you. The problem is not Lalitā, but rather the terrible deities who guard the Śrī Cakra, and the Pañcadaśī is identical to the Śrī Cakra. I have spoken about the twelve guardian deities or the Royal Guard, but there are many other terrible deities spread throughout the layers of the Śrī Chakra. Without having the same innocence as Bālā and without the Guru's guidance, one is certainly destroyed by worshiping the Śrīvidyā Mantra. The order of the letters of the Pañcadaśī Mantra are formulated in a way that invokes everything and the whole, condensed. You may not know how to handle this invocation or the Śrī Cakra deities may judge that you are not qualified and will try to obstruct you in every way. You also cannot worship the guardian deities without guidance from a Guru. Sometimes people complain about the need to have a Guru, but how are you going to worship a deity that you don't even know? The Guru will talk about the characteristics of this deity, what the deity likes and what the deity doesn't like. The Guru will talk about Nyāsa, Kavacam, Stotra, Hṛdayam, Stava Rāja, 108 Names and 1000 Names of divinity. With all this information given by the Guru, success with the chosen deity is inevitable. But when you don't know the characteristics of the deity, it is very easy to make mistakes and generate the opposite result to what was intended. The Goddess can be worshiped without initiation through the Gāyatrī Mantra. Śiva can be worshiped without initiation through the Five-Letter Mantra. Viṣṇu can be worshiped without initiation through the Eight-Letter Mantra.
May 08, 2024 08:05 PM
Chandana. Maybe I'll talk about it another time, when I have more time.
May 09, 2024 01:05 AM
Suryaji, Oh Pañcadaśī looks like a force. Do you mean the Kadi Kamaraja Vidya in this case or or would this also be for Hadi Lopamudra or Sadi Nandi Vidya? there has to be a difference as only Kadi vidya has kutas with k-h-s. Looking to hear from you.
May 09, 2024 05:05 AM
Nirvanika. Lalitāmbikā fought against Bhaṇḍāsura as the Kādividyā. The entire Lalitopākhyāna is only about the Kādividyā. Through the Fifteen Letter Mantra of Sādividyā and Hādividyā the devotee will have a different experience of Lalitāmbikā. Perhaps I will talk about this in detail in the future and with more time.
May 09, 2024 06:05 AM
Kevin. I started writing about Pratyaṅgirā, but realized it would be too long. I intend to talk about her in the future.
May 09, 2024 08:05 PM
Thank You for Your reply. I have a question, if the Panchadashi mantra is guarded by various terrible deities who don't want most people to repeat it, why is this mantra commonly known? Perhaps it is possible to repeat it without selfish intentions to use the power of the Goddess for some stupid purpose, but simply out of love for her? If possible, please continue to share this very valuable knowledge with us.
May 09, 2024 08:05 PM
Suryaji, Saptadashi and Ashtadashi do they relate to tattvas beyond in Anuttaramanya? What is AnuttaraSamayaVidyeshwari? Also the Kadi vidya seems to have three kutas- i read each of them being connected to Shristhi, Sthithi-Saubhagya, Samhara.
May 09, 2024 11:05 PM
Suryaji, I would also like to hear from you about Pratyangira Devi. I would read entire volumes of books from you about Her. If it is too much to type in the comment section, would you be willing to email me or some other platform? Pranaam.
May 10, 2024 04:05 AM
Swati and Aditya shukla. I know that many people may find it strange that the Mahāṣoḍaśī Mantra emerges from the Pañcadaśī Mantra, but Gautama Mahāṛṣiḥ praises the Pañcadaśī Mantra as "Pañcapraṇavarūpiṇī" (the form of the five praṇavas). What are the five praṇavas? They are the first and last five seed letters of the Mahāṣoḍaśī Mantra: śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ / sauḥ aim̐ klīm̐ hrīm̐ śrīm̐. If the Pañcadaśī Mantra is in the form of five praṇavas, how can this Mantra originate from the Mahāṣoḍaśī Mantra? The other three seeds of the Mahāṣoḍaśī Mantra are "om̐ hrīm̐ śrīm̐". These three seeds speak of the non-linear Sustainment, Creation and Destruction of the Śrī Chakra. When we add the seed "śrīm̐" at the end of the Pañcadaśī Mantra, we are destroying the Pañcadaśī Mantra, where it is absorbed by this seed (śrīm̐), and this leads to a different understanding of the Goddess, a knowledge called Śuddhavidyā.
