Thursday, October 19, 2017

This Ucchiṣṭa Gaṇeśa Sahasranāma Kavacahm is translated into English with IAST font and also in Sanskrit by Shri. Krishna Vallapareddy. He has also provided meaning at the end of Kavacahm.


There are many people facing extreme difficulties in today's challenging world. Even those who are pious, honest and hardworking, face difficulties from rogue elements in the society and encounter unfortunate circumstances, where they're forced into seeking the assistance of the divine, to mitigate their problems. During those difficult times, we offer prayers at places of worship such as temples etc. and also perform various rituals at holy places seeking the services of priests and in some cases spending money on services offered by some tantriks, gurus etc. If the Karmic baggage is heavy, we often don't get any results from all the above and we tend to lose hope and even faith in GOD.

The Supreme Parabrahman, the all-encompassing Universal Super-Consciousness that is indescribable, devolves into various forms to fulfill the purpose of creation, sustenance, transformation, dissolution and recreation of the universe. These higher forms of the Brahman have been called by various names and one such name is Gaṇeṣa. Lord Gaṇeṣa is depicted as the spiritual entity capable of dissolving all obstacles and paving the success for fulfilment of all objectives. There are various Vedic mantras to invoke the blessings of Lord Gaṇeṣa for fulfilment of wishes. Most of them are available in the devotional books and websites and are often used at all temples and rituals to ensure success.

 If all our efforts to mitigate our difficulties fail through normal course of actions and even after invoking the Vedic mantras and following the prescribed rituals and prayers, then we can resort to invoking some of the most powerful prayers, hidden in the most esoteric and secretive documents, such as the Rudrayāmalam and other tantric texts. These mantras have been kept a secret to prevent their misuse and often cursed, to protect against their misuse. Often, they are given only to a select eligible few by an esteemed guru, for general good to help the needy. One such prayer or mantra, that is considered a secret among the best kept secrets, is the Ucchiṣṭa Gaṇapati Kavacaṃ. A kavacaṃ in Sanskrit means protective armour. In general, such prayers or mantras are disseminated by a guru and only upon seeking his/her blessing, should one recite these to obtain the true benefits in a speedy manner.

Lord Gaṇeṣa has many forms and one such among HIS sixteen most revered forms, is Ucchiṣṭa Gaṇeṣa, also known as Ucchiṣṭa Gaṇapati, is a favorite among the tantriks and sadhakas following the Vāma Mārga or the left handed path, and also among some sects of Śrī Vidyā upāsakas or followers of Śrī Vidyā path of devotion and worship, of the Divine Mother Lalitā Devi.

There are no pre-requisite rituals, prayers, cleanliness, food restrictions, oath of celibacy etc. for invoking the kavacaṃ. All that is needed, is true faith and a commitment, to remain good and lead a moralistic life and NOT to misuse the accrued benefits of reciting such a secretive and highly revered prayer. The absence of such rituals, is probably the reason for the lack of favour, among those following the ritualistic Vedic or the right hand path. It is to be noted that results will vary based on one's karmic baggage and sincerity of prayer. This may take weeks, months or in some cases years, to show results. If the difficulties continue to persist and relief is not at hand, one may proceed with the recitation of Ucchiṣṭa Gaṇeṣa Sahasranāma also. If time allows, then may proceed with sadhana of Ucchiṣṭa Gaṇeṣa mantra japa as well, after obtaining an initiation from a qualified Guru.

 Most of us who are not adept at rituals and have little time to spare in our normal day to day life, may adopt this prayer and pray to Lord Ucchiṣṭa Gaṇeṣa to protect, bless and guide us at all times, ultimately leading us to the path of mokṣa or spiritual emancipation and self-realization. Those who aspire for little or nothing, gain the most and in a quickest manner. It is best, NOT to seek any favours or wish for anything and let Lord Ucchiṣṭa Gaṇeṣa bestow what's best suited for us.

Ucchiṣṭa Gaṇapati Kavacam


atha ucchiṣṭaganeśakavacaprārambhaḥ । अथ उच्छिष्टगनेशकवचप्रारम्भः ।

devyuvāca । देव्युवाच ।

devadeva jagannātha sṛṣṭisthitilayātmaka ।

देवदेव जगन्नाथ सृष्टिस्थितिलयात्मक ।

vinā dhyānaṃ vinā mantraṃ vinā homaṃ vinā japam ॥ 1 ॥

विना ध्यानं विना मन्त्रं विना होमं विना जपम् ॥ १ ॥

yena smaraṇamātreṇa labhyate cāśu cintitam ।

येन स्मरणमात्रेण लभ्यते चाशु चिन्तितम् ।

tadeva śrotumicchami kathayasva jagatprabho ॥ 2 ॥

तदेव श्रोतुमिच्छामि कथयस्व जगत्प्रभो ॥ २ ॥

Explanation: Śakti asks Śiva, hey lord, supreme amongst all gods and the ruler of the universe, creator, preserver, destroyer, dissolver and re-creator of the universe, Would you be so kind, to please let me know the easiest method capable of providing all benefits and fulfilling desires and that which requires no purascaraṇa (requiring no meditation, mantra japa, homaṃ, oblations and feeding scholars etc.) or any other rituals? I would like to listen to only such a method at this time! Please oblige!

Īśvara uvāca | ईश्वर उवाच |

śrṛṇu devi pravakṣyāmi guhyādguhyataraṃ mahat |

ucciṣṭa gaṇanādhasya kavacaṃ sarvasiddhidaṃ || 3.

श्रृणु देवि प्रवक्ष्यामि गुह्याद्गुह्यतरं महत् |

उच्चिष्ट गणनाधस्य कवचं सर्वसिद्धिदं || 3.

alpāyāsairvinā kaṣṭairjapamātreṇa siddhidaṃ |

ekānte nirjane araṇye gahvare ca raṇāṅgaṇe || 4.

अल्पायासैर्विना कष्टैर्जपमात्रेण सिद्धिदं |

एकान्ते निर्जने अरण्ये गह्वरे च रणाङ्गणे || 4.

siṃdhutīre ca gāṅgīye kūle vṛkṣatale jale |

sarvadevālaye tīrthelabdhvā samyak japaṃ caret || 5.

सिंधुतीरे च गाङ्गीये कूले वृक्षतले जले |

सर्वदेवालये तीर्थेलब्ध्वा सम्यक् जपं चरेत् || 5.

snānaśaucādikaṃ nāsti nāsti nirbandhanaṃ priye |

dāridryāṃta karaṃ śīghraṃ sarvatatvaṃ janapriye || 6.

स्नानशौचादिकं नास्ति नास्ति निर्बन्धनं प्रिये |

दारिद्र्यांत करं शीघ्रं सर्वतत्वं जनप्रिये || 6.

sahasraśapathaṃ kṛtvāyadi snehosti māṃ prati |

niṃdakāya kuśiṣyāya khalāya kuṭilāya ca || 7.

सहस्रशपथं कृत्वायदि स्नेहोस्ति मां प्रति |

निंदकाय कुशिष्याय खलाय कुटिलाय च || 7.

duṣṭāya paraśiṣyāya ghātakāya śaṭhāya ca |

vañcakāya varaghnāya brāhmaṇīgamanāya ca || 8.

दुष्टाय परशिष्याय घातकाय शठाय च |

वञ्चकाय वरघ्नाय ब्राह्मणीगमनाय च || 8.

aśaktāyaca krūrāya gurudroharatāya ca |

na dātavyaṃ na dātavyaṃ na dātavyavaṃ kadācana || 9.

अशक्तायच क्रूराय गुरुद्रोहरताय च |

न दातव्यं न दातव्यं न दातव्यवं कदाचन || 9.

gurubhaktāya dātavyaṃ sacchiṣyāya viśeṣataḥ |

teṣāṃ sidhyanti śīghreṇa hyanyathā na ca sidhyanti || 10.

गुरुभक्ताय दातव्यं सच्छिष्याय विशेषतः |

तेषां सिध्यन्ति शीघ्रेण ह्यन्यथा न च सिध्यन्ति || 10.

guru saṃtuṣṭi mātreṇa kalau pratakṣa siddhidam |

dehocchiṣṭai prajaptavyaṃ tathocchiṣṭairmahāmanuḥ || 11.

 गुरु संतुष्टि मात्रेण कलौ प्रतक्ष सिद्धिदम् |

देहोच्छिष्टै प्रजप्तव्यं तथोच्छिष्टैर्महामनुः || 11.

ākāśe ca phalaṃ prāptaṃ nānyathā vacanaṃ mama |

eṣā rājavatī vidyā vinā puṇyaṃ na labhyate || 12.

आकाशे च फलं प्राप्तं नान्यथा वचनं मम |

एषा राजवती विद्या विना पुण्यं न लभ्यते || 12.

ata vakṣyāmi deveśi kavacaṃ maṃtrapūrvakam |

ena vijñānamātreṇa rājabhogaphalapradam || 13.

अत वक्ष्यामि देवेशि कवचं मंत्रपूर्वकम् |

एन विज्ञानमात्रेण राजभोगफलप्रदम् || 13.

ṛṣirme gaṇakaḥ pātu śirasi ca nirantaram |

trāhi māṃ devi gāyatrī chando ṛṣiḥ sadā mukhe || 14.

ऋषिर्मे गणकः पातु शिरसि च निरन्तरम् |

त्राहि मां देवि गायत्री छन्दो ऋषिः सदा मुखे || 14.

hṛdaye pātu māṃ nityaṃ ucchiṣṭa gaṇadevatā |

guhyerakṣatu tadbījaṃ svāhāśaktiśca pādayoḥ || 15.

हृदये पातु मां नित्यं उच्छिष्ट गणदेवता |

गुह्येरक्षतु तद्बीजं स्वाहाशक्तिश्च पादयोः || 15.

kāmakīlaka sarvāṅge viniyogaśca sarvadā |

pārśvadvaye sadāpātu svaśaktiṃ gaṇanāyakaḥ || 16.

कामकीलक सर्वाङ्गे विनियोगश्च सर्वदा |

पार्श्वद्वये सदापातु स्वशक्तिं गणनायकः || 16.

śikhāyāṃ pātu tadbījaṃ bhrūmadhye tārabījakaṃ |

hastivaktraśca śirasi laṃbodaro lalāṭake || 17.

शिखायां पातु तद्बीजं भ्रूमध्ये तारबीजकं |

हस्तिवक्त्रश्च शिरसि लंबोदरो ललाटके || 17.

ucchiṣṭo netrayoḥ pātu karṇau pātu mahātmane |

pāśāṃkuśa mahābījaṃ nāsikāyāṃ ca rakṣatu || 18.

उच्छिष्टो नेत्रयोः पातु कर्णौ पातु महात्मने |

पाशांकुश महाबीजं नासिकायां च रक्षतु || 18.

bhūtīśvaraḥ paraḥ pātu āsyaṃ jihvāṃ svayaṃvapuḥ |

tadbījaṃ pātu māṃ nityaṃ grīvāyāṃ kanṭhadeśake || 19.

भूतीश्वरः परः पातु आस्यं जिह्वां स्वयंवपुः |

तद्बीजं पातु मां नित्यं ग्रीवायां कन्ठदेशके || 19.

gaṃ bījaṃ ca tadhā rakṣettathā tvagre ca pṛṣṭake |

sarvakāmaśca hṛt pātu pātu māṃ ca karadvaye || 20.

गं बीजं च तधा रक्षेत्तथा त्वग्रे च पृष्टके |

सर्वकामश्च हृत् पातु पातु मां च करद्वये || 20.

ucchiṣṭāya ca hṛdaye vahni bījaṃ tathodare |

māyābījaṃ tathā kaṭyāṃ dvau ūrū siddhidāyakaḥ || 21.

उच्छिष्टाय च हृदये वह्नि बीजं तथोदरे |

मायाबीजं तथा कट्यां द्वौ ऊरू सिद्धिदायकः || 21.

jaṅghāyāṃ gaṇanāthaśca pādau pātu vināyakaḥ |

śirasaḥ pādaparyantaṃ ucchiṣṭa gaṇanāyakaḥ || 22.

जङ्घायां गणनाथश्च पादौ पातु विनायकः |

शिरसः पादपर्यन्तं उच्छिष्ट गणनायकः || 22

āpādamastakāntaṃ ca umāputraśca pātu mām |

diśo aṣṭau ca tathākāśe pātāle vidi śāṣṭake || 23.

