Śrī Rāhu deva daśākṣarī mahāmantraḥ (श्री राहु देव दशाक्षरी महामन्त्रः) :-
Source :- Upāsanā Pārijātam.
Purpose :- Sudden accumulation of wealth, removal of all dangers, release from prison and bondage, removal of debts, removal of serious ailments, success in occult sciences, as well as removal of all miseries due to the ill placement or aspects on/of Rāhu (Dragon’s head) in one’s horoscope.
Pre-requisites :- Initiation to the mantra is recommended.
1. viniyogaḥ (विनियोगः) :-
asyaśrī rāhu mantrasya ।
brahmā ṛṣiḥ ।
gāyatrī chandaḥ ।
śrī rāhuḥ devatā ।
sām̐ bījaṃ ।
sīm̐ śaktiḥ ।
saum̐ kīlakaṃ ।
rāhu graha prasāda siddhyarthe jape viniyogaḥ ॥
अस्यश्री राहु मन्त्रस्य ।
ब्रह्मा ऋषिः ।
गायत्री छन्दः ।
श्री राहुः देवता ।
साँ बीजं ।
सीँ शक्तिः ।
सौँ कीलकं ।
राहु ग्रह प्रसाद सिद्ध्यर्थे जपे विनियोगः ॥
Meaning:- This prayer/mantra japa is to invoke Śrī Rāhu (Dragon’s head) deva and perform His mantra japa to obtain His complete grace in all aspects, specifically for removal of all types of maladies in one’s horoscope caused due to the aspects or bad placement of Rāhu (Dragon’s head) in one’s natal horoscope, as well as to gain peace of mind and contentment in life. With His blessings, one gains complete happiness, abundance in wealth, good health, free from dangers etc. The sage (ṛṣiḥ) is the divine seer Brahmā, the meter (chandas) for the mantra is Gāyatrī and the deity is the intelligence giver Śrī Rāhu deva, the seed (bījaṃ) is sām̐, the power or śakti is sīm̐. The key (kīlakaṃ) to unlock the mantra is saum̐.
2. ṛṣyādi nyāsa ( ऋष्यादि न्यास ) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
Brahmā ṛṣaye namaḥ śirasi |
ब्रह्मा 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 |
Gāyatrī chandase namaḥ mukhe |
विराट् छन्दसे नमः मुखे |
Now touch the lips of the mouth with the above mudrā. |
|
3 |
Śrī Rāhu devatāyai namaḥ hṛdi |
श्री राहु देवतायै नमः हृदि |
Touch the heart with the right palm. |
|
4 |
sām̐ bījāya namaḥ guhye |
साँ बीजाय नमः गुह्ये |
Touch the genitalia with the right ring finger and thumb joined together. |
|
5 |
sīm̐ śaktaye namaḥ pādayoḥ |
सीँ शक्तये नमः पादयोः |
Touch the feet with the right ring finger and thumb joined together. |
|
6 |
saum̐ kīlakāya namaḥ nābhau |
सौँ कीलकाय नमः नाभौ |
Touch the navel area with the right ring finger and thumb joined together. |
|
7 |
Rāhu graha prasāda siddhyarthe jape viniyogāya namaḥ sarvāṅge |
राहु ग्रह प्रसाद सिद्ध्यर्थे 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 |
sām̐ aṅguṣṭhābhyāṃ namaḥ |
साँ अङ्गुष्ठाभ्यां नमः |
Use both the index fingers and run them on both the thumbs. |
|
2 |
sīm̐ tarjanībhyāṃ namaḥ |
सीँ तर्जनीभ्यां नमः |
Use both the thumbs and run them on both the index fingers. |
|
3 |
sūm̐ madhyamābhyāṃ namaḥ |
सूँ मध्यमाभ्यां नमः |
Use both the thumbs on the middle fingers. |
|
4 |
saim̐ anāmikābhyāṃ namaḥ |
सैँ अनामिकाभ्यां नमः |
Use both the thumbs on the ring fingers. |
|
5 |
saum̐ kaniṣṭhikābhyāṃ namaḥ |
सौँ कनिष्ठिकाभ्यां नमः |
Use both the thumbs on the little fingers. |
|
6 |
saḥ karatalakarapṛṣṭhābhyāṃ namaḥ |
सः 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 |
sām̐ hṛdayāya namaḥ |
साँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
sīm̐ śirase svāhā |
सीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
sūm̐ śikhāyai vaṣaṭ |
सूँ 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 |
saim̐ kavacāya hum̐ |
सैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
saum̐ netratrayāya vauṣaṭ |
सौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
saḥ astrāya phaṭ |
सः 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॥
May all the directions be sealed and may no thoughts or disturbances impact our ability to recite the hymn.
