Friday, February 11, 2011

Swarna Aakarshana Bhairava Ashtakam

The following is the hymns in praise of Swarna Aakarshana Bairava composed by Sri Durga Sidhar and dedicated to Iluppaikkudi Swarna Aakarshana Bairava, near Karaikudi, Tamilnadu. 

 Whoever chants 18 times, Swarna Aaakarshana ashtakam on full moon day  with devotion and picure of Swarna Aakarshana Bairava in the evenings is believed to be conferred with immense wealth. Right time for this worship is 8 PM. Additionally this ashtakam is recommended for  Monday and Friday evenings. Offerings can be milk or milk payasam.


Prayer to Lord Vinayakar
மங்கலத்து நாயகனே மன்னாளும் முதலிறைவா 
பொங்குதன வயிற்றோனே பொற்புடைய ரத்தினமே 
சங்கரனார் தருமதலால் சங்கடத்தைச் சங்கரிக்கும் 
எங்கள் குல விடிவிளக்கே எழில்மணியே கணபதியே 

அப்பமுடன் பொரிகடலை அவலுடன்அருங்கதலி 
ஒப்பில்லா மோதகமும் ஒருமனமாய் ஒப்பித்து 
எப்பொழுதும் வணங்கிடுவேன் என்னையாள வேண்டுமென 
அப்பனுக்கு  முந்திவரும் அருட்கனியே கணபதியே  

பிள்ளையாரின் குட்டுடனே பிழைநீக்க உக்கியிட்டு 
எள்ளளவும் சலியாத எம்மனத்தை உமக்காக்கி 
 தெள்ளியனாய்த்  தெளிவதற்கு தெந்தமிழில் போற்றுகின்றேன்
உள்ளியதை உள்ளபடி உகந்தளிப்பாய்  கணபதியே

இன்றெடுத்த இப்பணியும் இனிதொடரும் எப்பணியும் 
நன்மணியே  ஷண்முகனார் தன்னுடனே நீ எழுந்து 
என்பணியை உன்பணியாய் எடுத்தாண்டு எமைக்காக்க 
பொன்வயிற்று கணபதியே போற்றியென போற்றுகின்றேன்    

SwarnaAkarshana Bhairavar Ashtakam 

ஸ்வர்ணாகர்ஷன  பைரவ அஷ்டகம் 
பண்:  நாத நாமகிரியை 
தனம்தரும் வயிரவன் தளிரடி பணிந்திடின் 
தளர்வுகள் தீர்ந்து விடும் 
மனந்திறன் தவன்பதம் மலரிட்டு வாழ்த்திடின்
மகிழ்வுகள் வந்து விடும் 
சினந்தவிர்த் தன்னையின் சின்மயப் புன்னகை
சிந்தையில் ஏற்றவனே
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

 வாழ்வினிய வளந்தர வையகம் நடந்தான் 
வாரியே வழங்கிடுவான்
தாழ்வுகள் தீர்ந்திட தளர்வுகள் மறைந்திட 
தானென வந்திடுவான் 
காழ்ப்புகள் தீர்த்தான் கானகம் நடந்தான் 
காவலாய் வந்திடுவான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

முழுநில வதனில் முறையோடு பூஜைகள் 
முடித்திட அருளிடுவான் 
உழுதவன் விதைப்பான் உடமைகள் காப்பான் 
உயர்வுகள் செய்திடுவான் 
முழுமலர் தாமரை மாலையை ஜெபித்து 
முடியினில் சூடிடுவான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

நான்மறை ஓதுவார் நடுவினில் இருப்பான் 
நான்முகன் நாநென்பான்
தேனினிலே பழத்தை சேர்த்தவன் ருசிப்பான்
தேவைகள் நிறைத்திடுவான் 
வான்மழை எனவே வளங்களை பொழிவான் 
வாழ்த்திட வாழ்த்திடுவான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

பூதங்கள் யாவும் தனக்குள்ளே வைப்பான் 
பூரணன் நானென்பான்
நாதங்கள்  ஒலிக்கும் நால்வகை மணிகளை 
நாணிலில் பூட்டிடுவான் 
காதங்கள் கடந்து காட்டிடும் மாயம் 
யாவையும் போக்கிடுவான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