आपादमस्तकान्तं च उमापुत्रश्च पातु माम् |

दिशो अष्टौ च तथाकाशे पाताले विदि शाष्टके || 23.

aharniśaṃ ca māṃ pātu madacañcalalocanaḥ |

jale anale ca saṃgrāme duṣṭa kārāgṛhe vane || 24.

अहर्निशं च मां पातु मदचञ्चललोचनः |

जले अनले च संग्रामे दुष्ट कारागृहे वने || 24.

rājadvāre ghorapathe pātu māṃ gaṇanāyakaḥ |

idaṃ tu kavacaṃ guhyaṃ mama vaktrādvinirgatam || 25.

राजद्वारे घोरपथे पातु मां गणनायकः |

इदं तु कवचं गुह्यं मम वक्त्राद्विनिर्गतम् || 25.

trailokye satataṃ pātu dvibhujaśca caturbhujaḥ |

bāhyambhyaṃtaraṃ pātu siddhibuddhirvināyakaḥ || 26.

त्रैलोक्ये सततं पातु द्विभुजश्च चतुर्भुजः |

बाह्यम्भ्यंतरं पातु सिद्धिबुद्धिर्विनायकः || 26.

sarvasiddhi pradaṃ devi kavacamṛddhisiddhidam |

ekāṃte prajapenmaṃtraṃ kavacaṃ yukti saṃyutam || 27.

सर्वसिद्धि प्रदं देवि कवचमृद्धिसिद्धिदम्  |

एकांते प्रजपेन्मंत्रं कवचं युक्ति संयुतम् || 27.

idaṃ rahasyaṃ kavacaṃ ucchiṣṭa gaṇanāyakam |

sarvavarmasu deveśi idaṃ kavacanāyakaṃ || 28.

इदं रहस्यं कवचं उच्छिष्ट गणनायकम् |

सर्ववर्मसु देवेशि इदं कवचनायकं || 28.

etat kavaca māhātmyaṃ varṇituṃ naiva śakyate |

dharmārthakāma mokṣaṃ ca nānāphala pradaṃ nṛṇām || 29.

एतत् कवच माहात्म्यं वर्णितुं नैव शक्यते |

धर्मार्थकाम मोक्षं च नानाफल प्रदं नृणाम् || 29.

śivaputraḥ sadā pātu pātu māṃ surārcitaḥ |

gajānanaḥ sadāpātu gaṇarājaśca pātu mām || 30.

शिवपुत्रः सदापातु पातु मां सुरार्चितः |

गजाननः सदापातु गणराजश्च पातु माम् || 30.

sadā śaktirataḥ pātu pātu māṃ kāmavihvalaḥ |

sarvābharaṇa bhūṣāḍhyaḥ pātu māṃ sindūrārcitaḥ || 31.

सदा शक्तिरतः पातु पातु मां कामविह्वलः |

सर्वाभरण भूषाढ्यः पातु मां सिन्दूरार्चितः || 31.

pañcamodakaraḥ pātu pātu māṃ pārvatī sutaḥ |

pāśāṃkuśadharaḥ pātu pātu māṃ ca dhaneśvaraḥ || 32.

पञ्चमोदकरः पातु पातु मां पार्वती सुतः |

पाशांकुशधरः पातु पातु मां च धनेश्वरः || 32.

gadādharaḥ sadā pātu pātu māṃ kāmamohitaḥ |

nagnanārīrataḥ pātu pātu māṃca gaṇeśvaraḥ || 33.

गदाधरः सदा पातु पातु मां काममोहितः | 

नग्ननारीरतः पातु पातु मांच गणेश्वरः || 33.

akṣayaṃ varadaḥ pātu śaktiyuktaḥ sadāvatu |

bhālacandraḥ sadāpātu nānāratna vibhūṣitaḥ || 34.

अक्षयं वरदः पातु शक्तियुक्तः सदावतु |

भालचन्द्रः सदापातु नानारत्न विभूषितः || 34.

ucchiṣṭa gaṇanāthaśca madāghūrṇitalocanaḥ |

nārīyoni rasāsvādaḥ pātumāṃ gajakarṇakaḥ || 35.

उच्छिष्ट गणनाथश्च मदाघूर्णितलोचनः |

नारीयोनि रसास्वादः पातुमां गजकर्णकः || 35.

prasannavadanaḥ pātu pātu māṃ bhagavallabhaḥ |

dhaṭādharaḥ sadā pātu pātu māṃ ca kirīṭikaḥ || 36.

प्रसन्नवदनः पातु पातु मां भगवल्लभः |

धटाधरः सदा पातु पातु मां च किरीटिकः || 36.

padmāsanaḥ sthitaḥ pātu raktavarṇaśca pātu mām |

nagnasāma madonmattaḥ pātu māṃ gaṇadaivataḥ || 37.

पद्मासनः स्थितः पातु रक्तवर्णश्च पातु माम् |

नग्नसाम मदोन्मत्तः पातु मां गणदैवतः || 37.

vāmāṅge suṃdarīyuktaḥ pātu māṃ manmathaprabhuḥ |

kṣetrapaḥ piśitaṃ pātu pātu māṃ śrṛtipāṭhakaḥ || 38.

वामाङ्गे सुंदरीयुक्तः पातु मां मन्मथप्रभुः |

क्षेत्रपः पिशितं पातु पातु मां श्रृतिपाठकः || 38.

bhūṣaṇāḍhyastu māṃ pātu nānābhoga samanvitaḥ |

smitānanaḥ sadā pātu śrī gaṇeśa kulānvitaḥ || 39.

भूषणाढ्यस्तु मां पातु नानाभोग समन्वितः |

स्मिताननः सदा पातु श्री गणेश कुलान्वितः || 39.

śrīrakta candanamayaḥ sulakṣaṇa gaṇeśvaraḥ |

śvetārka gaṇanāthaśca haridrā gaṇanāyakaḥ || 40.

श्रीरक्त चन्दनमयः सुलक्षण गणेश्वरः |

श्वेतार्क गणनाथश्च हरिद्रा गणनायकः || 40.

pārabhadragaṇeśaśca pātusapta gaṇeśvaraḥ |

pravālaka gaṇādhyakṣo gajadaṃto gaṇeśvaraḥ || 41.

पारभद्रगणेशश्च पातुसप्त गणेश्वरः |

प्रवालक गणाध्यक्षो गजदंतो गणेश्वरः || 41.

harabīja gaṇeśaśca bhadrākṣa gaṇanāyakaḥ |

divyauṣadhi samudbhūto gaṇeśaścintitapradaḥ || 42.

हरबीज गणेशश्च भद्राक्ष गणनायकः |

दिव्यौषधि समुद्भूतो गणेशश्चिन्तितप्रदः || 42

lavaṇasya gaṇādhyakṣo mṛttikāgaṇanāyakaḥ |

taṇḍulākṣa gaṇādhyakṣo gomayaśca gaṇeśvaraḥ || 43.

लवणस्य गणाध्यक्षो मृत्तिकागणनायकः |

तण्डुलाक्ष गणाध्यक्षो गोमयश्च गणेश्वरः || 43.

sphaṭikākṣa gaṇādhyakṣo rudrākṣa gaṇadaivataḥ |

navaratna gaṇeśaśca ādidevo gaṇeśvaraḥ || 44.

स्फटिकाक्ष गणाध्यक्षो रुद्राक्ष गणदैवतः |

नवरत्न गणेशश्च आदिदेवो गणेश्वरः || 44.

pañcānanaścaturvaktraḥ ṣaḍānana gaṇeśvaraḥ |

mayūravāhanaḥ pātu pātu māṃ muṣakāsanaḥ || 45.

पञ्चाननश्चतुर्वक्त्रः षडानन गणेश्वरः |

मयूरवाहनः पातु पातु मां मुषकासनः || 45.

pātu māṃ deva deveśaḥ pātu māṃ ṛṣipūjitaḥ |

pātu māṃ sarvadā devo devadānavapūjitaḥ || 46.

पातु मां देव देवेशः पातु मां ऋषिपूजितः |

पातु मां सर्वदा देवो देवदानवपूजितः | 46

trailokyapūjito devaḥ pātu māṃ ca vibhuḥ prabhuḥ |

raṃgasthaṃ ca sadāpātu sāgarasthaṃ sadā'vatu || 47.

त्रैलोक्यपूजितो देवः पातु मां च विभुः प्रभुः |

रंगस्थं च सदापातु सागरस्थं सदाऽवतु || 47.

bhūmisthaṃ ca sadā pātu pātāḻasthaṃ ca pātu mām |

antarikṣe sadā pātu ākāśasthaṃ sadāvatu || 48.

भूमिस्थं च सदा पातु पाताळस्थं च पातु माम् |

अन्तरिक्षे सदापातु आकाशस्थं सदावतु || 48.

catuḥṣpathe sadā pātu tripathasthaṃ ca pātu mām |

viḻvasthaṃ ca vanasthaṃ ca pātu māṃ sarvatastanam || 49.

चतुःष्पथे सदा पातु त्रिपथस्थं च पातु माम् |

विळ्वस्थं च वनस्थं च पातुमां सर्वतस्तनम् || 49.

rājadvārasthitaṃ pātu pātu māṃ śīghrasiddhidaḥ |

bhavānī pūjitaḥ pātu brahma viṣṇu śivārcitaḥ || 50.

राजद्वारस्थितं पातु पातु मां शीघ्रसिद्धिदः |

भवानी पूजितः पातु ब्रह्म विष्णु शिवार्चितः || 50.

idaṃ tu kavacaṃ devi paṭhanātsarva siddhidaṃ |

ucchiṣṭa gaṇanāthasya samaṃtraṃ kavacaṃ param || 51.

इदं तु कवचं देवि पठनात्सर्व सिद्धिदं |

उच्छिष्ट गणनाथस्य समंत्रं कवचं परम् || 51.

smaraṇādbhūbhujatvaṃ ca labhate sāṅgatāṃ dhruvam |

vāca: siddhikaraṃ śīghraṃ parasainya vidāraṇam || 52.

स्मरणाद्भूभुजत्वं च लभते साङ्गतां ध्रुवम् |

वाच: सिद्धिकरं शीघ्रं परसैन्य विदारणम् || 52.

prātarmadhyāhna sāyāhne diva rātrau paṭhennaraḥ |

caturdhyāṃ divase rātrau pūjane mānadāyakam || 53.

प्रातर्मध्याह्न सायाह्ने दिवारात्रौपठेन्नरः |

चतुर्ध्यां दिवसे रात्रौ पूजने मानदायकम् || 53.

sarvasaubhāgyadaṃ śīghraṃ dāridyārṇavaghātakam |

sudāra suprajāsaukhyaṃ sarvasiddhikaraṃ nṛṇām || 54.

सर्वसौभाग्यदं शीघ्रं दारिद्यार्णवघातकम् |

सुदार सुप्रजासौख्यं सर्वसिद्धिकरं नृणाम् || 54.

jalethavānale raṇye sindhutīre sarittaṭe |

śmaśāne dūradeśe ca raṇe parvata gahvare || 55.

जलेथवानले रण्ये सिन्धुतीरे सरित्तटे |

श्मशाने दूरदेशे च रणे पर्वत गह्वरे || 55.

rājadvāre bhaye ghore nirbhayo jāyate dhruvam|

sāgare ca mahāśīte durbhikṣe duṣṭa saṅkaṭe || 56.

राजद्वारे भये घोरे निर्भयो जायते ध्रुवम् |

सागरे च महाशीते दुर्भिक्षे दुष्ट सङ्कटे || 56.

bhūta preta piśācādi yakṣarākṣasaje bhaye |

rākṣasī yakṣiṇīkrūrā śākinī ḍhākinī gaṇāḥ || 57.

भूत प्रेत पिशाचादि यक्षराक्षसजे भये | 

राक्षसी यक्षिणीक्रूरा शाकिनी ढाकिनी गणाः || 57.

rājamṛtyuharaṃ devi kavacaṃ kāmadhenuvat |

ananta phaladaṃdevi sati mokṣaṃ ca pārvati || 58.