5. dhyānaṃ (ध्यानं) :-
vande rāhuṃ dhūmra varṇaṃ ardhakāyaṃ kṛtāñjalim ।
vikṛtāsyaṃ raktanetraṃ dhūmrālaṅkāramanvaham ॥ 1 ॥
nīlāmbaro nīlavapuḥ kirīṭī karālavāktraḥ karavalaśūlī ।
caturbhujaścarmadharaśca rāhuḥ siṃhāsanastho varadostu mahyam ॥ 2 ॥
वन्दे राहुं धूम्र वर्णं अर्धकायं कृताञ्जलिम् ।
विकृतास्यं रक्तनेत्रं धूम्रालङ्कारमन्वहम् ॥ १ ॥
नीलाम्बरो नीलवपुः किरीटी करालवाक्त्रः करवलशूली ।
चतुर्भुजश्चर्मधरश्च राहुः सिंहासनस्थो वरदोस्तु मह्यम् ॥ २ ॥
Meaning:- Salutations to Lord Rāhu, who is dark and smoky gray complexioned, adorned in dark clothes and appearing disfigured with only the upper half of His body (lower is Ketu) and standing in a reverential manner with folded hands. His eyes are blood red in appearance and is dressed at all times in dark gray garments. He has four arms and holds a large pointed spear, to pierce through karmas. He has a wide gaping mouth lending a terrifying appearance. He is wrapped in leather clothing and rides a lion as His mount. May the mesmerizing and powerful Divine Lord, grant all our wishes and bestow His grace upon us at all times!
The Lion signifies the ferociousness of Lord Rāhu in punishing the wrong-doers and those afflicted by bad karmas and an unfortunate placement of Rāhu (Dragon’s head) in their horoscope or during His transit. He is considered a very strong malefic and feared along with Lord Śani, Maṅgala and Ketu. Due to the slow movement of Rāhu (Dragon’s head), the long enduring torture bestowed by Rāhu deva, becomes unbearable for many.
6. 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. |
7. 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॥
8. 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 ।
9. Atha Śrī Rāhu deva daśākṣarī Mantraḥ (अथ श्री राहु देव दशाक्षरी महामन्त्रः)
Following is the 10 lettered Śrī Rāhu deva mantra, that should be recited at least 108 times (1 mālā).
om̐ sām̐ sīm̐ saum̐ sam̐ rāhave svāhā ।
ॐ साँ सीँ सौँ सँ राहवे स्वाहा ।
Rāhu deva gāyatrī mantra (राहु देव गायत्री मन्त्र) – (Recite 10 times)
om̐ nīlāmbarāya vidmahe ।
śūladharāya dhīmahi ।
tanno rāhuḥ pracodayāt ॥
ॐ नीलाम्बराय विद्महे ।
शूलधराय धीमहि ।
तन्नो राहुः प्रचोदयात् ॥
Meaning:-
The bīja (seed) mantra om̐ represents Śabda Brahman and is also called the praṇava mantra or the primordial sound, the manifested super-consciousness in the form of sound and all syllables. All other sounds and waves are said to have emanated from this mantra.
The bīja (seed) mantra sām̐ represents the combination of the power bestowing Śakti bīja ‘sa’ and also the knowledge bestowing Sarasvatī bīja (‘sam̐’), followed by the expansive Ākarṣiṇi devi bīja (‘ām̐’), culminating in the powerful and rapid cleansing of karma coupled with knowledge.
The bīja (seed) mantra sīm̐ represents the combination of the power bestowing Śakti bīja ‘sa’ and also the knowledge bestowing Sarasvatī bīja (‘sam̐’), followed by the divine perfection signifying Kāmakalā devi bīja (‘īm̐’), culminating in the powerful cleansing of karma and expansion of knowledge with precision and divine perfection.
The bīja (seed) mantra saum̐ represents the combination of the power bestowing Śakti bīja ‘sa’ and also the knowledge bestowing Sarasvatī bīja (‘sam̐’), followed by the healing Auṣadhātmikā devi bīja (‘aum̐’), culminating in the powerful cleansing of karma with healing and a full grasp of true knowledge, resulting in contemplation that could lead towards realization.
The Sarasvatī devi bīja sam̐, represents all the knowledge that can be gained in the human birth.
‘Rāhave’ represents the planet Rāhu (Dragon’s head), considered to be a very severe malefic graha and a great punisher and enforcer of karma. The transits and aspects of Rāhu (Dragon’s head) are normally very bad and cause loss of wealth, create health issues and severe problems in all relationships. He may also become a great benefic for natives with well-placed Rāhu (Dragon’s head) in their natal charts and if receiving good aspects. During His period, one can expect a windfall in material benefits, remarkable abilities in occult practices as well as spiritual well-being, if He is properly appeased.
The svāhā bīja (seed) mantra is for offering oblations and salutations to the deity and indicating our complete surrender and request to the deity to take charge of our destiny.
May the dark smoky gray dressed Lord Rāhu, cleanse us of all karmas, bestow true knowledge and lead us on a righteous path. Oblations to the most feared One!
May the dark smoky gray dressed Lord Rāhu, the wielder of the karma penetrating spear, kindle our intellect and illumine it!
