Arghya in Ganesh Puja

Thursday, September 01, 2016

Arghya means respectful offering to a guest. During various pūjā-s, different gods and goddesses are invoked. After completing the entire pūjā, arghya is offered to the concerned deity as a mark of respectful reception.

During Mahāgaṇapati pūjā, kṣirārghyam (क्षिरार्घ्यम्) is considered as very important. This arghyam is to be offered by everyone present during pūjā, not just by the one who performed the pūjā. Milk is used (not boiled) for offering arghyam. In the right hand one has to hold two bananas, betel leaves with areca nuts, akṣata and flowers. Using the left hand one has to pour the milk into right hand using uttaraṇi, or seek the help of the one who performed the pūjā to do this.

Kṣirārghyam begins with a small saṅkalpa.

महागणपति पूजान्ते क्षीरार्घ्य प्रदानम् करिष्ये॥

mahāgaṇapati pūjānte kṣīrārghya pradānam kariṣye ||

There are four arghya-s. At the end of each arghya, milk is to be poured through right palm into a vessel, kept separately for this.

1. अर्घ्यं गृहाण हेरंब वरप्रदविनायक । गन्धपुष्पाक्ष्तैर्युक्तं भक्त्या दत्तं मया प्रभो ॥

सिद्धिविनायकाय नमः। इदमर्घ्यम् । इदमर्घ्यम् । इदमर्घ्यम्॥

arghyaṁ gṛhāṇa heraṁba  varapradavināyaka |gandhapuṣpākṣtairyuktaṁ bhaktyā dattaṁ mayā prabho ||

siddhivināyakāya namaḥ | idamarghyam | idamarghyam | idamarghyam ||

2. नमस्ते भिन्नदन्ताय नमस्ते हरसूनवे। इदमर्घ्यं प्रदास्यामि गृहाण गणनायक॥

namaste bhinnadantāya namaste harasūnave |  idamarghyaṁ pradāsyāmi gṛhāṇa gaṇanāyaka ||

सिद्धिविनायकाय नमः। इदमर्घ्यम् । इदमर्घ्यम् । इदमर्घ्यम्॥

siddhivināyakāya namaḥ | idamarghyam | idamarghyam | idamarghyam ||

3. नमस्तुभ्यं गणेशाय नमस्ते विघ्ननायक। पुनरर्घ्यं प्रदास्यामि गृहाण गणनायक॥

namastubhyaṁ gaṇeśāya namaste vighnanāyaka | punararghyaṁ pradāsyāmi gṛhāṇa gaṇanāyaka ||

सिद्धिविनायकाय नमः। इदमर्घ्यम् । इदमर्घ्यम् । इदमर्घ्यम्॥

siddhivināyakāya namaḥ | idamarghyam | idamarghyam | idamarghyam ||

4. गौर्यङ्गमलसंभूत स्वामिज्येष्ठ विनायक। गणेश्वर गृहाणार्घ्यं गजानन नमोऽस्तु ते॥

gauryaṅgamalasaṁbhūta svāmijyeṣṭha vināyaka | gaṇeśvara gṛhāṇārghyaṁ gajānana namo'stu te ||

सिद्धिविनायकाय नमः। इदमर्घ्यम् । इदमर्घ्यम् । इदमर्घ्यम्॥

siddhivināyakāya namaḥ | idamarghyam | idamarghyam | idamarghyam ||

Samarpaṇam समर्पनम्

अनेन अर्घ्यप्रदाने भगवन् सर्वात्मकः श्री सिद्धिविनायकः प्रीयताम्॥

anena arghyapradāne bhagavan sarvātmakaḥ śrī siddhivināyakaḥ prīyatām ||

More articles:

Ganesha Ganapati and Vigneshvara

Mahaganapati Caturavritti Tarpanam

Sri Mahaganapati Mantra Japa

Sri Vidya Ganapati Vancha Kalpalatha Mantra

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Ganesha Ganapati and Vigneshvara

Saturday, September 07, 2013

1. Vedic perspective:

The chief of gaṇa-s is known as Gaṇapati. Gaṇa not only refers to an attendant on Śiva, but also means troop, multitude, sum total of animate and inanimate beings. Pati means chief and therefore Gaṇapati literally means chief of both animate and inanimate beings. Hence, Gaṇapati is also known as Brahmaṇaspati in Vedic literature. The common verse that is known to us is this one.

गणानां त्वा गणपतिं हवामहे
कविं कवीनामुपमश्रवस्तमम्।
ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत
आ नः शृण्वन्त्रूतिभिः सीद सादनम्॥

gaṇānāṁ tvā gaṇapatiṁ havāmahe
kaviṁ kavīnāmupamaśravastamam |
jyeṣṭharājaṁ brahmaṇāṁ brahmaṇaspata
ā naḥ śṛṇvantrūtibhiḥ sīda sādanam ||

Meaning: We invoke you Gaṇapati, embodiment of immeasurable creativity, wealth, and brilliance. Please listen to our prayers seeking your blessings and reassurance. Please come here and take your seat.

Is Brahmaṇaspati the same as Indra? No, say Vedas. Brahmaṇaspati is the lord of all the beings, including gods and goddesses and Indra only presides over winds. In some Vedic verses, Indra is also described as ‘mahāhastī’ (long hands), probably referring to the tusk. But, why Gaṇapati is first invoked in all rituals? There is a connection between Agni (god of fire) and Gaṇapati. Rig Veda (I.31.2) says, “O! Adorable God (referring Agni) you are the first and foremost essence of life; you enforce the eternal laws; you are the offspring of two mothers. Hence intelligent commence their work by worshiping you.” Agni is said to have two mothers, which refer to two araṇi sticks (used to kindle fire). The two mothers in fact represent heaven and earth or spiritual world and material world. Similarly, Gaṇapati also has two mothers, Durgā and Camuṇḍā. It is said that Agni is in the belly of Gaṇapati and that is why his belly too big. When Agni, who is the carrier of oblations to the respective gods and goddesses, is placed in the belly of Gaṇapati obviously he needs to be worshiped first. Otherwise, benefits of oblations will not be carried to the respective gods.