பொழில்களில் மணப்பான் பூசைகள் ஏற்பான் 
பொற்குடம் ஏந்திடுவான் 
கழல்களில் தண்டை கைகளில் மணியணி 
கனகனாய் இருந்திடுவான் 
நிழல் தரும் கற்பகம் நினைத்திட பொழிந்திடும் 
நின்மலன் நாநென்பான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

சதுர்முகம் ஆணவத் தலையினை கொய்தான் 
சத்தோடு சித்தனானான் 
புதரினில் பாம்பை தலையினில் வைத்தான் 
புண்ணியம் செய்யென்றான்
புதரினைக் குவித்து செம்பினை எரித்தான் 
பசும்பொன் இதுவென்றான் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான்

ஜெயஜெய வடுகனாதனே சரணம் 
வந்தருள் செய்திடுவாய் 
ஜெயஜெய க்ஷேத்திர பாலகனே சரணம் 
ஜெயங்களை தந்திடுவாய் 
ஜெயஜெய  வயிரவா செகம்புகழ் தேவா 
செல்வங்கள் தந்திடுவாய் 
தனக்கிலை யீடு யாருமே என்பான் 
தனமழை பெய்திடுவான் 

தன ஆகர்ஷன பைரவர் அர்ச்சனை 

ஓம் ஸ்ரீம் தன வயிரவா போற்றி 
ஓம் ஸ்ரீம் தத்துவ தேவா போற்றி 
ஓம் ஸ்ரீம் தயாளா போற்றி 
ஓம் ஸ்ரீம் தன நாதா போற்றி 
ஓம் ஸ்ரீம் தனத் தேவா போற்றி 
ஓம் ஸ்ரீம் குல தேவா போற்றி 
ஓம் ஸ்ரீம் குருநாதா பொறி 
ஓம் ஸ்ரீம் குண்டலினி தேவா போற்றி 
ஓம் ஸ்ரீம் குபேரா போற்றி 
ஓம் ஸ்ரீம் குணக்குன்றே போற்றி 
ஓம் ஸ்ரீம் வயிரவா போற்றி 
ஓம் ஸ்ரீம் வளந்தருவாய் போற்றி 
ஓம் ஸ்ரீம் வற்றாத தனமே போற்றி 
ஓம் ஸ்ரீம் வறுமையின் மருந்தே போற்றி 
ஓம் ஸ்ரீம் வனத்துறை வாழ்வே போற்றி 
ஓம் ஸ்ரீம் திருவுடைசெல்வா போற்றி 
ஓம் ஸ்ரீம் தினம்தினம் காப்பாய் போற்றி 
ஓம் ஸ்ரீம் திருமண தேவா போற்றி 
ஓம் ஸ்ரீம் திருவருள் திரண்டாய் போற்றி 
ஓம் ஸ்ரீம் திருவடி காட்டுவாய் போற்றி 
ஓம் ஸ்ரீம் சித்தர்கள் வாழ்வே போற்றி 
ஓம் ஸ்ரீம் சித்தருக்கு சித்தா போற்றி 
ஓம் ஸ்ரீம் சித்திகள் எட்டே போற்றி 
ஓம் ஸ்ரீம் சித்தாந்த வாழ்வே போற்றி 
ஓம் ஸ்ரீம் சித்திகள் முடித்தாய் போற்றி 
ஓம் ஸ்ரீம் முழுநிலவினாய் போற்றி 
ஓம் ஸ்ரீம் முனிவர்கள் மருந்தே போற்றி 
ஓம் ஸ்ரீம் முடியாதன முடிப்பாய் போற்றி 
ஓம் ஸ்ரீம் முழுதனம் தருவாய் போற்றி 
ஓம் ஸ்ரீம் முகிழ நகை வயிரவா போற்றி 
ஓம் ஸ்ரீம் இரும்பைப்  பொன்னாக்கினாய் போற்றி 
ஓம் ஸ்ரீம் இருந்தருள் செய்யவந்தாய் போற்றி 
ஓம் ஸ்ரீம் இலுப்பைக்குடி வயிரவா போற்றி 

இலுப்பைக்குடி வயிரவன் துணை 

Thursday, February 10, 2011

Shirdi Baba Dhun

 by Jagjit Singh

Tuesday, February 8, 2011

Narasimha Kavacha

Worshipping Lord Narasimha along with Mahalakshmi endows the devotee with wealth, health, prosperity, longevity and protects the devotees from disease and malefic effects of planets.

