Akarshaya Siddh Mala
Akarshaya Siddh Mala
Significance: • This is an “Akshamalika” (garland of letters). All mantra (whose count is 7 crores) & all knowledge reside in this mala.
• For the successful achievers and ambitious people who want to reach the top level.
• According to Puranas, a person who wears Rudraksha from 1 to 14 Mukhi becomes Lord Shiva incarnate.
• This has rudraksha beads representing all planets and representing all Devi and Devatas.
• You may get everything what you can dream.
• This is the most powerful healing mala.
• This mala maybe worn on body, or kept at altar for worship or even carried along in a pouch. Read more
Purpose: It is a very powerful healing mala. Worn for Dharma, Artha, Kama, Moksha. The synergistic combination of all mukhis in a mala provides wearer with abundance in wealth, renewed energy, good health, spirituality and fulfillment of desires.
Configuration: Synergistic combination of one bead each from 1 mukhi upto 14 mukhi, Gauri Shankar and Ganesh rudraksha. All beads are selected high quality collector grade beads of Indonesian origin. 1 mukhi is of India origin.
Design: Beads strung in silver with caps on all beads and attached to faceted crystals (5mm) chain.
Crystals represent Shakti and has power to retain the energy of mantra chanting. Crystals harmonise the aura around us and removes the negative energy & gives peace of mind and coolness of body.
Bija mantras
Bija mantras:
The word Bija means a seed and describes a mantra which is usually of one syllable. Each seed mantra correspond to a deity, or an aspect of God, all together they represent the complete divinity revealed in sound. This is the ultimate bija mantra: Om Shrim Hrim Krim Hum Aim Phat Krom Svaha Klim Hum Hrum Drim Sphem Plrem Klrim Svaha Thah Prim Tham Tham Thah Thah Sphim Hrum Hrum Hskphrem Gam Blum
Om is the most renowned bija mantra. The Bhutadamara describes it as the face of Kala. Revealed by Mahakala, it is the form of creation, maintenance and withdrawal. The bija mantra Shrim is described as Vishnupriya – the beloved of Vishnu – that is Lakshmi. The syllable Hrim is called the Maya bija. It is also Raudri, according to the Bhutadamara. The bija mantra Krim is described as the Pitribhuvasini, that is the goddess who dwells in the ancestral or cremation ground, Kali. It is also the dravana and kledana bija.
Hum with the long letter ‘u’ is called the Kurcha bija and is the mantra of the Mother worshipped by heroes (viras). The Bhutadamara also describes it as the mantra of Mahakala.
Aim is called Vagbhava bija and is the syllable of Sarasvati. Phat is the bija of the great fire at the end of time (Pralayagnirmahajvala). Krom is called the Krodhisha bija. Svaha, otherwise known as Thah Thah, is Vahnijaya, representing the fire sacrifice. Klim is the deluder of the three worlds bija, also known as Kama or Manmatha, the Hindu god of love, often identified with Krishna. It is the sexual desire bija, says the BD.
Hum (with the short letter ‘u’) is called the Kavacha or armour bija. It is the bija of Chandabhairavi. Hraim is the bija which destroys great sins (mahapataka), and is the light mantra. Drim is called the great Kinkini (small bell) bija, says the Bhutadamara.
Sphem is the Bhairava (Shiva) bija which comes at the end of a yuga. Plrem is the Vetala (vampire) bija, according to the Bhutadamara. Klrim Svaha is called the bija which causes things to tremble. It is the Manohari and ends in Thah Thah (Svaha, see above).
The mantra Prim is the crow bija, used in works of Indrajala (magic). The UK describes this bija as the Vagura. Tham Tham Thah Thah are the bijas in the worship of the greatly alluring Chandika.
Sphrim is the bija of the uncanny Dhumrabhairavi (smoky Bhairavi), also known as Phetkarini. The bija Hrum (with long letter ‘u’) is the single syllable mantra of Kalaratri, the great night of time.
Shri Rudram Camakam
Posted by Kanagoprince at Rudraksha Societies Beads Club: http://groups.yahoo.com/group/rudrakshabeadsocietiesclub/ Dear All Namaskars Here's Shri Rudram Camakam aapaataalanabhaHsthalaantabhuvanabrahmaaNDamaavisphura\- jjyotiH sphaaTikaliN^gamaulivilasat.h puurNenduvaantaamR^itaiH | astokaaplutamekamiishamanishaM rudraanuvaakaaJNjapan.h dhyaayediipsita siddhaye.adrutapadaM vipro.abhishhiJNjechchhivam.h || \bigskip brahmaaNDavyaaptadehaa bhasitahimaruchaa bhaasamaanaa bhujaN^gaiH kaNThe kaalaaH kapardaakalita shashikalaashchaNDakodaNDahastaaH | tryakshaa rudraakshamaalaaH praNatabhayaharaaH shaaMbhavaa muurtibhedaaH rudraaH shriirudrasuuktaprakaTitavibhavaa naH prayachchhantu saukhyam.h || \bigskip \centerline{|| oM namo bhagavate rudrAya ||} \medskip namaste rudramanyava utota ishhave namaH | namaste astu dhanvane bAhubhyA\-muta te namaH || 1\.1|| \medskip yAta ishhuH shivatamA shivaM babhUva te dhanuH | shivA sharavyA yA tava tayA no rudra mR^iDaya || 1\.2|| \medskip yA te rudra shivA tanU\-raghorA.apApakAshinI | tayA nastanuvA shantamayA girisha.ntAbhichAkashIhi || 1\.3|| \medskip yAmishhuM girisha.nta haste bibharshhyastave | shivAM giritra tAM kuru mA hi\m+sIH purushhaM jagat.h || 1\.4|| \medskip shivena vachasA tvA girishAchchhA vadAmasi | yathA naH sarvamijjagadayaxma\m+sumanA asat.h || 1\.5|| \medskip adhyavochadadhi vaktA prathamo daivyo bhishhak.h | ahI\m+shcha sarvAJNjaMbhayantsarvAshcha yAtudhAnyaH || 1\.6|| \medskip asau yastAmro aruNa uta babhruH suma.ngalaH | ye chemA\m+rudrA abhito dixu | shritAH sahasrasho.avaishhA\m+heDa Imahe || 1\.7|| \medskip asau yo.avasarpati nIlagrIvo vilohitaH | utainaM gopA adR^ishannadR^ishannudahAryaH | utainaM vishvA bhUtAni sa dR^ishhTo mR^iDayAti naH || 1\.8|| \medskip namo astu nIlagrIvAya sahasrAxAya mIDhushhe | atho ye asya satvAno.ahaM tebhyo.akarannamaH || 1\.9|| \medskip pramu.ncha dhanvanastva\-mubhayo\-rArtniyo\-rjyAm.h | yAshcha te hasta ishhavaH parA tA bhagavo vapa || 1\.10|| \medskip avatatya dhanustva\m+ sahasrAxa shateshhudhe | nishIrya shalyAnAM mukhA shivo naH sumanA bhava || 1\.11|| \medskip vijyaM dhanuH kapardino vishalyo bANavA\m+ uta | aneshannasyeshhava Abhurasya nishha.ngathiH || 1\.12|| \medskip yA te heti\-rmIDhushhTama haste babhUva te dhanuH | tayA.asmAnvishvatastva\-mayaxmayA paribbhuja || 1\.13|| \medskip namaste astvAyudhAyAnAtatAya dhR^ishhNave | ubhAbhyAmuta te namo bAhubhyAM tava dhanvane || 1\.14|| \medskip pari te dhanvano heti\-rasmAnvruNaktu vishvataH | atho ya ishhudhistavAre asmannidhehi tam.h || 1\.15|| \medskip namaste astu bhagavan.h vishveshvarAya mahAdevAya tryaMbakAya tripurAntakAya trikAgni\-kAlAya kAlAgnirudrAya nIlakaNThAya mrutyu.njayAya sarveshvarAya sadAshivAya shrImanmahAdevAya namaH || 2\.0|| \medskip namo hiraNyabAhave senAnye dishA.n cha pataye namo namo vR^ikshebhyo harikeshebhyaH pashUnAM pataye namo namaH saspiJNcharAya tvishhImate pathInAM pataye namo namo babhlushAya vivyAdhine.annAnAM pataye namo namo harikeshAyopavItine pushhTAnAM pataye namo namo bhavasya hetyai jagatAM pataye namo namo rudrAyAtatAvine kshetrANAM pataye namo namaH sUtAyAhantyAya vanAnAM pataye namo namaH || 2\.1|| \medskip rohitAya sthapataye vR^ikshANAM pataye namo namo mantriNe vaaNijAya kakshANAM pataye namo namo bhuva.ntaye vArivaskR^itAyaushhadhInAM pataye namo nama uchchairghoshhAyAkrandayate pattInAM pataye namo namaH kR^itsnavItAya dhAvate satvanAM pataye namaH || 2\.2|| \medskip namaH sahamAnAya nivyAdhina AvyAdhinInAM pataye namo namaH kakubhAya nishhaN^giNe stenAnAM pataye namo namo nishhaN^giNa ishhudhimate taskaraaNaaM pataye namo namo vaJNchate parivaJNchate stAyUnAM pataye namo namo nicherave paricharAyAraNyAnAM pataye namo namaH sR^ikAvibhyo jighA\m+sadbhyo mushhNatAM pataye namo namo .asimadbhyo naktaM charad.hbhyaH prakR^intAnAM pataye namo nama ushhNIshhiNe giricharAya kuluJNchAnAM pataye namo namaH || 3\.1|| \bigskip ishhumad.hbhyo dhanvAvibhyashcha vo namo nama AtanvAnebhyaH