राजमृत्युहरं देवि कवचं कामधेनुवत् |

अनन्त फलदंदेवि सति मोक्षं च पार्वति || 58.

Kavacena vinā mantraṃ yo japed gaṇanāyakam |

ihajanmani pāpiṣṭho janmānte mūṣako bhavet || 59.

कवचेन विना मन्त्रं यो जपेद् गणनायकम् |

इहजन्मनि पापिष्ठो जन्मान्ते मूषको भवेत् || 59.

iti paramarahasyaṃ deva devārcanaṃ ca kavaca paramadivyaṃ pārvatī putrarūpam |

paṭhati paramabhaugaiśvarya mokṣapradaṃ ca labhati sakalasaukhyaṃ śaktiputraprasādāt || 60.

इति परमरहस्यं देव देवार्चनं च कवच परमदिव्यं पार्वती पुत्ररूपम् |

पठति परमभौगैश्वर्य मोक्षप्रदं च लभति सकलसौख्यं शक्तिपुत्रप्रसादात् || 60.

iti śrī rudrayāmaḻa taṃtre umā maheśvara samvāde ucchiṣṭa gaṇeśa kavacaṃ samāptam | śubhamastu |

इति श्री रुद्रयामळ तंत्रे उमा महेश्वर सम्वादे उच्छिष्ट गणेश कवचं समाप्तम् | शुभमस्तु |


For slokas 1 to 13:

Lord Śiva in conversation with Śakti speaks - Dear Śakti!  The Ucchiṣṭa Gaṇapati Kavacaṃ is ranked among the greatest best kept secrets of mantra shastras. Reciting this kavacaṃ or shield, can provide all the siddhis or magical powers, that are sought after. Benefits of the kavacaṃ could manifest, with very little effort and strain of the devotee/sādhaka, who's sincere with his endeavor to recite this kavacaṃ on a regular basis. One can recite the kavacaṃ in desolate or isolated places or jungles/woods/forests, in caves or even warzones, or at the seafront/oceanfront, on the shores of the Ganges, Sindhu or any other rivers, lakes and waterfronts or while sailing/cruising/fishing on water, or under the shade of trees, or at any places of worship such as temples, etc. or at any pilgrimage locations, or at any other designated places for worship, or even simply, at any other place where one has the time to worship with devotion. Worship of Lord Gaṇapati in the form of Ucchiṣṭa Gaṇapati, does not require one to follow rigid rules of purification or worship or even preliminary and post rituals. One does not even need a bath, new clothes or maintain outward cleanliness either. All that is required, is sincere and deep levels of devotion for the Kavacaṃ to be effective.

Hey dear Śakti, the Divine Mother to all devotees! Please listen with devotion! I'm unequivocally asserting, that this Kavacaṃ will destroy poverty once and for all and that too very soon! This is a fact!

Since you are my own reflection and manifested power and that we are not separate from each other and are but one and the same, I hereby forbid you, NOT to reveal this secretive knowledge to any cheats, sinners, murderers, liars, connivers, cruel and evil people, or to those who disobey and cheat their gurus, or to any others who are unworthy of this divine knowledge. Please make a thousand promises to keep this away from such unworthy people to prevent the misuse of this most secretive knowledge. I insist again and again and forbid the revealing of this scripture by anyone, to the unworthy.

I also insist that you spare absolutely no effort, to reveal this scripture with all splendor, to all the sincere devotees and kind hearted people and to those who value their association with their gurus. I also hereby declare, that only such pious people will get full benefits/siddhi of this Kavacaṃ and not those who're unworthy of it! This should only be revealed by a revered guru and through his grace, may the people enjoy the full benefits of this Kavacaṃ, that is apt for this Kali Yuga. May the devotees worship Lord Ucchiṣṭa Gaṇapati in the said manner and if possible, after eating the food previously offered to Lord Gaṇapati as naivedya and recite the Kavacaṃ. The results of this Kavacaṃ are truly amazing and can manifest the desired results in all fields. There's absolutely no limit to its capabilities and manifestations, Oh Divine Goddess Śakti, who's adored and worshipped by all the gods and goddesses, let this be known to one and all!

My words will never fail and I insist again, that this Kavacaṃ is only beneficial to those who've acquired some good karmas previously and are eligible for its recitation. Those who have resolved to be good hereafter may only get the opportunity to know of this Kavacaṃ. May these people get all the benefits, from the recitation of this Supreme knowledge that I'm revealing to you now. This kavacaṃ is filled with mantras capable of manifesting manifold riches and comforts!

For slokas 14 to 57:

Dear Śakti, as mentioned before, this Kavacaṃ will unleash all the siddhis and magical powers that can be obtained by people. Those who recite the Kavacaṃ regularly will obtain riches and gain high positions in society, along with clout and power. The power of speech that is gained very quickly, will help defeat all opponents in a debate or in any political election. Even at the warfront, the enemies will become weak kneed, discouraged and fearful to face the one who has obtained the power/siddhi of this Kavacaṃ. One can recite this Kavacaṃ earlier in the morning, or afternoon, evening or at night sincerely with devotion. One who recites this Kavacaṃ at the night time on a Chaturdhi or the fourth night of the lunar cycle, will very soon gain a lot of fame and prominence, in his line of work. Very soon poverty will vanish forever and one will have abundant wealth in all forms! One will be blessed with a devoted spouse, dutiful children, helpful assistants and friends. There will be peace, happiness all around and one is also endowed with all kinds of powers that could be used for the benefit of others. The protection offered by the Kavacaṃ spans air, water, land, fire, mountains, forests, caves, war zones, burial grounds, water fronts and foreign countries or at any other locations. It offers protection against all natural and manmade calamities. There will be no fear to those who recite the Kavacaṃ with sincerity.

There is no power that can counter the effects and benefits accrued from the recitation of this Kavacaṃ with sincerity. No Yaksha, Yakshini, Rakshas, Rakshasi, ghosts or any other powerful and much feared demi-god entities such as Shakini, Dhakini can undo or counter the protection offered by Śrī Ucchiṣṭa Gaṇapati Kavacaṃ. Such is the power that even the rulers of the countries and locations where this is recited, are also protected by untimely mishaps. Oh Dear one, this Kavacaṃ is equal to the all powerful wish fulfilling divine cow kāmadhenu. Have no doubts of it's effects and benefits. Pray sincerely and enjoy all the fruits and benefits showered by Lord Ucchiṣṭa Gaṇapati!

For slokas 58 to 60:

Dear Pārvatī Devi, This kavacaṃ is the ever fulfilling, most sacred mantra, that ultimately leads to Moksha or complete spiritual emancipation and self-realization. Those who worship Lord Gaṇeṣa's mantras without reciting this kavacaṃ, may not get any benefits from their efforts and are truly ignorant and unfortunate. Even in the subsequent births, they may lead their lives like little mice, without gaining any fruitful material and spiritual benefits, should they ignore reciting this kavacaṃ. May this kavacaṃ of Lord Gaṇeṣa, the beloved son of Lord Śiva and Pārvati, yield all benefits and provide unlimited wealth, health, joy, happiness and self-realization/moksha, to the sincere devotees at the earliest and thereafter, for eternity. May these sincere seekers become one with Lord Gaṇeṣa and become free of all karmas!

Thus ends the Ucchiṣṭa Gaṇeṣa Kavacaṃ, recited by Lord Śiva to his consort Śakti and recorded in the Rudrāyāmalaṃ.

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Monday, October 09, 2017

This Ucchiṣṭa Gaṇeśa Sahasranāma Stotraṃ is translated into English with IAST font by Shri. Krishna Vallapareddy. This Sahasranāma is from Ucchista Gaṇeśa Kalpa related to Śrī Vidyā. He says, “According to Shiva, all that is needed is faith for reciting this Sahasranāma. No bath or any pūjā rituals necessary and can be recited anywhere, anytime. It removes negative forces and bestows great victory.”

Ucchiṣṭa Gaṇeśa Sahasranāma Stotraṃ

oṃ asya śrīmaducchiṣṭa gaṇeśa sahasranāma stotra maṃtrasya śrī bhairavaṛṣiḥ gāyatrī chaṃdaḥ śrīmahāgaṇapatirdevatā | gaṃ bījaṃ | hrīṃ śaktiḥ kurukuru kīlakaṃ |mama dharmārtha kāma mokṣa siddhyarthaṃ jape viniyogaḥ

oṃ hrīṃ śrīṃ klīṃ gaṇādhyakṣo glauṃ gaṃ gaṇapatirguṇī

guṇāḍhyo nirguṇogoptā gajavaktro vibhāvasuḥ II 1.

