Śrī Nīla Sarasvatī Vāgvādinī Caturtriṃśatyakṣara Mahāmantraḥ (श्री नीलसरस्वतीतारा वाग्वादिनी चतुर्त्रिंशत्यक्षर महामन्त्रः)
Source :- Siddha sārasvata tantram.
Purpose :- To obtain immense protection, removal of all types of misery, obtain favors from higher authorities, victory in all competitions, gambling, wealth, status etc. as well as self-realization and liberation.
Special Note :- No mantra suitability check is required. Also, no strenuous puraścaraṇa with concentrated mind is required. The Divine Mother is easy to please and grants all magical powers to the sincere devotees. It is however, very important to recite the additional nyāsās on a daily basis, which by itself could take 30 to 45 minutes. It is suggested that one should dedicate at least 2 hours of their time on a daily basis towards the mantra japa, in order to complete the 400,000 mantra japa in the prescribed manner.
Initiation:- Required.
1. Viniyogaḥ (विनियोगः) :-
asya mantrasya ।
gaṅgā pravāha matsyarūpī janārdana ṛṣiḥ ।
atiśaya vākkavitā chandaḥ ।
sarva-vāgaiśvarya-mayī samast-ābhīṣṭadāyinī nīla-sarasvatī devatā ।
hrīm̐ bījaṃ ।
hūm̐ kīlakaṃ ।
hsauḥ śaktiḥ ।
sarvābhīṣṭa siddhaye jape viniyogaḥ ॥
अस्य मन्त्रस्य ।
गङ्गा प्रवाह मत्स्यरूपी जनार्दन ऋषिः ।
अतिशय वाक्कविता छन्दः ।
सर्ववागैश्वर्यमयी समस्ताभीष्टदायिनी नीलसरस्वती देवता ।
ह्रीँ बीजं ।
हूँ कीलकं ।
ह्सौः शक्तिः ।
सर्वाभीष्ट सिद्धये जपे विनियोगः ॥
Meaning:- This prayer/mantra japa is to invoke Śrī Nīla Sarasvatī Vāgvādinī Tārā and perform Her mantra japa to obtain Her complete grace in all aspects, and to obtain the four puruṣārtha-s: dharma (justice, law), artha (wealth), kāma (desires) and mokṣa (liberation), as well as victory over opponents, gain immense protection and happiness in life. The sage (ṛṣiḥ) is Gaṅgā pravāha matsyarūpī janārdana [The fish avatar of Lord Viṣṇu], the meter (chandas) for the mantra is Atiśaya vākkavitā and the deity is sarva-vāgaiśvarya-mayī samast-ābhīṣṭadāyinī Śrī Nīla Sarasvatī Tārā [The voice, speech, alphabet, words and all types of knowledge embedded], the seed (bījaṃ) is hrīm̐ or hum̐, the power or śakti is hsauḥ. The key (kīlaka) to unlock the mantra is hūm̐.
2. Ṛṣyādi nyāsa ( ऋष्यादि न्यास ) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ Gaṅgā pravāha matsyarūpī janārdana ṛṣaye namaḥ śirasi |
ॐ गङ्गा प्रवाह मत्स्यरूपी जनार्दन ऋषये नमः शिरसि |
Open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top. |
|
2 |
om̐ Atiśaya vākkavitā chandase namaḥ mukhe |
ॐ अतिशय वाक्कविता छन्दसे नमः मुखे |
Now touch the lips of the mouth with the above mudrā. |
|
3 |
om̐ sarva-vāgaiśvarya-mayī samast-ābhīṣṭadāyinī nīla-sarasvatī devatāyai namaḥ hṛdi |
ॐ सर्ववागैश्वर्यमयी समस्ताभीष्टदायिनी नीलसरस्वती देवतायै नमः हृदि |
Touch the heart with the right palm. |
|
4 |
om̐ hrīm̐ bījāya namaḥ guhye |
ॐ ह्रीँ बीजाय नमः गुह्ये |
Touch the genitalia with the right ring finger and thumb joined together. |
|
5 |
om̐ hsauḥ śaktaye namaḥ pādayoḥ |
ॐ ह्सौः शक्तये नमः पादयोः |
Touch the feet with the right ring finger and thumb joined together. |
|
6 |
om̐ hūm̐ kīlakāya namaḥ nābhau |
ॐ हूँ कीलकाय नमः नाभौ |
Touch the navel area with the right ring finger and thumb joined together. |
|