Apart from this, Gaṇapati is also known as Vigneśvara (vigna means obstacles) which means he is the lord of all obstacles. If he is not worshiped first there could be obstacles in rituals. Therefore, he is first invoked to remove all the obstacles. When he is pleased, he not only does not cause obstacles, but also ensures that there are no obstacles while performing rituals of any kind.

गजाननं भूतगणादि सेवितं
खपित्थ जम्बूफलसार भक्षितम्।
उमासुतं शोक विनाशकारणं
नमामि विघ्नेश्वर पादपङ्कजम्॥

gajānanaṁ bhūtagaṇādi sevitaṁ
khapittha jambūphalasāra bhakṣitam |
umāsutaṁ śoka vināśakāraṇaṁ
namāmi vighneśvara pādapaṅkajam ||

O! Son of Umā! the destroyer of sorrows, I prostrate at your lotus feet and be kind enough to remove all obstacles.

Several instances can be quoted from Vedas alone to prove that worshipping Gaṇapati is important to remove all types of obstacles.

2. Tāntrik perspective:

In Tantra also Gaṇapati is invoked first. But tantra attributes different types of Vināyaka-s and important among them are seven types of Gaṇapati-s, each representing sapta mātṛ-s. The seven Gaṇapati-s are Mahāgaṇapati, Ūrdhva, Piṅgala, Ucchiṣṭa, Lakṣmī, Haridrā and Vallabha Gaṇapati-s. These seven Gaṇapati-s are associated with sapta mātṛ-s - Brahmāṇī, Māheśvarī, Kaumārī, Vaiśṇavī, Vārāhi, Indrāṇī and Cāmuṇdā. These seven goddesses test our spiritual progress by causing impediments and obstacles. A man generally fails to stay connected with God when he is in distress. These sapta mātṛ-s test us from different perspectives. They cause pride, anger, illusion, greed, envy, carping and denigration. By causing these obstacles, they test our depth of devotion and hence they are also known as vigneśī-s (causing obstacles). Gaṇapati is said to be their guardian and protector. These sapta mātṛ-s along with Yogeśvarī (making a total of eight) cause supernatural powers (aṣṭamāsiddhi). These eight supernatural powers divided themselves into two major aspects of supernatural accomplishments and normal intellect. These two major portions later became two feminine deities known as Siddhi and Buddhi and became the consorts of Gaṇapati. Hence, worshipping Gaṇapati also gives supernatural powers, apart from removing all obstacles not only during rituals, but also during our entire life time.

3. Commonly known forms of Gaṇapati:

There are thirty two forms of Gaṇapati, which are generally known.

बाल, तरुन, भक्त, वीर, शक्ति, उच्छिष्ट, सिद्धि, द्विज, विग्न, क्षिप्र, हेरंब, लक्ष्मि, महा, विजय, नृत्य, ऊर्ध्व, वर, एकाक्षर,त्र्यक्षरक्षिप्प, परसाद, हरिद्रा, एकदन्त, सृष्टि, उद्दण्ड, सङ्कटहर, ढुण्ढि, द्विमुख, त्रिमुख, सिंह, यो,ग दुर्ग and ऋणगणपति.

Bāla Gaṇapati, Taruna, Bhakta, Vīra, Śakti, Ucchiṣṭa, Siddhi, Dvija, Vigna, Kṣipra, Heraṁba, Lakṣmi, Mahā, Vijaya, Nṛtya, Ūrdhva, Vara, Ekākṣara, Tryakṣara, Kṣippaparasāda, Haridrā, Ekakadanta, Sṛṣṭi, Uddaṇḍa, Saṅkaṭahara, Dhuṇḍhi, Dvimukha, Trimukha, Siṁha, Yoga Durga and Ṛṇa Gaṇapati.

4. Gaṇapati in Purāṇa-s:

Ganapathi

Almost in every purāṇa, there is a reference to Gaṇapati. But there are two exclusive purāṇa-s for Gaṇapati - Gaṇeśa purāṇa and Mudgala purāṇa. These two purāṇa-s hold Gaṇapati as Brahman, the highest form of Divinity. That is why, praṇava (ॐ) is considered as the form of Gaṇapati. It is also said that Brahman wanted to take a particular form through which He would show that He is the root and true form of everything so that everyone can worship Him. The root of creation is praṇava. Of all the beings, only the trunk of the elephant if turned to right gives the form of praṇava.

There are several versions about Gaṇapati’s origin. The commonly known version is available in Varāha Purāṇa, which goes like this. Saints and gods once experienced various obstacles*.  So, they went to Śiva for solution. Śiva thought about the problem and found out that out of pañcabhūta-s ākāśa is not represented in physical form whereas the rest four have forms (air, fire, water and earth). He then remembered His promise to Brahmā that He would create ākāśa in the form ofGaṇapati. Then Śiva smiled and from His smile originated a very handsome and effulgent young man. Śiva’s Consort Pārvatī looked at the young man with bereft love. This made Śiva angry and made this handsome young man as a deformed person with elephant head. The basic principle in the creation of Gaṇapati is the mental union of Śiva and Śakti, in order to remove all obstacles in righteous deeds of all men. However there are several variations and interpretations. The point is that Gaṇapati is not normally born, but a mythological creation by Pārvatī and Parameśvara through Their mutual looks.

(*In general only those who are pious, religious, good in nature, god fearing, etc tend to suffer more; this is only to spend the remnants of karmic imprints; when his or her karmic imprints are about to be exhausted, one first transforms into a sthitaprajña and later evolves into a jīvanmukta and when all his karmic account is wiped out, he is liberated not to be born again. At the same time evil doers enjoy life with all luxuries and pleasures, as they continue to accrue karmas, which results in their repeated rebirths and associated pains.)

5. Gaṇapati and kuṇḍalinī:

Auvaiyār is a great saint and she composed a hymn called Vināyagar Agaval in Tamil. This hymn conveys many subtle things like kuṇḍalinī, liberation, etc.  Details can be read in the above link.

6. Gaṇapati’s vehicle:

Mouse is his vehicle or vāhana. There is a story about how Gaṇapati got mouse as his vehicle. Ganeśa was crying for a vehicle for him. He frequently disturbed his mother Pārvatī for this. Śiva on noticing that His Consort is being troubled by Ganeśa, an idea dawned on Him. There was a little mouse disturbing Śiva all the time. In whatever manner Śiva tried to send the mouse out, the mouse came back again. When Ganeśa cried for a vehicle, Śiva gave the mouse to him as his vehicle.