viśveśvaro vibhādīpto dīpano dhīvarodhanī

sadā śāṃto jagattrātā viśvāvarto vibhākaraḥ II 2

viśraṃbhī vijayovaidyo vārāṃ nidhiranuttamaḥ

aṇimāvibhavaḥ śreṣṭho jyeṣṭho gādhāprayo guruḥ II 3

sṛṣṭikartā jagadbhartā viśvabhartā jagannidhiḥ

patiḥ pīta vibhūṣāṃko raktākṣolohitāṃbaraḥ II 4

virūpākṣo vimānastho vinayaḥ sadayaḥ sukhī

surūpaḥ sātvikaḥ satyaḥ śuddhaḥ śaṃkaranaṃdanaḥ II 5

naṃdīśvaro jayānaṃdī vaṃdyaḥ stutyo vicakṣaṇaḥ

daityamardī sadākṣībo madirāruṇalocanaḥ II 6

sārātmā viśvasārāśca viśvasāro vilepanaḥ

paraṃbrahma paraṃjyotiḥ sākṣītryakṣo vikartanaḥ II 7

viśveśvaro vīrahartā saubhāgyo bhāgyavarthanaḥ

bhṛṃgirīṭi bhṛṃgamālī bhṛṃga kūjitanāditaḥ II 8

vivartako vinītopi vinatānaṃdanārcitaḥ

vainateyo vinamrāṃgo viśvanāyakanāyakaḥ II 9

virāṭako virāṭaśca vidagdho vidhurātma bhūḥ

puṣpadaṃtaḥ puṣpaharī puṣpalā vibhūṣaṇaḥ II 10

puṣpeṣu madanaḥ puṣṭo vivartaḥ kartarīkaraḥ

aṃtyoṃtakaścittagaṇaścitta ciṃtāpahārakaḥ II 11

aciṃtyociṃtya rūpaśca caṃdanākula maṃḍakaḥ

lohito lipitolupto lohitākṣo vilobhakaḥ II 12

labdhāśayo lobharato lobhado laṃghyagarghakaḥ

suṃdaro suṃdarī putraḥ samastāsura ghātanaḥ II 13

nūpurāḍhyo vibhaveṃdro naranārāyaṇo raviḥ

vicāro vāṃtado vāgmī vitarkī vijayīśvaraḥ II 14

suptobuddhaḥ sadārūpaḥ sukhadaḥ sukhasevitaḥ

vikartano viyaccārī vinaṭo naṭanartakaḥ II 15

naṭo nāṭyapriyonādo' naṃtonaṃtaguṇātmakaḥ

gaṃgājalapānapriyo gaṃgātīra vihārakṛt II 16

gaṃgāpriyo gaṃgajaśca vāhanādipuraḥ saraḥ

gaṃdhamādanasaṃvāsogaṃdha mādana keḻikṛt II 17

gaṃdhānulipta pūrvāṃgaḥ sarvadeva smaraḥ sadā

gaṇagaṃdharva rājeśo gaṇa gaṃdharva sevitaḥ II 18

gaṃdharvapūjito nityaṃ sarvaroga vināśakaḥ

gaṃdharvagaṇa saṃsevyo gaṃdharva varadāyakaḥ II 19

gaṃdharvo gaṃdhamātaṃgo gaṃdharva kuladevatā

gaṃdharva garva saṃvego gaṃdharva varadāyakaḥ II 20

gaṃdharva prabalārti ghno gaṃdharva guṇa saṃyutaḥ

gaṃdharvādi guṇānaṃdo naṃdo naṃtaguṇātmakaḥ II 21

viśvamūrti rviśvadātā vinatāsyā vinartakaḥ

karāḻaḥ kāmadaḥ kāṃtaḥ kamanīyaḥ kaḻānidhiḥ II 22

kāruṇyarūpaḥ kuṭilaḥ kulācārīkuleśvaraḥ

vikarālo raṇaśreṣṭhaḥ saṃhāro hārabhūṣaṇaḥ II 23

ururamyamukho rakto devatādayitaurasaḥ

mahākālo mahā daṃṣṭro mahoraga bhayānakaḥ II 24

unmattarūpaḥ kālāgniḥ agni sūryeṃdulocanaḥ

sitāsyaḥ sitamālyaśca sitadaṃtaḥ siṃtāśumān II 25

asitātmā bhairaveśo bhāgyavān bhagavān bhavaḥ

garbhātmajo bhagāvāsā bhagado bhagavarthanaḥ II 26

śubhaṃkaraḥ śuciḥ śāṃtaḥ śreṣṭhaḥ śravyaḥ śacīpatiḥ

vidyāpradovedaraso vaidiko vedapāragaḥ II 27

vedadhvani ratovīro veda vidyāgamordhavit

tattajñaḥ sarvagaḥ sādhuḥ sadasyaḥ sadasanmayaḥ II 28

śivaṃ karaḥ śivasutaḥ śivānaṃda vivardhanaḥ

śaitya śvetaḥ śatamukhī mugdho modakabhūṣaṇaḥ II 29

devodinakaro dhīro dhṛtimān dyutimān dhṛvaḥ

śuddhātmā śuddha matimān śuddha dīptiḥ śucivrataḥ II 30

śaraṇyaḥ śaunakaḥ śūraḥ śaradaṃbhojadhārakaḥ

dhārakaḥ śikhivāheṣṭaḥ sitaḥ śaṃkara vallabha II 31

śaṃkaro nirbhayonitya layakṛllāsyatatparaḥ

lūtolīlārasollāsī vilāsī vibhramo bhramaḥ II 32

bhramaṇaḥ śaśibhṛt sūryaḥ śanirdharaṇi naṃdanaḥ

budhovibudha sevyaśca budharājo balaṃdharaḥ II 33

jīvo jīvapradojetā stutyonityo ratipriyaḥ

janako janamārgajño janarakṣaṇa tatparaḥ II 34

janānaṃdapradātā ca janakāhlādakārakaḥ

vibudho budha mānyaśca jainamārga nivartakaḥ II 35

gaccho gaṇapatirgaccho nāyako gaccha garvahā

gaccharājodha gaccheśo gaccharājanamasmṛtaḥ II 36

gacchapriyo gacchaguruḥ gacchatrākṛdyamāturaḥ

gacchaprabhuḥ gacchacaro gaccha priyakṛtādyamaḥ II 37

gacchagītaguṇo garto maryādāpratipālakaḥ

gīrvāṇāgama sārasyagarbho gīrvāṇā devatā II 38

gaurīsuto guruvaro gaurāṃgo gaṇapūjitaḥ

paraṃpadaṃ paraṃdhāma paramātmā kaviḥ kujaḥ II 39

rāhudaitya śiracchedī ketuḥ kanakakuṃḍalaḥ

graheṃdro grāhito grāhyo' graṇī: jharghararanāditaiḥ II 40

parjanyaḥ pīvaraḥ patrī pīnavakṣāḥ parākramī

vanecaro vanapatirvana vāmī smaropamaḥ II 41

puṇyaḥ pūtaḥ pavitraśca parātmā pūrṇa vigrahaḥ

pūrṇeṃdu sukaḻākāro maṃtrapūrṇa manoradhaḥ II 42

yugātmā yugakṛdyajvā yājñiko yajñavatsalaḥ

yaśasvī yajamāneṣṭo vajrabhṛdvajra paṃjaraḥ II 43

maṇibhadro maṇimayo mānyo mīnadhvajāśritaḥ

mīnadhvajo manohāri yogināṃ yogavardhanaḥ II 44

draṣṭā sraṣṭātapasvīca vigrahī tāpasa priyaḥ

tapomayastapomūrti stapanaśca tapodhanaḥ II 45

saṃtkumāraḥ sadhanaḥ saṃpatti sukhadāyakaḥ

saṃpatti sukhakartāca saṃpatti subhagānanaḥ II 46

saṃpatti śubhado nityaḥ saṃpattiśca yaśodhanaḥ

rucako mecakastuṣṭaḥ prabhustomaraghātakaḥ II 47

daṃḍīcaṃḍāṃśu ravyaktaḥ kamaṃḍalu dharo'naghaḥ

kāmī karmarataḥkālaḥ kolaḥ kraṃdita diktaṭaḥ II 48

bhrāmako jātipūjyaśca jāḍyahā jaḍasūdanaḥ

jālaṃdharo jagadvāsī hāsyakṛdgahano guhaḥ II 49

haviṣmān havyavāhāklo hāṭakohāṭa kāṃgadaḥ

sumeru rhimavānhotā haraputrohalaṃkaṣaḥ II 50

hālāpriyo hṛdāśāṃtaḥ kāṃtāhṛdayapoṣaṇaḥ

śoṣaṇaḥ kṣeśahā krūraḥ kaṭhoraḥ kaṭhinākṛtiḥ II 51

kuberā dīmayodhyātā dhyeyodhīmān dayūnidhiḥ

daviṣṭo damano hṛṣṭo dātātrātā pitāsamaḥ II 52

nirgato naigamogamyo nirṇayojaṭilo' jaraḥ

janajīvo jitārāti jagadvyāpī jaganmayaḥ II 53

cāmīkara nibho nābhyo naḻināyatalocanaḥ

rācano mocako maṃtrī maṃtrakoṭi namāśritaḥ II 54

paṃcabhūtātmakaḥ paṃcasāyakaḥ paṃcavakrakaḥ

paṃcamaḥ paścimaḥ pūrvaḥ pūrvaḥ kīrṇālakaḥ kuṇīḥ II 55

kaṭhorahṛdayo grīvālaṃkṛto lālitāśayaḥ

lolacitto bṛhannāso māsapakṣartu rūpavān II 56

dhṛvo dhrutagatinirbaṃdho dharmā nākapriyo'nalaḥ

aṃguḻya grasthabhuvano bhuvanaika malāpahaḥ II 57

sāgaraḥ svargatiḥ svakṣaḥ sānaṃdaḥ sādhupūjitaḥ

satīpatiḥ samarasaḥ sanakaḥ saraḻo saraḥ II 58

surapriyo vasumati rvāsavo vasupūjitaḥ

vittado vittanādhaśca dhanināṃ dhanadāyakaḥ II 59

rājīva nayanaḥ smārtaḥ smṛtidaḥ kṛttikāṃbaraḥ

aśvino aiśvamukhaḥ śubhro bharaṇo bharaṇī priyaḥ II 60

kṛttikāsanakaḥ kolo rohiṇīramaṇopamaḥ

rohiṇepremakārī rohiṇī mohano mṛgaḥ II 61

mṛgarājo mṛgaśirā mādhavo madhura dhvaniḥ

ārdrānano mahābuddhiḥ mahoragavibhūṣaṇaḥ II 62

bhūkṣepadatta vibhavo prabhūkarāḻaḥ punarmayaḥ

punardevaḥ punarjetā punarjīvaḥ punarvasuḥ II 63

tittiraḥ timi ketuśca titiṣāsuraghātanaḥ

tiṣyastulādharo jṛṃbho viśleṣāśleṣadānarāṭ II 64

mānado mādhavo māgho vācālomaghavopamaḥ

madhyo maghapriyo megho mahāśuṃḍo mahābhujaḥ II 65

pūrvaphālgunika sphītaḥ phalguruttara phālgunaḥ

phenilo brahmado brahmā saptataṃtu samāśrayaḥ II 66

ghoṇāhastaśca turhasto hasti vaktro halāyudhaḥ

citrāṃbaro arcitapadaḥ svastidaḥ svasti vigrahaḥ II 67

viśākhaḥ śikhi sevyaśca śikhidvaja sahodaraḥ

aṇureṇūtkarasphāro rurudeṇusuto naraḥ II 68

anūrādhā priyo rādhaḥ śrīmān śuklaḥ śucismitaḥ

jyeṣṭhaḥ śreṣṭārcitapado mūlaṃca trijagadguruḥ II 69

śuciścaiva pūrvāṣāḍhaścottarāṣāḍha īśvaraḥ

śravyobhijita naṃtātmā śravo vepita dānavaḥ II 70

śrāvaṇaḥ śravaṇaḥ śrotā dhanīdhanyo dhaniṣṭhakaḥ

śātātapaḥ śātākuṃbhaḥ śarajjyotiḥ śatābhiṣan II 71

pūrvābhādrapado bhadraścottarābhādra pāditaḥ

reṇukātanayo rāmo revatī ramaṇīramī II 72