7 |
om̐ sarvābhīṣṭa siddhaye jape viniyogāya namaḥ sarvāṅge |
ॐ सर्वाभीष्ट सिद्धये सिद्धये जपे विनियोगाय नमः सर्वाङ्गे |
Run both the palms all over the body. |
|
8 |
iti ṛṣyādi nyāsaḥ |
इति ऋष्यादि न्यासः |
|
3. Karanyāsaḥ (करन्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ hrām̐ aṅguṣṭhābhyāṃ namaḥ |
ॐ ह्राँ अङ्गुष्ठाभ्यां नमः |
Use both the index fingers and run them on both the thumbs. |
|
2 |
om̐ hrīm̐ tarjanībhyāṃ namaḥ |
ॐ ह्रीँ तर्जनीभ्यां नमः |
Use both the thumbs and run them on both the index fingers. |
|
3 |
om̐ hrūm̐ madhyamābhyāṃ namaḥ |
ॐ ह्रूँ मध्यमाभ्यां नमः |
Use both the thumbs on the middle fingers. |
|
4 |
om̐ hraim̐ anāmikābhyāṃ namaḥ |
ॐ ह्रैँ अनामिकाभ्यां नमः |
Use both the thumbs on the ring fingers. |
|
5 |
om̐ hraum̐ kaniṣṭhikābhyāṃ namaḥ |
ॐ ह्रौँ कनिष्ठिकाभ्यां नमः |
Use both the thumbs on the little fingers. |
|
6 |
om̐ hraḥ karatalakarapṛṣṭhābhyāṃ namaḥ |
ॐ ह्रः करतलकरपृष्ठाभ्यां नमः |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
|
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
|
4. Aṅganyāsaḥ (अङ्गन्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ hrām̐ hṛdayāya namaḥ |
ॐ ह्राँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
om̐ hrīm̐ śirase svāhā |
ॐ ह्रीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
om̐ hrūm̐ śikhāyai vaṣaṭ |
ॐ ह्रूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
om̐ hraim̐ kavacāya hum̐ |
ॐ ह्रैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
om̐ hraum̐ netratrayāya vauṣaṭ |
ॐ ह्रौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājñā cakra. |
|
6 |
om̐ hraḥ astrāya phaṭ |
ॐ ह्रः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥
भूर्भुवस्सुवरोमिति दिग्बन्धः॥
5. Sārasvata tantrokta karanyāsaḥ (सारस्वत तन्त्रोक्त करन्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
hrām̐ trām̐ hrām̐ Nīla Sarasvatīyai aṅguṣṭhābhyāṃ namaḥ । |
ह्राँ त्राँ ह्राँ नीलसरस्वतीयै अङ्गुष्ठाभ्यां नमः । |
Use both the index fingers and run them on both the thumbs. |
|
2 |
hrīm̐ trīm̐ hrīm̐ tāriṇyai tarjanībhyāṃ svaḥā । |
ह्रीँ त्रीँ ह्रीँ तारिण्यै तर्जनीभ्यां स्वःआ । |
Use both the thumbs and run them on both the index fingers. |
|
3 |
hrūm̐ trūm̐ hrūm̐ vajrodakāyai madhyamābhyāṃ vaṣaṭ । |
ह्रूँ त्रूँ ह्रूँ वज्रोदकायै मध्यमाभ्यां वषट् । |
Use both the thumbs on the middle fingers. |
|
4 |
hraim̐ traim̐ hraim̐ ugratārāyai anāmikābhyāṃ hum̐ । |
ह्रैँ त्रैँ ह्रैँ उग्रतारायै अनामिकाभ्यां हुँ । |
Use both the thumbs on the ring fingers. |
|
5 |
hraum̐ traum̐ hraum̐ mahāparisarāyai kaniṣṭhikābhyāṃ vauṣaṭ । |
ह्रौँ त्रौँ ह्रौँ महापरिसरायै कनिष्ठिकाभ्यां वौषट् । |
Use both the thumbs on the little fingers. |
|
6 |
hraḥ traḥ hraḥ piṅgograika jaṭāyai karatalakara pṛṣṭhābhyāṃ phaṭ । |
ह्रः त्रः ह्रः पिङ्गोग्रैक जटायै करतलकर पृष्ठाभ्यां फट् । |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
|
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
|
6.Sārasvata tantrokta hṛdayādi ṣaḍaṅganyāsaḥ (सारस्वत तन्त्रोक्त हृदयादि षडङ्ग न्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ hrām̐ trām̐ hrām̐ Nīla Sarasvatīyai hṛdayāya namaḥ । |
ॐ ह्राँ त्राँ ह्राँ नीलसरस्वतीयै हृदयाय नमः । |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