Significance of Chanting the Kavacham The Narasimha-kavacha, formerly spoken by Prahlada Maharaja. is most pious, vanquishes all kinds of impediments, and provides one all protection.

It bestows upon one all opulence and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne.

This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlada Maharaja. A devotee who reads this becomes freed from all sins.

Lord Narasimha is one of the ten avatars of Mahavishnu.

Saturday, February 5, 2011

Maha Varahi Mediation

Found this in Facebook

Sri MahaVarahi Mediation


O Loveable guru! Guide us in darkness, lead us to light




Sri Maha Varahi Devi, the boar faced sakthi, emerged out of the five flowery arrows of Sri Lalitha. She was made the commander-in-chief of the armed forces. There was a special charka (chariot) for her to ride- the kiri charka. The chariot was pulled by 1000 boars, and the charioteer was stambhini Devi. Her chariot had all the devatas of the devaloka, especially Sri Dhanvanatri- the God of physician and the Asvini duo – the physician of God’s (it is beautiful to note the strategy and compassion that medical care along with warfare was there). She also had different mounts for riding- The buffalo, the lion called simhaghosha, the black antelope with white chest. She was praised with 12 names on her march to war, which is found in the ritual manuals. During the war when Visukra engaged in magical warfare by throwing a vighna yantra, she along with Mantrini were not affected and prayed to Sri Lalitha to remove this obstacle. Again on the third day of battle, when the tarshAstra (weapon causing thirst) was discharged by vishanga, she commanded the Liquor sea (sudha sindu) in the form of a man, who was in her enclosure, to quench this thirst. On the successful completion, granted him a boon of usage in sacrifices. Finally she engaged with Vishanga (The enemy commander-in-chief) and pulled him with her plough and killed him with her pestle. Her kiri chakra was always moving in step with Sri Chakra and geya chakra (of Sri Syamala).


Pathoruha pItagatAm pathotaramecakAm kuTiladamsTrAM kapillAkshI
trinayanAm ghanakuca kumbhAm pranata vAnchitavadanyAm
daksordhvatorarikatkaw muslamabhItim tantanyatavat
shamka khetahalavaran karair dhadahnAm smaraMI VARTaLim


Her mantra has 112 syllables and is mediated in the Agnya chakra, along with her anga uapanga, pratyanga devatas and the Varahi gurupaduaka during the morning rasmi mala mantra recitation. We shall try to meditate on her while doing her dhyana.




Pathoruha pItagatAm: Seated on a lotus. Meditate on a very thin stream of light from the muladhara touching the Agnya Chakra while repeating ‘Aim’ and a lotus blooming in the Agnya chakra while repeating ‘glaum’


pathotaramecakAm: Of the colour of rain bearing clouds- grey or black. Meditate on the form of the Devi seated on the lotus while repeating – ‘Aim namo bhagavati’. Here we can think of the devi wearing golden ornaments, since bhagavati means one who is with bhaga – i.e. aisvarya (richness) which is denoted a with golden ornaments.


kuTiladamsTrAM: Having curved tusks (teeth). Meditate on the curved tusks (teeth) while repeating ‘vArtAli vArtAli’. Since teeth are required for vArta- speech.


kaplilAkshI trinayanAm: Having three red eyes. Since the eyes are meditated as sun moon and fire ( sOmasUryAgni locana) a big size is indicated here. Meditate while repeating ‘vArAhi vArAhi varAhamuki varAhamukhi’- since the varaha avatar – third avatar of Sri Vishnu lifted the world from the seas, a huge form is required for this. Hence a huge form with a boar face is meditated here.


daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm: From the upper right hand meditate on the discus, sword, Pestle and gesture of removing fear. Similarly from the left upper hand the conch, shield, plough and the gesture of granting boons.
While meditating on the uppermost right hand with the discus repeat ‘andhe andhini namah’- since anadhana means blindness, a great light by the discus- the chakra- causes temporary blindness, so one can turn this sense organ inside. On uppermost left hand with the conch repeat ‘rundhe rundhini namah’- rundhana is to cut, a great sound while blowing the conch will cut our mind thoughts, so we cannot be disturbed by the outside world. In the next pair of hands meditate on the sword and shield, repeat ‘jambhe jambhini namah’- since the sword cuts (our ego) and the shield protects us from any onslaught.
In the next pair of hands meditate on the pestle and plough, repeat ‘mohe mohini namah’- This body is likened to a field, (Gita says ‘idam sarIram kaunteya kshetram ityabidhIyate’) and our past karmas are like seeds. Hence sowing and reaping like a corn the karmas are multiplied. For this a good body is required and plough represent the act of sowing and reaping the past (prarabhda) karmas. The husk in the seed is the ‘kartrutva buddhi’ – sense of the ego, that ‘I’ do the acts. Removal of the husk by the pestle, which is offering them to our upasya devata, the seed does not germinate (agamika karmas). In the next pair of hands meditate on the gestures of dispelling fears and granting boons, repeat ‘stambhe stambhini namah’- sthambhana is fixing in one spot. Resting the mind on the one Brahman is the dispelling of fear (dvitIyat vai bhayam bahvati) which is the greatest boon. These are the subtle five arrows of Sri Lalitha from which Varahi Devi has come forth.


ghanakuca kumbhAm pranata vAnchitavadaanyAm- Having pot like breasts and giving all boons to her devotees. The breasts are likened to the seen world (see kamakala dhyanam). Varahi is said to have ‘nigrahAnugraha kshamah’ by Sri Parasurama- Having great skill and destroying enemies. Meditate on this while repeating ‘sarva dusta….Thah Thah’. pradusTa are enemies who have a mask, behave like friends. Immobilising the speech, mind, eyes, mouth, movement and tongue is indicative of withdrawal from the world and immersing in the self. The four ‘Thah’ Tha is prakruti tattva and ah is visarga the world which issued form the prakruti, this is indicative of the four states of the individual the waking, sleeping, deep sleep and ever consciousness. Devi Varahi will slowly take us from the first state to the fourth state, which is the best of boons.


smaraMI VARTaLim- Thus I remember (meditate) on Sri Varahi. Uninterrupted awareness is Devi Varahi personified so this is mediated while repeating ‘hum’ removal of other thoughts and ‘astrAya phaT’ is the arrow which goes straight to the mark, which is the atma saksatkara.




The twelve names are:
i. pancami: The fifth devi, she is the fifth of the eight matruka devis, also she is the power behind sadasiva the fifth karanesvara as his anugraha sakthi
ii. daNdanAtha: Commander in chief of the armed forces of Sri Lalita
iii. sanketa: secret coded, being in the army has secret codes
iv. samayesvari- Lord of the path where there are rules and restrictions, samaya is the path of ullasa from Arambha to the fourth state prauda, wherein the aspirant has to follow rules and regulations.
v. Samayasanketa- secret code in the Pooja path, since Pooja is the sadhana and battle personified we have to understand the meaning and the philosophy behind every act in the Pooja, she confers on us this understanding.
vi. varAhi- the divine power behind the varaha avatar of Sri Vishnu , who lifted the world from the sea, hence a huge form is indicated here
vii. potriNi: boar faced. Since boar has an ability to float and swim in waters, she has the ability to keep her devotees afloat and steer them in the world.
viii. sivA: Ever auspicious . Since devi is ever pure awareness she is ever auspicious
ix. vArtAli: Lord of speech. As seen above the varaha avatar used the tusks to lift the world, having big tusks are indicated here. Philosophically they indicate the Vedas which are the sure means for being lifted up.
x. mahAsena: Having great army. The body with flesh, bones, blood are her armies, so maintaining this body in good condition which is the boon of this devi is indicated here.
xi. Agnya cakersvari: Lord of the agyna cakra (mid eyebrow). All individual effort will be up the sadhaka to raise the kundalini up to agnya cakra , here the agnya – the order of the devi is required to move further to the sahsarara, which is the grace of the divine mother through the Sri Guru.
xii. arighni: ari is the enemy and ghna is to kill , so this is the remover of the enemies. Ari also means the cakra, which is indicative of time (kala cakra) ghna is to kill. So she is above time (kala) the next tatva is niyati ( rule) so she is upholder of rules (see nama iv)