There is another story about mouse becoming his vehicle in Ganeśa Purāṇa. There was a celestial musician known as Krauñca. One day, in the court of Indra, Krauñca accidentally stepped on the foot of sage Vāmedeva, who became angry and cursed Krauñca to become a mouse. However, Krauñca became a huge mouse and ended up damaging everything. Once, he ended up stepping on the hermitage of sage Parāśara, with whom Ganeśa was staying and destroyed the hermit. Ganeśa in order to teach Krauñca a lesson unleashed his pāśa (noose) on Krauñca and brought him to his feet.  Ganeśa then told him, "Krauñca...you have caused a lot of trouble and you deserve a severe punishment. But since you ask for my forgiveness, I will pardon you and use you as my vehicle". However, when Ganeśa mounted on Krauñca, he could not bear the weight of Ganeśa. Krauñca pleaded for Ganeśa to become light weight so that he could support him. Lord Ganeśa obliged and since then, has been using the mouse as his vehicle.

But mouse represents earth element and mūlādhāra chakra also represents earth element. Ganeśa presides over mūlādhāra and this subtle significance is expressly conveyed through mouse. Hence, Ganeśa is also known as mūṣika vāhana (mūṣika means mouse).

7. Ganeśa festivals:

i) Saṁkaṭahara Caturthi:

This is also known as saṁkaṣṭit caturthi, which is observed every month during fourth lunar day of kṛṣṇapakṣa or waning moon period. It is a religious vow (vṛt) and during this day, one should abstain from eating from sun rise to moon rise (normally this time period could be around 14 hours). After having darśan of moon, one can break his or her fast. This vow is observed for one year.

ii) Ganeśa Caturthi:

This is one of the major festivals and this is celebrated on the fourth lunar day ofśuklapakṣa or waxing period of the moon. This is the day when Śiva declared to the world that Ganeśa is more powerful than other gods. This is the day when Ganeśa is believed to descend to the earth and shower his blessings on those who worship him by offering modaka (containing grated coconut, jiggery and rice flour).

Kāñci Mahā Svāami, one of the greatest saints of recent days spoke about modakam. “When we offer different food varieties as oblations, concerened gods take only the essence of these food stuffs. Only human beings eat cooked food. Vigneśvara eats modakam which is cooked twice. Rice flour is first cooked to make the covering for modakam. It is cooked again after covering the pūrṇam (pūrṇam is the mixture of grated coconut and jiggery) with the flour. Sometimes, the modakam is also fried in ghee for greater ritual purity. When modakam is offered as oblations during homa, it is fried in ghee. When it is not for homa and is only offered as naivedya, it is offered only as cooked modakam. He is called modaka-hasta (hasta means hand) and he is the only form of god who keeps a sweet in his hand (trunk).

8. Upaniṣad-s associated with Gaṇapati:

There are few Upaniṣad-s about Gaṇapati.

i) Gaṇapati Sūktam

ii) Brahmaṇaspati Sūktam

iii) Gaṇapatyupaniṣad. This is also known as Gaṇpatayatharvaśīrṣam

iv) Gaṇeśapūrvatāpinyupaniṣad (pūrvatāpanī means first half)

v) Gaṇeśottaratāpinyupaniṣad

vi) Herambopaniṣad

9. Gaṇapati mantra-s:  

i) Mahāgaṇapati:

ॐ श्रीं ह्रीं क्लीं ग्लौं गं गणपतये वरवरद सर्वजनं मे वश्मानय स्वाहा ॥

om śrīṁ hrīṁ klīṁ glauṁ gaṁ gaṇapataye varavarada sarvajanaṁ me vaśmānaya svāhā ॥

ii) Śrī Vidyā Gaṇapati Vāñcha kalpalatā:

Please read in this link :

Śrī Vidyā Gaṇapati Vāñcha kalpalatā mantra

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Sri Mahaganapati Mantra Japa

Thursday, September 18, 2014

श्री महागणपति मन्त्र जपः॥ Śrī Mahāgaṇapati Mantra Japaḥ ||

1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री महागणपति महामन्त्रस्य । गणक ऋषिः। निचृद्गायत्रीच्छन्दः*। महागणपति देवता।

ग्लां बीजं । ग्लीं शक्तिः। ग्लूं कीलकं॥ श्री महागणपति दर्शन भाषण सिद्ध्यर्थे जपे विनियोगः॥

asya śrī mahāgaṇapati mahāmantrasya | gaṇaka ṛiṣiḥ (open the right palm and touch the top of the forehead) | *nicṛdgāyatrīcchandaḥ (right palm on the mouth) | mahāgaṇapati devatā (right palm on the heart chakra) | glāṁ bījaṁ (right shoulder) | glīṁ śaktiḥ (left shoulder) | glūṁ kīlakaṁ (on the navel) || śrī mahāgaṇapati darśana bhāṣaṇa siddhyarthe  jape viniyogaḥ (open both the palms and run them over all parts of the body; from head to feet) ||

* गायत्री छन्दः gāyatrī chandaḥ is also used.

2. Karanyāsaḥ करन्यासः

ग्लां - अङ्गुष्ठाभ्याम् नमः। glāṁ - aṅguṣṭhābhyām namaḥ | (use both the index fingers and run them on both the thumbs) (use both the index fingers and run them on both the thumbs)

ग्लीं । तर्जनीभ्यां नम । glīṁ - tarjanībhyāṁ namaḥ|  (use both the thumbs and run them on both the index fingers)

ग्लूं - मध्यमाभ्यां नमः। glūṁ - madhyamābhyāṁ namaḥ| (both the thumbs on the middle fingers)

ग्लैं - अनामिकाभ्यां नमः। glaiṁ - anāmikābhyāṁ namaḥ|  (both the thumbs on the ring fingers)

ग्लौं - कनिष्ठीकाभ्यां नमः। glauṁ - kaniṣṭhīkābhyāṁ namaḥ|  (both the thumbs on the little fingers)

ग्लः - करतलकरपृष्ठाभ्यां नमः। glaḥ - karatalakarapṛṣṭhābhyāṁ namaḥ|  (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)

3. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः

ग्लां - ह्र्दयाय नमः। glāṁ - hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and place them on the heart chakra)

ग्लीं - शिरसे स्वाहा। glīṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the top of the forehead)

ग्लूं - शिखायै वषट्। glūṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head. This is the point where tuft is kept)

ग्लैं - कवचाय हुं। glaiṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from shoulders to finger tips)

ग्लौं - नेत्रत्रयाय वौषट्। glauṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.