hrīm̐ trīm̐ hrīm̐ tāriṇyai śirase svāhā । |
ह्रीँ त्रीँ ह्रीँ तारिण्यै शिरसे स्वाहा । |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
hrūm̐ trūm̐ hrūm̐ vajrodakāyai śikhāyai vaṣaṭ । |
ह्रूँ त्रूँ ह्रूँ वज्रोदकायै शिखायै वषट् । |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
hraim̐ traim̐ hraim̐ ugratārāyai kavacāya hum̐ । |
ह्रैँ त्रैँ ह्रैँ उग्रतारायै कवचाय हुँ । |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
hraum̐ traum̐ hraum̐ mahāparisarāyai netratrayāya vauṣaṭ । |
ह्रौँ त्रौँ ह्रौँ महापरिसरायै नेत्रत्रयाय वौषट् । |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājñā cakra. |
|
6 |
hraḥ traḥ hraḥ piṅgograika jaṭhāyai astrāya phaṭ । |
ह्रः त्रः ह्रः पिङ्गोग्रैक जठायै अस्त्राय फट् । |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
7. Varṇa nyāsaḥ (वर्ण न्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
am̐ ām̐ im̐ īm̐ um̐ ūm̐ ṛm̐ ṝm̐ ḷm̐ ḹm̐ namaḥ hṛdi |
अँ आँ इँ ईँ उँ ऊँ ऋँ ॠँ ऌँ ॡँ नमः हृदि |
Join the thumb, middle and ring fingers of the right hand and touch the heart region. |
|
2 |
em̐ aim̐ om̐ aum̐ am̐ aḥ kam̐ kham̐ gam̐ gham̐ namaḥ dakṣa-bāhau |
एँ ऐँ ओँ औँ अँ अः कँ खँ गँ घँ नमः दक्ष-बाहौ |
Join the thumb, middle and ring fingers of the right hand and touch the right shoulders. |
|
3 |
ṅam̐ cam̐ cham̐ jam̐ jham̐ ñam̐ ṭam̐ ṭham̐ ḍam̐ ḍham̐ namaḥ vāmabāhau |
ङँ चँ छँ जँ झँ ञँ टँ ठँ डँ ढँ नमः वामबाहौ |
Join the thumb, middle and ring fingers of the right hand and touch the left shoulders. |
|
4 |
ṇam̐ tam̐ tham̐ dam̐ dham̐ nam̐ pam̐ pham̐ bam̐ bham̐ namaḥ dakṣapāde |
णँ तँ थँ दँ धँ नँ पँ फँ बँ भँ नमः दक्षपादे |
Join the thumb, middle and ring fingers of the right hand and touch the right feet. |
|
5 |
mam̐ yam̐ ram̐ lam̐ vam̐ śam̐ ṣam̐ sam̐ ham̐ kṣam̐ namaḥ vāmapāde |
मँ यँ रँ लँ वँ शँ षँ सँ हँ क्षँ नमः वामपादे |
Join the thumb, middle and ring fingers of the right hand and touch the left feet. |
|
6 |
Iti varṇa nyāsaḥ |
इति वर्ण न्यासः |
|
8. Varṇa nyāsaḥ kālītantre (वर्ण न्यासः कालीतन्त्रे ) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
a ā i ī u ū ṛ ṝ ḷ ḹ namaḥ hṛdi |
अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ नमः हृदि |
Join the thumb, middle and ring fingers of the right hand and touch the heart region. |
|
2 |
e ai o au aṃ aḥ ka kha ga gha namaḥ dakṣa-bāhau |
ए ऐ ओ औ अं अः क ख ग घ नमः दक्ष-बाहौ |
Join the thumb, middle and ring fingers of the right hand and touch the right shoulders. |
|
3 |
ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha namaḥ vāmabāhau |
ङ च छ ज झ ञ ट ठ ड ढ नमः वामबाहौ |
Join the thumb, middle and ring fingers of the right hand and touch the left shoulders. |
|
4 |
ṇa ta tha da dha na pa pha ba bha namaḥ dakṣapāde |
ण त थ द ध न प फ ब भ नमः दक्षपादे |
Join the thumb, middle and ring fingers of the right hand and touch the right feet. |
|
5 |
ma ya ra la va śa ṣa sa ha kṣa namaḥ vāmapāde |
म य र ल व श ष स ह क्ष नमः वामपादे |
Join the thumb, middle and ring fingers of the right hand and touch the left feet. |
|
6 |
Iti varṇa nyāsaḥ |
इति वर्ण न्यासः |
|
9. Ṣoḍhā nyāsaḥ (षोढा न्यासः) :-
Additional nyāsas such as the Ṣoḍhā nyāsa have been recommended by various tantras and they are available in this link. These should also be performed on a daily basis.
