Mantra & Shlokas | (page 110 of 197)


Mantra & Shlokas

The Kali Nityas

 O All-Knowing One, if I am known, what need is there for revealed scriptures and sadhana? If I am unknown, what use for puja and revealed texts? I am the essence of creation, manifested as woman, intoxicated with sexual desire, in order to know you as guru, you with whom I am one. Even given this, Mahadeva, my true nature still remains secret - Kulachudamanitantra V

Like Lalita, Kali has fifteen Nityas or eternities, but these are associated with the waning rather than the waxing Moon. These yantra images above are drawn from The Magic of Kali and based on descriptions from the Shaktisamgana Tantra.

Some of the descriptions of the Nitya yantras in this work are missing, and that explains their absence from the text below. The images and mantras should be contrasted with the Lalita Nityas. While the Kali Nityas are dark and forbidding, and the mantras have inimical natures, the Lalita Nityas are bright, and the mantras positive.

Kali : The first Nitya of the waning moon
Although she has the same name, she is separate, as an avarana or attendant, of Kalika.
Meditation: Dark hued, very terrifying, horribly screaming, formidable, with a garland of skulls, full swelling breasts, holding a cleaver in her right hand and making the threatening gesture in her left, in a cremation ground.
Mantra: Om Hrim Kali Kali Mahakali Kaumari Mahyam Dehi Svaha.

Kapalini: The second Nitya
Her name means Skull-girl. Meditation: Black, naked, beautiful face, dishevelled hair, seated on four severed heads, showing a cleaver, trident, bestowing boons and dispelling fear.

Mantra: Om Hrim Krim Kapalini Maha-kapala-priye-manase kapala-siddhim me dehi Hum Phat Svaha.

Attendants: In inner triangle desire, action and knowledge. In middle triangle Rati, Priti, Kanti. In outer triangle Mahakali, Mahalakshmi, Mahasarasvati. In the eight petals the eight bhairavas, with the eight Matrika DevÌs. In the bhupura the guardians of the directions.

Kulla: The third Nitya

Meditation: Four-armed, with three eyes, seated on ten severed heads on a corpse, showing the gesture giving boons and dispelling fear in her two left hands, in her right hands she holds a book and a rosary.

Mantra: Om Krim Kullaya Namah.

Attendants: In the first triangle Dhriti, Pushti, Medha. In second Tushti, Prajna, Jaya. In the eight petals the eight Matrikas and Bhairavas, in the four doors the Lokapalas (Guardians of the directions cardinal and intermediate).

Kurukulla: The fourth Nitya

Meditation: Large rising breasts, beautiful buttocks, black in colour, seated on a corpse, with dishevelled hair, wearing a garland of skulls, carrying a skull, scissors, a cleaver and a shield.

Mantra: Krim Om Kurukulle Krim Hrim Mama Sarva-Jana-Vasamanya Krim Kurukulle Hrim Svaha.

Attendants: In inner triangle Kali, Tara, Chinnamasta. In middle Balamba, Ragala, Rama. In outer Ugra-Garbha, Ugra-Bija, Ugra-Virya. The eight Bhairavas and the eight Matrikas are in the eight petals, and the Lokapalas are in the directions.

Virodhini: The fifth Nitya

Meditation: Full rising breasts, wearing a garland of snakes and bones, terrific, with three eyes and four arms, holding a trident, a serpent noose, a bell and a damaru. Seated on a corpse, yellow body, purple clothes.

Mantra: Om Krim Hrim Klim Hum Virodhini satrun-ucchataya virodhaya virodhaya satru- ksayakari Hum Phat.

Attendants: In inner triangle Dhumrarchirushma, Javalini, Visphulingini, in middle Sushri, Surupa, Kapila. In outer the three Shaktis called Havyavaha, Virodhini-mastake, Dashami. In the eight petals the eight Bhairavas and Matrikas, in the bhupura the Lokapalas.

Vipracitta: The sixth Nitya

Meditation: Full rising breasts, four arms, three eyes, naked, the colour of a blue lotus, dishevelled hair, rolling tongue, inspiring fear, holding a cleaver, a severed head, a skull cap and a trident. She shows her teeth, from the corner of her mouth flows blood.

Mantra: Om Shrim Klim Camunde Vipracitte Dushta-Ghatini Shatrun-Nashaya Etad-Dina-Vadhi Priye Siddhim Me Dehi Hum Phat Svaha.

Attendants: Bindu with bija, three gunas in the triangle, six limbs in the hexagram, the Matrikas and the Bhairavas in the eight petals, the guardians of the directions in the bhupura.

Ugra: the seventh Nitya

Meditation: Naked, formidable, with terrific fangs, legs in pratyalidha posture, wearing a garland of skulls, with dishevelled hair, black, four arms, holding a sword, a night lotus, a skull and a knife, dwelling in the cremation ground.
Mantra: Om Strim Hum Hrim Phat.

Attendants: In centre Hum bija, in triangle Tara, Nila and Ekajata. In the eight petals Ugra- Ghopra and the rest of the Bhairavas, on the outside Vairochana and the rest of the eight matrikas, in the bhupura the lokapalas.