aśvayukkārtīkeyeṣṭo mārgaśīrṣomṛgottamaḥ

poṣeśvaraḥ pālgunātmā vasaṃtaścaitrako madhuḥ II 73

rājya dobhijidātmīya stāre śastārakadyutiḥ

pratītaḥ prorjita prītaḥ paramaḥ paramahitaḥ II 74

parahā paṃcabhūḥ paṃcavāyupūjyaḥ parigrahaḥ

purāṇāgama vidyogī mahāṣorāsabho agrajaḥ II 75

graho meṣovṛṣo maṃdo manmadho midhunākṛtiḥ

kalpabhṛt kaṭakadīpo markaṭaḥ karmaṭo ghṛṇiḥ II 76

kukkuṭovanajohaṃsaḥ paramahaṃsaḥ śṛgālakaḥ

siṃhaḥ siṃhāsanābhūṣyo madgurmūṣaka vāhanaḥ II 77

pudradonarakatrātā kanyāprītaḥ kulodvahaḥ

atulya rūpo baladastulyabhṛttulya sākṣikaḥ II 78

aliścāpadharo dhanvī kacchapo makaromaṇiḥ

kuṃbhabhṛtkalaśaḥ kubjo mīnamāṃsaiśca tarpitaḥ II 79

rāśitārāgrahamayaḥ tidhirūpojagadvibhuḥ

pratāpī pratipatpreyo advitīyo advaita niścitaḥ II 80

trirūpaśca tṛtīyāgniḥ trayīrūpastrayītanuḥ

caturdhīvallabho devo parāgaḥ paṃcamīśvaraḥ II 81

ṣaḍrasāsvāda vijñānaḥ ṣaṣṭhī ṣaṣṭhikavatsalaḥ

saptārṇavagatiḥ sāraḥ saptamīśvara rohitaḥ II 82

aṣṭamī naṃdanottaṃso navamībhakti bhāvitaḥ

daśadikpati pūjyaśca daśamī druhiṇīdrutaḥ II 83

ekādaśātmagaṇapo dvādaśīyugacarcitaḥ

trayodaśamaṇistutyaḥ caturdaśasvarapriyaḥ II 84

caturdaśeṃdra saṃsvutvaḥ pūrṇimānaṃda vigrahaḥ

dharmādharmo dharmanaśca vānaprastho maheśvaraḥ II 85

maurvī madhura vāṃgmūla mūrtimānmeghavāhanaḥ

mahāgajo jitakrodho jitaśatrurjayāśrayaḥ II 86

raudrorudra priyorudro rudra putro aghanāśanaḥ

bhavapriyo bhavānīṣṭo bhārabhṛdbhūtabhāvanaḥ II 87

gāṃdharvakuśalo akuṃṭho vaikuṃṭho viṣṭharaśravāḥ

vṛtrahā vighnahā sīraḥ samasta duḥkhatāpahā II 88

maṃjuro mārjaro mattaḥ durgāputro durālasaḥ

anaṃtacitsudhādhāro vīro vīryaika sādhakaḥ II 89

bhāsvanmakuṭa māṇikyaḥ kūjatkiṃkiṇi jālakaḥ

śuṃḍādhārī tuṃḍacalaḥ kustraṃḍalī muṃḍamālakaḥ II 90

padmākṣaḥ padmahastaśca padmanābha samarcitaḥ

udhṛtādhara daṃtāḍhyo mālābhūṣaṇa bhūṣitaḥ II 91

māradovāraṇolola śravaṇaḥ śūrpa karṇakaḥ

bṛhadullāsa nāsāḍhyo vyāpta trailokyamaṃḍalaḥ II 92

iḍāmaṃḍala saṃbhrātaḥ kṛtānugrahajīvakaḥ

bṛhatkarnāṃcalodbhūta vāyuvījita diktaṭaḥ II 93

bṛhadāsvaravākrāṃta bhītabrahmāṃḍa bhāṃḍakaḥ

bṛhatpādasamākrāṃta saptapātāḻadīpitaḥ II 94

bṛhaddaṃta kṛtātyugra raṇānaṃdarasālasaḥ

bṛhaddhasta dhṛtāśeṣāyudha nirjita dānavaḥ II 95

sphuratsiṃdhūra vadanaḥ spurattejognilocanaḥ

uddīpita maṇisphūrja nnūpura dhvani nāditaḥ II 96

calattoya pravāhāḍhyo nadī jalakaṇākaraḥ

bhramatmuṃjara saṃghāta vaṃditāṃphriu naroruhaḥ II 97

brahmācyuta mahārudra puraḥ saro surārcitaḥ

aśeṣa śeṣaprabhṛti vyālajālopa sevitaḥ II 98

garjatpaṃcānanārāva vyāptākāśadharātalaḥ

hāhāhūhū gatātyugra svara vibhrāṃta mānasaḥ II 99

paṃcāśadvarṇa bījākhya maṃtramaṃtrita vigrahaḥ

vedāṃtaśāstra pīyūṣadhārā plāvitabhūtalaḥ II 100

śaṃkhadhvani samākrāṃta pātāḻadinabhastalaḥ

ciṃtāmaṇimahāmallo ballahasto bali: kaviḥ II 101

kṛtatretāyugollāsa bhāsamānajagatrayaḥ

dvāparaḥ paralokaikaḥ karmadhvāṃta sudhākaraḥ II 102

sudhāsīktavapurvyāso brahmāṃḍādika bāhukaḥ

akārādikṣakārāṃta varṇapaṃkita samajjvalaḥ II 103

akārākāraprodgīta tānanāda nināditaḥ

ikārekāra maṃtrāḍhyamālābhramaṇalālasaḥ II 104

ukārokāra prodgāri ghoranāgopavītikaḥ

ṛvarṇāṃkita ṛkāri padmadvaya samajjvalaḥ II 105

alukārayuta alūkāra śaṃkhapūrṇadigaṃtaraḥ

kāraikāra girijā stanapāna vicakṣaṇaḥ II 106

okārauṃkāra viśvādi kṛtasṛṣṭi kramālasaḥ

aṃ aḥ varṇāvaḻīvyāpta pādādiśīrṣamaṃḍalaḥ II 107

karṇatāḻakṛtātyuccairvāyuvījita nirjaraḥ

khageśadhvaja ratnāṃka kirīṭāruṇa pādakaḥ II 108

garvitaśeṣa gaṃdharva gītatatpara śrotrakaḥ

ghanavāhana vāgīśa puraḥ sarasurārcitaḥ II 109

javarṇāmṛtadhārāḍhya śobhamānaika daṃtakaḥ

caṃdrakuṃkuma jaṃbāla lipta siṃdhūra vigrahaḥ II 110

chatracāmara ratnāḍhya mukuṭālaṃkṛtānanaḥ

jaṭābaddha mahānarghya maṇipaṃkti virājitaḥ II 111

jhaṃkāri madhupavrāta gānanādanināditaḥ

ñavarṇakṛta saṃhāra daityāsṛkparṇamudgaraḥ II 112

ṭakārākhyaphalāsvāda vepitāśeṣamūrdhajaḥ

ṭhakārādyaḍakarāṃka ḍhakārānaṃdatoṣitaḥ II 113

ṇavarṇāmṛta pīyūṣa dhāradhārasudhākaraḥ

tāmrasiṃdhūra pūjāḍhya lalāṭa phalakacchaviḥ II 114

dhakāradhana paṃktyāti saṃtoṣitadvijavrajaḥ

dayāmṛta hṛdaṃbhoja dhṛtatrailokyamaṃḍalaḥ II 115

dhanadādi mahāyakṣasaṃsevita padāṃbujaḥ

namitāśeṣa devo gha kirīṭamaṇi raṃjitaḥ II 116

paravargāpavargādi bhogacchedana dakṣakaḥ

phanicakrasamākrāṃta gaḻamaṃḍala maṃḍitaḥ II 117

baddha bhrūyuga bhīmogra saṃtarjita surāsuraḥ

bhavānīhṛdayānaṃda varthanaina niśākaraḥ II 118

madirākalaśasphīta kāralaika karāṃbujaḥ

yajñāṃtarāya saṃghāta sajjīkṛta varāyudhaḥ II 119

ratnākarasutākāṃti krāṃti kīrti vivardhanaḥ

laṃbodaramahābhīma vapurdīpta kṛtāsuraḥ II 120

varuṇādi digīśāna svarcitārcana carcitaḥ

śaṃkaraika priya prema nayanānaṃdavarthanaḥ II 121

ṣoḍaśasvaritālāpagīta gāna vicakṣaṇaḥ

samasta durgatisarinnādhottāraṇa koḍupaḥ II 122

harādibrahmavaikuṃṭha brahmagītādipāṭhakaḥ

kṣamāpūrita hṛtpadma saṃrakṣita carācaraḥ II 123

tārāṃkasuvarṇamaṃtraika vigrahojjvala vigrahaḥ

akārādikṣakārāṃta vidyābhūṣita vigrahaḥ II 124

oṃ hrīṃ vināyako oṃ hrīṃ vighnādhyakṣo gaṇādhipaḥ

heraṃbo modakāhāro vakratuṃḍovidhiḥ smṛtaḥ II 125

vedāṃtagīto vidyārthiḥ siddhamaṃtroṣaḍakṣaraḥ

gaṇeśovaradodevo dvādaśākṣara maṃtritaḥ II 126

saptakoṭi mahāmaṃtra maṃtritāśeṣa vigrahaḥ

gāṃgeyo gaṇasevyaśca oṃ śrīdvaimāturaḥ śivaḥ II 127

oṃ hrīṃ śrīṃ klīṃ glauṃ gaṃ devo mahāgaṇapatiprabhuḥ


idaṃ nāma sahasraṃtu mamāgaṇapateḥ smṛtaṃ

guhyaṃ gopyatamaṃ siddhaṃ sarvataṃtreṣu gopitaṃ II 1.

sarvamaṃtramayaṃ divyaṃ sarvavighnavināśanaṃ

grahatārāmayaṃ rāśi varṇapaṃkti samanvitaṃ II 2

sarvavidyāmayaṃ brahma sādhanaṃ sādhakapriyaṃ

gaṇeśasyaca sarvasvaṃ rahasyaṃ tridivaukasāṃ II 3

yadheṣṭa phaladaṃloke manorathaprapūraṇaṃ

aṣṭasiddhi mayaṃśreṣṭhaṃ sādhakānāṃ jayapradaṃ II 4

vinārcanaṃ vināhomaṃ vinānyāsaṃ vinājapaṃ

aṇimādyaṣṭa siddīnāṃ sādhanaṃ smṛtimātrataḥ II 5

caturdādyamardharātretu paṭhenmaṃtraṃ catuṣpadhe

likhedbhūrje mahādeva puṇyanāma sahasrakaṃ II 6

dhārayettaṃ caturdhaśyāṃ madhyāhnemūrdnivābhuje

yoṣidvāmakarecaiva puruṣo dakṣiṇe bhuje II 7

sthaṃbhaye dapibrahmāṇaṃ mohayedapi śaṃkaraṃ

vaśayedapi trailokyaṃ māraye dakhilānripūn II 8

uccāṭayecca gīrvāṇaṃ śamayeccadhanaṃ jayaṃ

vaṃdhyāputraṃ labhecchīghraṃ nirdano dhanamāpnuyāt II 9

trivāraṃ yaḥ paṭhedrātrau gaṇeśasyapuraḥ śive

nagnaḥ śaktiyuto devi bhuktvā bhoganyadhepsitān II 10

pratyakṣavaradaṃ paśyedgaṇeśaṃ sādhakottamaḥ

ya idaṃ paṭhate nāmnā sahasraṃ bhaktipūrvakaṃ II 11

tasyavittā divibhavo dārāyuḥ saṃpadaḥ sadā

raṇe rājamaye dyūte paṭhennāma sahasrakaṃ II 12

sarvatrajayamāpnoti gaṇeśasyaprasādataḥ

itīdaṃ puṇyasarvasvaṃ maṃtranāma sahasrakaṃ II 13

mahāgaṇapateḥ puṇyaṃ gopanīyaṃ svayonivat

iti śrī rudrayāmaḻa taṃtre

śrī maducchiṣṭa gaṇeśa sahasranāmastotraṃ samāptaṃ

ucchiṣṭa gaṇapati kavacaṃ

īśvara uvāca

śṛṇudevi pravakṣyāmi guhyādguhyataraṃ mahat

ucciṣṭa gaṇanādhasyakavacaṃ sarvasiddhidaṃ II 1.