10. aṅganyāsaḥ (अङ्गन्यासः)
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
sām̐ hṛdayāya namaḥ |
साँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
sīm̐ śirase svāhā |
सीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
sūm̐ śikhāyai vaṣaṭ |
सूँ 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 |
saim̐ kavacāya hum̐ |
सैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
saum̐ netratrayāya vauṣaṭ |
सौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
saḥ astrāya phaṭ |
सः 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॥
11. dhyānaṃ (ध्यानं) :-
vande rāhuṃ dhūmra varṇaṃ ardhakāyaṃ kṛtāñjalim ।
vikṛtāsyaṃ raktanetraṃ dhūmrālaṅkāramanvaham ॥ 1 ॥
nīlāmbaro nīlavapuḥ kirīṭī karālavāktraḥ karavalaśūlī ।
caturbhujaścarmadharaśca rāhuḥ siṃhāsanastho varadostu mahyam ॥ 2 ॥
वन्दे राहुं धूम्र वर्णं अर्धकायं कृताञ्जलिम् ।
विकृतास्यं रक्तनेत्रं धूम्रालङ्कारमन्वहम् ॥ १ ॥
नीलाम्बरो नीलवपुः किरीटी करालवाक्त्रः करवलशूली ।
चतुर्भुजश्चर्मधरश्च राहुः सिंहासनस्थो वरदोस्तु मह्यम् ॥ २ ॥
12. 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. |
13. Samarpaṇam (समर्पणम्) :-
Take water in uttaraṇi (spoon) and by reciting the following śloka, offer the water to the earth.
guhyātiguhyagoptrā tvaṁ gṛhāṇāsmat-kṛtaṁ japam ।
siddhirbhavatu me deva tvatprasādānmayi sthirā ॥
गुह्यातिगुह्यगोप्त्रा त्वं गृहाणास्मत्-कृतं जपम् ।
सिद्धिर्भवतु मे देव त्वत्प्रसादान्मयि स्थिरा ॥
14. 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॥
15. Puraścaraṇa (पुरश्चरण) :-
|
Japa |
18,000 |
|
Homa |
1,800 |
|
Tarpaṇa |
180 |
|
Mārjana |
18 |
|
Bhojana |
2 |
This article is written by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com






May 22, 2020 09:56 PM
Who can help me to get initiation into Rahu, shukra and chandra mantra?
May 23, 2020 03:04 AM
You may contact the same guru who has previously initiated into other mantra(s). It is best to stick to one mantra at a time, instead of many at a time.
July 24, 2020 09:15 PM
Krishna garu, Namaste. The mantra you posted is ॐ साँ सीँ सौँ [सँ] राहवे स्वाहा । Will this variation of mantra ॐ साँ सीँ सौँ [स:] राहवे स्वाहा also have the same viniyoga, karanyas, anganyas, dhyana etc ? Pls confirm.
July 25, 2020 11:23 PM
Namaste! The same can be followed for the other variation also.
April 12, 2023 03:04 AM
Namaskaram dear sirs. Please tell of the meaning of अं. My very limited reading of the Kamadhenu tantra says this letter/aksara is to be pictured yellow in colour, consisting of all knowledge, and has within it the three bindus and Iccha & jnana & kriya Śaktis, as well as five pranas and is MahāKundalini ( This is rough summary as there is no English translation). This description is obtuse and obscure to me. If it is possible, please provide clarity and simplification. The above info follows the system of Matrika, and perhaps of note, when the letters of Sanskrit alphabet are associated with locations on the body, this ‘am’ letter is to be thought of as on the [top?] of the head.
April 14, 2023 01:04 AM
Where can one learn more of the form, personality, stories, etc around Auṣadhātmikā Devi & Akarshinī Devi?
April 23, 2023 02:04 AM
This mantra, with its uncommonly easy 18000 japa with proper recitation, seems to even change a person’s physiology. It may even change the vocal cords. It seems to cause effects much more than the typical placebo of mantra japa. I guess the results come down to a person’s karma. However, it is bemusing to me that this Srí Rahu Deva Dasaksari mantra is not more popular. Especially in modern life, and in this yuga, appeasement and ingratiation with love and devotion to Lord Rahu should be a highly effective path. However, it is not very popular. This particular mantra really is incredible, even among Manblunder’s enormous compendium of powerful mantras (incredible for its coarser, worldly benefits at least). One wonders why it is one of the least attention-getting pages on this beautiful site
April 23, 2023 07:04 AM
Hello Nesh, do you know of someone who could initiate me into this mantra?
April 27, 2023 03:04 AM
For this mantra it proved elusive to find a guru around me, so I followed the self-initiation procedures described here: https://www.manblunder.com/articlesview/self-initiation-of-mantras. I went on trayodashi to the inner part of a rajagopuram which had Dakshinamurthy facing Tripura Sundari, along with other murtis of devas and rishis, and I recited a mantra to Dakshinamurthy 108 times, imagined him as the guru and worshipped at his feet then I wrote this mantra (I appended two of the ātma bījās of my name at the beginning to augment this mantra to 12 syllables due to a previous/ongoing Kāmakalā Kālī Sadhana, but the practice is risky and unclear so proceed with caution if you choose to calculate your ātma bijas, which you can derive by searching “ātma bījā manblunder”) in Latin script and Sanskrit, and then I recited it aloud nine times and mentally nine times. I then proceeded to the navagraha array at this temple, lit a small lamp in front of Rahu, and circumambulated while reciting 18 times. This may seem like many steps but it’s actually pretty quick, and in the absence of a human guru for this mantra Sadhana, I tried to creatively enhance the plausibility that I would have success. There is an all-curse removing/ kīlakam-providing stotra (there are two iirc) on manblunder. You may search for that and recite it as well, as this may greatly facilitate any and all of your mantra Japa results. Best of luck my friend ॐ ह्रीं नमः शिवाय
April 27, 2023 08:04 AM
incredible! thank you so much for sharing.