ग्लः - अस्त्राय फट्॥ glaḥ - astrāya phaṭ|| (open up the left palm and strike it three times with index and middle fingers of the right hand)

भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ ||

(by using right hand thumb and middle fingers make rattle clockwise around the head)

4. Dhyānam ध्यानम्:

बीजापूर गदेक्षु कार्मुकरुजा चक्राब्ज पाशोत्पल व्रीह्यग्र स्वविषाण रत्न कलश प्रोद्यत् कराम्भोरुहः।

ध्येयो वल्लभया  सपद्मकरया श्लिष्टोज्ज्वलद्भूषया विश्वोत्पत्ति विपत्ति संस्थितिकरो विग्नेश इष्टार्थदः॥

bījāpūra gadekṣu kārmukarujā cakrābja pāśotpala vrīhyagra svaviṣāṇa ratna kalaśa prodyat karāmbhoruhaḥ |

dhyeyo vallabhayā  sapadmakarayā śliṣṭojjvaladbhūṣayā viśvotpatti vipatti saṁsthitikaro vigneśa iṣṭārthadaḥ ||

(Meaning: He is holding pomegranate, a club, sugarcane bow, chakra, a lotus flower, a rope, divine flowers, paddy plant, His own tusk, hugging His Consort Vallaba (vallaba means wife), a kalaśa made of precious gems. I bow unto Him who is the cause of creation of the univers, sustains the universe and who annihilates the universe. I bow unto Him who grants all my desires.)

5. Pañcapūjā पञ्चपूजा:

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dīpaṁ darśayāmi |

vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi

saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||

लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।

हं - आकाशात्मिकायै पुष्पैः पूजयामि।

यं - वाय्वात्मिकायै धूपमाघ्रापयामि।

रं -   अग्न्यात्मिकायै दीपं दर्शयामि।

वं - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।

सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥

6. Mahāgaṇapati mūlamantra:

ॐ श्रीं ह्रीं क्लीं ग्लौं गं गणपतये वरवरद सर्वजनं मे वशमानय स्वाहा॥

om śrīṁ hrīṁ klīṁ glauṁ gaṁ gaṇapataye varavarada sarvajanaṁ me vaśamānaya svāhā ||

7. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः

ग्लां - ह्र्दयाय नमः। glāṁ - hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and place them on the heart chakra)

ग्लीं - शिरसे स्वाहा। glīṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the top of the forehead)

ग्लूं - शिखायै वषट्। glūṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head. This is the point where tuft is kept)

ग्लैं - कवचाय हुं। glaiṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from shoulders to finger tips)

ग्लौं - नेत्रत्रयाय वौषट्। glauṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.

ग्लः - अस्त्राय फट्॥ glaḥ - astrāya phaṭ|| (open up the left palm and strike it three times with index and middle fingers of the right hand)

भूर्भुवस्सुवरोमिति दिग्विमोकः॥ bhūrbhuvassuvaromiti digvimokaḥ ||

(by using right hand thumb and middle fingers make rattle anticlockwise around the head)

8. Dhyānam ध्यानम्:

बीजपूर गदेक्षु कार्मुकरुजा चक्राब्ज पाशोत्पल व्रीह्यग्र स्वविषाण रत्न कलश प्रोद्यत् कराम्भोरुहः।

ध्येयो वल्लभया  सपद्मकरया श्लिष्टोज्ज्वलद्भूषया विश्वोत्पत्ति विपत्ति संस्थितिकरो विग्नेश इष्टार्थदः॥

bījapūra gadekṣu kārmukarujā cakrābja pāśotpala vrīhyagra svaviṣāṇa ratna kalaśa prodyat karāmbhoruhaḥ |

dhyeyo vallabhayā  sapadmakarayā śliṣṭojjvaladbhūṣayā viśvotpatti vipatti saṁsthitikaro vigneśa iṣṭārthadaḥ ||

9. Pañcapūjā पञ्चपूजा:

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dīpaṁ darśayāmi |

vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi

saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||

लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।

हं - आकाशात्मिकायै पुष्पैः पूजयामि।

यं - वाय्वात्मिकायै धूपमाघ्रापयामि।

रं -   अग्न्यात्मिकायै दीपं दर्शयामि।

वं - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।

सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥

10. Samarpaṇam:

Take water in uttaraṇi and by reciting the following two mantra-s, offer the water to the earth

गुह्यातिगुह्यगोप्ता त्वं गृहाणास्मत्-कृतं जपम्।

सिद्धिर्भवतु मे देव त्वत्प्रसादान्मयि स्थिरा॥

guhyātiguhyagoptā tvaṁ gṛhāṇāsmat-kṛtaṁ japam|

siddhirbhavatu me deva tvatprasādānmayi sthirā ||

This the audio file of the mantra

https://www.youtube.com/watch?v=KLGhUyVLD_w

THE END

Related Articles:

Mahaganapati Chaturavritti Tarpanam

Arghya in Ganesh Puja

Ganesha Ganapati and Vigneshvara Article

Sri Vidya Ganapati Vancha Kalpalatha Mantra

(16) Comments

ATMA BODHA - THE EPILOGUE

Tuesday, August 15, 2017

Śaṃkarācārya who had authored many works on dvaita or dualism such as Saundaryalaharī, etc. had also authored Supreme Advaita Scriptures or non-dualistic Scriptures like Ātmabodhaḥ, Tattvabodhaḥ, Vivekacūḍamaṇi, etc. What is the need for Śaṃkarācārya to author both dualistic and non-dualistic Scriptures? He was a loka Guru (Guru for the world) and he had the dual responsibility of developing bhakti (devotion) and at the same time, leading elevated souls to the path of Liberation. The path of bhakti leads to the path of moksha. We cannot get master’s degree without going to school and graduation. These are prerequisites for post-graduation. We begin our education in an elementary school and gradually progress to middle school, high school, graduation and finally post-graduation and research. Similarly, spiritual path, which is full of subtleties and negations can be pursued only after experiencing bhakti. What is bhakti? In bhakti, we worship a form which is mostly loved by us. Here, God and we are not on the same plane; god is always kept on a pedestal and we adore that form with clothes, flowers, ornaments, offer food for god to eat. Though god does not eat, we get satisfaction and happiness when innumerable food items are offered to god. When bhakti is intense, we also shed tears in front of this god. But, we don’t get tears in the beginning, but over a period of time, when we consider that form as our own, we become emotional. A strong relationship is established between god and us. This is the infantile step in the path of moksha. Many of us continue our lives by pursuing only the path of bhakti, without seeking the ultimate goal of our life. Human birth is God’s gift and we should not waste this without attaining Liberation. Both birth and death are always painful. Hence, it is important that we should get relief from transmigration. Śaṃkarācārya in simple terms laid the path to Liberation, which is easier to follow than the ritualistic path.

Nowadays, ritualistic path is commercialised and turned out to be crowd pulling events. Some may argue that ritualistic path is prescribed by Vedas. But, they are not aware that Vedas have subtle conveyances too. Aurobindo was the first one to give subtle interpretation to Vedas. He said yajña-s refer to inner oblations, burning ego, anger, greed, pride, attachment, desires, etc. These are the impediments in spiritual path, which is always internal. We should not be lured by crowd pullers in spiritual life. Spiritual life is always in seclusion. Nothing is needed for spiritual life; no wastage of money and no physical strain. All we need is only a pure mind. Spiritual path cannot be pursued where pomp and vanity are predominant; even bhakti takes a beating in this scenario. Now, we can understand why sages and saints went to forest to meditate. There are several instances about this in Upanishads. Kṛṣṇa also speaks of meditating in seclusion. Dualism or ritualistic path cannot be denounced. However, they are like pre-graduation period. Goal of our life is to attain moksha, for which Śaṃkarācārya clearly laid down instructions for us to follow. This path is simple and inexpensive and is the only path for Liberation.

After remaining in spiritual path for some time, the next move is towards mantra sādhana. Mantras are meant to protect and purify our mind. Mantras are to be initiated by a Guru. There are two types of Gurus. Some Gurus go deeper and deeper into mantra sādhana and barrages his disciples with scores of mantras. Other Gurus take us to the path of Liberation through the path of mantra sādhana and meditation. It is always better to approach the second type of Gurus, who guides us properly in our ultimate goal, step by step. But these types of Gurus are rare to find. No purpose would be served if we practice more than one mantra at a time. Mantras, as such, do not lead to Liberation. They only prepare our mind for the ultimate goal of realizing the Self, as Self-realization happens only in the mind. While pursuing mantra sādhana, again step by step approach should be pursued. In the initial days, we can use rosary beads for counting. After sometime, when we become conversant with the mantra, we have to discard beads and chant the mantra mentally. Then mantra should be meditated upon, which results in the mantra percolating into our subconscious mind. Thus, we unconsciously chant the mantra throughout the day. At this stage, we are ready to begin our spiritual journey. The mind needs to be cleansed with ritualistic path and mantra sādhana. Only in a fully cleansed mind, true spiritual path can be pursued. Without strong foundation, a tall building will always be unstable and similarly, without a pure mind, proper meditation cannot be pursued.

We need the help of our Guru from this point onwards and the Guru should be capable of leading us to the path of enlightenment. Spiritual path begins with three things. They are spiritual knowledge, prāṇāyama and meditation, exactly in the similar order. There is no point in reading books after books. The ultimate teaching of all the books is “you are That”. After acquiring the requisite knowledge, we have to unlearn what we have learnt, after grasping the essence and revelations of these spiritual texts such as Upaniṣad-s and non-dualistic texts authored by Śaṃkarācārya. Why unlearning? Otherwise, we will continue to dwell in doubts and there will be no end to such doubts. While acquiring knowledge, we should have absolute concentration. If we are not able to understand, we have to clarify our doubts with our Guru.

Before proceeding to the final path viz. meditation, we have to practice prāṇāyama, as advised by Guru. Prāṇāyama helps to cleanse the mind of all impurities and develop our concentration, which is important in meditation. Along with prāṇāyama, we have to learn to slow down our breathing rate, which helps to increase our awareness during meditation. To begin with, twenty minutes of meditation (which excludes prāṇāyama) twice a day. Nothing will happen in the first few minutes. After approximately 10 to 20 days, the first signs of silent mind can be observed. Under the guidance of Guru, one has to increase the duration of meditation over a period of time. Those who have responsibilities should not practice meditation for longer duration, as long duration meditation will lead to samādhi or trance. Remaining in samādhi for long time, will lead to detachment from the family. Hence, age factor should be taken into account while practicing higher meditations. Guru will properly guide us in this regard.

Once we have completed our responsibilities, we can meditate for longer duration, which will make us to remain first in savikalpa samādhi and later on in nirvikalpa samādhi, where we become one with the Self. We continue to exist in this world as long as the last trace of karma remains. Once, all our karmas are exhausted, we cease to transmigrate and merge into Brahman forever. This is the right path to Liberation. There is no short cut method to Liberation. Without a proper Guru, Liberation is not possible.

Further Readings:

ATMA BODHA - 9

ATMA BODHA - 10

ATMA BODHA - 11

(1) Comments

Ashwatthama – The Saptarishi of 8th Manvantara

Sunday, July 30, 2017

(This article is published by Santosh Kumar Raja)

In Indian mythology, I think there is no other name that evokes more curiosity, mystery and mixed feelings than that of Ashwatthama. If you punch in “Ashwatthama” in google or any other search engine, you will get umpteen sites, videos, TV channel programs and legends about Ashwatthama each describing a different aspect. But why so much of curiosity, is this because he is called a chiranjeevi or because he is still alive and many people have claimed to have seen him?