alpāyāsairvinākaṣṭaiḥ japamātreṇa siddhidaṃ

ekāṃte nirjane araṇye gahvarecaraṇāṃgaṇe II 2

siṃdhutīreca gaṃgeye kulūvṛkṣatalejale

sarvadevālaye tīrthelabdhvā samyagjapaṃcaret II 3

dāridryāṃta karaṃ śīghraṃ sarvatvaṃjanapriye

sahasraśapadhaṃ kṛtvāyadi snehāsti māṃprati II 4

niṃdakāya kuśiṣyāyakhalāyakuṭi lāyaca

duṣṭāya paraśiṣyāya ghātakāya śaṭhāyaca II 5

vaṃcakāyavaraghnāya brāhmaṇīgamanāyaca

aśaktāyaca krūrāya gurudrokṣmīratāyaca II 6

na dātavyaṃ nadātavyaṃ na dātavyavaṃ kadācana

gurubhaktāya dātavyaṃ sacciṣyā viśeṣataḥ II 7

teṣāṃ sidhyaṃti śīghreṇa hyanyadhānacasidyati

guru saṃtuṣṭi mātreṇa kalphau pratakṣa siddhidaṃ II 8

dehocchi prajaptavyaṃ yadhocchiṣṭai rmahāmanuḥ

ākāśe phaladaṃcedaṃ nānyadhā vacanaṃ mama II 9

eṣā rājavatī vidyā vināpuṇyaṃnalabhyate

avakṣyāmi deveśi kavacaṃ maṃtrapūrvakaṃ II 10

ena vijñānamātreṇa rājabhogaphalapradaṃ

ṛṣirme gaṇakaḥ pātu śirasicaniraṃtaraṃ II 11

trāhimāṃ devi gāyatrī chaṃdaḥ ṛṣiḥ sadāmukhe

hṛdaye pātu māṃ nityaṃ ucchiṣṭa gaṇadevatā II 12

guhyerakṣatu tadbījaṃ svāhāśaktiśca pādayoḥ

kāmakīlakaṃ sarvāṃge viniyogaśca sarvadā II 13

pārśvadvaye sadāpātu svaśaktiṃ gaṇanāyakaḥ

śikhāyāṃ pātutadbījaṃ bhrūmadhye tārabījakaṃ II 14

hastivaktraśca śirasi laṃbodara lalāṭake

ucchiṣṭo netrayoḥ pātu karṇaupātu mahātmane II 15

pāśāṃkuśa mahābījaṃ nāsikāyāṃ carakṣatu

bhūtīśvaraḥ paraḥ pātu asyaṃjihvāṃ svayaṃvavuḥ II 16

tadbījaṃ pātumāṃ nityaṃ grīvāyāṃ kaṃṭhadeśake

gaṃbījaṃca tadhārakṣattadhātvagre capṛṣṭake II 17

sarvakāmaścahṛtpātu pātumāṃca karadvaye

ucchiṣṭāya ca hṛdaye vahni bījaṃtathodare II 18

māyābījaṃ tathākaṭyāṃ dvāvūrū siddhidāyakaḥ

jaṃghāyāṃgaṇanādaśca pādaupātu vināyakaḥ II 19

śirasaḥ pādaparyaṃtaṃ ucchiṣṭa gaṇanāyakaḥ

āpādamastakāṃtaṃca umāputraścapātumāṃ II 20

diśo aṣṭauca tadhākāśe pātāle vidi śāṣṭake

aharniśaṃca māṃpātu madacaṃcalalocanaḥ II 21

jale anale ca saṃgrāme duṣṭa kārāgṛhe vane

rājadvāre ghorapathe pātu māṃgaṇanāyakaḥ II 22

idaṃtu kavacaṃ guhyaṃ mamavaktrādvinirgataṃ

trailokye satataṃ pātu dvibhujaśca caturbhujaḥ II 23

bāhyabhyaṃtaraṃ pātu siddhibuddhi vināyakaḥ

sarvasiddhi pradaṃ devi kavacaṃ buddhi siddhidaṃ II 24

ekāṃte prajapenmaṃtraṃ kavacaṃ yukti saṃyutaṃ

idaṃ rahasyaṃ kavacaṃ ucchiṣṭa gaṇanāyakaṃ II 25

sarvavarmanu deveśi idaṃ kavacanāyakaṃ

etatkavaca māhātyaṃ varṇituṃ naivaśakyate II 26

dharmārthakāma mokṣādi nānāphala pradaṃ nṛṇāṃ

śivaputraḥ sadāpātu pātu māṃ casurārcitaḥ II 27

gajānanaḥ sadāpādu gaṇarājaścapātumāṃ

sadāśaktirataḥ pātu pātu māṃ kāmavihvalaḥ II 28

sarvābharaṇa bhūṣāḍhyaḥ pātumāṃ siṃdhurārcitaḥ

paṃcamodakaraḥ pātu pātu māṃ pārvatī sutaḥ II 29

pāśāṃkuśadharaḥ pātu pātu māṃcadhaneśvaraḥ

gadādharaḥ sadāpātu pātumāṃ kāmamohitaḥ II 30

nagnanārīrataḥ pātu pātu māṃca gaṇeśvaraḥ

akṣayyavaradaḥ pātu śaktiyuktaḥ sadāvatu II 31

bālacaṃdraḥ sadāpātu nānāratna vibhūṣitaḥ

ucchiṣṭa gaṇanādhaśca sadāghūrṇitalocanaḥ II 32

nārīyoni rasāsvādaḥ pātumāṃ gajakarṇakaḥ

prasannavadanaḥ pātu pātumāṃ bhagavallabhaḥ II 33

jaṭādharaḥ sadāpātu pātumāṃca kirīṭadhṛk

padmāsanaḥ sthitaḥ pātu raktavarṇaścapātumāṃ ! 34

nagnasāma madonmattaḥ pātumāṃ gaṇadaivataḥ

vāmāṃge suṃdarīyuktaḥ pātumāṃ manmadhaḥ prabhuḥ II 35

kṣetra pravasitaḥ pātu pātumāṃ śṛtipāṭhakaḥ

bhūṣaṇāḍhyantu māṃpātu nānābhoga samanvitaḥ II 36

smitānanaḥ sadāpātu śrī gaṇeśa kulānvitaḥ

śrīrakta caṃdanamayaḥ sulakṣaṇa gaṇeśvaraḥ II 37

śvetārka gaṇanādhaśca haridrā gaṇanāyakaḥ

pāribhadragaṇeśaśca pātusapta gaṇeśvaraḥ II 38

pravāḻika gaṇādhyakṣa gajadaṃta gaṇeśvaraḥ

harabīja gaṇeśaśca bhadrākṣa gaṇanāyakaḥ II 39

divvauṣadhi samudbhūto gaṇeśaḥ ciṃtitapradaḥ

lavaṇasya gaṇādhyakṣa mṛttikāgaṇanāyakaḥ II 40

taṃḍulākṣa gaṇādhyakṣo gomayasya gaṇeśvaraḥ

spaṭikākṣa gaṇādhyakṣo rudrākṣa gaṇadaivaḥ II 41

navaratna gaṇeśaśca ādidevo gaṇeśvaraḥ

paṃcānanaścaturvaktraḥ ṣaḍāsana gaṇeśvaraḥ II 42

mayūravāhanaḥ pātu pātumāṃ ṛṣipūjitaḥ

pātumāṃ deva deveśaḥ pātumāṃ mūṣakāsanaḥ II 43

pātumāṃ sarvadā devo devadānavapūjitaḥ

trailokyapūjito devaḥ pātumāṃca vibhuḥ prabhuḥ II 44

raṃgasthaṃca sadāpātu sāgarasthaṃ sadā vatu

bhūmisthaṃ ca sadā pātu pātāḻasthaṃca pātumāṃ II 45

aṃtarakṣe sadāpātu ākāśasthaṃ sadāvatu

catuṣpadesadāpātu tripadhasthaṃ ca pātu māṃ II 46

biḻvasthaṃ ca vanasthaṃ ca pātumāṃ sarvataḥ sthitaṃ

rājadvārastitaṃ pātu pātumāṃ śīghrasiddhidaḥ II 47

bhavānī pūjitaḥ pātu brahma viṣṇu śivārcitaḥ

idaṃtu kavacaṃ devi paṭhanātsarva siddhidaṃ II 48

ucchiṣṭa gaṇanādhasya samaṃtraṃ kavacaṃ paraṃ

smaraṇādbhūpatitvaṃ ca labhate sāṃgatāṃ dhṛvaṃ II 49

vāca: siddhikaraṃ śīghraṃ parasainya vicāraṇaṃ

prātarmadhyāhna sāyāhne divārātraupaṭhennaraḥ II 50

caturdhyāṃdivaserātrau pūjanemānadāyaṃkaṃ

sarvasaubhāgyadaṃ śīghraṃ dāridrārṇavaghātakaṃ II 51

sudāra suprajāsaukhyaṃ sarvasiddhi karaṃ nṛṇāṃ

jale anale anile raṇye siṃdhutīre sarittaṭe II 52

śmaśāne dūradeśeca raṇe parvata gahvare

rājadvāre bhayeghore nirbhayojāyatedhṛvaṃ II 53

sāgare ca mahāśīte durbhikṣe duṣṭa saṃkaṭe

bhūta preta piśācādi yakṣarākṣasakubhaye II 54

rākṣasī yakṣiṇīkrūra śākinī ḍhākinī bhaye

apamṛtyuharaṃ devi kavacaṃ kāmadhenuvat II 55

anaṃta phaladaṃdevi tadāmoghaṃca pārvati

kavacenavināmaṃtraṃ yojapedgaṇanāyakaṃ II 56

ihajanmani pāpiṣṭho janmāṃte mūṣikobhavet

iti paramarahasyaṃ deva daivārcitasya II 57

kavacamudita meta tpārvatīśena devyai

paṭhati salabhatevai bhaktito bhaktavaryaḥ II 58

pracurasakala saukhyaṃ śaktiputra prasādāt II

iti śrī rudrayāmaḻa taṃtre śrī maducchiṣṭa gaṇapati kavaca nirūpaṇaṃ samāptaṃ

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Happy Diwali

Friday, October 16, 2009

What is the significance of Diwali? Diwali is celebrated on the day when Lord Krishna killed a demon called ‘Narkasura’. Narakasura consists of two words viz. narak + asura. Narak has several meanings. Naraka means hell. In epics, 21 types of hells are referred. Pluto is said to be lord of death as per Roman literature. God of death is known as Yama in Vedas. Pluto’s realm is said to have 21 different types that correspond to 21 hells referred in Hindu mythology. Nara means Arjuna also. The word ‘asura’ means incorporeal, a super human form. In the ancient texts of Rik Veda the word ‘asura’ is used to refer the ‘Brahman’. It was only subsequently the ‘asura’ was meant to mean the demons. As per the modern interpretation, slaying of Narakasura means the destruction of all those evil acts that lead to one or more varieties of hells. The hell indicates darkness and in order to dispel the darkness, lamps are lit to drive away the evil forces. Knowledge is called light. The darkness of evil and ignorance is dispelled by the light of knowledge and wisdom is the concept of Diwali.

There are several stories about the demon Narakasura in epics. He carried the daughter of Vishvakarma, the architect of God’s worlds to his place and outraged her. Apart from this, the demon also carried away daughters of demigods to his place. Lord Krishna killed Narakasura and released these women. This could possibly mean the liberation. There is yet another story where the demon carried the earrings of the demigod Aditi; Krishna, at the request of all the gods killed Narakasura and handed over the earrings to Aditi. Aditi is the god representing guests. This could mean that when we honour our guests with food and water, we will get back the amount spent on them. The importance of hosting is considered as one of the sacred rituals in Indian mythology. The concept of Diwali is significant. It means that we have to get rid of all the evils (associating with our senses) by knowledge and wisdom. The lighting of lamps and bursting of crackers mean dispelling darkness leading to illuminating light. Let us celebrate this Diwlali with love and care. Happy Diwali.

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Will You Come Back Guruji - Part 1

Thursday, March 29, 2012

Part 1

Guruji in the horizon is a short story about a rustic boy ultimately transforming into a Spiritual Guru. The story will be published as a series, containing a number of parts. Here is part 1:

It is yet another day.  I always like the dawn - the creeks of birds, misty leaves and the redness of the dawn. Red stands for compassion.  I used to wonder how the sun being so red at the time of dawn gradually turns white.  I live near river Cauvery. It is good to walk on the sandy river bed.  The tiny sand grains acupressure my feet and I used to enjoy this.  The river was flowing with the rustic sound that changes every minute.  In the river bed, I perform my yogic exercises.  I prefer the river bed as you have plenty of natural unpolluted air around.  The more oxygen intake helps to rejuvenate the body better. When I begin my yogic exercises, the sun would not have arisen.  I firmly believe that I should complete my morning chores before the dawn. 

I live in a tiny village – you can call it as hamlet - called Aduthurai, where the river Cauvery flows.  My house is right on the banks of the river.  Sometimes, when I do not get my sleep, I listen to the rustic sound of the flowing water.   I do not use any bedding accessories except a small pillow for my head. The watery breeze that dabs me around makes me sleep.  I live with my mother and a country dog.  Our house has tiled roofing with a hall and kitchen.  The whole house is 400 sq.ft.  It is more than enough for three of us - my mother, Jimmy my dog and I. Jimmy is very fond of my mother and me. She has a feeling that I am close to Jimmy than to her.  Jimmy has the habit of accompanying me wherever I go.  Most of the time, Jimmy and me spend our time under a huge banyan tree.  There is a rock below the tree.  You can sit on the rock and rest your back on the bark of the tree.  This tree has thick foliage.  When the wind blows, the movement of the leaves produce the sound of om. 

It is difficult for anyone to predict my age.  I am now twenty five and people do not believe my age. I look much younger, may be due to my yoga or due to my food or even could be due to my life style.   I am a school dropout.  My father had an ambition that I should become a district collector.  He used to share his utopian thoughts with his friends, who used to laugh at him for his dreams.  Aduthurai has only twelve houses.  Most of the houses are now locked or in dilapidated condition.  All my friends moved away to cities and towns to pursue their education.  Some of them are in other countries too. 

I learn yoga from a yoga master in the next village.  I met him in a community festival, where he was demonstrating his yogic skills. A cluster of villages come together and celebrate couple of community festivals in a year.  There will be plenty of roadside shops mostly meant for women.  You can find cheap cosmetics, vessels, clothing and that kind of stuff.  There will be a worn out merry-go-round flocked by children.  For grownups there will be giant wheel.  I rode both in the merry-go-round and in the giant wheel when I was a boy.  When the giant wheel goes up, people shout due to enjoyment and fear. Though I like to go in the giant wheel, I neither enjoyed nor feared.  Though boys of my age go to such festivals daily, somehow I do not like crowd.  I take a walk to the festival ground either with Jimmy or with my mother.  My father never cared about me as I never rose up to his expectations.  Even for minor mistakes, he used to ridicule me.  He was good in one way.  He had never beaten me.  He was strong built and was engaged in fulltime cultivation in our land.  Even today, we have our land of one acre (4840 square yards).  We grow paddy and some vegetables and make our living only from that land.  My father died a few years back due to massive cardiac arrest.  When my father died I never even cried.  A few of my relatives came down to our place, consumed his body to fire.  My mother was crying and almost became desolated.  By nature I do not speak much.  However, I consoled my mother and both of us prepared ourselves for a life without my father.  I was forced to carry on the activities of my father.  I hardly put half of the efforts my father had put to cultivate the land, but the yield after my taking over was more than two times than my father’s time. Though I am not surprised, my mother was surely surprised.  We lived a comfortable life than my father’s time.  I do not buy anything for myself.  I made every effort to keep my mother as comfortable as possible. 