Ugraprabha: The eighth Nitya

Meditation: Four arms, three eyes, colour of a blue lotus, seated on a corpse, naked, with dishevelled hair, rising swelling breasts, pleasant face, eating carrion, wearing a girdle of severed hands of corpses, holding a cleaver and a head, a skull bowl and a knife.

Mantra: Om Hum Ugra-Prabhe DevÌ Kali Mahadevi Svarupam Darshaya Hum Phat Svaha.

Attendants: in first triangle Kali, Tara and Rochani. In outer triangle Tarini-Gana, Taramekajata and Nila. In the eight petals the Matrikas, on the tips of the petals the eight Bhairavas. In the bhupura the Lokapalas.

Dipa Nitya: The ninth Nitya

Meditation: Four arms, three eyes, like a large sapphire, with a garland of skulls, naked, dishevelled hair, fearful fangs, armlets of human bone, bracelets of skulls, carries a cleaver and a head in her left hands and shows the gestures of dispelling fear and gesture of giving in her right hands.

Mantra: Om Krim Hum Diptayai Sarva-Mantra-Phaladayai Hum Phat Svaha.

Nila: The tenth Nitya

Meditation: Four arms, three eyes, like blue orpiment, wearing a necklace of skulls, seated on a corpse, eyes red and rolling, protruding tongue, ornaments of human flesh and bones, beautiful face, eyes like a gazelle.

Mantra: Hum Hum Krim Krim Hrim Hrim Hasabalamari Nilapatake Hum Phat.

Attendants: In triangle Kalaratri, Maharatri, Moharatri. In hexagon, the six limbs. In the eight petals, the eight Bhairavas. In the eight filaments of the lotus, the eight Matrikas. In the bhupura Vatuka Natha etc.

Ghana, the eleventh Nitya

Meditation: Four arms, three eyes, delighting in nakedness, formidable, terrifying teeth, swelling rising breasts, black, blood streams from the corners of her mouth, she wears a girdle of dead men's hands, and holds a sword, a shield, a trident and a club.

Mantra: Om Klim Om Ghanalaye Ghanalaye Hrim Hum Phat.

Attendants: The six limbs are in the six angles, the Bhairavas and the Matrikas are in the eight petals, and the guardians of the directions are in the bhupura.

Balaka, the twelfth Nitya

Meditation: Four arms, three eyes, intoxicated with wine, wearing a garland of skulls, naked, formidable, with rising swelling breasts, holding a sword and a head in her left hands and a skull bowl and the threatening finger in her right hands. Seated in a fortress of skulls, she is like ten million fires of dissolution or suns.

Mantra: Om Krim Hum Hrim Balaka Kali ati adbhute parakrame abhista siddhim me dehi Hum Phat Svaha.
Matra, the thirteenth Nitya

Meditation: Blue-black, smeared with blue paste, with four arms and three eyes, wearing a garland of skulls, seated on a corpse, fierce, holding a skull bowl, scissors, a sword and a severed head. This great Raudri roars terrifyingly.

Mantra: Om Krim Him Hum Aim 10 Mahamatre siddhim me dehi satvaram Hum Phat Svaha.

Mudra, the fourteenth Nitya

Meditation: Naked, the colour of a blue lotus, fierce, with three tawny eyes, four arms, roaring loudly, with a garland of heads, a girdle of hands, blood on her lips, holding a skull bowl and a knife, a sword and a shield.

Mantra: Om Krim Him Hum Prim Phrem Mudramba Mudrasiddhim me dehini bho jaganmudrasvarupini Hum Phat Svaha.
Attendants: In the triangle are Iccha, Jnana and Kriya Shaktis. Rajyada, Bhogada, Moksada, Jayada, Abhayada, Siddhida are in the hexagon. The eight Matrikas are in the eight petals, with the eight Bhairavas at their filaments. In the bhupura are Ganapa, the Yoginis, Ksetrapala and Vatuka Natha.

Mita, the fifteenth Nitya

Meditation: Red clothes, dishevelled hair, rising swelling breasts, beautiful buttocks, delighting in nakedness, terrifying, dark blue in colour, sitting on a corpse, wearing a garland of skulls, with four arms, three eyes, holding a sword and a severed head in her left hands and dispelling fear and granting boons with her right hands. She is like ten million fires of dissolution at the end of time, dwelling in the cremation ground.

Mantra: Om Krim Hum Hrim Aim Mite Paramite parakramaya Om Krim Hum Him Em So-aham Hum Phat Svaha.
Attendants: In the first triangle Kali, Karalini, Ghora. In the second, Vama, Jyestha, Raudrika. In the third, Iccha, Jnana, Kriya. In the first part Vartali, then Laghuvarahi, Svapnavarahi, in the fourth Tiraskarini. The six limbs in the hexagon, and the Matrikas in the eight petals, with the Lokapalas being in the bhupura.

The Heart of Kali

 Final liberation is attained by the knowledge that the atma is the witness, is the truth, is omnipresent, is one, free from all deluding distractions of self and not-self, the supreme, and though abiding in the body is not in the body. -

Mahanirvana Tantra
[The following stotra (hymn), published in the Kali Rahasya, a Kali puja compendium, is intended to stave off bad fortune and give success. However, it also touches on many of the hidden left-hand (vamachara) practices of Kali. It is translated here into English for the first time.]