pratidadhAnebhyashcha vo namo nama Ayachchhad.hbhyo visR^ijadbhyashcha vo namo namo .asyadbhyo vid.hdhyadbhyashcha vo namo nama AsInebhyaH shayAnebhyashcha vo namo namaH svapadbhyo jAgradbhyashcha vo namo nama\- stishhThad.hbhyo dhAvadbhyashcha vo namo namaH sabhAbhyaH sabhApatibhyashcha vo namo namo ashvebhyo.ashvapatibhyashcha vo namaH || 3\.2|| \medskip nama AvyadhinIbhyo vividhyantIbhyashcha vo namo nama ugaNAbhyastR^i\m+hatIbhyashcha vo namo namo gR^itsebhyo grutsapatibhyashcha vo namo namo vrAtebhyo vrAtapatibhyashcha vo namo namo gaNebhyo gaNapatibhyashcha vo namo namo virUpebhyo vishvarUpebhyashcha vo namo namo mahadbhyaH kshullakebhyashcha vo namo namo rathibhyo.arathebhyashcha vo namo namo rathebhyaH || 4\.1|| \medskip rathapatibhyashcha vo namo namaH senAbhyaH senanibhyashcha vo namo namaH kshattR^ibhyaH sa.ngrahItR^ibhyashcha vo namo nama\- stakshabhyo rathakArebhyashcha vo namo namaH kulAlebhyaH karmArebhyashcha vo namo namaH puJNjishhTebhyo nishhAdebhyashcha vo namo nama ishhukR^idbhyo dhanvakR^id.hbhyashcha vo namo namo mrugayubhyaH shvanibhyashcha vo namo namaH shvabhyaH shvapatibhyashcha vo namaH || 4\.2|| \medskip namo bhavAya cha rudrAya cha namaH sharvAya cha pashupataye cha namo nIlagrIvAya cha shitikaNThAya cha namaH kapardine cha vyuptakeshAya cha namaH sahasrAkshAya cha shatadhanvane cha namo girishAya cha shipivishhTAya cha namo mIDhushhTamAya cheshhumate cha namo hrasvAya cha vAmanAya cha namo bR^ihate cha varshhIyase cha namo vR^iddhAya cha saMvR^id.hdhvane cha || 5\.1|| \medskip namo agriyAya cha prathamAya cha nama Ashave chAjirAya cha namH shIghriyAya cha shIbhyAya cha nam UrmyAya chAvasvanyAya cha namaH strotasyAya cha dvIpyAya cha || 5\.2|| \medskip namo jyeshhThAya cha kanishhThAya cha namaH pUrvajAya chAparajAya cha namo madhyamAya chApagalbhAya cha namo jaghanyAya cha budhniyAya cha namaH sobhyAya cha pratisaryAya cha namo yAmyAya cha kshemyAya cha nama urvaryAya cha khalyAya cha namaH shlokyAya chAvasAnyAya cha namo vanyAya cha kakshyAya cha namaH shravAya cha pratishravAya cha || 6\.1|| \medskip nama AshushheNAya chAshurathAya cha namaH shUrAya chAvabhindate cha namo varmiNe cha varUthine cha namo bilmine cha kavachine cha namaH shrutAya cha shrutasenAya cha || 6\.2|| \medskip namo dundubhyAya chAhananyAya cha namo dhR^ishhNave cha pramR^ishaaya cha namo dUtAya cha prahitAya cha namo nishhaN^giNe cheshhudhimate cha namastIkshNeshhave chAyudhine cha namaH svAyudhAya cha sudhanvane cha namaH srutyAya cha pathyAya cha namaH kATyAya cha nIpyAya cha namaH sUdyAya cha sarasyAya cha namo nAdyAya cha vaishantAya cha || 7 \.1|| \medskip namaH kUpyAya chAvaTyAya cha namo varshhyAya chAvarshhyAya cha namo meghyAya cha vidyutyAya cha nama IghriyAya chAtapyAya cha namo vAtyAya cha reshhmiyAya cha namo vAstavyAya cha vAstupAya cha || 7\.2|| \medskip namaH somAya cha rudrAya cha namastAmrAya chAruNAya cha namaH shaN^gAya cha pashupataye cha nama ugrAya cha bhImAya cha namo agrevadhAya cha dUrevadhAya cha namo hantre cha hanIyase cha namo vR^ikshebhyo harikeshebhyo namastArAya namaH shaMbhave cha mayobhave cha namaH sha.nkarAya cha mayaskarAya cha namaH shivAya cha shivatarAya cha || 8\.1|| \medskip namastIrthyAya cha kUlyAya cha namaH pAryAya chAvAryAya cha namaH prataraNAya chottaraNAya cha nama AtAryAya chAlAdyAya cha namaH shashhpyAya cha phenyAya cha namaH sikatyAya cha pravAhyAya cha || 8\.2|| \medskip nama iriNyAya cha prapathyAya cha namaH ki\m+shilAya cha kshayaNAya cha namaH kapardine cha pulastaye cha namo goshhThyAya cha gR^ihyAya cha namastalpyAya cha gehyAya cha namaH kATyAya cha gahvareshhThAya cha namo hR^idayyAya cha niveshhpyAya cha namaH pA\m+savyAya cha rajasyAya cha namaH shushhkyAya cha harityAya cha namo lopyAya cholapyAya cha || 9\.1|| \medskip nama UrvyAya cha sUrmyAya cha namaH parNyAya cha parNashadyAya cha namo.apaguramANAya chAbhighnate cha nama Akhkhidate cha prakhkhidate cha namo vaH kirikebhyo devAnA\m+ hR^idayebhyo namo vikshINakebhyo namo vichinvatkebhyo nama Anirhatebhyo nama AmIvatkebhyaH || 9\.2|| \medskip drApe andhasaspate daridrannIlalohita | eshhAM purushhANAmeshhAM pashUnAM mA bhermAro mo eshhAM ki.nchanAmamat.h || 10\.1|| \medskip yA te rudra shivA tanUH shivA vishvAha bheshhajI | shivA rudrasya bheshhajI tayA no mR^iDa jIvase || 10\.2|| \medskip imA\m+rudrAya tavase kapardine kshayadvIrAya prabharAmahe matim.h | yathA naH shamasad.hdvipade chatushhpade vishvaM pushhTaM grAme aasminnanAturam.h || 10\.3|| \medskip mR^iDA no rudrotano mayaskR^idhi kshayadvIrAya namasA vidhema te | yachchhaM cha yoshcha manurAyaje pitA tadashyAma tava rudra praNItau || 10\.4|| \medskip mA no mahAntamuta mA no arbhakaM mA na ukshanta\-muta mA na ukshitam.h | mA no vadhIH pitaraM mota mAtaraM priyA mA nastanuvo rudra rIrishhaH || 10\.5|| \medskip mAnastoke tanaye mA na Ayushhi mA no goshhu mA no ashveshhu rIrishhaH | vIrAnmA no rudra bhAmito.avadhI\-rhavishhmanto namasA vidhema te || 10\.6|| \medskip ArAtte goghna utta pUrushhaghne kshayadvIrAya sumnamasme te astu | rakshA cha no adhi cha deva brUhyathA cha naH sharma yachchha dvibarhAH || 10\.7|| \medskip stuhi shrutaM gartasadaM yuvAnaM mR^iganna bhIma\-mupahatnumugram.h | mruDA jaritre rudra stavAno anyante asmannivapantu senAH || 10\.8|| \medskip pariNo rudrasya hetirvR^iNaktu pari tveshhasya durmatiraghAyoH | ava sthirA maghavadbhyastanushhva mIDh.hvastokAya tanayAya mruDaya || 10\.9|| \medskip mIDhushhTama shivatama shivo naH sumanA bhava | parame vruksha AyudhaM nidhAya kR^ittiM vasAna Achara pinAkaM vibhradAgahi || 10\.10|| \medskip vikirida vilohita namaste astu bhagavaH | yAste sahasra\m+hetayo.anyamasmannivapantu tAH || 10\.11|| \medskip sahasrANi sahasradhA bAhuvostava hetayaH | tAsAmIshAno bhagavaH parAchInA mukhA kR^idhi || 10\.12|| \medskip sahasrANi sahasrasho ye rudrA adhi bhUmyAm.h | teshhA\m+sahasrayojane.avadhanvAni tanmasi || 11\.1|| \medskip asmin.h mahatyarNave.antarikshe bhavA adhi || 11\.2|| nIlagrIvAH shitikaNThAH sharvA adhaH kshamAcharAH || 11\.3|| nIlagrIvAH shitikaNThA diva\m+rudrA upashritAH || 11\.4|| ye vR^iksheshhu saspi.njarA nIlagrIvA vilohitAH || 11\.5|| ye bhUtAnAmadhipatayo vishikhAsaH kapardinaH || 11\.6|| ye anneshhu vividhyanti pAtreshhu pibato janAn.h || 11\.7|| ye pathAM pathirakshaya ailabR^idA yavyudhaH || 11\.8|| ye tIrthAni pracharanti sR^ikAvanto nishhaN^giNaH || 11\.9|| ya etAvantashcha bhUyaa\m+sashcha disho rudrA vitasthire teshhA\m+sahasra\-yojane .avadhanvAni tanmasi || 11\.10|| namo rudrebhyo ye pR^ithivyAM ye .antarikshe ye divi yeshhAmannaM vAto varshhamishhava\-stebhyo dasha praachIrdasha dakshiNA dasha pratIchIrdashodiichIrdashordhvaastebhyo namaste no mR^iDayantu te yaM dvishhmo yashcha no dveshhTi taM vo jambhe dadhAmi || 11\.11|| \medskip tryaMbakaM yajAmahe sugandhiM pushhTivardhanam.h | urvArukamiva bandhanAnmR^ityo\-rmukshIya mA.amR^itAt.h || 1|| \medskip yo rudro agnau yo apsu ya oshhadhIshhu | yo rudro vishvA bhuvanA.a.avivesha tasmai rudrAya namo astu || 2|| \medskip tamushhTuhi yaH svishhuH sudhanvA yo vishvasya kshayati bheshhajasya | yakshvAmahe saumanasAya rudraM nabhobhi rdevamasuraM duvasya || 3|| \medskip ayaM me hasto bhagavAnayaM me bhagavattaraH | ayaM me vishva\-bheshhajo.aya\m+ shivAbhimarshanaH || 4|| \medskip ye te sahasramayutaM pAshA mR^ityo martyAya hantave | tAn.h yaGYasya mAyayA sarvAnava yajAmahe | mR^ityave svAhA mR^ityave svAhA || 5|| \medskip oM namo bhagavate rudrAya vishhNave mR^ityurme pAhi | prANAnAM granthirasi rudro mA vishAntakaH | tenAnnenApyAyasva || 6|| namo rudraaya vishhNave mR^ityurme pAhi \medskip \centerline{|| oM shAntiH shAntiH shAntiH ||} \medskip \centerline{|| iti shrIkR^ishhNayajurvedIya taittirIya saMhitAyAM} \centerline{chaturthakANDe pa.nchamaH prapAThakaH ||} \bigskip \centerline{|| chamakaprashnaH ||} \medskip agnaavishhNuu sajoshhasemaa vardhantu vaaM giraH | dyumnairvaajebhiraagatam.h || \medskip