May 10, 2024 06:05 AM
Богдан. No. You can't do that. You won't know how to love her without knowing what pleases and infuriates each of the 98 Yoginis. You won't know how to love her without sitting with the Guru and studying her 25, 108, 1000 and 300 names. It's like trying to see a shape without your eyes. She is a Tantric Goddess. So here Bhakti is useless without Jñāna.
May 10, 2024 10:05 AM
Suryaji, triktuta together form the similar looking Turya And Purti Vidya. How are Turya and Purti Vidya same/different at subtle level? Also can you talk of Anuttaramnaya Samaya?
May 10, 2024 10:05 AM
Dear Surya Ji, was Ramana Maharshi also a Supramental Yogi like Thirumoolar and Vallalar?
May 11, 2024 08:05 AM
Dear Surya ji , I have a question in my mind for a long time. Why did Lalita devi chose only varahi Devi as her commander of Shakti sena and Devi shyamala as her minister? I mean to say there are many powerful goddess who could also do this work better but why only varahi Devi and Devi shyamala ? What could be the suitable reason behind it? Also how was vishanga able to enter the Shri chakra and was able to subdue the shaktis of Shri chakra as Shri chakra is the most powerful yantra and nobody could do any harm to it and it has many powerful deities in it protecting it ? How could he subdue the shaktis with a petty tantric kriya ? Also why did Devi Lalita chose mahaganapati to destroy the evil yantra ? She could also have called Devi pratyangira to do the same work as Devi pratyangira is outstanding in destroying tantric kriyas and prayogas . Please reveal the answer of my query
May 11, 2024 06:05 PM
Keshav. No. Sri Aurobindo, Vallalar, Mirra Alfassa and Thirumoolar are Yogis who have reached these heights. Don't feel inferior because it was the Lord himself who chose them to play this role, even before they were born they were already destined for this. Continue with your Dharma.
May 11, 2024 07:05 PM
Aditya shukla. The answer to your question is that Bhaṇḍāsura is Lalitā, the entire enemy army is also Lalitā. But why? Because this war is a game. The person responsible for these absurdities that are difficult to understand is Bālā Tripurasundarī. The moment Bālā ceased to exist, Lalitā would become unwilling to play and would see no point in it, and the entire existence would become ugly and completely destroyed. Then she would close her eyes and nothing would exist. When the devotee advances in the worship of Bālā Tripurasundarī, he discovers that the entire enemy army is also Lalitā. But what happens to the devotee after that? He stops harboring negative emotions towards enemies and the battle with them becomes a sport or fun. He becomes innocent, but not harmless. He views the battle of life as a sport. Lalitā praises Bālā as her own life, and demonstrates a concern for her existence and good. This means that without the innocence of Bālā you will be stopped at some point in the spiritual journey. Lalitā gave a dagger to Bālā with a blade having the destructive power of all deities and the entire Śrīcakra. She gave the dagger to Bālā and said: go and play with this dagger. Since then, wherever Bālā is, all the deities will also be there. The devotee can meditate on Bālā with this dagger with golden and pink luminance as the pendant of her necklace. Whenever anyone tries to take possession of Bālā, this dagger destroys him immediately. Play with Bālā, don't try to possess her. Bālā never holds this dagger in her hands, it is the bad people who are pierced by its blade because of the intention to dominate her. Nothing is more protected than the Game. Bālā is the game. Vārāhī is the Prakāśarūpa of Lalitā. For people's information, Vārāhī is Guhykālī herself and the entire Hādividyā combined. Śyāmalā is the Vimarśarūpa of Lalitā. Śyāmalā is Tārā herself and the entire Sādividyā combined. She acts as Īśvara and her orders are irrevocable. Even Lalitā never questions Śyāmalā's decisions, such is her trust. How would Lalitā doubt her own personified intellect? Who is Mahāgaṇapati? He is the Lord of the Mātṝkā Chakra. What I mean is that he is the guardian of sound, guardian of the word. If Mahāgaṇapati wants to obstruct you, nothing you say at all levels of sound will be effective. With this, you will be completely obstructed in the material world too, as the Universe is the product of the 50 Mātṝkā. Every material object can be converted into sound. Mahāgaṇapati made the letters written in the Evil Yantra placed in the war null and void. Then the Yantra was destroyed.
