Śrī Hayagrīva ekākṣara mahāmantraḥ (श्री हयग्रीव एकाक्षर महामन्त्रः)
Source :- Śrī Hayagrīva Upāsana.
Purpose :- Accumulation of immense wealth, riches and prosperity, happiness and contentment in life and acquisition of all comforts.
Pre-requisites :- Initiation to the mantra is recommended.
1.viniyogaḥ (विनियोगः) :-
om̐ asya śrī hayagrīva mantrasya ।
brahma ṛṣiḥ ।
triṣṭup chandaḥ ।
hayagrīva rūpiṇe viṣṇave devatā ।
hakārāya bīja ।
sakārāya śakti ।
ukārāya kīlakaṃ ।
mama sarvābhīṣṭha siddhaye jape viniyogaḥ ॥
ॐ अस्य श्री हयग्रीव मन्त्रस्य ।
ब्रह्म ऋषिः ।
त्रिष्टुप् छन्दः ।
हयग्रीव रूपिणे विष्णवे देवता ।
हकाराय बीज ।
सकाराय शक्ति ।
उकाराय कीलकं ।
मम सर्वाभीष्ठ सिद्धये जपे विनियोगः ॥
Meaning:- This prayer/mantra japa is to invoke Śrī Hayagrīva devata and perform His mantra japa to obtain His complete grace in all aspects. With His blessings, one gains complete happiness, deep knowledge in all aspects and abundance in wealth etc. The sage (ṛṣiḥ) is the divine seer Brahma, the meter (chandas) for the mantra is Triṣṭup and the deity is the intelligence giver Śrī Hayagrīva rūpiṇe Viṣṇave devata (Lord Hayagrīva, an avatar of Lord Viṣṇu), the seed (bījaṃ) is ham̐, the power or śakti is sam̐. The key (kīlakaṃ) to unlock the mantra is um̐.
1.ṛṣyādi nyāsa ( ऋष्यादि न्यास ) :-
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
Brahma ṛṣaye namaḥ śirasi |
ब्रह्म ऋषये नमः शिरसि |
Open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top. |
2 |
Triṣṭup chandase namaḥ mukhe |
त्रिष्टुप् छन्दसे नमः मुखे |
Now touch the lips of the mouth with the above mudrā. |
3 |
Śrī Hayagrīva rūpiṇe Viṣṇave devatāyai namaḥ hṛdi |
श्री हयग्रीव रूपिणे विष्णवे देवतायै नमः हृदि |
Touch the heart with the right palm. |
4 |
hakārāya bījāya namaḥ guhye |
हकाराय बीजाय नमः गुह्ये |
Touch the genitalia with the right ring finger and thumb joined together. |
5 |
sakārāya śaktaye namaḥ pādayoḥ |
सकाराय शक्तये नमः पादयोः |
Touch the feet with the right ring finger and thumb joined together. |
6 |
ukārāya kīlakāya namaḥ nābhau |
उकाराय कीलकाय नमः नाभौ |
Touch the navel area with the right ring finger and thumb joined together. |
7 |
mama sarvābhīṣṭha siddhaye jape viniyogāya namaḥ sarvāṅge |
मम सर्वाभीष्ठ सिद्धये जपे विनियोगाय नमः सर्वाङ्गे |
Run both the palms all over the body. |
8 |
iti ṛṣyādi nyāsaḥ |
इति ऋष्यादि न्यासः |
|
3.karanyāsaḥ (करन्यासः) :-
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
hsām̐ aṅguṣṭhābhyāṃ namaḥ |
ह्साँ अङ्गुष्ठाभ्यां नमः |
Use both the index fingers and run them on both the thumbs. |
2 |
hsīm̐ tarjanībhyāṃ namaḥ |
ह्सीँ तर्जनीभ्यां नमः |
Use both the thumbs and run them on both the index fingers. |
3 |
hsūm̐ madhyamābhyāṃ namaḥ |
ह्सूँ मध्यमाभ्यां नमः |
Use both the thumbs on the middle fingers. |
4 |
hsaim̐ anāmikābhyāṃ namaḥ |
ह्सैँ अनामिकाभ्यां नमः |
Use both the thumbs on the ring fingers. |
5 |
hsaum̐ kaniṣṭhikābhyāṃ namaḥ |
ह्सौँ कनिष्ठिकाभ्यां नमः |
Use both the thumbs on the little fingers. |
6 |
hsaḥ karatalakarapṛṣṭhābhyāṃ namaḥ |
ह्सः करतलकरपृष्ठाभ्यां नमः |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
|
4.aṅganyāsaḥ (अङ्गन्यासः) :-
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
hsām̐ hṛdayāya namaḥ |
ह्साँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
2 |
hsīm̐ śirase svāhā |
ह्सीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
3 |
hsūm̐ śikhāyai vaṣaṭ |
ह्सूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
4 |
hsaim̐ kavacāya hum̐ |
ह्सैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
5 |
hsaum̐ netratrayāya vauṣaṭ |
ह्सौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
6 |
hsaḥ astrāya phaṭ |
ह्सः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥
भूर्भुवस्सुवरोमिति दिग्बन्धः॥
May all the directions be sealed and may no thoughts or disturbances impact our ability to recite the hymn.