June 18, 2025 12:06 AM
Did you ever stick with this Rahu mantra for 18,000 recitations? I have Kaal Sarpa yoga and would like to attempt this sadhana. Any hints on pronunciation ?
June 18, 2025 06:06 AM
(Major disclaimer: I am very novice with this stuff. Please seek other consultation and if so inclined, do your own reading and seeking and keep notes to compare and contrast what you come across. Somewhat like Dylan or Krishna or Omid may presently be here, and surely they will give much better guidance and explanations) Namaste Claire Yes, I did the full 18,000. However my concentration was quite messy, so I ended up exceeding 100,000 to feel confident I got to 18,000 mentally focused and clear pronouncements. I only partially completed the purascharana. The end result had a potentially striking effect on my life, it took maybe 4 months. Everything changed mostly for the better, but I still had lot of turbulence and shake ups and discomforts, they just happened to propel me forward. I also have kaal sarp, and when I began my Rahu was in, iirc, a less than optimal setting, and since then it has moved to two progressively better positions. The benefits from each of these shifts was fairly similar to the impact of the mantra japa which was completed during a malefic time. So I would say, under my structure of beliefs and level of skepticism, which is moderately high and led me to be an agnostic with a presumption of atheism for most of my life, this mantra process at least coincided with many statistically unlikely outcomes and events that look very serendipitous in hindsight. I am just coming off of some weeks of research and consultation with astrologers, Vedic and western, going through various chart systems and reviewing various nadi readings and making something like a self profile. Through this process, it has become clearer that Rahu coincides and links with Mars and Kethu on my Sahasrāra cakra. This may be quite significant to the outcomes of performing japa of this mantra. In hindsight, it is hard to decide if I would have done this mantra at all. Like many of the Navagraha mantras, they seem to bring faster effects. We might guess why, I’m personally lacking understanding to do so. However, for me the effects were chaotic and sometimes quite like an ice bath that eventually leads to greater clarity and vitality and healing, but at first is genuinely daunting. It seems to come down to the birth chart, and more fundamentally, to karmas, destiny potentials, and something like a soul contract. Regarding pronunciations, I will try. Honestly in just a minute, I’ll be reading the guidance of auspiciously brilliant Dylan, to hopefully find clarity regarding ending the bija syllables, but I digress. The straight forward closed-lipped hummed “m” ending is fine per Śrī Ravi Guruji. To the Rahu mantra, a useful rule: vowels with a bar (ā, ī, au) should be held for about two blinks of an eye. The nasal dot (ṁ or ̐) indicates a soft hum through the nose, like the tail-end of “song.” This nasalization isn’t forced, but should be allowed to resonate naturally through the nose or sinuses. It’s often recommended to only chant aloud until you’ve fully learned the pronunciation, and then gradually switch to mental recitation, where the real subtle effects seem to begin. The mantra begins with om̐, pronounced like “home,” but drawn out and ending in a hum. It sets the tone and should vibrate through the upper head. Next is sām̐, with ā as in “father” or “calm, said to be held for about two blinks of an eye/“matras”, and ending in that nasal hum: “saaam.” Then comes sīm̐, with ī like “machine” or “seen,” again long and nasalized: “seeeem.” The following saum̐ contains the diphthong au, as in “sound” or “out,” pronounced “sowm” with a nasal finish. Sam̐ is shorter, the short a often described as just one blink in length afaik, like the word “some,” but ending in a hum. It’s more grounded, and marks a return to centeredness. Then comes rāhave, pronounced “rah-ha-vay.” The rā is long like “bra” or “spa,” and the rest flows naturally. The “v” here is often soft, almost like a “w.” Finally, svāhā, pronounced “swā-hā,” with both ā vowels long as in “father.” The ending can have a slight breathiness, or at least it feels a bit like that to me, almost like an exhalation of offering (but not a breathy h sound, which is its own letter, the visarga, I fear I am unnecessarily muddling now though)
June 18, 2025 08:06 AM
Would someone chime in about v pronunciation? Upon further thought, I would change to say that pronunciation of a proper Sanskrit v may be more similar to English v than English w. Just a slightly softened v. It can be confusing seeing how that sound carried through to other languages softens into a w or even to a sound that sound like an ō with a tiny whisp of the mouth shape of w at the beginning, like in SE Asian languages. But (fuzzily) thinking about Sanskrit visualized pronunciation chart and Sanskrit words that begin with v, like the vam bija, it seems the original Sanskrit v is more like an English v than an English w. If someone would correct and update me on this, would be appreciated. Speaking of correct pronunciations, is it correct to say there is no h sound at all in ś, but truly it’s an accented s, almost like a hiss into the next letter? Also, for om, I used home to clarify the vowel sound, not to say there’s an h component. Sorry I wrote these confusingly, was on exercise bike while responding earlier.