10. Sārasvata tantrokta karanyāsaḥ (सारस्वत तन्त्रोक्त करन्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
hrām̐ trām̐ hrām̐ akhila-vāg-rūpiṇyai aṅguṣṭhābhyāṃ namaḥ । |
ह्राँ त्राँ ह्राँ अखिलवाग्रूपिण्यै अङ्गुष्ठाभ्यां नमः । |
Use both the index fingers and run them on both the thumbs. |
|
2 |
hrīm̐ trīm̐ hrīm̐ akhila-vāg-rūpiṇyai tarjanībhyāṃ svaḥā । |
ह्रीँ त्रीँ ह्रीँ अखिलवाग्रूपिण्यै तर्जनीभ्यां स्वःआ । |
Use both the thumbs and run them on both the index fingers. |
|
3 |
hrūm̐ trūm̐ hrūm̐ akhila-vāg-rūpiṇyai madhyamābhyāṃ vaṣaṭ । |
ह्रूँ त्रूँ ह्रूँ अखिलवाग्रूपिण्यै मध्यमाभ्यां वषट् । |
Use both the thumbs on the middle fingers. |
|
4 |
hraim̐ traim̐ hraim̐ akhila-vāg-rūpiṇyai anāmikābhyāṃ hum̐ । |
ह्रैँ त्रैँ ह्रैँ अखिलवाग्रूपिण्यै अनामिकाभ्यां हुँ । |
Use both the thumbs on the ring fingers. |
|
5 |
hraum̐ traum̐ hraum̐ akhila-vāg-rūpiṇyai kaniṣṭhikābhyāṃ vauṣaṭ । |
ह्रौँ त्रौँ ह्रौँ अखिलवाग्रूपिण्यै कनिष्ठिकाभ्यां वौषट् । |
Use both the thumbs on the little fingers. |
|
6 |
hraḥ traḥ hraḥ akhila-vāg-rūpiṇyai karatalakara pṛṣṭhābhyāṃ phaṭ । |
ह्रः त्रः ह्रः अखिलवाग्रूपिण्यै करतलकर पृष्ठाभ्यां फट् । |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
|
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
|
11. Sārasvata tantrokta hṛdayādi ṣaḍaṅganyāsaḥ (सारस्वत तन्त्रोक्त हृदयादि षडङ्ग न्यासः) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ hrām̐ trām̐ hrām̐ akhila-vāg-rūpiṇyai hṛdayāya namaḥ । |
ॐ ह्राँ त्राँ ह्राँ अखिलवाग्रूपिण्यै हृदयाय नमः । |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
hrīm̐ trīm̐ hrīm̐ akhila-vāg-rūpiṇyai śirase svāhā । |
ह्रीँ त्रीँ ह्रीँ अखिलवाग्रूपिण्यै शिरसे स्वाहा । |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
hrūm̐ trūm̐ hrūm̐ akhila-vāg-rūpiṇyai śikhāyai vaṣaṭ । |
ह्रूँ त्रूँ ह्रूँ अखिलवाग्रूपिण्यै शिखायै वषट् । |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
hraim̐ traim̐ hraim̐ akhila-vāg-rūpiṇyai kavacāya hum̐ । |
ह्रैँ त्रैँ ह्रैँ अखिलवाग्रूपिण्यै कवचाय हुँ । |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
hraum̐ traum̐ hraum̐ akhila-vāg-rūpiṇyai netratrayāya vauṣaṭ । |
ह्रौँ त्रौँ ह्रौँ अखिलवाग्रूपिण्यै नेत्रत्रयाय वौषट् । |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājñā cakra. |
|
6 |
hraḥ traḥ hraḥ akhila-vāg-rūpiṇyai astrāya phaṭ । |
ह्रः त्रः ह्रः अखिलवाग्रूपिण्यै जठायै अस्त्राय फट् । |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
om̐ ram̐ vahni-prakāra choṭikābhir-daśa-dig-bandhanaṃ ।
ॐ रँ वह्निप्रकार छोटिकाभिर्दशदिग्बन्धनं ।
[May the mandalas of Agni (fire) surround us in all ten directions and protect us. Snap the thumb and fore-finger in all ten directions including up and down.]