My mother too started becoming sick quite often after my father’s demise.  I took her to a doctor in a city nearby.  After waiting for more than an hour, we were called.  Doctor was in a hurry.  He examined my mother for a minute and prescribed some medicines which he asked me to buy in the next medical shop owned by his wife. I paid hundred for nothing. I did not buy medicines and we returned home.  My intuition told me that there is nothing wrong with my mother.  I could not get my sleep during the night, as my conscience was pricking me for not having purchased the medicines.  Something was telling me that these medicines were not necessary for my mother and that she would be normal in the next few days.

It is a moon lit night. I moved out of my house to the rocky bench under the banyan tree.  Jimmy followed me.  He never leaves me alone.  I lied down flat on the rock and was fighting against my conscience.  The hamlet was absolutely peaceful in the bright full moon light, except the euphony of flowing water.  My inner conscience started speaking to me now.  I could hear the sound of my conscience very clearly.  It asked me to go and see the doctor again tomorrow.  Now, I was damn sure that I have made a mistake for not purchasing those medicines for my mother.  I have decided to visit the town next day morning to buy those medicines. Once I found a remedy for my guilt feeling, I drifted into my sleep. I heard someone clearly telling me in my sleep that I need not worry about my mother and I need not even buy those medicines.  When I woke up, I had to fight against my conscience on one side and the intuitive conveyance on the other side. At last my intuitive won over my conscience. I know now for sure, that my mother would get better in the next few days and she did.  Positive affirmations always help. 

Though I did not evince interest in my education, I had a flair for physical activities.  My physical training teacher had a soft corner for me.  I always stood first in running, high jump and long jump.  I never played games.  My elan for physical activities attracted me to the yoga teacher in the next village, which is four miles from my hamlet. I cover four miles in less than half an hour.  Yoga teacher has not regularly studied yoga. He learnt the art by himself.   He agreed to teach me yoga for free.  My father would not have given me any money, even if the yoga teacher had demanded.  I learnt several postures and in a short time mastered almost every yogic posture he had taught me.  Within a matter of thirty days, I was doing better than my master.  He became jealous of me and asked me not to come again.  I begged him, but he did not agree.  Factually, I was his only regular student.  He went to different places and taught yoga to make his living.  Only later I came to know, that many of his postures were wrong. However, he never claimed himself as an authority in yoga.  He also lived in a small house, with no luxuries whatsoever. He did not want to lose his only student and he patched up with me and started working together.

(to be continued)

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Maha Shodashi Mantra Explained

Tuesday, February 26, 2013

Mahāṣoḍaśī mantra is formulated like this.

First line:  om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ (ॐ श्रीं ह्रीं क्लीं ऐं सौः)

Place śrī bīja, then place māyā bīja, then kāma bīja, then vāgbhava bīja and finally parā bīja. Thus the first line of this mantra is formed.

There is a common doubt whether to include ॐ in the beginning or not. Any mantra should start with ॐ. Kulārṇava Tantra (XV.57) says that not beginning a mantra without ॐ causes impurity of birth. Further, Chāndogya Upaniṣad begins by saying “om iti etat akṣaram udgītham upāsīta ॐ इति एतत् अक्षरम् उद्गीथम् उपासीत”. This means “this ॐ is closest to Brahman and recite this syllable as part of your worship”. And above all, the three Vedas begin with ॐ. Going by the interpretation of Chāndogya Upaniṣad, ॐ at the beginning refers to Brahman. Māṇḍūkya Upaniṣad (1) also says that ॐ is both the cause and the effect. Therefore, ॐ should be prefixed to mahāṣoḍaśī mantra, without which the mantra becomes ineffective. Further reasoning is given while discussing sauḥ*.

Next to ॐ is śrīṁ (श्रीं), which is known as śrī bīja or Lakṣmī bīja. This is the most important bīja of mahāṣoḍaśī mantra, as by adding this bīja, the fifteen lettered Pañcadaśī becomes sixteen lettered Ṣoḍaśī mantra.  Bīja śrīṁ is capable of providing auspiciousness. It promotes positive attitude and positive growth in the mind of the aspirant. This bīja is the root cause for faith, devotion, love and ultimate surrender unto Her. First, one has to have to faith in divinity. This faith later transforms into devotion. When the devotion is strong, it turns into Love for Her. This love alone makes the aspirant to surrender unto Her. As śrī bīja is the cause for surrender unto Her, it leads the aspirant to liberation. Śrīṁ comprises of three letters śa + ra + ī + nāda + bindu (dot) (श + र + ई and बिन्दु), where śa refers to Mahālakṣmī (Goddess of wealth), ra refers to wealth; ra bīja is also known as agni bīja and is capable of offering supernatural powers. Nāda is Consciousness about to manifest as the universe. It also means subtle sound. This can be best explained by ṁ. There is no other way to explain this. It is like humming nasal sound. The sound made after closing both the lips is nāda. Without nāda, bindu cannot be effective as bindu cannot be pronounced separately. Nādabindu refers to the union of Śiva and Śakti, where Nāda means Śakti and bindu means Śiva.  The dot (bindu) above this bīja removes sorrows and negative energies in the mind of the aspirant.   Based on this fact, it is said that Ṣoḍaśī mantra is capable of offering liberation or mokṣa. It is also said, “Ṣoḍaśī mantra kevalaṁ mokṣa sādhanam”, which means that Ṣoḍaśī mantra offers only liberation, which is the ultimate goal of everyone. Since liberation is not attainable that easily, Ṣoḍaśī mantra is said to be highly secretive in nature.

Next to श्रीं is hrīṁ ह्रीं, which is also known as māyā bīja. This is the combination of three letters ha + ra + ī and nāda and bindu (ह + र + ई + nāda + bindu. Ha refers to Divine Light of Śiva which also encompasses prāṇa and ākāśā, two important principles without which we cannot exist. The second component of hrīṁ is ra (र) which is also known as agni bīja. To the properties of ha, now the properties of ra are added. Properties of ra are fire (the fire that is needed for our sustenance), dharma (Agni is known for dharma) and of course agni, itself.  It is said that when sun sets, it hands over its fire to Agni and takes it back when the sun rises again next day. Thus Agni also becomes a sustainer, like the sun. Śiva is also known as Prakāśa, the original divine Light. Third of part of hrīṁ is ī which focuses the aspirants energy and motivate him to pursue the path of dharma. Nāda refers to Universal Mother (the one who reflects the Light of Śiva to the world and She is also known as Vimarśa, meaning reflection, intelligence, etc) and the bindu (dot) is the dispeller of sorrow, which actually means dispelling innate ignorance, the reason for our sorrows.

Hrīṁ ह्रीं is also known as Bhuvaneśvarī bīja. Bhuvana means the earth and Īśvarī means the ruler. She is known as Bhuvaneśvarī because, She rules the earth. Ha means Śiva and ra means Prakṛti (which can be explained as Nature or original substance. Lalitā Sahasranāma 397 is Mūlaprakṛtiḥ, which is explained here). Ī means Mahāmāya, the Divine Power of illusion. Nāda means Śrī Mātā, the Universal Mother.  The dot, known as bindu is the dispeller of sorrows. Therefore, hrīṁ can also be explained thus: Śiva (ha) and Śakti (ra) unite to cause creation (nāda) making a person afflicted with illusion. This illusion can be removed by both of them, if an aspirant contemplates them and this removal ignorance is done through bindu or dot.

Next to hrīṁ ह्रीं is klīṁ क्लीं, which is known as kāma bīja. This bīja draws divine energy towards the aspirant. It acts like a magnet. This bīja is known as power of attraction. Kāma here does not mean lust, but means the desire to get into the state of Bliss (one among the four puruṣārtha-s. Four puruṣārtha-s are dharma, artha, kāma and mokṣa). It completes the process of desire to attain Her. Attaining Her and entering into the state of Bliss go together. It increases the level of devotion. This bīja has got three parts – ka + la + am. Ka refers to desire to achieve Her Grace, la refers to contentment in one’s life, which reduces our desires and attachments and am gives happiness and joy. There are interpretations that ka also refers to Lord Kṛṣṇa. It is the bīja through which Śiva shows His Love for Her.

In the above three bīja-s, kāmakalā īṁ (ईं) is hidden. Kāmakalā can be explained through the innermost triangle of Śrī Cakra around the bindu (the innermost dot in Śrī Cakra). This dot represents Mahākāmeśvara-Mahākāmeśvari who are identical in all respects. They are seated in this dot, known as bindu. From the bindu, because of their union, creation takes place, resulting in the innermost triangle. The three sides represent Prakāśa (Light of Śiva), Vimarśa (diffusion of the Light of Śiva done by Śakti) and third side of the triangle represents “I am” and “this” (aham and idam). Thus, because of kāmakalā, these bīja-s become capable of creation.

Next to क्लीं is aiṁ ऐं, which is known as vāgbhava bīja. It is the bīja of Sarasvati, Goddess of Knowledge.  It has two parts ai + ṁ. ṁ also acts as the dispeller of sorrow. This bīja also represents one’s Guru, who is the dispeller of ignorance and as a result of this bīja, one attains the highest spiritual knowledge. It also adds motivation, will power and dedication to the aspirant. This bīja is the cause for spiritual intellect (buddhi). Mainly intellect refers to the highest level of spiritual knowledge. It directly takes an aspirant to the concerned deity by increasing his level of awareness (consciousness).

Next to ऐं is sauḥ सौः, known as parā bīja. This is also known as hṛdayabīja or amṛtabīja. Śiva explains to Śakti about this in Parā-trīśikā-vivāraṇa (verses 9 and 10), a Trika Scripture. He says to Her, “O! Gracious one! It is the third Brahman (sat or sa स) united with the fourteenth vowel औ (au – out of the sixteen vowels), well joined with that which comes at the end of the lord of vowels (visarga or : - two dots one above the other, used in the sixteenth vowel अः - aḥ). Therefore sauḥ is formed out of the combination of sa स + au औ+ ḥ = sauḥ सौः. In Parā-trīśikā-vivāraṇa (verse 26), it is again said, “He, who knows this mantra in its essence, becomes competent for initiation, leading to liberation without any sacrificial rites.” This is known as nirvāṇa dīkṣā or initiation for final liberation, where nirvāṇa means emancipation.  The Scripture proceeds to say that the one who elucidates the proper meaning of this bīja is known as Śiva Himself. This bīja is the Cosmic pulsation of the Lord.

The third Brahman referred here (sat) is explained in Bhagavad Gītā (XVII.23 - 26) “ॐ, tat and sat are the threefold representation of Brahman and from That alone Vedas, Vedic scholars and sacrificial rites have originated. Hence, during the acts of sacrifices, gifts, austerities approved by Scriptures and during Vedic recitations, ॐ is uttered in the beginning*. tat is recited by those who aim for liberation while performing sacrificial rites, austerities and charities without intent on the fruits of these actions. Sat is recited by those who perform the above acts with faith and on behalf of the Brahman.”

Thus sa स (sat) referred in this bīja is Śiva Himself, which represents His creative aspect, the pure Consciousness. Next comes His three energies Icchāśakti, Jñānaśakti and Kriyāśakti. During Creation, Cit Śakti of Śiva, after manifesting as Ānanda Śakti (Bliss) becomes the above referred three Śakti-s, before entering into the sphere of Māyā. Ānanda Śakti is known as Śakti, normally referred as Śiva’s Consort or His Svātantraya Śakti, His exclusive and unique Power of Autonomy. These three powers can be explained as subject I; object That; and subject-object or I and That. These powers of Śiva are also known as Sadāśiva, Iśvara and Suddha Vidyā. Now the fusion between S and AU takes place and सौ (sau) is formed. As a result of this fusion, creation happens, which is represented by visarga (two dots one above the other like the punctuation mark colon :) This is the Spanda or throb or pulsation of the Divine towards creation, causing the emission of His three energies contained in AU. With the addition of visarga (ḥ :) at the end of सौ (sau) becomes सौः (sauḥ). This parābīja is not meant for recitation or repetition but for the contemplation of Śiva, who alone is capable of offering liberation by removing all differentiations caused by māyā. The one who fully understands the significance of सौः (sauḥ) becomes instantly liberated.