Shri Mahakala said: Listen, dearest, to Dakshina's supreme secret, very hidden and difficult to obtain, her very marvellous hymn known as the Hridaya. Unvocalised before, I reveal it now because of your love. It should be concealed from others! This is true, true, O Mountain Born One.

Shri Devi said: Shambhu Maheshvara, ocean of compassion, in which yuga did my hymn arise, and how was it created? Tell me all of this.

Shri Mahakala said: A long time ago I decapitated Prajapati, and due to this evil act of slaying a brahmana came to be Bhairava (1). I created this hymn to destroy the sin of brahminicide, dearest. This hymn destroys the consequence of killing brahmins (2).

Application: Om. Shri Mahakala is the rishi of this heart mantra of Shri Dakshina Kalika. Ushnik is the metre. Shri Dakshina Kalika is the devata. Krim is the bija. Hrim is the shakti. Namah is the peg. Its application follows from its continual recitation.

Heart nyasa etc.
Om. Kram to the heart namah.
Om. Krim to the head svaha.
Om. Krum to the peak vasat.
Om. Kraim to the armour hum.
Om. Kraum to the three eyes vausat.
Om. Krah to the missile Phat.

Meditate on Kali Mahamaya with three eyes, of different forms, with four arms, a rolling tongue, bright as a full moon, the colour of a blue night lotus, dispeller of the assembly of enemies, holding a man's skull, a sword, a lotus, and giving boons.

Her mouth is bloody and fanged, she has a fear inspiring form, she is addicted to very loud laughter and completely naked.

The Devi sits on a corpse and is adorned with a garland of skulls. After meditating on Mahadevi like this, then read the Hridaya.

Om Kalika, primordial and terrifying form, bestower of the fruit of all desires, hymned by all gods, destroy my enemies.
Hrim, you who are the essence of Hrim, the most excellent thing in the three worlds, hard to obtain, out of love for me, deny anything whatsoever to he whom I name!

Now I speak of the meditation, O supreme self, the essence of night. Whoever knows this becomes liberated while still living.

Meditate on her having dishevelled and matted hair, decorated with strings of serpents, a half moon as her diadem, in union with Mahakala.

Boon giver, visualising her like this causes all people to become liberated in every way. This is true, true.
Now listen to the yantra of the supreme goddess, the giver of success in whatsoever is desired. Hide this greatly quintessential secret of secrets with every effort.

The Kali yantra, the giver of true siddhi, is made from five triangles, an eight petal lotus, surrounded by a bhupura, and encompassed by skulls and funeral pyres (3). The mantra, previously spoken of, should always be worn on the body dearest!

Now Devi Dakshina Kali's garland of names is revealed: Kali, Dakshina Kali, black of body, the supreme self, wearing a garland of skulls, large eyed, cause of creation and dissolution, self of maintenance, Mahamaya, the power of yoga, the essence of good fortune, the female serpent, intoxicated with wine, the sacrificial offering, with the vagina as her banner, primordial one, always ninefold, terrifying, the greatly effulgent one, formidable, with a corpse as her vehicle, Siddhi Lakshmi, Niruddha, Sarasvati.

Whoever recites this garland of names daily causes me to become their slave. Maheshvari, this is true, true.
Kali, destroyer of time, goddess of skeletal form, taking the form of a raven, blacker than black, I worship you O Dakshina Kalika!

I bow to you Kalika, Maharaudri, fond of the night, Devi liking kunda, gola and svayambhu flowers (4).

I bow to you Duti (5), the Duti causing yoga to arise from sexual intercourse, you who are the great Duti, fond of Dutis, the supreme Duti, the Lady of Yoga.

Those who recite the mantra Krim seven times over water and then sprinkle themselves with it destroy all disease. There is no question about this.

Those who seek any object who charge sandal paste with the great mantra Krim Svaha and then make a forehead mark of it become the most intelligent of people, and always able to subjugate.

Dearest, those who offer unhusked rice while reciting the mantra Krim Hram Hrim seven times, destroy great worries and obstacles, there is no doubt of it.

Those who pronounce the mantra Krim Hrim Hrum Svaha over the cremation pyre, then encircle the house of their enemies with the ashes kill their enemies.

Those who offer seven flowers and pronounce the mantra Hrum Hrim Krim uproot their foes, no doubt of it.
If, after reciting Krim Krim Krim, while offering unhusked rice, it causes the object of attraction to swiftly come from a distance of even 1,000 yojanas (6).

Those who recite the mantra Krim Krim Krim Hrum Hrum Hrim Hrim seven times, purifying water and making a forehead mark of it, delude the whole world.

Parameshani, this Hridaya is the destroyer of all evil, a million million times greater than Ashvamedha and other sacrifices. The fruit it gives is one million million times better than the offerings given to virgins (7). Its results, it is said, are greater by one million million than those obtained from offering to Dutis.

It is a million times greater than the results obtained from bathing in the Ganges and other sacred waters. Reciting it only once bestows these results. This is true, true, I swear it.

The initiated person who, after worshipping a kumari of beautiful form, and then recites this hymn, becomes liberated whilst living, O Maheshani.