12. Vyāpaka nyāsaḥ (व्यापक न्यासः) :- [Perform this nyāsa seven times using any of the initiated mantras mentioned in section 17.]
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
aim̐ hrīm̐ śrīm̐ hsauḥ shauḥ vada vada vāgvādini trīm̐ trīm̐ trīm̐ nīlasarasvati aim̐ aim̐ aim̐ hrīm̐ hrīm̐ hrīm̐ kāhi kāhi kalarīṃ svāhā । (iti mūrdādi pādaparyantaṃ/head to toes) |
ऐँ ह्रीँ श्रीँ ह्सौः स्हौः वद वद वाग्वादिनि त्रीँ त्रीँ त्रीँ नीलसरस्वति ऐँ ऐँ ऐँ काहि काहि कलरीं स्वाहा । (इति मूर्दादि पादपर्यन्तं) |
Join both hands at the top of the head and move the hands from the head to the toes without touching the body from the sides. It is like running the hands over the astral body surrounding the physical body. This can also be done by stretching the hands from the top of the body making a circle and reaching down to the feet, without touching the body. |
|
2 |
iti vyāpaka nyāsaḥ |
इति व्यापक न्यासः |
|
13. Dhyānaṃ (ध्यानं) :-
nīlāṃśukāṃ maṇimayīṃ vyāghracarma dharāṃśubhām ।
vidyāṃ brahma-svarūpāñca vande sarva-phala-pradām ॥
नीलांशुकां मणिमयीं व्याघ्रचर्म धरांशुभाम् ।
विद्यां ब्रह्मस्वरूपाञ्च वन्दे सर्वफलप्रदाम् ॥
Meaning :- We meditate upon the Divine Mother Nīlasarasvatī, who is holding a parrot and is wrapped in tiger skin. She is adorned with various precious gems and is the repository of all knowledge, material and spiritual. She is the power of the Creator Brahma and bestows success in all our endeavors and efforts!
The parrot represents speech and also signifies music and at a subtler level the Mātṛkās and their frequencies. The tiger skin around Her represents Her passionate Rājasic guṇa, to help the devotees fulfill their heartfelt desires and excel in all their endeavors.
This meditation of Nīla-sarasvatī is said to grant the power to manifest whatever we speak - vāk-siddhi.
14. Pañcapūjā (पञ्चपूजा) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
15. Japamālā mantraṃ (जपमाला मन्त्रं) :-
Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.
om̐ māṃ māle mahāmāye sarvamantra svarūpiṇi ।
caturvarga stvayinyasta stasmānye siddhidā bhava ॥
ॐ मां माले महामाये सर्वमन्त्र स्वरूपिणि ।
चतुर्वर्ग स्त्वयिन्यस्त स्तस्मान्ये सिद्धिदा भव॥
16. Guru Mantra (गुरु मन्त्र) :-
Recite the following guru mantra once, to seek the blessings of all gurus and the Guru.