May 11, 2024 09:05 PM
One last thing I forgot to say. A little known fact is the recommendation to always worship and ask for blessings from Mahāvārāhī before worshiping Mahāpratyaṅgirā. But why? They are like sisters. By asking for blessings from Mahāvārāhī, the devotee demonstrates that he needs Mahāpratyaṅgirā in a special situation that only she could resolve. It's a kind of warning about who he's dealing with. And what wouldn't Mahāvārāhī solve? The truth is that Mahāvārāhī solves everything, but only a Bhakta of Mahāpratyaṅgirā should, theoretically, worship this very aggressive form of the Divine Mother. The thing is that the Bhakta of Mahāpratyaṅgirā does not worship her because he needs protection or to solve some problem. This devotee simply loves her without an apparent reason. It is difficult to find a true devotee of this Mother.
May 13, 2024 04:05 PM
Respected Surya, is there an AdiParaShakti mantra for supramental yoga like eg: Om Shakti or AdiParaShaktiye Namah? Also for Namah Shivaya in supramental yoga do you have to do entire nyasa, dhyanam, panchapuja etc like its given here https://manblunder.com/articlesview/shiva-panchakshari-mantra-japa although here the mantra has an Om in front of Namah Shivaya.
May 09, 2024 12:05 AM
One more version of Sudarshana Narasimha mantra is below this was advised by Guruji for people suffering from troubles, just adding here for larger audience ॐ सहस्रार हूं फट् । क्ष्रौं हन हन हूं फट् । ॐ उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखम्। नृसिंहं भीषणं भद्रं मृत्युमृत्युं नमाम्यहम्॥ om sahasrāra hūṁ phaṭ । kṣrauṁ hana hana hūṁ phaṭ | om ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham | nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyumṛtyuṁ namāmyaham ||
May 11, 2024 01:05 PM
Yes Surya!!! Many here have said that the Panchadashi mantra is the main one and it contains the whole essence of Sri Vidya, Lalitopakhyana, Tripura rahasya the first part, describes and praises the Panchadashi mantra Kadi Vidya. I would like to ask where other mantras based on the basis of Kadi vidya came from, for example, Laghushodashi (16 bijas) and Mahashodashi (28 bijas)? After all, they couldn't just appear, so there was some kind of need for this?
May 11, 2024 02:05 PM
Surya Ji, I also want to ask, when initiating into the Mahashodashi mantra, which is preferable to read, Shodashi Sahasranama or Lalita Sahasranama, because with the addition of bija, the Deity herself changes, Sri Lalita has 4 hands, and Mahashodashi has 12 hands.
May 11, 2024 06:05 PM
Rajiv. Someone who is initiated into this Mantra should never have this doubt. The Lalitā Sahasranāma is an extension of the 50 Mātṝkās. It is a hymn that employs each of the 50 Mātṝkās in the best possible way to produce the best thousand names possible. It is impossible to create a better Sahasranāma than the Lalitā Sahasranāma. There is only one Sahasranāma who matches her Sahasranāma, but does not surpass it: Śrī Guhyanāmaucchiṣṭagaṇeśāna Sahasranāma. The secret Sahasranāma of Ucchiṣṭamahāgaṇeśa is the only one that is comparable to that of Lalitā. Lord Dakṣiṇāmūrti says that whoever dares to differentiate between these two Sahasranāmas is a sinner, and that Lalitā and Ucchiṣṭamahāgaṇeśa are equal in majesty. The only difference will be in devotion. Those who are chosen by Lalitā must recite the Lalitā Sahasranāma. Those who are chosen by Ucchiṣṭamahāgaṇeśa must recite his Sahasranāma. It is a doubt that it should not exist for someone initiated into such a high Mantra: the Lalitā Sahasranāma is indispensable for the devotees of Ṣoḍaśī.
May 11, 2024 07:05 PM
For now I will not answer any more questions. I will respond when I have more time.