vaajashcha me prasavashcha me prayatishcha me prasitishcha me dhiitishcha me kratushcha me svarashcha me shlokashcha me shraavashcha me shrutishcha me jyotishcha me suvashcha me praaNashcha me.apaanashcha me vyaanashcha me.asushcha me chittaM cha ma aadhiitaM cha me vaakcha me manashcha me chakshushcha me shrotraM cha me dakshashcha me balaM cha ma ojashcha me sahashcha ma aayushcha me jaraa cha ma aatmaa cha me tanuushcha me sharma cha me varma cha me .aN^gaani cha me.asthaani cha me paruu\m+shhi cha me shariiraaNi cha me || 1|| \medskip jyaishhThyaM cha ma aadhipathyaM cha me manyushcha me bhaamashcha me.amashcha me.ambhashcha me jemaa cha me mahimaa cha me varimaa cha me prathimaa cha me varshhmaa cha me draaghuyaa cha me vR^iddhaM cha me vR^iddhishcha me satyaM cha me shraddhaa cha me jagachcha me dhanaM cha me vashashcha me tvishhishcha me kriiDaa cha me modashcha me jaataM cha me janishhyamaaNaM cha me suuktaM cha me sukR^itaM cha me vittaM cha me vedyaM cha me bhuutaM cha me bhavishhyachcha me sugaM cha me supathaM cha ma R^iddhaM cha ma R^iddhishcha me kL^iptaM cha me kL^iptishcha me matishcha me sumatishcha me || 2|| \medskip shaM cha me mayashcha me priyaM cha me.anukaamashcha me kaamashcha me saumanasashcha me bhadraM cha me shreyashcha me vasyashcha me yashashcha me bhagashcha me draviNaM cha me yantaa cha me dhartaa cha me kshemashcha me dhR^itishcha me vishvaM cha me mahashcha me saMvichcha me GYaatraM cha me suushcha me prasuushcha me siiraM cha me layashcha ma R^itaM cha me .amR^itaM cha me.ayakshmaM cha me.anaamayachcha me jiivaatushcha me diirghaayutvaM cha me.anamitraM cha me.abhayaM cha me sugaM cha me shayanaM cha me suushhaa cha me sudinaM cha me || 3|| \medskip uurkcha me suunR^itaa cha me payashcha me rasashcha me ghR^itaM cha me madhu cha me sagdhishcha me sapiitishcha me kR^ishhishcha me vR^ishhTishcha me jaitraM cha ma audbhidyaM cha me rayishcha me raayashcha me pushhTaM cha me pushhTishcha me vibhu cha me prabhu cha me bahu cha me bhuuyashcha me puurNaM cha me puurNataraM cha me.akshitishcha me kuuyavaashcha me .annaM cha me.akshuchcha me vriihiyashcha me yavaashcha me maashhaashcha me tilaashcha me mudgaashcha me khalvaashcha me godhuumaashcha me masuraashcha me priyaMgavashcha me.aNavashcha me shyaamaakaashcha me niivaaraashcha me || 4|| \medskip ashmaa cha me mR^ittikaa cha me girayashcha me parvataashcha me sikataashcha me vanaspatayashcha me hiraNyaM cha me .ayashcha me siisaM cha me trapushcha me shyaamaM cha me lohaM cha me.agnishcha ma aapashcha me viirudhashcha ma oshhadhayashcha me kR^ishhTapachyaM cha me.akR^ishhTapachyaM cha me graamyaashcha me pashava aaraNyaashcha yaGYena kalpantaaM vittaM cha me vittishcha me bhuutaM cha me bhuutishcha me vasu cha me vasatishcha me karma cha me shaktishcha me .arthashcha ma emashcha ma itishcha me gatishcha me || 5|| \medskip agnishcha ma indrashcha me somashcha ma indrashcha me savitaa cha ma indrashcha me sarasvatii cha ma indrashcha me puushhaa cha ma indrashcha me bR^ihaspatishcha ma indrashcha me mitrashcha ma indrashcha me varuNashcha ma indrashcha me tvashhTaa cha ma indrashcha me dhaataa cha ma indrashcha me vishhNushcha ma indrashcha me.ashvinau cha ma indrashcha me marutashcha ma indrashcha me vishve cha me devaa indrashcha me pR^ithivii cha ma indrashcha me.antariikshaM cha ma indrashcha me dyaushcha ma indrashcha me dishashcha ma indrashcha me muurdhaa cha ma indrashcha me prajaapatishcha ma indrashcha me || 6|| \medskip a\m+shushcha me rashmishcha me.adaabhyashcha me.adhipatishcha ma upaa\m+shushcha me.antaryaamashcha ma aindravaayashcha me maitraavaruNashcha ma aashvinashcha me pratipasthaanashcha me shukrashcha me manthii cha ma aagrayaNashcha me vaishvadevashcha me dhruvashcha me vaishvaanarashcha ma R^itugraahaashcha me .atigraahyaashcha ma aindraagnashcha me vaishvadevaashcha me marutvatiiyaashcha me maahendrashcha ma aadityashcha me saavitrashcha me saarasvatashcha me paushhNashcha me paatniivatashcha me haariyojanashcha me || 7|| \medskip idhmashcha me barhishcha me vedishcha me dhishhNiyaashcha me sruchashcha me chamasaashcha me graavaaNashcha me svaravashcha ma uparavaashcha me .adhishhavaNe cha me droNakalashashcha me vaayavyaani cha me puutabhR^ichcha me aadhavaniiyashcha ma aagniidhraM cha me havirdhaanaM cha me gR^ihaashcha me sadashcha me puroDaashaashcha me pachataashcha me.avabhR^ithashcha me svagaakaarashcha me || 8|| \medskip agnishcha me dharmashcha me.arkashcha me suuryashcha me praaNashcha me.ashvamedhashcha me pR^ithivii cha me.a ditishcha me ditishcha me dyaushcha me shakkvariiraN^gulayo dishashcha me yaGYena kalpantaamR^ikcha me saama cha me stomashcha me yajushcha me diikshaa cha me tapashcha ma R^itushcha me vrataM cha me .ahoraatrayorvR^ishhTyaa bR^ihadrathantare cha me yaGYena kalpetaam.h || 9|| \bigskip garbhaashcha me vatsaashcha me travishcha me travii cha me dityavaaT.h cha me dityauhii cha me paJNchaavishcha me paJNchaavii cha me trivatsashcha me trivatsaa cha me turyavaaT.h cha me turyauhii cha me pashhThavaaT.h cha me pashhThauhii cha ma ukshaa cha me vashaa cha ma R^ishhabhashcha me vehashcha me .anaDvaaJNcha me dhenushcha ma aayuryaGYena kalpataaM praaNo yaGYena kalpataamapaano yaGYena kalpataaM vyaano yaGYena kalpataaM chakshuryaGYena kalpataa\m+ shrotraM yaGYena kalpataaM mano yaGYena kalpataaM vaagyaGYena kalpataamaatmaa yaGYena kalpataaM yaGYo yaGYena kalpataam.h || 10|| \medskip ekaa cha me tisrashcha me paJNcha cha me sapta cha me nava cha ma ekadasha cha me trayodasha cha me paMchadasha cha me saptadasha cha me navadasha cha ma eka vi\m+shatishcha me trayovi\m+shatishcha me paMchavi\m+shatishcha me saptavi\m+shatishcha me navavi\m+shatishcha ma ekatri\m+shachcha me trayastri\m+shachcha me chatasrashcha me.ashhTau cha me dvaadasha cha me shhoDasha cha me vi\m+shatishcha me chaturvi\m+shatishcha me.ashhTaavi\m+shatishcha me dvaatri\m+shachcha me shhaTtri\m+shachcha me chatvari\m+shachcha me chatushchatvaari\m+shachcha me.ashhTaachatvaari\m+shachcha me vaajashcha prasavashchaapijashcha kratushcha suvashcha muurdhaa cha vyashniyashchaantyaayanashchaantyashcha bhauvanashcha bhuvanashchaadhipatishcha || 11|| \medskip iDaa devahuurmanuryaGYaniirbR^ihaspatirukthaamadaani sha\m+sishhadvishvedevaaH suuktavaachaH pR^ithiviimaatarmaa maa hi\m+siirmadhu manishhye madhu janishhye madhu vakshyaami madhu vadishhyaami madhumatiiM devebhyo vaachamudyaasa\m+ shushruushheNyaaM manushhyebhyastaM maa devaa avantu shobhaayai pitaro.anumadantu || \bigskip \centerline{|| AUM shaantiH shaantiH shaantiH ||} \medskip \centerline{|| iti shrii kR^ishhNayajurvediiya taittiriiya saMhitaayaaM} \centerline{chaturthakaaNDe saptamaH prapaaThakaH ||} \bigskip\hrule\bigskip #endsanskrit \end{document} ==================================================================== http://www.shaivam.org/ssrudram.html PDF File is also available in Sanskrit on this website best regards Prince Kanago
Sri Rudram Chamakam (Yajur-Veda Chapter 18)
Sri Rudram
Chamakam (Yajur-Veda chapter 18)
Om Agnaavishhnuu sajoshhasemaa vardhantu vaam girah Dyumnairvaajebhiraagatamh
Vaajashcha me prasavashcha me prayatishcha me
prasitishcha me dhiitishcha me kratushcha me
svarashcha me shlokashcha me shraavashcha me
shrutishcha me jyotishcha me suvashcha me
praanashcha me apaanashcha me vyaanashcha me
asushcha me chittam cha ma aadhiitam cha me
vaakcha me manashcha me chakshushcha me
shrotram cha me dakshashcha me balam cha ma ojashcha me
sahashcha ma aayushcha me jaraa cha ma aatmaa cha me
tanuushcha me sharma cha me varma cha me
angaani cha me asthaani cha me paruushhi cha me shariiraani cha me