If, after having seen the vagina full of menses, one should recite it with one-pointed mind, Varanane! he gains the supreme place in Deviloka, the heaven of the goddess.

In great sorrow, suffering great disease, in great conflicts, in great anxieties, in fearful terrifying places, if one should recite this ultimate stotra. (one is freed from them) in a day.

This is true, true and again true. It should be hidden like a mother's yoni.

(1) This story is related in the Skanda Purana. Brahma liked his daughter and wanted to couple with her. But that didn't meet with the approval of Shiva, who cut off his fifth head. Brahma and Shiva had a great fight, which the latter won. Shiva, however, had committed the sin of killing a Brahmin, an act requiring expiation. Forever afterwards, Shiva in his form of Bhairava, the terrible one, bears the fifth head of Brahma.

(2) So followers of Shiva have a licence to kill brahmins! This probably stems from a time when the Aryan race was entering India and faced opposition from the indigenous tribes already occupying the subcontinent.

(3) Kali has eight different cremation grounds. They are enumerated in the voluminous work called the Mahakalasamhita, Guhyakali Khanda.

(4) The three primary types of menstrual blood in the tantrik tradition.

(5) Duti means messenger. Yet the meaning is She who makes Shiva Her messenger.

(6) A Hindu measure of distance.

(7) Kumari Puja - to this day performed in Nepal, where a young girl is treated as an incarnation of the goddess.

Guhyakali Devi

Guhyakali Devi

Ha-Sa is the pathway breath takes in living creatures. This mantra exists in the form of exhalation and inhalation, dearest one. Just as clouds cannot exist without wind, and just as the sky is without limit, so the world cannot exist except by (this) Shri Paraprasada mantra. The world of immovable and moving things comes from the Shri Paraprasada mantra - Kularnavatantra III

The Devi Kali has many forms. Kashmir Shaivism speaks of twelve Kalis, while in other parts of India she is and was worshipped as Mahakali, Dakshina Kalika, Shmashanakali, Bhadrakali, Kamakali, and Guhyakali, amongst many others.
The Guhyakalika section (khanda) of Mahakalasamhita is a voluminous work, comprising many thousands of shlokas (verses) and with Guhyakalika (Secret Kalika) as its focus. But the work also covers a number of other tantrik topics in equally great detail, and along the way also includes subjects rarely referred to in other published tantras.
The work follows the usual tantrik formula, with Mahakala answering questions posed to him by his spouse, Kali.
Mahakala opens the Guhyakali section of the Mahakalasamhita by saying he will reveal the mantra, yantras, meditation forms (dhyana and rules of worship relating to Guhyakali, which, he says, have been previously hidden. There are eighteen Guhyakali mantras, he says.

Guhyakali, he says, has forms with 100, 60, 36, 30, 20, 10, five, three, two and one faces. Different mantras correspond to these different forms, which he then reveals, using the usual codes for the different letters of the Sanskrit alphabet employed in other tantras.

Mahakala starts to talk about Guhyakali when she is on her lion seat (simhasana), and gives meditations for the guardians of the directions (dikpala), and the five great corpses, forms of Shiva, upon which she sits. There is a sixth pitha, Bhairava. He is described as black in colour, with four arms, terrifying and the cause of fear. He has five faces, each with three eyes. In his left hands he holds a skull staff khatvanga and scissors, and in his right a skull and the hourglass shaped damaru. He is adorned with a garland of skulls, and is fanged. Lying, on an eight petalled lotus above Bhairava is a two-armed form of Shiva, clothed in tiger skin and holding a skull-staff and a trident. The four petals of the major directions represent dharma (duty), jnana (knowledge), vairagya (dispassion) and aishvarya (dominion).

The 10-faced form of Guhyakali is then described. She has 27 eyes, with some faces having two, and other three, eyes. Each of her faces represents a different female animal aspect of Guhyakali and is of a different hue. For example, her upper face is called Dvipika (a leopard or possibly a panther), then comes Keshari (a lion) which is white, Pheru ( jackal) which is black, then Vanara (a monkey) which is red, Riksha (a bear) which is purple, Nara (a woman) which is of a cochineal colour, Garuda which tawny, Makara (a crocodile) which is turmeric colour (yellow), Gaja (elephant) which is of a golden colour, and Haya (horse) which is of a dark or dusky (shyama) colour.

The human face is on Guhyakali's shoulders. To the left of that face is the crocodile, above that the horse and above that the bear. To the right of her face is the Garuda, the elephant, and the monkey. On the top of her head is the monkey face, above that the lioness face, and above that the leopardess.

Guhyakali's human face has great, fierce sharp fangs, she laughs very loudly, while streams of blood pour from her mouth. She has a rolling tongue and is adorned with garlands of skulls, with earrings also of skulls. The mother of the universe (jagadambika) has 54 arms each of which holds a weapon. Her right hands hold a jewelled rosary, a skull, a shield, a noose, a shakti missile, a skull-staff, a bhushundi weapon, a bow, a discus, a bell, a young corpse, a mongoose (?), a rock, a man's skeleton, a bamboo stave, a serpent, a plough, a fire hearth, a damaru, an iron mace, a small spear (bhindipala -- it could mean a sling), a hammer, a spear, a barbed hook, a club studded with metal nails (shataghni). Her right hands hold a jewelled rosary, scissors, make the gestures (mudra) of threatening, a goad, a danda, a jewelled pot, a trident, five arrows and so forth.