Thus these five bīja-s form the first line of Mahāṣoḍaśī mantra.

Second line of Mahāṣoḍaśī mantra is formed thus; after these five bīja-s (in the first line), place praṇava, māyā bīja and śrī bīja and the second line appears like this:

om - hrīṁ - śrīṁ: ॐ – ह्रीं – श्रीं.

ॐ used at the beginning of the mantra refers to the Supreme Self, known as Brahman. The second ॐ placed here represents the individual soul. Thus, this ॐ is to be replaced with ātmabīja, which is given by one’s guru either at the time of initiation or earlier. Everyone will have ātmabīja, which is derived based on several factors. Ātmabīja is discussed here. In case one’s guru has not given any ātmabīja to an aspirant, he can continue to use ॐ as his ātmabīja. The three bīja-s used here refers to three stages. ॐ is apara stage or the individual soul. Hrīṁ represents the union of Śiva and Śakti and is known as parāpara (the stage of cause and effect). The last bīja śrīṁ is the stage of para, the Supreme energy, the state of Supreme Paramaśiva, where Śakti stands merged with Śiva and in this stage, She cannot be identified as a separate entity. For attaining liberation, one has to merge into Paramaśiva. In other words, individual soul (ॐ), transcend māyā, which is represented by hrīṁ, where both Śiva and Śakti are present as separate energies. The aspirant through sādhana (practice) goes past māyā, represented by bīja hrīṁ to merge with the Supreme Self, represented by the third bīja śrīṁ. Only in the second line of mahāṣoḍaśī mantra, liberation is explicitly declared.

Third, fourth and fifth lines are Pañcadaśī mantra (15 bīja-s) and Pañcadaśī mantra is explained here.

In sixth and last line the bīja-s of the first line are placed in a reverse order. This is known as mantra sampuṭīkaraṇa. This means that three bīja-s of the second line and Pañcadaśī mantra are encased by the first line and the last line, so that effects of Pañcadaśī mantra and the bīja-s of the second line do not go out of the aspirant and is sealed within the aspirant.

Mahāṣoḍaśī mantra thus formed is like this.

1. Om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ:  ॐ श्रीं ह्रीं क्लीं ऐं सौः (5 bīja-s, ॐ omitted)

2. om - hrīṁ - śrīṁ ॐ ह्रीं श्रीं (3 bīja-s)

3. ka – e - ī – la- hrīṁ क ए ई ल ह्रीं (5 bīja-s)

4. ha - sa – ka – ha - la - hrīṁ ह स क ह ल ह्रीं (6 bīja-s)

5. sa – ka - la - hrīṁ स क ल ह्रीं (4 bīja-s)

6. sauḥ - aiṁ - klīṁ -  hrīṁ - śrīṁ सौः ऐं क्लीं ह्रीं श्रीं (5 bīja-s)

Thus Mahāṣoḍaśī has twenty eight bīja-s, excluding the first praṇava.

Further reading:

Lalitā Sahasranāma 587

Mahāṣoḍaśī mantra

Mahāṣoḍaśī mantra japa

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How to practice Mantra Japa

Thursday, April 23, 2015

I. Take a comfortable seating. It would be ideal to have a seat with back support. As during advanced stages, we tend to droop down our head and hence back support is necessary. No japa mālā is needed for practicing this.

II. Practice Nāḍi Śodhana Prāṇāyāma (alternative nostril breathing) a few rounds and this is to be integrated with yogic breathing. In yogic breathing, while inhaling abdomen should be pushed forward. This should be done from the diaphragm towards the lower part of the abdomen. During inhalation, expansion of lower abdomen cannot be noticed distinctively. While exhaling, lower part of the abdomen should be contracted and gradually moved to diaphragm area. Yogic breathing is the basis for all prāṇāyāma-s. Yogic breathing should be practiced only in empty stomach. This is different from what we do, during breathing practice. Here, there is no need to count during inhalation, retention (antar kumbhaka), exhalation and then holding (bāhya kumbhaka) before the next inhalation. Our convenience is important here. We can conveniently do one round in 30 to 40 seconds. One round means inhalation through left nostril, antar kumbhaka, exhaling slowly through right nostril, bāhya kumbhaka, inhalation through right nostril, antar kumbhaka and finally exhaling through the left nostril. Following are the nine sequential steps. If time is a constraint, five rounds will do.

1. Inhalation through left nostril (pūraka) by closing the right nostril with right thumb.

2. Retention of breath within (antar kumbhaka) by closing both the nostrils; left nostril to be closed with little and ring fingers of the right palm.

3. Exhaling through right nostril (recaka) by releasing the thumb from right nostril.

4. Remaining without inhalation for a few seconds (bāhya kumbhaka)

5. Inhalation through right nostril (pūraka)

6. Retention of breath within (antar kumbhaka)

7. Exhalation through left nostril (recaka)

8. Remaining without inhalation for a few seconds (bāhya kumbhaka)

9. Repeat again from 1 above.

III. The same process is to be repeated with both nostrils open. In addition to the above process, while inhaling we can slightly move our head backwards and during exhalation, bring the head forward. We have to ensure, that chin does not touch the chest. We have to ensure that there is adequate space in our armpits as shown in the image below

mantra japa
IV. After doing III above, we have to consciously reduce our breathing rate. Ideal rate would be around 3 +/- 1 or 2. With practice, we can bring down breathing pace. Lower the better always.

V. After settling down with slow breathing rate, which will turn into shallow breathing on its own, we have to try to fix attention by focussing our eye balls on the tip of the nose (nostril openings) marked as green in this image. While inhaling we have to visualise that prāṇā is moving towards ājñācakra which is marked as a star between the eyes in the image below. This movement of prāṇā can be felt. Now start reciting japa mantra in ājñācakra. When the concentration is powerful, the japa mantra will be dissolved in our subconscious mind and the conscious repetition of mantra will stop on its own.

Ajna Chakra
VI. After sometime (may be after 5 to 10 minutes), pulsation/vibrations can be felt at ājñācakra. Once the vibrations become more pronounced, we have to push this vibration towards pineal/pituitary glands as shown in the image 3 below with dark line. The red line from the pineal gland indicates the flow of energy towards back of the head. In image 4 references are given.

Ajna Chakra image
VII. Once we feel that our ājñācakra is active, we can move our consciousness from ājñācakra to sahasrāra as explained in image 3 above. This movement can be done with the help of our eye balls and breathing. When everything is perfect, trance will be triggered automatically. Moving up the eye balls towards sahasrāra for a very brief moment so that energy can be properly directed from ājñācakra to sahasrāra. Overdoing this will cause damage to retinal nerves.

Under normal circumstances, it would take 30 to 45 minutes to practice this.

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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:




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Saturday, September 09, 2017

एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां

पूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम्।

प्राक्कर्मं प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतां

प्रारब्धं त्विह भुज्यतामथ परब्रह्मात्मना रथीयताम्॥ ५

ekānte sukhamāsyatāṁ paratare cetaḥ samādhīyatāṁ

pūrṇātmā susamīkṣyatāṁ jagadidaṁ tadbādhitaṁ dṛśyatām |

prākkarmaṁ pravilāpyatāṁ citibalānnāpyuttaraiḥ śliṣyatāṁ

prārabdhaṁ tviha bhujyatāmatha parabrahmātmanā rathīyatām || (5)

Happily live in solitude. Purify the mind and live by remaining with the Self. Realize and observe that the Self is everywhere. Know that the material world is nothing but manifestation of the Self. Diffuse past karmas by doing right actions now. Use your knowledge and stay away from future karmas. Undergo the effects of past karmas. Then live, perpetually engrossed unto Brahman.

1. Happily live in solitude. Kṛṣṇa says in Bhagavad Gītā, “Humbleness, sincerity, non-violence, patience, uprightness, service to guru, purity of mind and body, steadfastness, willpower, renunciation of sensory objects, devoid of egotism, understanding the inherent pains and evils of life, detachment from son, wife and home; balanced mind both in favourable and unfavourable circumstances, staunch devotion to Me, living in solitude, avoidance of social enjoyment, fixity of knowledge on the Self by ingesting it to the logical conclusion; all this is known as knowledge.” Though solitude is referred as the state or situation of being alone, away from noise and attraction of the material world, it also means creating isolation in the mind. Mental isolation can be created through samādhi. Taking into account that we should nor shirk our responsibilities to our family, remaining in samādhi for a long time will take us forward towards the path of Liberation

2. Purify the mind and live by remaining with the Self. These revelations are made by Śaṃkarācārya in the last verse. In fact, this verse recapitulates the points discussed in the previous verses. Purifying the mind means, staying away from attachments and desires. Attachments and desires cause ego, anger and frustration, thus making a person highly emotional. One has to get rid of emotions in spiritual life. He has to lead a highly balanced life, with no likes and dislikes. When the mind is made to remain pure, meditation automatically happens without any specific practices. When mind is thoughtless, it goes with the Creator, where meditation is automatically triggered. Therefore, by default, when mind is purged of all impurities that cause thought processes, such mind stays with the Self. Let us take a rusted steel drum. When water is poured into that drum, the water leaks everywhere. If the same drum is repaired, the water does not leak and only overflows. Similarly, a purified mind overflows towards the Self.

3. Realize and observe that the Self is everywhere. Self is omnipresent. Mahānārāyaṇa Upanishad says that Brahman is both internal and external. Brahman pervades in the form of every object and every being in this world. Therefore, it is important that Self should be realized not only within and also, one should realize the omnipresence of Brahman. This is absolute realization.

4. Know that the material world is nothing but manifestation of the Self. This is in confirmation of the previous point. The entire world is pervaded by Brahman, which is in the form of manifestation of various shapes and forms. That is why, Upaniṣad says that Brahman is both internal and external. But instead of seeing Brahman everywhere, we perceive the world in the form of different shapes and forms due to the effect of māyā, which again is nothing but the Power of Brahman. Instead of associating ourselves with shapes and forms that we see due to the effect of māyā, we have to look at them as Brahman. Through practice, this will take a firm footing in our mind.

5. Diffuse past karmas by doing right actions now. There is no escape from karma. We do not know what our karmic intensity is. Karmas are to be experienced. However, we can diffuse its intensity by performing good acts such as poor feeding, feeding animals and birds, etc. This has been discussed as panñca yajña-s (pancha yajnas) in previous verses. By performing panñca yajña-s (pancha yajnas), karmic account can be diffused, but can never be exhausted, except by way of personal experience. For example, a person falls and has a fracture. This is due to his karmic account. But this fracture can be diffused by performing good acts as prescribed in panñca yajña-s (pancha yajnas) and this fracture can be modified as bruises, several times.

6. Use your knowledge and stay away from future karmas. What is knowledge here? It is the knowledge about the Self and when we surrender that Self, we do not accrue any karmas. However, we have to experience our karmas accrued till the time of surrender. Kṛṣṇa says, “One who performs duty without attachment, surrendering the result to the Self, is unaffected by sinful action.” There are three types of karmas sañcita, prārabdha and āgāmya. Sañcita is the sum total of all karmas. Prārabdha is that portion of total karma that is being experienced in this birth. Āgāmya is the karma that is being carried over to future births, if any. In order to attain liberation, there should be no āgāmya karma.

7. Undergo the effects of past karmas. As seen earlier, all types of karmas are to be exhausted for Liberation. There are two conditions for Liberation. One is pure mind and the second one is devoid of karmic account, not even a trace. Experiencing of karmas could be too painful sometimes, as when the karmic account getting is exhausted, there will be more pains. We have to patiently bear this pain and sorrows, as they are nothing but the result of our own actions in previous births. Sufferings also make us firmly establish in the Self. We cannot fight against the effects of karma and as discussed earlier, its effect could be marginally reduced and interpenetrated over a period of time.

8. Then live, perpetually engrossed unto Brahman. Now all done. All karmas exhausted. Mind continues to be clean without traces of desires and attachments. We are ready to be Liberated when the time of death comes. A jīvanmukta is now ready to merge into Brahman to attain Liberation. Merger is complete with Brahman and he becomes videhamukta. He is not reborn and all his traces are merged into Brahman.

With this Sādhanā Panchakam is concluded.

Further Readings:



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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. ...Read More

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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 ...Read More

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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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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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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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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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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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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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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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