June 20, 2025 07:06 PM
Thank you so much for your detailed reply. So the mantra brought a lot of chaos first? Before making things better? I am currently running my Rahu Mahadasha but I was told once by David Frawley a Vedic astrologer that I have Kaal Sarpa Yoga. Things have been turbulent and very tough for my mother and I. My Rahu is in the fifth house with a bunch of planets and my Ketu in my 11th. Been very confused as of recent. Thank you again for all of your time and helpful response. Are you in the United States as well?
June 23, 2025 08:06 AM
Is David Frawley also an author? That name sounds very familiar. I’m in US midwestern US most of the time. Regarding the mantra, which I pursued somewhat recklessly, it coincided with abrupt changes and shift in my life’s trajectory. Work, health, education, living situation, travel, home life. All Had jolts and moments of tension, but within a few weeks to a few Months, everything straightened out for the better and I was in a much better place by time I had done 1 lakh of japa. It could all be correlation and no causation. My personal feeling is that I got lucky that nothing went really wrong. When I finally found a guru to initiate, he analyzed my details and recommended instead Shri vidya path and I began with Bala etc. These mantras, aligned properly with my karakas although I as not aware of that system or jataka tantra at the time. But the harmonious sadhana using one’s karakas (which is elaborated upon in some good detail in the past 4-8 weeks of comments here). Tangentially regarding self-initiation that I attempted, opinions vary a great deal on its efficacy but surely it is better to find a human guru. There are more than a few guides from lamas of Dzogchen and Mahamudra, as well as tantric Hindu exegisis, which emphasize that in this yuga where time is short, their are alternate ways to work with the power of mantras due to necessity and other reasons, one of the more famous guides of the pracites of Vajrakilaya (often regarded as the tantric Buddhist , counterpart of Kartikeya), all the mantras are given with very detailed instructions of meaning and visualization and human psychology, and this is strongly emphasized by the lamas being this text as sufficient for initiation and access to the current of the mantra in this time. However, that is a very controversial statement, even when given hundreds of pages of enlightened commentary and mesdiative steps. For this Rahu mantra, there’s just one short guide that I am aware of, iirc upasana parijata, and it is not readily available in English or even Hindi (maybe Hindi, I’ve only seen a Telegu version). My point is, while I think self initiation can be possible, and there also a strong motivation for millennia of gurus to emphasize their necessity, it is also typically much more viable and effective to seek an authentic human guru. If you choose to attempt the self initiation procedure found on this website, coming from experience trying it several times with the Rahu mantra until I felt something, besides the given instructions, I would recommend doing as much japa before dakshinamurthy as you can stand during the 13th tithi, if you can find a properly installed vigraha or enlivened yantra it’s much better too. Mainly the intention has to be clear, so whatever it takes to harness the will with clarity and a present, quieted mind (for me it’s ice baths then wim hof breathing before beginning a ritual or japa, and sometimes fasting and sprint drills / HIIT to exhaustion and something like a mild runner’s high), take all steps you can to achieve that. This I think is especially true if you’re trying to connect to some current or update your energetic body / subtle body by starting from scratch without a human intercessor Who already holds the current through extensive practice and typically a lineage. More than anything regarding effectiveness of this mantra for you, I think the only way besides finding a genuine guru, is to examine your birth chart, specifically with jaimini system to find the karakas of your cakras. I would suggest trying this option, as there a several variations in chart calculations that usually lead to a same or similar place, except for a few things such as karakas, which involve properly finding the degrees of each plant in its respective house. Being born in a northern latitude, I would even more strongly recommend this chart calculator: https://vaultoftheheavens.com/VOTH_ChartCreator/Welcome.aspx
June 25, 2025 06:06 AM
David Frawley is a Vedic astrologer. How did you find your in person guru? Did you find him in India? If you have any recommendations of who I can go to that would be very helpful. Unfortunately I have made many mistakes during my Rahu Mahadasha so I am not in the best place in life. Kind of feeling hopeless. Vault of Heavens is Ernst Wilhelms site. I am familiar with him. Bala mantra is where most Sri Vidya gurus recommend people start. Thank you for your kind help. Lots to research and discover.