Most of us look at Ashwatthama with a negative trait, mainly because of the popular story of Krishna cursing Ashwatthama, when he has deviated the Brahmashirsha astra towards the womb of Uttara, killing the baby in the womb. They say that Krishna has ordered Bhima to pluck the Gem stone from his forehead and then cursed Ashwatthama for 3000+ years that he will roam in the forests with blood and puss oozing out of his injuries and cry for death. He will have neither any hospitality nor any accommodation; he will be in total isolation without any contact of physical communication from mankind and society. The wound caused by the removal of this gem on his forehead will not heal and his body will suffer from a host of incurable diseases forming sores and ulcers that would never heal for 3000 years.

While the above story depicts the gloomier side, let us also look at many other prominent positive beliefs associated with Ashwatthama.

It is quite a popular belief, that in order to get long life, luck, fame, health and prosperity following mantra should be recited every day in the morning

“Ashwathaama Balir Vyaso Hanumanash cha Vibhishana Krupacharya cha Parashuramam Saptatah Chirjeevanam”

Key thing to observe here is that the mantra starts with Ashwatthama and then followed by the names of other chiranjeevi’s.

Another legend is about Kumara Vyasa (original name Narayanappa), who is considered as a one of the greatest poets of Karnataka and has written Mahabharata epic in Kannada also known as “Karnata Bharata Kathamanjari”. There are many popular stories in rural Karnataka, that Kumara Vyasa has written Mahabharata, while Ashwatthama narrated the entire story to him. This version of Mahabharata slightly differs from that of Vyasa Mahabharata.

when Ashwatthama was very young, his parents did not had enough money to buy either a cow or cow milk. Youn Ashwatthama was so clever that he understood the predicament of his parents and prayed to Lord Shiva for milk. Lord Shiva was so happy with Ashwatthama’s prayer that he provided with milk that dripped  on the shiva linga in the cave where they lived. This temple is called Tapkeshwar Temple and located near Dehradun.

Ashwatthama is also quoted as one of Saptarishis of the 8th Manvantara. Reference Wikipedia. The following are quoted as Saptarishis of next Manvantara (Surya’s son Savarnya will the Manu of 8th Manvantara):

Ashwatthama, Rishyashringa, Kripacharya, Galav, Shatanand, Kaashyapa and Parashurama

The following question always intrigued me that on one side they say the Ashwatthama was cursed by Lord himself for 3,000 years and on the other side they say that uttering his very name every day in the morning will bestow, good luck, health prosperity and few have gone to the extent of claiming that he will be the Saptarishi of the next Manvantara. Are these two not contradictory? So how did someone who was cursed by Lord himself could raise to this stature? Did he suffer the impact of the curse or was he able to find sapa vimochana?

Let us look at the lineage of Ashwatthama:

Paternal side: Ashwatthama’s father was Guru Drona who is son of Great Sage Bharadhwaja. (Bharadhwaja is one of the Saptarishi’s of our current Manvantara). Bharadhwaja himself was grandson of Great Sage Angirasa (Angirasa is quoted to be Saptarishi of first Manvantara).

Maternal Side: Ashwatthama mother is Kripi, who is daughter of Rishi Shardwan. Rishi Shardwan was son of Gautama Maharishi. (Gautam Maharishi is Saptarishi of this Manvantara)

Ashwatthama hails from a very strong lineage and from a family of Saptarishis both on Paternal and Maternal side.

Some other important Facts to consider about him are, both his parents were ayonij, as they were not born out of human womb. Guru Drona was born in a vessel made of leaves and hence the name Drona. Similarly, Kripi is born out of the Vitality of Sage Shardwan. Guru Drona meditated and did a severe penance to Lord Shiva to have a son who should be an avatar of Lord Shiva himself. Hence, Ashwatthama is considered as 12th Rudra by many as he is a Shivamsh. (Amsha of Shiva). When Ashwatthama was born he made a loud cry like Indra’s horses, he was named as Ashwatthama by an akashvani. He was born with a gem stone on his head, which gives him power over all living beings lower than humans; it protects him from hunger, thirst, and fatigue. Guru Drona and Kripi loved their son very much and Ashwatthama also had tremendous love for his parents. In his childhood Ashwatthama suffered severe poverty and his parents did not have enough money to buy milk for him. Though he fought on the Kaurava side, he was never been part of the wicked four (Duryodhana, Karna, Shakuni, Dusshasana) and he always advised Duryodhana to make friendship with Pandavas. He was one of the Maharathis’s in Mahabharata on the likes of Karna, Arjuna, Bhishma, Drona etc and was made the commander in chief on the last day of the war. Ashwatthama was the only warrior in Mahabharata, after Drona, who had knowledge of Narayana Astra. Ashwatthama lost his mental balance when his father was killed by his enemies by uttering a lie and when he was in a meditative posture, dropping all the arms. He could not bear this tragic event and thought Pandavas killed his father in an unfair way. After the end of the Mahabharata war he killed most of the Pandava army including upa-pandavas in the darkness of the night.

Legends on how did Ashwatthama bypass the Curse:  

Legend says that Ashwatthama has approached his Parama Guru ie Parashurama (who is also incarnation of Lord Vishnu, a great Shakta and Guru of his father, Drona) for help after being cursed by Lord Krishna. Parashurama along with Durvasa Maharishi, have initiated him into Shakti Worship. Divine Mother Lalitha Devi is pure consciousness and is Śiva-śakty-aikya-rūpiṇī. She is mother of Trinity and by praying to Divine Mother, Ashwatthama was able to bypass the curse of Lord Krishna. This in line with the statement that if “God is angry with you, Guru can help but if Guru gets angry with you then even God cannot help”. SriVidya Sadhana, his dedication, Guru’s grace has helped him raise to the stature of a Great Sage.

Guru Parampara:

In our Guru Parampara, Ashwatthama is considered as Maharishi who was initiated in Shakti worship by Mahasrishi Durvasa, though many people and even many lineages which traditionally practice SriVidya, do not associate or give reference of Ashwatthama with Shakti worship. Ashwatthama Guruji, has initiated our Parama Guru in Shakti worship in Himalayas and taught secrets of Mahashodasi and Sri Vidya Sadhana. He has given the divine secret of Atma Bija, replacing the 2nd Om in Mahashodasi with Atma Bija of Sadhaka for faster progress.