om̐ hrīm̐ siddhaguro prasīda hrīm̐ om̐
ॐ ह्रीं सिद्धगुरो प्रसीद ह्रीं ॐ ।
17. Utkīlana mantra (उत्कीलन मन्त्र) :-
Recite the following unpinning mantra ten times –
hūm̐ phaṭ aim̐ hrīm̐ śrīm̐ hsauḥ shauḥ vada vada vāgvādini trīm̐ trīm̐ trīm̐ nīlasarasvati aim̐ aim̐ aim̐ hrīm̐ hrīm̐ hrīm̐ kāhi kāhi kalarīṃ svāhā hrām̐ ।
हूँ फट् ऐँ ह्रीँ श्रीँ ह्सौः स्हौः वद वद वाग्वादिनि त्रीँ त्रीँ त्रीँ नीलसरस्वति ऐँ ऐँ ऐँ काहि काहि कलरीं स्वाहा ह्राँ ।
18. Sañjīvana mantra (सञ्जीवन मन्त्र) :-
Recite the following life-infusing mantra ten times –
om̐ aim̐ aim̐ hrīm̐ śrīm̐ hsauḥ shauḥ vada vada vāgvādini trīm̐ trīm̐ trīm̐ nīlasarasvati aim̐ aim̐ aim̐ hrīm̐ hrīm̐ hrīm̐ kāhi kāhi kalarīṃ svāhā klīm̐ ।
ॐ ऐँ ऐँ ह्रीँ श्रीँ ह्सौः स्हौः वद वद वाग्वादिनि त्रीँ त्रीँ त्रीँ नीलसरस्वति ऐँ ऐँ ऐँ काहि काहि कलरीं स्वाहा क्लीँ ।
19. Śāpavimocana mantra (शापविमोचन मन्त्र) :-
Recite the following curse removing mantra ten times –
om̐ aim̐ nīlasarasvatī haricchalaṃ mocaya svāhā ।
ॐ ऐँ नीलसरस्वती हरिच्छलं मोचय स्वाहा ।
20. Sampuṭīkaraṇa mantra (सम्पुटीकरण मन्त्र) :-
Recite the following mantra ten times to realize the full benefits of the mantra, ONLY after completing the Puraścaraṇa of any of the main mantras described in the following section 17. The sampuṭīkaraṇa, helps in realizing the fruits of the mantra –
hūm̐ aim̐ hrīm̐ śrīm̐ hsauḥ shauḥ vada vada vāgvādini trīm̐ trīm̐ trīm̐ nīlasarasvati aim̐ aim̐ aim̐ hrīm̐ hrīm̐ hrīm̐ kāhi kāhi kalarīṃ svāhā phaṭ।
हूँ ऐँ ह्रीँ श्रीँ ह्सौः स्हौः वद वद वाग्वादिनि त्रीँ त्रीँ त्रीँ नीलसरस्वति ऐँ ऐँ ऐँ काहि काहि कलरीं स्वाहा फट् ।
21. Atha Śrī Nīla Sarasvatī Vāgvādinī Tārā Caturtriṃśatyakṣara Mūla Mantraḥ (अथ श्री नीलसरस्वतीतारा वाग्वादिनी चतुर्त्रिंशत्यक्षर मूल मन्त्रः)
Recite the below mantra at least 108 times or in multiples of it. –
aim̐ hrīm̐ śrīm̐ hsauḥ shauḥ vada vada vāgvādini trīm̐ trīm̐ trīm̐ nīlasarasvati aim̐ aim̐ aim̐ hrīm̐ hrīm̐ hrīm̐ kāhi kāhi kalarīṃ svāhā ।
ऐँ ह्रीँ श्रीँ ह्सौः स्हौः वद वद वाग्वादिनि त्रीँ त्रीँ त्रीँ नीलसरस्वति ऐँ ऐँ ऐँ काहि काहि कलरीं स्वाहा ।
Meaning:-
aim̐ (ऐँ) is the aiśvarya mātṛkā and Sarasvatī bīja indicating wealth and also represents and bestows immense knowledge, mastery in arts and amazing creativity.
hrīm̐ (ह्रीँ) is the Māyā bīja consisting of - h = Brahman/śiva, r = fire and drive within us, ī = energy and the source of all power that helps us ascend, m̐ = removal of all miseries and facilitator of self-realization and ultimate liberation.
śrīm̐ (श्रीँ) is the Lakṣmī bīja meaning wealth, prosperity and fruition bestowing bīja. It consists of – śa indicating mahālakṣmī, repha (ra) indicating dhana or wealth, ī indicating tuṣṭi or satisaction, nāda indicating parā or śakti and vindu indicating duḥkhahara or removal of all miseries.
hsauḥ (ह्सौः) – the prasāda parā bīja formed of combining ‘h’ = Brahman/śiva, with the parā bīja sauḥ, culminating in the experience of self-realization and ultimate liberation.
shauḥ (स्हौः) – the parā prasāda bīja formed of combining ‘s’= Brahman/śakti, with the prasāda bīja hauḥ, culminating in reaching the highest dimensions of spiritual elevation and eventually leading to self-realization and ultimate liberation.