Let God grant me food, permit me to eat the food, ensure purity of food and keen desire to relish, digest and caust it to obtain. Let me recite, chant Vedic mantras wth Specific intonation with pleasing and absorbing voice with proper hearing, mental alacrity and bless me to reach the abode of Gods. Cause the proper functioning of the three airs prana, Apana and Vyana and the mukhya prana circulation and the secondary airs of udana and samana mental knowledge, powerful speech and a perfect and harmonious mind, Keen vision and hearing, healthy and active functioning of sense organs, highest intelligence (ojas) and the strength and virility and vigour to crush the enemies, assured longevity and honourable old age; and a sustainable egotisml and a sound and well built body with full happiness ensuring protection to all the limbs and well built body with full happiness ensuring protection to all the limbs and well arranged bones and joints. Ensure birth in esteemed and noble bodies for ever and in future.
These thirty six items are prayed in this Anuvaka for the body which is the cornerstone for upholding Dharma.
Jyaishhthyam cha ma aadhipathyam cha me manyushcha me
bhaamashcha meamashcha meambhashcha me
jemaa cha me mahimaa cha me varimaa cha me
prathimaa cha me varshhmaa cha me draaghuyaa cha me
vriddham cha me vriddhishcha me satyam cha me
shraddhaa cha me jagachcha me dhanam cha me
vashashcha me tvishhishcha me kriidaa cha me
modashcha me jaatam cha me janishhyamaanam cha me
suuktam cha me sukritam cha me vittam cha me
vedyam cha me bhuutam cha me bhavishhyachcha me
sugam cha me supatham cha ma riddham cha ma riddhishcha me
kliptam cha me kliptishcha me matishcha me sumatishcha me
I implove for granting of these to me. Recognition as the most cherished senior and eminent person overriding among men; combat resentment and control internal anger, and the out ward manifestation of anger; and the indepth mind and general character, and obtaining sweet waters; commanding and victory over enemies. The wealth and fame derived by me, from these successes, longed and valued by others; Increase of my worldly possessions, and my offsprings and perennial progeny to posterity and superiority born out of knowledge and personality, conscious of truth always, discipline and staunch belief in Vedas and scriptures in the days ahead and enhancement in both movable and immovable assets and treasure in Gold and Silver and in the special attractiveness and personal charm, Feeling pride of body; and in the diversion towards sports and other games and the pleasures accrued by such avocations and all that I inherited through heritage and for future acquisitions and proficiency in vedic mantras and the auspiciousness derived due to the conduct of such sacred rites and rituals. The wealth of past and future prosperity with great advanced strides with excellent and harmonious resorts for my stay and recreation as diversion, secured and well guarded path ways for my movements of coming and going, assured increased spiritual benefits and merits during and after life and all befitting sumptuous requirements to make my life journey most pleasing and comfortable and the will and ability to put them for efficient use, a perfect and balanced intellect and wisdom and the desterity to tackle difficult situation gloriously with tremendrous success.
These thirty eight things are requested in this Anuvaka.
Shancha me mayashcha me priyam cha menukaamashcha me
kaamashcha me saumanasashcha me bhadram cha me
shreyashcha me vasyashcha me yashashcha me
bhagashcha me dravinam cha me yantaa cha me
dhartaa cha me kshemashcha me dhritishcha me
vishvam cha me mahashcha me samvichcha me
gyaatram cha me suushcha me prasuushcha me
siiram cha me layashcha ma ritam cha me
amritam cha meayakshmam cha meanaamayachcha me
jiivaatushcha me diirghaayutvam cha meanamitram cha me
abhayam cha me sugam cha me shayanam cha me
suushhaa cha me sudinam cha me
Let Lord Shiva grant us happiness in both worlds on (earth and heaven). All the materials dearer and attractive and worthy of possession in heaven and endearing relations. Material and spiritual welfare; prosperity, cosy and comfort; name, fame and fortune and enormous riches, proper guidance from elders and well wishers, palatial mansions, and due support from all including parents. The capacity to protect all belongings earned and bequeathed, undawnted courage, chivalry, valour, stand fastness possessing the community pleasure and honour and be an embodiment of vedic knowledge and the profundicity to impart the same to all others, command obedience and service from the progeny, capacity to develop expertise in cultivation of agricultural works.
Ardent desire to conduct spiritual rituals and there by gain the fruits of the holy acts. Be free from bodily ailments, ensuring longevity, circumventing untimely death, devoid of enemies and antogonism, assured of bountiful sleep and a very successful and glamorous day and dawn.
These thirty six aspirations are prayed to be fulfilled in this third Anuvaka.
Uurkcha me suunritaa cha me payashcha me
rasashcha me ghritam cha me madhu cha me
sagdhishcha me sapiitishcha me krishhishcha me
vrishhtishcha me jaitram cha ma audbhidyam cha me
rayishcha me raayashcha me pushhtam cha me
pushhtishcha me vibhu cha me prabhu cha me
bahu cha me bhuuyashcha me puurnam cha me
puurnataram cha me akshitishcha me kuuyavaashcha me
annam cha meakshuchcha me vriihiyashcha me
yavaashcha me maashhaashcha me tilaashcha me
mudgaashcha me khalvaashcha me godhuumaashcha me
masuraashcha me priyamgavashcha meanavashcha me
shyaamaakaashcha me nivaaraashcha me
Let me be granted food, good reception, hospitality, milk, tasty sweet bountiful juices, ghee, honey and blessed with participating at food, drinking with others company, abundant agricultural activities, Sumptuous rains, Virgin cultivable fertile lands; with lushy tall sky high green trees and foliage, flower beds, gold, and costly and rare navaratna stones; blessed with great grand children with a pleasant feeling of possession and oneness and complete security and protection, with a well built and nourished and maintained body, with teaming cereals, pillets, pulses profusely available and proliferating, ever on the increase, devoid of hunger by consuming them perpetually with complete satisfaction, always with growing paddy, barley black gram, gingilly seeds, green gram castor oil seeds, wheat and White Bengal gram, with elongated bushy millets (small paddy) and fine Superior paddy and excellent roots and all readily available grains in the Jungles.
All the above thirty eight desires are prayed for to be fulfilled in this Anuvaka.
Ashmaa cha me mrittikaa cha me girayashcha me
parvataashcha me sikataashcha me vanaspatayashcha me
hiranyam cha me ayashcha me siisam cha me
trapushcha me shyaamam cha me loham cha me
agnishcha ma aapashcha me viirudhashcha ma oshhadhayashcha me krishhtapachyam cha me akrishhtapachyam cha me graamyaashcha me pashava aaranyaashcha yagyena kalpantaam
vittam cha me vittishcha me bhuutam cha me bhuutishcha me
vasu cha me vasatishcha me karma cha me
shaktishcha me arthashcha ma emashcha ma itishcha me gatishcha me
Let Lord grant me stone, earth spectrum of mountain ranges, basins of river waters, hillocks, sands, Medicinal herbs, tall and fruit bearing trees, gold, silver, lead, tin, steel, bronze and copper. Be blessed with fire, water, creepers, fine foliage ever lasting green vegetation, cultivable products, and stray growth millets, and sacrificial animals wild and domestic, wealth ancestral and acquired, progeny and property under acquisition, all worldly benefits, and accompanying advantages, hard earned income and valued belongings minor and major, cosy and comfortable dwellings and abodes to my progeny and the capability to perform sacred rituals and sacrificial rites such as yajnas perfectly and very successfully and enjoying the fruits there of, assuring harmony, happiness and prosperity achieving my desired objects and finally attaining the goal of liberation.