It is my own experience that when I invoke my Guru Mandala and do Sri Vidya Sadhana, could feel the presence of Ashwatthama Guruji and his energy many times. Another disciple had the experience of seeing his astral body clearly during meditation and hear Guruji hum “Om”.

There is a large photo of Ashwatthama Guruji at our Parama Guruji’s house, from which sacred Ash (Vibhuti) gushes out on his birthday star every year. I myself collected the sacred ash from that photo and it has a very divine fragrance and unique colour (not the regular colour of Ash). It is humanly not possible to create such a Divine Fragrance.

We invoke Ashwatthama Guruji through the following mantra and could immediately feel his presence.

               ब्रह्मपुत्रोज्वलभुजः क्षिरकृष्णा अजिनांभरः।

               अश्वत्थामा चिरजीवी रक्षमाम् मेंप्रभु॥

               brahmaputrojvalabhujaḥ kṣirakṛṣṇā ajināṁbharaḥ |

               aśvatthāmā cirajīvī rakṣamām meṁprabhu ||

Purpose: The main purpose of this article is to inspire readers to think about, what it would have taken for a man, who has been cursed by Lord himself to grow to a stature of Maharishi. It requires more than mettle, determination and Divine & Guru’s Grace. It also provides a glimpse of how powerful and supreme, SriVidya Sadhana is and how one can overcome all their difficulties.

I feel all our hurdles, problems we face (with respect to health, wealth, relations) is nothing compared to what Ashwattham Maharishi has gone through and we should also be inspired to practice surrender to our Guru and Divine mother and attain Her.

    Image of Ashwatthama, from which Sacred ash gushes               Ashwathama meditating for Lord Shiva (Tapakeshwar Temple)

 Ashwathama Maharshi ashwathama temple

Further Readings:

Sapta Rishis In Bhagavad Gita

Sri Durga Saptashloki

(5) Comments

SHIVA IN CONVERSATION WITH SHAKTI - AN OVERVIEW

Friday, June 23, 2017

Shakti: My Lord! You have taught me 64 tantras several yugas ago. The universe that you have created billions of years ago is undergoing constant changes. Is there anything you would like to teach me, which is more relevant to the present time period, I mean kālapuruṣa ………..

Shakti: Then what is the difference between mind and intellect?

Shiva: Mind is explained as “saṁkalpa-vikalpātmākaṁ manaḥ संकल्प-विकल्पात्माकं मनः” Saṃkalpa means decision and vikalpa means indecision……….

Shakti: Is there any difference between spirituality and devotion?

Shiva: Plenty of differences and these differences are very significant. We are deviating from the subject you wanted to know. However, I will explain the differences in a nutshell……

Shakti: You say everything is my own energy and all such energies function under me. Then why people worship different shapes and forms? Is it not a mistake?

Shiva: It is not a mistake because they have not evolved to understand the truth. You may ask why. Again it is due to your act of causing illusion. You confuse them with the power of your māyā. Typically speaking, māyā is related to law of karma. You rule the entire universe with the law of karma and hence it is known as “Law of the Lord”………

Shakti: You mean to say that I can’t liberate anyone?

Shiva: Of course, you can’t and you know that. You job ends when you remove the veil of māyā. From birth till unveiling of māyā, everything is done by you. I am responsible in energizing you, annihilating the universe and offering liberation to those who are approved by you. As you know, I have never offered liberation to anyone without your approval.

You asked me what happens to the soul after its exit from a dead body. I told you in the beginning that both of us unite to form zygote and similarly both of us exit together at the time of death of a person. Once we exit, we move apart. As long as we stay united, a man lives and once we decide to part from that man’s body, he dies. Every sentient and insentient being has to die at some point of time. When we join together, we take different shapes and forms. I have already told you how we join together. Now I will tell you how we separate at the time of death……..

Shakti: What happens after the soul exited from the body? Many people perform ceremonies to the departed ones.

Shiva: You mean people offering tarpaṇa (water oblations) and performing śrāddha (annual ancestral rites) which is different from antyeṣṭi (last rites or funeral ceremonies)? Please do not ask any questions on this. I can explain antyeṣṭi, but not śrāddha. I do not want to say something that pleases someone. Please do not ask anything related to śrāddha, as this is only a mythical belief. 

Shiva: It is very important that everyone takes care of his parents, wife and children with utmost care, compassion and love. When one fails on this, he takes several births to get rid of this karma. It is better to worship their parents, rather than worshiping us. After death, no elaborate karmas are needed except paying respects to the gross body that is going to be buried or burnt. It is a mark of respect to the body and not to the soul.

Shakti: Can you now tell me what will happen to these two souls?

Shiva: What is mantra? Mantra is explained as (मननात् त्रायते इति मन्त्रः॥) mananāt trāyate iti mantraḥ || This means that a mantra is meant to protect the mind. Manana does not simply mean mind; it also means thinking, reflection, meditation, thought, intelligence and understanding; trāyate (trāyamāṇa) means protection; iti mantraḥ means this is mantra………..

Shiva: There are two om-s in Gāyatri mantra. One is for three vyāhṛti-s and another is for the three pāda-s. Vyāhṛti-s are separate and the three pāda-s of the mantra are separate. Therefore, the correct way to pronounce Gāyatri mantra is this.

ॐ भूर्भुवः स्वः॥ om bhūrbhuvaḥ svaḥ  ||

ॐ तत्सवितुर्वरेण्यं। om tatsaviturvareṇyaṁ |

भर्गो देवस्य धीमही। bhargo devasya dhīmahī |

धियो यो नः प्रचोदयात्॥ dhiyo yo naḥ pracodayāt ||

Shiva: I exit a body through brahmarandhra (an orifice at the top of the skull) and this point is known as athipati marma point (also known as varma point). As you know atipati (अतिपति) means, transcending everything or supreme. Both are apt interpretations. Transcending everything means transcending all types of bodies a man possesses…….

Shakti: I have two quick questions. How do I become one with Prakṛti and what exactly you mean by ‘I move to higher planes’?