In the same work there is a nyasa specifically for the 10 faces of this form of the goddess. Here, the faces are related to the 1,000 petalled lotus, the mouth, the right eye, the left eye, the right nostril, the left nostril, the right cheek, the left cheek, the right ear and the left ear.

Guhyakali has three major forms, corresponding to creation, maintenance and destruction, a little like a very much darker form of Tripurasundari.

Chapter five of the Guhyakalikhanda describes 18 yantras of the Devi, corresponding to the 18 separate mantras mentioned earlier.

The first consists of a bindu, a triangle, a hexagon, a pentagon, a circle, 16 petals, eight petals and four doors, adorned with tridents and skulls. This relates to Guhyakali's one letter mantra, which is Phrem (see above left).

Guhyakali dwells within the centre of eight cremation grounds (shmashans), whose names are Mahaghora, Kaladanda, Jvalakula, Chandapasha, Kapalika, Dhumakula, Bhimangara, and Bhutanatha. Her worship honours the Vetalas (vampires), eight tridents, vajras, jackals and corpses, Bhairavas, dakinis, Chamundas, Kshetrapalas, Ganapatis and other denizens of the cremation ground.

Taken from:
Guhyakali Devi

Shri Durga Devi

Shri Durga Devi

by Mantra & shlokas on Tuesday, January 18, 2011 at 3:51pm

All ways of knowledge are your aspects, O Devi; so are all women in the world, endowed with various attributes. By you alone, O Mother, this world is filled - Chandi, II, 6

Durga's story appears primarily in the Skanda Purana, in Chandi, itself a part of the Markandeya Purana, but very similar stories are told in the Brahmanda Purana and also in the famous epic, the Mahabharata. She also appears elsewhere in tantrik texts, including as Mahishamardini (killer of the demon Mahisha) in the Kulachudamani Tantra. The gods lost their empire to two great antigods (asuras), Shumbha and Nishumbha, and prayed to the Goddess for help.

Needless to say, the ever compassionate Devi took on these proud antigods and vanquished them utterly. To this end, she assembled an entire army of Shaktis similar to her and when things became very tough, projected Kalika out of her third eye. She is called Durga because she slayed the son of the arch-demon Durga, son of Ruru.

As the Matrikabheda Tantra points out, the names of the goddess are really adjectives, and she is one, under these different descriptions. For example, the goddess in Chandi takes the forms of Kali, Sarasvati and Vaishnavi, representing the three gunas, to subdue the host of demons.

As Lalita, she subdued the demonic Bhandasura at the request of the gods, who then built the Shri Yantra to celebrate her greatness.

The metaphor is that she is cruel to the demonic; that is to say to the proud ego of man.

The hymn to Durga in the Mahabharata contains the verses (shlokas):
"I salute Thee, leader of Yogis, one with the Brahman,
Dweller in the Mandara forest.
Virgin, Kali, spouse of Kapala, of tawny hue.
Salutation to Thee, Bhadrakali.
Reverence to Thee, Mahakali,
Chandi, Fearless one. Salutation to Thee,
Saviour imbued with all good fortune."
(Arthur Avalon's translation in Hymns to the Goddess.)

So, too, in the Karpuradistotra, a famous 22 verse hymn to Dakshina Kalika, we find the commentator describing the animal sacrifice of cats, camels, sheep, buffaloes, goats and men as symbolising six

Malas or Rosaries

As Brahma, Vishnu and Maheshvara, God is not conscious of a Trinity; As the rose knows nothing of its fragrance, Men do not know their own Divinity - Dust and Bones, Dadaji

Malas (rosaries) are an integral part of puja, being used to count the mantra recited to the devata installed in image or yantra. According to Devirahasya, the classic Tantrika rosaries are made of conch- shell, pearls, rodhra (symplocos racemosa), crystal, rudraksha, tulsi (basil), rubies, gold, lotus seeds, skull bone/teeth.

One should commence by purifying oneself, doing the usual nyasas, opening the temple, and making the rosary. The number of beads may be 27, 54 or 108 -but there is always an extra bead inserted -- called the meru, so that one knows when the cycle is finished.

Breath should then be installed in the rosary. Again, according to the Devirahasya, the seer of the purification is Kalagnirudra, the metre is Anushtubh, Shmashana Bhairavi, the Night of Time, the Great Playful One adorned with Human Skulls is the devata. Hsau is the Bija, Thah is the Shakti, Hrah is the Peg, and the object is the purification of the rosary.

After installing breath, the rosary should be bathed with the appropriate pure substances (upachara).