June 26, 2025 08:06 AM
Hi Claire. I might’ve been thinking of David Kinsley. would you know if your David Frawley is the same one who wrote Tantric Yoga and the Wisdom Goddesses? That book has been in my library for a couple of years and I’ve not read it, I’m always looking for signs and serendipity to determine what read next. Regarding gurus, in my heart my beloved guru whose selfless and endless efforts for humanity salvaged my life, will always be Vaidyanath Ravi, the founder of this site. I got to talking with him directly when it turned out he knew of my dad from a mutual friend. So that is how I met him, and he by example showed me how to be a human being, and besides the humans who created me, I am most grateful to Ravi Guruji for this life. Through him I met one of my current gurus, Sriram Rengan, who is a sterling devotee of Divine Mother and a veteran Shri vidya practitioner. Sriram graciously taught me of the Bala mantra and Mahaganapathy mantra and later Lalita mantras, and gave me initations in Chennai and US over WhatsApp. I feel that japa of the Shri vidya mantras he gave me had a genuinely very beneficial and stabilizing effect on my life, and japa of the Mahāshodasi mantra even closely correlated with the karma modulating effects discussed in some detail here. His initations felt very caring and also energticlally palpable. I am not sure if he is still doing them, but you can find his contact info on the guru initations page on this site. Ive met other gurus in person in India, of varying qualities and skills, and I keep in touch with one gifted priest and nadi reader of an Agastya and Lopa Mudra temple, but he is extremely focused on external rituals and jyotish even though he is an advanced meditator and can go into useful trance states with some effort. He’s alright. I had one guru who was a very dedicated and focused mystic but he had personal issues with loneliness and other things, and he begin dabbling with Indic occult stuff and sadhanas for lesser beings, and it yielded bad results. I used to be impressed by his abilities at teleporting small objects or the glowing orbs that floated around him, but the lesser beings really got a hold of his mind and he became very mentally Unwell and lost. Willingly parasitized upon. Very disturbing situation to behold. It’s tough to find a good guru who has the shakti and connections to really help and guide you to the extent you may seek. Besides Ravi Guruji and Sriram, I’ve had better luck with people I would call mentors, of which I would include recent commentors here in that category, such as Tivra and Dylan, and over recent years Krishna has given me gems of advice and Santosh provided an excellent mantra after calculating my atma bijas as well, and you can find their info on guru initiations page, although not always are they available. You can be very sure that the manblunder gurus are very genuine and selfless people who serve others as service to Divine Mother, and you would be in good hands with any one of them. However, they are busy people and you may want a guru with more time or closer proximity. When it comes to that, I would suggest, if you are healthy enough, to choose a hatha yoga or pranayama or something like wim hof breathing, and use that to clear your mind and purify your subtle form. The hermeticism methods can work well too. I suggest focus on something like that and try to see the Divine in the face of every person, every creature, and don’t be too hard On yourself either. When you are ready, have faith the right guru will appear. But it is hard. Kaal sarp can be very rough, my Rahu Mahadasha felt like an endless bad dream with lots of disorientation and loss and errors. There are ways to make the most of it. I can try to find some books or websites for you if that’s of interest. There are other paths and systems outside of Hinduism that can make worlds of difference with astrological and phenomenal difficulties
June 26, 2025 11:06 AM
Hi Nesh, would be great if you can share info regarding paths and systems that can help with kaal sarp dosh. Thank you
June 27, 2025 02:06 AM
I believe David Frawley has written several books but he read my chart briefly years ago. Yes, it’s is very difficult to find a guru especially when you have no community to draw from. My Rahu Mahadasha has caused a lot of depression which I am fighting through. How did you meet or become acquainted with Tivra? Was it through Ravi or Sri Ram. Anyhow I would love to read your suggestions on books and websites. Feel free to post here for the benefit of everyone in this community. I am most grateful for the kind help you and others have offered. Also if you would be willing to correspond with me I would love to ask you more questions when time would permit you. I don’t know if you could contact me via email kbaj701@gmail.com or via phone one day. It’s a lot to post online. Are you currently practicing the Bala mantra. Have you ever work rudraksha and found it beneficial? Anyhow I apologize for all of my questions . Thank you again for your kind responses to my queries. I appreciate your time.
June 27, 2025 03:06 AM
Hi Rook. I only have a little personal experience and my knowledge of the relevant astrology and remedies is low. However it is my privilege to try to help as long as I do no harm. So I will share some unformatted thoughts on Kaal Sarp: one of if not the ways Kaal sarp affects us, is through various sorts of mental acceleration. That is to say, the subtle mental effects of these heavenly bodies which all exist within us, perhaps also reflected upon us from the moon depending on how one likes to cognize things, lead us to accumulate inertia while we are moving through our births, and this inertia from prarabdha karma coming through as things such as Kaal sarp is fully with us, we make the biggest errors and find the worst outcomes, and it will often defy any logic. With that in mind, I would imagine what a Seneca or an Epictetus, or some French existentialist or German absurdist philosopher would do if they were in Kaal sarp and became aware of themselves with their levels of wisdom and insight and detachment. It is hard to imagine someone like Marcus Aurelius getting pinched nearly as hard by Kaal sarp as most are (although maybe he would’ve been, too. Free will almost certainly exists but there are varying confines to it). The reason we might imagine certain types, with more wisdom and stoicism and also perhaps unsuppressable playfulness, being more resilient and nonplussed in the face of Kaal sarp, I think comes down to psychology and the physical central and peripheral nervous system wirings. Kaal sarp can be consciously buffered against by logically updating the mind to inoculate against the worst of the ego-driven follies we may fall prey to. With that in mind, the book Letting Go by Dr. David Hawkins is genuinely a repository of treasures for typical Kaal sarp as well as very manglik people. https://a.co/d/9brXpJ6 & also surely there’s pdfs online like at pdfdrive.com if it is still working. Depending on your experiences, the book The Body Keeps Score may also be a gem, and help you going forward to be both much more free of suffering and more present, and also less susceptible to cyclical experiences and life themes. https://a.co/d/1WG3R3V (Also probably Available as a free pdf). What I would be able to help you with, along with others on this site, is to look at ypir proper karakas and sun and moon signs and ascendant, and give some suggestions of deities that may be most suited to you in this birth, and with some luck and you doing soul searching, we might be able to identify your ishta devata, who would provide genuine help with Kaal sarp in short order, Or so it is said. I believe you can use this calculator to find accurate planetary placements: https://vaultoftheheavens.com/VOTH_ChartCreator/Welcome.aspx Besides that, my intuition is that you would Be best served by reading what Tivra wrote this week about panchakuta bhairavi mantra, and then practicing it diligently with awareness. In addition, If possible, donate to charities that feed hungry children and animals. At https://www.marysmeals.org/, A very well vetted and effective charity, You can pay the cost of a year’s food for a child for about $26, and it also feels wonderful, even in very sad and depressed states. https://www.spcai.org/ Is another excellent choice, and these activities generate an opening for grace, and temporarily take the mind off of rumination.