5.dhyānaṃ (ध्यानं) :-
śveta padma-sthitaṃ gauraṃ śveta-padmānulepanaṃ ।
bhakta-priyaṃ hayagrīvaṃ vande'haṃ dānavāntakam ॥
श्वेत पद्मस्थितं गौरं श्वेतपद्मानुलेपनं ।
भक्तप्रियं हयग्रीवं वन्देऽहं दानवान्तकम् ॥
Meaning:- Salutations to Lord Hayagrīva, who is seated on a white lotus and is white complexioned. He is adorned with sandalwood paste and white lotuses. He is adored and praised by His devotees for His immediate grace and assurance of ridding all difficulties, obstacles, enmities and dangers.
6.Pañcapūjā (पञ्चपूजा) :-
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
7.Japamālā mantraṃ (जपमाला मन्त्रं) :-
Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.
om̐ māṃ māle mahāmāye sarvamantra svarūpiṇi ।
caturvarga stvayinyasta stasmānye siddhidā bhava ॥
ॐ मां माले महामाये सर्वमन्त्र स्वरूपिणि ।
चतुर्वर्ग स्त्वयिन्यस्त स्तस्मान्ये सिद्धिदा भव॥
8.Guru Mantra (गुरु मन्त्र) :- Recite the following guru mantra once, to seek the blessings of all gurus and the Guru.
om̐ hrīm̐ siddhaguro prasīda hrīm̐ om̐ ।
ॐ ह्रीं सिद्धगुरो प्रसीद ह्रीं ॐ ।
9.Atha Śrī Hayagrīva ekākṣara Mantraḥ (अथ श्री हयग्रीव एकाक्षर महामन्त्रः)
Following is the single lettered Śrī Hayagrīva mantra, that should be recited at least 108 times (1 mālā).
hsaum̐ ॥
ह्सौँ ॥
Hayagrīva gāyatrī mantra (हयग्रीव गायत्री मन्त्र) – (Recite 10 times or 1/10th of main mantra japa)
vāgīśvarāya vidmahe ।
hayagrīvāya dhīmahi ।
tanno haṃsaḥ pracodayāt ॥
वागीश्वराय विद्महे ।
हयग्रीवाय धीमहि ।
तन्नो हंसः प्रचोदयात् ॥
Meaning:-
The letter ‘ha’, indicates the sun or the solar energy or light. It also refers to ākāśa or ether. It is indicative of the life sustaining breath or prāṇa.
'sa' refers to the lunar energy, Lord viṣṇu and the air element. It is indicative of time.
‘au’ refers to receiving the grace, fulfillment of desires and fruition of one’s practice.
‘m̐’ is the nāda-bindu and represents the culmination and fulfillment of all wishes
Overall, the bīja ‘hsaum̐’, inculcates the knowledge of the Super-consciousness in its both static and dynamic aspects within us. We therefore become a repository of all that there is to know. Meaning, we get to the state of experiencing the consciousness Itself, gaining (e) authority and excellence in all aspects and transcending the states of space (ha) and time (sa).
May the horse faced Lord Hayagrīva, the repository of all knowledge, sounds and vibrations, kindle our intellect and illumine it!