The mantras given in Devirahasya are:
Conch: Om Shrim Shrim Om Shankhini Om Shrim Om.
Pearl: Om Hrim Hrim Om Muktamalini Shrim Shrim Svaha.
Rodhra: Om Strim Om Raudre Rodhramalini Sah Svaha.
Crystal: Om Ah Hram Hram Arkamale Hram Svaha.
Rudraksha: Om Ah Shrim Hrim Rum Rudrakshamalini Shuddha Bhava Svaha.
Tulsi: Om Shrim Om Strim Tulasi Vaishnavi Vaushad Svaha.
Ruby: Om Trom Dhum Manimale Manohare Svaha.
Gold: Om Shrim Trim Aim Klim Sauh Suvarnamale Sauh.
Lotus Seed: Om Prim Om Padma Akshamalini Hsauh Svaha.
Skull/Teeth: Hrim Shrim Klim Hram Sauh Dantamale Mundamale Prim Strim Hsauh Svaha.</span>After purifying the rosary with the appropriate mantra, one should then use it, using one's root mantra, and worshipping it with scent, flowers &c.
Then one should pronounce the following great mantra: Om Male Male Mahamale Sarvatattvasvarupini Caturvargastvayi Nyastastasmanme Siddhida Bhava Svaha. (Om, O Rosary, Rosary, Great Rosary, the true form of all things, place in me the Four Aims of Mankind. Give siddhi! Svaha )

One should then close the rite in the usual tantrika fashion, placing the breath in the heart again &c. When using a rosary to recite mantras, the fruit of the recitation should be given to the installed aspect in the yantra. Cycles of mantra should be 27:54:108 and more, according to will. The index finger should never be used when counting the beads, but the thumb and middle finger. The rosary should be kept safely away from others when not in use, and should never be allowed to touch the ground. If this happens, it must be reconsecrated. The same procedure should be undertaken if the string is cut. The beads should be scented with the eight great scents.

Shri Krishna as Kali

O daughter of the snow-capped mountain! That Ananga whose bow is of flowers, whose bow string is of a row of bees, who has five arrows, who has as his feudatory Vasanta, and the Malaya breeze as his chariot, he, even though thus equipped, having obtained some grace from thy side glance, conquers all this world single-handed - Saundaryalahari, 6

In places in the tantrik tradition, the Krishna avatar of Vishnu is often identified with Kali. This reaches a peak in the Tantrarajatantra, where it is said that having already charmed the world of men as herself, <span>Lalita</span> took a male form as Krishna and then proceeded to enchant women. In this work, Krishna has six forms, identified with the six senses (including Mind). They are Kamaraja Gopala, Manmatha Gopala, Kandarpa Gopala, Makaraketana Gopala and Manobhava Gopala. Their meditation images (dhyana according to the same work, describes them as being like dawn, with six arms, holding flute, noose, goad, sugar cane bow and a bowl of curds. These are the five arrows of Lalita and the bow and here Krishna is identified with Kameshvara, the Indian god of love, who is otherwise called Ananga, and, like Cupid, is armed with a bow.

The Kalivilasa Tantra, a Bengali work, states Krishna was born as the son of Devi who was golden (Gauri) and turned black when he was excited by passion. In the Todala Tantra, each of the ten Mahavidyas, forms of the supreme Goddess, has her own male counterpart and here Krishna is said to be the spouse of Kali. There are many images of Krishna in India which show him as black. An Indian commentator to the hymn to Kali called Karpuradistotra, goes further and says that there is a connection between the bija mantra of Kali which is Krim, Krishna and Christ. Whatever the truth of that identification, it is certain that to many ordinary folk in India, Krishna and Christ do have a resonance. Often you will see contemporary images of Krishna and Christ together in the inside of houses. Krishna (and his tantrika counterpart Kameshvara) are moved by love (prem).

In the Brihat Tantra Sara, a large compilation of tantrik rites, Krishna appears as a fully-flowered tantrika devata, with his own yantra, gayatri, mantra and puja or ritual which uses this yantra (click on this image for full size yantra). In the hexagon in the centre of the yantra, the following words appear: Krishnaya Govindaya Klim sadhya Gopijanavallabhaya Svaha. In the corners of the hexagon are the bija mantras Hrim and Shrim. Outside the hexagon is the Krisna mantra which runs: Klim Krishnaya Namah. In the petals of the yantra is a longer mantra Namah Kamadevaya Sarvajanapriyaya Sarvajansammohanaya Jvala Prajvala Sarvajanasya Hridayamavamsham Kurukura Svaha. Around the eight petals are the Matrikas or letters of the Sanskrit alphabet while in the angles of the protecting wall are bija mantras Hrim and Shrim, once more.