June 27, 2025 04:06 AM
I encountered Tivra only Through the comments of the website, and only through them received his guidance. I’m very happy to try to help, even though my knowledge and experience is little. I will do some research and thinking. Also will email you my WhatsApp number. I check once every day or so. As I mentioned to someone else just now, my strongest advice, besides the book Letting Go by David Hawkins, would be to take a look at your amatyakaraka and sun sign moon sign ascendant etc, and see if here we can find some strong possibility for your proper ishta, whose discovery I believe could do the most For you. Besides that, what Tivra reveals about Panchakuta Bhairavi mantra seems To me to indicate it could hold the most powerful solution for anyone. I’ll post one of those two comments below, the more topical one, but the other is very useful and significant as well. “ Namaste Nesh and Sid. I have recorded the pronunciation and will post the link. The sage of the Mantra is Dakṣiṇāmūrti, the Chandas is Paṅkti, the Seed is hsraim̐, the Śakti is hssrauḥ, the Kīlakam̐ is hsklrīm̐, the deity is Mahā Tripurabhairavī and the Japa is performed with the intention of removing the difference between the Knower (Aham) and the Known (Idam), which removes the limitations of the soul and makes anything possible. Mahā Tripurabhairavī should be meditated upon as seated on five lion thrones (Pañcasim̐hāsana). The first Sim̐hāsana is the Pūrva Sim̐hāsana facing east and corresponds to Caitanya Bhairavī (shaim̐ sakalahrīm̐ shrauḥ). The second Sim̐hāsana is the Dakṣiṇa Sim̐hāsana facing south and corresponds to Rudra Bhairavī (hskhphrem̐ hsklrīm̐ hsauḥ). The third Sim̐hāsana is the Paścima Sim̐hāsana facing east and corresponds to Ṣaṭkūṭā Bhairavī (ḍaralakasahaim̐ ḍaralakasahīm̐ ḍaralakasahauḥ) and Nityā Bhairavī (hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ); these two of the eastern throne alone are Pramāṇa (the inner reflection of the Prameya-Known and the Pramātṛ-Knower takes place in the Pramāṇacakra-Circle of Knowledge) and signify the movements of Nigraha and Anugraha of the 6 Yoginis in the 6 Cakras. The fourth Sim̐hāsana is the Uttara Sim̐hāsana facing north and corresponds to Bhuvaneśvarī Bhairavī (hsraim̐ hasakalahrīm̐ hsrauḥ). The fifth Sim̐hāsana is the Ūrdhva Sim̐hāsana in the center of the four thrones and on high and corresponds to Mahā Tripurabhairavī Herself (hsraim̐ hsklrīm̐ hssrauḥ) who alone is the combination of the other four thrones and many more. The devotee should be careful and realize that there is an additional “s” in the Mantra of Mahā Tripurabhairavī (hssrauḥ) which should be properly pronounced in this way: hs-srauḥ. She has these three together: fire, sun and moon. Mahā Tripurabhairavī is not associated with any planet and is one of the only knowledge that has no restrictions and is beneficial to all people; this Goddess is directly associated with the souls of people, not planets and acts as a personal Guru and Remover of obstacles for each person; she is interested in giving personal instructions to each soul and if one would trust her alone it would be enough, as she will start giving you personal instructions that are specific to your soul. The "Graha" of Mahā Tripurabhairavī is the Soul and she is Bālā trying to free herself from the chains. Her Siddhi is something close to 10 million repetitions, but this varies according to each soul. She alone unlocks the entire Śrī Cakra, from the base to the top of the head; she destroys all the bonds, everything that imprisons you. It is in the form of Śakti-chālana Mudrā of Haṭha Yoga, and the scripture Gheraṇḍasaṃhitā says that without the perfection of Śakti-chālana Mudrā, the Yoni Mudrā is not perfected. Śakti-chālana Mudrā of Haṭha Yoga is Tripurabhairavī and the Yoni Mudrā of Haṭha Yoga is Tripurasundarī. The 10 Mudrās of Haṭha Yoga are the 10 Mudrās of Śrīvidyā; between these two there is absolutely no difference in the fruits. Haṭha Yoga reveals many secrets of Śrīvidyā, and both help to understand each other. For example, if one has the Siddhi of Tripurabhairavī and practices the Yoni Mudrā of Haṭha Yoga, he will instantly achieve success in that Mudrā. One who has mastered the Mantra achieves success in the associated Mudrā; one who has mastered the Mudrā also achieves the Siddhi of the associated Mantra, even without recitation. If the two are combined, the success and Siddhi in both is quicker. The hands signify the Īśvara; they govern the entire body and the entire Śrīcakra. According to the scripture Śivasaṃhitā, the Śakti-chālana Mudrā of Haṭha Yoga gives Vigraha-Siddhi or power over the Microcosm (the entire body and its layers – material and spiritual). And the Kaula Upaniṣad says that one who becomes the Īśvara of his own body (Microcosm), becomes the Īśvara of the whole Macrocosm (Universe). Because between the Human Body and the Śrīcakra there is absolutely no difference; it is only the soul that is chained. And the soul of the Śrīcakra is the Goddess; and the