10.aṅganyāsaḥ (अङ्गन्यासः)
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
hsām̐ hṛdayāya namaḥ |
ह्साँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
2 |
hsīm̐ śirase svāhā |
ह्सीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
3 |
hsūm̐ śikhāyai vaṣaṭ |
ह्सूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
4 |
hsaim̐ kavacāya hum̐ |
ह्सैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
5 |
hsaum̐ netratrayāya vauṣaṭ |
ह्सौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
6 |
hsaḥ astrāya phaṭ |
ह्सः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥
भूर्भुवस्सुवरोमिति दिग्विमोकः॥
11.dhyānaṃ (ध्यानं) :-
śveta padma-sthitaṃ gauraṃ śveta-padmānulepanaṃ ।
bhakta-priyaṃ hayagrīvaṃ vande'haṃ dānavāntakam ॥
श्वेत पद्मस्थितं गौरं श्वेतपद्मानुलेपनं ।
भक्तप्रियं हयग्रीवं वन्देऽहं दानवान्तकम् ॥
Meaning:- Salutations to Lord Hayagrīva, who is seated on a white lotus and is white complexioned. He is adorned with sandalwood paste and white lotuses. He is adored and praised by His devotees for His immediate grace and assurance of ridding all difficulties, obstacles, enmities and dangers.
12.Pañcapūjā (पञ्चपूजा) :-
S.no. |
IAST |
Devanāgari |
Procedure |
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
13.Samarpaṇam (समर्पणम्) :-
Take water in uttaraṇi (spoon) and by reciting the following śloka, offer the water to the earth.
guhyātiguhyagoptrā tvaṁ gṛhāṇāsmat-kṛtaṁ japam ।
siddhirbhavatu me deva tvatprasādānmayi sthirā ॥
गुह्यातिगुह्यगोप्त्रा त्वं गृहाणास्मत्-कृतं जपम् ।
सिद्धिर्भवतु मे देव त्वत्प्रसादान्मयि स्थिरा ॥
14. japānaṃtaraṃ mālāmantraṃ (जपानंतरं मालामन्त्रं) :-
Recite the below śloka and mantra, followed by placing the māla upon the top of the head and then place it back in the māla bag and conceal it. It should NOT be worn.
śloka॥ om̐ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava।
śubhaṃ kuruṣya me bhadre yaśo vīryaṃ ca dehime॥
श्लोक॥ ॐ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव।
शुभं कुरुष्य मे भद्रे यशो वीर्यं च देहिमे॥
mantra॥ om̐ hrīm̐ siddhyai namaḥ॥
मन्त्र॥ ॐ ह्रीं सिद्ध्यै नमः॥
15.Puraścaraṇa (पुरश्चरण) :-
Japa |
100,000 |
Homa |
10,000 |
Tarpaṇa |
1,000 |
Mārjana |
100 |
Bhojana |
10 |
This article is written by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com
Swati
November 07, 2022 06:11 AM
Pranam, Are there similarities between this mantra and Prasdapara Mantra?
Reply
Replies
Krishna
November 08, 2022 08:11 AM
Some sources club this mantra with prāsādapara, but I am not certain of it and have not seen any textual sources linking it to it. The prāsādapara mantra bījaṃ is haṃsaḥ. Hsauṃ is commonly associated with Hayagrīva, aṃkuśaṃ etc.
Reply
Tivra
November 08, 2022 11:11 PM
The information I know is that the Prāsādapara Mantra is hsaum̐ḥ, Paraprāsāda Mantra is shauḥm̐ and the Ham̐saḥ Vidyā is ham̐saḥ. These three belong to the acclaimed Ūrdhvāmnāya and have different applications. The Mantras hsaum̐ḥ and shauḥm̐ together represent the two sides of the body of Ārdhanārīśvara (male and female - Śivaśakti). This Mantra (hsaum̐ḥ and shauḥm̐) is intended for extremely powerful Tantric practices for mundane or spiritual purposes, as it represents the abiding desire of the singular reality to enjoy itself as many. It also represents the balance between material and spiritual desires. Ham̐saḥ Vidyā is geared towards knowledge of singular reality and liberation. Hsaum̐ is like Śiva teaching about himself, ie Śakti. We know that Lord Viṣṇu is in no way different from Śiva. Here he is like a teacher teaching about the singular reality in its static and dynamic aspect (more in its dynamic aspect).