a. Laghu Varahi Meditation


O Lord Dattratreya , kula guru, shower your blessings in this venture


“MahArNave nipatitAmuddharantIm vasundharAm
MahAdamshtrAm mahAkAyAm namAmyunmatta bhairavIm”


The above is the meditation verse (dhyana sloka) of Sri Laghu Varahi Devi, who is the anga devata, primary attendant, of Sri Maha Varahi. Laghu means easy, so this Devi is easy to approach and confers boons with a little effort form us. She takes part in the war of Sri Devi Lalitha with Bhandasura and slays malada, on the first day.


Her mantra in Nityotsava (as per my guru parampara) is “Lm vArAhi LLm unmatta bhairavi padukabhyo namamh”.


(Note: Parasurama Kaplasutra says ‘harah sabindur vApUrvarAhi sthANuh sa bindurunmattapadam’ – Ramesvara suri decodes both hara and sthanu as the tenth vowel, since decoding is by taking the equivalent in the srikhandai nyasa we find ‘LLm’ the divine couple for hara and kundodari and ‘Lm’ is for sthanu and dIrghajihvA. Hence the above mantra decoded thus in the parampara)


This is an attempt to find the mantra in the dhyana sloka.


MahArNave nipatitAmuddharantIm vasundharAm: She is meditated as one who the uplifted earth when it fell into deluge of water. This is the anecdote of the third avatar of Vishnu; the boar (Varahamurti) lifted the earth on his curved tusks. The female aspect of this form is “vArAhi”, found in the mantra.


MahAdamshtrAm: She is meditated of having big tusks (teeth). Ekaakshara kosa a tantric dictionary identifies ‘Lm” with source of devas (L kara devayoni syAt). Reversing deva we get Vedas, replacing this, the above gets modified as ‘source of Vedas’. Vedas are ’big’- both in size and philosophical content, and teeth are essential for their recital with exact pronunciation. Equating these it follows that the big tusks (teeth) are the source of the Vedas which is “Lm” found in the mantra


mahAkAyAm :She is meditated of having a huge form. Referring to the first Para, we can conclude a huge form is necessary to lift the earth. Again Ekaakshara kosa refers “LLm” as the mata. (LL Karo mAtA sadbiruchyate). One of the meanings of mAtA is immeasurable and hence a huge form is indicated which is found in the dhyana.


namAmyunmatta bhairavIm: I salute the unmatta bhairavi. Pairing the eight matrka devi’s with the eight bahirava’s we find that the partner of Varahi, the fifth matrka devi, is unmatta bhairava. She being his sakthi is called “unmatta bhairavi” found in the mantra. NamAmi means ‘I Salute’. Traditionally salutation is by falling at the feet, Hence “PAdukAbyo Namah” is found in the mantra.


The philosophy of the above: Uplifting the earth from the deluge of water implies development of the individual consciousness to the universal bliss from the midst of worldly life- the deluge of water. Big tusks and huge form indicate the path for developing the consciousness which are the Vedic path (Sri Vidya) and meditation of her universal form respectively. ‘Padukabhyo’ refers to sandals of the Guru which are both the means (guide) and end (experience of the bliss). Mala represent the three impurities – ANanvA. MAayIkA and kArmikA; Da means to give. The asura Malada represents the individual ego caused by the three impurities- ananva, mayika and karmika. Devi Laghu Varahi represents the Divine mother in the form of Guru, who develops the individual to experience the universal bliss by leading him on the path laid in the Vedas (Sri Vidya).