Vada (वद) – the word literally translates to speech. The double utterance here is to enhance our speech and oratory skills, as well as our knowledge.
Vāgvādini (वाग्वादिनि) – the Divine Mother who governs speech, knowledge, arts and music.
trīm̐ (त्रीँ ) consists of - t = saviour energy, r = Liberation (Mukti), ī = Mahamaya (the Great Illusion) and the dot indicates overcoming unhappiness. Its objective is overcoming unhappiness.
The triple utterance of the Kāma bīja mantra is to indicate Her desire and prevalence with the acts of Creation, Preservation and Destruction, as well as all the triads. Likewise with the Sarasvatī and Māyā bījas.
Nīla sarasvati (नीलसरस्वति) – The blue complexioned divine mother Nīla Sarasvati, who represents the highest knowledge leading towards self-realization and ultimately liberation. The blue color itself can be seen as the vastness of space and the void, signifying a thoughtless deep sleep state.
Kāhi (काहि) – A time factor spanning yugas, meaning thousands of years. The emphasis is that the blessings remain forever by the grace of the Divine Mother.
kalarīṃ (कलरीं) - A low sweet tone in the subtle forms of speech.
svāhā (स्वाहा) – is oblations and submission to the deity.
22. Aṅganyāsaḥ (अङ्गन्यासः)
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ hrām̐ hṛdayāya namaḥ |
ॐ ह्राँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
om̐ hrīm̐ śirase svāhā |
ॐ ह्राँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
om̐ hrūm̐ śikhāyai vaṣaṭ |
ॐ ह्रूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
om̐ hraim̐ kavacāya hum̐ |
ॐ ह्रैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
om̐ hraum̐ netratrayāya vauṣaṭ |
ॐ ह्रौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
om̐ hraḥ astrāya phaṭ |
ॐ ह्रः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥
भूर्भुवस्सुवरोमिति दिग्विमोकः॥
23. Dhyānaṃ (ध्यानं) :-
nīlāṃśukāṃ maṇimayīṃ vyāghracarma dharāṃśubhām ।
vidyāṃ brahma-svarūpāñca vande sarva-phala-pradām ॥
नीलांशुकां मणिमयीं व्याघ्रचर्म धरांशुभाम् ।
विद्यां ब्रह्मस्वरूपाञ्च वन्दे सर्वफलप्रदाम् ॥
24. Pañcapūjā (पञ्चपूजा) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
25. Samarpaṇam (समर्पणम्) :-
Take water in uttaraṇi (spoon) and by reciting the following śloka, offer the water to the earth.
guhyātiguhyagoptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam।
siddhirbhavatu me devi tvatprasādānmayi sthirā ॥
गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मात्कृतं जपम्।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्तिरा॥
26. Japānaṃtaraṃ mālāmantraṃ (जपानंतरं मालामन्त्रं) :-
Recite the below śloka and mantra, followed by placing the māla upon the top of the head and then place it back in the māla bag and conceal it. It should NOT be worn.
śloka॥ om̐ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava।
śubhaṃ kuruṣya me bhadre yaśo vīryaṃ ca dehime॥
श्लोक॥ ॐ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव।
शुभं कुरुष्य मे भद्रे यशो वीर्यं च देहिमे॥
mantra॥ om̐ hrīm̐ siddhyai namaḥ॥
मन्त्र॥ ॐ ह्रीं सिद्ध्यै नमः॥
27. Puraścaraṇa (पुरश्चरण) :-
|
Japa |
400,000 |
|
Homa |
40,000 |
|
Tarpaṇa |
4,000 |
|
Mārjana |
400 |
|
Bhojana |
40 |






February 17, 2025 03:02 PM
Namaste Krishna Ji While giving the meaning of the moola mantra, beejaksharas स्हौः त्रीँ are missing and क्लीँ is coming extra One more doubt for me is…in the special note mentioned, it s said “no strenuous puraścaraṇa with concentrated mind is required”. And at the end 27th point gives details of puraścaraṇa. Pls explain what to follow Regards Vidyamanohar Sharma
February 18, 2025 03:02 AM
I made the necessary corrections to the document. Please refresh the browser and check again sir. The Divine Mother Tārā Devī is unique from the perspective that She grants our wishes even if we are not very sincere in our sādhana. By all means, follow the guidance from the guru who initiated you into this mantra. If you are not initiated, then simply follow the dhyāna ślokas suggested in the introduction articles for the Divine Mother. These meditation verses are also quite effective in obtaining Her grace.