Reply
Swati
November 09, 2022 03:11 AM
How wonderful to get your reply Feel truly blessed. In Kularnava Tantra hsaum̐ḥ is to be mediated upon Bhramrandhra and shauḥm̐ on Anahata and Mooladhara. Can you explain the logic here and how it coordinates with breath or any specific practise? Would it be right to situate ha in Mooladhara and Sa in Bhramarandhara or do they keep changing? Also is Soham also a mantra? How does that relate to Hamsa. I see in many Sivasutra vimarshini Sa is while exhaling and Ha is while inhaling while in Hamsa Upanishad it is reverse Ha while exhaling and Sa while Inhaling. How are Soham and Hamsa related because i also see in scriptures that you are supposed to reverse it, as you chant in sushmna in pashyanti vac.
Reply
Swati
November 09, 2022 03:11 AM
Also in Prasadapara and Paraprasada mantra I know we have have to do Mahashodanyasa. But what would be the Mulamantra. Do we add Namah and Om? Om hsaum̐ḥ shauḥm̐ Namah?
Reply
Krishna
November 10, 2022 09:11 AM
hsaum̐ḥ and shauḥm̐ are not commonly accepted in Śrīvidyā. The mantras hsaum̐ or hsauḥ and its counterpart shauḥ or shaum̐ also appear in the Guru paduka and at various other places. Combining both the bindu and visarga at all times for these mantras will require a scriptural annotation - śastra pramāṇa that I am not aware of, at least as far as the known translations of the sacred Śrīvidyā texts and the guru traditions that I have interacted with.
Reply
Tivra
November 11, 2022 03:11 AM
Namaste Krishna, thanks for the reply. Many of the scriptures today are corrupted (accidentally or intentionally), many Mantras, Yantras, Stotras and Kavacas have been transcribed incompletely or incorrectly. All Vedas and scriptures do not only exist in material and written form, they also exist perpetually in sound form and can be extracted directly from superconsciousness by the Guru or Sage. Even our entire body and all material objects in the world are made up of letters and sounds that are perpetually stored in the cosmos. All scriptural knowledge that came from a seed will exist forever in the cosmos, even if all scriptures in the form of material books are destroyed. In particular, devotees of Guhyakāli and Śyāmala acquire the ability to visualize and hear the seed of all things in the manifested and unmanifested universe. When these devotees see a person, they see letters and hear sounds rather than seeing an ordinary body of flesh and bones. That's how they know what's best for that person. That's how they know what's lacking in that person. Reciting hsaum̐ hsauḥ together means Śiva preserving the "seed" and Śakti extracting the "seed" from Śiva to create. This works too and is not wrong, but it is considerably less effective than hsaum̐ḥ shauḥm̐ which perfectly embodies the union and inseparability of Śiva and Śakti. Prāsādapara Mantra and Paraprāsāda Mantra were made to be independent of each other and yet they can be united (just like Ārdhanārīśvara), but the hsaum̐ hsauḥ seeds can never be separated and continue to mean Prāsādapara Mantra and Paraprāsāda Mantra. They will become another Mantra. On the contrary, the hsaum̐ḥ shauḥm̐ seeds can be recited separately or together and still mean Ārdhanārīśvara (Prāsādapara Mantra or Paraprāsāda Mantra). One of the big problems I see today is the difficulty of devotees to recite even 51 Mātṛkā Bījas correctly. 99% of the videos I watch, devotees don't know how to recite the letters aḥ, ṛm̐, ṝm̐, ḷm̐ and ḹm̐. The pronunciation I hear is totally wrong, even changing the intended meaning and original effect, generating harm to the devotees instead of benefits. How do they hope to get benefits from Mantra, Stotras or Kavacas by reciting even the letter "aḥ" incorrectly? And the Sahasranāmas? Today people want to put om̐ where they shouldn't. For example, Mahā Ṣōdaśī and Lord Śiva's 5-letter Mantra never had om̐ in the beginning. This will always be incorrect. The luck of all of us is that the Divine Mother is very compassionate to mistakes in Kali-Yuga.