Shiva: As you know we become soul or puruṣa and prakṛti. When both of us remain as one, I am known as an individual soul and you are known as prakṛti. As Prakṛti you encompass both antaḥkaraṇa and bāhyakaraṇa (organs of perception and action)………..

Shakti: Then, as a soul, where do you go?

Shiva: Where I go depends upon the weight of the karmic bag I carry. My journey depends upon the gravitational force………..

Shakti: Does every soul go to heaven?

Shiva: No, not every soul. Only few souls reach sūryaloka. In other words, those karmic bags that have only traces of karmic imprints reach sūryaloka and in their next birth they are liberated. But they stay in sūryaloka for a longer time. Sūryaloka is full of purity and light. There are no traces of any darkness or impurity here. But their stay in sūryaloka, do not in any way affect the remnants of the karmic imprints. Karmas have to be experienced and there is no other go.

Shakti: What about other souls?

Shakti: When are these individual souls reborn?

Shiva: From death to rebirth, there is a time gap and the duration of time gap depends upon the quality of the karmic bag. If they are heavy, they are born immediately, as they are not far away from the earth’s sphere. When the time is ripe for its rebirth, you as prakṛti pull that soul down and both of us unite to form yet another body. This also explains how interdependent we are. This is also known as law of nature or law of prakṛti, which is in no way different from the eternal law of karma.

Shakti: What is mahāśūnya?

Shiva: It is Parabrahman, the origin of the universe………

Shakti: Do you mean to say that there is no difference between your macrocosmic and microcosmic forms?

Shiva: Yes, there is no difference at all. How can there be difference and if the difference is there, how can I become omnipresent...................

Shakti: But these two bindus are interpreted differently.

Shiva: Yes, though they are interpreted differently, there is truth in that. My expansion happens like this. Mahābindu is the point of origin of creation………….

Shakti: Can you explain further on ‘well defined and perfected spiritual path’?

Shiva: I will come to that later. First, one should understand what spiritual foundation is. It is not just yoga and meditation………….

Shakti: Many people are asking me to explain how to realize you fast. Many of them feel that they have not reaped the benefits of their sādhana even after many years of performing pūjā and japa. Can you kindly guide them please?

Shiva: I have explained this already. Now I will teach a small exercise on breathing. As I have already said, only through prāṇa, mind can be controlled………………

Shakti: Are you going to conclude your teachings now?

Shiva: Yes, I am now concluding. I have covered every aspect of realization and liberation. There is nothing more I can reveal. It all depends upon one’s capacity to practice. Divine grace does not come that easily. One has to work through his mind………

The entire conversation can be read here à SHIVA IN COVERSATION WITH SHAKTI

Further Readings:

Shiva In Conversation With Shakti - Introduction

Shiva In Conversation With Shakti - Part 1

Shiva Sutras

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Importance of Doragranthi Puja in Varalakshmi Puja

Thursday, August 27, 2015

Doraka means a yellow thread that will be tied onto the right hand of the one who performs the Pūjā. Granthi means knot. Take one yellow coloured thread and make nine knots in equidistance from each other. After making knots, the thread is called doragranthi (knotted thread). Place this in pūjā by reciting the following mantra. This is known as dorasthāpanam (establishing doragranthi).

बालभानुप्रतीकाशे पूर्णचन्द्रनिभानने। सूत्रेऽस्मिन् सुस्थिता भूत्व प्रयच्छ बहुलान् वरान्॥

bālabhānupratīkāśe pūrṇacandranibhānane | ...Read More

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GURUJI SPEAKS - AN OVERVIEW

Tuesday, May 30, 2017

Guru Pūrṇimā this year (2017) falls on July 08/09. Full moon tithi begins at 07.31 hours Indian Standard Time on July 08 and ends at 09.20 hours IST on July 09. Therefore, Guru pūrṇimā can be celebrated either on July 08th evening or July 09th morning before 09.20 hours IST.

A series of articles titled GURUJI SPEAKS have been published in the year 2013. Some snippets ...Read More

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SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले ...Read More

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AVADHŪTA GĪTĀ - 7

Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions ...Read More

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PATANJALI YOGA SUTRAS - 10

Sunday, May 07, 2017

Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi ...Read More

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DAKSHINA KALI MANTRA JAPA

Friday, December 23, 2016

Śrī Dakṣiṇakālī Mahā Mantraḥ || श्री दक्षिणकाली महा मन्त्रः॥

1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री दक्षिणकाली महामन्त्रस्य। भैरव ऋषिः। उष्णिक् छन्दः। दक्षिणकालिका देवता॥

asya śrī dakṣiṇakālī mahāmantrasya | bhairava ṛṣiḥ । (open the right palm and touch the top of the forehead | uṣṇik chandaḥ (right palm on the mouth) । dakṣiṇakālikā devatā || (right palm on the heart ...Read More

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Theory And Practice of Kundalini Meditation - Introduction

Saturday, July 13, 2013

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here ...Read More

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SHIVA PANCHAKSHARI MANTRA JAPA

Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

 1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः 

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| paṅktichandaḥ (right palm on the mouth)| sāṁbaparameśvaro ...Read More

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Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman ...Read More

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ŚRĪ DURGĀ SAPTAŚLOKĪ

Saturday, December 03, 2016

श्री दुर्गा सप्तश्लोकी Śrī Durgā Saptaślokī

Śrī Durgā Saptaślokī consist of seven verses, which is considered as the essence of Śrī Durgā Saptaśatī, also known as Śrī Devī Māhātmyam consisting of 700 verses. It is said that Śrī Durgā Saptaślokī should be chanted daily, three times. It is also said that proper recitation of this removes, poverty, ailments, fear and mental afflictions.

ज्ञानिनामपि चेतांसि देवी भगवति हि सा।

बलादाकृष्य मोहाय ...Read More

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MANTRA RĀJA PADA STOTRAM

Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct ...Read More

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Kundalini Meditation - Video (for Turiya and Turyatita Stages of Meditation)

Friday, August 01, 2014

This audio is on kundalini meditation for turiya and turyātīta stages. Duration of this audio is 30 minutes. 

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Mahaganpati Mantra Japa

Friday, April 28, 2017

Mahaganapati Mantra Japa

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Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

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