Mediatation guide: While repeating”Lm” imagine the big curved tusk, “Varahi” imagine the lifting of the earth from waters, “LLm” imagine the big lustrous form of the devi, “unmatta bhairavi” imagine her being seated on the left lap of her bhairava – unmatta with gestures of dispelling fears and bestowing boons (abhaya and varada), “PadukAbhyo namah”, imagine the couple being transformed into guru dampati and that the aspirant falls at their feet, resting his head on them.


O Guru please accept these thoughts- flowers as an offering at your feet


b. Svapna Varahi Meditation




O Lord Datta, shower your blessings on us!!




‘Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh
Dussvapna nAshinIm vande varahIm svapna nAyikAm’


The above is the meditation verse (dhyana sloka) of Sri Svapna Varahi Devi, who is the pratyanga devata, secondary attendant, of Sri Maha Varahi. Svapna means dreams. Jagrat – the waking state which is true for self and the others (people), while svapna – the dream state is true for the self alone. Thus we find this Devi is the one who shows individual attention the sadhaka for his spiritual growth i.e. the Guru. She takes part in the war of Sri Devi Lalitha with Bhandasura, riding on a horse and slays mangala, on the third day. Mangala means auspicious. Therefore we can infer that this Devi, riding the horse (a personification of the mind) removes the notion of auspicious and inauspicious from the sadhaka, while keeping him fixed on the idea that every thing is mangala - siva- auspicious.


Her mantra in Nityotsava is “Om hrim namo vArAhi ghore svapnam Thah Thah svAhA”


This is an attempt to find the mantra in the dhyana sloka.


‘Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh: She is meditated as one who foretells the auspicious or inauspicious future of devotes in their dreams. This is expressed as ‘Hrim’, the maya bijakshara which is all knowing and all revealing.


Vande: This means- I bow, which is expressed in the mantra as ’namo’


‘varahIm svapna nAyikAm’- The ruler of dreams Varahi is meditated here. This is the Guru who shows individual attention to the aspirant, which is found in the mantra as ‘vArAhi’.


Dussvapna nAshinIm - Remover of the ill omen dreams is meditated here. This is expressed as ‘ghore svapnam Thah Thah’. Gora svapnam is the idea of duality and the division of auspicious and inauspicious. ’Tha’ is prakruti tatva and ah is the visarga- the coming forth of the world from prakruti. Repetition is to enforce the idea that all this in the world are an expression of divine and everything is auspicious.


‘svAhA’ is the remaining in this state forever.


c. Tiraskarini- Mediation




Our most humble salutations to the lineage from
Lalitha-Kamesvara to our guru
With a prayer
to dispel the darkness called ignorance by lighting the lamp of knowledge in our minds


“MuktakesIm vivasanAm sarvAbharana bhUshitAm
svayoni darsana unmuhyat pasu vargAm namAmyaham”


The above is the meditation verse of Tiraskarini, the pratynaga Devi of Sri Varahi, the commander-in-chief of Devi Lalita. (Anga devata is the primary attendant, upanga devata is the attendant to the primary and pratynga devata is the attendant to the secondary attendant). During the war with Bhandasura, seven of this commanders, sons of kIkasA, named balAhaka,, sUcImukha, phAlamukha, vikarNa, vikatAnana, karAlAksha, and karataka ventures into the battle. They had obtained a boon from the sun that he would shine in their eyes during a fight, immobilise and burn the enemy. In consequence to the boon sun glowed in their eyes and the army of Devi Lalita is immobilised. Immediately Devi Lalita ordered the pratyanga devata of Sri Varahi, Tiraskarini to remove this obstacle. Devi Tiraskarini wore a dark colour armour, alighted her chariot called “TamOliptA” (painted with darkness) drawn by dark horses and fiercely engaged in battle with them. She discharged an arrow, like a black serpent called “andhAstrA” (causing blindness), covering their vision and slays them. On the third day she slays kuntisheNa.


Her mantra in Nityotsava is “Aim namo bhagavaty mahAmAye pasu janamanascakshustiraskaranam kuru kuru hum phat svAhA”


This is an attempt to find the mantra in the dhyana sloka.