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Tivra
November 11, 2022 04:11 AM
Namaste Swati. I have a more potent suggestion on how to use these Mantras. Unite the Prāsādapara Mantra and the Paraprāsāda Mantra to form the ultimate Mantra of Ārdhanārīśvara (hsaum̐ḥ shauḥm̐). Know that hsaum̐ḥ is the right side and masculine/Śiva, and shauḥm̐ is the left side and feminine/Śakti. The ways you can use this Mantra are innumerable. Each Cakra is associated with different purposes and Siddhis. You can recite and visualize the Mantra on certain body parts or weapons of Ārdhanārīśvara to achieve certain Siddhis or achieve some specific goal. There are innumerable different ways to use this Mantra on your body or that of Ārdhanārīśvara (as well as holding different weapons). If I were to talk about all possibilities, it would be a long book. A small example: if you chant hsaum̐ḥ shauḥm̐ visualizing the right and left side of the third eye of Śiva and Śakti (the third eye of Śiva and Śakti has different appearances and purposes), you will attain Ājñā Siddhi which is the power to command, create or destroy anything with the force of your mind's will. The Ājñā Cakra is associated with the mind and can do everything or obtain any information without the aid of the senses. Tantra is science and the Yogi is a scientist here. The Tantric uses the Mantra ham̐saḥ to raise Kuṇḍalinī through the Cakras, and the Mantra Soham̐ is used to make the Kuṇḍalinī descend through the Cakras. These two Mantras are especially useful in the Yoni Mudra, used to drink nectar on all levels and bodies. The Tantric uses these Mantras to control the movement of the Kuṇḍalinī to make it go up or down. Ham̐ will always be inspired. Saḥ or So will always expire. But this inhalation and exhalation is only important to attain Kevala Kumbhaka which is the complete absence of inhalation and exhalation. At that time the devotee should mentally recite the Mantra and remain motionless in Kevala Kumbhaka. It comes naturally. All Mantras should always be mentally and in Kevala Kumbhaka. This is millions of times more beneficial. But it is something that comes with the evolution of the devotee in a natural way, with the opening of the Suṣumnā. Namaḥ or om̐ must not be added.
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Tivra
November 11, 2022 05:11 AM
The Ājñā Cakra or 8th Āvaraṇa (Sarvasiddhiprada Cakra) is a very interesting and tempting place. You will not only find Eight Siddhis here, you will find Crores of Siddhis. All the weapons of Divine Mother Lalitā are also here. There are Crores of Weapons. You will see Daṇḍanāthā or Mahā Vārāhī in the Ājñā Cakra. She will advise you on the dangers of being seduced by the Crores of Siddhis and Weapons there. Daṇḍanāthā will advise you that you can use the Crores of Siddhis and Weapons to assist your spiritual and material journey, as well as assisting others in their spiritual elevation. Daṇḍanāthā will warn you that she will have to punish you severely if you use the Crores of Siddhis and Weapons to perform Adharma. People do not understand how powerful Daṇḍanāthā is. You will not see genuine Tantrics abusing their power/siddhis because they know what Daṇḍanāthā is capable of doing when she gets angry. True Tantrics are compassionate and very peaceful. Daṇḍanāthā is also an ocean of compassion. She is the Goddess closest to people here on earth. She cannot bear to see tears in the eyes of her sincere devotees. She comes running to pour out her blessings.
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Krishna
November 11, 2022 11:11 AM
Namaste Tivra! A very profound reply once again. Please continue to fill the empty cup of sincere sādhakas with the oozing nectar of the spiritual knowledge that is abundant in you! I am totally with you that there is an abundance of ignorance and corruption in the scriptures and their dissemination. We hope that this site with your invaluable comments and guidance will serve as a lighthouse for all those finding their way to the shores of spiritual knowledge and ecstasy! The explanation on the hsaum̐ḥ shauḥm̐ seeds and their inherent properties is most enlightening! Related to the Mātṛkā Bījas, there is a huge bit of confusion when it comes to aḥ, ṛm̐, ṝm̐, ḷm̐ and ḹm̐. The visarga, to the best of my knowledge is a half 'h' sound and is never 'ha' or 'aha', it is simply 'ah'. So the seed 'namaḥ' should never be pronounced as 'namaha', but unfortunately, it is the most common pronunciation in use today. Likewise, to my knowledge, 'ṛm̐' should not be pronounced as 'rim' or 'rum', but more like 'rrrrmm'. Something like a motorbike sound, when you rev it up. If you rev it up a bit, then we get ''ṝm̐'. Likewise, 'ḷm̐' is never 'lim' or 'lum' but is supposed to be 'lrrrmm', like added a half 'l' (no 'a' vowel sound) to the the 'ṛm̐'. Same applies to ''ḹm̐' to be pronounced as 'lṝm̐'. Not everyone accepts this pronunciation, but it seems to be what is taught in the Sanskrit universities. If you do not agree with this pronunciation, then please guide us all and provide us a reference to the pronunciation that you find is correct and most appropriate. I am a very strong believer in the mantra pañcāṅga and strongly advocate that one should only approach the mālā mantras, such as the Kavacas, mantra garbha stotras and sahasranāmas, only after receiving a mantra upadeśa of the corresponding deity. Approaching a stotra based on phalaśruti is incorrect and very misleading and often fruitless. Most mantras have om̐ in the beginning, but it is not present in the uddhāra ślokas of many tantric mantras at the front and sometimes anywhere within the mantra. It does not mean that it is inauspicious or harmful to recite if there is no om̐ in the beginning or anywhere else in the mantra. I agree that the Mahā Ṣōdaśī or the Śiva pañcākṣarī do not have om̐ in the beginning. But it is the most common usage for the Śiva pañcākṣarī in its vedic mode of invocation. In the case of Ṣōdaśī, millions of combinations are possible and some traditions may prefer the one with the om̐ in the beginning as most suitable. In my own opinion, the pañcadaśī is the most important part of the mantra and the rest are fancy wrappers. Regardless, the Divine Mother, as you have explained earlier, is sarvālaṅkāra priya and appears in all combinations. Everything that there is, was and will be, is Her alone.
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Tivra
November 14, 2022 01:11 AM
Namaste Krishna. Everything you said is correct. The correct pronunciation is also exactly as you said. I will continue to collaborate with the site according to my time and availability.
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Swati
November 11, 2022 06:11 AM
Tivra ji such a divine blessing to hear back from you and almost Ma is listening to me helping in getting the answers, but also with every answer you have me intrigued with more questions. Why does hsaum̐ḥ end with visarga shauḥm̐ ends with anusvara bindu? why not both ending like hsaum̐ḥ shaum̐ḥ as that will make the proper loop and turn. Which is creation and which is dissolution? Can this be also used to go upwards and downward in sushmna or this is more right and left while hamsa and soham going up and down. Also you mentioned Ham for inhalation and Sah for exhalation which is in Sivasutra Vimarshini but all other places like Hamsa Upanishad have Ham as exhalation and Sah as inhalation. Is the other one not correct or is it being revered for a reason? 3. You mention we should not use Om in all mantras like Namah Shivaya. What is your view on adding Om in Narvarna Mantra making it 10 lettered Taraka Navarna Mantra? I read somewhere it is cursed by ma Chamunda. I believe it is to be gotten from a Guru only and to keep people away to recite without guidance. Also is there a way I can connect with you on email to learn more. Thanks again and its truely Ma's blessings to hear from you.
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Krishna
November 11, 2022 11:11 AM
To avoid spam emails, we prefer to mask the email address. I will update the comment after a day or two, so you are not impacted by spam. We suggest not posting phone numbers, addresses and email addresses for your own privacy protection. Please feel free free to communicate in the form of comments and the combination of the questions and answers, will be useful for clarifying the doubts of sādhakas.
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Tivra
November 14, 2022 01:11 AM
Namaste Swati. 1 - The answer to your first question is that Visarga and Bindu represent the Līlā (divine game) of Śakti and Śiva respectively. Divine Mother Śakti always defeats Lord Śiva in his original desire (which is to preserve the seed without releasing it), and this victory and sovereign power of Śakti is represented by Visarga at the end of hsaum̐ḥ, where initially Śiva dominates Śakti. Lord Śiva also always ends up defeating Śakti in her original desire (which is to release the seed to create), and this victory and sovereign power of Śiva is represented by the Bindu at the end of shauḥm̐, where initially Śakti dominates Śiva. In this sense, Parabrahman is both static and dynamic superconsciousness. Parabrahman is present in innumerable universes and forms, but he also remains pure and indescribable beyond them all. It will always be so, because the splendor and creativity of this Līlā is limitless and both aspects will exist simultaneously forever. Liberation means fully understanding these two aspects and loving them equally. 2 - The answer to your second question is that hsaum̐ḥ shauḥm̐ has the dual purpose of understanding Parabrahman and also participating in Līlā, modifying your reality by satisfying your material and spiritual desires. When reciting hsaum̐ḥ shauḥm̐ you want to play too, you want to change your life the way you want. The Mantras ham̐saḥ and Soham̐ are for the sole purpose of understanding Parabrahman in its static and dynamic aspects, but you don't want to change anything, you just want to surrender to the divine will. This is the difference between them. The order of exhalation and exhalation is not relevant, as their only purpose is concentration to achieve complete suspension of breath (Kevala Kumbhaka). Mantra Japa only really begins after the natural total suspension of inhalation and exhalation. All the previous recitation is just preparation until you get to that state. Śakti will only wake up and move freely with complete stoppage of the body and complete suspension of breath. This is not forced, it happens naturally with concentration on the breath and purity of mind. Use the order that is most comfortable for you. 3 - Narvarna Mantra should never have om̐ at the beginning. Reciting it with om̐ will always be incorrect and alter the meaning and fruits of the Mantra, resulting in harm rather than benefit. This mantra must be received from the Guru, along with the proper procedures for the devotee. The procedures are different according to the devotee.