Thirty one specifice desires are prayed to be fulfilled in this fifth Anuvaka.
Agnishcha ma indrashcha me somashcha ma indrashcha me
savitaa cha ma indrashcha me sarasvatii cha ma indrashcha me
puushhaa cha ma indrashcha me brihaspatishcha ma indrashcha me
mitrashcha ma indrashcha me varunashcha ma indrashcha me
tvashhtaa cha ma indrashcha me dhaataa cha ma indrashcha me
vishhnushcha ma indrashcha meashvinau cha ma indrashcha me
marutashcha ma indrashcha me vishve cha me devaa indrashcha me
prithivii cha ma indrashcha meantariiksham cha ma indrashcha me
dyaushcha ma indrashcha me dishashcha ma indrashcha me
muurdhaa cha ma indrashcha me prajaapatishcha ma indrashcha me
This Anuvaka is titled as ‘Arthendram’ because all Gods are clubbed with Indra and Indra is God of Gods and he gets a share of all sacrificial offerings along with every God. Thus a bigger share is offered to Indra, the Antaryami. Thus twenty five Gods are invoked along with Indra to grant us benevolence. Agni, Indra, Soma and Indra; Sivata and Indra; Saraswati and Indra; Pusa and Indra; Bruhaspati and Indra; Mitra and Indra; Varuna and Indra; Tvasta and Indra; Vishnu and Indra; The two Aswins and Indra; The Maruts and Indra; The Visve devas and Indra; the earth and Indra; the intervening space in between celestial earth and Indra; the four sides (Disas) and the space above Indra and prajapati and Indra.
Ashushcha me rashmishcha meadaabhyashcha me
adhipatishcha ma upaashushcha me
antaryaamashcha ma aindravaayashcha me
maitraavarunashcha ma aashvinashcha me
pratipasthaanashcha me shukrashcha me
manthii cha ma aagrayanashcha me
vaishvadevashcha me dhruvashcha me
vaishvaanarashcha ma ritugraahaashcha me
atigraahyaashcha ma aindraagnashcha me
vaishvadevaashcha me marutvatiiyaashcha me
maahendrashcha ma aadityashcha me
saavitrashcha me saarasvatashcha me
paushhnashcha me paatniivatashcha me haariyojanashcha me
Let the vessels used in the sacred soma sacrifice be granted to us. They are the Amsu, the Rasmi, the Adhabya; Adhipati (for curds), the Upamsu (for Soma Juice) the Antaryama, the vessels for Mitra, Varuna, the twin Aswins, the pratiprastana, the Sukra, the Manthi, the Agramana, the Vaisvadeva, the Dhruva, the Vaisvanara, the Rtugrahas, the Atigrahas, Indra and Agni, for the Visvedas, for Maruts, the supreme Indra, Aditya, Savita, Saraswati, Pusa, Patnivata and the Hariyojanas.
Idhmashcha me barhishcha me vedishcha me
dhishhniyaashcha me sruchashcha me chamasaashcha me
graavaanashcha me svaravashcha ma uparavaashcha me
Adhishhavane cha me dronakalashashcha me vaayavyaani cha me puutabhrichcha me aadhavaniiyashcha ma aagniidhram cha me
havirdhaanam cha me grihaashcha me
sadashcha me purodaashaashcha me
pachataashcha me avabhrithashcha me svagaakaarashcha me
May God blesses me with all the external Sacrificial practices to perform the sacrifices. Such as sacred samidhaas (holy sticks) darbha (dried grass on the river banks) the vedica the flat form (Homa Kunda) to perform the Yagna, the money (Dakshina) and the raised seat for the Hotha, the vessels for Homams, the wooden vessel for keeping the soma juice an dthe instrument to prepare the juice, wooden knives and the four Homa gundams (the pits for offering the Homa) dravya, wood from fig trees, vessel made of banyan tree in which the crushed juice is stored, and the mud pots, and the lighting place of fires; the raised elevated place for keeping the Havis and the wives of the priests and the high raised seating place for the udhghata who chants the mantras and to keep the rice and cooked offering in the sacrificial Homa fire and for the auspicious bath at the end of the Homa ritual and for invoking Gods in the Sacrificial fire by mantras.
Agnishcha me dharmashcha mearkashcha me
suuryashcha me praanashcha meashvamedhashcha me
prithivii cha meditishcha me ditishcha me
dyaushcha me shakkvariirangulayo dishashcha me
yagyena kalpantaam rikcha me saama cha me stomashcha me
yajushcha me diikshaa cha me tapashcha ma ritushcha me
vratam cha me ahoraatrayorvrishhtyaa brihadrathantare cha me
yagyena kalpetaamh
Let Lord grant me the sacrificial fire, the pravarga for performing soma yaga, the Arka, Suurya and praana Homa and the horse Sacrifice and the deities earth Aditi, Dhiti, heaven, the pointing finger of the holy sacrifices, and all the requisite necessities for the performance of the holy sacrifices, and the powerful mantras in the veda i.e, Rig veda, Sama Veda, Stoma Mantras in Adharvana veda and yajur veda, the Diiksha to perform the ritual and the necessary time to conduct the Homa, the vrata, the oaths, the disciplines codified and sumptuous constant rains day in and day out with the two i.e, Bruhat and Ritantara hymns for the successful efficacious sacrifices.
Garbhaashcha me vatsaashcha me travishcha me
travii cha me dityavaath cha me dityauhii cha me
pajnchaavishcha me pajnchaavii cha me trivatsashcha me
trivatsaa cha me turyavaath cha me turyauhii cha me
pashhthavaath cha me pashhthauhii cha ma ukshaa cha me
vashaa cha ma rishhabhashcha me vehashcha me anadvaajncha me
dhenushcha ma aayuryagyena kalpataam praano yagyena kalpataamapaano yagyena kalpataam vyaano yagyena kalpataam chakshuryagyena kalpataam shrotram yagyena kalpataam mano yagyena kalpataam vaagyagyena kalpataam aatmaa yagyena kalpataam yagyo yagyena kalpataamh
Let me be granted the protection of calves in the wombs of the cows new born and one half year old male and female off springs, and two year male and female calves, two and half year old male and female calves and also three years calves males and females and four years calves male and female and five years calves male and female, the majestic breeding bulls, the virgin cows and the non conceived cows, the newly delivered ones the luggage pullers and all these are made efficious to be very useful for multipurpose and be granted long life full of sacrifices with praana, Apaana, Vyaana airs, the eye and ear with sacrifices of the ming, speech, the Ego ‘I’ along with sacrifices with perfection in the truest term.
This tenth Anuvaka consists of thirty one specific desires to be granted as ultimate ones.
Ekaa cha me tisrashcha me pajncha cha me sapta cha me nava cha ma ekadasha cha me trayodasha cha me pamchadasha cha me saptadasha cha me
navadasha cha ma eka vishatishcha me trayovishatishcha me
pamchavishatishcha me saptavishatishcha me navavishatishcha ma
ekatrishachcha me trayastrishachcha me chatasrashcha me
ashhtau cha me dvaadasha cha me shhodasha cha me
vishatishcha me chaturvishatishcha meashhtaavishatishcha me
vaatrishachcha me shhattrishachcha me chatvarishachcha me
chatushchatvaarishachcha meashhtaachatvaarishachcha me
vaajashcha prasavashchaapijashcha kratushcha suvashcha muurdhaa cha
vyashniyashcha antyaayanashcha antyashcha bhauvanashcha
bhuvanashchaadhipatishcha
Let me be granted the uneven number one, three, five, seven, Nine, eleven, thirteen, fifteen, seventeen, Nineteen, twentyo ne, twenty three, twenty five, twenty seven, twenty Nine, and thirty one, thirty three, and even numbers four, eight, twelve, and sixteen, twenty, and twenty four, twenty eight, thirty two thirty six, and forty and forty four, forty eight to ensure food and its production, its continuity, and the urge to enjoy, the origin of all productions, the sun, the heaven, the head of all, the infinite, the all pervading like the sky, time and the like present at the end of total consummation exists at the end of it on the earth as universal form, the Antaryami the immortal, the inner ruler of every thing, the omni present and omni potent.
Chamakam Shanti patha
Idaa devahuurmanuryagyaniirbrihaspatirukthaamadaani shasishhadvishvedevaah
suuktavaachah prithiviimaatarmaa maa hisiirmadhu manishhye madhu janishhye madhu vakshyaami madhu vadishhyaami madhumatiim devebhyo vaachamudyaasa
shushruushhenyaam manushhyebhyastam maa devaa avantu shobhaayai pitaroanumadantu
The Divine Gods are imploved through the mantras of Kamadhenu. Manu does the Sacrifices, Bruhaspati recites the pleasant mantras. Let these praises of Visva devas and mother earth save me from sufferance. Let my pleasant thoughts bring forth pleasant actions and the resultant enjoyable fruits. Let my Joyous offerings bear fine and worthy speech and my words pleaseth the divinity, make men lend their ears to gladden and Gods enlighten me and invoke my speech very powerful and my fore fathers feel excellently glad over it and bless me to perpetuate it.
Om shaantih shaantih shaantih.