MuktakesIm vivasanAm: She is meditated naked and with loose hair. These are indicative of the delusion-less (mayatita) nature of the Devi. This is found in the mantra as “mahAmAye”.


sarvAbharana bhUshitAm: This means that she wears lustrous golden ornaments. The splendour and greatness of the Lord (Isvara) are called Richness (Aisvarya). Bhaga also means richness. One who had this richness (Bhaga), indicated by golden ornaments is called “bhagavaty”.


svayoni darsana: ‘Looking at her genital organ’ is the verbal translation. Replacing the meaning of genital organ (yoni) as ‘the source of creation’, the above gets modified to seeking the source of creation’ or rather as ‘an inquiry into the source of the feeling ‘I’’. This is verily the vagbhava bija “Aim”[ This is a condensation of the four Vedas from their first letters: Rg veda: agni mIle ; Yajur veda: ishetvOrje ; Sama veda: agnaAyAhi & atharva veda: samnodevi. i.e. a+i+a+m= Aim. This also represents the four mahavakyas].We can identify this as the path guided by Bhagavan Ramana which is the inquiry to the source of the feeling of ‘I’.


unmuhyat pasu vargAm: This means that she deludes the uninitiated person, who is called pasu. This is found as such in the mantra “pasu janamanascakshustiraskaranam kuru kuru”.


namAmyaham: NamAmi means salutation and aham refers to the individual. Put together, this means “I salute”. “Namo” is found in the mantra. Na refers to the opposite sense and ma to the individual consciousness. Hence put together, means negation of the individual consciousness. Aham is “hum phat svAhA”. Hum refers to withdrawal of the senses, phat to the extinguishing of the individual ego and svaha to the emerging of the unlimited bliss. Aham has the condensed sense import of the withdrawal of senses, eradication of ego and by their constant practice the emergence of bliss.


The philosophical import of sun being present in the eyes of the commanders:
The Sun represents the activity of common people. While treading the Sri Vidya path the aspirants use the five “M”’s as directed by the Guru. The army of Devi Lalita is the force that guides us in this search for self-realisation and the battle is sadhana personified. .The seven commanders represent the common, uninitiated people who degrade the usage of the five “M”’s with their traditional views.


The mother of these commanders is kIkasA which means hardened mind, without piety.


1. BalAhaka: BalAhaka is the cloud; hence this refers to people who cast a shadow of doubt on the practices of Sri Vidya without proper understanding.


2. sUcImukha: sUcI is needle and mukha is face, esp. the mouth and hence words issuing from it. This represents people who prick the aspirant with their sharp words against the sadhana quoting Vedic view without understanding them.






3. PhAlamukha: Phala is forehead indicating mind as well as scientific intelligence and mukha as said earlier refers to word, hence implies thinking. So this represents both people who are pseudo-thinkers or logical scientific thinkers referring to Vedas to degrade this path.


4. VikarNa: Karna is the ear and the adjective ‘vi’ implies crookedness. Hence this represents people who are the gossip mongers attributing various misinterpretations to the usage of the Five “M”.


5. VikatAnana: vikata is humour and Anana means the face esp. the mouth. We find the ill-humoured person poking fun at these practices from Vedic view point.


6. KarAlAksha: karAla means frightful and aksha means eyes. This represents people who are afraid of the practices and hence are mortified


7. Karataka: Karata is the atheist, who tries to humiliate the practice of five “M” while posing as a believer.


The immobilisation of the army is the forlorn state of the aspirant with a halt in the sadhana. Devi Tiraskarini is personification of that form of the Divine Mother, who protects us from the prying eyes of the uninitiated common man., instils in the aspirant a sense of righteousness in the practices of Sri Vidya and guides him to the goal of self realisation.


Let us humbly prostrate and offer these thoughts
at the feet of the Guru , who has inspired them

Tuesday, February 1, 2011

To bring out your ability at the critical moment

To stay awake while studying / preparing for exams / interviews - meditate on the symbol.

These are Japanese Buddhist Mantras. I found these in my old papers. I remember purchasing the book, but seemed to have copied just few pages which I felt were important. As with any mantra, it is important to have faith when chanting it. Additional symbols for specific purposes will be posted. These symbols can be carried in person or meditated upon.


You may want to refer to power calls when meditating on this symbol.