August 23, 2025 02:08 AM
Namaste Dylan ! Could you throw some light on ma Tara and her forms i.e ekjata , ugratara and nilasaraswati ;their philosophical relevance and their bhairav?
August 23, 2025 07:08 AM
Namaste Wide Awake. Tārā means 'the Saviouress', since She saves from saṁsāra. How does She do this? This is implied in the traditional order of the Mahāvidyās. Being the second, after Kālī, Tārā's visualized appearance is very similar to the former, but differs in certain key aspects. For one, Kālī is naked, while Tārā wears a tiger skin. Moreover, Kālī is black while Tārā has a bluish color. Both of these indicate that Tārā is "grosser" than Kālī, and that would be because Tārā, like all the great Goddesses, is identified with Vāc. However, She is particularly associated with paśyantī level. In this respect, Mahāvidyā Kālī is parāvāc. Parāvāc is the essential nature of the ultimate reality, the reflective awareness which it has of itself. It is the a priori knowledge which underlies all others as their essential nature. It is devoid of śabda and artha insofar as these are unmanifested in it. It is an awareness which is entirely self-referential. But when it manifests all things within itself, it does so initially by positing an apparent divide within this referentiality. However, the manifestation of śabda and artha is initially self-contained in the sense that, though they are manifest now, they are not divided from each other. It is a non-discursive awareness, which is comparable in a way to seeing something briefly in the corner of your eye. It is an initial sketch of the manifestation, as it were. This occurs in the initial arising of every cognition, though most people are not aware of it because their awareness becomes immediately established in the second phase, that of discursive representation. However, one could become attentive to this initial arising, because of which it is made to pervade the grosser stages as well as the recognition that nothing is separate from consciousness. This requires a very subtle awareness, so much so that you, the individual personality, cannot actually accomplish it through your will. If you are thinking about it, then you have already lost it. So, how does paśyantī become the Saviouress? Kṣemarāja explains in his commentary on the Stavacintāmaṇi of Bhaṭṭa Nārāyaṇa: "Having brought the paśyantī level into prominence, which is preceded by the pacification of thought constructs, it manifests the state of Anāśrita, which ascends to the level of paśyantī as the object of knowledge." In other words, when paśyantī dominates one's awareness, the entirety of objective reality up to the highest level is recognized as being nothing other than consciousness on account of the dissolution of discursive thought. One's awareness becomes transparent as it were to parāvāc in accordance with the principle that: "First there is the earth, then the vegetation, then the tree and the branch, there the leaf, there again the flower, then the fruit with sweet taste. Thus, although coming from the One, one sees a path extending." The worship of Tārā, as with any other deity, is meant to purify thought so as to produce this transparency. Everything I've said up till now is suggested by Tārā's signature bīja, the Vadhu, which means a young woman, a wife, etc. Going back to the Stavacintāmaṇi, Kṣemarāja also says: "Paśyantī can be compared to a beautiful young woman who takes away the heart of her beloved by her sweet voice which pleases him, and who is watched with love on account of mutual attraction." Remember that 'bīja' (seed) refers to both the 'source of' and the 'fructification of' whatever is indicated by it. The means and the end are one and the same. Ugratārā in particular emphasizes the resonance of consciousness which emerges spontaneously and with tremendous intensity (this is the sense of 'ugra' here). Though this technically happens in every moment regardless of a person's level of awareness, it can be discerned clearly during, for instance, the peak of an intense emotional arousal or when enraptured by aesthetic sentiment. I might elucidate these more another time. Ekajaṭā means 'She who has a single knot of hair', and refers to the fact that, though the resonance of consciousness pulsates as the kaleidoscopic vision of the totality of all things, it is nevertheless ultimately self-referential and unitary in its essential nature. Nīlasarasvatī particularly emphasizes the concept of Vāc, the Unstruck Sound of consciousness which manifests as everything, which is essentially the very nature of that pure consciousness as self-expression and aesthetic wonder. The subject-object relation we all experience does not exist in a vacuum. It is inherently self-referential, since an experience necessarily cannot occur without an experiencer. That is the very nature of consciousness itself: a self-knowing knowledge.
August 23, 2025 01:08 PM
Thank you dylan! You are too kind.