Saturn Our Worst Enemy or Our Greatest Friend
| Saturn Our Worst Enemy or Our Greatest Friend | |||
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Of the planets in our solar system visible to the naked eye, Saturn is arguably the most spectacular. Its very visible rings distinguish it from the other inner planets and give it a unique beauty. So why is this magnificent planet considered to be the supreme terrifier and feared by those who see him coming their way? In reality Saturn, like all the planets, has a function and a purpose. Here we will explore the mythology of Saturn and his function in astrology to show that he is, in reality, not the villain he is portrayed to be. In fact, he is one of the truest friends a person could have. Saturn, a friend? Knowing that you aren’t yet convinced, let us examine him more closely and see what we find. Over the centuries Indian astrologers have found that the greatest, the most powerful, and the most dangerous of all the (inner) planets is Saturn. They have also invested a great deal of time and effort in trying to find ways to keep Saturn’s influence under control. (1) It is said that all beings fear Saturn. To eastern and western astrologers alike, Saturn is considered the greater malefic in the astrology chart. He is the grim reaper, ruler of bereavements and misfortunes. He is known to bring depravity, darkness and at times death to those whose lives he enters. In the book The Greatness of Saturn, Dr. Robert Svoboda says, “If pleased he will give you a kingdom, but if irate he will snatch everything away from you in a moment. His grace makes you happy, while his wrath so thoroughly ruins you that your name is completely forgotten in the human world.” (2) In Greek mythology, Saturn killed his own father and in Indian lore, he is said to not even have spared his own guru when it came to delivering his wares. However, as we will see, Saturn is also depicted in some stories as being a divine king who ruled over a Golden Age where life was joyful and filled with abundance. So will the real Saturn please stand up? The planets, like the gods and goddesses of Mount Olympus and like human beings in general, have a positive side, a divine nature, as well as a shadow side. Saturn is no exception. Each planet is designed to teach us lessons. In Indian mythology, it is believed that the planets are the deliverers of one’s actions. Their job is to bring to us the fruits of our actions, the fruits of our good and bad deeds. (3&4) Svoboda sums it up quite nicely. “…the Nine Planets…are the nine chief masks of reality…These Nine Grahas…inhabit the corporeal planets in the same way that human personalities reside within physical bodies. The Nine Great Grahas are the nine major personalities which arise from the primordial images which populate the world of the mind, images which resemble the archetypes that Carl Jung described.” (5) Svoboda also talks about how a person’s destiny is the sum of their past actions. It is the job of the nine planets to “see to it that you reap, without fail, what you sow, for they are the executive officers of the Law of Karma, which is the Law of Action and Reaction.” (6) The Law of Karma basically states that as you sow, so shall you reap. Newton’s third law of motion says that for every action there is an equal and opposite reaction, another way of stating this law of cause and effect. Even though all the planets are channels for giving and receiving our energy and subsequent karma, Saturn’s job is that of the enforcer-he forces you to experience the results of your actions, your karma. Saturn governs time. When the karmic alarm clock goes off, Saturn must deliver your karma to your doorstep, ready or not. In astrology, Saturn also represents boundaries, limits, structure, discipline, responsibility, honor, and integrity, among other things. His rings are symbolic of those limits, forming a band around the planet, symbolic of the iron band (7) we form around ourselves as a result of our actions, our karma. Saturn represents the material plane. In astrology he has the ability to crystallize things into the physical. It is also interesting that Saturn with its rings looks like an atom with electrons swirling around it. Atoms are the building blocks of material, of matter. Saturn is the furthest of the “inner” planets from the Sun and the last planet that can be easily seen with the naked eye. He therefore represents the boundaries or limits of consciousness, of that which can be seen. It appeared to the ancients that there were no planets beyond Saturn. Metaphorically it seems that nothing gets beyond Saturn. The karmic buck stops with him. When Saturn comes to visit by transit, people often feel trapped, stuck, imprisoned, like they can’t get past whatever is blocking them. Then it is a matter of time, of serving their time and of balancing whatever karmic box Saturn has delivered to their doorstep, before they are free from his grip. To get a deeper understanding of Saturn, let us take a look at his mythology. In Vedic astrology, the depth of astrological knowledge was passed from teacher to student through planetary stories and myths. By telling stories and bringing the planets to life, the Jyotishi was able to integrate the meanings easier. The same drama of the planets are acted out here below, thus relating the macrocosm of the planets to the microcosm of our world. In India there are several myths and stories about Saturn. The Greatness of Saturn is an example of such a myth. Svoboda defines Saturn (Shani) as “the planet in charge of fate, which forces you to experience your karmas whether you want to or not”. (8) Saturn is the brother of Yama, the god of righteousness and death. The great sage and father of Vedic astrology, Parasara, linked Saturn with Brahma. (9) The Greatness of Saturn addresses the 7½ year period where Saturn enters the constellation before that of your Moon until it passes through the constellation after your Moon. Without going into great detail, in this story King Vikramaditya spoke ill of Saturn. “When the king was finished, the dark-countenanced Saturn spoke to him in a voice that rang with the calm cold of reality: “O Vikramaditya! You have insulted me in front of the entire assembly without even knowing the extent of my capabilities. Are you aware that Indra and all the other devas quiver in front of me? You know that whomever I get angry with I totally destroy, but what you have not yet comprehended is that I do not allow even a trace of that miscreant to remain; no, not even his name.” (10) The king subsequently suffered for 7 ½ years at the hands of Saturn and lost everything he had. When he asked for compassion, Saturn’s reply was that if he showed compassion, the King would not learn his lessons. Saturn told him that he must experience him. (11) Otherwise his “insolence” would not leave him. In the end, he learned many lessons and was grateful for his experience. He was a better person for it, “a wiser and much more sober man”. (12) To his own Guru Saturn said, “O Guru! Anyone who is free from arrogance has nothing to fear from me, but everyone who harbors arrogance within will have to suffer as you have suffered.” (13) Hearing this story of how Saturn harried his own guru adds more to the fear people experience with Saturn. However, as Saturn explained, all incidents that happen are fruits of a person’s karmas, served up to them during their various Seven-and-a-Half periods. (14) Therefore, what one really fears is himself. It is said that until you have completely conquered and gained control of your inner nature, Saturn can still affect you and you are at his mercy. Saturn searches out the weaknesses in our personality and will expose these weaknesses and limitations. This is where some of the positive aspects of Saturn, such as self-discipline, come in handy to help people pull in the reigns and control their lower nature. In Greek mythology, Saturn was called Cronus. He was ruler of the Titans, or Elder Gods, the youngest son of Uranus and Gaea. Cronus’ father, Uranus, regarded his offspring with horror and cast them into the depths of earth when they were born. When Cronus was born, at the prompting of his mother, he rebelled against his father and mutilated him with a sickle. We see the themes of rebellion and independence, which are normally associated with Uranus, but here they are carried out by Cronus. The blend of the stories of Cronus and Uranus helps us see how Saturn is associated with both Aquarius, which represents the elements of rebellion, liberation and freedom, and Capricorn, which is normally associated with Saturnian qualities. An oracle told Cronus that one day he would be overcome by one of his children. In response to this possibility, Cronus, following in similar footsteps as his father, proceeded to swallow his children when they were born. This is symbolic of Cronus repressing or swallowing his own creations (with children being the ultimate creation). There is only so much that can be stuffed and at some point it has to come to the surface for resolution. Cronus’ wife, Rhea, who could be representative of the feminine or feeling aspect of himself, was overwhelmed with grief at the loss of her children. Saturn is cold and dry and it can be easier just to shut down emotionally rather than deal with things. At a certain level, people can only cut themselves off for so long until the grief and unresolved issues start to seep into the conscious mind. So when Saturn’s son, Zeus, was born, Rhea’s parents, Uranus and Gaea, helped her to take Zeus away to be nourished and raised in secret. Instead of giving Zeus to Cronus, Rhea presented him with a stone wrapped in clothes for him to swallow. When Zeus was older, he asked Metis to create a drought that caused Cronus to vomit up the stone and all of his children. Zeus symbolizes hope in astrology. Perhaps the birth of Zeus is symbolic of the birth of hope in Cronus and also of the process of bringing Zeus’ nature in Cronus to the conscious mind. The part of him that was represented by Zeus was nourished until one day, when Zeus was strong enough, he forced Cronus to bring the rest of his creations to the surface, symbolized by Saturn vomiting up his children. Psychologist Carl Jung said “that which we do not bring to consciousness appears in our lives as fate”. (15) Saturn is the planet that represents our fate, our karma. In his myth, it is symbolic that the part of him that was unconscious (his children or his own creations that were swallowed or stuffed in the unconscious) did fulfill the prophecy and appear as fate, predicted by the oracle, with one of his children, Zeus, rising and overcoming him. Had he not sublimated his children, i.e. had he brought his actions and creations to consciousness, there would be no need for Zeus to overtake him. According to Homer, Saturn (or Cronus) was then driven from the sky and cast out to the depths of the universe. Others say he was sent to the ends of the earth to dwell in bliss. (16) Here we see the two sides of Saturn. One is being cast to the depths of the universe, symbolic of Saturn being the outermost planet in ancient times, to experience one’s karma. The other is the bliss and blessing of having Saturn reflect back to us the error of our ways so that we can learn, become self-disciplined, change