Goddess of the Human Body is the Soul. And that Goddess is Bālā. And she destroys the chains as Tripurabhairavī. After the destruction of the chains the path of the other 9 Mahā Vidyās is free for you to play. The intelligent one goes directly to Sundarī (Hādi Vidyā Pañchadaśī) which is quickest. Out of the 10 Mahā Vidyās, Sundarī is Hādi. The reason why Hādi is most beneficial to humans is most obvious when we see that in Hādi Lalitā is in a male form whose body is half female. In Kādi they are seated side by side. In Sādi Lalitā has a male form, and the female part has become the subtle heart within the male form. Hādi is certainly associated with the transformation of the physical world, for the form of the objects is Śiva, while the meaning of the objects is Śakti. If you see the form of the Goddess in Kādi, Hādi, Sādi, you will notice the female part going deeper and deeper into the male part. Hādi Vidyā Pañchadaśī is a male body with a female half; Hādi Vidyā Turiyāmbā is the Goddess who is the heart within this half male and half female body which is Lalitā. When this becomes more mature; only the male body remains and the heart is wholly the female part; this is the object and meaning relationship. If this happens, the object is immortal and cannot die. The link to the pronunciation of the Mahā Tripurabhairavī Mantra: https://drive.google.com/file/d/1l5gXGkKRppiSuadSK39dtFnLU1s2FdwG/view?usp=sharing ”
June 27, 2025 09:06 AM
Nesh, Thank you for taking the time to reply to me. I'm so overwhelmed by your gracious and detailed response. I feel very encouraged that you will be able to guide me to my Ishta who can provide help with Kaal sarp. How do i share the planetary placement chart with you? I’m grateful for your book suggestions both are now at the top of my reading list. I also appreciate the links to the charities; I will absolutely make a donation as you suggested. Thank you for such practical guidance.
June 27, 2025 09:06 AM
Nesh, I am very interested to practice the mantra Tivra Ji provided. I am a bit confused about the practice, could you tell me, the mantra to be chanted is the one he has provided the audio for, right? not the mantras mentioned with dhyanas?
July 01, 2025 05:07 AM
Namaste Rook, Yes it is just that one, with the recording provided. I found the more i read and re-read Tivra’s posts about it, the more my heart began to feel like it would overflow. This mantra really seems like a perfect one to let permeate the mind throughout each day’s waking journey as well. Let it be the most real thing in each day, and perhaps it will begin to show effects even sooner. As you may have seen in Kapil’s recent comment, Ravi Guruji taught that panchadashi mantra can be recited (always mentally) throughout the day, while keeping the mind predominantly on Lalitambika. I think the case would be the same for Panchakuta Tripura Bhairavi. This vidya really looks like a perfect form for the human being. Will reply to your other post shortly, apologies for delay
July 01, 2025 06:07 AM
here is my WhatsApp number, best way to reach me: 2487296668. I don’t want to get your hopes up, ishta is elusive and extremely meaningful. I’ll ask you to use two ayanamsa, one traditional Lahiri and one that might be called a hybrid or rectification. Then you’ll have to look at major aspects of these charts, sun sign moon sign ascendant maybe certain yogas etc, along with the karakas (which is where the biggest divergence will be between the two systems), and you would analyze which system seems more fitting to you, and then we can go forward using those respective karakas. So a normal jaimini chart calculator, and the vaultoftheheavens one. In my little experience, I’ve only noticed that one or the other seems to fit people much better, in a clear fashion, while the less fitting one sheds some light on the planetary effects as well. Not to make it too confusing. I am a total novice and this would be fully a learning experience for me. I will make errors but if you are interested, I am honored to try to be of service. Here is the alternative system that sometimes shows great promise and others times seems to miss the mark: https://vaultoftheheavens.com/VOTH_ChartCreator/Welcome.aspx Let’s use prokerala for the traditional lahiri ayanamsa, iirc the degrees are clearly shown, along with the major life and personality indicators: https://www.prokerala.com/astrology/birth-chart/ I must emphasize, this is new ground for me, and it will surely take experimentation and a lot of internal searching form you, before you can be confident in some things. There may be risks to such experiments of sadhana, and I am no guru, and I wouldn’t know what to do if anything goes wrong. My advice would be to try what Tivra has graciously shared, panchakuta Bhairavi vidya. While that is happening, we can try to uncover your ishta as well. That I think would be safest and most effective. The Mahabhairavi practice very well may shine the most light. If you like, send screenshots of those two charts on WhatsApp