Holy Cows

As the sheep is to Christianity, the cow is to Hinduism. Lord Krishna was a cowherd, and the bull is depicted as the vehicle of Lord Shiva. Today the cow has almost become a symbol of Hinduism.
Cows, Cows Everywhere!
India has 30 per cent of the world's cattle. There are 26 distinctive breeds of cow in India. The hump, long ears and bushy tail distinguish the Indian cow.
Here cows are everywhere! Because the cow is respected as a sacred animal, it's allowed to roam unharmed, and they are pretty used to the traffic and the rhythm of the city. So, you can see them roaming the streets in towns and cities, grazing unmindfully on the roadside grass verges and munching away vegetables thrown out by street sellers. Stray and homeless cows are also supported by temples, especially in southern India.
Conserve the Cow
As opposed to the West, where the cow is widely considered as nothing better than walking hamburgers, in India, the cow is believed to be a symbol of the earth - because it gives so much yet asks nothing in return.
Because of its great economic importance, it makes good sense to protect the cow. It is said Mahatma Gandhi became a vegetarian because he felt cows were ill-treated. Such is the respect for the cow, notes scholar Jeaneane Fowler in her book on Hinduism, that Indians had offered to take in millions of cows waiting for slaughter in Britain as a result of the crisis in beef production in 1996.
Religious Significance of the Cow
Though the cow is held sacred to the Hindus, it is not exactly worshipped as a deity by all. On the 12th day of the 12th month of the Hindu calendar, a cow ritual is performed in Jodhpur palace, in the western Indian state of Rajasthan.
Bull Temples
Nandi Bull, a vehicle of the gods, is considered the symbol of respect for all male cattle. The Nandi Bull holy site at Madurai and the Shiva temple at Mahabalipuram are the most venerated bovine shrines. Even non-Hindus are allowed to enter the the 16th century Bull Temple in Bangalore. The Vishwanath Temple of Jhansi, believed to have been built in 1002, also has a large statue of the Nandi Bull.
History of the Holy Cow
The cow was venerated as the mother goddess in the early Mediterranean civilizations. The cow became important in India, first in the Vedic period (1500 - 900 BCE), but only as a symbol of wealth. For the Vedic man cows were 'the "real life" substratum of the goods of life', writes JC Heesterman in The Encyclopedia Of Religion, vol. 5.
Cows as Symbol of Sacrifice
Cows form the core of religious sacrifices, for without ghee or clarified liquid butter, which is produced from cow's milk, no sacrifice can be performed.
In the Mahabharata, we have Bhishma saying: "Cows represent sacrifice. Without them, there can be no sacrifice…Cows are guileless in their behaviour and from them flow sacrifices…and milk and curds and butter. Hence cows are sacred..."
Bhishma also observes that the cow acts as a surrogate mother by providing milk to human beings for the whole life. So the cow is truly the mother of the world.
Cows as Gifts
Of all gifts, the cow is still considered the highest in rural India. The Puranas, ancient Hindu scriptures, have it that nothing is more pious than the gift of cows. "There is no gift that produces more blessed merit." Lord Rama was given a dowry of thousands of cows and bullocks when he married Sita.
Cow-Dung, Ahoy!
Cows are also thought to be cleansers and sanctifiers. The cow-dung is an efficacious disinfectant and often used as fuel in lieu of firewood. In the scriptures, we find the sage Vyasa saying that cows are the most efficacious cleansers of all.
No Beef Please!
Since the cow is thought to be God's useful gift to mankind, consuming beef or veal is considered sacrilegious for Hindus. Selling beef is banned in many Indian cities, and few Hindus would be ready to even taste cattle meat, for socio-cultural reasons.

भुक्त्वा तृणानि शुष्कानि पीत्वा तोयं जलाशयात् |
दुग्धं ददति लोकेभ्यः गावो लोकस्य मातरः ||

bhuktvaa tRuNaani shuShkaani pItvaa toyaM jalaashayaat
dugdhaM dadati lokebhyaH gaavo lokasya maataraH
After eating dry grass and drinking water from the stream, (they) give milk to the people. Cows (truely) are (like) mothers to the world.

Silence of Sai

Silence of Sai

by Mantra & shlokas on Monday, January 17, 2011 at 3:34pm

Silence of Sai

Vakra thunda Mahaa Kaaya
Surya Koti Sama prabha
Niruvignam Kurume dheva
Sarva Kaarya shu Sarvadhaa

Lets close our eyes, imagine that we offer green grass , coconut and light a lamp to lord Ganesha along with Milk and Sweets to bless us with Love , Wisdom and success all our life by devoting our self to Sadguru Saibaba

Sai devotees are Sai Children :
Surya Deva, I bow to you , the beautiful sacred Sun God , enlighten me and bring Blessings of Ma Saraswathi to help me write this book with “a flow of Sai leelas” to inspire devotees of Shirdi Sai Baba whom i affectionately call as “Sai Children” and bless them with immense devotion on Saibaba.

Life full of Sai Sai Sai :
In 2003, while working in a movie as a assistant cinematographer, i casually uttered “Sai Baba” ,a guy near me teasingly asked “Oh are you also from that group ? “ I wondered whats so wrong in praying Shirdi Sai Baba .I immediately said ” I pray Saibaba of Shirdi , he is a simple good Saint “.

Little did i know that gradually Saibaba will pull me to his Dwarakamai to such extent that i utter his name “Sai Sai Sai” always. I also request many sai children to realize the greatness of Saibaba just by chanting the word “Sai Sai Sai”.
What happens when you devote yourself to Saibaba with true love on Sainath is what the entire book is about. True love on Saibaba is a stange when you cant ignore your love for sai even when worst situations araises in the ocean of Life. Making your body, mind , speech – all togather your aathman to surrender in the holy feets of Shirdi Saibaba.

Strong Faith on Saibaba :
Few Sai Children may be leading a peaceful life by Saibaba’s Blessings and few may be depressed,worried and wonder if Saibaba is really caring for them. Your strong faith on Saibaba is shaken by problems you face resulting in doubts on Saibaba. Problems comes irrespective of pure devotion for various reasons .