our ways and subsequently live in bliss, which is what everyone seeks in one way or another. In Roman mythology, Saturn was related to agriculture and was of the same rank as Jupiter. His name was synonymous to sator (a sower) and to abundance. He was a working god and was associated with the riches of the earth. After his overthrow by Zeus, he was said to have fled and became king of Italy during the Golden Age, a time of perfect peace and happiness which lasted as long as he was king. (17) His reign brought prosperity and abundance. (18) In a painting in Pompeii, Saturn is shown standing with a sickle in his hand, symbolic of agriculture and the earth’s riches. (19) It is also probably symbolic of the sickle with which he killed his father. So again we see the two sides of Saturn. Saturn was originally one of the Numina, the protector of the Sowers and the Seed. In later days he was said to be the same as the Greek god Cronus. In memory of the Golden Age where he reigned in Italy, the great feast of the Saturnalia was held every year during the winter (time of Capricorn). It was considered that the Golden Age returned to the earth during the days of the feast. During this time no one could declare war, slaves and masters ate at the same table, executions were postponed, people gave presents. It kept alive the idea of equality, a time when all were on the same level. (20) This also relates to the fact that once you reap your karma, there are no favorites. The law of karma is the same for all. Saturn is also the source of Saturday or Saturn’s day. Translated, Saturday means Sabbath. (21) It was considered a holy day, the day before the Sabbath. Saturn, as ruler of Capricorn, is associated with the year’s end. This is the time of Christmas and New Year’s celebrations, which also relates back to when the ancient Romans celebrated Saturnalia, the festival of Saturn and the winter solstice. Making New Year’s resolutions fits the theme of Saturn, where people vow to do things better, become more self-disciplined, set limits, etc. It is said in esoteric teaching that Saturn is the planet of discipleship. “A disciple is someone who learns by surrendering to Reality, who studies minute by minute everything that Saturn has to teach, be it bitter or sweet. True disciples attempt to control their own nature, that they may influence Saturn’s influence on themselves.” (22) Saturn is like the stern look of the guru. When you look into his eyes you see the mirror of your folly and your human creation. There can be fear in this experience, but if you let the transmutive fires of Saturn’s gaze go through you, you will come out the other side free from the substance and the habit patterns that got you there in the first place. Saturn dries you up and parches your thirst to where you feel nothing-that is nothing that is not real. When karma is due, the swiftness of how it descends, sometimes with great terror, just like what happened to King Vikramaditya, can be devastating. That is why Saturn is viewed with fear and terror. However, he delivers nothing that hasn’t been ordered. He is simply the messenger and harbinger of our fate. When he comes to our door, time is up and putting off the inevitable of paying for our mistakes is not possible. However, once the karma is balanced and time is served, there is wonderful relief to the soul. The key is to learn the lesson that Saturn teaches and not repeat the behavior. It is imperative that you get wise and become conscious of the fact that what is delivered to your doorstep can’t be blamed on anyone else, that you have to vomit that part of yourself out of the subconscious like Saturn did and face it. Otherwise, you will continue to weave a karmic web that you will eventually experience as fate or karma returning just as Carl Jung said-i.e. what is not brought to the conscious mind is lived out as fate. When in the grips of Saturn, i.e. your own karma, you may feel hopeless, depressed, trapped. And you will be trapped for as long as necessary. However, there is hope in the midst of it. Be humble, look at the circumstances for what they are and know that it is coming around for a reason. You are experiencing something that you have done unto another and now it is time to learn the lesson of what it feels like to be on the receiving end. Look inside yourself as to the causes, don’t blame another, open your heart to Saturn as your teacher, and it can be one of the most rewarding experiences of a lifetime. The sooner you learn that no one does anything to you, that you essentially do it to yourself, the sooner you are released from Saturn’s grip. Soon we begin to welcome Saturn into our life because we know that after his cycle is complete, we have paid a certain debt that will leave us freer and happier, and hopefully wiser, to live our lives unencumbered by karma hanging over our heads. Saturn can be your greatest friend in that he shows you the tangible results of your actions so that you can make corrections, serve your time and turn around and do it right the next time. The stern gaze of Saturn is only stern to those who have something to fear, something to lose. That loss is the loss of their human creation, a creation that is not real in the first place and exists only in the sands of time and space. So again we ask, how can it be said that Saturn, the supreme terrifier among the planets, can be your greatest friend? As we have seen, it is simply because Saturn returns to us only that which we have sent forth. And once we are able to experience our own creation, our karmic return, we are able to learn, grow and be free from the burdens that we have imposed upon others and therefore, upon ourselves. And what could be more kind and loving than to have someone tell you what you are doing wrong. And since we are generally resistant to hearing what we have done wrong, Saturn has the thankless task of delivering our karma to us in such a way that we experience what we have done to another in exactly the same way they felt and experienced it from us. What better way to learn our lessons. Unfortunately, we don’t always remember what we have done to another or even if we do remember, we don’t usually have co-measurement as to how it felt to the other person. Therefore, we blame Saturn and others for our misfortune. Nevertheless, those great and small must reap what they sow, whether they learn their lessons or not. And thanks to Saturn, there is no injustice in the universe. What a great guy, this Saturn. Because of him, we don’t have to worry about people getting away with anything. We don’t have to blame others or try to get even. Fortunately for us, he has does all that for us when he delivers back to people what they have sent out. We have been taught that one of the masters who rules Saturn is Maitreya, the Buddha whose essence is loving kindness. Those who worship Maitreya find that underneath his stern but peaceful gaze is the most gentle and kind father a person could ever want. So I say we give Saturn some credit. He walks around dark and thin from carrying all the messages and burdens he has to deliver. However, Saturn delivers both good and bad karma. When he is happy “he causes good fortune to sweep through your life”. (23) Perhaps we could help take a load off of him by learning our lessons and creating pleasant karma for him to deliver to us. This is one way to befriend and please Saturn. Then we can go off to the ends of the earth and live with him in bliss or be his subject somewhere where he is king of a Golden Age. Source: http://www.spiritualastrology.com/article19.html |
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Placement of Shani Yantra/About Shani
Placement of Shani Yantra/About Shani
There is actually no specific designated direction for Shani Yantra to
face. However its important to place it on the altar. Since its the
furthest planet (if I remember correctly) from the Sun, its all right
for placing on the furthest left part of the altar.
If being afflicted by Sadhe Sati or Shani Mahadasha, its suggested to
peform daily prayers in front of Shani Yantra and recite the mantra 108
times each day. Light an oil lamp and incense. Offer black sesame
seeds, black grams, flowers, fruit, sweets, milk and curd.
The mantra is:
Om Sham Shanaishcharaya Namah Om.
On Saturdays, donate black clothing, iron nails, steel items, cooking
oven, cooking utensils, and fried and oily food to beggars. Its also
fine to donate black mustard seeds and black sesame seeds to poor
families. Another type of donation is a black cow or buffalo to a poor
man on Saturday evening.
On Saturdays, visit Hanuman Temple, do prayers and make offerings. Out
of the pantheon of more than 330 million gods, Sri Hanuman is the only
deity who can control Shani. Its Shani’s nature ‘to sit’ on everyone,
gods, planetary deities and rishis. In order to sit on Sri Hanuman,
Shani had to ask his permission to sit on Him. Shani then was able to
sit on Hanuman, then Hanuman used his tail to flick Shani’s face to the
floor. Hence Hanuman is able to control Shani and not let Shani sit on
Him without His permission.
Persons going through minor and major Shani malefic periods will also
benefit if they pray regularly to Sri Hanuman. The same goes for those
undergoing Kaal Sarp Yoga.
Link to Free eBooks by Swami Sivananda
Wonderful link to free e-books on spirituality & life by Swami Sivananda.
Pacifying Saturn’s Malefic Influences
From Subadhra Chivers,
Rudraksha Societies Beads Club:
http://groups.yahoo.com/group/rudrakshabeadsocietiesclub
Hi
I have an interesting post I wud like to make in contribution to the
influence of Saturn and appeasing Sanideva by getting the mercy of
Lord Nrsimhadev. It is from the website of Stephen Knapp (www.stephen-
knapp.com ). Please post this for all to read and pray to get the
mercy of Lord Nrsimhadev when influenced by Saturn:
Thanking you,
Subadhra Chivers
Sri Shanishchara-krita Sri Narasimha Stuti
Everyone is afraid of the malefic planet Sani (Saturn) because
generally he is associated with extreme sorrow and suffering.
However, Sanideva himself has devised a way of solving this problem
by obtaining the blessings of Lord Nrsimha.
Shani made an agreement with the Lord that he would never
trouble those who recite his Nrsimha Stuti when they are facing
troubles related to dvädasa-añstama-païcama (a situation where Sani-
käta lasts for 7 1/2 births)
If one recites with devotion Sani’s Sri Nrsimha Stuti,
especially on Sanivära (Saturdays) and when Sani graha comes to 12-8-
5 Janma Rsi or 10th AL, one will please the Lord who is the Supersoul
of Shanaishchara and the Lord will remove all obstacles and suffering
and bless His devotee.
sulabho bhakti yuktänämà durdarso dusta cetasäm |
ananya gatikänäm ca prabhu bhaktaika-vatsalah
Sanaishcara tatra nrsimha-deva cakärämala-citta-vrtih |
pranamya sastangam asesa-loka kirita niräjita päda-padmam || 1 |
Lord Nrsimàhadeva is easily accessible to the devotees and punishes
those who are evil-minded. He is the saviour for those who are
helpless who desire to seek refuge in Him. When the demigods of
innumerable planets bow down to His lotus feet, the bright jewels
from their crowns are reflected on His toenails which gives the
impression that lamps are being waved in front of them. Unto His
lotus feet, Sanideva prostrated and prayed (in the court of Brahmä).