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Tivra
November 14, 2022 01:11 AM
Correction: in the second previous answer the correct one is hsaum̐ḥ shauḥm̐. I mistyped (hsaum̐ḥ shaum̐ḥ).
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Swati
November 14, 2022 05:11 PM
Thanks! Tivraji you are such a. divine grace upon us. I will keep posting more questions about this mantra as this mantra has captivated me since a long time. Meanwhile can you answer these questions? 1) How is Sauḥ and Haum̐ related to them. Kularvnava says to chant Haum̐ at Muladhara and Sauḥ at Bhramarandhara considering Shakti is in heart of Shiva and Shiva is in heart of Shakti. Also I have heard another way where S is at Muladahara and then do uchharana with visarga at dwadasthna while for Haum, H is at Bhramarandhra and m̐ is at Muladhara. They both seem to have different methods. Are both correct? I also feel if you did one in inhalation other happens automatically in exhalation. 2) You mention ham̐saḥ is for liberation, is for Spiritual/static aspect and Soham̐ for Material/Dynamic aspect? To me ham̐saḥ looks more dynamic and Soham̐ looks more static. Can you elaborate more. 3) I wanted to ask about Anatar and Bahar Matrika can you tell is A to Ksa the clockwise/shristi krama/Avarohan/ descending and Ksa-A the anti-clockwise/Samharakrama/ ascending/Aarohan. I might be wrong here, please do correct me. 3) Is there a way I can connect with you. Krshna ji if you can let me my email here for a week that wil be ok for Tivra ji to read if he can write to me on my email or if he gives one you can send me directly. My email is healingspaces@gmail.com. Really appreciate learning from you.
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Tivra
November 15, 2022 05:11 PM
Namaste Swati, I will have a busy time, but I will be back as soon as possible to answer questions as clearly as possible.
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Krishna
November 15, 2022 09:11 PM
The correction has been made inline to the previous comment. We are all good on that!
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Swati
November 16, 2022 09:11 PM
Looking forward to your reply and clarity as I want to be more nuanced in my practice. Will be great if you can connect with me on email as well.
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Swati
November 24, 2022 07:11 AM
Tivra ji, keenly looking to your reply here.
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kiran
November 14, 2022 02:11 PM
Thank you Tivraji for sharing you valuable knowledge with us. I would like to read your insights on Ucchista Ganapati sadhana. Here is the link on this site. https://manblunder.com/articlesview/ucchista-ganapati-dvadashakshari-mantra-sadhana-part-7
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Tivra
November 15, 2022 06:11 PM
Namaste Kiran. In the age of Kali (Kaliyuga) there is no Sādhanā higher than Ucchiṣṭa Gaṇapati Sādhanā. But there's a problem... it's not you who chooses him, it's he who chooses you to be eligible to practice. The secret Ucchiṣṭa Gaṇapati Guhya Sahasranāma is the monstrous version of Lalitā Sahasranāma. It is monstrous because of its speed and power unmatched in Kaliyuga. No other deity compares to him in Kaliyuga, but you must be chosen by him. I'll be busy for a while, but I'll try to get back as soon as possible to talk more about him.
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kiran
November 16, 2022 04:11 PM
Thank you!
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Adithya
November 16, 2022 11:11 PM
Thank you for sharing your valuable knowledge. Please keep contributing to the site.
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