There are some who continue to face problems though they show devotion on Saibaba by listening to Sai Aarthi, Doing Sai Pooja, Parayan Of Shri Sai Satcharitra and doing good deeds to people around them.
Its easy for any spiritual person to say “You are suffering to wash away your karma of previous birth or this, so you have to bear it” . Sai children might ask why sai is not listening to my prayers though Sai has assured ” There will be no wants in the house of my devotees”

Shradha and Saburi should be like two eyes of every Sai child :
Ofcourse Shirdi Saibaba himself asks us to have shradha ( Faith ) and Saburi ( Patience ). Some of you are thankful to Sainath for the life you are leading now, Some are in worries about future, Some sai children are struggling to survive, Some need better health, Some need a good Career, Some pray for a good married life, children and few pray for a spiritual life.

Sai, Why are you silent ?
Some Sai devotees gets what they want in life but vast majority turn to Saibaba with worries asking him ” Why are you Silent , Can’t you see me suffer ? ” . Yes Sai is Silent . When you praise Saibaba he’s not moved by your words and when you show your frustration on this sweet Saint, he continues to be silent.

Sai seems to be silent because we see a Saibaba photo or a Saibaba statue in our house. Even if we have Darshan of Saibaba in shirdi Samadhi mandhir and bow to the beautiful Portrait of Saibaba in holy Dwarakamai, do we hear him speaking ?. ” Sai is Silent “. Thats his nature.

The moment you realize that saibaba speaks to you, is guiding you every moment of your love, when you control all your sensual needs, emotions and desires totally getting into the soul of saibaba, you can hear Sai. Yes. Its true you can hear saibaba speaking with his silence. Whats required is complete surrender to saibaba no matter what happens in life.

My language is simple,has mistakes. I accept it :
There are great writers having command over the language who wrote books about Saibaba and other Saints in india. My english is childish and i don’t have great deal of reading habit. I really wanted to complete writing this book for 2 reason.

1. A devotee who is in failure and pain must realize the beauty of Sai devotion is not in gaining desires getting fulfilled but gradually your desire itself becomes Sai, Sai and Saibaba alone.

2. Sai leelas are unlimited. The miracles done by Saibaba during his life time till 1918 alone are not leela of importance. Every good experience in life can be taken as a “sai leela”. Hence , in this book i tried to tell stories from my childhood,How God blessed me with incidents to believe his existance, my own desires, Incidents which taught me lessons of love and united these personal experiences with Sai leela which happened during Saibaba’s life time.
I pray to Saibaba of shirdi to bless me and the reader to have a unified feeling of devotion.

When starting to write this book i mentally created a “Saraswathi Temple ” in myself and offered chanting of “Sai Saraswathi”.Then i imagined a granite stone statue of Shirdi Saibaba and offered him white lotus percieving Sai as Goddess Saraswathi. I bow to Mahalakshmi , Maha Saraswathi and Guru Saibaba to accept all my ego, pride and mistakes in their holy feets and bless me with pure milky devotion while writing this book and rest of my life.

Lost my Job. Not my Faith :
It was january 30th 2009 when i lost my job as a faculty in film school in mumbai. I decided to come back to my home town as i wanted to be in a peaceful town , do a small job and serve saibaba all life. I promised to Saibaba that i will write a book and started to shirdi. I tried to write during my 10 days stay in Shirdi .I god a note book , took it to all places where ever i went in shirdi and wrote it like a journey with sai leelas.

Then i left mumbai and when i came to my hometown,I was unable to continue writing this Book. The experiences i had in Shirdi will appear inbetween every chapter, the book is written mostly at my house in my home town coimbatore .
I pray Saibaba to bless the reader with good health, peace and prosperity.

Om Sri Sainathaya namaha

Jai Hanuman

 Sri Swami Vishwananda:

When Mahavishnu decided to incarnate as Rama and after that, He incarnated alone.
So all the Deities, all the Devas incarnate.
At the same time He was asking Shiva: “You are the Lord of the Universe, you are realised. You are one with God all the time, but tell me one thing: “ On whom are you meditating, like that?
You always sit in meditation, but for sure you are meditating on somebody."

Then He replied: “Yes, all my thinking and all my mind, all my concentration, my meditation is only on God Mahavishnu. So whenever I meditate it’s on Mahavishnu, that I’m meditating and my Love for Him doesn’t have any limit. So now that He is going to be incarnated on earth as Rama, I’m thinking also to be incarnated.”
So Hanuman is a manifestation of Shiva. He is a pure incarnation of Shiva actually.
He is not just part of Shiva, but a full manifestation of Shiva.
Even if Shiva has space in Shiva Loka, in His body, He is a full manifestation of Hanuman.
That’s why it’s said that if you can not pray to any Gods, pray only to Hanuman- you will have everything. And when you chant the Hanuman Chalisa, this part of the Hanuman Chalisa that says “I don’t pray to anybody, but only to you.” -„Aura Devata Chitta na dharayi ,Hanumata se yi sarva sukha karayi”.
It meas: even if you don’t pray to any Deity, but only to Hanuman, you will receive the blessing of all the Deities.

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