Sri Sanir-uväca -
yat päda-pankaja-raja paramädharena
samsevitam sakala kalmashs räsi-näsam |
kalyäna kärakam asesanijänugänam |
sa tvam nrsimha mayi dehi krpä-valokam ||2||
Sri Sani said -
By the mercy of the dust of Your lotus feet which destroy a multitude
of sins, grant infinite auspiciousness to Your devotee who always
worships Your lotus feet with devotion. O Lord Nrsimha, please bestow
upon me Your merciful side-long glance.
sarvatra cancalatayä sthitayäpi laksmyäh |
brahmädi-vandya-padayä stirayänya sevi ||
pädäravinda-yugalam paramä-dharena |
sa tvam nrsimha mayi dehi krpä valokam ||3||
Your lotus feet are worshipped by Goddess Lakshmi, even though She is
fickle by nature (chanchala) and by Lord Brahmä and Lord Siva whose
feet are worthy of worship with devotion. O Lord Nrsimha, please
bestow upon me Your merciful side-long glance.
yad rüpam ägama-Sirah pratipädhyamädhya |
ädhyätmikädi paritäpa haram vicintyam ||
yogésvarair apathagäkhila dosa sanghaih |
sa tvam nrsimha mayi dehi krpä-valokam ||4||
By contemplating or meditating upon Your appearance, which is
expounded in the Vedas extensively, the best of the saints are
liberated from the three-fold miseries and from all misfortunes. O
Lord Nrsimha, please bestow upon me Your merciful side-long glance.
prahläda bhakta vacasä harir äviräsa |
stambhe hiraëyakasipum ya udhärabhävah ||
urvau nidhäya udharam nakhärai dadhära |
sa tvam nrsimha mayi dehi krpä-valokam ||5||
By the word of His devotee named Prahläda, Lord Hari, who is generous
and kind, appeared from a pillar and by placing Hiranyakasipu on His
thighs split open his stomach with His nails. O Lord Nrsimha, please
bestow upon me Your merciful side-long glance.
yo naija bhaktam analämbudhi bhüdharogra |
sringa-prapäta visa dhamti sarisupebhyah |
sarvätmakaù parama-käruniko raraksa |
sa tvam nrsimha mayi dehi krpä-valokam ||6||
You protected your own devotee Prahläda from a raging fire, the deep
ocean, from falling from a tall mountain peak, poison, a mad elephant
and the fangs of poisonous serpents. You are omnipresent and
supremely generous. O Lord Nrsimha, please bestow upon me Your
merciful side-long glance.
yannirvikära para-rüpa vicintanena |
yogisvarä visaya sägara vita rägäh ||
visrämtim äpura-vinäsa vatim paräkhyäm |
sa tvam nrsimha mayi dehi krpä-valokam ||7||
By meditating upon He whose great form is devoid of imperfections,
the best of the saints attained liberation from the ocean of
materialistic attachments and obtained unmitigated salvation. O Lord
Nrsimha, please bestow upon me Your merciful side-long glance.
yad rüpam-ugra parimardana bhäva säli |
samcintanena sakalägha vinäsa käri |
bhüta jvara graha samudbhava bhiti näsam |
sa tvam nrsimha mayi dehi krpä-valokam ||8||
By meditating upon He whose form is fearsome, all peace, happiness
and prosperity can be obtained, all sins can be obliterated, the fear
arising from evil spirits, fevers and unfavorable planetary positions
can be removed, O Lord Nrsimha, please bestow upon me Your merciful
side-long glance.
yasyottamam yasa umä-patim padma-janma |
sakrädi daivata sabhäsu samasta-gitam ||
saktaiva sarvasa-mala prasamaika daksam |
sa tvam nrsimha mayi dehi krpä-valokam ||9||
Your transcendental fame is sung gloriously in all the divine
assemblies of Shiva, Brahmä and Indra, etc. and whose power is
steadfast in wiping out all impurities, O Lord Nrsimha, please bestow
upon me Your merciful side-long glance.
evam srutvä stutim devah
saninäm kalpitämà harih |
uväca brahma vrndasta
sanim tam bhakta-vatsalah ||10||
On listening to the heartfelt prayer composed by Sanideva in the
assembly of Lord Brahmä, Lord Hari who is ever compassionate to His
devotees, spoke to Sanideva as follows.
Sri nrsimha uväca -
prasannoham sane tubhyam |
varam varaya sobhanam ||
yam vänchasi tameva tvam |
sarva-loka hitävaham ||11||
Sri Nrsimha said – O Sani, I am pleased with your devotion. What ever
you desire that will benefit the world, ask for that kind of boon and
I will grant it.
Sri Sanir uväca -
nrsimha tvam mayi krpäm
kuru deva dayä-nidhe |
mad väsaras tava priti-
kara syat devatä-pate ||12||
mat krtam tvat param stotram
srnvanti ca patanti ca |
sarvän käman pürayetäs
tesäm tvam loka-bhävanah ||13||
SrI Sanideva replied – O Lord Nrsimha, O reservoir of compassion,
please be kind to me. O Lord of all gods, let my week-day (Saturday)
be Your favorite day. O Purifier of all the worlds, may You fulfill
the desires of all those who listen to or read this great prayer to
You composed by me.”
Sri nrsimha uväca -
tataivästu saneham vai
rakso-bhuvana samsthitah |
bhakta kämän pürayisye
tvam mamaika vacah srinu ||
tvat kritam mat param stotram
yah patecchrinu yäccha yah |
dvädasastama janmastäd
bhayam mästu tasya vai ||14||
Sri Nrsimha said – O Sani, let it be so! By virtue of My being the
universal protector (raksobhuvana), I fulfill the desires of all My
devotees. Please listen to My words – let there be no fear of the
twelfth and eighth birth positions (and implicitly any unfavorable
birth positions) and consequent troubles from you for any one who
reads or listens to this prayer to Me composed by you.
Sani naraharim devam
tateti pratyuväca ha
tatah parama-samtusto
jayeti munayovadan ||15||
Then Sanideva replied to Lord Narahari that he would follow the
Lord’s instructions. Then the joyful saints and sages present there
(in Brahma’s assembly) responded with cries of, `jaya, jaya!’”.
Sri krsna uväca -
itam sanaiscarasyäta nrsimha deva |
samvädam etat stavanam ca mänavah ||
srinoti yahù srävayate ca bhaktyä
sarvänyäbhistäni ca vindate dhruvam ||16||
Sri Krishna told Dharmaräja, “Whoever listens to or recites this
conversation between Sanideva and Lord Nrisimha in the form of this
prayer of devotion will definitely have all desires fulfilled and
will always rejoice.”
iti Sri bhavisyottara puräne raksobhuvana mahätme sri
Sanaiscara krta Sri nrsimha stuti sampürnam
Thus ends the prayers offered from the Bhavisyoattara Purana to the
universal protector Sri Nrisimha by the great soul Sani.
From Subadhra Chivers,
Rudraksha Societies Beads Club:
Diwali Puja to Goddess Lakshmi
Diwali Puja to Goddess Lakshmi
Diwali is the festival of Laxmi, the Goddess of prosperity and
wealth. It is believed that Goddess Laxmi visit everyone during
Diwali and brings peace and prosperity to all. On the night of
Diwali “Lakshmi-Pujan” is performed in the evenings. A traditional
Pujan is performed after sunset in all the homes.
Five pieces of ghee diyas (lamps) are lit in front of the deities,
naivedya of traditional sweets is offered to the Goddess and
devotional songs are sung in praise of Goddess Laxmi. After Deepawali
Puja people light diyas (lamps) in their homes to usher in light and
clear the darkness from the world.
In villages cattle are adorned and worshipped by farmers as they form
the main source of their income. In south, cows are offered special
veneration as they are supposed to be the incarnation of Goddess
Lakshmi and therefore they are adorned and worshipped on this day.
Step By Step Diwali Pujan: First clean the Puja room and then Bathe
each Deity (Lakshmi & Ganesh) first with water, then with
panchamitra/or rose water, followed by water once more
Now put Deepak (Lamp) in front of the Deities – As the tiny diyas of
clay are lighted to drive away the shadows of evil spirits
Make a Panchamitra with 5 ingredients of milk, curd, ghee (clarified
butter), sugar & Honey.
Place Few mithais, snacks & fruits as a prashad.
Make offerings of flowers, Abir (red colour), Sindoor (vermillion)
and Haldi (turmeric). Light the Agarbatti (incense sticks) and lamps
filled with Ghee.
Now make offerings of Fruit, Sweet dishes (mithai), Salty snacks
(Mathis, Ghathia, Namakpare) and offer Dakshina (token money), which
could be given to the poor. In the end offer paan (betel leaves),
cloves. Now pray to the deities to seek their blessings.
Ganesh Pooja : Ganesh Puja is a must for Diwali Puja. (Lord Ganesha
is to be worshipped in all pujas before any other God or Goddess.)
(Ganesh Aarti is sung)
Laxmi Pooja :
Place Lotus and other flowers at her feet as an offering. A silver
coin is placed in front of the Goddess during the puja. Now perform
Aarti with flowers in hand (Lakshmi Aarti is sung). After Deepawali
Pujan have the Prasad and go out to burst Diwali Crackers.
Kamadeva Gayatri Mantra
Aum Kamadevaya Vidmahe,
Pusp’vanaye dhimahi, tannonangaa prachodayat.
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